Sermons of the Right Reuerend Father in God Miles Smith, late Lord Bishop of Glocester. Transcribed out of his originall manuscripts, and now published for the common good

A SERMON VPON THE TVVENTYNINTH OF IOB. THE SEVENTH SERMON. (Book 7)

IOB, 29. verse 14.

I put on righteousnesse and it clothed me, my Iudgement was as a Robe and a Diadem.

IOB, that worthy seruant of God, so pious and righteous, euen in prosperity, that the Deuill himselfe could not find a hole in his coate, Iob 1. so patient and constant vnder the crosse, (or rather vnder a world of cros∣ses,) that he is set forth by Saint Iames, for a patterne, and example of patient enduring, Iames the 5. so gracious and inward with God, that the Prophet Ezechiel ranketh him among them that found especiall fauour in Gods sight, euen with Noah and Da∣niel, Ezek. 14. Briefely, so rich in all spirituall knowled••••▪ ••nd endued with such a principall measure of Gods spirit, tha•• Moses himselfe disdained not to become his Interpreter, as some of the Ancients haue thought; But as is probably conceited,* 1.1 had his hand in the publishing of his Booke, as Saint Peter had his in the publishing of Saint Markes Gospell by the report of Saint Hierom. This Iob, I say, so qualified, so approued, so graced,* 1.2 so priuiledged, is the Pen-man of the words which I haue read

vnto you; and therefore the same ought highly to be regarded and obserued for the excellency of his person that spake so, as no doubt, he was moued by the holy Ghost. Now as Christ saith in the Gospell,* 1.3 This voyce came not for my sake, but for yours. And as Saint Paul saith to the Corinthians,* 1.4 These things haue I figuratiuely transferred to myselfe, and to Apollo for your sakes, that yee might learne in vs, not to thinke of men aboue that which is written. So we ought to perswade our selues, that Iob telling vs so much as he doth in my Text, touching his vpright carriage in his place of Gouernement, did it not so much to magnifie himselfe: no, nor to iustifie himselfe, (except it were against his Backe-bi∣ters,) as to set before vs as it were in a glasse, what are the spe∣ciall duties of them that be in place of gouernment. [I put on righteousnesse, and it clothed me, &c.] As if he said; Others made it their care to strowt it, and to stout it, and to braue it in costly apparell, as though thereby they would procure respect and esteeme to their place; but my delight was to doe Iustice, and Iudgement; to helpe them to right that suffered wrong, to re∣lieue the oppressed, that is, as farre as was possible, and as much as l••y in me, to helpe euery one to his owne; This was my Robe, and my Diademe, and my Crowne of reioycing. This I take to be the meaning, and summe of my Text. Now for the explicating of the words, I doe not thinke good to make a long discourse vnto you of Robe and Diadem, (as Hierome doth some-where of Ephod and Ephod-Bad,* 1.5) to tell you either wherein the Robe of them of the E••st differed from the Gowne of the Romanes, and the Cloake of the Grecians, or what was the stuffe of the Dia∣dem, and the forme and making thereof; These things might ra∣ther make a shew of reading, then cause godly edifying. Onely I will endeauour to helpe the ignorant to vnderstand what is the difference betweene Iustice and Iudgement, lest they be de∣ceiued. For Iustice and Iudgement be not one and the same thing, though they be ioyned together in my Text, as also they be in halfe an hundred places of the Scripture, as I thinke. Neither yet doth Iudgement signifie Discretion in this place, as it doth, when we say, Such a thing is done with iudgement. No, the originall word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is seldome or neuer so taken in the old Testament. But these be the differences betweene Iustice and Iudgement; Iustice is the vertue or good quality, Iudgement the exercise and practice of it. Iustice is considered as inherent in our selues, Iudgement hath relation vnto others, euen to them with whom we haue dealing. Briefely, Iustice is the letter of the Law, and tenor of right; Iudgement is taken often for the quali∣fying of it by conscience and equity. On these three points hang all the speciall differences betweene Iustice and Iudgement. Ha∣uing thus holpen some of you for the better vnderstanding of

the words; we will come now to the matter, and take it before vs as it lieth, for this shall be my method, and all the diuision that I will make. I put on Righteousnesse, &c. In the Scriptures, (if you obserue them,) you shall finde the qualities of the mind to be expressed, or at the least, shadowed by the apparell of the body; and the getting or possessing of these qualities, to the at∣tiring or adorning of the same. You know what Saint Peter saith, Decke your selues with lowlinesse, knit it vnto y••u,* 1.6 make it your girdles as it were. And Saint Paul to the Galatians; As many as are baptized, haue put on Christ. And to the Romanes,* 1.7 Put yee on the Lord Iesus, make him your bearing-cloth, as it were. So to the Ephesians, Cast off conce••ning the conuersation in times past the old man, &c. and put ye on the new man, make him your inwa••d garment.* 1.8 So to the Colossians, As Elect of God, holy and beloued,* 1.9 put on the Bowels of mercies, gentlenesse, humblenesse of mind, meekenesse long suffering; make them your outward garment. Many such places may be found in the new Testament. For the old, let one be in stead of all, Let not mercy and truth forsake thee,* 1.10 bind them on thy necke, (make them thy chaine,) and write them vpon the Table of thine hea t; make them thy Tablet; I will trouble you with no more Citations. Now this and the like kinde of phrasing, may be thought to be vsed by the holy Ghost, for two causes: First, be∣cause wee are dull of vnderstanding, and cannot conceiue of spirituall matters, but by carnall descriptions; secondly, be∣cause he would draw vs away from that which is viler, to that which is more precious from that which is pleasing to our sen∣ses, to that which is profitable to our soules. Further, this phra∣sing, our Sauiour and his seruants may be obserued to haue vsed in others matters besides apparell. Doe you tell me that my mother, and my brethren would speake with me?* 1.11 Hee that doth the will of my Father in heauen, the same is my brother, sister, and mo∣ther. He doth not deny his carnall kindred, but preferreth the Spirituall. So in Saint Iohn, Doe ye aske me who hath brought me meat? My meate is to doe the will ••f him that sent me. So againe,* 1.12 Doe yee bragge that ye are Free-men, and were neuer seruants to any? If the Sonne hath set y u free, then are y••u free indeed, but if yee commit sinne, then are yee the seruants of sinne. So the Apostle;* 1.13 will ye know what is the riches to be accounted of?* 1.14 Godlinesse is great riches, if a man be content with that he hath, &c. Would yee know what Sacrifices be best? To doe good, and to distribute for∣get not, for with such Sacrifices God is well pleased. So Bernard,* 1.15 Would you know where be my merits? My merit is the mercy of the Lord; while hee is not voyd of mercy, I am not voyd of merit. So Chrysostome; Would you know whats the best fast?* 1.16 To fast from sinne. So Prosper, The best keeping of Holy-dayes, is to feriat from dead workes. Yea, out of the Church you shall

