Remaines of that reverend and famous postiller, Iohn Boys, Doctor in Divinitie, and late Deane of Canterburie Containing sundry sermons; partly, on some proper lessons vsed in our English liturgie: and partly, on other select portions of holy Scripture.

SERMONS ON Proper Lessons.

ESAY 5. 18.

Woe vnto them that drawe iniquitie with cordes of vanitie, and sinne as it were with a Cart rope.

IN this Text two poynts are to beediscussed especially.

First, the goodnes of God who soundes a woe, before he sendes a woe.

Secondly, the wickednesse of man, in drawing iniquity.

Touching the first, in holy writ we finde two kinds of woes: a woe of Condoling, and a woe of Condemning. Condoling, as Psalm. 1•…•…0. Woe is mee that I am constrayned to dwell with Misery. Mica. 7. 1. Woe is mee for I am as the Grape gleaning of the Vintage. And in this Pro∣phesie Chap. 6. vers. 5. Woe is me for I am vndone. This kind of woe nothing at al, or very litle con∣cernes our present Text: that other is two fold, to witt, a woe of instruction, and a woe of de∣struction:

or in plainer termes a woe denoun∣ced, and a woe executed.

The woe whereof I am now to treate, and ma∣ny moe both after and before these words. As woe to them that ioyne house to house, and field to field: Till there be no place for others in the Land. Woe to them who rise vp early to follow drunkennesse: Woe to them who speake good of euill, and euill of good: are but warnings, and so, by consequent, armings a∣gainst that heauy woe of destruction, which in the end of the Chapter is threatened by a nation that shall come from farre with arrowes that are sharpe, and all their bowes bent, with horses hauing hoofes like flint, & with Chariots hauing wheeles like whirlwinds, roaring as the Lyon, or as the roaring Seas; Execu∣ting the iudgements of God vpon the men of Iu∣dah, and inhabitants of Ierusalem, in such sort that none shall deliuer them.

In the dayes of security, to sound out the woes of seuerity is not welcome, though it be whol∣some: it is harsh vnto flesh and bloud, vnto such as are at a 1.1 ease in Sion: vnto such as haue made a b 1.2 league with death, and with hell agreement, vnto such as dreame of c 1.3 peace when there is no peace; Saying to the seers see not, and to the Prophets prophesie not vnto vs right things, but speake flattering things, Esay▪ 30. 10. But the Thundering of woe is wholsome to such as haue hearts and eares to d 1.4 suffer the words of exhorta∣tion. It is so farre from either bringing or haste∣ning of woe, as that (if it worke true repentance) it doth often deferre, and sometime deliuer vs

from a woe hanging ouer our heads: Howsoe∣uer the wicked had rather once feele, then euer feare destruction and woe: yet it is an argument of Gods infinite rich mercy (who e 1.5 desires not the death of a sinner) first, to become a Preacher, and then a punisher; First to sound a woe, be∣fore hee send a woe: First to speake to vs in his wrath, before hee vexe vs in his sore displeasure. Psal. 2. 5.

So we read that he did inioyne his Prophets to f 1.6 cry aloud, & to lift vp their voyce like a Trum∣pet in shewing his people their trangressions, and to the house of Iacob their sinnes: And Christ albeit he were the Prince of peace Esay. 9. 6. did chuse some for his Apostles who were the g 1.7 Sonnes of Thunder, so well as others who were the Sonnes of Consolation, and after ascending vp on high and giuing gifts vnto men, Ephes. 4. 8. He bestowed vpon his Apostles not onely clouen, but all so fiery tongues, Acts. 2. 3. That they might not onely direct, but also correct: as h 1.8 S^t. Paul speakes improue rebuke, &c. As Nazianzen wrote of Basil, that they might lighten in their doings, and thunder in their doctrines. In this Chapter at the 6. verse the preachers are compa∣red vnto cloudes, I will command the cloudes that they raine no more raine vpon my Vineyard, That is, the pastours & teachers that they preach no more. When the Lord (saith i 1.9 Augustine) by the mouths of his ministers denounceth a woe, then he thun∣ders in the cloudes: But when they bring the glad tidings of saluation, he distilleth as it were

drops of his mercy, sending a ioyfull raine tha•…•… refresheth his inheritance; God as an exquisite musician twines the strings of our hearts euery way, that he may put vs in tune, he hath a long∣ing desire that the teares of our repentance may quench vtterly the Coales of his displeasure, for albeit the k 1.10 Axe bee layd vnto the roote of the tree: yet shall it not be hewen downe so long as there remaines any hope for fruites of amend∣ment. It is true that God (if men will not turne) l 1.11 hath his Bow bent and ready, but as hee that shootes to hit another, hath the string of his Bow vpon his owne breast: Euen so God in drawing the Bow to shoote the bitter arrowes of his wrath against vs, hath his hand on his heart and in the middest of his anger hee remembers mercy, Abacuc. 3. 2. Denouncing a great many woes, before hee will execute as much as one woe.

This exceeding kindnesse and long suffering in God, commendat et emendat, as Augustine speakes, it recommends God as a patterne teaching vs to be m 1.12 mercifull as our Father in heauen is mercifull. Is the n 1.13 Lord gratious, full of pitty, long suffering and of great goodnesse: Then I beseech you, be followers of God as deere children, Ephes. 5. 1. As God sayd vnto Moses, Exod. 25. 40. So I say to thee, fac secundum exemplar, performe that which is good according to the patterne. Doe not rashly iudge, much lesse condemne any man o 1.14 before the time, but expect amendment in thy greatest enemie, hope the best euen of the worst,

although he draw iniquity with cordes of vanity, and sinne as it were with cart-ropes.

Secondly, the bountifulnes and long suffering of God lead vs to repentance, Rom. 2. 4. For that which is counted of man slackenesse, is in God patience, desiring that no man should perish, but all should amend and be saued, 2. Pet. 3. 9. If we shall harden our hearts and neglect the woes of instruction, vndoubtedly the woes of destruction will one day come vpon vs. If we continue not onely to sinne, but to delight in sinne: and not only to delight in sinne, but to boast of sinne: and not only to boast of sinne, but also to iustifie sinne; As to make good euill, and euill good, drawing iniquity with cordes of vanity, and sinne as it were with a carte rope: What do we but p 1.15 heape vpon our selues wrath, against the day of wrath: and of the declaration of the iust iudgement of God.

The diseases of our age through a long peace, grow for the most part by riot and excesse, and consequently haue not so much vse of restora∣tiues, as need of launcing and corrasiues: when the woundes of the people, saith q 1.16 Cyprian, are tumen∣tia, then the preachers as good Chirurgions must open the swelling veynes of pride, & launce the puffed-vp impostumes of greedy desires, then it is their duty to cry, woe be to those that are mighty to drink wine; woe be to those that are wise in their own sight: woe bee to those who iustifie the wicked for re∣ward. In a word, the best musicke for our times is that of the Angell, Apocalyps. 8. 13. Woe, woe,

woe, to the inhabitants of the earth.

And because men haue despised the Prophets and r 1.17 stoned, (if not with hard flint, s 1.18 yet with hard speeches and vsage) such as haue beene sent vnto them early & late: Therefore God makes the very dumbe creatures to Preach and sound out his woes in the middest of a peruerse genera∣tion. The foundations of the earth quaking and shaking vnder our feet, haue denounced a woe: the roaring waues, and raging floods ouerwhel∣ming some parts of the drie land, haue denounced a woe. The great frosts, and great snowes, and great stormes haue denounced a woe: vnseason∣able weathers turning our Winters into Summers, and Summers into Winters haue denounced a woe. Many strange signes and wonders in Hea∣uen haue denounced a woe. The blazing starre the last yeare was (as t 1.19 Augustine sayd of the starre directing the wise men to the place where the blessed Babe lay) magnifica lingua coeli the stately tongue of heauen. And as we haue heard, so haue wee seene what great wonders it hath prognosticated in the City of God. * 1.20 Holcott makes mention of certaine strange flyes in Nor∣folke, deuouring about the beginning of haruest almost all the blades of corne, the which had imprinted on their paynted wings these two words IRA DEI, vpō the one wing IRA, vpō the other DEI. Beloued he that runnes may read in al the woes denounced against our Land IRA DEI: the wrath of God, inuiting vs to breake off our sinnes: and by true repentance to cease from

drawing iniquity with cordes of vanity, and wickednesse as it were with a carte rope.

That draw sin: To hale sin x 1.21 is to vse all allure∣ments, occasions and excuses to harden the con∣science in sinne: for the wicked hunt after sinney 1.22 enē with such a greedines that z 1.23 iniquity draw•…•… not them so much as they draw iniquity, mak•…•… sin strong by their wickednesse. To draw wick∣ednesse with cordes, is nothing else but to a 1.24 heape sin vpon sinne, binding sinnes together, as the wiseman speakes, adding to bad thoughts bad words, and to bad wordes bad deedes: vntill the threeds of iniquity by wrething grow to bee Cordes, and the cordes in fine become so great as Cart-ropes. It is reported in the Gospels historie that Christ raysed from the dead b 1.25 Iayrus daugh∣ter newly dead, the c 1.26 Widowes sonne dead and wound vp, and lying on the hearse, and d 1.27 Laza∣rus dead and buried and stinking in the Graue. Now these three sorts of Coarses (as e 1.28 Augustine notes) are three sorts of sinners▪ sayrus daugh∣ter lying dead in her Fathers house resembleth all those that sinne by inward consent; the wid∣dowes sonne being caried out of the gates of the City those that sinne by outward act: Lazarus dead and buried foure dayes, those that sinne by continuall habite; being dead saith Augustine, the first day by conceiuing sinne, the second by consenting to sinne; the third by committing sinne: the fourth by continuing in sinne. The bandes that tyed his hands and feet were his sinnes, according to that of Salomon, Eccles. 5. 22

The wicked is taken in his owne iniquity, & holden with Cordes of his owne sinne. Consenting to sin is one corde, acting of sin another, continuing in sin a third, and a threefold cord is not easily broken, Eccles. 〈◊〉〈◊〉. 12. If we writhe these cordes of vanity big∣•…•…er and bigger, adding to custome in sin, boast∣ing in sin, to boasting defence, to defence pre∣sumption: At the last they will grow so great as cables & cart-ropes, & so become fetters in this world, and eternall chaynes in the next: Whips on earth and boults in hell, and therefore woe to them that draw, &c.

Christ in the 2. Chapter of S^t Iohn at the 15. verse, made a scourge of cordes and whipped out of the Temple such as bought and sold therein, the strings of this whip, as f 1.29 Augustine & g 1.30 Hierom note, were made of the cords of their vanity. For all euill which we suffer in goods or good name, either outwardly in our bodies, or inwardly in our soules, proceedeth altogether from that euill which wee doe, h 1.31 sceleris in scelere supplicium, sin like a penitent frier scourgeth it selfe; As the worme deuouring the nutt is bred in the nutt: so the punishment of sin is bred in sin, i 1.32 Cognatum, imò innatum omni sceleri sceleris supplicium.

Sicknesse is a scourge, but it is made of the Cords of our owne vanity. So S^t Paul. 1. Cor. 11. 30. Hence many are weake & sicke. &c. So Christ in the 5. Saint Iohn at the 14. verse, behold thou art made whole, sinne no more. Insinuating that the sores of the body come from the sinnes of the soule, all weaknesse from wickednesse, all infir∣mity

from iniquity▪ woe therefore.

Dearth and Barrennes of ground is a mayne string of Gods whip against sin, but it is made of the Cordes of our owne vanity. k 1.33 When the Land (saith the Lord) sinneth against me by com∣mitting a trespasse, then will I stretch out mine •…•…nd vpon it, and will breake the staffe of the bread thereof, and will send famine vpon it. l 1.34 If ye will not obey mee and hearken to my commandements: I will make your Heauen as Iron: And your Earth as Brasse: Your strength shall be spent in vaine, neither shall your Land giue her encrease, neither shall the trees of the Land giue their fruit, woe therefore.

Extreme pouerty is a scourge too, but the wicked draw his heauie burthen vpon them espe∣cially with the Cart-ropes of their owne iniquity. For while they waste their estates in riot, and spend their dayes in idlenesse, no wonder if m 1.35 pouerty come vpon them as a trauailour, and necessity like an armed man. A trauailour knocks at our dores be∣fore wee looke for him, and an armed man is so strong that wee cannot easily resist him, and therefore woe to them, &c.

Dishonour and ignominie is a scourge like∣wise, but it is made of the cordes of our owne vanity. For good deedes are the very Matrix of a good name, honest and honourable report is the shadow that followes the body of vertue, so that the n 1.36 righteous are had in an euerlasting re∣membrance, their memoriall is blessed o 1.37 sweet as hony in all mouthes, and pleasant in all eares, as musicke at a banquet of wine; But the name

of the wicked shall rott, Pro. 10. 7. Their memo∣rie shall perish with them, Psal. 9. 6. And there∣fore woe to them, &c.

Beside these and infinite other outward scour∣ges, there is an inward whip of the soule made of the cordes of vanity; To witt, horrour and hell of conscience: for albeit the wicked be p 1.38 fatt and lusty, though he come to no misfortune like other men: though hee florish like a greene bay∣tree: though his sheepe bring forth thousands, and ten thousands in his ground, though his oxen be strong to labour and no decay in his cattle: Yet intra est quod contra est, howsoeuer it be with∣out him, he hath that within him, which is a∣gainst him; so that he can neither delight in com∣pany, nor solace himselfe alone, neither sport in the fields, nor rest in his bed, ut euery where his manyfold foule sinnes are so many foule fiends vnto him. As when Gain had slaine his brother Abel, albeit there were no Iustices or Constables to make hue and crie after him, as Luther and Ca∣luin expound the place; Yet he said q 1.39 whosoeuer findeth me shall slay me, alas who could see! and yet hee was affrayd of euery bush, of euery bird in the bush, of euery feather in the bird; For his guilty conscience was as a thousand witnesses to accuse him, as a thousand Iudges to condemne him, and as a thousand hang-men to torture him, therefore woe to them, &c.

Behold yet a greater woe, for the cordes of vanity doe not onely make scourges to whip the wicked in this world: but they be Bolts and

fetters of hell also. For as wee read Math. 13. 30 When almighty God shall come to iudgment he will command his angels to bind the tares and burne them, and in the 22. Chap. of Saint Math. 13. To bind him hand and foot which had not on the wedding garment, and to cast him into vtter darknesse. Now these bands and fetters are nothing else but the sinnes of the reprobate, the cordes of their vanity, the cart-ropes of their ini∣quity. Wherewith they shall bee so fast bound, as that they shall neuer be loosed againe. For as the darknesse of hell is an euerlasting night, and the fire of hell r 1.40 euerlasting burnings, the s 1.41 worme neuer dying, the woe neuer ending; So the bands of hell, as Saint Iude ter•…•…es them, are euer∣lasting chaynes, and therefore woe to them.

The word Vanity, hath a great many signifi∣cations, it is vsed for inutile, that is a thing with∣out any profit or vse. So sinne is a vanity, t 1.42 god∣linesse is great gaine, not onely gaine, but great gaine in comparison whereof the winning of the whole world is losse. But sinnes are vnfruit∣full workes of darkenesse, Ephes. 5. 11. u 1.43 What profit had ye, quoth Saint Paul vnto the Romans, in those things whereof ye are now ashamed. and the x 1.44 wise-man bringeth in the reprobate complayning at the last day. What hath pride now profited vs, and the pompe of riches brought vs.

Secondly, vanum is vsed for falsum, a lying and a false thing opposed to verum. And so sin is a vanity, Pro. 11. 18. The wicked worketh a de∣ceitfull and false worke. In sinning he deceiueth as

much as he can, almighty God: Honouring him with his lips, but his heart is farre from him, Esay. 29. 13. He deceiueth his neighbour also y 1.45 talking of vanity with his neighbour and z 1.46 see∣king after lyes, vsing a 1.47 false ballances and light weights, but in conclusion he deceiueth him elfe most. Hee that soweth righteousnesse shall re∣ceiue a sure reward; but the wicked work∣eth a deceitfull worke, for whatsoeuer hee pro∣poundeth for his end, b 1.48 the wages of sinne is death, and hee that followeth euill seeketh his owne death, Pro. 11. 19.

Thirdly, Vanitas is vsed for imperitia, that is, vnskilfullnesse & ignorance. So the Grammari∣an who contended in c 1.49 Aulus Gellius with Apol∣linarius the Philosopher about the sign fication of words, maintained confidently that vanus and stolidus are all one; The vaine man is the foolish man, d 1.50 Vanus est mente vacuus. And according to this acception also, sin is vanity: for goodnes in the Scripture is termed wisedome, & vice follie: Sinners and fooles in the language of Ca∣naan are Synonima, Pro. 1. 7. The feare of God is the beginning of knowledge, but fooles despise wise∣dome and instruction. And Solomon in the same Chapter afterward speaking of sinners and sinfull courses, sayeth, O yee foolish? how long will yee loue foolishnesse. In the dialect of the wiseman it is plaine, that the greatest sinner is the greatest foole; To looke no further then that which is before our eyes in this present Chap. The proud man & couetous who 〈◊〉〈◊〉 field to field, and house to

house: that he may be placed in the midst of the earth alone, shewes himselfe a vaine foole. e 1.51 For nothing could befall him worse then to haue his owne wish: How could hee till his ground alone? How could hee reape the fruits thereof alone? How could he Domineere in his houses alone? How could he vaine man enioy his glory, were there none to magnifie him and to humour him in his grea•…•…nes?

So he that is mighty to poure in strong drinke, shewes himselfe a vaine man in ouerthrowing his owne body: being onely strong to make himselfe weake; hee should eate and drinke to be strong: but not strong to eate and drinke. Is not he reputed a very foole that will strike none but him that is next him, and who so neere thy selfe, as thine owne selfe?

So hee that is wise in his owne eyes, and prudent in his owne sight, is a vaine foole: For there can be no greater argument of f 1.52 follie then to be so conceited of our owne witt, that wee scorne to learne of others. Here∣ticks are therefore the masters of errour, quoth g 1.53 Augustine, because they neuer were the Schollers of truth; And that which h 1.54 Opt•…•…tus reporteth of Victor, may be well affirmed of all Hereticks, namely that they bee Sonnes without Fathers, Soul∣diers without Captaines, and Schollers without Masters.

So hee that doth iustifie the wicked for a re∣ward, is a very foole, for that one bribe may proue i 1.55 mors in oll•…•…, like Colloquintida that marrs

the whole pott of pottage: a Canker that will fret the rest of his esta•…•…e good it may seeme for the present purchase (as it is said of Chauking of Land in the Country prouerbe) but ill in fine for his heires, Ex male quaesitis vix gaudet tertius haeres.

So he that speakes good of euill, and euill of good is a very foole: For by telling so many lyes, hee gaines onely this credit that none will beleeue him when hee speakes a truth.

It is obiected out of Saint Luke. Chap. 16. verse. 8. That the children of this world, are wiser then the children of light. Answere is made by the k 1.56 Doctors vpon the place, that Christ accounts them wiser, not absolutly, but onely, secundum quid, in some case more crafty; They bee not wis•…•…r in genere, but in genere suo: for as l 1.57 one sayd of S^r. Thomas More, that he was either a foolish wise∣man, or a wise foolish-man: Euen so the wicked are wisemen in foolish things, and foolish men in wise things: wise to doe euill (as the m 1.58 Prophet speakes) but to doe well they haue no know∣ledge. All their slye trickes like the needlesse curiosities of Schoolemen, are but Cobwebs of learning, all the fine threeds of their subtilty no∣thing else but cordes of vanity.

Thus I haue plainely deliuered how sin is a Vanity, and how sinfull acts are cordes of vanity: Whipping the wicked on earth, and binding thē hand and foot in hell; and so consequently that a woe hangs ouer their head, who draw iniquity with cordes of vanity, and sinne as it were with Cart∣•…•…opes.

This should teach vs to fly from sin as a Ser∣pent, and to fly to Christ as our sole Sauiour, who dyed for our sinnes, and is risen againe for our iustification; If we be truely grafted vnto him, all our sin is his, and all his righteousnesse ours. And so though happily wee may bee full of Condoling woe, and shall be free from Con∣demning: though our spirituall enemies are stronger, and our greiuous sinnes are greater then wee; yet as God said to Rebecca, the greater shall serue the lesser. In Christ all thi•…•…gs are ours, and all things quoth Paul, euen Sin it selfe quoth Au∣gustine, euen the Deuill himselfe quoth Luther, worke together for our good, yea for the best, if we loue God in his Christ. Heale vs thenô Lord and wee shall be healed: saue vs and we shall be saued: Deliuer vs from eternall woe that we may bee blessed with euerlasting happinesse in thy kingdome of glory: where wee shall euer be sure to be free from sorrow, because free from sin; Ceasing to draw iniquity with cordes of vanity, and sin as it were with cart-ropes.

ESAY 41. 14.

Feare not worme Iacob, &c.

CHrist is Alpha and Omega, Reu. 1. 8. As Esay speakes in this Chap. at the 4. verse, the first and the last: and that vnto vs, as well as in himselfe, be∣ing yesterday and to day, and the same for euer. Heb. 13. 8. And therefore the Church allots a proper Scripture for euery Sunday throughout the whole yeare; begins and ends her deuout seruice with the comming of Christ. For the first sentence declared in the Gospell appoin∣ted for the first Sunday, is, behold thy King com∣meth vnto thee. And the conclusion of the last Gospell on the last Sunday, this of a truth is the same Prophet that should come into the world: which occasioned a 1.59 Petrus Machado to terme this order, annulus Christianus, as it were the Christians round or ring.

So the Church in obseruing this high and ho∣ly time, makes the birth of our Lord, and appur∣tenances of the same, the first and the last obiect

of all her solemne deuotions, other holy dayes in deed come between the feasts of his Natiuity, Cir∣cumcision, and Epiphany, but all of them are called Christmas, dedicated onely to Christs honour, and the reason (as b 1.60 some coniecture) why Saint Stephen, and Saint Iohn, and the blessed Innocents are mentioned aboue the rest of the Saints, is to shew that Christ came into the world to saue men of all sorts, of whatsoeuer degree; the Chi∣ualrie represented by Saint Stephen a resolute Knight and warriour in the Lords battaile: The Clergie represented by S. Iohn stiled the Diuine: The Commonaltie or Infantrie, represented by the children Herod slew. Or intimating that Christ was borne for men of euery seueral age, for men of perfect strength, as Saint Stephen: For old men on their Crouches, as Saint Iohn, who liued af∣ter Christ was dead, as Hierom reports in his life, 68. yeeres, being (as c 1.61 Baronius avoweth) at his dying houre 106. yeeres old: Lastly, for Infants in their Cradles, as the blessed Innocents. d 1.62 Or it may bee these Saints are honourably remem∣bred at Christmas rather then other, because Christ saith, if any will follow me, let him forsake himselfe & take vp his Crosse, Mat. 16. 24. The seruant is not greater then his Master; if they haue persecuted me, they will persecute you also, Ioh. 15. 20. Now e 1.63 Ber∣nard & other Doctours say there bee 3. kinds of suffering or martyrdome in Christs cause; The 1. In will & in act, as that of Saint Stephen, the 2. In will, but not in act, as that of Saint Iohn: the third in act but not in will, as that of the Bethele∣mitish

Innocents. And so Christ, as it is sayd, Cant. 5. 10. Is white▪ and ruddy, the chiefest among ten thousand: as one f 1.64 featly, but I censure not hovv featly, Candidus in Iohanne, rubicundus in Stephano, electus ex millibus in Innocentibus.

This Scripture then is chosen aptly for a Christmas Sunday, promising that in type, which wee now see performed in truth, namely that Christ our Lord is the deliuerer of Sion out of her Captiuity, the Comforter, abettor, strength, hel∣per, in a word, the redeemer of his people, from the hands of all their enemies, & from the bands of all her sinnes. In this verse (which is Capitu∣lum Capitis, as it were the Chapters abridgment) two points are to be considered especially.

• 1. The weaknesse of the Church in respect of her selfe, as being a worme, and as a dead man.
• 2. The strength of the Church in respect of her Sauiour, saying, feare not, I will helpe thee: this I haue sayd, and this I will haue done, being powerfull and able; because the Lord, pittifull and willing, because thy redeemer, faithfull and true, because the holy one of Israel.

The Lord calleth elsewhere Iacob g 1.65 his chosen, Israel his possession, h 1.66 Iuda his Sanctuary, Israel his dominion, an i 1.67 holy Nation, a Kingdome of Priests, an holy tree, springing of an holy root, a people peculiar to himselfe, enclosed as it were from the Commons of the whole world. But heere considering their present affection and mi∣serable condition vnder Captiuity, hee takes a l 1.68 better course with them in omitting these glo∣rious

titles, and comparing them vnto wormes and men that are dead: for this he shewes more;

That he greatly cares for them, although they seeme most abiect in the worlds eye. Feare not I am with thee, be not affrayd: I am thy God, I will strengthen thee, and helpe thee, and sustaine thee, with the right hand of my iustice. Howsoeuer now thou beest nothing, yet I wil so succour thee, that all the men of thy strife shall be confounded, ashamed, perish, and come themselues to nothing. Behold I will make thee a roller, and a new threshing instrument hauing teeth, and so thou shalt thresh the mountaines, and grind them to powder, and make the hills as chaffe.

A word spoken in his place, saith Salomon, is like aples of gold, with pictures of siluer: He there∣fore which is set apart for the gathering toge∣ther of the Saints, and the worke of the mini∣strie, must (as S^t. Paul exhorts) diuide the word of truth aright. He must, as the Baptist in preparing way for his Lord, m 1.69 exalt the vallyes and make the mountaines low. Men are made mountaines two wayes, either assuming too much vnto them∣selues out of their owne merit, or else presuming too much vpon Gods mercy: and on the con∣trarie men are vallyes, in contemplating their great faults, and little faith, humbled in their sin, and in their suffering for sin; And therefore the man of God ought to digg downe Mountaines by denouncing Iudgments, and to raise vallyes by pronouncing mercy. He must, as Ambrose sayd, bee like a Bee, applying the I awes sting to the proud in heart, but the Gospells honie to the

poore in Spirit.

It is written in the n 1.70 Law, that if a man goeth vnto the wood with his neighbour to hew wood, and his hand strikes with the axe to cut downe the tree: If the head slip from the helme and hit his neighbour that he dye, the same shall flie to one of the Cities appoynted for refuge and liue; Such as handle the word indiscreetly without a∣ny distinction of times, or places, or persons, or circumstances of sin: makes the head of the axe (saith o 1.71 Gregorie the great) to fly from the helme, and so they kill vnaduisedly their bretheren. And these p 1.72 ghostly Fathers vse Christians, as the Iewes did Christ hanging on the Crosse, when his thirstie soule called for some comfor∣table potion, they gaue him gall and vineger to drinke. The word of God must dwell in vs plen∣teously, but in all wisdome, Col. 3. 16. We must heare it in all wisdome, read it in all wisdome, meditate on it in all wisdome, speake of it in all wisdome, especially preach of it in all wisdome, not only in some but in all wisdom. For all is litle enough, considering the Lord will not hold him guiltlesse that taketh his name in vaine.

By Iacob (yee which are verst in the Bible know well) is ment the q 1.73 seed of Iacob, all Gods people descended from his loynes, heere called a worme: And as Tremellius and our old English translations, a little worme, in respect of their r 1.74 ab∣iect estate first in Egypt, and afterward in Baby∣lon, a silly worme. In quo (saith s 1.75 one▪) nihil est quod quis aut amet aut metuat. So the next clause

doth expound this in the iudgment of t 1.76 Caluine, yee dead men of Israel, in such a wretched and base slauerie, that ye resemble men which are dead: e∣uen past all hope to be restored and raised againe to your former glory. Gods people were not dead indeed, but as it were dead to many purpo∣ses vnder their Captiuity: They did not lead vitam vitalem, a liuely life, being as Socrates and ^u Plato sayd of marriners, neither among the dead* 1.77 nor yet among the liuing; And (as Saint Paul of a Widdow spending her dayes in pleasure) dead while they liue. For so the Scripture speaking Hy∣perbolically calls those dead who liue in extreame perils, and deepe dangers: as Psalm. 116. 3. The snares of death compassed me round about, and the paines of hell gat hold vpon me: and Psalm. 86. 13. Thou Lord hast deliuered my Soule, that is, my person and life, from the nethermost hell, euen the pit of the dead, or the graue. So the Prophet Ezechiel entreating of this argument in his 37. Chapter compares the men of Israel vnder bond∣age, to drie bones in the mids of a field. These bones are of the house of Israel, behold they say, our bones are dryed, and our hope is gone, and wee are cut off a•…•… branches from the tree. Therefore Prophecie vnto them, and say: Thus saith the Lord God, behold my people, I will open your graues, and cause you to come vp out of your Sepulchres and bring you into the Land of Israel againe. As there is a spirituall resurrecti∣on from sin, and an eternall resurrection a•…•… the last day from the graue: So likewise a temporall resurrection from affliction in this world. So

the Lawyers terme those ciuilly dead, which are banished out of their Country. There is between Exilium and Exitium so little difference, that it sounds well enouge in a Latine eare, to call such as are condemned to perpetuall Exile, x 1.78 Capite damnatos, men appoynted to dye.

Other, instead of dead men, of Israel, read few men of Israel, as our new Bibles in the margine, so the Septuagints and their translator, Israel par∣vulus, little Israel, and Procopius in his commenta∣rie, Perpaucus Israel, as being in this aduersitie, litle for number, and lesse in account, despised Israel as the translation, Hen. 8.

Thus I haue deliuered vnto you the plaine sto∣ry, but for as much as all the faithfull are the Sonnes of Abraham, and true Iacobins, as Augustine sayd, more Israel then Israel it selfe, the y 1.79 most and best expositors, aswell ancient as moderne, extend this not onely to the sonnes of Iacob ac∣cording to the flesh, but also to the seed of Iacob according to the spirit, that is, to the Church of Christ afflicted and persecuted vnder Antichrist in z 1.80 in spirituall Babylon:

And so these times haue made a large Com∣mentarie vpon this text: For Iacob is a worme troden vnder foot in Italie, troden vnder foot in Spaine, troden vnder foot in France, troden vn∣der foot in Austria, troden vnder foot in Poland, troden vnder foot in Germanie, Persecuted by the red Dragons might and malice throughout the Wildernesse of the whole world, and the friends of Iacob are but louing wormes, a few men, and

they by the designes of Antichrist, & his bloody ministers the Iesuits, appoynted to dye, for Christs sake killed all the day long.

This Scripture then is a parallell vnto that, Cant. 2. 2. Like a Lillie among the thornes, so is my loue among the Daughters: and to that Ecclesiastes. 9. 14. There was a little City and few men in it, & a great King came against, and compassed it about, and built forts against it. And to that of our blessed Sauiour in the Gospell, affirming that his Church is a little flocke in the mids of Wolues.

Now that which is sayd in generall of Christs whole body mysticall, is verified in particular of euery member, as euery sliuer of a bone is bone: So euery sonne of Iacob, euery true beleeuer bap∣tized into Christ is a worme, and as a man that is dead. A worme not in respect of his humane condition onely, Iohn. 23. 6. Man is a worme, euen the Sonne of man but a worme, a 1.81 saying to corrup∣tion thou art my Father, and to the worme thou art my Mother and my Sister. But in respect of his Christian estate much more being vilified and accounted in the worlds esteeme, b 1.82 a worme and no man, a scorne of men, and outcast of the people: yea the filth of the world, and off-scouring of all things, 1. Cor. 4. 13. His soule quoth Dauid is filled with the contemptuous reproofe of the rich. To good Men and Angels an obiect of pittie: To bad Men and Angels an obiect of enuie: To both a gazing stocke. Bernard. Ser. •…•…1. Inter paruos ser∣mones. And with the despightfullnesse of the proud, a gazing stocke to Men and Angels, infae∣licitatis

tabula, Calamitatis fabula, the Map of mi∣serie, the table talke, yea tabret, as Iob speakes vn∣to the wicked. Yee beleeue this, I know, because ye daily see this; not in the tents of Kedar one∣ly, but in the high streets of Hierusalem also: the greater doubt is how the Christian is sayd here to bee Dead.

For the better vnderstanding whereof, obserue that spirituall death in Iacob, is threefold; to witt.

A Death, of

• Sinne; For how shall we that are dead to sin, liue therein, Rom. 6. 2.
• The Law; Through the Law, I am dead to the law, Gal. 2. 19. That is, saith Luther, against that accusing & condemning Law, I haue an other law which is Grace, & Libertie: which accuseth the accusing, and condemneth the condemning Law.
• ...The world,
  • Actiue; Whereby the world is dead vnto Iacob, renoūcing the pompes thereof, and ac∣counting all things losse to winne Christ.
  • Passiue; Whereby Iacob is dead to the world, which ha∣teth and persecuteth him for Christs sake.