find this figure and phrasing to be vsed. Where are your chil∣dren, Epaminondas? My children are my victories, said he▪ and namely, that gott••n at Leuctra,* 1.17 they will perpetuate my name. Who is the best Patriot?* 1.18 The best Carthaginian? Hostem qui feriet, mihi e••i•• Car∣thaginiensis. Whats the b••st Diuination? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.19 that is, The best Diuination is, to fight f••r ones Country. Who is the most Capitall Enemy? What the No∣blest Conquest?* 1.20 To conquer ones affections, that the greatest Conquest, and sensuality the deadliest enemy. So whats the best Fortresse,* 1.21 A good Conscience. What true Nobility? Vertue. To returne to the faithfull; Nazianz••n hath a good speech to our purpose; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,* 1.22 Shame-fastnesse is a faire flowre in a Maidens garland, Palenesse, that is a great ornament, Vertues, they be the bra∣uest platting of the haire.* 1.23 Thus he: and Tertullian before him, Ve∣stite vos Serico probitatis, &c. Put on the Silke of honesty, th•• ••if∣finy (as it were) of Sanctimony, and the purple of Chastity, Taliter pigm••ntatae D••um habebi••••s amator••m. If you trimme your selues thus, nay, if you paint your selues with this kind of pain∣ting, you shall haue God himselfe your Louer. By this time, I know, you are more then satisfied, that ••ob, in saying, he did put on Iustice, (made it his garment,) did speake no strange thing, but that which many, both of the Church & out of the Church, haue spoken. And this, to drawe vs from that which is too much ••steemed, to that which ought onely or chiefely to be esteemed. Certainely gold, and siluer, and purple, and scarlet, and the like, and garments, and ornaments, made of the same, are not of themselues common,* 1.24 or vncleane. Euery creature of God is good, saith Saint Paul: And euery Ordinance of man, (not repug∣nant to the Ordinance of God,) is obediently to bee yelded vnto, saith St. Peter.* 1.25 Both Riches and Honour come of thee, O Lord, &c. and it is in thy hand to make great, and to giue strength, 2. Chron. 29. And He that hath set some aboue their brethren in dignity,* 1.26 for the maintenance of peace and order, hath prouided for such more costly ornaments, and habiliments, for the better distin∣guishing of them from others. Esau the elder brother, had fai∣rer clothes then Iaa••ob the younger,* 1.27 Gen. 27. And Ioseph being promoted by Pharaoh, was not scrupulous to weare a Ring of gold, and a chaine of gold, and Silke, or fiue Linnen, Gen. 41. No more was Daniel scrupulous to be clothed in purple,* 1.28 being aduanced by Belshashar,* 1.29 Dan. 5. No more Mor••ecat, to be braue∣ly mounted, and gorgeously apparelled by the appointment of Ahashuerus, as it is in the Booke of Esther. Nothing that entereth into the bel••y,* 1.30 defileth a man, if his heart be cleane; So nothing that is put on the backe, if his heart be humble. Howbeit as one may be a glutton,* 1.31 and highly offend the Maiestie of God,

i•• he feed aboue the measure of moderation, though meates of themselues be things indifferent: So let a man prate neuer so much that his heart is vpright, that he is not high-minded, and hath no proud lookes; yet if hee weare apparell beyond the compasse of his calling, or other then Law doth allow, he lyeth and speaketh not the truth, but maketh himselfe a grieuous transgressor. Meates for the belly, and the belly for meates (saith the Apostle:) And so apparell for the backe,* 1.32 and the backe for ap∣parell, and God shall destroy both the one and the other. True, yet as he that wea••eth, should not despise him that weareth not; So he that weareth not, should not iudge him that weareth; for God hath called vs in peace. This I speake, not to giue way to braue∣ing and flaunting, (the speciall sinne of this age, for the which the Land mourneth, and fadeth, and seemeth to be pressed downe with it, as a Cart is pressed that is full of sheaues, as the Scripture speaketh,) or to excuse them that offend that way: By no meanes, but to remoue superstition, and to iustifie distinction of degrees, euen by outward deportment. For there haue beene, and yet are, Monks & Fryers, that haue plea∣sed themselues, and bragged to others, of the homelinesse of their Weeds, as if they merited thereby, and were more perfit then other men; when as generally they did tread downe Pride with greater pride, as Plato said of the Cynicke. Againe, there haue beene some, euen the Spartans by name, who by equal∣ling the Plebeians with their Magistrates and Nobles for habit, made the one sort more contemptible, and the other too sawcy and insolent. The point that hitherunto I haue insisted vpon, is this▪ Iustice is the best Robe for a Magistrate, for it is the in∣ward, but yet the outward is not to be condemned, nor con∣temned nei••her, for that was no part of Iobs meaning, no more then it was C••rists, to condemne the moderate care for the things of this life, by saying, either as he doth Iohn 6. Labour not for the mea••e which perisheth, but for that which endureth to euerlasting life,* 1.33 which the ••onne of man will giue vnto you. Or as he doth, Math. 6. Lay not vp for your selues Treasures on earth, wh••re the moth,* 1.34 and canker doe corrupt, &c. but lay vp for your selues Treasures in heauen, &c. The truth is, that though one thing be necessary, and Iob did chuse the better part, yet other things haue their vse,* 1.35 and may lawful∣ly be prouided and vsed: but a word is sufficient to warne men to keepe their estate by outward compliture. All the doubt and danger is, that they will not be carefull enough to put on the inward of Iustice. Now this you are to vnderstand, that there is a maine difference betweene the furnishing of our selues with outward, & the furnishing of our selues with inward apparell; For a man may haue the outward, and not put it on, and hee may put it on, and it not be his owne; But whosoeuer hath Iu∣stice,

he puts it on, and whosoeuer puts it on, it is his owne. Now,* 1.36 as Ioseph thought not himselfe fit to be presented to Pha∣raoh, before he was shaued, and had changed his rayment: And as Bartimeus threw away his cloake, when he was going towards our Sauiour:* 1.37 And as Moses was bid to put off his shooes, before he approached to the Bush where God appeared;* 1.38 So it becommeth euery one that is a Magistrate of higher or lower place, or looketh that way, to cast off euery thing that press••th downe, and the sin that doth so easily beset vs, as the Apostle speaketh.* 1.39 So shall he be the more able to get the same precious Robe, & so shall he appeare more venerable in it when it is got∣ten. It is certaine, that there be very many things which will greatly hinder the putting on of it, and which will staine it grossely, when it is on or se••meth to be on. First Preiudice, se∣condly, Partiality, thirdly, Bribery, fourthly, Precipitancy. He that keepeth himselfe free, from these is a perfit man, (in compa∣rison,) & worthy to be a Successor of Iob, and to sit in the place of Iudgement. I may but glance at these things, and must ouer∣skip whatsoeuer besides these doth hinder Iustice, lest I be pre∣uented by time. Touching therefore the first, Preiudice is a great corrupter of Iustice and Iudgement: It carrieth reason violently after will, whereas will should attend vpon reason. Fertur Equis Auriga, & currus nescit habenas. Can any good thing come out of Nazareth, said Nathaniel, Iohn 1? Shall Chris•• come out of Galilee?* 1.40 He may not so much as dwell there. Search and looke: for ••ut of Galilee ariseth no Prophet,* 1.41 Iohn 7. There is one Prophet more, Micaiah by name, but he neuer prophecieth any good vnto me: No more will hee to thee, by all likely-hood. To this effect Ahab, 1. Kings 22. But what said Iehosaphat? Let not the King of Israel say so. And Philip, Come and see (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Prouerbe among the Iewes to this day.) And Nicodemus; Doth our Law iudge a man, except he be first heard? The Iudges in Athens tooke a corporall oath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to heare both parts indifferently. And the saying is well known: He that giueth Sentence, hearing but one side,* 1.42 though it may perhaps be iust, yet himselfe is sure∣ly vniust. It is not the manner of the Romanes, (said Festus, Acts 25.) to deliuer any man to die,* 1.43 before he which is accused, haue the accuser face to face, and haue licence to answere for himselfe, concerning the c••ime laid against him. Therefore inexcusable was the fault of Pilate, that suffered himselfe to be borne downe by the preiudicatory exclamation of Christs enemies, Iohn 18. If he were not an euill doer, wee would not haue deliuered him vnto thee. If it be enough to accuse, who shall be innocent, said the Emperour? And Inno∣cency it selfe may be condemned,* 1.44 if Preiudice sit vpon the Bench. The Story of Caesar would be remembred: He had a pre∣iudicate opinion against Ligarius,* 1.45 that he had beene a busie man

against him and his capitall foe, and therefore resolued to con∣demne him, whosoeuer should speake for him. Yet when he had giuen leaue to the Orator to vndertake his cause, (who opened it to the full, and remoued many imputations that were cast vpon him,) Cesar found himselfe so much altered in affe∣ction and iudgement, that he pronounced him innocent, whom before he thought to haue beene the arrantest Traitor that liued. So it falleth out many times, that they that haue beene strongly suspected for this, or that crime, because their former carriage had not beene regular, haue yet beene found faultlesse for that which was laid to their charge, and whatsoeuer they suffered, they suffered wrongfully. Now as in the matter of charity, it were better to bestow an Almes vpon such as it is no Almes to giue vnto, rather then for the vnworthy sake, to withhold from the worthy, (the saying is not mine but Gregory Nazianzens,* 1.46 in the Funerall Sermon that he made vpon his father.) So it is a good rule in my iudgement, rather to let tenne Felons escape,* 1.47 (if their offences be not hainous,) though there be proofe against them, then to hang one true man vpon presumption. For the Fe∣lon escaping at this time, may come into the net againe, accor∣ding to the manner, and then he may receiue the wages of his ini∣quity, and no man pity him; but life being taken away, cannot be restored. As, In Bello non bis peccatur,* 1.48 No more is it in cases of life. But you will say, Better to haue a mischiefe th••n an in∣conuenience; And Habet aliquid ex iniquo omne magnum exemplum, quod contra singulos vtilitate publica rependitur: Euery great exam∣ple hath some iniquity in it, somewhat that may be hurtfull to some particular persons, which yet is recompensed by the publicke good. I answere, For pecuniary mulcts, and such pu∣nishments, as doe not reach to the taking away of life, or limbe, in the name of God, let the Magistrate vse his discretion, I will not be against the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make some smart for example-sake: but for life cases, (when life is at the stake,) I thinke S. Pauls rule is to be followed, as well in that case as any other, Wee may not doe euill, that good may come thereof;* 1.49 And like∣wise Tertullian hath a good rule, Nulla est necessitas delinquendi, qui∣bus vna est necessitas non delinquendi, that is,* 1.50 There is no necessity to offend (vpon this or that pretext,) for as much as this onely ne∣cessity lyeth vpon vs, not to offend: And that it is not safe to giue seuerity the reines to worke her will, and to put to death, for example sake. Let me tell you a Story out of Seneca,* 1.51 which in briefe was thus. A couple of Souldiers going abroad to for∣rage, when they had beene forth a time, at the length one of them returneth alone without his fellow. It was obserued, com∣plained on, and he brought before the Iudge Martiall, who charged him with the murthering of his fellow; but he denied it,

and besought liberty to seeke out his fellow. It would not bee granted, but he was condemned to die, and a Centurion char∣ged to carry him out of the Campe, according to the manner, and to see execution done. When they came to the place of execution, behold, the Souldier that had beene missing, appea∣red, and then there was great ioy betweene him and his fellow, and in the whole presence also, who were glad to haue life sa∣ued: The Centurion also thought hee could doe no lesse, but bring the supposed murderer backe, for as much as hee, for whose sake he was to die, was found to be aliue. He thought also (I warrant you,) that he should haue great thanks of the Iudge for stopping wrong; but heare what followed, heare, and won∣der. The Iudge, Piso by name, (let him be named and remem∣bred to his perpetuall shame,) condemneth all three to die. The first, because he had condemned him before; the second, because he was the cause that his fellow was condemned; the third, because he had not done execution vpon the condemned. Thus, said Seneca, Excogitauit quemadmodum tria crimina faceret, quia ••ullum inuenerat, He was so witty, that he was able to make three crimes of neuer a one. For the point; This Piso being nei∣ther absurd for conceit, nor very bad for disposition, (for so it is written of him,) had some reason to moue him to doe as he did, and in likely-hood this, that he would Sancire Disci∣plinam militar••m, by the death of three: both to make Souldiers affraid to straggle, and Vnder-Officers wary to fulfill the com∣mand of the Superiour, without staggering. Howbeit though Piso would wash himselfe in Niter, as our Iob speaketh, yet he cannot blot out the staines of hard-hartednesse; And cruelty is cruelty, howsoeuer it be coloured and plastered. Well, we haue seene that Preiudice is a great hinderer of Iustice, and it is not excused by pretence of publicke good. Thus farre we are gone. A second hinderer of Iustice, (and staine to the Magi∣strate,* 1.52) is Partiality. If there come into your company a man with a gold Ring, and in goodly apparell, and there come in also a man in vile rayment, and yee haue respect to him that weareth the gay clothing, and say vnto him, Sit thou here in a good place; and say vnto the Poore, Stand thou there, or sit here vnder my foot-stoole, are ye not partiall in your s••lues, and are become Iudges of ••uill thoughts? Thus Saint Iames concer∣ning priuate Partiality. The like we are to thinke also of publike. If they that are in Commission should say, Da Trebio, Pon•• ad Tre∣bium,* 1.53 &c. O, make roome for such a one, hee can further such a great mans cause, that is to be heard, I must looke that he haue no wrong; but on the poore mans case, we haue no care which end goeth forward: he can make no friends, he can worke no reuenge, therefore let vs destroy the tr••e with the fruit; let vs tread him downe like mire in the street; let vs make him an