The summe of all is, that a Christian is dead to sin, and aliue to God. Dead to sin, (as Iudicious Melancthon) in respect of sinnes imputation and efficacie. In respect of imputation, for albeit some reliques of old Adam remaine in the new man, yet as the Scripture speakes, all his c 1.83 offences are couered, d 1.84 there is no condemnatiō vnto them which are in Christ. God sees none iniquity in Iacob▪ no transgression in Israel, Num. 23. 21. As for sinnes efficacie, whereas the motions of sin in an vnregenerate man, haue force to bring forth fruit vnto death, Rom. 7. 5. He that is borne of God sinneth not, 1 Iohn. 3. 9. As being a patient, rather then an agent in sin, saith Bernard▪ or as e 1.85 Primasius, he doth not liue to sin, but to Christ who dyed for his sin. Thus I liue quoth Paul, Gal. 2. 20. Yet not I now, but Christ liueth in mee; Christ himselfe is the life which I now liue: In this regard he and I are both one quoth Luther vpō that place; this seemes a very strang manner of speaking, I liue, I liue not: I am dead, I am not dead: I am a sinner, I am not a sinner: I liue not now as▪ Paul, but Paul is dead; who is it then that doth liue? the Christian; our corrupt estate subiect to sin, and concupiscence, is called the old man: But our person reformed in and by Christ is the new man: Augustine pithily, Christianus est quod ammodo duplex, euery single Christiā sus∣teyneth a double person, as Hector Pintus vpon our text, duplex est in me ego, one I that liues accor∣ding to the flesh, and another I that liues accor∣ding to the spirit. As the penitent wanton in S^t.

Ambrose, (who courted by his old loue, Cur non re∣spicis, ego sum?) answered, sed ego non sum ego: Though you be still the same woman, I am be∣come another man: I liue indeed in the flesh, but not through the flesh, or according to the flesh, for I am Crucified vnto the world, and the world is Crucified vnto mee; The truth, is I liue by faith in the Sonne of God, I am grafted into Christ, and f 1.86 the graft doth liue not of it selfe by the sap of the stocke. Wee are twigges, and Christ is the tree, without him wee can doe no∣thing, Iohn. 15. 5. But in him, and through him all things, Philip. 4. 13.

Thus a Christian is dead to sinne, dead to the law, dead to the world actiuely: the which ex∣position is entertained of many learned interpre∣ters: but that Iacob is passiuely dead vnto the world, as being hated & persecuted of the world, (as the blessed Apostle speakes of himselfe) for Christs glory dying daily, is the fitter, and as I think the fuller glosse, comming neerer home to the point, and to the pith of the matter, intended heere by the spirit. And so, by this place you may learne the meaning of another hard phrase, 1. Cor. 15. 2•…•… Baptized for dead, that is, afflicted and reputed as dead. I know there bee diuerse readings and interpretations of that text, but vp∣on an exact inquirie yee shall vnderstand this to be most agreeable to the words, & to the scope of Saint Paules argument▪ To the words because Baptisme is vsed elsewhere for affliction, as Luk. 12. 50. I must be Baptized with a Baptisme, and

how am I grieued till it bee ended, and Math. 20. 22 Mark. 10. 38. Ye know not what ye aske (quoth our blessed Sauiour) to his ambitious Disciples har∣kening after earthly preferment in his King∣dome. Yee must first drinke of the Cup, that I must drinke of: and be baptized with the Baptisme, that I am baptized with; that is, in the iudgment of Theo∣philact, Euthymius, Ardens, and many more learned Diuines; Ye must of necessity beare the Crosse, before ye can weare the Crowne: ye must enter into my Kingdome through many tribulations.

As for the scope Saint Paul in the words im∣mediately following, shewes that by baptized hee meant afflicted, why are we Christians in Ieo∣pardie euery houre? If I haue fought with Beasts at Ephesus after the manner of men, what aduantageth it me, if the Dead rise not againe. Wherefore should Iacob and Israel indure so many losses and cros∣ses, fightings without, and terrours within, tro∣den vnder foote like wormes, and reputed as dead men in this world, were there not another world where they shall haue fulnesse of Ioyes, and plea∣sures at Gods right hand for euermore?

So haue yee the first part of our Text explai∣ned, concerning the weaknesse of the Church in respect of her selfe: the second is the considera∣tion of her strength in respect of her Sauiour: Who saith, feare not, I will helpe thee. The which is repeated often in this one Chapter, and that within the compasse of a few lines, not onely to shew the dulnesse of our fraile flesh, needing in aduersitie, promise vpon promise, so well as in

prosperity, precept vpon precept: But to set forth also the fulnesse of Gods infinite rich mer∣cy, towards vs vile Wormes. It is reported, Apo. 7. 2. That foure bad Angels had power to hurt the Earth and the Sea, when wee heare of their number, Foure, wee may feare; and when wee heare of their nature, bad Angells, wee may feare more. When we doe read of a datum est, power and authority giuen vnto them of God to hurt, wee may feare most of all: But when wee finde their power limited that they must not hurt Gods seruants, wee need not feare at all.

I saith the Lord, whose power is I am, and stile, I will. Alas, man of himselfe is not able to doe any thing, hee liues and moues, and hath all his being in me: my grace sustaineth him, by which hee is whatsoeuer is his: He speakes optatiuely would to God, I will if God will; But I the Lord Indi∣catiuely, Imperatiuely, g 1.87 I will, bee thou cleane, I will ease you, I will strengthen thee, I will helpe thee. I the Lord who make the h 1.88 mountaines to skip like Rams, & the litle hills like young sheepe: I who measure the Waters with my i 1.89 little finger, and the Earth with three of my fingers, and the Heauens with my spanne, Esay. 40. 12. Before whom all the Nations of the world are but as a drop of the morning dew that falleth vpon the ground, Wis. 11. 19. I that am k 1.90 all in all, l 1.91 vpholding all things by my power. I the Lord against whom there is no wisedome, neither vnderstanding, nor counsell, Pro. 21. 30. No Wisedome of men, or Vnderstanding of deuills, or counsell of Angells is able to preuaile. No

Wisedome in Heauenly things, or vnderstanding in Earthly things, or counsell in any thing against me. Neither is my will inferiour to my power, for I am thy Redeemer. I was borne for thee, I was circumcised for thee, I fulfilled all righte∣ousnesse for thee; I dyed for thee, I rose againe for thee, what could I haue done more for thee, which I haue not done? I haue so loued thee that I gaue my selfe for thee, to bee both an offering, and a sacrifice of a sweet smelling sauour vnto God for thee. I am m 1.92 heire of all things, and I am thine n 1.93 a childe borne vnto thee, a Son-giuer vnto thee. Feare not Iacob I am with thee, and with mee thou shalt haue all things also.

Doubt not of my promise, seeing I am the ho∣ly one of Israel. It is true that God is holy forma∣liter and effectiue, o 1.94 holy in himselfe, and making other holy: see my Booke, Fol. 782.

But I Subscribe to their conceite: who by Sanctus, vnderstand verax et firmus in promissis, I am holy, that is, firme and faithfull in my pro∣mise: I am not as man that I should lye, neither as the Sonne of man that I should repent. Harke O Israel I haue made a couenant with thee, that I will bee thy God, and thou my people. I will not alter the thing that is gone out of my mouth, I will not shrinke from it, I can not deny my selfe, I keepe my promise for euer.

I begā this feast as you may remēber here with a Christmas carroll: and I purpose to conclude with a Christmas close. If God bee with vs, who can bee against vs: The world will bee against

vs, and the flesh against vs, and the Deuill against vs. p 1.95 The world cryes, Ego deficiam; the flesh, Ego inficiam; the deuill, Ego interficiam. But it makes no matter so long as thy Redeemer cryeth, Ego re∣ficiam. I am the beginning and the ending, which is, and which was, and which is to come. Was in thy Creation: Is in thy preseruation: and will boe in thy glorification. I who am alway the same in my povver, pleasure, promise, will bee with thee till the Worlds end: and then thou shalt be with me world without end: Feare not worme Iacob. I can do this because the Lord, I will do this because thy Redeem∣er, I shall do this because the holy one of Israel.

ESAY 58. 7.

Frange esurienti panem tuum.

Breake thy bread to the Hungrie.

IT was our blessed Sauiours apoph∣thegme, recorded by Saint Luke, Acts. 20. 35. Beatius est dare quam accipere: More blessed is it to giue, then to receiue: more bles∣sed in respect of the life present, because giuing bindeth others vnto vs, whereas receiuing bind∣eth vs vnto others; and more blessed in respect of the life to come. Because hee that giueth vnto the Poore lendeth vnto the Lord, and hee will in due time recompence him, Pro. 19. 17. and that a 1.96 an hun∣dred fold more, the which is termed by Saint Augustine the best and greatest vsurie.

Or more Blessed, in making vs like to the most blessed, who b 1.97 giueth vnto all men aboundantly, being indeed (as c 1.98 one said) solus liberalis, onely liberall, and the reason hereof is very plaine, be∣cause

God which is d 1.99 onely good of himselfe, and absolutely good in himselfe, giues that which is his owne; whereas men in giuing all that they haue, yea all that they are, giue that which is anothers, euen his in due right, from whom alone cometh e 1.100 euery good and perfect gift. Or in one word more blessed because f 1.101 to do good, is better a great deale then to suffer good; Now therefore that wee may bee blessed in do∣ing happily: so blessed a worke (which is neuer vnseasonable, the poore being with vs alway) These foure words in our text recommend g 1.102 foure rules especially, concerning the giuing of Almes.

First, Quo modo dandum? the manner how we may deale them: and that is noted in the word, Frange, breake thy Bread.

Secondly, Cui dandum? the party to whom our dole should bee giuen, and that is expressed in the word, Esurienti, to the Hungrie.

Thirdly, Quid dandum? what is to be giuen, and that is deliuered in the word, Panem, deale Bread.

Fourthly, De quo dandum? vpon whose cost, and that is ioyned in the word, Tuum, thy Bread.

There bee two parts of equitie, the first is, that wee wrong no man, and the second is, that wee doe good vnto all men: especially vnto such as are in want, and aduersitie. The first is taught in the verse going afore: Is not this the feasting that I haue chosen, to loose the bandes of wickednesse, to take off the heauie burthens, and to let the oppressed goe free, and that ye breake euery yoake? The second

is inioyned in our text now, read, deale thy bread to the Hungrie: And h 1.103 these two must alway goe together, for it is not enough to refraine from oppression and violence, vnlesse therewith wee shew bowels of compassion, and workes of mer∣cy towards our poore brethren in distresse. i 1.104 Pure religion and vndefiled before God, is to visit the Fatherlesse and Widdowes: and that thou bring the poore which are cast out, vnto thine house: when thou seest the naked that thou couer him, and hide not thy selfe from thine owne flesh.

The * 1.105 word breake, shewes the manner how bread ought to bee dealt, the whole loafe may not bee lauishly spent vpon others, or wretched∣ly hourded vp only for thy selfe, but it ought to bee broken and imparted: First, to thy selfe, and then vnto others. k 1.106 It is Christs iniunction indeed that we should giue omni petenti to all that aske, but as Augustine glosseth it acutely, non omnia petenti, not all they will aske. Wee may not giue so much at one time, that we leaue nothing for another time: this vndiscreet liberalitie, doth ouerthrow liberalitie, liberalitas liberalitate perit. As l 1.107 Hierom told Paulinus, they that precipitate themselues to pleasure their poore neighbours, are like powder in festiuall dayes, which to re∣ioyce others spendeth it selfe. And therefore Solomon aduiseth vs to giue frugally, so well as frankly, Pro. 5. 15. Drinke waters out of thine owne Cesterne, and running waters out of thine owne Well. And then that others may drinke of thy Cup, and taste of thy bounty, let thy foun∣taines

slow forth, and riuers of waters in the street, but let them be thine, euen thine onely, and not the stran∣gers with thee. Let the Cocke run abroad, but keepe thy Cesterne to thy selfe, let the waters flow forth in the street, but let the Well-spring bee thine still, and not the strangers with thee. The morall of Acteons fable deuoured by his Doggs, is nothing else but that open handed Gentle men are many times vndone by fauning parasites, who, like Pondes, are full in Winter, but in Summer when neede is of them are drie: or like to Swallowes creeping vnder the roofes of our houses in the spring, but when once cold weather is come, they bee gone, flowen away, leauing (as you know) nothing behind them but dung, foule speeches: And therefore bee not so cruell vnto thy selfe as to giue thine Honour (quoth Solomon) vnto others, Pro. 5. 9. Where Melancthon and m 1.108 other Diuines obserue, that riches are called Honour, because they giue repu∣tation and Honour in this world. Wherevpon as I coniecture in our common law, some Lord∣shippes are termed Honours. And great persons in vnthrifty courses are said to loose so much of their Honour, as they sell of their Lands: Rich∣es among worldlings are so honourable, n 1.109 that it is exceeding hard to distinguish fortune and ver∣tue. The most impious (if prosperous) haue e∣uer beene applauded, and the most vertuous (if vnprosperous) haue euer beene despised: Or riches are called Honour, because being well im∣ployed they keepe men in honest and Honoura∣ble

courses; whereas a man in extreame beggerie must doe, not as hee should, or as he would, but as hee may, pauperies inimica bonis est moribus, omne labitur in vitium. As it is in the prouerbe, neces∣sitie hath no law, pouertie parteth all good fellowship: An Ingenious man doth often that in his neede, which is contrarie to his owne position, and disposition.

o 1.110 Si miserum fortuna Sinonem Finxit, vanum etiam mendacemque improba finget.

Bee prouident then in thy diuident, so breake thy bread, that thou breake not the staffe of thy store, whereby the largesse, which is vnto other a dole, may turne to thy selfe a dolour. p 1.111 The Lord loueth a cheerfull giuer, and therefore that thou mayst euer giue, giue frugally, starue not thy selfe to feede others, though hungrie: let not the left hand of thy miserie, know what the right hand of thy pittie doth. If thou haue plen∣ty, giue much, if thou haue but a little bee not af∣frayd (sayd old q 1.112 Tobie) to giue of that little. Be∣neuolentia liberalitate potior, quia ditior haec moribus, quam illa muneribus. Ambros: offic: lib. 1. c. 23.

Secondly, the word breake, teacheth vs not to giue the whole loafe of our almes vnto some on, but that wee should impart it to diuerse. So Munster and Tremelius here translate, vt partiaris es•…•…rienti panem, and r 1.113 other vt impertias, and our old translation, Ezech. 18. 7. Part thy bread to the

Hungrie. So the Scriptures teach and the Fa∣thers, the s 1.114 Psalmographer saith of the godly man, dispersit, dedit pauperibus. Hee dispersed a∣broad giuing rather a little to many, then much vnto few: so Saint Paul aduiseth the t 1.115 Romans to distribute to the necessitie of the Saints. Al∣mighty God is termed, Luke. 16. 1. A rich man, as being infinitly u 1.116 rich in goodnes and mercy. towards all, and euery man is there called his Steward: as hauing much of Gods rich treasure committed to his charge, which hee may not ex∣pend as hee will in idle prodigallity, but as his Lord will in workes of piety and pitty. Novv then (as x 1.117 Saint Paul telleth vs) it is required of a Steward that hee bee found faithfull; Hee must therefore deale his Lords bread, like y 1.118 Caius, faith∣fully, not onely to some few whom hee most affects; but hee must in due season, and in due proportion also, feede the whole family. To breake Bread is to giue euery one his due portion of meate, and potion of drinke.

Christ and his Apostles haue taught this Les∣son also by their practise. Christ in the 8. of Saint Marke feeding a great many with a few loaues, after he had giuen thankes brake the bread, and so all did eate and were sufficed: and it is repor∣ted of the blessed Apostles, Acts. 2. 45. That they parted the Churches stocke: to all men as euery one had neede.

a 1.119 Saint Ambrose to the same purpose pithily, non sunt profundendae opes, sed dispensandae, to breake bread lauishly without discretion and order, is

not▪ (as Bernard sayd in another case) dispensatio but dissipatio. The Stewards of God ought to haue great care, saith b 1.120 Gregorie the great, hovv they distribute to the necessities of the Saints. Vt ne quaedam quibus nulla, ne nulla quibus quaedam, ne multa quibus pauca, ne pauca praebeant quibus impen∣dere multa debucrunt.

For it is Lawfull and expedient too, sometime to conferre much vpon one person, or vpon one worke, as to preferre a poore Mayden in mar∣riage, to redeeme a Captiue, to repayre high wayes, or to build a Synagogue. Wherein euery good Christian is a learned schoole-man and a speaking Law to himselfe; In his priuate distri∣butions hee may deale his bread when hee will, and where he will, as his owne Charity, directed by Gods holy word, moueth him. But in our publique contributions euery man is to be sessed by his neighbours: and in such a case not to bee ruled by the best and most is a breach vndoub∣tedly both of Law and Loue. How Christ hath a long time beene taught among you brethren, I well vnderstand, but how you haue learned him, I know not, I hope the best, onely this I wish, that some whom it concerneth as an act of Iustice, or other to whom it appertayneth as a matter of mercy, would (as occasion is offered) ouersee those which are appoynted ouerseers for the poore: Whereby the common loafe may bee so parted, that our eares may not heare the lamentation of c 1.121 Ieremy, the young Children aske bread, but no man breaketh it vnto them.

The second point to bee discussed is, Cui dan∣dum, and that is here sayd indefinitely to the Hun∣grie; Whether hee bee good or bad, of whatso∣euer Condition or Countrey, Nation or Fashion. It is an d 1.122 apostolicall precept, that we should doe good vnto all, especially to those which are of the Hous∣hold of faith. Humanity bindeth vs to performe the one, Christianity to the other. e 1.123 Ecclesiasti∣cus in saying, giue not to the vngodly, seemes to confront our text; But his meaning is plaine, f 1.124 that wee should not helpe him as wicked but as a man. His naughtinesse ought to bee decli∣ned, but his nature cherished, his proper iniqui∣ty to bee persecuted, but his common conditi∣on to bee pittied, as being our owne flesh, saith our Prophet in the latter end of this verse, Cre∣ated according to Gods owne Image, and hap∣pily (for any thing wee know) heereafter to bee sanctified, and in fine to bee saued.

In the battaile fought against Cinna at Ianicu∣lum, one of Pompeys souldiers slew his owne brother, and when hee saw what hee had done, instantly slew himselfe. Wherevpon g 1.125 Tacitus obserued that our ancestours exceeded vs, not onely in glory of their vertue, but in griefe also for their faults: h 1.126 Holcott makes mention of a certaine sauage beast that hath a face like a man, and yet in his hunger hee kills men, and feedes on their flesh, but afterward going into the water to drinke, and there beholding his own face, & so remembering that he had killed one like himselfe, presently forbeares his meate,

and for very sorrow pineth, vntill hee perisheth. All men are our brethren as being lineally de∣scended from our great Grandfather Adam; He therefore that denyeth any man his helping hand in extreamity, murthereth a brother: according to that of Saint Ambrose, si non pavisti, occidisti; in such a case not to fill him, is to kill him. Solo∣mon in the 11. of Ecclesiastes, compareth a wight in distresse, to the water, cast thy bread, saith hee, vpon the waters: And why so? because as in the water brookes, so in the watrie lookes of a poore Lazare thou mayst cleerely see thine own fashion and face. Turne not away thine eye from beholding his countenance, though hee seeme neuer so despicable: but consider, and that seriously, this vnhappy wretch is a man as well as I, and if our good God blesse mee not, I may become such a man as hee: Blind as hee: Na∣ked as hee: Forsaken of friends as hee: La∣med in limbes as hee: Maymed in minde as he. i 1.127 Whatsoeuer then I would that men should doe vnto mee, let me, while I haue time, doe to them. I would that all men in such an agonie should doe good vnto me, why then I am bound to doe good vnto all men.

Now for our direction in breaking bread to men of all sorts, two things are to bee consider∣ed especially.

• Their Worth;
• Their Want;

All men are to bee releiued in adversity, ▪yet more specially the Houshold of Faith: and a∣mong the faithfull also the better man is to haue the better maundie; for other things being alike, the neerer vnto Christ, ought euer to bee deerer vnto vs. He that beleeueth in him is our k 1.128 Bro∣ther and Sister and Mother: The soule of euery man is next to himselfe, or rather (as diuine Plato sayd) his own flesh; They therefore which are allyed in good vnto the soule▪ are more neere then they which are allyed in blood one∣ly to the body. l 1.129 Sanctior est copula cordium quam corporum, the coniunction of the spirit, is more high and holy, then any coniunction of the flesh. If the soule be the better gentleman, then alliance by the soule must of necessitie bee most honour∣able, but when our kinsman is a good man ally∣ed each way, both in respect of his generation and regeneration, vndoubtedly two bonds are more strong then one. Such a man ought to haue the prime place, both in our loues and loaues, Iohn in his 3 Epistle, commending high∣ly Caius his hospitality, saith, hee did faithfully to the brethren and strangers, hee did entertaine both the one, and other. But first, the Brethren, and then afterward Strangers: as Aretius ex∣poundes that text, or as Lo•…•…inus especially, stran∣gers if Brethren. As for the want of our brethren, Esay saith heere, deale thy bread to the Hungrie: So m 1.130 Iob, I was a father to the poore, when thou makest a feast, inuite the poore, saith our Sauiour, Luke. 14. 13. Laudent te, quoth n 1.131 Hierom, Esu∣rientium

viscera, non ructantium opulenta conuiuia, the feeding of the hungrie Lazare, commēds thee more, then the feasting of the belching Epicure. It is lawful, I know, to feast our rich acquaintance, for o 1.132 Christ himselfe did grace, with his owne presence, neighbourly meetings, and friendly feasts, as opportunity serued. The Phenix of Germanie (reuerend Melancthon I meane) was ex∣ceeding courteous in this kind, being often inui∣ted, and often inuiting. Loue-feasts, in the iudg∣ment of all Orthodoxe diuines, are commenda∣ble, when moderation is one dish at the Table: But let vs take heed lest happily wee waste so much vpon the pampering of great ones, as that wee neglect some of Christs little ones, lying & crying at our gates for hunger; It is a kind of sacriledge, quoth p 1.133 Hierom, rem pauperum dare non pauperibus, to bestow that portion of bread vpon the hautie, which is properly due to the hungrie. Woe to them saith q 1.134 Amos, that eate the Lambes of the stocke, and the Calues of the stall, and drinke wine in boules, but are not sorrie for the affliction of Ioseph.

And as in breaking of our bread, wee should consider the want of the hungrie; so likewise the true causes of their want, for that which our blessed Sauiour sayd of the Eunuch, Math. 19. 12. may bee well applyed vnto the poore. Some bee borne so, some made so by others, and some haue made themselues so: Some borne poore, namely beg∣gers children, & vnregarded fatherlesse orphants, especially such as are Creeples or blind. Some

made poore by others, and that either by the cruell oppression of men, as they whose Landes and estates haue been deuoured by byting vsurie, tedious sutes in Law, cunning and crafty bar∣gaines: Or by the iust hand of God, as the wounded sould•…•…er in the quarell of his Country, the banckrout Merchant in suffering shipwracke, the decayed husbandman by fire consuming his goods, by murreyne consuming his cattle, by Catterpillers and mildewes consuming his fruits, by grieuous plagues & sicknesse vexing himselfe and the rest of his Family: some be made poore by themselues, as the riotous spend all, and idle get-nothing.

Now they which are made poore by some r 1.135 great disaster, are to bee relieued before those which haue made themselues poore by their own disorder. The very Barbarians vsed no little kindnes to Paul and his company, who suffered shipwracke, Acts. 28. s 1.136 Seneca though hee neuer learned Christ as wee, yet hee could not but ex∣ceedingly deplore the lamentable destruction of Lions in France, consumed in one night sticke & stone, by fire. Vna tantum nox interfuit inter ci∣uitatem maximam et nullam: At night that Citty was none, which in the morning was non-such; Quis taliafando temper et à lachymis? what man is so banckrout of good nature, senslesse of miserie, but is readie to doe good to those of Gods house, which haue suffered insupportable losses, by wind, and water, and fire, whose very Mer∣cies (as t 1.137 Solomon sayd of the wicked) are Cruelties.

As the u 1.138 Schoolemen say that there is igno∣rantia vincibilis, and inuincibilis: an ignorance which a man is able to conquer, and an igno∣rance which hee cannot ouercome; So there be 2. kindes of pouertie, a vincible pouertie which a good man ouercomes by his industrie; and an inuincible pouertie, that no man is able to resist, or repayre: for (as the x 1.139 Scripture speaketh) it commeth vpon him as one that trauaileth, and as an armed man; So suddenly, so strongly, that no la∣bour, or dolour, is able to withstand it; As for example, the diligent Merchant runneth his Ship into the furthest end of the world, to get goods and gold.

y 1.140 Impiger extremos currit mercator ad Indos. Per mare pauperiem fugiens, per saxa, per ignes.

So the painefull artificer, to prouide for his family, riseth vp early, and goes to bed lately, eating the bread of carefulnesse, as the Prophet speakes, Psal. 127. 3. So the toyling labourer, to sustaine his poore charge, worketh vntill hee bee ready to sleepe for very wearinesse, and then in his sleepe, hee dreames of his worke. Yet of ten times it comes to passe, that these diligent, honest actiue men, are not able sufficiently to re∣leiue their houshold, without helpe from others. And therefore let vs in breaking our bread, re∣member Solomons aduise: Cast thy bread vpon the waters; super aquas transeuntes; as it is in the vulgar latine, not vpon standing waters, vpon such as either stand in the Market, or sit in the Tauerne all the day idle: But vpon the stirring waters, vp∣on

industrious labourers in a lawfull occupation, or office. Let the prodigall a little while z 1.141 feed on huskes among swine: by the rules of the Gos∣pell, and Lawes of our Land, a 1.142 he that wil not la∣bour ought not to eate, he that will not b 1.143 learne of the Pismire to prepare his meate in Summer, and to prepare his food in haruest, hee that is a Ludouicus nihil agens, a Lewis Doe nothing, should haue nothing of our liberalitie, but in ex∣treame necessitie; to conclude, the loyterer is to bee punished, but the labourer to bee cherished. If thou bee neighbour to such an one, breake thy bread to his hungrie Soule: call him to thine house, couer him, and comfort him.

There bee foure strings of Gods whip men∣tioned, Ezechiel. 14. 21. the Sword, Famine, Noy∣som beasts, and Pestilence. Now the most greiuous of thē all is Famine: For what noysome beasts, & the Sword, and the Pestilence kill in a moment, there bee many lingring deathes in hunger. Fa∣mine, saith c 1.144 Basile, is a disease that doth soone torture, yet slowly consume, destroying by little and little.

Well then if the greater miserie, be the better obiect of mercy, deale thy bread to the hungrie. So God which is the father of mercy, ^d satisfied the thirsty soules of Israel in the Wildernesse, and filled their hungrie soules with aboundance. So Christ (which is our way for example, so well as trueth in doctrine) filled the hungrie with good things, Luke. 1. 53. This was Solomons precept, Pro. 25. 21. If thine enemie bee hungrie giue him

bread, and it was Tobits practise, I gaue my bread to those that were Hungrie, Tobit. 1. 16. And in the last day, the first good deed of the godly remem∣bred by Christ and rewarded, is: I was hungrie, and ye gaue me meat. And the first ill obiected vn∣to the damned: I was hungrie, and yee gaue mee no meat, I thirsted and yee gaue mee no drinke.

The third point to bee further examined is, quid dandum? and that is Bread: now there bee three sorts of bread mentioned in holy Bible Sacramentall, 1 Cor. 11. 28. Let a man examine himselfe, and so let him eate of this bread; Doctrinall, Iohn. 6. Labour not, saith our Sauiour, for the loaues, and for the meat which perisheth, but for the meate and bread, that endure to life euerlast∣ing; Corporall, Math. 4. 4. Man shall not liue by bread onely, but by euery word that proceedeth out of the mouth of God. The bread here prin∣cipally spoken of, is neither mentall, nor sacra∣mentall; but corporall, and this kind in a strict acception is the loafe made of wheat, or the like graine, Gen. 14. 18. Melchisedech King of Salem, brought forth bread and wine: but in a more gene∣rall and large signification it is vsed in holy Scripture, pro omni Comestibili, for all kind of food, as Gen. 3. 19. In the sweate of thy face thou shalt eate bread, 2 Sam. 9. 10. King Dauid sayd to Ziba. Mephibosheth thy Masters Sonne, shall eate bread al∣way at my Table; that is, hee shall fare so well as I fare, so well as one of the Kings Sonnes, as it is sayd verse the 11. And in the Pater Noster, giue vs this day our daily bread; Where Panis is

Pan, euery thing fit and necessarie for our present life.

Well then if in asking of bread, from God, thou wilt haue it of the largest extent, take heed how you curtall it in this, and other comman∣dements, concerning the giuing of bread to thy poore brethren. As you begge bread of God, so breake bread to the hungrie, deale to him as occasion is offered, more then either Crust or crumme of thy loafe. Giue so much as is neces∣sarie for his reliefe, bring him to thine house, couer him, and hide not thy face from thy flesh.

The fourth point is, de quo dandum, and that is expressed in the word Tuum, not the goods of another, but thy bread, si tuus, almes are a e 1.145 sa∣crifice pleasing vnto God; now wee may not present an offering to God of that which cost vs nothing, as King Dauid speakes, 2 Sam. 24. 24. Honour the Lord with thy riches, cast thy bread vpon the waters, giue thy garments vnto the naked, and of thine aboundance to such as haue neede. It must bee thine first, and that acquired lawfully, not by Bribes, or oppression, or Forgerie: but thine by descent or purchase, thine by the sweat of thy Browes, in some honest occupation: or thine by the sweat of thy braines, in some commendable profession. Almes are not to bee giuen (as f 1.146 one wittily sayd) except they first haue sweat in a mans hand. It is not an act of Charity to rob Peter and pay Paul, or to build an Hospitall for a few, by the ruins of many, for so you shall haue more to curse you, then to blesse you. If thou

giue, giue that which is fit, ont of thine ovvne Cesterne, and owne Well, and owne substance, deale thy bread.

Or thy bread that is, such as thou thy selfe dost eate, qui tuus, thy dole may not bee panis lapido∣sus as Fibius Verucosus speakes in g 1.147 Seneca, so hard to digest as a stone, no mouldy bread, no mustie bread, but wholesome and sauourie, such as thou wouldest haue, wert thou to begge thy bread.

Or thy bread, that is, when it is thine, dum tuus est, as the blessed Apostle, Gal. 6. 10. While thou hast time, make thine owne hands executors, and thine own eyes ouerseers, and thine owne sonns and seruants, in thy houshold, witnesses of thy wil in doing good. Halfe a loafe broken vnto the hungrie while thou liuest, & hast it in thine own power and purse, procures thee more friends in the court of Heauen, then a whole loafe giuen af∣ter thy death, by heires and asignes: If bread bee thine, thus as I haue told you, si tuus, qui tuus, dum tuus, deale thy bread to the Hungrie.

A good worke is in it selfe a sufficient reward, Pro. 21. 15. It is ioy to the iust, to doe Iustice: much more to shew mercy, for hee which is full of pit∣ty, rewardeth his owne soule, Pro. 11. 17. Blessed is hee that considereth the poore and needy, Psal. 41. 1. Blessed in His

• Temporall,
• Ciuill,
• Spirituall,
• Eternall,

Estate.

Blessed in his temporall estate, both in respect of wealth and health. As for wealth, h 1.148 there is that scattereth, and yet is increased more, but hee that spareth more then his right, shall surely come to pouer∣tie: The liberall person shall haue plenty, or as i 1.149 other read, the soule of blessing shall bee made fatt, and hee that watereth, shall also haue raine. God makes an hedge about him, and about his house, and about all that hee hath, Iob. 1. 10.

As for his health, k 1.150 the Lord preserueth him, and keepeth him aliue: that hee may bee blessed vpon earth, the Lord deliuers him in the time of trouble, the Lord comforts him when he lyeth sicke vpon his couch, and makes all his bed in his sicknesse. To my remem∣brance (saith l 1.151 Hierom) I neuer read of any that dyed an vnhappy death, who lead a mercifull life; concerning both health and wealth, our Prophet saith in the next words, If thou deale thy bread to the hungrie, then shall thy light breake forth as the morning, and thy health shall grovve speedily.

For his Ciuill estate, that is, reputation and ho∣nour: Learning and Valour are the vertues for which a man is most admired; but humblenesse and bountifulnesse are the vertues, for which a man is best beloued. m 1.152 The loynes of the naked blesse him, and the tongues of the poore praise him, and the hearts of all men honour him; his n 1.153 memoriall is blessed, and had in an euerlasting remembrance, o 1.154 sweet as hony in all mouthes, and pleasant in all eares as musicke at a banquet of wine.