example to all busie-bodyes, that will dare to maintaine their right, or once to quacke against their betters. Then we walke not vprightly, but haue the faith of our glorious Lord Iesus Christ in respect of persons. T••e Law is plaine, Deut. 1. You shall haue no respect of persons in Iudgement, but shall heare the small as well as the great, you shall not feare the face of man.* 1.54 And the Apo∣stle chargeth Timothy, that he doe nothing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,* 1.55 by titing the Ballance of one side. And the Prophet Ezechiel rec∣koning vp ••he grieuous sinnes of Iuda,* 1.56 maketh this an especiall one, that the City was full of Muttah: whats that?* 1.57 Mishpat mut∣teh, that is, Iudgement turned from the bias, as it were, as the Hebrew Interpreter doth expound it. Yea, and nature taught the naturall Poet to condemne it for a great sinne in the Gouer∣nours, when they doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, depraue Iudgements by partiall inclining to one side. What a shame was that for Cesar, to confesse, Melior causa Cassij, sed dene∣gare Bruto nihil possum? Cassius his cause is better, but Brutus must goe away with the cause, because he is neerer vnto me: Haec caro tangit Brutum. Also Henry the Emperour (the seuenth of that name,) is much taxed in Story, for that being appealed vnto by a couple of Lawyers, who contended about the Soueraignty of the Emperour, making their agreement betweene them, that he for whom the Emperour should giue Sentence, sh••uld win an horse of his fellow; He faire pronounced truth to be on his side, that spake most for his power & authority; whereupon this Prouerb was taken vp, Alter respondit aequum, sed alter habet Equum: Such a one hath right on his side, but the other rides the horse. Thus you heare how Partiality hath peruerted right, & corrupted Iudgement, euen in the highest Magistrates; & th••refore not to be doubted, but inferiour Magistrates be somtimes tainted. How can they chuse, all the while they cannot see all things thēselues, but must follow the leading of others who may be deceiued & deceiue? Therefore the Shrieues are to be admonished, that they returne none for Inquest men, that are like to serue mens turnes for the tryall of Nisipriusses, or which will helpe to cast away men vpon displeasure, but such as are esteemed men of vertue, (or worth,) Men fearing God, hating couetousnesse, and no way obno∣xious. For as the inward senses may be abused,* 1.58 if the outward doe mistake & misreport vnto them; as that to be sweet, which is not, & that to be blacke which is not. And as Cyprian saith, If the water at the well-head be corrupted, the streame or perle running from the same, will not be wholesome: So if they that should conuey truth to the Magistrates, euen as water is carried by pipes into the Cisterne, be either stopped with Preiudice, or poyso∣ned by Partiality, then they that are to pronounce according vnto their mouthes, must needs pronounce amisse. Therefore

they that are faulty this way, deserue double punishment (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) because they offend themselues, and make others to offend. So much against Partiality. The third thing that impea∣cheth Iustice, is Bribery. A Lacedemonian Generall complai∣ned, that he was driuen out of Asia by a thousand Archers: he meant, by the King of Persia his money, (an Archer was the stampe of the Persian coyne.) So in the late ciuill warres in France, many were said to haue beene pelted with Spanish Pi∣stols, (a Pistoll is an indifferent word, both for a certaine coyne, and a small Peece.* 1.59) So the Philistines cryed out, Who shall deli∣uer vs out of the hands of these mighty Gods? and so, many haue said, Who can withstand an Army of Angels, (of golden Angels?) But as Austine said, Aliud est ridere, aliud resp ndere: It is one thing to iest, another thing to answere: So I thinke, such a sinne as Bribery is, must be beaten downe, and broken in pieces, more grauely and more substantially, then by breaking of Iests. It is a truth, that corruption is a very old sinne, euen Hesiod, that li∣ued seuen or eight hundred yeeres before Christ, complaineth, that his brother went beyond him, by bribing of Magistrates, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.60 by greatly honouring such as deu••u∣r••d gifts▪) And Plato long after him, yet long before Christ, re∣citeth a Sentence of an old Poet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.61 that is, The greatest Rulers, and the greatest Gouernours, (they that are like Gods vpon the earth,) haue beene won and ouercome with gifts.* 1.62 There is no City so inuincible, (said one) but an Asse laden with gold, will make the gates flie open. And another receiued this Oracle: Fight with siluer Lances, and thou shalt be sure to conquer. But we need not to rake in the puddle of heathenish writers, to know the power of Bribes and gifts. Salomon the wisest, and best experienced King, saith, A gift is as a precious stone in the eyes of him that hath it,* 1.63 it prospereth whither-soeuer he turneth it.* 1.64 And againe, A mans gift maketh roome for him, and bringeth him befo••e great men. Yea, God himselfe by Moses, in Deut. sheweth the great strength of gifts, or the great weakenesse of man to withstand them. A gift, (saith he,) doth blind the eyes of the wise,* 1.65 and peruerteth the words of the iust, therefore thou shalt not take a gift. As if he told vs, that there was, I know not what poyson in them, (and indeed, men vse to say, that beneficia be venificia,) that the very handling of them, will in∣fect a man;* 1.66 As ••liny writeth of the fish called Torpedo, that if a a man touch it not onely with his hand, but with sticke or rod, or such like, it will benumme him: And as Scholers know, that D••mosthenes by poysoning Harpalus his Goblet, was tempted and weighed to fauour his cause, to the great danger of his Coun∣trey, and vnto his owne vtter shame. No man doubteth but Sa∣muel his sonnes were well brought vp by their Father, and so

was Gehesi, as well by his Master Elisha, and Iudas best of all, at the feet of our Sauiour:* 1.67 And yet Iudas for money sold his Ma∣ster; and Gehesi for money shamed his Master; And Samuel his sonnes for money, (by taking of gifts,) made their Fathers Go∣uernment odious to the people, which otherwise, they could neuer haue beene weary of. Now if this were done in better times, and where the best examples were shewed▪ then what is to be expected in these worser times, in the wane of the Moone, as it were, & in the decrepit age of the world? Is it for any man that is in authority, being wise, to giue absolute credence to his followers, that, that must be true which they doe prompt, iust, which they perswade? Or are they not rather to suspect them, when they see them earnest in a cause that Bo••em habent in lingua, as one said, Argentum in faucibus, as it was said of ano∣ther? It is certaine, that it is not enough for a Magistrate to haue abstinent hands himselfe, but he must looke to the fingers of his followers, that they be not giuen to finger or prowle. Plu∣tarch writeth of Pompey, that marching with his men in Sicily, because hee would haue them to keepe good rule,* 1.68 hee caused their swords to be sealed vp in their scabberds, and if he found the seales stirred, it was an argument to him they had beene meddling, and had done some body wrong, and then they paid for it. I doe not wish Officers, or their men should haue their purses sealed, or their armes tyed behind them, when they be∣gin their Circuit, or enter vpon their imployment; By no meanes; For The Labourer is worthy of his reward: And,* 1.69 Thou shalt not muzzle the mouth of the Oxe, that tread••th out the Corne. And if we thinke them worthy their hyre, that gather stones out of the fields to mend the high-wayes, or that doe plucke vp weeds out of a Garden, that the good herbes may haue the more roome, and grow the better▪ then how can we honour or reward them too much, that doe plow vp iniquity by the rootes, and doe take all offences out of Church, and Com∣mon-weale? Therefore such Fees as are granted them by Law, let them take in the Name of God, no man is to grudge at it. Onely this I aduise, and admonish, and pray, that they that be in authority, whether Ciuill persons or Ecclesiasticall, yea, and their seruants also would thinke I••hn Baptists charge to the Souldiers in Saint Luke, to belong to themselues, Vse no violence, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tosse no man to and fro,) get nothing by sycophansie, and be content with your wages, whatsoeuer is taken aboue, that is euill.* 1.70 What if it be giuen of good will? should any mans eye be euill, because some mans hand is good? Truely, if it be giuen of sin∣gle sincere good will, I haue nothing to say against it, for no∣thing is freer then gift; and volenti nulla iniuria. But what if it be Mixta voluntas, as in a tempest, the Merchant throweth his

goods into the Sea, to saue himselfe and his ship? shall we call this beneuolence or good will to the Sea, or is it not rather ne∣cessity, or inforcement? Why, Dauid, the time was, did make choice of the plague,* 1.71 which otherwise he would haue shunned as the gates of death: but it was because he would escape a grea∣ter Plague, euen the plague of Famine, or Sword. So, many put themselues to great charges, which they would be glad with all their hearts to saue, sauing to auoyd a greater mis∣chiefe. Gifts from them that haue no suite present, or toward, are kindnesses, gratuities, liberalities, and against such there is no Law; from them that haue a suite, either in present or feare, or hope, or meane to haue one, they are in plaine English, Bribes. But touching them that haue had their suites sped, I thinke they may more honestly be offered of the party, then ho∣norably receiued of the Magistrate. I am sure that Elisha would take no reward of Naaman the Syrian, no, not after he had hea∣led him of his Leprosie, nor allow his man to take any, but pu∣nished him exemplarily for taking. And Erasmus reporteth of Frederick Duke of Saxony, that being offered a great masse of gold by the Agents of Archduke Charles,* 1.72 euen after he had gi∣uen him his voyce to be Emperour, (and indeed made him Em∣perour,) he would not so much as looke vpon it: And when they were instant vpon him, at the least, to giue them leaue to bestow a larges••e vpon his Gentlemen, and followers; his an∣swere was, that they might take some thing if they would; but I tell you, and I tell them (said he,) that not one of them that taketh a penny, shall stay a day in my house. This was a godly He••oicall mind, but sooner praised then followed. It is well now a dayes if nothing be giuen or promised beforehand, and when the cause is toward hearing; but to barre men from taking indifferently, hand ouer head without exception, lest hap some of them might haue a suit••, that may seeme rough-Stoicknesse, and rude inciuility. Let it be so, let it be lawfull to take without scruple, such things as the Law alloweth, Esculenta & Poculenta, but yet that you be not too forward to enter further, then will stand with conscionable discretion. Let me tell you a Story out of Bernard: In short thus it was; Martin, a Cardinall of that name,* 1.73 returning from Denmarke, where he had imploy∣ment, all weary and spent, at the length got to Florence, and there he is honorably receiued and entertained by the Bishop, who also at his departure bestoweth an horse vpon him to carry him to Pisa. But what followed? The next day, (the very next day, as I remember, saith Bernard,) the Bishop followed after, hauing a matter in the Court, and the day of hearing being at hand, he therefore seeketh voyces, and at the length commeth to Martin, and craueth his furtherance; to whom he said, Dece∣pisti

me, nesciebam tibi imminere negotium, Thou hast deceiued me, I did not know that thou hadst a cause towards hearing; take thy horse againe, I will none of him: and so presently rest••∣red him vnto him. Bernard, euen so long agoe, maruelleth at this example, and saith it was alte••ius seculi, fitter for a lesse cor∣rupt age, then that wherein he liued. Yet I doubt not, but the like is vsually practised by many Iudges of our time, and name∣ly by them that heare me this day: for I heare well, yea, very well of them. But as Physicions in their Doses, doe not intend, that the Physicke which they minister, should worke an especiall effect in euery part of the Patients body, but in that onely that is affected: And as Captaines in the warres, doe cause alarmes to be sounded, not because they thinke all, or the most part to be asleepe, but lest any should be vnready; So the Preachers duty is, to lift vp his voyce like a Trumpet, and to hold forth, (as it were) the Word of medicinable exhortation: if any haue need, there it is ready; if they haue no need, the Preacher hath shew∣ed his good will, and the same shall returne as a blessing into his bosome. Enough of Bribery, whether in higher degrees or lower. The fourth and last thing that I proposed for a c••rrup∣ter of Iustice, is Precipitancie.—Qui non moderabitur irae. infectum volet esse, dol••r quod suaserit & mens,* 1.74 He that will not master his anger, will many times doe that, which he would eate his nailes were vndone. Thus speaketh one of Anger, which is a very bad Counsellour. The like may be said of Haste, th••t it causeth many ouer-sights and trippings. Indeed Herodotus doth say so much in plaine words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.75 So we say, Hast maketh waste. And Kimhi vpon the first of Esay, re∣cordeth this for the Apophthegme of the ancient Hebrew Do∣ctors, Ashrei hadaijan sheme chammets dino, Blessed is that Iudge doth Fermentare, (is well aduised of) his Sentence.* 1.76 If Dauid had not beene too hasty, hee had not rewarded Ziba with halfe his Ma∣sters Estate, (who deserued an halter for his Sycophancie,) to the great hinderance of Mephibosheth,* 1.77 and to the great distaining of his owne honour. For was there not an extraordinary League of friendship betweene Dauid and Ionathan, Mephibosheths father? So before this, if Putifer had not beene too hasty,* 1.78 hee would not haue cast Ioseph into prison, without due ex••mining of the matter; by which meanes he stripped himselfe of a faith∣full seruant, and fostered an Adulteresse in his bosome. So, long after this, If Theodosius the great had not beene too hasty,* 1.79 hee had not committed that horrible massacre in Thessalonica, which afterwards he rued and repented, almost in sacke-cloth and ashes. Certainely for tryall of small matters, such as are pe∣cuniary and the like, it is not amisse, that there be an hastening to ripenesse, which when it is attained vnto, it is a wrong to