For this Spirituall estate, the dealing of bread

to hungry soules is acceptable to God, for his almes ascend, and come vp in remembrance be∣fore God. Act. 10. 4. Where that he hath done faithfully to the least of Christes little ones, shall be Construed as done to Christ himselfe, and it is very comfortable to himselfe also; which oc∣casioned the blessed Martyr p 1.155 Tyndall to terme monday and Saturday which he vsually spent in visiting the sicke, and relieuing the poore, his owne dayes of pastime: an happy recreation as q 1.156 Ambrose speakes, in alieno remedio Vulnera sua curare; To benefit our selues by helping other.

For his eternall estate, the poore man is the Mercurit▪ saith our r 1.157 Church, set by God in the way to Hierusalem aboue, whosoeuer will go thi∣ther must goe by his doore, pointing at the path of Paradise directly. Hee that Couers the naked shall put on Christ, and bee s 1.158 Clothed with the long white robes of righteousnes t 1.159 couering all his sin: hee that bringes the poore Cast-out into his house shall be receiued into u 1.160 euerlasting habitation; he that hides not himselfe from his owne flesh, shall enioy the presence of Christ, and x 1.161 see God face to face. He that deales bread to the hungry, shal be y 1.162 satisfied with the plenteousnes of Gods house, drinking of heauenly delights as out of the riuer, he shal haue for a cup of Cold water which is the least almes, a Crowne of glory which is the greatest of re∣wardes, euen fulnesse of Ioyes and pleasures at Gods right hand for euermore.

GEN. 1. 26.

And God sayd, let vs make man, in our Image after our owne likenesse.

THe Scripture considers man in a fourefold estate, the first of his con∣fection, as being in his originall in∣tegrity created according to Gods owne likenesse. The 2. of his in∣fection, as hauing by sinne defaced this imprin∣ted Image.

The 3. of his refection, as being renewed againe by Christ which is the brightnesse of Gods glory and expresse Character of his person.

The 4. of his perfection in the Kingdome of glory, when he shall enioy Gods presence, seeing him (as the blessed Apostle speakes) euen face to face.

Our present text is a briefe Chronicle repor∣ting his first estate, namely the creation of man wherein two poyntes are to be discussed, especially

• 1. The mystery of the most high and sacred Trinity creating.
• 2. The dignity of man Created,

The first is closely couched vnder these two words faciamus, and Imago, let vs make, in the plu∣ral

number, a 1.163 noting the Trinity, but in the singu∣lar Image, not Images, noting the vnitie: the word our imports moe then one, the word likenesse one and no moe: this then in the Iudgement of all or∣thodoxe Diuines is meant of the three in heauen, the Father, the Word, & the Holy Spirit, which three are one. 1. Iohn. 5. 7. Hereupon elswhere termed according to the Hebrew phrase, God our makers. Iob. 35. 10. psal. 149. 2. Esay. 54▪ 5. and Eccle. 12. 1. Remember thy Creators in the dayes of thy youth.

If this note seeme to be forced and vnkind, be∣side the streame of all antiquitie, there be mani∣fest and manifold reasons euidently demonstra∣ting the same.

1. Man is the workemanship of the whole Tri∣nity, Ergo these wordes of God, let vs make, con∣cern the whole Trinity, the antecedent is indeni∣able, because opera▪ Trinitatis quoad extra sunt cōmu∣nicabilia, that is, all the works of the Trinity with∣out it selfe are communicable, the workes of the Trinity within it selfe are incommunicable; So God the father is sayd only to beget, God the sonne to bee begotten, and God the holy Ghost to proceed; but all the workes of the Trinitie without it selfe are common vnto three persons, and therefore Moses saith in the beginning of this chapter b 1.164 according to the wordes originall, in principio dij creauit intimating the creation of the world to bee the worke of the whole Trinitie. Creauit dij, three persons, but one God. It is bad latine yet good diuinitie, for God the sonne did create so well as God the father. Iohn. 1. 3. by

him al things were made, and God the holy Ghost also aswell as God the sonne, for the spirit mo∣ued vpon the waters. Gen. 1. 2. where by spirit we neither vnderstand an Angel which is c 1.165 Caie∣tans idle phansie▪ nor yet the winde as d 1.166 Tertulli∣an and e 1.167 Dauid Kimchi conceited: nor the piercing aire as f 1.168 Theodorete imagined: but it was Gods owne spirit: whereby the creatures were foste∣red and formed. Iob. 26. 13. His spirit hath gar∣nished the heauens, and so diuines ascribe the work of creation in the masse of the matter, vnto God the father: In the disposition of the forme, vnto God the sonne: in the continuance and conser∣uation of both, vnto God the holy spirit: the con∣sultation or rather agreement in saying, let vs make man, is of the whole trinitie g 1.169 wherein God the father, as the first in order, speaketh vnto the sonne and holy Ghost, and the sonne and the ho∣ly Ghost speake it and order it with the father, the which because it is written for mans instru∣ction is also spoken after the manner of men.

2. To whom I pray sayd God (let vs make man) If not to God the son and holy Ghost? vn∣to some Demi-gods, as h 1.170 Philo Iudaus a scholler of Plato most absurdly coniectured? or because the workes and actions of men are partly good, and partly bad, that God he spake to some Caco∣damon as the Manichees impiously dreamed, refer∣ing the making of that which is good vnto God, but the making of that which is bad vnto some badspirit. Ista referre est refellere, the very repetition of these fantasies is a sufficient confutation of

them vnto you who know that all which God made was good, yea very good, and that God in the beginning made man righteous, but they haue sought many inuentions. Eccl. 7. 31.

Or did God speake this in the plurall after the maner of great Princes, only for his honour? Nos Radulphus Romanus Imperator mandamus &. As some Iewes haue fondly construed it. nb vcb vbi Answere* 1.171 is made that the stately stile Nos, is not ancient, at the least not so gray▪headed, and Christian in∣terpreters obserue from Aben Ezra who was him∣selfe a Iew; That the Scripture doth not afford such an example of any King or Potentate, who speakes of himselfe plurally, We wil and Command. Againe, Princes in our age vse that stile, that they might seeme to doe nothing alone, but all as it were by the Counsell of their Nobles and other great ministers of state. Whereas God neither needes nor admits any Counsellour, and so con∣sequently could not speake of himselfe in this sense, Let vs make.

Or did God say this vnto the beastes of the field, or vnto the birdes of the Heauen, or vnto the fish of the Sea? Nō: for then the base should haue made the more Noble, and the seruants haue created their Lord and master, for so the Scripture doth esteeme man as Lord of the crea∣tures: Rule (saith God) ouer the fish of the Sea, and ouer the foules of the ayre, and ouer euery thing that moueth vpon the earth. Gen. 1. 28. All things are put in subiection vnder his feete. Psal. 8. 6. Againe man was created according to his Image who spake

this, and according to their Image to whom it was spoken; But he was not framed to the like∣nesse of any beast. Ergo the conceit is bruitish to thinke that Almighty God spake to beastes in saying, Let vs make man.

Or did God speake this vnto his glorious An∣gels? No, Because then creatures should haue beene creators; For albeit there be some questi∣on about the time when Angels were made, Yet it is without all controuersie, that they were cre∣ated, as Moses in his entrance, to this Booke doth intimate, saying, In the beginning God created heauen and earth. That is (as himselfe doeth ex∣pound himselfe in the 4. Commandement.) The heauen and the earth, and all that is therein. And the blessed Apostle doth construe Moses, all things inuisible aswel as visible, Whether they be thrones, or dominions, or principalities, or powers, For the same hand saithk 1.172 Augustine, that made silly worms cree∣ping on the earth, created also the stately thrones singing in the heauens.

If God then vttered these wordes neither to the creatures more base, nor yet to his Angels excelling all earthly beauties; It is certaine that they were addressed to God the Sonne, and to God the holy Ghost; And so without any fur∣ther dispute, we may conclude, that the most inef∣fable mystery of the blessed Trinity in Vnitie, is in them obscurely touched and couched: I say not that it is here set downe clearely, nor in any place of the old Testament, lest happily Gods people, the Iewes, exceedingly giuen to supersti∣tion

& Idolatry, should adore three gods in stead of three persons, and so Tritheisme prooue so bad as Atheisme: Nay (beloued) in the new Te∣stament where these mysteries are reuealed more plainely, you may well note; That in the rehear∣sing of the Trinity, there is an Item for the Vnity, as in the wordes of our blessed Sauiour. Mat. 28. 19. Goe teach all nations, baptizing them in the Name of the Father, and of the Sonne, and of the holy Ghost. He doth expresse three persons, Father, Sonne, and holy Ghost, But l 1.173 saying, In the Name, not names, He notes the vnity of essence; For God is Vnus in Numine, Howsoeuer Trinus in numero, I and my Father saith Christ are all one. Iohn. 10. 30. Vnum sumus, as m 1.174 Augustine pithily, not vnus, all one pow∣er, but not all one person. God the Father is not aliud, but alius, another person albeit not another essence then is God the Son. For in speaking of the Trinity wee must especially take heede of n 1.175 two rockes, of Arrius on the right hand, who to∣gether with the Trinity of persons maintained a Trinity of essences: of Sabellius on the left hand, who with the vnity of essence maintained an vnity of persons. These two we must heedfully shunne, lest (as S. Paul speakes) wee make ship∣wracke of faith, euen sayling in the middle way, neither confounding the persons, nor diuiding the substance. But leauing this argument which is so high and hard, that a good Christian ought rather by beleeuing to adore simply, then by dis∣puting explore subtilly, I come to speake of mans dignitie more principally intended in our text,

and more naturally gathered out of euery word in the same.

1. Out of the word faciamus, When almighty God made light, he sayd onely, Let there be light, and there was light, and when hee made herbes hee sayd onely, let the ground bring foorth herbes, and it did so, Hee spake the word and it was done, He commanded, and it was effected. Psal. 33. 9. But when he made man, he breathed himselfe, as o 1.176 Abbinus is bold to speake, and as p 1.177 Clemens Alexandrinus and other of the most ancient Doc∣tours, He held a Counsell, let vs make man, So that whereas all other creatures were made with his bare word only, man was framed as it were with his owne handes, as q 1.178 Prosper hath it, hunc manibus, quo plus genitoris haberet, Dignatur forma∣re suis.

Neither was this in respect of any hardnesse in the doing, for shall any thing be hard to the Lord? Gen. 18. 14. If hee had sayd onely let man bee made, as he sayd only, let there be a firmament, q 1.179 he* 1.180 could haue done the one, aswell as the other, and as easily; but it was to shew the^r greatnesse of the worke: For as wise men in managing mat∣ters of importance, vse the deeper consultation, and mature care, to performe them: Euen so the scripture speaking after the manner of men, af∣firmes of God, that he tooke heere deliberation, and sos 1.181 commends the wonderfull and exquisite workemanship of God in the creating of man as being a more t 1.182 noble creature then heauen itself.

2. The dignity of mans creation is much am∣plified

by the circumstance of time when he was made, to wit, after all other things were created, for as u 1.183 Albinus and other obserue, Deus imprimis parauit domum, et deinde dominum, Almighty God first created the whole world as an house, then he made man as the master of this house. God, saith x 1.184 Ambrose, like the feast▪ maker in the Gospels hi∣story, first prepared his dinner, he prouided his oxen and his fatlings, and got all things ready, then he doeth inuite his guestes and say, come to the marriage. When he had created all thinges for man, he put man in possession of all, and sa•…•…d, Ruleouer the fish in the sea, & ouer the foules in the hea∣uen, and ouer euery thing that moueth vpon the earth.

Againey 1.185 Serum concilium is Serium, & vsually the last workes of a cunning Artificer, are most abso∣lute; z 1.186 S. Ambrose therefore doth obserue, that God hauing framed man, instantly rested himselfe and made Holy-day. He made birds flying in the aire, fish swimming in the Sea, worms creeping on the ground, and yet he did not rest. He made lilleys and other flowers of the field which are more beautifull in the spring, then Solomon in all his Royalty, but yet he did not rest; he made the goodly lights, & glorious Angels of heauen, and yet he did not rest; But assoon as he had made mā, hee rested▪ hallowed a Sabbath, as hauing now made him for whom al other things were made.

3 God made man last, as an abridgement of all his other Creatures, and an Index, as it were to his great Booke in Folio, therefore called of the Hebrewes, Olam Hakaton, and of the Greekes

microcosmos, that is, a little world. When as the Lord had furnished the heauen and earth with all the Creatures and ornaments thereof, hee made man consisting of an heauenly and earthly nature. Hauing the beauties of things without life euen the chiefest, as of the Sunne and Moone and starres. Eccle. 12. 1. 2. Remember now thy Creator in the dayes of thy youth, when the Sun is not darke, nor the light, nor the Moone, nor the starres. He hath also growth as plants. Gen. 49. 22. Ioseph shall be a fruitfull bough, euen a fruitfull bough by the well side. So Dauid saith, our children grow vp as the yong plants. Psal. 144. 12. Sense and sensible properties, as beastes. Gen. 49. 9. Iudah as a lyons whelpe shall come vp from the spoyle. Dan as a serpent by the way, as an adder by the path biting the horse heeles. Reason and wisdome, as Angels. 2. Sam. 14. 20. My Lord is wise according to the wisdome of an Angel. God added to mans being, life, which he denyed vnto stones: to life, sense, which he de∣nyed vnto plants: to sense, speech and vnderstan∣ding, which hee denyed vnto bruit beastes: hee* 1.187 bestowed vpon this one creature the perfections of all the rest.

Lastly, man was happily made last, after heauen and earth were created, because saith a 1.188 Ambrose, Terra exercitium est homin•…•…, Coelum Corona. Earth is the place where man is to seeke God, heauen the place where man is to see God. Earth is the place where man is to run his race, heauen is the place where he receiues the price. If any man seriue for mastery saith Paul, he is not crowned,

except he striue as he ought to doe. 2. Tim. 2. 5.

This world is the Theater where man is to wrestle with flesh and blood, and with spirituall wickednesses in high places; He must fight with beastes and birdes, and with all the fruites of the earth at his table, he must in his pilgrimage here fight with a great many dangers, aswell by land as sea, he must in his warfare here fight with the pomps of the world, and with the power of hell, hee must fight with all the creatures, and make them to serue him, that he may the better serue God. It was therefore fit that the earth should be created before man, as being the stage wher∣on he must act his part, and that heauen should be created before man, as being his reward and Crowne.

But the dignity of mans creation appeares yet in the next word, Image, more fully. Let vs make man according to our Image.

Some peradu nture will obiect here, that God wil haue no likenesse or Image of himselfe.

The Papistes indeed b 1.189 crucifie certaine textes in the Bible to prooue their idolatrous adoring of Images; But saith Esay, to whom will yee liken God, or what similitude will ye set vp vn∣to him, He will not, he cannot, he should not bee pictured, c 1.190 Homo enim dificit ab illo qui eum fecit, quum sibi praeficit ipse quod fecit. Man is then vn∣like himselfe, if he thinke any thing like to God beside himselfe.

d 1.191 Answere is made, that God set vp his Image himselfe, who knew best to make it, Let vs make

man in our Image. Whosoeuer therefore de∣faceth it, commits high treason, insomuch that whereas it is no sinne simply to kill a beast, it is a fearefull o•…•…trage to slay a man, and murther for a man to destroy himselfe. Thou shalt not kill thy neighbour, Ergo not thy selfe, because thy selfe is neerest vnto thy selfe. If a man sent to •…•…he goale by lawfull authority for fellony breake prison, he shall dye for it, although he quit himselfe of the fact wherewith hee was charged.

And so (beloued) If thy soule breake out of thy body before God open the prison doores, and deliuer it out of her bonds, it is in danger of hell fire: the resolute Romanes and o•…•…her, in killing themselues did magnè, but not benè, saith e 1.192 Au∣gustine, and the reason is plaine, Man is Gods I∣mage, and his superscription is vpon him, and so consequently will not suffer his stampe to bee battered, or contemptuously defaced.

In euery creature there bee certaine prints of the deity, for seculum is speculum, The heauens declare the glory of God, and the firmament shewe•…•…h his handy-worke, Vniuersus mundus (f 1.193 as one sayd) nihil aliud est quam Deus explicatus, In the creation of •…•…he visible world, we may behold •…•…he inuis•…•…ble thinges of God. Rom. 1. 20. In omni∣bus creaturis est aliqualis Dei similitudo per modum vesligij, (saith ^g Aquin.) Sed in sola rationali crea∣tur* 1.194 a similitudo Dei per modum Imaginis. In other thinges we may see Gods power, and some other expresse trackes of the Trinity, but man and on∣ly man is Gods Image: all the doubt is, what is

meant by this Image, and in what part of man it is placed?

h 1.195 Rupertus vnderstandeth here by Image, the second person of the Trinity, God the sonne, and by likenesse or similitude, the third person of the Trinity, God the holy Ghost. But in that the Lord sayd, Let vs make man in our Image, He doth intimate that God is the liuely represen∣tation and Image, not of one or two persons on∣ly, but of the whole Trinity.

i 1.196 Other thinke, that man was created accor∣ding to the likenesse of that humane nature which our blessed Sauiour Christ the sonne of God, was in fulnesse of time to assume, but the Scripture teacheth euidently the contrary, that Christ tooke vpon him the likenesse of man, and not man his likenesse. Phil. 2. 7.

k 1.197 Augustinus Eugubinus, and l 1.198 Oleaster thinke that God tooke vpon him an humane shape when he created man, and therefore sayd, Let vs make man in our Image. But neither did God the father appeare euer in any such shape, nei∣ther could it be sayd to bee Gods Image, being assumed only for a time.

Other (as m 1.199 Paulus Fagius reports) affirme that the soules immortallity represents Gods e∣ternity. Therefore man hauing a soule immor∣tall is like to God eternall.

n 1.200 Basil, o 1.201 Chrysostom, and some other referre this likenesse to mans dominion ouer the creatures, being as it were a God on earth, which occasioned p 1.202 Heraclitus to terme men

mortall Gods, and the Gods immortall men.

Other haue this conceit, that as there is no∣thing in heauen or earth like to God, so God created man that among millions of men there should not bee found one in all features and fi∣gures of the body like to another. These Do∣ctours shoote faire, but farre off. It is true which is deliuered by them in this particular, but it commeth a great deale short of the marke.

Some of the Fathers and Schoole-Doctours heere distinguish betweene Image and likenesse. Saint Basil in Hexam. Hom. 10. Ambrose lib. De dig∣nitate conditione humanae. Lomb. 1. sent: Dist. 16. and Aquin. vpon our text referre Image to the naturall giftes of the soule, will, vnderstanding, memory: but likenesse to the supernaturall gifts of grace, holinesse, and righteousnesse, which oc∣casioned Eucherius to say, Imago est omnium, simi∣litudo paucorum.

q 1.203 Aquine doth auow that Gods Image may be seene in the most admirable frame of the bo∣dy, but the likenesse in our mindes onely. For as r 1.204 Bernard obserues, the mind of man is properly Gods similitude, wherein there be three powers or facul•…•…ies, Memory, Vnderstanding, Will. In our memory wee resemble God the Father, which is the ancient of dayes. Dan. 7. 9. In our vnderstan∣ding God the Sonne, in whom are hid all the treasures of wisdome and knowledge. Colos. 2. 3. in our will, God the holy Ghost, by whom his grace worketh all in all. 1. Cor. 12. 6.

The which opinion Augustine fauoureth in his

102. Epistle, and S. ^s Ambrose in his Treatise con∣cerning* 1.205 mans dignity, saith, as the Sonne is be∣gotten of the Father, and the Holy Spirit pro∣ceedeth from both, euen so the will is begotten, as it were, by the vnderstanding, and memory proceedes from both.

Now (beloued) howsoeuer it be true that these naturall giftes of reason, and supernaturall giftes of grace, were conferred by God vpon man in his creation: Yet if wee compare one Scripture with another, it will appeare, that Mo∣ses here makes no difference betweene likenesse and Image. But that (as t 1.206 Caluin and ^u other ob∣serue) they doe signifie the same thing. For in* 1.207 the next verse without any mention of the word likenesse, it is sayd, that God created man in his Image, in the Image of God created hee him. And in the 5. Chapter at the 1. verse, without any mention of the word Image, God created Adam, in the like∣nesse of God made he him. And so the meaning of our text, in our Image, according to our likenesse, is nothing else but in our Image which is likest vs. As if the Lord had sayd, let vs make man in our Image, that he may be (as a creature may be) like vs, and the same his likenesse may bee our Image.

But wee shall vnderstand more fully what is Gods Image by considering in what part of man it was placed.

^u Audius the founder of the monstrous An∣thropomorphite* 1.208 heresie, supposed it was placed in the figure of the body, which (lest happily

there should be raysed any wicked errour which they would not acknowledge for their owne) the Papistes are content to like well and defend, in whose Churches and other places of deuo∣tion, it is euery where to find the likenesse of God the Father depictured vpon their walles and windowes in the figure of a man. As if they had learned of y 1.209 Zeuxis, to draw his Physiogno∣my, and they professe it lawfull both to haue such Images, and to worship them also, from z 1.210 our text, that God created Adam in his like∣nesse. But it is a strange peruersenesse, quoth Tertullian, aduersus Marcion. Lib. 2. Cap. 27. To thinke that there are humane thinges in God ra∣ther then diuine thinges in man, and to conceiue of God to haue the Image of a man, rather then a man to haue the Image of God.

Other affirme, that the likenesse of God is placed in the mind only; For, saith a 1.211 Ambrose, who sayd, let vs make man in our Image? Was it not God? and what is God? flesh and bones? or a spirit? Christ answereth in the 4. of S. Iohn. at the 24. verse. God is a spirit, Ergo, man is like to God, as being endued with an vnderstanding spirit.

But because God created the whole man in his Image, consisting of a body made of the dust of the ground, and of a soule that was the breath o•…•… life, which being vnited by the spirit became a liuing soule: It is * 1.212 euident (so farre as their se∣uerall nature could conteine) that God crea•…•…ed in that Image, b 1.213 both body and soule. But as waxe

is more apt then clay to receiue a print, So the soule being a spirit, was much more capable of the impression of the Image of God. Yet that which the body could receiue, it did in very no∣table sort expresse, being so wonderfully framed of such an excellent proportion and beauty, that no creature in the world may be compared with it, and moreouer of so sound a temperature, c 1.214 that had not Adam sinned, it would haue continued without corruption for euer.

But the soule being a spirit (as God is a spi∣rit,) it is apter a great deale to beare Gods I∣mage. For in the very substance of the soule, there is a liuely print thereof, not as though the soule were of the substance of God, for as d 1.215 Au∣gustine pithily distinguisheth, it is, 〈◊〉〈◊〉 deo, non de deo.

But first, in that it is a substance spirituall and immortall, as God is the liuing God. Heb. 10. 31.

Secondly, for that it is indued with vnder∣standing and memorie, which are the very cha∣racter of Gods wisdome.

Thirdly, in respect of quicknesse and agili∣ty, conceiuing at one time so many matters, so different, so farre distant, which is the shadow of Gods vbiquity.

But S ^t. Paul in saying man was in the begin∣ning created after the Image of God, in know∣ledge. Colos. 3. 10. And the same in righteous∣nesse and holinesse. Ephes. 4. 24. Shewes plainely that this Image consists not so much in the sub∣stance of the soule, or in the naturall faculties thereof, as in the supernaturall giftes of grace,

knowledge, illumination, holinesse, Iustice of the soule. For Adam had an illuminated vnder∣derstanding, and a rectified will, louing God a∣boue all things, and his neighbour as himselfe.

The two wordes of S. Paul, Holinesse, and Righteousnesse conteine mans whole duty; holi∣nesse his duty to God, righteousnesse his duty to man. In this Image man was created, and so consequently this Image consists in the soule, more then in the body, and in the supernaturall graces of the soule, more then in the naturall powers of the soule.

For 1. If this Image consisted onely in the soules spirituall essence; then it would follow that wicked spirits and wicked men should haue Gods Image, because the substance of the spirit and soule remaineth in them; but the scripture teacheth expresly, that the wicked haue not Gods Image, but the deuils stampe. So Christ affirmed of Iudas, haue not I chosen you twelue? and one of you is a deuill, and S. Peter when he com∣mitted a foule fact, come behind me Sathan. Mat. 16. 23. and of the Pharisees, yee are of your father the deuill. Iohn. 8. 44. And the text is plaine, 1. of Iohn 3. 8. he that committeth sin is of the deuill.

2. God cannot properly be sayd to damne his owne Image, or to send it into hell fire, but the soules of reprobate sinners are damned, Ergo, this Image is not altogether in the soules substance, that Image saith e 1.216 Ambrose wherein thou wert created; after the likenesse of God, is not con∣demned, but crowned.

3. That Image of God, after which Adam was created, is by his fall vtterly lost, and ex∣tinguished, for otherwise this Image needed not to be renewed, or reuiued in vs, as it is by Christ, in whom all true beleeuers are new creatures, and new men and a new lumpe, but the substance of the reasonable soule, with all the naturall powers thereof, are not altogether lost in vnregenerate men, ergo, this Image principally consisted in the gifts of grace. To this purpose S. f 1.217 Augustine sayd that the whole man both in his inward and outward parts inueterauit is waxen old, and de∣cayed by sinne, but the inward man is new re∣uiued by grace, and the outward man hereafter shall be restored in the resurrection.

Another question is moued here, whether the man only was created after this image of God, & not the woman, and the reason of this doubt is grounded vpon the words of S. Paul, man is the I∣mage and glory of God, the woman the glory of man. Answere is made by Moses in the very next verse to my text. God created man in his Image, male and fe∣male created he them. As for the place, man is the glory of God, woman, the glory of man; g 1.218 It is to be construed, of the preheminence, and au∣thority giuen vnto man, aboue the woman, in which one respect, the Image of God is expres∣sed in the man, more then in the woman. But if we consider the principall part of that Image, consisting in holinesse, and righteousnesse, the woman was▪created, according to it, as well as the man, in Christ, as the blessed Apostle teacheth vs, there is neither male, nor female, but all

are one, women are the daughters of God, so well as men are the sonnes of God.

Now (beloued) because the day present, is a Sabbath, and the Sabbath in the beginning, was instituted in honour of the creation, and man, of all the creatures, is the most excellent; It is our duty, so long as either man or woman hath any being, all the dayes of our life, but vpon the Sunday more principally to magnifie the Lord, for his infinite rich mercy; who crea∣ted vs, not liuelesse as stones are, nor senselesse as the plants are, nor witlesse as the beastes are, but according to his owne likenesse in nature, knowledge, holinesse, righteousnesse, glory, ap∣pointing vs to be Lords of this ample vniuerse, making all things for man, and man for him∣selfe.

2. This ought to teach vs to take heed of corrupting our selues, by sin, or our neighbours through our lewd examples, and to hate our sinnes as a serpent, by meanes whereof, the like∣nesse of God is so miserably defaced in vs: for man in his originall integrity, created to the like∣nesse of God, is by the foulenesse of sin, a deuill, and a very vermine; humana sub cute plurimae la∣tent ferae, sayd Carolus Bouillus: The Scripture* 1.219 saith as much, in calling a subtile dissembler, a foxe. Luke. 13. 32. a soule-murthering prophet, a rauenous wolfe. Mat. 7. 15. a vaine man, a wild asses colt. Iob. 11. 12. A proud man in honour like horse and mule, without vnderstanding. Psal. 32, 10. A voluptuous man, giuen ouer to worke

all vncleannesse, euen with greedinesse, a Sow wallowing in the myre. 2. Pet. 2. 22. In a word the children of men set on fire to doe mischiefe, whelpes of Lyons. Psal. 57. 4. and generations of vipers. Mat. 3. 7.

3. This should make vs to labour earnestly, for true faith in Christ Iesus, by whom this I∣mage shall againe be restored, and as new borne babes, doe desire the sincere milke of the word, that wee may grow from strength to strength, and from vertue to vertue, till wee bee of full growth in Christ, and haue this▪Image through∣ly repayred in vs.

4. This should incite vs to giue the God of our saluation humble and hearty thankes, for redeeming vs with his precious blood, when we were thus vtterly lost, and made, by sin, vnlike to God, and our selues, as the Fathers in their deuo∣tions vse to speake. If we doe owe to God our selues, for creating vs, after his Image, then vn∣doubtedly more then our selues, for re∣deeming vs, and restoring in vs his defaced Image through origi∣nall sinne in Adam, and actuall sinne in our selues.

2. SAM. 24. 14.

Let vs fall now into the hand of the Lord, (for his mercies ar•…•… great,) and let mee not fall into the hand of man.

THree a 1.220 things vsually succeed one another, in the Church, great bles∣sings, great sins, great punishments.

The people mentioned in this History, had receiued great bles∣sings of the Lord, He dealt not so with any nation, as the Prophet sings in the 147. Psalme. verse last. In the ruffe of their prosperity, turning the graces of God into wantonnesse; They committed many great sinnes, and now the righteous Iudge of the whole world, threatneth to bring great punish∣ments vpon them, and b 1.221 yet in his wrath, remem∣bring mercy, He giues Dauid their King, by the Prophet Gad, a free, though hard choice, whe∣ther he would haue seuen yeeres of famine come v∣pon the land, or flee three moneths before his enemies, or that there be three dayes of pestilence.

Now Dauid being in a great strait, returns in the words read to Gad, and so consequently, to God, his resolution, and the r•…•…ason of his resolution.

• 1. His resolution, Let vs fall into the hand of the Lord, and not into the hand of man.
• ...

• 2. The reason of his resolution is, for his mer∣cies are great.

For the better vnderstanding of the whole text, one clause needeth explanation, and that is, what is here meant, by falling into the hand of the Lord: Because Susanna did wish, and Saint Paul (as it should seeme) writ the quite contrary. Su∣sanna sayd to the lustfull c 1.222 Elders, It is better for me to fall into your handes, and not to doe it, then to sinne in the sight of the Lord, d 1.223 answere is made, that Dauid makes his comparison here, betweene di∣uers kindes of punishment, but Susannes com∣parison, is there betweene the doing of euill, and the suffering of euill, (as the schoole speakes) be∣tweene malum culpae, and malum poenae. She there∣fore resolued worthily, that it was better to suf∣fer reproach and shame before men, then to com∣mit an horrible sinne, in the sight of the Lord. So the renowned e 1.224 Eleazar, answered those, who menaced him with exquisite torments. If hee would not breake one commandement of Gods law, that he would suffer himselfe, to be sent into hell and the graue, that is, that he would rather be killed, and cut in pieces, and to sinke a thousand degrees vnder the ground, with infinite dolours, and agonies, then to fall into such a fault. So reuerend f 1.225 Anselme protested, that if hee should behold all the paynes of hell, deuoyd of sinne on the one side, and on the other the horrour but of one deadly sinne onely, deuoyd of pu∣nishment, and that I must of necessitie chuse one of these two, I (quoth he) would chuse ra∣ther

to throw my selfe into hell, then commit one foule fact onely.

But S^t. Paul affirmes plainly. Heb. 10. 31. That it is a fearefull thing to fall into the handes of the liuing God. ^g Answere is made by distinction, almigh∣ty* 1.226 God hath marring or destroying handes; Of which hands S^t. Paul there speakes; againe, ma∣king handes; Psal. 119. 73. Thine handes haue made me; protecting handes. Iohn. 10. 28. no man (saith the Shepheard of our soules) shall plucke my sheepe out of my handes, and sauing handes. Luke. 23. 46. Father, into thy hands I commend my spirit. Of which Dauid here speakes.

Or as h 1.227 other in this world, while there re∣maines hope for pardon, it is better to fall into the handes of God. But in that blacke day, when once the sentence of condemnation is past, it is an hor∣rible thing to fall into his handes, for with the fro∣ward, hee will bee froward, Psalm. 18. 26. Dauid here speakes of a punishment which is temporall on earth, at the most enduring but three dayes. But i 1.228 S. Paul there speakes of a payne which is e∣ternall in hell, inflicted by such an aduersary which is euerliuing, and so consequently, his Iudgements, in that dungeon of torture can neuer dye.

Or as k 1.229 other, it is better for one, who sinnes against God, and contemnes the riches of his mercies, esteeming the blood of his Couenant, where-wherewith he was sanctified, an vnholy thing, despiting the spirit of grace, crucifying Christ againe, and trampling him vnder his feet. I say, for such a re∣probate,

who dyeth in his sinnes, It is better to fall into the handes of man, who can onely kill the body, but hath not power to destroy the soule. But for one that sinnes, and, as Dauid here, repents of his sinne, from the bottom of his heart; It is better for to fall into the handes of God.

Or in playner termes, (if it be possible,) God hath two handes, one of Iustice, another of Mer∣cy; To fall into his hand of Iustice, an hor∣rible thing: Of that hand, Iob sayd Chap. 13. 21. Withdraw thine hand farre from mee: The fin∣gers of that hand, wrote terrible thinges, vpon the wall of Belshazers pallace. Dan. 5. But to fall into his hand of mercy, full of comfort, b•…•…cause his mercies are great. l 1.230 Now S. Paul in that place, meaneth punishments inflicted by the Lord, as an angry Iudge; But Dauid in this place, mea∣neth chastisements, imposed by the Lord, as an indulgent father, in loue, for the amendments of his children.