deferre Iudgement any longer; lest it befall the litigants, as it did a certaine Great man in his exile, that they had cause to say with him, We had beene vndone, if we had beene vndone: I meane, and they meant, if the matter had gone against them, they had beene quite vndone; and yet though it goe with them, they are more then halfe vndone, they had spent so much in the suite. But now for matters of life and death, I am of his minde, that thought and said, Nulla vnquam de mo••te hominis cunctatio longa,* 1.80 A man cannot be too well aduised of that which he cannot mend, or make amends: for when once it is done, Surely, There is hope of a tree if it be cut downe, that it will yet sprout againe, and that the tender branch there of will not cease; but man dy∣••th, &c. and where is he? he lyeth downe and riseth not, till the hea∣uens be no more, that is, till there bee an end of this world. What then? Doe I speake against Iustice, or expedition for, or in Iustice? No, but against Precipitancy in doubfull cases, and especially if they concerne life. For if a man be a Murderer, Burglarer, or Robber to day, he will be so to morrow, and bee found so the third day, or the third weeke, or the third mo∣neth, &c. and then when there is good certainty, let him suf∣fer, a Gods-name. How many haue taken it vpon their deaths, that they were innocent touching the crime laid to their charge, and after their deaths it was made manifest that they were inno∣cent indeed, but in vaine? Their liues could not be giuen to them againe. Now in such a case, it is not enough for the In∣quest to lay the fault vpon the witnesses, nor yet for the Iustices to lay the fault vpon the twelue men, (for euery man shall beare his owne burden; And as the righteous shall liue by his owne faith, so the vnrighteous shall die for his owne faultinesse; and a pillow of blood is a very hard pillow for a ten∣der conscience to take rest vpon, harder then the pillow of stones in Genesis;* 1.81 for vpon that Iacob did sleep: (But that ought to be done in such weighty cases (that concerne life,) which the Law of God requireth to be done in the case of Idolatry; namely, They should seeke and make search,* 1.82 and inquire diligently; and if it be true, and the thing certaine, &c. then thou shalt not faile to slay them, &c. And as Iob professed, that he did in these words▪ The cause which I knew not,* 1.83 I searched out. Otherwise if the matter be not euident, it is better to be slow then forward, lest Cinna, Cesars friend, be slaine in place of Cesars enemy, (that had railed vpon him) as in the Romane Story; And lest Histiaeus make the shoo, and Aristag••ras weare it, as in the Greeke Story; And lest that one sowe,* 1.84 and another reape, as in the Gospell; I meane, lest one com∣mit the offence, and another be punished. If the least imputa∣tion of cruelty did sticke to your reputation, (Honorable men and brethren) if it might be said of you with any probability,

which was said of Claudius the Emperour, that his hands were otherwise weake and feeble,* 1.85 but strong and sturdy to shead blood. I could vse many reasons to moue and induce you to le∣nity and clemency, so farre-forth as the state of the Common∣weale would beare, (for that is alwayes to be vnder-stood, Salus Reipublicae summa Lex:) but I perswade my selfe of you, that you propend thereunto by nature, and specially by grace, and that you say many times to your selues, when you are about to giue Sentence, as the successor of Claudius did, when a Bill was brought vnto him for the execution of a man condemned, Quam vellem, nescirem literas! Oh that I could not write my name! Oh that another had my roome!* 1.86 And that it may be said of you, as it was of that good Emperour Augustus, Qui cum triste ali∣qui•• statuit, fit tristis & ipse, cuique fere poenam sumere, poena sua est: that si, You are grieued your selues when you pronounce a grieuous Sentence, and you thinke your selues are punished, when you punish others. I haue stood very long vpon the three first words of my Text, [I put on Righteousnesse.] Wherein I haue shewed, First, the meaning, Fitnesse and vsualnesse of the Phrase; second∣ly, for the Vettue, (the bulke of the Phrase,) how necessary and goodly it is; the goodliest Robe that a Magistrate can put on; thirdly, and lastly, what be the hinderances and staines of it. First, Preiudice; Secondly, Partiality; Thirdly, Brib••ry; and lastly, Precipitancy. Now Iob is not content to tell vs, that he put on Iustice, but addeth, [it clothed me:] Meaning, that he did not cast it behind him like a cloake, or throw it about him like a mantle to couer some p••rts, and to leaue the others vnco∣uered, but that it couered him on all parts from top, to toe, like the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which was a long Garment downe to the feet,) mentioned in the Reuelation;* 1.87 And like the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Gar∣ment wherein one might wrap and roll himselfe,) mentioned in the Booke of Ester. Meteranus in his Belgicke Story,* 1.88 writeth of a certaine old woman in the Low-Countries, that she being neere her end, required her Keeper, of all loues and in any case, to put vpon her the Cowle of a Fryer Minorite, (when shee should be ready to yeeld vp the ghost,) which she had pre∣pared for the purpose: And, said she, if death happen to come on so suddenly, that thou canst not put the whole Cowle vpon me, yet faile not at the least, to put one of mine armes into it, that by vertue thereof, three parts of my sinnes may be forgiuen me, and the fourth expiated in Purgatory. Thus Meteranus of the old wiues perswasion, touching the vertue of the Fryers Cowle: which perswasion, Superstition bred, Couetousnesse tendered, and folly entertained. I cannot say so much of the vertue of the Robe of Iustice, either commutatiue, or distribu∣tiue; either priuate or publicke, (though I thinke passing well