This rubbe being remooued, and the passage made cleare, let vs proceed in the wayes of our text. And that as the blessed m 1.231 Apostle speakes, with a right foote.

In the resolution of Dauid, chusing the pesti∣lence, rather then famine, or the sword, Interpreters obserue many notable vertues; as first his n 1.232 Iu∣stice.

For had he chosen famine, that would haue pinched onely the poorest, himselfe would haue fared well: And if hee had chosen warre, that would haue destroyed onely the weakest; Or if

the fury thereof, had ouerrunne most of the o∣ther, yet he might haue set a safeguard to defend his owne person▪, and so preserue his owne skin from the dint of the sword, and print of the speare: But hauing beene partaker with his sub∣iects in their sinne, hee would not exempt him∣selfe from the punishment: He chose therefore the plague, which is common, Et regt, et gregi, to Prince, to people, to Peere, to poore.

The hand must bee equall, that handles the scale; Princes are sometimes partiall, in distribu∣ting Iustice betweene subiect and subiect▪ But in a cause concerning their owne particular, so well as the generall of their people, not to shew more of the party then of the King, (as Dauid in this answere to Gad,) is admirable Iustice.

Well fare his heart, o 1.233 who sayd, Diuines are to blame, who write Cases of conscience for priuat persons, and teach exactly, what account shopkeepers are to make for false wares, and idle words, and in the meane time, neglect exorbitant errours, of higher powers, and po∣tentates. And it is a good quaere, whether it bee not grosser Idolatry, to preferre reason of states, before the principles of piety, then to worship the golden calfe, or Nabuchodonosors Image.

p 1.234 Dauid vnderstood, that hee was obliged to God doubly, first that he made him a man, Se∣condly, in that he made him a little God, to rule ouer other men, a finger (as it were) of that great hand that gouerns al the world: as then he stood in Gods place, so did he follow Gods paterne; as God is q 1.235 righteous in all his wayes, so hee desires

to deale iustly with all men, in all things. Hee respects the ship of the common weale, more then the cock-boat of his owne fortune, and therefore would not haue the whole burden of the punishment, to be layd vpon his people, but with bowed knee, stoupes to beare his part, say∣ing, Let vs fall into the hand of God, shewing him∣selfe so forward to suffer, as he was to sinne.

Secondly, Diuines obserue Dauids humility, laying no fault vpon his subiects; their sinnes he knew not, his owne he knew, for which he had iustly deserued this plague. The text telleth vs at the 10. verse, That after hee numbred the people, (for which all this tempest arose,) His heart smote him, and hee sayd vnto the Lord, I haue greatly sinned, in that I haue done, And now I beseech thee, O Lord, take away the iniquity of thy seruant, for I haue done very foolishly: and at the 17. verse▪ Loe, I haue sinned, and done wickedly, but these sheepe, what haue they done? That is, the people being inno∣cent as Sheepe, what haue they done, that r 1.236 they should thus suffer. I pray thee let thine hand be vp∣on mee, and against my fathers house.

s 1.237 Hugo de Sancto victore, t 1.238 Tostatus and other auow, that the people did offend, in numbring the souldiers, as much▪ if not more then Dauid.

First, because they did not entreat Dauid, to forbeare this muster, at this time, being need∣lesse, saying, as Ioab the generall of the host, in the 3. verse. Why doth my Lord the King, delight in this thing.

Secondly, because being numbred, they did

not offer vnto the Lord his due; for the law saith. Exod. 30. 12. When thou takest the summe of the children of Israel, after they be numbred, euery man shall giue a ransome for his soule, to the Lord, when thou numbrest them, that there be no plague a∣mong them, when thou numbrest them. It was ac∣cording to the law, for the magistrate, to num∣ber Israel, as we read. Num. 1. 2. But it was a∣gainst the Law, for the people being numbred, to neglect their offerings.

For the better vnderstanding of this hysto∣ry, let vs (if you please,) renew that text againe.

When thou takest the summe, u 1.239 The word in He∣brew, signifieth, Head, because the summe totall, howsoeuer it bee placed, at the foot of our ac∣count, yet indeed it is, the head of the number, or x 1.240 Head, That is, the summe of the heades of the children of Israel, after they be numbred, and euery man shall giue a ransome for his soule; y 1.241 That is, for his life, which hee should now loose, when hee was particularly visited of God, If hee redeemed not himselfe with money; now the reasons of this law, deliuered by diuines, are these.

1. z 1.242 To put Israel in minde, that this exceeding great multiplication of people, wa•…•… onely from the Lord, according to his gracious promise, made to their forefathers, I will make of thee a great nation, I will make thy seede as the dust of the earth, so that if any can number the dust of the earth, then shall thy seed also be numbred. Gen. 13. 16.

2. To shew the speciall care hee had ouer his people, a 1.243 numbring them, and as it were noting

euery person in his booke. God careth for his people, saith b 1.244 S ^t. Peter, and so careth as a father careth for his child, saith c 1.245 Dauid, and so careth for euery child, as if hee had no more then one to care for, saith d 1.246 Augustine.

3. To e 1.247 signifie, that no man is Lord of his owne life, but that hee depends vpon God, in whom he liues, and moues, and hath his being. Acts. 17. 28.

4. This temporall offering, f 1.248 prefigured the spirituall tribute, which euery one that hath gi∣uen vp his name to God, in holy Baptisme, ought to pay, the which is to serue God in spi∣rit and trueth. Iohn. 4. 23.

5. g 1.249 By this Law, God taught his people, to iudge themselues for their sinnes, that they might not be iudged of him. Ezek. 20. 43. 1. Cor. 11. 31.

6. h 1.250 This redeeming of their soules, with mo∣ney, taught them also faith in Christ, who was to redeeme his people, not with siluer and gold, but with his owne precious blood. 1. Pet. 1. 19. The people then in omitting this duty, for so many good endes enioyned, transgressed the commandement of the Lord, and so prouoked his iust indignation against them.

But graunt, that the people did not offend in this one particular, Yet their manifold other sinnes, vndoubtedly, were the cause why the Lord permitted Dauid to fall into this errour, ac∣cording to that of i 1.251 Gregory the great. Secundumme∣rita subditorum, disponuntur actar•…•…gentium. Almighty

God disposeth the hearts of Soueraignes, accor∣ding to the merrits of their subiects, If they be not nursing Fathers vnto the Church, and the mini∣sters of God, for our good, It is because we gouerne our owne families ill, and our owne persons worse. It is a common fault, indeed the com∣mon fault, when any k 1.252 mischiefe happeneth vnto them, or plague comes neere their dwelling, Instantly to l 1.253 speake ill of those which are in authority.

Now this murmuring against our gouernours, ariseth (as m 1.254 one notes) from fiue defects in our selues.

The first is, want of humility, for when our hearts are sowred with the leauen of our owne pride, conceyting that we could manage state af∣faires, a great deale wiser (as Alphonsus the 10. said If he had beene with God in the beginning, hee could haue better d•…•…sposed of many things in the world,) then often times a bitternesse ariseth out of the stomacke, into the mouth, So that we cannot forbeare to prophane sacred maiesty.

The second is, want of wisedome, to dis∣cerne the policies of Princes, for the disguising of a purpose, with a pretence, is not forbidden in the Bible. n 1.255 Solomon pretended to diuide an infant, to good purpose, But did not, and o 1.256 Paul pretended to Iudaize, but did not, arcana reipublicae mysteria regni, State plots are not easily digested, of p 1.257 countrey stomacks, as Father q 1.258 Latimer sayd, they be no meate for mowers.

The 3. is, want of compassion, in not weigh∣ing the temptations of Princes, hauing al meanes

of misdoing, and nothing to keepe them from outragious sins, but only the feare of the Lord. A bosome friend, is bold to tell a priuate person of his fault, But alas, who dares say to the Pope, of Prince, Domine cur ita facis? If his domesti∣call chaplaine, I meane his conscience chide him not, his other chaplaines are of his closer, and they quoth old Latymer, will keepe his follies close; r 1.259 a miserie fatall vnto great potentates, whom flattery will neuer suffer to know themselues, in health, or sicknesse. We should therefore construe Princes actions euer to the best, according to the lawes of the Thames, When two wherries meete, the banke is theirs by right, that haue wind and tide against them.

The 4. is, want of thankefulnesse, Princes are s 1.260 shieldes, vnder whose shelter wee lead a quiet and a peacefull life, in all godlinesse and honesty, Sweet peace is the greatest of all blessings tem∣porall, and freedome of the Gospell, is the grea∣test of all blessings spirituall, as being the t 1.261 power of God, vnto saluation. Yet there be refractorie fling-braines, enioying both, vnder the gouern∣ment of pious princes, which are ready to quar∣rell their authority, concerning the tithing of mint, and other small matters of ceremonies, in∣different inioyned, to preserue the vnitie of the spirit in the bond of peace.

Hippodamus in ^• Aristotle, was censured for* 1.262 writing of common wealths, being but an archi∣tect; yet Carpenters and Masons, among vs, are busie builders of new Churches, and framers of new disciplines: but the greatest of all, is want

of equity; when as we blame the King, for our owne faults; as for example, wee desire confident proceedings in the businesse of religion, and yet we weaken them with our owne diuisions, and dissentions: If euery man in his place shall exa∣mine himselfe, and lay his hand on his owne heart, he shall vnderstand easily, that the bad or∣dering of his owne selfe, and his owne things, is part of the cause, why the wrath of the Lord, is kindled against Israel. If Dauid of himselfe takes the whole blame to himselfe, it is (as I haue shew∣ed,) his humility. But if we cast it vpon him, it argueth in vs a great want of meekenesse, wisdome, piety, thankefulnesse, equity.

3. In the resolution of Dauid, here x 1.263 Diuines obserue his zeale; for in warre, the conquering enemy doth insult, and blaspheme, y 1.264 where is now their God; Is not the Lord, in whom they trust, able to defend his Israel as with a shield? And in famine, good people should be forced to beg their bread of strange nations, and to receiue curtesies of enemies, which the Grecians aptly terme, Dora adora, giftes and no giftes; And the z 1.265 Latines, panis lapidosus, a loafe so hardly digested as a stone: And that had bene dishonorable not only to their countrey, heretofore flowing with milke and hony; But also to God, as if the a 1.266 sheepheard of Israel, had not meanes to feed the people of his pasture, and the sheepe of his hands. And therefore Dauid here desires, to depend vpon God only, Let vs fall into the hand of God.

Many professours, in these dayes of relapse,

began to be luke-warme, yea, some were so cold in their deuotion, and zeale, that they seemed frozen in the dregges of their profit, and plea∣sure, so little regarding the light of Israel, and honour of this our braue victorious nation, that they resolued vpon the conclusion of the match, not onely to be sonnes of the Pope, but also the seruants of a strange people. Yet (God be than∣ked) England had her Dauids, who did not cease, night and day, to call and cry to the Lord, For thy sonnes sake, for thy Sions sake, let not our insulting enemies, a bloody generation, drunken with the blo•…•…d of the Saints, haue their desires ouer vs: For their mer∣cies are full of cruelty: But let vs fall into thy handes, for thy Iudgements are full of mercy.

And it is vndoubtedly Gods owne worke, who brings light out of darkenesse, and can doe whatsoeuer he will, and will doe whatsoeuer is best for his people, sometime by weake meanes, and sometimes by no meanes, and sometime by contrary meanes, against whom b 1.267 there is no wise∣dome, nor vnderstanding, nor counsell: That our Da∣uids prayer is heard, our religion established, our peace setled, good men incouraged, our open enemies discomfited, and our false friends dis∣couered, and worthily deluded, To whom I 〈◊〉〈◊〉 now no more, but only this.

If you be good Christians, and setled Prote∣stants, so remaine. If you were once, an•…•… 〈◊〉〈◊〉 now fallen, returne: If you neuer were, rep•…•… If you neuer will be, perish.

Were it not for the honour of God, and glo∣ry

of his people, the cast happily might prooue measurable, whether it bee better to bee slayne by the sword, in warre, or by the pestilence in peace. But a good man, and a good magistrate, especially considering, barbarus has segetes; That the c 1.268 blasphemous aduersaries of God, roare in the middes of the congregations, and set vp their banners for tokens, d 1.269 breaking into Gods inheritance, defiling the holy Temple, and making Hierusalem •…•…n heap of stones; And how they giue the dead bodies of his seruants, to be meate vnto the foules of the ayre, and the flesh of his Saints, vnto the beastes of the land; I say, the new borne babe in Christ, vnderstanding these things, easily resolues, as Dauid here, Let vs fall into the hand of the Lord, and not into the hand of man.

4. Learned Expositours obserue, the e 1.270 wise∣dome of Dauid, in chusing, é malis minimum, of three mischiefes, the lesser. Abule•…•…sis vpon the place, notes aptly, That God made these 3. pu∣nishments inequall in time, 7 yeares of famine, 3 moneths of warre, 3 dayes of pestilence, that hee might make them equall in magnitude, and so put Dauid into his doubts, so well as his dumps.

The time being equall, the plague doubtlesse is more grieuous then warre, and warre more grieuous then famine. But seuen yeeres famine, may bee so bad as three moneths fleeing before cruell enemies, and three moneths of bloody warre, so bad as three dayes of plague, Yet Da∣uid chose the pestilence for these reasons.

1. In the rebellion of Absolon, he had •…•…ryall of the sword, for there fell in that ciuill warre,

f 1.271 20. thousand of the people. And he had felt g 1.272 3. yeeres famine, for the sinne of Sauls house: h 1.273 But he neuer yet had experience of the plague; as then, Ignoti nulla cupido, so nulla formid•…•….

2. The plague is Gods i 1.274 immediat hand, his sword. 1. Chron. 21. 30. His arrow. Psal. 91. 5. The k 1.275 physitians haue termed it, fulmen coeleste, The thunderbolt of heauen; and the canonists, Bellum Dei contra homines, the warre of God against men.

Happily you will obiect, is there any euill in the city, and the Lord hath not done it. Amos. 3. 6. It is true, that warre and famine are from the Lords hand, but herein hee doth vse other instruments, as the sword of men in warre, and other deuouring creatures in famine, and so con∣sequently, whereas in the pestilence wee seeke onely to the mercies of God, in warre and fa∣mine, we are to wrestle with the cruelties of men also, whose heart, saith l 1.276 Esay, is to destroy, To take the spoyle, to tread their enemies downe, like the mire in the streetes. (saith the Lord,) was a little displeased, but they helped forward the affliction. Zach. 1. 15. As if he should haue sayd, my purpose was only to try you, but theirend to destroy you, now we beare more then patiently the Lords rod, then the hand of man

3. Dauid did chuse that punishment, which was most agreeable to his sinne; his m 1.277 fault in numbring the people, was to try his power, and to put his affiance therein, and therefore being sorry for his errour, he desired the plague, that he

might not trust any more to the arme of flesh, but altogether rely vpon the Lord. n 1.278 For had he chosen warre, men of valour would haue resi∣sted, and imagined that their sword should haue saued them: And if he had chosen famine, mo∣ney-men would haue trusted in their purse, ma∣king o 1.279 gold their hope, and saying to the wedge of gold, thou art my confidence. Hee that hath siluer, may buy bread, and hee that hath enough bread, need not to starue for hunger, but a man infected and afflicted wi•…•…h the plague, hath no weapons, or meanes to relieue his distressed estate, but onely prayers, and teares.

Mysticall•…•…, this numbring of the people, saith Ruperius vpon the place, figures carnall Israelites, boasting in the works of the Law; for to thinke that a man is iustified by works, when as Abra∣ham was iustified by faith, is to trust in chariots and horse.

Lastly, Diuines obserue Dauids faith, and af∣fiance in the Lord, as being assured that p 1.280 all things worke together for the best, vnto those that feare him; he well vnderstood, that God ha•…•…h a left hand of Iustice, so well as a right hand of mercy. But the godly feele each hand gentle, both hands of God are right hands vnto them. Is there dearth in the land? Daniel will thriue with water and pulse, so well as other with wine and Iunkets. Is there persecution in the Church? To suffer death in Christs cause (quoth holy q 1.281 Brad∣ford,) is the high way to heauen on horsbacke. Though Esa•…•… bee stronger then Iacob, yet the greater shall

serue the lesser. The number of Gods elect is small, the number of reprobate fooles, infi∣nite. The Church is a little flocke of lambes, in the mids of wolues, and yet populus maior seruit minori, many that are bad, serue those few which are good, non obsequendo (quoth r 1.282 Augustine,) sed persequendo, not by doing good, but by doing mis∣chiefe to them, and so they turne Goldsmiths of God, to make crownes for all such as in his bat∣tailes haue fought a good fight. If other troubles arise, touching our goods, or good name, Dauids resolution is, s 1.283 It is good for me that I haue beene in trouble. For affliction holdes men in, as hauing little outlets, or leasure for idlenesse and luxury▪ Doth sicknesse, and of all sicknesse in many re∣spects the most vncomfortable, the pestilence, come nigh our dwelling? Yet let vs not be afrayd for any terrour by night, or the arrow that flyeth by day; But instantly, and that constantly, resolue with Dauid here, let vs fall into the hand of God and not into the hand of man. As we feele more sensible comfort of the Sunnes heate, when we are cold: So the greater our danger and extremity, the greater is that power and piety that deliuereth vs.

These vertues are the brightest starres in the sphere of maiestie, manifesting Dauids duty to God and man; and the reason of all this high and holy resolution is, because the mercies of the Lord are great, great in their nature, as being riches of his goodnesse Rom. 2. 4. Exceeding riches of his grace, Ephes. 2. 7. Great in their number, as being mul∣titudes of mercies, Psal. 51. 1. Great in their continu∣ance,

as being for euer and euer. Psal 103. 17. That is, as the doctours expound it, from euerlasting predestination, to euerlasting glorification: eue∣ry way so great, that our Prophet saith in the 145. Psal. at the 9. verse. His mercies are ouer all his workes.

Of which I find a two fold construction, and each of them exceeding comfortable.

1. His mercies are ouer, That is, greater then all his works, not in propriety, for all the vertues of God are equal, as being essential attributes; But in t 1.284 effect and extent greater; For whereas Gods in∣dignation is but vpon the 4. generation of such as hate him, his mercies are vpon thousand ge∣nerations of those that loue him, and keepe his Commandements: Among the 13. properties of God. Exod. 34. Almost all of them appertaine to his mercy, whereas one concernes his might, and only two his lustice.

The 2 construct on is, his mercies are ouer all, that is, u 1.285 sh•…•…wed in all, and towards all his works, for the latter clause, his mercies, &c, is nothing else but a repe•…•…ition of the former, The Lord is good vn∣to all, His goodnesse is the same with his mercy, and all is all his works.

The mercies of God then are great to the whole vniuerse▪ more specially to the reasonable creatures, and among those, principally, to such as loue him, and feare him, and call vpon him faith∣fully, As our Prophet in the before cited Psalme. verse. 18. 19. 20. His mercies compasse them a∣bout, on all sides, and at all seasons, on euery side,

for hee maketh an hedge about them, and about their houses, and about all they haue. Iob. 1. 10. They bee his enclosed vineyards, of whom hee saith. Esa. 5. What could I haue done more for my vin∣yard, which I haue not done for it, and his mer∣cies are toward them at al seasons, as the blessed Virgin in her Magnificat, throughout all generations.

To speake more distinctly, the mercies of God toward vs, are seene in two things especi∣ally, donando et condonando, That is, in giuing vs whatsoeuer is good for vs, and in forgiuing what∣soeuer is euill, euill of sinne, euill of punishment for sinne, pardoning all our offences against him∣selfe, against our other selfe, against our owne selfe; lastly his mercies are great, in

• Inferendis.
• Differendis.
• Auferendis.

supplicijs.

Mercifull in inferring punishment, for when as we deserue to be scourged with Scorpions, he cha∣stiseth vs only with the rod of men, and with the stripes of the children of men. 2. Sam. 7. 14. We confesse, that we sinne greatly; So Dauid, verse. 10. of this chapter. But the Lord saith, I was but a little displeased.

Mercifull in deferring punishment, as being * 1.286 full of pitty, slow to wrath, long suffering, of great goodnesse, cito struit, tarde destruit, ma∣king the whole world in sixe dayes, and yet was in destroying one citie seuen dayes.

Mercifull in remouing punishments, as in this present example, For the y 1.287 Rabbines haue a fable, that the plague threatned here 3 dayes, continu∣ed only for one houre, z 1.288 Ioscphus writes that it continued only from morning till noone; o∣thers conceiue, that it continued onely till the time appointed for euening sacrifice, that day when it begun. a 1.289 They who stand vpon the precise letter of the text, say that the time was shortned, for the Lord repented him, and sayd to the Angel that destroyed the people, it is enough. And that was in the beginning of the third day; For had not the Lord stayed the Angels hand, hee would haue gone on siniting, till that day had beene ex∣pired and finished.

It is reported of one, that hauing a booke of 2 leaues only, hee could not in all his life read it ouer; one leafe was red, wherein was re∣gistred, the Iudgements of God, in considerati∣on whereof, he cryed out, enter not into iudge∣ment with thy seruant, O Lord, &c. The other was white, in which were written, the mercies of God, in admiration whereof, hee cryed out, what is man, that thou art so mindfull of him; as being lesse then the least of thy mercies. If he could not read them in his whole life, how shall I re∣peate them in this munite of time? Giue mee leaue onely to conclude in the words of our mother Church. O God whose nature and property is euer to haue mercy, and to forgiue, grant vs thy grace, that in all time of our tribulation, in all time of our wealth, in the houre of death and as the day of iudg∣ment,

we may put our whole trust and confidence in thee, resoluing always as Dauid here, let vs fall into the hand of the Lord, and not into the hands of man, for thy mercies are great.

2. KINGS. 19. 36. 37.

So Senacherib King of Ashur, departed and went his way, and returned and dwelt in Niniue. And as he was in the Temple, worshipping Nis∣roth his god, Adramelech and Sharezer his sons slew him with the sword.

THis scripture reports two things specially; to wit, the flight and fall of Senacherib King of Ashur, a great Monarch, and a great boaster of his greatnesse, saying in the pride of his heart, verse 23. By the multitude of my chariots, I am come vp to the top of the moun∣taines, by the sides of Lebanon, and will cut downe the tall Cedars thereof, and the firre trees thereof, and I will goe into the lodging of his borders, and into the forrest of his Carmel. I haue digged, and drunke the waters of others, and with the plant of my feete, haue dryed all the riuers of besieged cities. Affronting Gods people, with insolent language, Let not Ezechia

deceiue you, neither let Ezechia make you to trust in the Lord, saying, the Lord w•…•…ll surely deliuer vs. Hath any of the gods of the nations, deliuered his land out of the hand of the King of Ashur: Where is the God of Ha∣math, and of Arphad, where is the God of Sephar∣uaim, Hena, and •…•…ua. How haue they deliuered Samaria out of mine hand.

Now the Lord, (when this huge Leuiathan, had in his owne conceit swallowed vp Iuda,) put a hooke into his nostrils, and a bit into his mouth, and so brought him backe againe, the same way that he came, making him in the mids of his fury, first to fly, then afterward to fall.

His flight is re∣ported here to bee full of

• Dishonour, he departed, went away, returned.
• Despaire, he dwelt at Nineue.

His fal is described to be very fearefull in respect of three circumstances.

• The first is of the persons who slew him, Adramalech and Sharezer, his own sonnes.
• The second is of the place where he was slaine, in the temple of his god Nisroth.
• The third is of the time, when he was slaine, when he was praying and worshipping.

a 1.290 In that the spirit doth expresse, Sennacheribs recoyling backe with so many words, it is vn∣doubtedly, to cast disgrace vpon his cowardly flight; For it is no superfluous and idle repetition,

when he saith, hee departed, he we•…•…t his wa•…•…, he retur∣ned. The name of King, is added also to his further shame, as if he should say, see this King, this great King, whom impudent Rabseketh extolled so highly, by reason of his power, and pompe. He that came vp against all the cities in Iudah, and challenged in his rage, the Lord him∣selfe, meant not to retire with infamie. But God for his trueth and mercy sake, droue him out thence, euen as chaffe before the wind▪ the Lord, who cannot lie, sayd by the mouth of b 1.291 Esay the Prophet, I will send a blast vpon him, and accor∣dingly, the Lords Angel in one night, smote in the campe of Ashur, one hundred fourescore, and fiue thousand, So when the remnant rose, early in the morning, behold, they were all dead coarses.

And whereas it is sayd, He returned, and dwelt at Niniue, It sheweth euidently, that he not only lost his courage, but that his forces also quailed: For if despaire had not bene as a chaine, to keepe him in, who was ambitious, and insatiable, hee would not willingly haue stayed at home, and content himselfe, with his owne kingdome.

This history may comfort vs in the perill of warre: God which is the Lord of hostes, and King of glory, can, and (as shall make most for his honour, and our good,) will protect his Church, as with a shield. And here wee may* 1.292 sing with Dauid, As we haue heard, so haue wee seene in the city of the Lord of hostes, in the city of our God, God vpholdeth it for euer. For in the yeare 88. did

there not a Spanish Senacherth come vp against our English Iudah, as himselfe fondly conceited, with an inuincible Armado: did not the Iesuites, as foule-mouthed as euer Rabseketh, defie God, and his Gospel openly, triumphing in pulpit and •…•…e, before the victory? Did they not cry with a loud voice, from Rhemes and Rome, from Flanders and France, that our blessed Queene Elizabeth, was a miserable woman, vnable to protect her subiects, and that her Kingdome was deliuered ouer into the hands of the great king of Ashur? But albeit the Pope, (such was his holinesse,) did blesse them in their endeauours; yet the Lord did curse them in their ends. He sent a blast a∣mong them, a tempest in the mids of them, on the sudden, which in a trice, so disordered their Nauy, that few returned (as Sennacherib into Ni∣niue) the same way they came. Let God arise, and* 1.293 let his enemies be scattered, let them also that hate him, flee before him, like as the smoke vanisheth, euen so let them be driuen away, and like as waxe melteth at the fire; so let the vngodly perish at thy presence, O God.

Hitherto, concerning the flight of Sennache∣rib; I am now to proceed in his fall, amplified, First by circumstance of persons, as being slaine by his owne sonnes, Adramelech, and Sharezer, c 1.294 Dauid complaining of d 1.295 Achitophel; and Christ in the person of Dauid, complaining of Iudas cryed out, it is not an open enemie, that hath done me this dishonour, for then I could better haue borne it, neither was it mine aduersary that did magnifie himselfe against me, for then peraduenture, I could haue

hid my selfe from him: But it was euen thou, my com∣panion, my guide, and my familiar, we tooke sweet coun∣sell together, and walked in the house of God, as friends.

It is base trechery, to betray a friend, but it is the serpents head, and height of impiety, to butcher a Father. A sonne is the fathers liuing chronicle, flesh of his flesh, and bone of his bone, an expresse character of his person, and walking Image, neerer and deerer then any friend: What greater indignitie then, or iniury could fall vp∣on Sennacherib, then thus vnfortunatly, to perish by the hands of Adramelech, and Sharezer, his owne sons? What greater vnhappines then thus ignonimiously, to lose his life, by those who should haue preserued him aliue, being of all other most oblieged vnto him, as receiuing from him their being; The Lords Angel smote in his camp, one hundred fourescore and fiue thousand, of his souldiers, bu•…•… God determined to reserue him, for an heauier iudgment; I wil send a blast vpon him, and hee shall fall by the sword in his owne land; verse 7.

God, which is the righteous Iudge, doth of∣ten passe by the wicked, in small dangers, that he may bring vpon them a greater condemnation, as when e 1.296 Sauls life was in Dauids hand, he might haue cut off his head, but hee cuts off only the lap of his garment, and so lets him go. God here suffered Saul to bee deliuered from the sword of Dauid, that afterward he might fal vpon his owne f 1.297 sword; g 1.298 Ham, Noahs sonne escaped the great flood, yet for discouering his fathers shame, the flood of Gods wrath ouerwhelmed him.

The cities of Sodom, and Gomorra, had escaped, doubtlesse many grieuous deserued punishments, but at the length, God rained out of heauen, fire & brimstone, to consume them, and so they were turned into ashes, and made an ensample, to those that afterward should liue vngodly. 2. Pet. 2. 6. So many notorious malefactours, who draw iniquitie with cordes of vanity, and sinne, as it were with a cart rope, contriuing mischiefe on their beds, and committing all vncleannesse, euen with gree∣dinesse, often escape great dangers, in their drun∣kennesse, and other outrages; and yet in fine, they come to some fearefull, and ex•…•…mplarie Iudgement, as here Sennacherib, a great tyrant, and a great blasphemer, escaped the stroake of a glorious Angel, that hee might more disho∣norably perish in his owne land, and in his owne house, not by forreine foes, or by popular sedi∣tion, or by traytors▪ or by seruants, but by the sword of Adramelech, and Sharezer, his owne sonnes; And as it was in God, great h 1.299 Iustice, that hee who did intend to slay so many chil∣dren of God, should himselfe bee slayne by his owne children.

There were secondarie causes vndoubtedly, moouing these thus vnnaturally to butcher their father. For first i 1.300 it is thought, that Sennacherib had assigned ouer his kingdome, to Esaradon, his third sonne, whom he most affected, and so meant to disinherit Adramelech, and Sharezer, Hereupon these two brethren in iniquity con∣spired against Sennacherib, their cruell father, as he

was their King, and their naturall father, as he was their parent.

The k 1.301 Rabbins, haue coyned another deuise, saying, that Sennacherib asked his idol, why hee could not vanquish the Iewes; and it answered, because Abraham the father of the Iewes, out of faith and obedience, was content, to haue sacri∣ficed his sonne to God. Whereupon this ty∣rant following that example, determined to offer vp his sonnes, to get the fauour of his god; But they hauing notice thereof, and prouoked to wrath by this vncouth, and abominable cruelty, rushed in vpon him as hee was worshipping his Idol in his chappell, and smote him with the sword.

Thus almighty God, who brings light out of darkenesse, and ordereth all things sweetly, disposeth of bad men, and of bad meanes, for the compassing of his good ends, As l 1.302 a cunning phy∣sitian, he makes of deadly poyson, a wholesome medicine. Facit benè sinendo fieri quaecunq {que} male, saith m 1.303 Augustine; The text is plaine: that Christ our blessed Sauiour, was betrayed and crucified, n 1.304 by Gods determinate counsell, and foreknow∣ledge; Iudas betrayed Christ, only for money, the Iewes crucified him onely for malice. But God gaue his Sonne, and his Son gaue himselfe for vs, only for loue: So that in one, and the same tradition, as o 1.305 Augustine notably; God is to bee magnified, and man to be condemned. Quia in re vna quam fecerunt, causa non vna ob quam fecerunt.

Because God and Christ, did that out of mer∣cie

which Iudas and the Iewes did out of malice, God which is Causa causarum in whom we liue, and moue, and haue our being, disposeth of all things in heauen and earth, and hell, according to his good will and pleasure. Adramelech and Sharezer did ill in murthering their father, but God ordered that bloody fact well, in making Sennacherib a fearefull example to barbarous ty∣rants and blasphemers, as a man hunteth one beast with another, and catcheth one bird with another, so God vseth one wicked man for the destruction of another.

p 1.306 Adramelech, and Sharezer, as the Poet sayd, Nomina suntipso quae metuenda sono. Adramelech sig∣nifies, a great King, and Sharezer, Prince of treasure, the which names happily, Sennacherib imposed for this end, that they might acquire great power and riches, or that he might hereby make them a great deale more terrible to the people? But (oh! the deepnesse of the riches, both of the wisdome and iudgements of God) all the great∣nesse of Adramelech▪ and Sharezer, was imployed to make Sennacherib little, to bereaue him, and that vnawares, both of his kingdome and life, for they slew him with the sword.

Hence we may learne, that impunity for a time is no good argument of innocency, because q 1.307 the wicked are reserued for the day of euill, as the fish that playeth a great while with the hooke, is caught at the last; euen so the wicked, into whose nostrils (as it is sayd in this Chapter at the 28. vers) God hath put an hooke; reioice in doing

euill, and delight in frowardnesse, vntill they perish at the last, nay some of them are so shame∣lesse, and gracelesse, that howsoeuer, they well escape present danger, yet their sinnes, as Paul speakes, goe before vnto Iudgement, and so they stand condemned in the conceit of themselues and others. In their life, their owne con∣science condemnes them, in such sort, that here they begin to feele the flashes of hell fire. No place (quoth Seneca) will make a wicked man quiet, for that he thinkes; Although I bee not as yet taken, I may neuerthelesse be taken at the length, and that I haue not hitherto beene taken, is come rather of fortune, then of confidence: In their death, other men, and that iustly, con∣demne them; for a ranke Athiest, obstinatly dying an Athiest, may be sayd without breach of cha∣rity, to be damned. If any be thus openly known by his fruits, r 1.308 woe to them which speake good of euill, and euill of good, who put darkenesse for light, and light for darkenesse, who put bitter for sweet, and sweete for bitter.

2. The tragicall end of this vngodly tyrant murthered by those, who came out of his owne bowels, admonisheth vs, what a fearefull thing it is, to fall into the hands of the liuing Lord. His feete are sayd to bee of wooll, but his hands of iron, slow to wrath, and of great patience, before he comes to punish, but when he commeth, hee will pay home, he hath in his hand a rod of iron to breake his enemies in pieces, like a potters vessell.

3. Here wee may note, that the destruction of great blasphemers is vsually sudden, acted not only in such a time, and in such a place, but also by such persons, as they least suspect. As Iob speakes, they spend their dayes in wealth, and suddenly goe downe to hell; and Dauid, oh how suddenly doe they consume, perish and come to a fearefull end. As Bel∣shazzar in the mids of his carousing, Haman in the mids of his malice, Herod in the mids of his pride, Iulian in the mids of his fury, Sennacherib the great King of Assyria, the terrour of nations, (who with the sole of his feet, dryed vp all the riuers of besieged places, and turned defenced cities into ruinous heapes) in the mids of his i∣dolatry, (for as it followeth in the next circum∣stance, to be considered; Hee was in his owne land, in Nintue, the strongest city of all his land, in his stately palace, the most inuincible for∣tresse of al Niniue, in his Royall chappel the most secure place of all his palace; Yet) it so came to passe, that as hee was in the temple, worshipping Nis∣rock his god, Adramelech and Sharezer slew him with the sword.

Out of this circumstance, wee first obserue, that when almighty Gods hue and cry com∣meth after any malefactor, for wickednesse committed, that nothing is able to shelter him: as Dauid in the▪ 1▪ 9 Psalme, whither shall I goe from thy spirit, or whith•…•…r shall I goe from thy presence, If I climbe vp into heauen, thou art there, If downe to hell, thou art there also? * 1.309 I•…•…tra omnia s•…•…d non inclusus, extra omnia sed non exclusus, His eyes are all-seeing,

his eares all-hearing▪ his handes all-doing, when hee sent t 1.310 frogs into the land of Egypt, Pharohs stately pallace was not able to keepe them out, but they croked in euery corner of his house, scrauling in his bed-chamber, and creeping vpon his pillowes; a malefactor escapeth happily the magistrates hand by forsaking the parish, or the place where he dwels, or if that will not serue, by flying out of one liberty into another, or if that fayle, by running out of the countrey, or if this will not doe the feate, by leauing the coun∣trey, crossing the seas into forreine lands, and for∣lorne Ilands, as Adramelech and Sharezar fled into the land of Ararat. But yet the Lords hand and stretched out arme wil (euen while he thinks him∣selfe secure) find him out, and giue him a deadly blow; The Lords hand found out u 1.311 Ionas on the seas, and committed him close prisoner into the whales belly, the Lords hand found out the cru∣ell Idumeans, albeit they did x 1.312 dwell in the clests of the rockes, and sayd in the pride of their hearts, who shall bring vs downe to the ground? Though thou exaltest thy selfe as an Eagle, and make thy nest among the starres, Yet thence will I bring thee downe, saith the Lord, The Lords hand found out Nabuchadnez∣zar, being at rest in his owne house, flourishing in his owne palace, saying in vaine boasting, y 1.313 Is not this great Babel, which by the might of my power, I haue built for the honour of my maiesty. While the word was in his mouth, a voyce came downe from hea∣uen, O King Nabuchadnezzar, to thee be it spoken, Thy kingdome is departed from thee, and they shall

driue thee from men, and thy dwelling shall be with the beastes of the field, and the very same houre was the thing fulfilled vpon Nabuchadnezzar, and he was dri∣uen from men, and did eate grasse as oxen, and his body was wet with the dew of heauen, till his hayres were growen like Eagles feathers, and his nayles like birdes clawes.

z 1.314 When Phocas had built a strong wall a∣bout his palace, for security, hee heard in the night a voyce, O King, though thou build as high as the cloudes, yet the city may be taken easily, for the sin within marres all. The Lords hand found out a 1.315 Simon Magus, as hee was presuming to fly vp into heauen, in the publique theater of Rome, and there he gaue him such a fall, as that hee could neuer rise more. The Lords hand found out b 1.316b 1.317 Sil∣uester the second (who to get the Popedome gaue himselfe to the deuill) as hee was in a chap∣pell singing of a masse the Lords hand found out Nitingall, a blasphemous popish priest, in the very pulpit. No place, be it neuer so high or so holy, so deepe or so darke, so foule or fayre, can exempt the wicked from the wrath of the Lord▪ It is true that Gods dwelling is in Sion onely, Psal. 76. 2. as c 1.318 Hugode S. victor. gloseth it, in mundo est vt imperator in regno, in ecclesia vt pater familias in domo, in anima fideli vt sponsus in thala•…•…o. He dwel∣leth in the world, as an Emperor in his kingdome for the earth is the Lords, and all that therein is, Psal. 24. 1. He dwels in the Church, as a master in his house, for the house of God, is the Church of God, 1▪ Tim. 3. 15. In a faithfull soule, as the

bridegrome in his chamber, there he suppes and refresheth himselfe. apoc. 3. 20. but our iniquities on the contrary, make a separation betweene God and vs, Esay 59. 2. And so God is sayd in the holy scripture to be fa•…•…re from the wicked, and the wicked to goe farre from God. The which is proued in the d 1.319 prodigall c•…•…ild, who tooke his iourney into a farre country, that is, far from God, farre from goodnesse. Answere is made by S^t. e 1.320 Augustine, in one word, Deus non ibi deest, vbi longe est, quia vbi non est per gratiam, adest per vindictam, Although in respect of saluation, and grace, God be farre from the wicked, yet in respect of his power, and punishment, alway so nigh, that his out stretched arme can euery where reach and ruine them. God dwels in Sion only, but is present in Babylon also.

Secondly, we note from this circumstance, Gods exact Iustice, who would haue Sennacherib, to perish in the same place, where hee had offen∣ded most, he was a great Idolater, and he commit∣ted that Idolatry most in the chappell of his Idoll Nisrock. And therefore Gods reuengefull hand did find and confound him in the right vbi; so the Prophet Elia sayd to King Ahab, f 1.321 Hast thou killed and gotten possession also, thus saith the Lord, in the place where the dogs licked the blood of Naboth, shall dogs euen licke thy blood also.

The corps of g 1.322 M^r Arden, slaine by the consent & counsel of his own wife, was laid as a spectacle to men and Angels, in the very same field which he had vniustly taken from a poore widdow, and

it is well ordered in our State, that where men commit outragious murthers, there they should dye the death for it, The iudgements of God is at all times terrible, but being executed in the same place, where the malefactour acted the fault, it is more fearefull, it putteth him in mind of his offence, with all the circumstances thereof, and so makes his conscience to denounce his owne condemnation.

Euery day should be to the good man, a Sab∣bath, and euery corner of his mansion, a priuy chappell, as occasion is offered for deuotion▪ O then I beseech you, by the mercies of the Lord Iesu, take heed of sinne in your secret closets, and chambers, for nothing is hid from Gods al∣piercing eyes, which are as a flame of fire, who can make your very table a snare to take you withall, and the thinges which should haue beene for your wealth, an occasion of falling; hee can make the h 1.323 stone out of the wall, and the beame out of the timber, to cry for Iudgement against you: Dauid afflicted heauily, said, euery night wash I my bed, and water my couch with my teares. He had offended most in his bed, hee did act his repentance therefore most in his couch. Imitate Dauids example, who was a man according to Gods owne heart, when thou commest into the roome, defiled with any filthinesse of thine, sinne no more, but water the place with teares, other∣wise God may smite thee with a sudden and vn∣happy death, as hee did Sennacherib in his tem∣ple, where he transgressed most.

It was in God also great Iustice that he should pe∣rish by the sword who had abused the sword, in shedding innocent blood. It was a iust iudge∣ment vpon the cruell Egyptians to be drowned in the sea, because they cast all the male children of the Hebrewes, into the riuer. It was a iust iudge∣ment vpon Adonibezek, that the thumbes of his hands & feet were cut off, hauing before •…•…one the like cruelty to seauenty kings, and constraining them to gather crumbs vnder his table. Iudg. 1. 6. It was a iust iudgement vpon the tyrant i 1.324 Max∣entius, that hee was ouerthrowen in the same bridge, which he craftily built, as a snare for the destruction of Constantine; It was a iust iudge∣ment vpon Pope k 1.325 Alexander the 6. who was poysoned at supper, with the very same wine, (his seruant mistaking a bottle) which hee had prepared as a deadly draught, for his familiar friend, Cardinall Adrianus; It was a iust iudgement vpon the chiefe plotter of the most execrable gunpowder treason; that being pursued he should himselfe bee first scorched with powder, and af∣terward killed with a gunne, and so the mischiefe fell vpon his owne head, and his wickednesse vpon his own pate. Non est lex aequior vlla, Quam necis artifices arte perire s•…•…a; No iudgement more sit, then that they who dig a pit for others, should fall into the mids of it themselues, as Dauid phraseth it Psalme. 57. 7.

The third circumstance, to be further exa∣mined, is the time, when Sennacherib was slayne, and that is sayd here to be, when he was in pray∣ing,

and worshipping his god Nisrock. From whence we may see what an idle thing an idol is, for we must imagine, that Sennacherib, when he saw A∣dramelech, and Sharezer rushing in vpon him, and ready to kill him, heartily called vpon his god for helpe, and doubtlesse, Nisrock, if hee had had any power, would not▪ haue suffered his prime 〈◊〉〈◊〉 thus vnfortunatly to perish in his temple: but an idol, as l 1.326 S ^t Paul teacheth vs, is no∣thing, and what would you haue nothing to doe: m 1.327 Something it is in opinion, and esteeme, for so there be many gods, and many Lords, but nothing in trueth and value, something in the mind of an i∣dolater, but nothing in the world, nothing in worth, or working, euery founder is confounded by the grauen Image, Ieremy. 16. 14. So Dauid, Idols are but sil∣uer and gold, the worke of mens handes, they haue mouthes and speake not, eyes haue they but see not, they haue eares, but yet they heare not, neither is there any breath in their nostrils, they that make them are like vnto them, and so are all they that put their trusi in them, and Fzechiah in this present chapter at the 17. verse. Trueth it is, Lord, that the kings of Ashur, haue destroyed the nations, and fired their gods, for they were no gods, but the worke of mans hand, euen wood and st•…•…ne, therefore they destroyed them.

The Papists inuocating Saints, in stead of the Sauiour, and adoring their images, euen with the same kind of worship, which is due to the Prototype, kneeling, crouching, creeping to stockes and stones▪ offer in the temple the sa∣crifice of fooles, calling vpon Baal and Bell, who

can neither heare them, nor helpe them; n 1.328 Heare o Israel▪ the Lord thy God, is Lord only▪ and him only shalt than serue. Wee find in the Bible, precept vpon precept, as o 1.329 Esay speakes, and line vpon line, for our prayingvnto God in the time of trouble; but for inuocation of Saints in the scripture, neither precept, nor promise, nor patterne: the pictures of the saints of Christ, of the martyrs of Christ, of the mother of Christ, adored and wor∣shipped, are not able to saue their seruants, more then Nisrocke here did Sennacherib, who notwith∣standing his deuotion, in the chappell of his owne house, was ignominiously slayne in the sight of his Idol, and that in the very act and houre of prayer, as hee was in the temple, wor∣shipping Nis∣rocke.

DAN. 13. 16.

Shadrach, Meshach, and Abednego, answered and sayd v•…•…o the King, &c.

NAbuchodonosor, an idolatrous and a proud king, in the words im∣mediatly going before, questio∣ned Shadrach, Meshach, and Abed∣nego, the true seruants of the most high God, whether they would serue his gods, and adore that image, which hee by solemne edict had commanded to bee worship∣ped; threatning them (if they did not obey) with death, and •…•…hat imminent death, in the same houre, and that imminent death, a violent death, and of all violent deaths, the most horrible, to be cast into the mids of a firy fornace; To which, answere is made by them in our text conteyning their

• Resolution,
• Reason of their resolution.

Their resolution appeares to be pe∣remptorie by the

• Preface of their speech, O Nabuchodonosor, wee are not carefull to answere thee in this matter.
• Conclusion of their speech, be it knowne vnto thee, O King, that wee will not serue thy gods &c.

The reasons of this resolution are two,

• 1. Taken from Gods al∣mighty power, behold our God, whom wee serue, is able to deliuer vs from the burning fierie furn•…•…e.
• 2. From his holy will, and hee will deliuer vs out of thy hand, O King.

These three verses then are placed in the mids of the chapter, (as a 1.330 some diuide) betweene 15. verses on each side, like the sunne in the mids of the firmament, and the heart in the mids of 〈◊〉〈◊〉 body; from whence 〈◊〉〈◊〉 arise it he light▪ and life of the whole story: let v•…•… follow the light, & proceed according to the propounded method.

The resolution of these words is b 1.331 prudent and pious, reseruing vnto God, the things which are Gods, and yet giuing vnto Caesar, the things which are Caesars; Affording Nabuchodonosor his due title, King; and yeelding obedience to him as to their King▪ rather patiently suffering the payne, then obstinatly resisting the power, because the God of heauen had giuen him a kingdome, power, and strength, and glory, verse. 37. of the former chapter.

This example should teach euery soule to be subiect vnto▪ soue•…•…igne authority, taking vp against a ty•…•…ant prince, not a sword, but a buckler, obeying ferrend•…•… non feriendo▪ suffering his will, 〈◊〉〈◊〉 〈◊〉〈◊〉 command things according (to the rules of p•…•…ty) to bee done of vs▪ If otherwise, to bee

done on vs, a wicked gouernour is a Nabuchad∣nezzar▪ that is, as the word is interpreted, the mourning of the generation and the weapons of the Church, 〈◊〉〈◊〉 prayers and teares▪ Ecclesia▪ Christi, quoth c 1.332 Hierome 〈◊〉〈◊〉 Theophilus, est 〈◊〉〈◊〉 patiend•…•…▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 faciend•…•… contumelias; an hard lesson, I confesse, which is not well taught, but in a few Churches, and well practised almost in none: for Schismatistes in vpholding their pretended holy discipline, d 1.333 sho•…•…e al•…•…e at Caesars •…•…rowne▪ and Iesuited Papists are e 1.334 right downe traytors, and professed King-killers, in maintaining their Anti∣christiā Hierarchy, both haue dangerous positions, and practises in this kind, the one to beate downe the walles of Sion, by disturbing the peace of the reformed Church, and the other to build vp the walles of Babylon, by defending the abomi∣nation of the deformed Synagogue.

The Lord of the vineyard, Marke. 12. sent seruants to his farmers, that hee might receiue some fruits of the same, but they beat some, and killed others; the Schismaticks are Caedentes▪ the Papistes and Here•…•…ickes accidentes, the villaine f 1.335 •…•…auilliack confessed at his death, that he was so∣ry for that hee had committed mur•…•…her, but not sorry for that he had killed the King.

O God which 〈◊〉〈◊〉 die King of kings, euen the Lord paramont, from whom all power is deri•…•…d, if thou send good Princes (as thou hast out of the riches of thy great mercy to this land, at this time) giue grace •…•…at w•…•… may still honour them as our •…•…ursing fat•…•… 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

come, for the condigne punishment of our sinne, that wee may receiue them as thy rods, with all humility, patience, piety, resoluing as that holy Martyr▪ g 1.336 Iohn Bradford; If the Queene will giue mee life, I will thanke her, If shee will banish me, I will thanke her, If shee will burne shee, I will thanke her, If shee will condemne me to perpe∣tuall imprisonment, I will thanke her.

O Nabuchodonosor, wee are not carefull▪ as they gaue to Nabuchodonosor, the things of Nabuchodo∣nosor, So they reserued vnto God, all honour due to God; as if they should haue sayd, in an argu∣gument of another nature, wee would bee care∣full, happily curious, in returning a pleasing an∣swere to the King, but in this matter, all our h 1.337 care must be cast vpon the Lord, who being a iealous God, will not giue his glory to another▪ nor his prayse to grauen images, Esay. 42. 8. O Nabuchodonosor, we will shew by i 1.338 deeds, that it is better to obey God, then man; In reason as well as in religion, a true proposition is to bee granted, a false, to bee de∣nyed▪ only the doubtfull and probable, to bee disputed; humane demonstrations, and diuine testimonies, are without controuersie, the lawes of the Medes are not alterable, much lesse the commandements of God questionable. So k 1.339 Ba∣lum answered the seruants of Balack: If Balack would giue me his house full of siluer and gold, I can not g•…•…e beyond the word of the Lord my God, to doe lesse or more. So l 1.340 Ioseph answered his want on mi∣stresse; How can I doe this great wickednesse, and so sinne against God. The breach of the •…•…east com∣mandement

in the second table▪ concerning our neighbours, is a sinne, but a transgression of the first table, concerning our duty to God, a grea∣ter offence: For as Bernard and m 1.341 other diuines obserue, God hath, in old time, dispensed with some precepts of the second table, as in bidding Abraham to kill his sonne Isaac, contrary to the 6 commandement, and in suffering the Fathers to haue many concubines, contrary to the 7. commandement, and in aduising his people to rob the wicked Egyptians, of their iewels, contra∣ry to the 8 commandement. Put God, (who can not deny himselfe) neuer yet dispensed with any commandement of the first table, touching his true worship, and holinesse, and therefore Sha∣drach, Meshach, and Abednego, delighting in the law of the Lord, and exercising themselues in it, day and night, and vnderstanding that it saith expresly, thou shalt haue no other gods; and thou shalt not make to thy selfe, any grauen Image, resolued instantly, constantly, that they would neither serue the false gods of Nabuchodonosor, nor yet adore his golden image.

Cyprian, the blessed Martyr, in the like case, gaue the like answere, for being tempted to for∣sake the trueth of religion, he replyed, as n 1.342 Au∣gustine reports, in re tam sancta nulla deliberatto, telling the Proconsull Paternus to his beard, o 1.343 I am a christian, and a Bishop, I know no gods but one, that is the true liuing God, who created heauen and earth, and all that is therein. So p 1.344 Martyn Luther, in the spirit of Elias; by fire from heauen▪ vsed to say, that

the principles of faith, are like a Mathematicall poynt, which admits neither ademption, nor ad∣dition; in such a case, quoth hee, God assisting q 1.345 I am, and euer will bee, stout and sterne, herein I take vpon mee this title; Cedonulli. So the good Ignatius of his age, Dr. r 1.346 Rouland Taylor, (when his friends aduised him, as Peter did his master,) s 1.347 pitty thy selfe, answered, I shall neuer be able to doe God so good seruice, as now. I know that the papacy is the king∣dome of Antichrist, and that all the doctrine thereof, euen from Christs crosse be my speed, vnto the end of their apocalyps, is nothing else but idola∣try, superstition, errors, hypocrisie, lyes. So the renowned Prelate, t 1.348 Iohn Iewel, I deny my lear∣ning, I deny my Bishopricke, I deny my selfe, on∣ly the faith of Christ, and trueth of God, I can not deny, with this faith, or for this faith, I trust I shall end.

The schismaticks, in loosing their liuings, and the Papists in loosing their liues, are both excee∣ding resolute, but it is not the crosse, but the cause that makes the Martyr; the Romanists are not questioned▪ for seruing the true God▪ but for their worshipping their false gods, and for ado∣ring 〈◊〉〈◊〉 lord god the Pope▪ they bee not con∣•…•…▪ (as they say) because Iesuites, but on the 〈◊〉〈◊〉▪ because 〈◊〉〈◊〉 〈◊〉〈◊〉▪ Our blessed Iesus 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 God▪ euen 〈◊〉〈◊〉 〈◊〉〈◊〉▪ saith u 1.349 Au∣gustine▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪ 2•…•…8▪ Whose foote stood vpon 〈◊〉〈◊〉▪ and the top reached vp to heauen. But the papists haue 〈◊〉〈◊〉 this 〈◊〉〈◊〉 〈1 line〉〈1 line〉

saints, and angels, at the foote, with the merits of their owne works, and so they make Christ Iesus our only mediatour, 1. Tim. 2. 5. but halfe a mediatour, and halfe a Sauiour; halfe a medi∣atour, because the Saints are ioynt patrons with him; and halfe a Sauiour, because themselues are ioynt purchasers with him, in the worke of their saluation. x 1.350 Irenaus writeth of certaine humo∣rous fellowes, who called themselues, Emendatores apostolorum, apostle-menders, and so these men are correctors of the scriptures, accounting Saint Paul a very Lutheran, for teaching iustification by faith only; So likewise Schismaticks in our Church, are not questioned for articles of do∣ctrine, but for poynts of discipline, for matter of ceremonie, not substance, As then y 1.351 Aristides who dyed of the bite of a weazell, exceedingly lamented, because it was not a lyon; so the bre∣thren of diuision, and other of their alliance, may grieue that they do not smart for the lyō of Iuda, but for a siely weasel, lately•…•…rept out of the Alps, which at the first crouded in among vs, at a lit∣tle hole, but since being pampered at the tables of diuerse rich men, is growen so full and pursie, that many will rather forsake Gods pl•…•…gh▪ and looke backe to the world, then acknowledge he came in at so narrow an entrance. Manners (as it is in the prouerbe) makes the man, and so it is the matter that makes the M•…•…rtyr, as the 3 chil∣dren in our text, O Nabuchodonosor, wee are not carefull to answere the•…•…, in this matter.

Yea, but i•…•… is the King that 〈◊〉〈◊〉, and

the proclamation of a King, is like the roa∣ring of a lyon, and with him, as wee find in the forepart of this chapter, are ioined the Nobles, Prin∣ces, and Dukes, the Iudges, the receiuers, and all the gouernours of the prouinces, why then are Shadrach, Meshach, and Abednego, recusants, and singular in their opinions, especially, considering on the one side their danger, and on the other side, their du∣ty. Lawyers and Diuines, and great clearkes, in other professions often are ready to speake good of euill, and euill of good, prostituting their tongues, and pens, and wits, and wils, all that they haue, goods, honour, bodies, soule, to serue the times, and turnes of Princes. z 1.352 If the King bid kill, they kill, If he say spare, they spare: If hee bid smite, they smite: If hee bid make desolate, they make desolate, beating downe mountaines and walles, and towres, amplifying or extenua∣ting euery thing for the pleasing of his humour, and aduancing of his honour.

It is thought by a 1.353 S ^t. Hierome and b 1.354 other, that the golden Image, set vp here by Nabuchodonosor, was his owne Statua, so vaine was his impiety, that being dust and ashes, as a clod of clay in the hand of the potter; he did notwithstanding am∣bitiously desire to bee worshipped as a God, opposing as it were this image, which himselfe made, to that image which appeared vnto him in a c 1.355 dreame, by Gods appointment; and imme∣diatly his plot tooke, for as we read in this chap. at the 7. verse, all the people, nations, and languages, fell downe, and worshipped the golden image: Dauid of∣ten

said, thou art my king O God, but a meere Cour∣tier on the contrary, thou art my God, O King. It is court language, to terme the followers and flat∣terers of Nabuchodonosor his creatures.

But beloued, it is not any person, in any place, who may either preiudice a trueth, or pri∣uiledge an errour: If it bee true, doe as they say, though a pharisee bee teacher. Mat. 23. 3. If false, hold him accursed, though an Angel be preacher. Gal. 1. 8. That which is bad in it selfe, by defen∣ding, is made worse, d 1.356 causa patrocinio non bona peior erit, as c 1.357 Augustine writes of Petilian contradicting the trueth, vbi respondere conatus est, magis ostendit quod non potuit respondere: The more hee would answere, the more hee shewed hee could not answere.

That which is crooked none can make straight, saith f 1.358 Ecclesiast. as there be some diseases which are called Dedecus medicorum, a shame to Physi∣cians, so there are some questions, which are De∣decus theologorum, a shame to Diuines. g 1.359 The reli∣gion of the Gentiles, hath no constant confession, or beliefe; but leaueth all to the strength of ar∣gument; on the contrary, the religion of Mahu∣met, interdicteth all argument, and inioynes a strict confession only; but holy religion doth both admit, and reiect disputation, with diffe∣rence. Dubious Problems may be discussed in 〈◊〉〈◊〉 schooles; and accuratly handled in the pulpit to; but euident oracles and articles of faith, are sim∣ply to bee beleeued: Litigando, saith h 1.360 one pithily, res non dirimitur, sed perimitur, If Nabuchodonosor

as King command to worship false gods, obey passiuely, not actiuely; suffer his will, as being in higher power, but doe the will of God, as be∣ing higher then the highest: here say with the three children, O king, we are not carefull to answere thee in this matter.

The 1. reason on which they ground their re∣solutiō is Gods omnipotency, behold, the God whom we serue, is able to deliuer vs from the hot fiery fornace. Nothing, saith i 1.361 Tertullian, is impossible to God, but that hee will not; for whatsoeuer pleaseth him, hee doth in heauen and in earth, and in the sea, and in all deepe places. Psal. 135. 6. To com∣passe his designes, he doth vse sometime weake meanes, sometime no meanes, sometime con∣trary meanes; Weake meanes, for it is not hard with the Lord to saue with many, or with few. 1. Sam. 14. 16. He can as easily blow downe the walles of k 1.362 Iericho, with the sound of Rams horns, as with the thunder of roaring canons. Some∣time he workes without meanes, as he created all thinges, of nothing; and Christ immediatly cured many maladies, without any medicines, l 1.363 The Centurions seruant, was healed with his bare word; m 1.364 •…•…ayrus daughter, with the touch of his hand; the woman which had a bloody flux, twelue yeares, by touching the hemme of his garment only, Mat. 9. 20. Sometimes hee doth vse contrary meanes, as n 1.365 Christ opened the eyes of one that was borne blind, by annoynting them with clay; and in the work of our redemp∣tion, hee gaue life, not by life, but by death, and

that a most accursed death; Op•…•…imum fecit instru∣mentum vitae, qu•…•…d erat p•…•…ssimum mortis genus. And in our effectuall vocation, hee calleth vs by the preaching of the Gospel, o 1.366 vnto the Iewes, a stum∣bling blocke, and vnto the Grecians, foolishnesse; In reason more likely to draw men from God, then to win and woe men to God. p 1.367 Sampson, in slay∣ing a thousand Philistines, with the ia•…•…∣bone of an asse, was a type hereof, (as q 1.368 Prosper obserues) in∣sinuating that Christ by the foolishnesse of preach∣ing, should confound his enemies, and •…•…aue such as beleene, which occasioned that blessed Apostle, to call godlinesse, a great mystery. 1. Tim. 3. 16.

It is true, that God can neither dye, nor lie, because these are not acts of power, but defects of infirmity▪ Dicitur enim omnipotens, saith r 1.369 Au∣gustine, faciendo quod vult, non patiendo quod non vult; God is able to doe whatsoeuer hee will, and more then hee will too; s 1.370 more by his abso∣lute power, then hee will by his actuall, and as God can doe what hee will haue done, so hee will doe whatsoeuer is t 1.371 best, vnto those that loue him, and therefore, Shadrach, Meshach, and Abedne∣go, further added, he will deliuer vs out of thine hand, O King.

They speake, concerning his power most absolutly, but concerning his pleasure, which is secret, with an If, conditionally, but if not, and * 1.372 the reason hereof is playne, because God in his in∣finite wisedome suffers his people, many times, to be murthered and martyred by the hands of vngodly men.

1. To manifest his prouidence, who brought light out of darknesse, and life out of death, and ordereth all x 1.373 wickednesse for his owne good endes and glory, making the blood of his Mar∣tyrs the seed of his Church.

2. To shew his omnipotency, for if he should neuer vse ordinary meanes, but alwayes extraor∣dinary miracles, in deliuering his seruants out of their troubles, it would be thought an act of fate, rather then of fauour, done, not by his might or mercy, but ascribed only to nature and ne∣cessitie.

3. To try his seruants obedience, faith, hu∣mility, patience, magnanimity, perseuerance; for men vndoubtedly shew their loue to God, in their doings, more then in their sayings, & in their sufferings, more then in their doings; in Christs cause to suff•…•…r death, is the y 1.374 way to heauen on horsebacke, quoth blessed Bradford.

4. For the good of his people, for that hee doeth hereby hasten their immortality, receiuing them into an euerlasting habitation, and making them partakers of a better resurrection. It is sweetely sayd, that persecutors are goldsmiths to make crownes for the Martyrs, and Martyrs in the iudgement of the z 1.375 Fathers, shall haue grea∣ter crownes then other.

And therefore the finall determination of these worthles, vnto Nabuchodonosor, is briefly this, If our god will deliuer v•…•… out of thine hand. O King, our hearts are ready to glorifie him in our liues, If not, our hearts are ready to glorifie

him in our deaths, If he will accept this our burnt offering, his shalbe the glory, but ours the good. O King, be it 〈◊〉〈◊〉 vnto thee, that wee will not serue thy gods, nor worship the golden Image, which thou hast set vp.

And as they sayd, they suffered, the which is an actuall commentary, vpon Christs iniunction, a 1.376 •…•…f any man will follow mee, let him forsake himselfe: They did in the quarrell of God, not only for∣sake 〈◊〉〈◊〉, their houses, and lands, and goods, or su•…•…s, their father, mother, wife and children, bro∣thers and sisters; but also se their own selues, euen that which was most themselues, their owne sou•…•…es and 〈◊〉〈◊〉, loosing them here, that they may find them, and saue them hereafter, in a better estate.

Queene Hester in the like case, had the like re∣solution, b 1.377 If I perish, I perish, in the like case S ^t. Paul had the like resolution, c 1.378 I am ready, not to bee bound only, but also to dye at Hierusalem, for the name of the Lord Iesus; In the like case blessed Ignatius had the like resolution, as d 1.379 S. Hierome and e 1.380 di∣uers other r•…•…late, for being adiudged to bee throwen vnto the beastes, and hearing the lyons roaring, I am (quoth hee) the wheat of Christ, and I shall bee ground with the teeth of wild beastes, that I may be made pure manchet for his owne mouth. In the like case S. Vincent had the like re∣solution, being as f 1.381 〈◊〉〈◊〉 reporteth out of 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉

〈◊〉〈◊〉 vicit 〈◊〉〈◊〉 vici et 〈◊〉〈◊〉▪ In the like case g 1.382 Martin Luther had the like resolution. I am certainly determined to enter Wormes in the Name of our Lord Iesus, although I knew ther•…•… were so many deuils 〈◊〉〈◊〉 mee, as there bee tiles to couer the houses in Wormes. All Martyrologies▪ as well ancient as moderne, abound with examples in this kind▪ Christians in old time, saith h 1.383 Sulpitius, desired Martyrdome, more then men in our time doe Bi∣shopriches; for when once the Gospel is at the stake, and Gods glory questioned▪

Tormenta, carcer, vngula, ardens{que} flammis l•…•…mina▪ at{que} ipsa 〈◊〉〈◊〉 〈◊〉〈◊〉▪ m•…•…rs, Christianis 〈◊〉〈◊〉 est. As Pru∣dentius, in Hymno de Vincentio Martyre, diuinely.

i 1.384 Bacon our countryman is termed among the School•…•…en Doctor Resolutu•…•…▪ in like manner, all the schollers of Christ ought to be Doctores in∣concussibiles, as Nic: de Clemangris wrote to Ger∣son in his 9. Epistle. Iuuenal saith in his first Satyr; Stulta est patientia cum tot vbi{que} Votibus occurras, peritur•…•… parcere chartae. But take heed as Clemang. in the fore-cited place doth aduise, ne sit stulta pa∣tientia cum tot vbi{que} Gladibus occurras, Cum tantam Ecclesiae ruinam et tantam euersionem videas, parcere •…•…ri, parcere lingu•…•…, parcere stil•…•…; to which I will adde, peritur•…•… parcere carni.

Brethren, ye haue not as yet resisted the man of sinne vnto blood, exhort one another, while 〈◊〉〈◊〉 is called to day, marke those diligently which

are ready to forsake the Gospel, and imbrace the present world, who trust almighty God so little with their liues, as that vpon rumours of warres, in forreine parts, and shaddowes of feares neerer home, turne backe like Iordan, and start aside, like a broken bowe. k 1.385 It is an obseruable note, touching the writings of S. Iohn; how that in in his Gospel, hee teacheth especially faith; in his Epistles, especially loue; in his Apocalyps, espe∣cially hope; This booke being (as reuerend Bul∣linger censureth) Euangelicissi•…•… liber, of all holy scripture, the fullest of consolation; and the maine poynt of the whole re•…•…elation, is vndoubtedly the certaine destruction of Babylon; and most vn∣speakeable blessednesse of Hierusalem aboue.

l 1.386 Wherefore stand fast in the faith, quit your selues like men, bee m 1.387 strong in the Lord, and in the power of his might, n 1.388 bee not weary of well doing, but o 1.389 abundant alwayes in the worke of the Lord, p 1.390 continue faithfull vnto death, and the God whom we serue shall deliuer vs from the hands of all our enemies, and giue vs the Crowne of life.