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of it,) that it should haue power to forgiue sinnes. No, The blood of Iesus Christ cleanseth vs from all sinnes▪* 1.89 And, He hath washed vs in his blood;* 1.90 And, Wee must be found in him, not hauing our owne righteousnesse which is of the Law, but that which is by the faith of Iesus Christ,* 1.91 euen the righteousnesse of God through faith. But this I dare boldly say, that it yeeldeth a pleasant sauour vnto the nostrils of our heauenly Father,* 1.92 as Esaus garment vpon Iacobs backe did to Izack their father; And of all the garments yee can put on, af∣ter faith and loue, there is none to be compared to it. There is mention in Saint Mathew of soft clothing: but it was onely for them that were in Kings Courts.* 1.93 Also in the Psalme, of a gar∣ment of needle-worke wrought about with diuers colours: but it was onely for the Queene. Also, in the 2. Sam. of garments of many pieces or colours:* 1.94 but they were for Kings daughters that were virgins. Also of garments of Linnen and Woollen, which were forbidden the Israelites,* 1.95 who thereby as by an Allegery, were forbidden all hypocrisie and insincerity, not onely in mat∣ters of faith, but also in conuersation. Also in the booke of Io∣shuah, of a Babylonish garment, which Achan purloyned to his destruction.* 1.96 Further, there is mention in Stories of garments of gold, and of siluer, at which Dionysius iested, That they were too cold in the Winter, and too heauy in the Summer, (but now they are in speciall request; euery ordinary fellow weareth cloth of gold, and of siluer: nay, he is not an ordinary fellow, but a No-body, that is not so attyred;) Also there is mention in Story of perfumed garments, which were the vndoing of Mu∣leasses King of Tunis;* 1.97 for by the smell thereof he was hunted af∣ter, taken, and bereaued of his eyes, and of his Kingdome, as Iouius writeth. Thus the outward garment, or ornament is for some persons and purposes, and not for others; and for some certaine times, and not for all. But now Iustice is for all sorts of men, and for all times of the yeere; sweet without fulsomnesse; precious without burdensomnesse; safe without dangerousnesse; indifferent to all degrees, to all persons, common, equall, glo∣rious, full of Maiestie, and full of all good workes. We haue not so great vse of fire and water, as we haue of Iustice, said one, (or one maysay,) The Morning-starre, or the Euening-starre is not so faire as Iustice, said another. Faire as the Moone, pure as the Sunne,* 1.98 terrible as an Armie with Banners; So haue some applyed that of the Canticles. Without Iustice, neither City, Towne, nor house can continue, said another. Nay, very theeues can∣not liue without Iustice, (without parting their booties, equal∣ly,) it is confessed generally; Nay, Remota Iustitia, quid sunt regna, nisi magna Latrocinia,* 1.99 said Augustine? Take away Iustice, and what are Kingdomes else but great theeueries, great haunts or meetings of Theeues? Therefore Iustice being so goodly, so

pleasant, so profitable, so by all meanes necessary, is it any mar∣uell, if Iob were not content to say hee put it on, but add eth, that it clothed him, that is, he thought himselfe sufficiently well apparelled while he had Iustice on, and without it, he thought himselfe, and all others naked? Trauellers write (N••than Chytraeus by name,) that in Padway, Iustice is described in a publicke place betweene a paire of Scales and a Sword (according to the manner,) with these two verses proceeding from her mouth, Reddo cuique suum, sanctis & legibus omne, Concilio mortale genus ne crimine viuat. The verses are but clouter-like, (vnworthy such an Vniuersity as Padway is renowned to be,) but the sense is good, and for the shortnesse of them,* 1.100 they may the better be remem∣bred. I giue (saith Iustice) to euery one his owne, I procure and winne all men to be obedient vnto godly Lawes, lest otherwise they should proue criminous, that is grieuous transgressors. It is so; where there be not wholeso••e lawes, (which are the pa∣rents of Iustice, the daughters of Prudence, the Nurses of Ver∣tue, the Companions of Peace, the Harbingers of Prosperi∣ty, &c.) there all things goe out of order, Seruanis on Horse backe, (as in the booke of the Preacher,) and masters,* 1.101 euen Princes on foote. Like Priest like people, as in the Prophet Esay:* 1.102 nay the people not so bad as the Priest, as Bernard saith, Like buyer, like seller, like borrower, like lender, as Esay againe saith; Nay, then no buyer, or seller, or borrower, or lender, but all vpon snatching and catching, and rapine, and wrong, & blood toucheth blood, and He that refraineth himselfe maketh himselfe a prey. Therefore blessed be God for Lawes,* 1.103 and blessed are the people to whom the mouthes and expounders of the Lawe, the Administers of Iu∣stice, I say, are sent. Their very feet vpon the mountaines (as they are comming) ought to seeme beautifull vnto vs, and we are to receiue them as an Angel of God, euen as God himselfe: for his office they beare, and he vouchsafeth them his owne name. In plaine and distinct English, they ought to be had of vs in speciall honour and regard for many causes. First, for the Lords sake, who is the Author of their authority, (There is no power but of God, Rom. 13.) Secondly, for the Kings sake, who is the immediat sender of them,* 1.104 (Rulers are sent by the Prince for the punishment of those that doe ill, and praise of them that doe well, saith St. Peter.) Thirdly, for their worke sake: for they watch ouer vs, & take paines for our good, that we may lead a quiet & peaceable life, in all godlinesse & honesty; that we mayeate euery man his owne bread, & drinke euery one of his owne Well, & cloath our selues euery one with his owne Wooll, and sit euery man vnder his owne Vine, & vnder his owne Fig-tree, from Dan to Beershe∣bah, euen from one end of the Land, vnto the other. These be the fruites and commodities of Magistracie and Iustice, many

and singular euery way. But where those be wanting both, or one of them, (Magistracy as in the dayes of the ••udges: There was no King in Israel, but euery one did that which was good in his owne eyes; Iustice and execution, as Acts the 18. The Grecians tooke Sosthenes and beat him before the Iudgement seate, and yet Gallio (the Gouer∣nour) cared nothing for these things,) there the earth is cleane emptied and vtterly spoyled: (the words in the Originall be sounding, and like the voyce of Thunder, Hibbok, tibbok, hibboz, tibboz,* 1.105) there things goe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, against the streame, or rather they are carryed head-long by a maine current of dis∣order, into a bottomlesse swallow of confusion. It hath beene questioned and argued, whether it were better to liue vnder a tyrannous gouernment, where euery suspition is made a crime, euery crime capitall; or vnder an Anarchie, where euery one may doe what he list? And it hath beene long since ouer-ruled, That it is much better to liue vnder a state, sub quo nihil liceat, quàm sub quo omnia. So then, if euen the worst kind of gouern∣ment be a kind of blessing in comparison, then what is it to liue vnder a godly and Christian King, that doth gouerne with Counsell, and rule with wisedome; and vnder such Iudges and Iustices, that doe not take themselues to be absolute, but con∣fesse that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.106 like the Centurion in the Gospell, and to giue an account, not onely to him that is Iudge of quicke and dead, but also to the Higher powers on earth, if they should too farre forget themselues? This then being their charge and Commission, to administer Iustice indifferently, to encourage the vpright, to cut off the incorrigible, their charge and terror, (terror, I say, in respect of the reckoning day, sometimes in this world, but certainely in the world to c••me,) will any man enuy them their Robes, the honor, the place that they doe enioy? Truly, if they had no other comfort but the honour outwardly giuen vnto them, that were but a cold comfort ••r reward. Some lenitiue, I grant, it may be to flesh and blood, to them that are Gloriae animalia, as Tertullian first, and a••ter him Hierome,* 1.107 doe call Philosophers. But to them that haue learned Christ aright, to them that iudge not according to the eye, but with righteous iudgement, these things are but vaine and vile. Praises they esteeme for bubbles, and applauses for babl••s; eminent places, but for scaffolds to be gazed on, and a great deale ••f attendance, for a great deale of adoe & trouble; Titles of honour, but for tittle-tattles, Robes of scarlet, or pur∣ple, for depriments and detriments. Indeed there was a great King,* 1.108 that turning and winding his Diadem, said to them that stood by, That if a man knew what a deale of cares and troubles were lapped vp and lodged in it, he would not thinke it worthy the taking vp. And there was a Pope (not the worst Pope) that