ABACVC. 2. 9.

Woe be to him that coueteth 〈◊〉〈◊〉 euill couetousnesse to his house, &c.

There be 2. parts of this Prophecie.

• 1. An expostulation of A∣bacuc, or a complaint in the 1. and 2 chap.
• 2. A postulation of Aba∣cuc, or prayer▪ in the •…•… chap.

THe Prophets expostulatiō is two∣fold, the first concerning the li∣centious and loose liues of the 〈◊〉〈◊〉▪ compassing aboue the righ∣teous, either by secret fraudes, or else by spoyling and open violence▪ Chap. 1. vers. 2. 3. 4. To which almighty God answereth, in the seuen next verses, that hee will bring vpon the Iewes for their iniquities the Chald•…•…ans, a bit∣ter and a furious people, who shall •…•…mple vpon the breadth of their land, and possesse their 〈…〉〈…〉

teaching the Prophet how to comfort the faith∣full, and shewing by vision, that hee will ouer∣throw the Chaldeans, their enemies, when as their ambition and pride shall be full, and at the height. For their generall and chiefe captaine, N•…•…buchodonosor, who doth inlarge his desires as the hell, and as death is vnsatiable, gathering vn∣to him all nations, and heaping vnto him all people, what is he but as one that transgresseth by wine; a 1.391 for as wine doth in the beginning, make the drunkard Iouiall and merry, but in the con∣clusion, ouerthrow him, and expose him to base contempt: euen so Nebuchodonosors prosperity made him exceeding fearefull, and terrible to the nations round about him, in the beginning: but (as the Lord here tels Abacuc,) in the end these people shall take vp a taunting prouerbe against him, and a parable of reproch. b 1.392 As he boasted in fiue things especially, so there be fiue mocks or worse against him in this chapter an∣swerable to the same.

1. He glorified in the multitude of his riches, against which it is sayd, c 1.393 Woe be to him that in∣creaseth that which is not his, and ladeth▪ him∣selfe with thicke clay.

2. Hee gloried in the greatnesse of his king∣dome, against which it is sayd in our text. Woe bee to him that coueteth an euill couetousnesse to his house, &c.

3. Hee glorified in the strength of his 〈◊〉〈◊〉 cities▪ and towres of defe•…•…▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈1 line〉〈1 line〉* 1.394

towne with blood, and erecteth a city by iniquity.

4. He gloried in oppressing of his neighbour Kings, and kingdomes, against which it is sayd, e 1.395 Woe, bee to him that giueth his neighbour drinke, and maketh him drunken that thou may∣est discouer his nakednesse.

5. Hee gloried in the protection of his Idol, and Idol god, against which it is sayd f 1.396 Woe bee to him that saith to the wood, awake, to the dumbe stone, arise, it shall teach, behold it is layd ouer with gold and siluer, and there is no breath at all in it.

I am at this time, to treat of the second tract only, the which as it concerned Nabuchodonosor in Hypothesi; so (beloued) it may be verified of eue∣ry couetous vnsatiable wretch in Thesi, that in spoyling other, hee couereth an vnprofitable gaine, consulting shame to his owne house, and sinning against his owne soule.

As g 1.397 Seneca sayd, there is a good vsury, and a bad; a good of our precious time, a bad which is the biting interest of money: For the Scrip∣ture mentioneth a good and a bad couetousnesse, a good which our blessed Lord calleth, hungring and thirsting after righteousnesse; And i 1.398 S. Paul* 1.399 a coueting of spirituall giftes, and S. k 1.400 Hierom, a couetous desire to winne soules vnto God, an e∣uill couetousnesse, termed by Christ. Luke. 16. 9. Vnrighteous Mammon, and that in three respects, as being either ill got, or ill kept, or ill spent.

Ill gotten, as when a cruell oppressour doth

encrease that which is not his own, verse 6▪ when hee buildeth a towne with blood, and a city with iniquity, verse 12. Or when he seeketh his owne, with o•…•…er great care, setting his whole heart v∣pon worldly wealth, extending his desires as hell, and as death insatiable, auarè auarus, as Chy∣traeus vpon our text; Such an inordinate coue∣ting is euill, and goods so gotten are riches of l 1.401 iniquity yea filthy lucre. 1. Tim. 3. 3.

Ill kept, is when a miserable wretch will not let his m 1.402 fountaine flow foorth, and his riuers of waters in the street, when he will not n 1.403 distribute to the nec•…•…ssity of the Saints, and share his goods among those which are of the o 1.404 houshold of faith, according to the rules of charity, Iustice, mercy.

Ill spent, as when a penny-father doth a good worke for temporall interest, or to bee seene of men, Mat. 6. 1. or when he doth expend his rich∣es vpon bad workes, as in giuing his neighbour drinke, that he may make him drunken, and so discouer his priuities, verse. 15. Or when hee drinkes so much himselfe, that he is filled with shame for glory, verse 16. All these kindes of co∣uetousnesse are euill, and, as the blessed p 1.405 Apostle telleth vs expressely, the roote of all euill, whe∣ther it be malum culpae, that euill a man doth, or malum poenae, that euill a man suffereth, it is the roote of all sin, and of all punishment for sin; the termes of our text point at both, at the sin▪ in pro∣nouncing it euill, at the punishment, in denoun∣cing vpon it a woe.

For the first, If the feare of God be the r 1.406 be∣ginning of wisdome, the Matrix of goodnesse, and seed of vertue, then on the contrary, the loue of the world, which is s 1.407 enmity with God, is the roote of all offences against God, our neigh∣bours, and our selues; for t 1.408 as the roote giues nou∣rishment to the whole tree, so the disordinate loue of money, doth administer occasions and meanes for euery sin, according to that of u 1.409 Eccle∣siastes, siluer answereth to all, or as it is in the vul∣gar Latin, and old English, all things obey money.

The most abominable sin committed against God, is idolatry, forbidden in the 1. commande∣ment of the Law, thou shalt haue none other Gods, &c. And in the 1▪ article of the creed, I be∣leeue in God, not in gods, but as the Nicene creed, in one God almighty, maker of heauen and earth; and in the first words of the Pater noster, our Father which art in heauen: God is our Fa∣ther, Ergo, we must haue none other Gods; in hea∣uen, Ergo, we may not worship any grauen Image; But couetousnesse, as S. Paul teacheth, is worship∣ping of Idols, Ephe. 5. 5. for as cursed Idolaters ei∣ther haue strange gods, and not the true, as the Pagans, or else strange gods with the true, as the Papists; So the couetous person adores gold, in stead of God, or else God and Mammon toge∣ther; Nay, coueting of an euill couetousnesse, is so great a rebellion and disobedience to Gods holy law, that as the scripture speakes, it is like the sin of^x witchcraft; a very wretch is to him∣selfe a very witch, and that is they height of Idola

try. For whereas z 1.410 Heretikes serue the true God, with a false worship, and Idolaters serue false gods imagining them to be true: wi ches adore most impiously false gods, knowing them to be false, for the ground of that blacke art, is either an open, or a secret league with the deuill.

To speake more particularly the couetous person is an idolater, in respect of his inward and outward adoring of Mammon; for his inward wor∣ship, he sets his heart vpō riches, as a 1.411 Dauid speaks, he puts his trust in vncertaine riches, as b 1.412 Christ and c 1.413 Paul speakes, hee sacrificeth vnto his net, as our d 1.414 Prophet speakes, and as e 1.415 Iob speakes, hee maketh gold his hope, and sayth vnto the wedge of gold, thou art my confidence. Now then as hee is our master, to whom wee submit our obedience. Rom. 6. 16. So that is our God to which wee commit our selues, trusting it most, and louing it best

As for an outward worship, the miserable wretch is more grosse▪ then either Popish, or hea∣thenish Idolaters, for they worship aurum in ima∣gine, but he doth worship aurum in •…•…rugine So S. f 1.416 Iames in plaine termes, Your gold and siluer are cankered, and the rust of them shall be a wit∣nesse against you; The Romanists hold that Ima∣ges are the laye-mens Gospell, and so Sculpture, sayth g 1.417 Zanchius, is the couetous mans Scriptura, his pictures are his scriptures, his bils are his Bibles, and the bondes of other, his security.

As for o•…•…her offences against God, what is the cause why h 1.418 Simon Magus is desirous first to

buy, that after hee may sell the giftes of the holy Ghost, is it not euil couetousnesse? What is the cause, why sacreligious persons i 1.419 spoyle God of his tithes, a rent which is due to him, and his, for blessing the other nine parts of their goods▪ Is it not euill couetousnesse? What is the cause why k 1.420 Belshazzar carrowseth in consecrated ves∣sels, and takes delight l 1.421 in deuouring holy things, is it not euill cou•…•…tousnesse? What is the cause why some take to themselues, and their heires m 1.422 the houses of God in possession, not only play∣ing n 1.423 the merchan•…•…s in the temple, but also making merchandize of the Temple, o 1.424 defi•…•…ing holy pla∣ces, and making Hierusalem an heape of stone•…•…, is it not euill couetousnesse? What is the cause why some Diuines in some parts of the land, ly▪ ing non-resident, from their b•…•…nefices, allow their curates, and fellow labourers, in the Lords worke, so meane meanes to liue, that (as one sayd) while they pray against other, for taking ten in the hundred, themselues euery yeere make an hundred for ten, is •…•…t not euill couetousnesse? What is the cause, why Neutralists, and Hermo∣phrodites▪ in the businesse of religion, are so cold, like to p 1.425 Demas, ready to forsake the Gospel, and embrace the present world, is it not euill coue∣tousnesse? It is sayd in the prouerbe, shew mee a lyar, and I will shew thee a thiefe, So shew me a man giuen ouer vnto the world, and I will▪ ea∣sily shew you a man that q 1.426 turnes his backe to Gods altar, and is ready^r to make shipwracke of faith, and a go•…•…d conscience. The man of God,

who fleeth these things, vseth the world, as if he vsed it not, vsing it only that he may the better enioy God: But he that coueteth an euill coue∣tousnesse on the contrary, doth vse God, that hee may the better inioy the world: the penny-father is not Gods child.

For it is obserued, that the deare Saints and children of God, haue beene least branded with this of all other sinnes; Noe was drunke; Lot committed incest; Dauid adultery; Aron idola∣trie; Peter periury; but wee doe not read, that any holy Patriarch, or Prophet, or Apostle, was o∣uermastered, or infected notoriously with the base sinne of euill coueting; among all Christs company, Iudas only, the sonne of perdition, is blotted for couetousnesse, but all the rest who were heires of saluation, are sayd to s 1.427 leaue all things, euen all they had, and all they could de∣sire to haue, to follow Christ in his pouerty, when he professed openly, the t 1.428 foxes▪ haue holes, and the birdes of heauen haue nestes, but the sonne of man hath not whereon to rest his head. And Martin Luther, a second▪ Elias, (who by fire from heauen, descried and▪ described that abomi∣nation of desolation, in Gods temple,) writes of himselfe, that of all sinnes, hee was euer least subiect to couetousnesse; The Papists obiect often that professours of the reformed religion, are Lutherans; but I would to God, both we and they were true Lutherans in this point. I haue u 1.429 read that Cardinal Burbonius, should say, he would not leaue his part in Paris, for his part in Paradise:

But a man of God on the contrary, must account all thinges x 1.430 losse, that he may win Christ: If e∣uery sinne be lesse or more deformed, ex parte boni cui inordinate subditur (as the y 1.431 schoole speaks) then vndoubtedly couetousnesse is a most abiect sinne, because goods of the world, are worse then either goods of the body, or goods of the mind, it is but a dirty sin, to loue thick clay. z 1.432 If we may not too solicitously care for to morrow. Mat. 6. 34. Then it is the serpents head, and height of impiety to carke for many morrowes, building our nest on high, that wee may escape the power of euill to come, hording vp secret treasure, not only for our children, but also for our childrens children (as the Lawyers speake) setling inheri∣tances, and making vncertaine riches, (which ac∣cording to Gods booke, haue a 1.433 wings as an Eagle) perpetuities for euer; This insatiable, both intent, and extent, is an euill couetousnesse in Gods eye.

Now concerning our neighbours, auarous in∣creasing of wealth is often reported, and repea∣ted in this Prophecie, to be spoyling of other, which are either superiours, equalls, or inferiours; as for superiours▪ euill couetousnesse denyeth vnto Cae∣sar, the things that are Caesars. It with-holds tri∣bute to whom tribute; custome, to whom custom; honour, to whom honour belongeth. It renders not to minister and master and magistrate that which is due by the lawes of God and man.

As for equals, it is euill couetousnesse that oc∣casioneth so many quarrels in law, and makes so many breaches in loue.

As for inferiours, it is euill couetousnesse that maketh a man hard hearted, and fast handed to∣ward the poore, the true character of Nabal is to get much, and keepe much, but to spend little, and giue nothing. Not to run in the field of this com∣mon place, beyond the bounds of our text, hee that inlargeth his desires as the hell, and is as death, and cannot be satisfied, but gathereth vnto him all nations, and heapeth vnto him all people, he that buildeth his nest on high, erecting it with blood, and iniquity, he that increaseth that which is not his owne, and leaues so much b 1.434 hid trea∣sure to his babes, that all of them may liue like gentlemen, and Idle men, is an enemy to the Church, and common weale, c 1.435 loosing the one many good Pastors, and the other many good professours and tradesmen. If gallant vpstarts like nettles today, peeping out of the ground, to morrow, perking to the top of the hedge, had not bene left an opulent fortune, they would haue got their liuing either by the sweate of their braynes, or else by the sweat of their browes, whereas now the state both Ecclesiasticall, and Ci∣uill, is depriued of their industry.

Lastly, this sinne is the roote of euill vnto our selues, d 1.436 auarus nemini bonus, sibi vero pessimus, A muck worme doth no good vnto any, much hurt vnto himselfe, he coueteth an euill couetousnesse (saith our Prophet) to his owne house, he sinneth against his owne soule, and consulteth shame to his owne posterity. It is euill vnto his house, for the building of it so high, vpon so bad a

foundation, will be the ruine thereof, and make it euen with the ground; so Cyrillus Alexandrinus vpon the place, Posuisti nidum in alto, sed miser eris et repente sub pedibus inimicorum; Thy stately towers and townes, ouertopping the heads of thy friends▪ shall vpon the sudden bee trampled vnder the feet of thy foes; for e 1.437 although all men should hold their peace, yet sayth our Prophet, the stone shall cry out of the wall and the beame out of the tymber shall answere it; f 1.438 the dumbe crea∣tures answere one another, as voices in the quire, and their cryes, as S. g 1.439 Iames telleth vs, enter into the eares of the Lord of hostes, and the ▪Lord cryeth, although thou exaltest thy selfe, as an Eagle, and make thy nest among the starres, yet thence will I bring thee downe, for as thou hast done, so shall it be done to thee, thy reward shall returne vpon thy head, Obadia. 4. and 15 verse.

It is euill to his posterity, for vnconscionable gaine will occasion his children to be lazie, lazi∣nesse will occasion lewdnesse, and lewdnesse will occasion vtter ruine; for them that honour mee, will I honour, and they that despise mee, shall bee despised, sayth the Lord God of Israel. 1. Samuel 2. 30,

It is euill to his owne selfe, for as the liberall and mercifull man rewardeth his owne soule. Prouerbs 11. 17. So the cruell and couetous, sin∣neth against his owne soule, sayth our Prophet, and this euill is the worse, for that it growes stronger and stronger, as he growes weaker and weaker, omnia vitia, saith h 1.440 Zanchius, Cum senectute

s•…•…nescunt, auaritia sola iuuen•…•…scit; other sinnes, as wee grow in yeeres, are lesser, and lesser; only co∣uetousnesse, which i 1.441 Abacuc telleth vs, is a kind of drunkennesse, reignes in old men especially: an apprentise hauing serued certaine yeeres, is a free-man; and a scholler, hauing studied at the vniuersity seauen, is a master: but the couetous person, is neuer a free-man, or a master, but al∣wayes a seruant, and a slaue to Satan and sin, de∣ficient in euery good office, k 1.442 concerning his na∣turall life, ciuill life, spirituall life, eternall life, all which is included in this one word, Woe, wher∣by the Prophet doth intimate, that couetousnesse is the roote of all euill, which a man suffers; Woe to him that coueteth an euill couetousnesse.

An Angel cryed, Apoc. 8. 13. Woe, woe, woe, to the inhabitants of the earth, inhabitantibus non ac∣colis, as l 1.443 S. Ambrose distinguisheth, vnto such as are not onely soiourners, but setled inhabitants, who so dwell on earth, as that they make it their mansion and heauen, and neuer looke for ano∣ther city, which is aboue; Woe to such in their life, woe to such in their death, woe to such after death, as the godly man whose conuersation is in heauen, hath the m 1.444 promises of the life present, and of that which is to come; so the worldly man, who coueteth an euill couetousnesse, whose minde is n 1.445 set on earthly things, hath the punish∣ments of the life present, and of that which is to come: Woe, wo, woe to such a one, o 1.446 woe to his body, which is a temporall wo, wo to his soule, which is a spirituall woe, woe to both body and soule, which is an eternall woe.

Concerning the first, p 1.447 Achan for his euill couetousnesse was by Gods commandement stoned to death, and his wealth consumed with fire: q 1.448 Geezi for his euill couetousnesse, was striken with a leprosie that cleaued to him and his seed for euer: r 1.449 Ananias and Saphira, for their euill co∣uetousnesse, dyed disastrously: s 1.450 Iudas for his euill couetousnesse first despaired, and afterward hanged himselfe: Nabuchodonosor whom our text poynts at chiefly, for his euill couetousnesse, was filled with shame for glory.

Concerning the second, which is the woe spi∣rituall of the soule, t 1.451 If they who will be rich by common and commendable meanes, u 1.452 fall into tentation and snares, and into many foolish and noysome lustes, that x 1.453 fight against the soule: then how much mo•…•…e doe they sinne, that couet an euill couetousnesse, that build a towne with blood, and erect a city with the wages of ini∣quity; The spirituall life, consists in faith and repentance, now the couetous being drowned in his mucke, makes y 1.454 shipwracke of his faith, and a good conscience; For faith is by hearing, and hearing by the word of God. Rom. 10. 17. Bu•…•… the deceitfulnesse of riches, as our Lord shewes, Ma•…•…. 13 choakes the word, and hinders the passage thereof; hee that coueteth an euill couetonsnesse, is like the deafe adder mentioned in the 58. Psalme. that stoppeth her eares, and re∣fuseth to heare the charmers voice, though hee charme neuer so sweetely. S. Augustine expoun∣ding that place, writes that this venemous ser∣pent,

delighteth in darkenesse, clappeth one of her, eares very hard to the ground, and with her tayle, stoppeth the other, least hearing the Marso, shee should be brought to light; and so the serpentine worldling which hath his mind in his chest, while his body is at Church, stops one eare with earth, that is, with insatiable de∣sires of riches, and the other with his tayle, that is, with his heires and posterity, building his nest on high, that they may escape the euill to come, and so little regard the Gospels harmo∣ny, though the preacher should speake with the tongues of men and Angels.

As for repentance, the couetous is scarce brought to confesse his fault, seldome to be sory, neuer to restore: So that hauing neither true faith in God, nor due loue toward men, hee cannot be but spiritually dead, and as the z 1.455 scrip∣ture speakes, without God in this world.

As for eternall woe, torturing both body and soule, you haue Diues an example, Luke. 16. who for euill coueting, and for building his nest on high, suffers in hell fire, woes of losse, and woes of sense: a 1.456 woes in respect of his paynes variety, woes in respect of his paines insepara∣bility, woes in respect of his paynes vniuersality, for the righteous Lord, reigneth vpon the vngod∣ly b 1.457 snares, fire, and brimstone, storme, and tem∣pest; against their euill auarice, catching, and spoyling other, snares; against their hot lust, and luxury▪ fire, and brimstone; against their putting vp ambition, and pride, storme, and tempest.

PROV. 22. 28.

Remoue not the ancient boundes, which thy fathers haue made.

THe word of God, is termed by S^t. Paul, a two edged sword, as be∣ing* 1.458 sharpe; (say the Doctors) in a litteral exposition; and sharpe, in a sense which is mysticall also.

This our text is litterally con∣strued of markestones and bounders of inheri∣tance, betweene man and man, but allegorically, b 1.459 Diuines expound it, of the limits of reason, and religion, and so by consequent of things apper∣taining to pollicy and piety.

According to the litterall and plaine sense, this Scripture teacheth vs especially 3. lessons,

• 1. That we may possesse lands.
• 2. That we may possesse them in priuat, boun∣ded and inclosed.
• 3. That wee may maintaine lawfully, these seuerals and inclosures.

For the first, c 1.460 the earth is the Lords, and all that therein is, and the earth hee hath giuen vn∣to the sonnes of men. Psal▪ 115. 16. Hee made all things for man, and man for himselfe, the Crea∣tor is Lord of man, and man is lord of the crea∣tures, all things are in subiection vnder his feete. Psal. 8. 6.

Againe, Christ is heire of all things, Heb. 1. 2. and in Christ all things are ours, as the blessed d 1.461 Apostle sweetely, whether they be things pre∣sent, or things to come, all are yours, and you Christs, and Christ Gods, and Luke. 15. 31. All that I haue, is thine, sayd the good father to his good sonne.

Euery man then before men, In foro ciuili, may claime the things of this world, by right of his birth, or creation, as a man: but euery Christian before God, In foro conscientiae, hath an interest in them, by right of his second birth or regeneration, as a Christian, as some distinguish acutely, the wicked, as men, haue Ius ad rem, but good men, as Christians, haue Ius in re. We may possesse lands, and houses, and riches, and yet remooue no boundes of Gods law: But our care must be that they do not possesse vs. Ita te∣nete, ne teneamin•…•… quoth Gregorie the great, if we command them and honour god with them, ac∣cording to their name they be goods in deed, wher∣with we may c 1.462 doe good vnto all men, and bee f 1.463 rich in good works, but if once they command vs, then, as the poet sayd, they become irrita∣menta malorum euen the minsters of mischiefe and (as the scripture speakes) the roote of all euil.

The Church is described Apoc. 12. to be clo∣thed with the Sunne, and to haue the Moone vn∣der her feete, that is, all earthly things which are changeable like the Moone; and the churches treasure was layd downe at the Apostles feete; Act. 4. 35. Hereby signifiing, as g 1.464 Hierom told

Paulinus, that when riches encrease, we should not set our hearts on them, as Dauid doth aduise, but rather that wee should trample them vnder our feet, h 1.465 first and most, seeking the kingdome of God, and then i 1.466 vsing the world as if we vsed it not, hauing nothing, and yet possessing all things. 2. From hence we learne, that we may haue lands in priuat, bounded and inclosed, so that euery one may say, this is mine, that is thine: as God in the beginning, bounded the raging Sea, saying, k 1.467 hitherto shalt thou come, but no further, and here shall it stop thy proud waues: So Gods law prescribes certaine limits and boundes, in euery mans inheritance, which he may not transgresse and remoue, hitherto shalt thou goe, and no fur∣ther; for the l 1.468 distinction of possessions is foun∣ded, not vpon the ciuill lawes of Emperors only, but vpon the Diuine lawes of God also, com∣manding, thou shalt not remoue thy neigh∣bours marke, which they of old time haue set in thine inheritance. Deut. 19. 14. and Deut. 27. 17. Cursed be hee that remooueth his neighbours marke, and in our text, remoue not the boundes &c. m 1.469 All which appertaine to the commande∣ment, thou shalt not steale, the which in one word doth ouerthrow Platonicall and Anabaptisticall community, for if all things ought to be com∣mon, and nothing proper in possession; how can one man steale from another, and why should n 1.470 Esay denounce woe to such as ioyne house to house, and lay field to field, till there bee no place for other vpon the earth, and why should the re∣mouing

of land-markes, be numbred among the notorious faults of the wicked. Iob. 24. 2.

It is obiected out of Acts 2. 43. and Acts 4. 32. that the primitiue Christians had all things com∣mon; Answere is made, that those deare ser∣uants, and Saints of God, in that extreme perse∣cution, had all things common, In cresi, that is, in vse, but not in Thesi, that is, in occupation, and possession. It is sayd, that the rich did sell their possessions, and landes, but o 1.471 not all their possessi∣ons and lands. 2. This sale was not forced, but voluntary; so S^t. Peter told Ananias. Acts. 5. 4. Whiles it remained, appertained it not vnto thee? And after it was sold, was it not in thine owne power? 3. Such as did sell and commu∣nicate, did not giue to all men alike, but as euery one had need; The poore did not confusedly snatch vnto themselues, as much as they would, but the price of the things that were sold, was layd downe at the Apostles feete, and distributi∣on of the same was made vnto euery man, accor∣ding to his necessity. 4. The blessed Apostles themselues, had not all things common in posses∣sion; for S^t. Iohn tooke the blessed Virgin recom∣mended vnto him by Christ; into his owne home. Iohn 19. 27. And S^t. Paul had bookes, and apparrell of his owne; for thus he writes p 1.472 to Ti∣mothie, the cloake that I left at Troas, with Carpus, when thou commest, bring with thee, and the bookes, but especially the parchments.

Lastly, if all things ought to be common, as our moderne Platonists, and ancient Heritikes, cal∣led

q 1.473 Apostolici, contend, why did r 1.474 Christ and his Apostles, exhort rich men of the world to be rich in good workes, aduising that their s 1.475 abundance should supply the lacke of other, and that they should t 1.476 doe good vnto all men, especially vnto those which are of the houshold of faith, u 1.477 di∣stributing to the necessities of the Saints, and gi∣uing themselues to hospitality; To make things common, is to take away the subiect and occasi∣ons of bountifulnesse, and liberality, which are so highly commended in a christian.

3 As wee may possesse lands, and possesse them in priuat, bounded, and inclosed; So wee may maintaine lawfully, these boundes against all oppressours, and intruders whatsoeuer. 1. Soueraigne Princes, may defend their marches, and limits of their states and kingdomes, against inuading neighbour kings, and that by dint of sword, and force of armes; If one priuat man offend another, the Iudge (saith old x 1.478 Eli) shall iudge it, If one subiect remooue the land-markes of another, appeale may bee made to superiour authority; But if one King incroach vpon the Dominions of another, they haue no common seat of Iustice, where to complaine of wrongs, and therefore they may reuenge publique quar∣rels, and make the sword their Iudge, and in such a case, sayth y 1.479 Augustine, the captaines and souldi∣ers are the ministers of God, and they fight his battaile with his sword, to take vengeance on such as doe ill, and herein, as z 1.480 Bernard speakes, they be not homicidae sed malicidae.

2. It is the part of euery parishioner and party, to preserue, so much as lyeth in him, all the li∣berties, franchises, boundes, and priuiledges of the towne where hee dwels. S ^t a 1.481 Paul in a great extremity, pleaded that he was a citizen of Rome, and the chiefe captaine, who had the charge of him, answered, with a great summe obtained I this freedome; the Church of England in the fourth part of the Sermon, for Rogation weeke, doth aduise parishoners, in walking their peram∣bulation, seriously to consider the boundes of their own Towne-ship, and of all other neighbour parishes, bordering vpon them on euery side, that euery towne may be content with his owne, and clayme no more, then that, in ancient right and custome, our forefathers haue peaceably layd out for our comfort, and commodity: in the tides of contention, betweene neighbour incor∣porations once vp, there want not commonly stirring windes, to make them more rough: I remember b 1.482 Chaucer in his time, gaue this cha∣racter of a Sergeant at the law, no where so busie a man as he there was, and yet hee seemed busier then hee was; to bee Causidicus, a Barrister, aduo∣cate, counsellour, is an honest, a worshipfull, and a worthy calling, but to be Causificus, a barretour, a setter of suites, a copie-cut as it were to bring in gaine, to the court christian, or ciuill, is a base trade, that becomes not a man, a gentleman lesse, a christian least of all: I beseech you therefore brethren, marke them which cause diuisions, and offences, contrary to the doctrine yee haue lear∣ned,

and a•…•…oyd them, and the way to shun their courses is exactly to marke the markestones, and to stand in the old way, for the prouerbe is true, fast bind, fast find; euen reckoning, makes long friends; when boundes are certaine, possessors are not vncertaine.

3. As the soueraigne Prince, which is the head, and incorporations and townes, which are bodies politique: so in particular, euery man, and member of the same, may defend his owne right, and maintaine the boundes of his proper inhe∣ritance, by wager of law, before competent iud∣ges; Wee must, as S. Paul exhorts, follow peace with all men; and haue peace with all, if it bee possible, so much as lyeth in our power. But be∣cause the wicked are like the raging sea, whose waters cast vp dirt and mire, hauing no peace within themselues, and alway stirring with other: It is our duty, to be so simple as doues in offen∣ding them, and yet so wise as serpents, in defen∣ding our selues. It stands well enough with cha∣rity, for a christian to stand vpon his iust title, yea, because charity begins with it selfe, hee that prouides not for his owne, denyeth the faith, and is worse then an infidel.

Against this doctrine, the fond Anabaptists obiect the word of Christ, Mat. 5 40. If any man will take away thy coat, let him haue thy cloake also, c 1.483 S. Augustine answereth in lib. 1. de. ser: dom. in monte, That this iniunction ought to be con∣strued, de preparatione cordis, and not de ostensione o∣peris, of our hearts intention, and readinesse to

forgiue an iniury, rather then of our works exten∣sion and actuall induring the spoyling of our goods; or as d 1.484 other more plainly, these words are spoken of priuat retaliation and reuenge, not of that remedy which wee may haue by pub∣lique iustice. The meaning of Christ is, that wee should bee so farre from auenging one wrong with another, as that we should rather haue pati∣ence, to suffer more; as the Prophets expound the law, so the Apostles expoūd the Gospel: heare then how S. Paul interprets this precept. Rom. 12. 19. Auenge not your selues (saith hee,) but giue place to wrath, for it is written, vengeance is mine, I will repay, saith the Lord; A priuate person ought not to render euill for euill, or rebuke for rebuke: But a magistrate may pu∣nish a malefactor, and so e 1.485 pro malo culpae render malum poenae; But that is not to requite euill for euill, but good for euill, because corrections, are directions, as well to the seers, as sufferer. Hee therefore that commits his cause to the Magi∣strate, giues place to diuine iudgement, he speakes, as Dauid in the 35. Psalme. 1. verse, Plead thou my cause, O Lord, with them that striue with mee, and fight thou against them that fight against me; for all higher powers are Gods ordinance, his lieu∣tenants on earth, as it were fingers of the hand that gouernes all the world, and they execute the iudgements, not of men but, of God.

Yea, but you will obiect happily, that S. f 1.486 Paul elsewhere doth argue the Corinthi•…•…ns of folly, for going to law one with another; Is it so that there

is not a wise man among you, no not one that is able to iudge betweene his brethren? g 1.487 Answere is made, that Paul in that place, forbids not sim∣ply the commencing of any sute, before the law∣full and competent Iudge: but that he taxed on∣ly three faults, reigning among the Corinthians at that time; the first, that being christians, and so consequently brethren, they quarrelled one with another, and that vnder infidels, and vn∣beleeuing magistrates, vnto the scandall of the Gospell. The second, that they were so trans∣ported, with heate, and hate, that they would not suffer any little wrong. The 3. that the plaintiues also did wrong, and defraud their brethren; re∣moue these faults, and their causes may be plea∣ded betweene two faithfull men, and determined also by wise Iudges.

And so S. Paul elswhere, proues by his owne precept and practise, by his precept, exhorting e∣uery soule, to bee subiect to the higher powers, for there is no power, but of God. If there must bee lawes, then Iudges, and if Iudges, actions, and pleading of causes, and if pleadings, it is necessa∣ry that wee should obey the Iudges sentence, for wee then implore Gods helpe, when wee sue to the power ordeined by him, and vnlesse wee should doe this, wee might seeme to tempt God, in neglecting his ordinance. Secondly S. Paul prooues this by his owne practise, who for the defence of his life, did appeale to Caesar. Acts. 25. 21. and Acts 23. 17. He sent his sisters son vnto the Tribune, to declare the conspiracy the Iewes plot∣ted against him.

It must needes bee (quoth our blessed h 1.488 Saui∣our,) that offences come; I demand then of A∣nabaptists, and other opposits to Christian Magi∣stracie, whether they will haue these scandalous offences vnpunished, or punished? If they will answere, vnpunished, How shall we lead a quiet and peaceable life, in all godlinesse and honesty, when as impunity is the mother of impiety; Better it is, saith one, to liue in a place, where nothing is lawful, then in a place, where al things are lawful: i 1.489 Gens sine Iustitia, sine remige nauis in vnda est. If they will haue faults to be punished, by whom I p•…•…ay shall Iudgement be giuen, or executed; If e∣uery man according to his owne humour, punish and reuenge, what he lust, all orders of men, in all things, wil be so much out of order, as that in stead of perfection, we shall vndoubtedly, bee brought into desperate confusion: Wherefore, wee may in all our wrongs, (as wee haue heard Dauid did) Come vnto God, who will either immediatly, by himselfe, or else mediatly, by his magistrates plead our cause with them that striue with vs.