confessed to his friends, that he liued an happier life, when he was a (poore) Scholemaster in Louaine,* 1.109 then since he was ad∣uanced to that high See. It is not therfore the high place, nor the great state, nor whatsoeuer is gainefull for the purse, that ma∣keth many Magistrates amends for their trauell & toyle, for their care and study, for their sweating and hazarding their health, for the hard censures and bitter exclamations and cursings that they incurre and indure for directing of Iustice, and pronoun∣cing of Sentence against the faulty; but this is their comfort, and exceeding great content, if they can say with Pericles,* 1.110 that they neuer caused any to weare a mourning gowne; or rather, if they can say with Saint Paul, This is our reioycing, euen the testimony of our consciences, that in godly purenesse wee haue had our conuersation in the world. And with Saint Paul againe,* 1.111 That they are pure from the blood of all men, (I meane that they shed no innocent blood.) And lastly with Samuel, whose Oxe haue I taken, &c? Whom haue I hurt, or of whose hand haue I receiued any bribe to blind mine eyes with∣all, &c? This is a Robe that will better grace and adorne them, then any Scarlet, and be more cordiall to their inwards then any B••zar-stone, and more comfortable and warme to their stomackes, then any stomacher of Swans skinne, or whatsoeuer is most warme and comfortable. But I haue beene too tedious. The Lord make that which hath beene spoken, profitable vnto vs, for his Sonne Christs sake; To whom with the Father, and the holy Ghost, be all honor and glory, for euer, and euer. Amen.

Notes

• * 1.1

  Origen.
• * 1.2

  Hieronym in Catalog.
• * 1.3

  Iohn 12.
• * 1.4

  1. Cor. 4.
• * 1.5

  Hieronym. ad Marcellam.
• * 1.6

  1. Pet. 5. Galat. 3.
• * 1.7

  Rom. 13.
• * 1.8

  Ephes. 4.
• * 1.9

  Colos. 3.
• * 1.10

  Prouer. 3.
• * 1.11

  Math. 12.
• * 1.12

  Iohn 4.
• * 1.13

  Iohn 8.
• * 1.14

  1. Tim. 6.
• * 1.15

  Hebr. 13. Bernard.
• * 1.16

  Chrysostome and Origen.

  Prosper.
• * 1.17

  Probus.
• * 1.18

  ••nnius.
• * 1.19

  Homer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  Liuy.
• * 1.21

  Horace.
• * 1.22

  Nazian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.23

  Tert••ll. de cult••s foeminarum.
• * 1.24

  1. Tim. 4.
• * 1.25

  1. Pet. 2.
• * 1.26

  2. Chron. 29.
• * 1.27

  Genes. 27.
• * 1.28

  Genes. 41.
• * 1.29

  Daniel 5.
• * 1.30

  Ester 6.
• * 1.31

  M••rke 7.
• * 1.32

  1. Cor. 6.
• * 1.33

  Iohn 6.
• * 1.34

  Matth. 6.
• * 1.35

  Luke 10,
• * 1.36

  Genes. 41.
• * 1.37

  Marke 10.
• * 1.38

  Exod. 3.
• * 1.39

  Hebr. 12.
• * 1.40

  Iohn 1.
• * 1.41

  Iohn 7.
• * 1.42

  Seneca in Me∣dea.
• * 1.43

  Acts 25.
• * 1.44

  Am••••an. Marcell••n.
• * 1.45

  Plutarch.
• * 1.46

  Nazianzen.
• * 1.47

  Vide Vlpian. ca. 5. de poe••••s, ex Iacobo Simanca, 5. de Rep. ca. 17. pu. 264.
• * 1.48

  Lamachus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lege Veget. li. 1. cap. 13. Tacitus.
• * 1.49

  Rom. 3.
• * 1.50

  Tertullian.
• * 1.51

  Seneca lib. 1 de Ira cap. 16.
• * 1.52

  Iam. 2.
• * 1.53

  Iuuenal.
• * 1.54

  Deut 1.
• * 1.55

  Tim. 5.
• * 1.56

  Ezech. 9.
• * 1.57

  Kimhi.
• * 1.58

  Exod. 18.
• * 1.59

  1. Sam. 4.
• * 1.60

  Hesiod.
• * 1.61

  Pla••o.
• * 1.62

  Philip.
• * 1.63

  Prouerb 17.
• * 1.64

  Prouerb 18.
• * 1.65

  Deut. 16.
• * 1.66

  Pliny li. 32 c 1.
• * 1.67

  M••th. 26. 2. Kings 5. 1. Sam. 8.
• * 1.68

  Plutarch.
• * 1.69

  M••th. 10. 1. Cor. 9.
• * 1.70

  Luke 3.
• * 1.71

  2. Sam. 24.
• * 1.72

  Erasmus.
• * 1.73

  Bernard ••. de Considerat.
• * 1.74

  Hor••••.
• * 1.75

  Herodot.
• * 1.76

  Kimhi.
• * 1.77

  2. Sam. 16. & 19.
• * 1.78

  Genes. 39.
• * 1.79

  Histor. Tripart. lib. 9. cap. 30.
• * 1.80

  I••uenal. Satyr. 6.
• * 1.81

  Genes. 28.
• * 1.82

  Deuter. 13.
• * 1.83

  Iob 29.16.
• * 1.84

  Iohn 4.
• * 1.85

  Seneca.
• * 1.86

  Su••ton.
• * 1.87

  Ester 8.14.
• * 1.88

  Metera••.
• * 1.89

  1. Iohn 1.
• * 1.90

  Reuel. 1.
• * 1.91

  Philip. 3.
• * 1.92

  Genes. 27.
• * 1.93

  Math. 11. Psal. 45.
• * 1.94

  2. Sam 13.
• * 1.95

  Deut. 22.
• * 1.96

  Ioshua 7.
• * 1.97

  Iouius.
• * 1.98

  Cant. 6.
• * 1.99

  August. 4 de Ciuit. Dei, ca. 4.
• * 1.100

  Nathan Chytr.
• * 1.101

  Eccles. 10.
• * 1.102

  Esay 24. Bernard. Esay 24.
• * 1.103

  Esay 59.
• * 1.104

  1. Pet. 2. 1. Tim. 2.
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esay 24.3.
• * 1.106

  Math. 8.
• * 1.107

  T••rtull••an. Hieronym.
• * 1.108

  Antigonus.
• * 1.109

  Hadrian. 6.
• * 1.110

  Plutarch in Pericle. 2. Cor. 1.
• * 1.111

  Act. 20.