But in going to law, wee must obserue these cautions especially.

1. That we so put our trust in Iudges, and Prin∣ces, that we distrust not God, who careth for vs, saith S ^t. Peter, and so careth for vs, as a father ca∣reth for his child, saith Dauid, and so careth for euery one of his children, as if there were no more to care for, saith Augustine: Men of earth∣ly mindes, and base conceits, make gold their God, and the minions of the time their mediators

in all affaires; If they can corrupt the Iudge, and packe a Iury, they little thinke on God, k 1.490 who standeth in the congregation of Princes, and sits a Iudge among gods, l 1.491 against whom there is no wisedome, nor vnderstanding, nor counsell; no wisdome of men, vnderstanding of Angels, coun∣sell of deuils, able to preuaile. O put not then your trust in Princes, or in any child of man, for thus saith the Lord; Cursed is the man that trust∣eth in man, and maketh flesh his arme, and with∣draweth his heart from the Lord. Iere. 17. 5.

2. We must inuiolably keepe charity, putting a great difference betweene an aduersary, and an enemy: we may commence an action, against a brother, in loue; but wee may not so malitiously prosecute the matter, as that we breake the bond of peace. m 1.492 Charles the French King, made warre against Henry 7. King of England, rather with an oliue branch, then a laurell branch in his hand, more desiring peace, then victory. n 1.493 Ioab shed the blood of warre, in peace: but he kept, as it should seeme, the bond of peace, in warre, and as he did warre in loue, so we much more may iarre in loue, so contend with our aduersarie, before the lawfull Iudge, that the party cast in the sute, may be bettered; If not in his money, yet in his manners, and Satan only conquered. o 1.494 Vt qui vincitur simul vincat, et v•…•…us tantummodo vinca∣tur diabolus.

3. We must take good •…•…eed, that our sutes in law, lead vs not into distraction, and distemper of mind, some men are so much affected, and af∣flicted

with troubles in law, that they loose their wits, in not hauing their wills, and so while they would gaine their sutes, they loose themselues, and make wracke of christian gentlenesse, sobri∣ety, patience. p 1.495 Bias being asked, what man hee thought most infortunate, answered, hee that is most impatient; the world reputes a patient man, an asse, but Solomon accounts it an high poynt of wisdome, to passe by wrath, and an honour to cease from strife.

q 1.496

Qui placide sortem ferre scit, ille sapit.

Lastly, we must appeale to the tribunall of the Magistrate, rather to encrease the glory of God, and good of our neighbours, then to encrease our owne reuenewes, and patrimonie. To con∣clude this argument in a word, If thou go to law, make

• Conscience thy Chancery.
• Charity thy Iudge.
• Patience thy Counsellour.
• Truth thine Attourney.
• Peace thy Solicitour.

S ^t. Paul, Ioynes together in one verse, faith, loue,* 1.497 patience; By faith, we are linked vnto God; by loue, linked vnto our neighbours; by patience, linked vnto our selues; If then any remoue the bounds of thy land, haue faith toward God, loue toward thy neighbour, and patience toward thy selfe, and thou shalt be sure to find two sound friends in thy sute, God and thy conscience. God who being chiefe Iustice of the whole world, can

doe for thee, whatsoeuer he will, and will doe for thee whatsoeuer is be•…•…; thy conscience, which is in stead of a thousand good witnesses, a thousand good aduocates, a thousand good iu∣ries, a thousand clearkes of the peace, guardians of the peace, to plead, procure, 〈◊〉〈◊〉, record, assure to thee that peace, which p•…•… 〈◊〉〈◊〉 vnder∣standing. Hitherto concerning 〈◊〉〈◊〉 〈◊〉〈◊〉 ex∣position of our text, shewing, that eu•…•…ry man, and euery christian, much more, may 〈◊〉〈◊〉 land•…•… and so possesse, as that hee may hau•…•… them in p•…•…i∣uat, bounded, and so bounded, as hee may defend the right of his proper inheritance, by wager of law, before competent Indges, against all intru∣ders, and disturbers of his estate, whatsoeuer; I come now to the mysticall, as it concernes the bounds of reason and religion, and so consequent∣ly matters of policy, and piety.

Discourse of State, quoth s 1.498 Antonio Perez, in his politicall Aphorismes, is no food for weake stomack•…•…; in the words of Father Latymer, no meat for mowers: a man considered as a ciuill man only, cannot erre in any thing, more dangerously, then in the t 1.499 politicks. I purpose therfore, to walke in the Kings high way, and to containe my selfe within the verge of our text, u 1.500 teaching vs to keepe the laudable customes and lawes of the countrey, where wee dwell. Hee that breaketh an hedge, a serpent shall bite him. Eccle. 10. 8. E∣uery common wealth, is hedged in, as it were, with ancient lawes: he therefore that is an hedge∣breaker, lets in the wild boare out of the wood,

to roote the vineyard, and wild beasts out of the field, to deuoure it, and all that goe by to plucke of her grapes; It is reported by x 1.501 Demosthenes, that if any man among the Locrenses, did endea∣uour to bring in a new Law, he should treat of it in Parliament, with an halter about his necke, that if his motion were dis•…•…asted, he might instantly be strangled. In the dayes of Hen. the 3. a questi∣on being moued in the Parliament, concerning bastardy, the Barons and Earls, al with one cōmon voice gaue this shoute, y 1.502 Nolumus leges Angliae mu∣tare, Wee will not alter the lawes of England, so long vsed, and approued. z 1.503 Heraclitus Ephesi∣nus was wont to say, that wee should fight for our lawes, as for our walles; for a city may stand without walles, when it cannot subsist without wholesome lawes. If any shall aske, Vir bonus est quis? Answere is made, Qui consulta patrum, qui l•…•…ges iura{que} seruat. We may not vnaduisedly re∣moue boundes, either of our present fathers, or of our forefathers; Touching the first, it is tru∣ly sayd, Consilia senum, hastae iuuenum, The heads of old men, and handes of yong men, are most vsefull vnto the state. Yong men are best for companie, but old men for counsell, old men are for the plot at home, yong men for execu•…•…ion a∣broad, the reiecting of old-mens aduise, was a 1.504 Re∣hoboams ouersight, and Romes ouerthrow.

Concerning the second, ancient lawes, and customes, are to be preserued inuiolably, so long as they be conuenient, and commendable, but if vpon aged experience, they be found vnprofi∣table.

to the state, then albeit thou mayest not re∣moue, that is, one person out of a singularity, yet they, that is, Prince and Parliament, may remoue these boundes, as hauing power, not only to recall olde customes, but also to repeale old lawes, thus saith the Lord, b 1.505 State super v•…•…as antiquas, stand in the wayes, and aske for the old paths, where is the good way, and walke therein. c 1.506 Antiquity de∣serues this reuerence, that wee should make a stand thereupon, and discouer what is the best way, but when once the discouery is plaine, then to make progresse; so S. d 1.507 Paul expressely, proue all things, hold fast that which is good. Antiquitas saecul, iuuentus mundi, these times, are the most an∣cient times, and not those which we count anci∣ent, ordine retrogrado; Wisedome is the daugh∣ter of experience; the state then vpon long expe∣rience, finding a custome of old time, to bee most vnfit for our time, may by the rules euen of an∣tiquity, remooue such a bound, and cancell such a bond: it is pithily sayd, Leges nouis legibus non re∣creatae ac•…•…scunt, old lawes, if they bee not somtime refreshed with new lawes, waxe sowre.

Christians haue the same morals indeed, that the Iewes, Gods ancient people, had, but not the same Cerem•…•…nials, and Iudicials; and Rome, the most renowned common wealth, in humane hi∣story, did often change her forme of gouern∣ment, described, Apoc. 17. to be a city seated vp∣on seuen hilles, and hauing seuen kings, that is, seuen kinds of gouernment, as our e 1.508 diuines vpon that place, f 1.509 Cornelius Tacitus. in lib. 1. Annalium.

makes mention of sixe; Reges, Consules, Dictatores, Decemuiri, Tribuni Militum, Imperatores, and now Popes, are the seuenth order: S. Iohn saith, in his age, fiue are fallen; one is, and the other is not yet come: Fiue were fallen, as Kings, Consuls, Dictators, Decemuiri, Tribunes; one was, that is, the gouern∣ment of Emperours, and the other, that is, the go∣uernment of Popes, in his dayes, as yet to come.

g 1.510 Prudentius to the same purpose, notably.

Roma antiqua sibi non constat, versa per aeuum, Et mutata sacris, ornatu, legibus, armis.

England hath abrogated many British and Saxon customes, and all states alter their institu∣tions, according to their occasions. The word of God is a h 1.511 perfit law, perfit in respect of all times, and perfit in respect of all turnes, perfit in respect of all places, and perfit in respect of all persons, apt and able to make the man of God fit for euery good worke; but the lawes of men, albeit they fill many large volumes, are imper∣fit, some statutes are added dayly, which were not thought vpon before, many rep•…•…aled, which after experience were thought inconuenient.

But for as much as i 1.512 custome is another law; yea another nature, a great Tyrant, whose com∣mands are heauy, wee must moue, before wee re∣moue ancient bounds; it is k 1.513 Bernards aduice, soluen∣da non rumpenda consu•…•…tudo, customes are not to be broken suddenly, rashly, rudely; but by little, and little, to bee loosed tenderly, charily, Mo∣nendo magis quam minando, saith l 1.514 Augustine, lest happily, the m 1.515 change doe hurt more with

the noueltie, then helpe with the vtilitie.

This also shall suffice, concerning matters of policy, so far foorth as our text toucheth vpon them in my conceit. Now for matters of piety, this scripture teacheth vs, not to forsake the re∣ceiued termes, and ancient conclusions in Diui∣nity; for it goeth not with religion, as it doth with the statutes of the realme, and iudgements at the common law, where the latter is thought the better: But on the contrary, the first is the best, and that vndoubtedly most true, which is most old. The Gospell was preached in Para∣dise, by God himselfe; The seed of the woman; shall breake the sepents head, the writing of Mo∣ses is older then any writing of the Gentiles, as n 1.516 Iosephus, o 1.517 Theodorete, p 1.518 Clement Alex: and other Doctours, haue proued the doctrine of the A∣postles is older then Popery, or any other Heresie.

Auoyd, saith S. Paul, vaine bablings, Kenopho∣nias. 1. Tim. 6. 20. But q 1.519 Ambrose and some other read, Kainophonias, as in the vulgar Latine, vocum nouitates; new doctrines, vpon which place, Vin∣centius Lyrenensis hath this glosse, non dixit antiqui∣tates, sed nouitates, nam si v•…•…tanda nouitas, tenenda est antiquitas; prophana nouitas, sancta vetustas. Hee saith not auoyd olde bounds, but new bablings; an∣tiquity is to bee reuerenced, nouelty to bee re∣iected: a wise man, as r 1.520 Gueuara writeth, is a friend to old hookes, and an enemy to new opinions. It is plaine saith Tertullian against Marcion, that that is truest which is first; that first, which is from the beginning; that from the beginning, which was deliuered by the

Apostles. An s 1.521 Heretike is nothing else, but an after teacher, a new master, one that teacheth other∣wise, as the word signifies, 1. Tim 1. 3. Heterodi∣dascaltin: that which t 1.522 Optatus reports of Victor, is verified of all Heretikes, that they bee sonnes without fathers, souldiers without Captaines, and scho∣lers, without masters. In the dayes of Pope Leo, the 1: there were certaine Heretiks, called Acephali, so termed (as u 1.523 Platina coniectures) quia sine cerebro, et authore habebantur, Because they were both heedlesse and headlesse, a proper name for all such as haue neither grounds, nor bounds of their assertions: Ismael is a liuely type of an Heretike, saith x 1.524 Alphonsus de Castro, His hand is against e∣uery ma•…•…, and euery mans hand is against him: Err•…•…, as a vi•…•…er, must breake the mothers bel∣ly to g•…•… out▪ and when it is out, (as y 1.525 Esay speak∣e•…•… Aegyptians are set against Aegyptians, and they 〈◊〉〈◊〉 one against his brother, and e∣uery 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 n•…•…ighbour, city against city, kingdome 〈◊〉〈◊〉 kingdome, one schismaticke against ano•…•…her, * 1.526 Micha•…•…l, and his Angels, that is, Christ, and his church, which is the pillar of truth, against them all.

Vpon these premises, I will inferre this con∣clusion, in despight of all blacke deuils, and white deuils, Here•…•…ikes, and hypocrites▪ that the reformed, and conformed Protestants, in the Church of England, doe iustly condemne both Papists and Puritans, as vpstarts and nouelists, in remouing the most ancient boundes of our forefathers. I know the Papists are great boasters of antiquity,

but they deale with vs, as Tertullian in his Apolo∣gie speakes of the Gentiles, Laudatis antiquitatem, et nouè de die vivitis, Yee magnifie much antiqui∣tie, yet shape your religion, after a new cut; as b 1.527 Scaliger acutely to Serranus, Nos non sumus noua∣tores, sed vos estis veteratores. It is not wee, but you and your fathers house that trouble Israel; It is not wee, but you, which haue remoued ancient boundes.

First, if by Fathers, here wee shall vnderstand the Prophets, and Apostles, as Lauater, vpon the place, then it will appeare clearely, that the Papists haue remoued ancient boundes. 1. In accounting their vnwritten traditions, equall to the written word. 2. In preferring the Churches authori∣ty, before the Scriptures, and in making the Pope c 1.528 lawgiuer vnto the Church. 3. In discarding vpon the point, the second Command: and in dispensing with other, as Pope d 1.529 Martine the 5. gaue dispensa∣tion vnto one, to marry his owne sister, and a learned Bishop of our Church, in his Apology. lib. 2. Chap 13. shewes that the Church of Rome, deludeth euery precept in the whole law. 4. In their malicious mistranslating the sayings of the Prophets and Apostles, against their owne know∣ledge, witnesse, that one place. Gen. 3 15. Which is Medulla Scripturarum; (as e 1.530 one sayd of the creed,) euen the pith of the whole Bible, The seed of the woman, shall bruise the serpents head, where they doe not read, ipsum, or ipse, but ipsa conteret, ascribing that to Mary; which is proper only to the Blessed seed her Son, our Sauiour Christ Iesus.

5. In rauishing, or as (Luther speakes,) in cru∣cifying the sayings of the Prophets, and Apostles, and so making the sacred text, a ship-mans hose, to serue their ow•…•…e turnes, as for example, f 1.531 God made two great lightes, this is, saith g 1.532 Innocentius the 3. Two great dignities, the Papall and Imperial; and as the Sun is farre greater then the Moone: so the Pope, forsooth, exceeds the Emperours in greatnesse. h 1.533 Peter said vnto Christ, Ecce duo gladij, Behold, here be two swordes, and Christ answe∣red, it is enough; henc•…•… i 1.534 Boniface the 8. argued thus, Christ sayd, it is enough; Hee sayd not, it is too much, Ergo, the Pope which is Peters suc∣cessour, may manage both the swordes, and be∣come a temporall Prince, so well as a spirituall Pastor; a voyce from heauen, Acts. 10. 13. sayd to Peter, macta et manduca, kill, and eate, Ergo the Pope may depose Princes, and dispose of their scepters; Caesar Baronius his application in his ad∣uice to Pope Paulus Quintus, concerning the ex∣communication of the Venetians.

k 1.535 Light is come into the world, that is, l 1.536 Poperie, but men loued darkenesse, that is, Luthers doctrine, more then the light, as the Archbishop of Bitonto, declaymed in the counsell of Trent. m 1.537 Luther was wont to say, that the Pater noster, is made by them a great Martyr, n 1.538 another sayd, Aue Maria, was a greater Martyr, but in my conceit, the text, thou art Peter, is the greatest Martyr of all. 6. They remoue the boundes of the Prophets, and Apostles, in opposing the tenour, and tenet of their wri∣tings, and that in many poynts; I will at this pre∣sent

onely name two. 1. The Prophets and Apostles ascribe the whole worke of our saluation, only to Christ, who alone is the o 1.539 seed of the woman, that brake the serpents head; who alone is the seed of Abraham, Isaac, and Iacob, p 1.540 in whom all the nati∣ons of the world, are blessed, who alone was q 1.541 wounded for our transgressions, and broken for our iniquities, who hath r 1.542 trodden the wine-presse alone, and of all the people, there was none with him, Who alone s 1.543 g•…•…ue himselfe for vs an offering, and a sacrifice to God, of a sweete smelling sauour, and t 1.544 obteined eternall re∣demption for vs. But the Papists attribute some part of our saluation to the worthinesse of our selues, other to the merits of Saints, to the works of supererogation, and to the sufferings of Martyrs, layd vp in the Popes treasure house, con∣tradicting herein apparently the tenet of our Church, in the 11. 18. 31. articles of our confes∣sion. Secondly, the Prophets and Apostles af∣firme, that God who made all things, is not made himselfe, for if he could be made, he were not God; But the Papists auowe that a miserable masse-Priest in a corner, is able to make the ma∣ker of all, for in God say u 1.545 they, there bee 3. kinds of power, Magna, maior, maxima, Greate, greater, greatest of all. As for example, the great power of God appeared when hee made one thing of another; as man of the earth, and woman of the rib of man: The greater power of God, ap∣peared, when hee made heauen, and earth, of no∣thing: but the greatest of all is, that one creature of another creature, should make the Creator;

and his power is giuen neither to Angell, nor Archangell, but onely to the holy Priests; A doctrine sayth our Church. Art. 28. Repugnant to the plaine words of Scripture, ouerthrowing the nature of a Sacrament, and giuing occasion to many supersti∣tions; out of doubt (as S. x 1.546 Paul telleth vs) the lesser is blessed of the greater. I demand then of a Roma∣nist, how the Priest can blesse the bread after con∣secration, when it is actually transubstantiated, and so consequently made Christ. Answere is made, that this Priest also represents Christ, in that action; and so Christ consecrating, may be considered, as greater then Christ consecrated; If this be so, then either Christ must bee in the bread, as in the Priest, only representatiuely; or else they must make a new transubstantiation of the Priest, into Christ; otherwise, the bread must be greater then the Priest, the bread being the true body of Christ, the Priest only representatiue Christ: (thus as we speake in the schooles) one absurdity being granted, a thousand follow.

Lastly, (for though I were so strong as Hercules, I could not at one blow, cut off all the heads of this hissing Hydra,) they remoue the bounds of the Prophets, and Apostles, in suppressing their wri∣tings, forbidding Gods people to read them in a knowne tongue, wherein (as one sayd,) they deale like cunning theeues, who comming to rob an house, will be sure first of all, to put out the candle, lest the light discouer them: as the Phi∣listines hauing put out Samsons eyes, made sport with him: Euen so the Popish Priestes, hauing

blindfolded the people, prohibiting them to read the Scripture, which is a lanterne to their feete, and a guide to their pathes, and suffering them in the businesse of religion, to see nothing, but only through spectacles, haue made themselues exceeding merry; the scripture, saith y 1.547 Paul, is the peoples instruction; the scripture, say the z 1.548 Pa∣pists in a vulgar translation, is the peoples destru∣ction; the scripture, sayth a 1.549 Paul, doth make the man of God absolute; the scripture, say the papists, in a knowen tongue makes men heretical and dissolute: but the bible makes men Hereticks, as the sunne makes men blind, and therefore b 1.550 Wickliffe sayd truely, To condemne the word of God in any language, for Heresie, is to make God an Hereticke.

They well vnderstand, that the Scripture would shew their c 1.551 praying in a strange tongue, by tale, to be most idle, their traffique for soules very sacriledge, their miracles to be meere iug∣lings, their indulgences to be blasphemies, their incontroleable Lord of Rome, to bee that Impe∣rious bewitching Lady of Babylon, and their wor∣shipping of Images, and Saints, is flat Idolatry; The Princes of Iuda sai•…•…h Hosea, were like those that remoue the bounds. Hosea. 5. 10. d 1.552 Ribera the Iesuite, construeth it from Theodorete and Theophilact, they forsake the lawes of God, and embrace tra∣ditions of men; or as Theodorus Antiochenus, they transpose the honour of the liuing God, and giue it to dead Idols, from which obseruation, I will argue thus, they who remoue the Bible, may bee

sayd, to remoue the bounds, but the Papistes haue remoued from the handes of Gods people, the Bible, forsaking the fountaines of liuing wa∣ter, and digging pits, that can hold no water, Ergo, the Papists are they that remooue the bounds, as they giue you too much Sacrament, and too little, too much Christs transubstantiated body, taking away the cup, euen so they giue you too much Scripture, and too little, too much adding to the Canon, Apocrypha; too little, clapsing it vp that ye may not read it, and what is this, but to thrust you from the path of Paradise? for as e 1.553 Hie∣rome sweetely, the Prophets are the way to Christ, and Christ is the way to God. As the Lord then once sayd to the Iewes, If I be your Father, where is mine honour? So the Prophets and Apostles may well obiect against the Papists, If ye repu•…•…e vs Fathers, why doe ye remoue the bounds which we haue set.

If our moderne Papistes, admit the Primi∣tiue Bishops of Rome, for the Fathers here mentio∣ned, our plea still is the same, that they haue re∣moued the ancient bounds, and not wee. f 1.554 30. Popes at the first planting of the Church, layd downe their heads vpon the blocke, successiuely, to seale the bond of conscience, with the blood of inno∣cencie▪ The Martyrd Popes laying downe their necks, at the persecuting Emperours feete; but af∣terward the Mitred antechristian Popes, set their feete vpon the good Emperours necks. The late learned Earle of Northampton, openly deliuered at Garnets arraignment, that the Church of Rome, in the beginning, agreed with Daniels Image, in

the head of gold, for godly gouernment, in the breastes of siluer, for vnspotted conscience, and in the legges of brasse, for incessant industry; But in succeeding ages, the heads of Popes (saith hee,) grew humorous, their breastes auaritious, and their legs idle. g 1.555 Gregrory the great, did account him the forerunner of Antichrist, that should call himselfe vniuersall Bishop, auowing that none of his ancestors euer vsurped that insolent stile, cen∣suring it for a title of h 1.556 Nouelty, errour, impiety, blas∣phemy, the poyson of the Church; But euery Pope now doth exalt himselfe aboue all that is called God, his Soueraigne supremacy is the supreme diffe∣rence, vnto which all other poynts betweene them, and vs, are subordinate; that is, the very soule of Popery. The Pope forsooth, is now the vicar of Christ, and vicegod. i 1.557 Christ was the Lord of Lords, but hee behaued himselfe as a seruant: the Pope cals himselfe a seruant, but carrieth himselfe as the Lord of Lords: Christ, the word was made flesh, but now flesh is made the word, so the Papists, our Lord God the Pope; To conclude this argument, we professe ingeniously, with our Iu∣dicious and gracious Soueraigne, that wee doe not further depart from Rome, then Rome departs from herselfe, in her flourishing estate. Wee doe not re∣moue the bounds of old Rome, but only shake off the bonds of new Rome; Wee confesse the faith of ancient Rome, but wee renounce the faction of Antichristian Rome, the one being so vnlike the other, that we may well exclay me with k 1.558 Ouid.

Hen quantum haec Nobie, Nobie distabat ab illa.

If the Papists vnderstand here by Fathers, those whom vsually we call Fathers; the most an∣cient doctours of the Westerne and Easterne Churches, in life spotlesse, in learning match∣lesse; yet our plea still is the same, that they, not wee, remooue the bounds.

Not wee, for it is a Canon of our Church, l 1.559 An. 1571. That no preacher shall vent any doctrine, but such as is agreeable to the scriptures, according to the collections and expositions of the Catholike Fathers, and ancient Bishops; but they contrariwise, for

First, we prooue that in stead of true Fathers, they cite fayned doctours, as A•…•…philochius, Abdias, Hipolitus, m 1.560 authors altogether voyd of authority, Fathers lately found out, long looked, but ne∣uer missed.

2. Wee demonstrate by their owne purging Indices, that the old writers are now no Fathers, but their children; no doctours, but their schol∣lers; as n 1.561 reuerend Iewel obiected against his ad∣uersary, D ^r Harding: You haue sent them to schoole, you make them speake your mind, and not their owne.

3. o 1.562 B Iewel, Melancton, and other of our most accuratly learned Diuines, euidently shew, that Popish opinions, are nouell, vnknowne to the Ra∣thers, for the space of sixe hundred yeeres after Christ; Yea, but say the p 1.563 Papists, if our doctrine be so new; tell vs I pray, when, and where, these

tares were sowen among the wheat, in Gods field; tell vs in what age, Purgatory, Prayer for the dead, Indulgences, Auricular confession, and other as∣sertions of Popery, crept into the Church.

Answere is made by Christ, Mat. 13. 25. While men slept, the malicious enemie, sowed tares among the wheat; and it was not discerned, vntill the blade was sprong vp, and had brought foorth fruite: Answere is made, by S. q 1.564 Iohn. In the forehead of the Whore of Babylon is written, a Mysterie. So S. r 1.565 Paul cals the working of Antichrist, a Mysterie of iniquitie, because the man of sinne doth couert∣ly, and cunningly, wind his abominations into the Church of Christ.

Answere is made, by Polititians, obseruing that corruptions are bred in ciuill bodies, as dis∣eases in naturall bodies: at the first, they bee not discerned easily, but in their growth insensible, they proceed till it come to passe which s 1.566 Liuie said of the Roman State, Nec vitia nostra, nec reme∣dia ferre possumus, We can neither indure the ma∣lady nor the medicine: t 1.567 Was it not so in the Empire of Rome; and might it not bee so in the Church of Rome, S. u 1.568 Paul saith, Heresie frets as a Gangrene, the which is not curable, till it bee knowne, and when it is knowne, hardly curable.

Answere is made, by common experience, when I see the finger of a Dyall, remoue from one to two, shall I bee so mad, as to thinke it stands still where it was, because I could not per∣ceiue the stirring of it, or when I behold the Lil∣lies of the field in their glory; shall I say, they

did not grow to the height of this beauty, because I did not sensibly see how they did grow.

Answere is made by themselues; the x 1.569 Rhemists acknowledge many barbarismes, and incongruities, in the vulgar latine text: y 1.570 Issidorus Clarius, a Spa∣nish Monke, professed he found in it 8000 faults; it is plaine, they were so manifest, and so mani∣fold, as that the councell of Trent, and after it, Pope Sixtus Quintus, and Clement the 8. tooke or∣der for the correcting of it: I would know then of a Papist, in what yeare this and that absurdity crept into their text, as z 1.571 Marke 8. 33. Confusus est, in stead of Confisus est, and Luke 15. 8. Domum euertit, for Domum euerrit; Againe, a 1.572 Gabriel Biel, a great Doctour, doth acknowledge, that he can not tell when the receiuing of the communion in one kind began to be first vsed, nor how; Al∣phonsus de Castro, confesseth also, that albeit hee had taken great paines, to know, when, and how the people began to receiue first in one kind, yet could not find it out: b 1.573 Gregorie Valent a Iesuit of eminent note, writes plainly, quando caeperit minime constat; and therefore what need wee tell them, at what time this Popish errour was first sowen? It is not enough, that wee now discerne the tares among Gods wheat, and proue that there was no such darnell in Gods field, for many hun∣dred yeeres after Christ, I say, no such stinking weedes, as the single Communion of the priests, halfe Communion of the people, worshipping of the bread, creeping to the Crosse, kissing of Images, exemp∣tion of Clergie men from secular obedience, suprema∣cie

of the Pope, the which are the most essentiall poynts of all the Romish Catholike beleife.

If by Fathers, there they meane the reuerend Doctours, assembled in the first Orthodoxall, and holy Councels, our plea still is the same, that not wee, but they remoue the bounds: For albeit wee doe not with c 1.574 Gregorie, conceiue the first foure generall Councels, as the foure Gospels: Yet we reuerence them, and acknowledge that they con∣teine wholesome, and godly doctrine; and d 1.575 we thinke of other Councels honorably, that write thus, It e 1.576 seemed good vnto the holy Ghost, and vs: But not so well of those that write; It seemed good to vs, and to the holy Ghost; Our opinion is, Coun∣cels gathered together, by the f 1.577 commandement of Princes, are so g 1.578 necessary for Christs mysticall body, the Church, as Physicke is for a mans natu∣turall body, the same two endes, being of them both, either to preuent, or to cure maladies.

But the Papists (as their champion Bellarmine doth auow de sacrament: lib. 2. cap. 25.) Hold a contrary Tenet, namely, that the firmnesse of all ancient Counsels, and of all Canons in the same, depend only vpon the present Churches autho∣thority, that is, in plainer termes; vpon the do∣ctrine, deliuered in the Councell of Trent, the which as h 1.579 Chemnitius, D ^r. i 1.580 Fulke, k 1.581 Gentiletus, and other profound diuines account, rather a conuenticle, then a councell, in respect of a great many remarkeable nullities, especially for this one, that it was not free.

1. The place was not free, nor yet so

much as fit, according to the l 1.582 canon law.

2, The party, who called the Councell, was not free, being contrary to reason, and all the rules of equity, both Accuser and Iudge.

3. The President of the Councel, was not free, being a sworne vassall of the Pope.

4. The Prelats assembled in that Conuenticle, were not free, but most of them, such as had not only the marke of the beast, in their foreheads; but also the markes of the beast, in their purses, vpstart titular Bishops, and were pentioners of the Pope, created only for this seruice.

5. The Spirit that gouerned the councell, was not free, for that it was vpon occasions, euer and anone, sent in a Cloakebag from Rome; the time will not serue me to report how the Papists haue not only corrupted, but also corrected diuers good canons of ancient Councels. I referre the learned to the word Councell, in the table which is annexed to that exquisite worke, called the Protestants appeale; I will at this time, name but one m 1.583 Bartholomeus Caranza, their abbreuiator of their Councel, relating the Canon in the Councel of Laodicea, forbidding the worship of Angels, changed angelos, into angulos, that is, Angels, into Corners, which according to the prouerb, are no shelter for trueth: and this is a trueth, that if no An∣gels, then no Saints are properly to be worship∣ped and inuocated.

Will our aduersaries admit for the Fathers, here mentioned, the medling Diuines, I meane such as flourished betweene the old doctors, and new

writers? Answere is made, by them in their n 1.584 In∣dex expurgatorius, no; for say they, we are faine to beare with many errours in Catholike Writers, we lessen and extenuate them, and make the least of them by some deuised shift, wee set a good meaning on them, when they are in disputation, opposed against vs.

It may be Fryers and Iesuites, are their Fathers, for both in Babylon, are persons of very reuerend esteeme: And I remember o 1.585 one sayd tartly, that the Pope is the head of Antichrist, his Prol•…•…ts and Priests the body, his Fryers and Iesuites the •…•…ayles, be∣cause they couer the filthinesse of all the rest of their subtilly But for as much as the Fryers oppose the Iesuites, and the Iesuites oppose the Fryers, and each haue remoued the limits of other, it cannot be well auowed, that the Doctrinals, or Morals, are the setled boundaries of Popery.

To resolue the doubt then, and not to keepe you any longer in suspence, the Church of Rome doth acknowledge no Father, but the Pope, no bound but his definitiue sentence. The Romane round is this, briefly, the people must belieue as the Priests, and the Priests as the Pope, and the Pope may belieue what he list, hee remoueth all bounds and blocks, in the Churches way, but his p 1.586 Holi∣nesse cannot bee bound by other, much lesse by himselfe.

Wee may say with the seruants of the king of Aram, let vs fight against them in the plaine, and surely wee shall be stronger then they; Let vs fight a∣gainst them, either with expresse Texts of Holy

Scriptures, or with expresse Canons of Orthodox Counsels, or with expresse constitutions, of Pri∣mitiue Popes, or with expresse sayings of old do∣ctors, in one word, let vs fight with them, in the playne of all Antiquity, and wee shall vndoubt∣edly get the victory, because, not wee, but they haue remoued the bounds, which the Fathers haue set.

Now concerning Schismaticks, and Separa∣tists, as they be worthily surnamed, nouelists, euen so their q 1.587 plat-forme of gouernment, is a new de∣uise, which no Fathers euer witnessed, no Coun∣cell euer fauoured, no Church euer followed, vn∣till within these few yeeres, it was vnhappily digged out of the Alpes, and as yet neuer enter∣tained in England, but rather forsaken of her best and most entire fauorites; on the contrary, not onely the doctrines, but also the ceremonies of our Church, are decent, and ancient, euen the r 1.588 Crosse in baptisme, which they so much ab∣horre, was vsed in the dayes of Constantine; within lesse then foure hundred yeares after Christ, and one of their owne side, writeth in his discourse, touching the troubles in Frankford; that it conti∣nued in the Church, 113 yeares, and therefore whatsoeuer they talke of Apostolical times, and old termes, all their endeauour is, terminos anti∣quos; to remoue the bounds of our Fathers, and to bring they care not what nouelties, so these old rites be left. s 1.589 Hillary writes of certaine light-heads in his age, that they made annuas et menstruas fi∣des de Deo: So these fling-braines, make yeere∣ly, and monethly fashions, and faces of discipline;

They that forsake the Church of England, to sucke the breastes of Rome, or Amsterdam, may cry with t 1.590 Naomi; I went out full, and the Lord hath caused me to returne empty.

To cōclude my sermon, I say to those which are affected Popishly, with reuerend u 1.591 Iewel, touching the substance of religion, Our Church beleeues that the ancient Catholike Fathers beleeued, we do that they did, and say, that they sayd▪ and it is our great comfort, that their faith, and our faith agree in one: For that is the true faith, (quoth Vigelius,) which the Apostls wrote, the Martyrs sealed, and the faithfull haue deliuered vn∣to the Church, from the beginning vntill this day; And to the Schismaticks, I wish with the wise man, to x 1.592 seeke out the wisdome of the ancient, and with Ieremy, to stand in the wayes, and behold, and aske for the old way; and here with Solomon, howsoeuer, boundes are boundes; yet not to remooue them a∣way y 1.593 with these speeches, I am of Paul, I am of Cephas, and let the contrary saying, be held, I am Christs, I am the Churches; Say not with the wicked, in the second Psalme: Let vs breake their bonds asun∣der, and cast away their cordes from vs: But rather as S ^t. z 1.594 Peter doth aduise, submit your selues, for the Lords sake, whether it be to the King, as to the supreame head, or to such as are vnder him in au∣thority, for the punishment of euill doers, and for the praise of those that do well: for magistrats are the ministers of God, for our good, for our tem∣porall good, in the life of nature, for our spirituall good, in the life of grace, and so for our eternall good in the life of glory.

ROM. 15. 4.

He is the Minister of God for thy good.

SAint Paul, in the beginning of this chapter, exhorts euery soule to submit himselfe, vnto the Higher power, vrging this one duty with a three fold reason, ar∣guing.

• 1. In the first verse, abHonesto, from the com∣mendablenesse, and comelinesse, of his Office, a 1.595 both in respect, first of the Person ordeining, there is no power but of God, Secondly, of the thing ordeined, the powers are ordered.
• ...

  2. Ab Vtili, From the profit that comes thereby.

  For to resist, is euill: as hee sheweth in the 2. and 3. verse. Malum culpae, whosoeuer resisteth the power, resisteth the Ordinance of God.

  Malum poenae, they that resist, shall receiue to themselues damnation.

  For to submit our selues, is good, in the words now read, the Magistrate is the Minister of God, for thy good.

• 3. A I•…•…cundo, from the pleasure which good men haue, by doing good, we must obey for consci∣ence

• ... sake, verse 5. the which vnto the disobedient▪ is a dayly hell, but vnto such as obey Gods or∣dinance, a continuall feast.

This our present Text, is part of that argu∣ment which is drawen, ab vtili, wherein two poynts are to be considered, especially the Magistrates

• Authority, as being the Minister of God.
• Vtility, as being ordeined for our good.

Concerning the first, some men ascribe too much vnto the Magistrate, preferring him aboue God; other on the contrary, too little, not obey∣ing him as the Minister of God.

The Parasites of Princes, attribute too much vnto their authority, regarding their ordinances more then the Commandements of God; in this respect, a meere Courtier is a strange creature, loosing himselfe in following other: He liueth a great deale by the bread of other, a good deale by the breath of other, oftentimes his clothes are not his owne, his hayre not his owne, his com∣plection and very skinne not his owne; nay, that which is worst of all, his soule, (which as Plato sayd is most himselfe) is not his owne, while he liueth at the deuotion of other. But if it be true, that Magistrates are the Ministers of God, then vn∣doubtedly, subordinate to God; and so conse∣quently, when higher powers inioyne things a∣gainst him, which is higher then the highest, it is better to obey God than man. Act. 4. 19. Hic, saith b 1.596 Augustine, contemne potestatem, timendo potestatem,

In that thou fearest Gods power, feare not mans power; obey the Lord temporall, in the Lord eternall: as all power is from God, so for God, and therefore when an earthly Prince com∣mands against an heauenly trueth, it is a Christi∣ans duty to be patient, and not agent.

This humouring of the Chiefe Magistrate is a court sinne, properly called, adulatio quasi adau∣latio, but countrymen offend also sometimes in giuing too much vnto the subordinate magistrat: giue me leaue to reprehend one fault in this kind, which I haue noted in diuerse congregations a∣mong vs, and that is your rising vp in the mids of your religious prayers vnto God, to performe ciuill obeysance to men of worth, and worship; beloued, there is a time for all things, and a season ap∣pointed for euery purpose vnder heauen, a time for your deuotions vnto God, and a time for reue∣rence vnto men, a time to fall downe before your maker, and a time to bend vnto the magistrate. Now what manners is it to neglect Gods owne businesse in Gods owne house, to worship his Minister, in our parts, especially where gentle∣men haue so learned Christ, as that they neither expect, nor respect any such vnseasonable duty from you.

To leaue those, who giue too much vnto the Magistrate, there be three sortes of people, who giue too little.

• 1. Anabaptists, who deny the very calling of ciuill Magistrates.
• ...

• 2. Papists, who maintaine their calling, but mangle their Iurisdiction.
• 3. Traytors, in actuall rebellion, who both ac∣knowledge their calling, and Iurisdiction ouer al persons, and in all causes, and yet vnder pretence to reforme the Common weale, with-hold their obedience.

Tumultuous c 1.597 Anabaptists affirme most absurdly, that the Calling of Magistrates is vnlawfull, and this they seeme to proue by Scriptures, and by reasons: The Scriptures wrested by them, are chiefly two; The first is, Mat. 17. 25. Christ asked Peter, of whom do•…•… the Kings of the earth take tribute or polle money? of their children, or of strangers? Peter sayd vnto him, of strangers; then sayd Iesus vnto him; the sonnes are free. The second is, Luke 22. 25, The Kings of the Gentiles reigne ouer them, but it shall not be so among you.

To the first, d 1.598 Orthodoxe Diuines answere, that Christ in that place, speakes of himselfe, and so prooues directly, that hee needed not to pay tri∣bute, for that hee was the Sonne of a King, yea, the Sonne of God, which is the King of Kings; Hee was not bound by the Law: yet out of his obedience, and loue, that hee might not offend the receiuers of poll-money, He commanded Peter, to fish for a peece of twenty-pence, saying, that take, and giue vnto them, for mee and thee: And it is well obserued, e 1.599 that Christ neuer did any mi∣racle about honour, or moneys, except this one, in giuing tribute to Caesar, and Mat 22. 21. Hee commands expresly, to render vnto Caesar, the

things of Caesars: and his Apostle, S. Paul, in this Chapter, exhorteth vs to pay tribute, to whom tribute; custome, to whom custome; honour, to whom honour is due.

To the second place, the Kings of the nations reigne, but yee not so, wee say that Christ in saying so, prohibited neither titles of honour, nor ru∣ling, but only so ruling, that is, such a tyrannous kind of gouernment, as the Gentile Kings vsed, and that ambitious desiring of the same, which reigned in them; and that Christ ought to bee so construed, is playne by three reasons, collect∣ed out of the context it selfe.

1. Hee saith, Matth. 20. 25. and Matth. 10. 42. Yee know that the Kings of the Gentiles, speaking of these Rulers, they knew, & they were Tyrants, and oppressours, as f 1.600 Pontius Pilat, who condemned Christ an innocent, in whom he found no fault, and g 1.601 Herod Antipas, who beheaded Iohn the Bap∣tist, (a lust, and holy man, whom hee reuerenced, and in many things heard willingly,) at the re∣quest of his Minion; and Herod the great, who had butchered all the male children in h 1.602 Bethlehem: and in all the coastes thereof, from two yeeres old, and vnder, and out of a pretence, to worship, eagerly, sought to worry Christ in his cradle, Yee know that these kings now reigne, but ye not so, that is, I would not haue you so to reigne.

2. Catecurienemi, vsed in Mat. ind Marke signi∣fies, not simply to gouerne, but to tirannize; so Musculus, Erasmus, Aretius, Beza▪ in their anno∣tations, and so the word is vsed in other pla∣ces,

of the new Testament, as namely, 1. Pet. 5. 3. and Acts 19. 16.

3. Christ expoundeth himselfe thus, in the words immediatly following, Let the greatest a∣mong you bee as the least, and the chiefe, as hee that ser∣ueth, i 1.603 As if hee should say, the Kings of the nati∣ous, are Tyrants in their gouernment, making mis∣chiefe their Minister, and Lust their law: But I would haue you to beare rule, so moderatly, that euen the Soueraigne may behaue himselfe, as a seruant, and the master, as a Minister, I would haue Princes among you, to bee k 1.604 nursing Fathers, vnto the Church; and Prelats among you, to be l 1.605 Pa∣stours of my people.

Secondly, the fond Anabaptists, impugning the Magistrats authority, that they might insanire cum ratione, be mad as it were with reason, argue,

1 From examples, affirming, that most Princes abuse their authority to the dishonour of God, and hurt of the common wealth, as Nimrod, Pha∣rao, Nabuchodonosor, Saul, Rehoboam, and that after the diuision of the kingdome, nothing of Israel was good.

Answere is made. 1. That Princes are not ge∣nerally bad, Adam, Noe, Melchisedech, Abraham, Isaac, Iacob, Ioseph, Moses; I•…•…sua, were men of God, and good gouernours; So were most of the Iudg∣es of Israel, and many Kings of Iuda: Now Christ in the new Testament, (who m 1.606 chose the foolish things of the world, to confound the wise, and the weake things of the world to confound the mighty things, and things that were no•…•…▪ to bring to nought

things that are) suuffered his deare people to bee persecuted by cruell Emperours, for the space of 300 yeeres, that his Church might appeare to bee n 1.607 the plant of his owne hand, and not the worke of man, in the Primitiue times, (as o 1.608 Augustine notes,) Christ would haue that part of the second Psalme to▪be fulfilled, The Kings of the earth stand vp, and the rulers take counsell together, against the Lord, and against his anoynted: But in succeeding ages, another part of the same Psalme, to be veri∣fied, Bee wis•…•… now, O yee Kings, bee learned, yee that bee Iudges of the earth; for hee raysed vp Constantine, Gratian, Theodosius, Charles the great, Ludouicus pius, and many moe, (among which I may not forget, Blessed Queene Elizabeth, and our renow∣ned King Iames,) to bee nurses vnto his Church, by which hee defended his seruants, as it were with a shield, Psalme 47. 9.

2. Though it should bee granted, that most abuse their authority, yet that abuse proues not their calling, either vnlawfull, or vngodly; glut∣tons and drunkards, abuse dayly, meate and drinke; yet both are the good creatures of God: Heretikes abuse dayly the Scriptures, vnto their condemnation; and yet the Gospell is the power of God vnto saluation; adulterers abuse marriage dayly, yet wedlocke is Gods institution and wor∣thy to bee honoured among all men: and though vn∣godly Princes abuse their Empire, Yet the powers that bee, are ordeyned of God; And in this case, let vs alwayes remember the saying of Gregory; se∣cundum merita subditorum, disponit Deus corda prae∣positorum▪

Almighty God, (in whose hand the hearts of all Kings are,) disposeth of them, ac∣cording to the merits of their people, so that if higher powers be not good, it is for our sinnes, and for our saks, who gouerne our owne families ill, and our persons worse.

3. Bad Princes often benefit the State, more then hurt; for many good Lawes, haue bene by them enacted, and many good deeds acted, in the dayes of vsurpers, and impious gouernours.

Finally, it is better to haue a bad King, then none; according to that of Solomon, Vbi non est gu∣bernator, corruit populus: Where no gouernour is, the people perish; For whereas in a corrupt Mo∣narchie, there is one Tyrant; in an Oligarchie, some few Tyrants: In a Democratie, many Tyrants; In an Anarchie, all are Tyrants: And it is vndoubtedly, more safe, to liue in a place, where nothing is law∣full, then where all things are lawfull; a bad hus∣band, is better then none; the worst Emperour, is the Minister of God, and if thou be wise, for thy good.

Their second reason is, ab efficiente, from the founder & author of authority; for they maintain, that Magistracie is not ordeyned, & giuen of God, but only vsurped by men; so wee read, that Nim∣rod, and Nabuchodonosor, and Caesar, by vexing, and oppressing their countrey, became Kings; as a Pirat told p 1.609 Alexander the great, I am called a robber on the Sea; because I sayle in a little boate: but you are called Emperors, because you infest, and spoyle the whole world, with a great Na•…•…ie; the difference is not in our fault, but in our fortune.

To this obiection, answere is made, Prouerb. 8. 15. By me Kings reigne. Dan. 2. 37. The God of hea∣uen hath giuen thee a kingdome power, and strength, and glory: And S^t. Paul in this present Chap. at the 1. verse, There is no power, but of God; The manner of getting kingdomes, is not alwayes of God, for q 1.610 Alexander the 6 obteined the Pope-dome, by gi∣uing himselfe to the deuill; r 1.611 Phocas, by sedition; got his Empire; Richard the third, came to the Crowne of England by butchering his Nephewes, and other of the blood Royall; Yet the power of it selfe, is euer from God, as Christ told Pilate, thou couldest haue no power, except it were giuen thee from aboue; So some kingdomes, in respect of their wicked ends, which vsurpe them, are most vniust, as s 1.612 Augustine writes, Latrocinia; Yet in respect of Gods purpose, and prouidence, (who brings light out of darkenesse, and disposeth of wicked men, and wickednesse it selfe, to his good ends) They bee iust and necessary, Salma∣nazer, Senacherib, Nabuchodonosor, and other Ty∣rants; oppressing Gods Israel, and leading them into captiuity, did herein offend with an high hand: and yet almighty God, ordered their am∣bition, and cruelty, to the setting foorth of his greatnesse▪ and to the good of his chosen. And therefore, God sayd of t 1.613 Nabuchodonosor, that hee was his seruant, and of u 1.614 Cyrus, that hee was his a∣noynted▪ whose right he did vphold, to subdue nations before him; and of Ashur, that he was the rod of his wrath. Esay 10▪ •…•….

Their third reason is taken, ab▪ origine, that one

man should haue dominion ouer another, was not so from the beginning, in the state of innocen∣cy, but after the fall of man, in the state of sinne: God sayd at the first vnto man, rule ouer the fish of the Sea, and ouer the soules of the Heauen, and ouer eue∣ry beast, that mooueth vpon the earth: He sayd not, exercise gouernment one ouer another; Answere is made, that if Adam had continued in his inno∣cency, yet notwithstanding, there should haue beene higher powers, and that is plaine by these three reasons.

1. There should haue beene generation, en∣crease and multiply. Gen. 1. 28. Ergo, Disparity of sexe, necessarily preceding generation, and Disparity of age, necessarily following generati∣on; If disparity of sexe, the woman is subiect vn∣to the man, in x 1.615 Gubernatione, though his mate, in generatione, the husband is the wiues head▪ as Christ is head of the Church. Ephes. 5. 23. If Dis∣parity of age following generation necessarily, then also Disparity of wit and goodnesse, for e∣uen in that estate, men vndoubtedly, should haue bene wiser then children; and some men excel∣ling other in grace: Now the light of nature teacheth vs, that the young is to be gouerned by his elder, and he which is lesse good, by those which are more good; and hee which is a little wise, by those which are a good deale wise: See Thom: sum: 1. part, quaest 96. art 3.

Secondly, wee say there bee certaine distincti∣ons and degrees of Angels, in the quire of hea∣uen: as reading in Holy Scriptures, of princi∣palities

and powers, and thrones, and dominations, and Seraphins, and Cherubins; and Belzebub, is termed Prince of deuils; Matth. 12. 24. Which authority he did not obtaine by sinne, but had in the be∣ginning ouer those spirits that fell with him. If then there bee subiection, and Soueraignty, be∣tweene the blessed Angels in heauen, why should there not haue beene the like among men; in the state of inocency?

Thirdly, politique gouernment, is so neessary for mankind; that without it his nature would be destroyed, because man is by nature a y 1.616 sociable creature, and what society can there be, without order. Beastes are both armed, and clothed by nature, by nature they build their nestes, and by nature they be Physitians vnto themselues, & by nature, they can liue alone without others compa∣ny; But man is borne naked, ful of wo, ful of wants not able to helpe himselfe, to cloth himselfe, or feed himselfe, or arme himselfe, so that it is im∣possible for him to liue alone; the which, his ve∣ry speech bewrayes: for had hee bin borne to liue solitarily, hee should not haue needed any language. Well then if mans nature require soci∣etie, doubtlesse society requires gouernment, for what is society, but a multitude well ordered, consisting of some that command, and others that obey.

Thus I haue shewed against Anabaptists, and Libertines, that the Magistrate is the Minister of God, instituted by him in the beginning, and to bee continued in his Church, vnto the worlds

end. I come now to the Papists, who although they well allow the calling of the Ciuill Magi∣strate; yet doe they curtall his power: exemp∣ting from his censure, both Ecclesiasticall persons, and Ecclesiasticall causes.

As for the Persons of the Clergie, wee say, with our Apostle, Let euery soule bee subiect vnto the authority of the higher powers: Euery soule, z 1.617 that is, euery man, putting the principall part for the whole. So Gen. 46. 27. All the soules of the house of Iacob, which came into Aegypt, are seuenty, that is, as Moses expoundeth himselfe, Deut. 10. 22. Seuenty persons, and a 1.618 Bernard out of that text, reasoned thus with an Archbishop in France, Let euery soule be subiect, Ergo, yours: I pray, who doth exempt you Bishops, •…•…i qui•…•… tentat excipere, co∣natur decipere; So Chrysostome, Theodoret, Oecumen, Theophilact, vpon the place: Clergie men are not excepted, Ergo, not exempted.

Concerning causes Ecclesiasticall, it is auowed and prooued, by b 1.619 Protestant Diuines, that a King, and euery other supreame gouernour, is Custos v∣trius{que} tabulae, the Lord-Keeper of both tables of Gods Law, that wee may lead vnder him a quiet and a peaceable life, in all godlinesse and honesty. c 1.620 We doe not imagine this of our owne heads, we find it annexed vnto the Crowne, by God himselfe, who when he first gaue his people leaue, to chuse them a King, withall appoynted, that the d 1.621 Law, truly coppied out▪ of the Leuites originall, (which was keptin the Tabernacle;) should be deliuered vnto the King, sitting on his Royal seat, with this

Charge, that booke shall remaine with the King, hee shall read in it all the dayes of his life, that hee may learne to feare the Lord his God, & obserue all the words of the Law, written therein, and these statutes to doe them. This was not done, till hee was placed in his throne; so saith the text, therefore this touched not the Kings priuate conuersation, as a man, but his Princely function, as a Magistrate; which stands in commanding other, and not in guiding his owne person; as a man, he serues God one way, sayth e 1.622 Augustine, as a King another way; as a man in ordering well his own life, but as a King, in seeing that other liue soberly toward them∣selues, righteously toward their neighbours, ho∣lily toward God.

So that Kings, as Kings, serue God in doing that for his seruice, which none but Kings can do; Well then, if the whole Law were committed to the King, as King, at his Coronation: It is plaine, that the publishing, preseruing, and execu∣ting of the first table, touching the sincere wor∣ship of God, is the chiefe part of the Princes Charge.

And according to this commission, and autho∣rity, the godly Kings of Israel, and Iudah, f 1.623 remo∣ued Idols, g 1.624 razed hill alters, slew false Prophets, purged the land from all abominations; not spa∣ring the brazen serpent, made by Moses, whē they saw it abused, and by the same power, they cau∣sed the h 1.625 Temple to be cleansed, the Law to bee read, the Passeouer to be kept, the Leuites to Mi∣nister* 1.626 in their courses, inuented by Dauid, and by

the same power, k 1.627 Solomon deposed Abiather the chiefe Priest, and set Zadock in his roome.

And of the Christian Church, it is sayd, Esay 49. 23. Kings shall bee thy nursing Fathers, and Queenes thy nursing mothers. And it is apparant, that Constantine, Iustinian, Charles the great, and many moe religious Princes, enacted Ecclesiasti∣call lawes, and were super-visors of the Bishops, in their seuerall Empires: For although a King may not administer the Sacraments, or preach the word, or execute the Ministers office, de facto; Yet as l 1.628 our diuines haue determined, it belongs to the Kings cure, de iure, to see that all things con∣cerning Gods holy worship, should bee done in the Church orderly, vos intra, sayd m 1.629 Constantine the great, to his Bishops, ego autem extra ecclesiam, à Deo Episcopus constitutus sum.

The last enemies vnto ciuill Magistrates, are such as arme themselues, and stand in actuall re∣bellion against authority; For whatsoeuer faire pretence, of doing good, traytors may seeme to haue, the State, doubtlesse, is in a miserable case, when as commotioners are become commissio∣ners, and cōmon woe named common wealth, and a Ket obeyed more then a King: Rebels are like a Bile in a body, or like a sinke in a rowne, gathe∣ring together all the nastie vagabonds, and idle loyterers, to warre with almighty God, and his lieurenants, and so being a beast of many heads, they place treason aboue reason, and make might to rule right; If thy gouernour bee good vse him as thy nursing Father, If bad, comman∣ding

as a Tyrant, that which is euill simply, take vp against him a buckler, and not a sword, obey ferendo non feriendo, suffering the payne, not resist∣ing the power, impetere or competere, are both vn∣lawfull; albeit Kings deface in themselues, Gods first Image, in their owne soules, yet no man hath leaue to deface Gods second Image, imprinted in their name iudelibly; Hitherto touching the Magistrates authority, now for his vtilitie.

For thy good, Higher powers are protectours of Gods Church, ordeined for our temporall good, and spirituall good, and so consequently, for our eternall good, all which our Apostle shew∣eth in his 1. Epist to Timothie. Chap. 2. verse. 2. Pray for Kings, and for all in authority, that wee may lead a quiet and a peaceable life, in all godlinesse and honesty: our temporal good consists in a quiet and a peace∣able life; our spirituall good in godlinesse and honesty, so that Magistrates are called of God, to be Iustices of the peace, for our temporall good; and defen∣ders of the faith, for our spirituall good.

Concerning the first, holy writ mentioneth a two-fold peace: to wit, an inward peace, which is the peace of conscience, proper onely to the Church, and not commonicable to the world, for there is no peace to the wicked, saith my God; and an outward peace, which is common vnto both: and therfore the Lord sayd to his people, whom Nabuchodonosor had carried away captiue from Hierusalem, to Babel, seeke the prosperity of the city, whither I haue caused you to bee carried away captiue, & pray for it, for in the peace therof, you shal haue peace.

This owtward peace may bee disturbed, ei∣ther by Domesticall enemies, or by forreine foes, as our Apostle sayd, in another case, n 1.630 fighting without, and terrours within: In respect of o 1.631 inte∣stine iarres, vnder the gouernment of Princes, we lead a life, a life which is quiet, and in respect of forreine wars, vnder the gouernment of Princes, wee lead a life, which is peaceable; a Prince pro∣tects the persons of his subiects, from murtherers, and the goods of his subiects from theeues, and the good name of his subiects from li•…•…el∣lers, and slanderers, hee beares not the sword for nought, but is the Minister of God, to take vengeance on such as are disturbers of his subiects quiet, a∣against his Crowne and Dignity.

Now that a Christian Magistrate, may put to death a traytor, a murtherer, and other notorious offenders; we proue, first by the Scriptures, se∣condly by the Fathers, and thirdly by reason.

The Scriptures afford precepts, and examples hereof afore the Law, vnder the Law, and af∣ter the Law: before the Law, Gen, 9. 6. Who so shed∣deth mans blood, by man shall his blood be shed. The which is not a meere Prophecy, that euery mur∣therer should come to mischiefe, but a p 1.632 plaine precept; that the Magistrate, being armed by Gods authority, must execute such a bloody ma∣lefactor; And we read a patterne hereof, in the 38. of Gen: verse 24. Iuda sayd, bring her foorth, and let her be burnt. Where Iudah as q 1.633 some conceiue, being a Patriarch, and head of his family, did adiudge that Thamar his daughter in law, which

had played the whore, should be burnt for her fault: or r 1.634 (as other) he required that shee should be brought before the Iudges, sitting in the gates of the city, that they might condemne her to dy.

Vnder the Law, there be many precepts in this kind, recorded in one chapter, as Exod. 21. Hee that smiteth a man, and hee dye, shall dye the death; he that smiteth his father, or his mother, shall dye the death; hee that killeth a woman with child, shall pay life for life. Now Moses, Iosua, Samuel, Dauid, and other good gouernours, executed these lawes vpon their delinquent subiects, and ye know that Naboth accused by two false witnesses of blasphe∣my, was by Queene Iesabels art, and King A∣habs authority stoned to death; and the Scribes and Pharisees, hauing taken a woman in adultery, brought her vnto Christ, and said, that she should be stoned to death, according to the Law.

When Christ himselfe was come, which is the end of the Law, he gaue this absolute de∣termination, s 1.635 All that smite with the sword, shall pe∣rish with th•…•… sword. The which cannot be so well expounded, as thus, t 1.636 hee that strikes with the priuat sword of reuenge, shall be punished with the publique sword of Iustice, for the publique sword of the Magistrate, was at that time draw∣en out against Christ; and therefore Peter ought to u 1.637 put vp his priuat sword of reuenge, and obey the higher powers.

2. We proue this doctrine, by the iudgement of the most ancient, and Orthodoxe fathers, Au∣gustine writes. Lib. de Ciuitate Dei, chap. 21. That

publique persons in authority, (when as accor∣ding to the Iust courses of law, they sentence malefactors to death,) offend not against the pre∣cept, thou shalt not kill, and in u 1.638 another place, re∣peating the words of Christ (all that strike with the sword, shall perish with the sword.) He doth explaine them thus: Such as vpon their owne authority, strike with the sword, shal perish with the sword; But if God put a sword into their hand, then they may, yea then they must strike; for Princes pu∣nish malefactors with death, not as masters of their liues, but as Ministers of God, and it is not in them any murther, but an act of Iustice.

x 1.639 Hilary writing vpon the same words of Christ, maintaineth also that it is lawfull to kill, in two cases especially.

• 1 In our owne Iust necessary defence.
• 2 When we are called to Magistracie.

S. Hierome in his commentary vpon the words of Ieremie, Chap. 22. 3. Execute yee iudgement and righteousnesse, doe no violence, nor shed innocent blood in this place; saith expressely, that the putting to death of homicids, witches, sacrilegious persons, is not effusion of blood, but execution of right.

Lastly, wee proue this assertion, by reason and common experience; for an husbandman pru∣neth idle twigs, and luxurious branches, which hinder the growth of his vine; and the chirur∣geon cutteth off a rotten member, which other∣wise would infect the whole body: So the Ma∣gistrate being the great husband and Physitian of the State, may destroy some corrupt part, for the

preseruation of the whole: y 1.640 Melius est vt pereat v∣nus quam vnitas, in the wordes of our common law, better it is to suffer a mischiefe, then an inconueni∣ence; More safe, that one should be ruinated in his particular, then the whole kingdome in conue•…•…i∣enced in the generall: And the sword of an of∣ficer thus vsed, is not (as z 1.641 Augustine speaks,) Fer∣rum inimici vulnerantis, sed medici sanantis.

Yea, but if Christ will haue mercy, Mat 9. 13. How may Christians execute Iustice? Answere is made, that Christ in that place, speakes not of publique Iustice, but of priuat behauiour, now then, albeit a Magistrate bee neuer so mercifull in his owne cause, yet is he in his office, the Minister of God, to take vengeance on him that doth euill, and there is a pity, which is cruell, and a Iustice, which is merciful, a 1.642 optimum miserecordiae genus, nocentes oc∣cidere, It is in a Prince, the best kind of mercy, to put a few notorious offendors to death, that all the rest vnder him may lead a quiet life.

Concerning a peaceable life, Princes are pro∣tectours of their Realmes, against all forreine forces, b 1.643 as they beare the sword of Iustice to de∣fend their people, from all domesticall destur∣bers of the peace: So likewise the sword of war to defend their people from all forreine foes, in∣uading their lands, and encroching vpon the li∣berties, of their kingdomes. For albeit the c 1.644 Ma∣nichees in old time, and d 1.645 Anabaptists in our time, haue thought it vnlawfull, for Christians to bee warriours, yet all Orthodox diuines, hold the cal∣ling of souldiers, to be both honest, and hono∣rable,

and this they prooue, by concluding argu∣ments, out of the Scriptures, and Fathers.

God in his word, giueth vnto souldiers, not a Commission onely, but a commendation also, bidding them to fight, and blessing them in law∣full warres, a Commission is granted. Iudg. 3. 1. These are the nations which the Lord left, that hee might proue Israel by them, euen as many of Israel, as haue not knowen the warres of Canaan, onely to make the generations of the children of Israel▪ to know, and to teach them warre: and 1. Sam. 15. verse 2. 3. Thus saith the Lord of hostes, I remember what Amalek did vnto Israel, now therefore goe, and smite Amalek, and destroy ye all that apperteineth vnto them, haue no com∣passion on them, but slay both man and woman, both in∣fant and suckling▪ both oxe, and sheepe, both Camell, and Asse. But a more generall, and expresse Com∣mission, is deliuered, Ecclesiast▪ 3. 8. There is a time of warre, and a time of peace, there is no season a∣lotted, for any wicked act, because we must serue God, in holinesse, and righteousnesse, all the dayes of our life, warre then ha•…•…ing an appoin∣ted time, must of necessity be good, and so Iust warres, are stiled often in holy •…•…cripture, thee 1.646 bat∣tels of the Lord: And God pre•…•…bed in his law, diuers Military rules, as Deut. •…•…0. 1. When thou shalt goe foorth to warre against th•…•…e •…•…mies, and shalt see horses, and charets; and people▪ 〈◊〉〈◊〉 then thou, be not afraid of them: for the Lord thy 〈◊〉〈◊〉▪ is with thee, who brought thee out of the land of Aegypt and Numbers 10. 9. When yee goe to warre, yee shall blow an alarum with the trumpet: and Num. •…•…1. 2. Harnesse

some of you to warre, that ye may execute the vengeance of the Lord, against Midian, and verse 27. Diuide the prey betweene the souldiers, that went to warre, and all the congregation. And Dauid in the 144. Psalme. verse 1. Blessed be the Lord my strength, who teacheth my hands to warre, and my fingers to fight. f 1.647 Peter Martyr, biddeth vs obserue the great Emphasis, in the pronoune, my, manus meas, my hands and my fingers, because Dauid was a man according to Gods owne heart.

The g 1.648 foolish Anabaptists, obiect here, that God indeed granted that license to the Iewes, but hee denied it vnto Christians, and answere is made, that Iohn the Baptist, who prepared the way for Christ, allowed the calling of souldiers, for when they did aske him. Luke 3, 4. What shall wee doe, he did answere, Do violence to no man, neither ac∣cuse any falsly, and be content with your wages: Where h 1.649 Diuines obserue generally, that Iohn approued the vocation of souldiers, and condemned only three foule abuses in war, Violence, Calumnie, Coue∣tousnesse, as i 1.650 Bernard sweetly; contentos fore suis sti∣pendijs indixit, non omnem militiam interdixit, Hee sayd in his exhortation, a little before, bring forth fruits worthy amendment of life; Now then, either he was a deceiuer, or else souldiers continuing in their calling may bring foorth good fruits, and escape the wrath to come.

According to this Commission, the Saints of God haue warred, and obteined prayse for the same▪ being renowned, because valiant in battell, Heb. 11. 34. As Abraham, Moses, Iosua, Gideon, Sam∣son,

Dauid; and Naaman the Syrian is Chronicled, for his fortune, and fortitude in warre; Fortune, because he was the deliuerer of his countrey, Forti∣tude, because hee was a mightie man in valour. 2. Kings 5. 1.

And in the New Testament, when the Centu∣rion sayd vnto Christ, I haue souldiers vnder mee: Christ Highly commended his great faith, but in no sort condemned his fashion of liuing; and act▪ 10. Wee read of Cornelius a Captaine, who was a deuout man, and one that feared God, with all his houshold, who gaue much almes, and prayed vnto God continually: neither did S^t. Pe∣ter, who shewed him the way to saluation, in Christ, any way dislike his office, but, on the con∣trary, protested that he was accepted of God.

It doth not follow, which is obiected by k 1.651 some Polititians, that because the religion of Christ teacheth peace, therefore it is vnfit for warre, and because it perswadeth patience, there∣fore it makes men cowards; for howsoeuer the first building of the Temple, was without the noyse of any iron toole; to signifie that it should bee the house of peace: Yet in the second, (as it is reported, Neh•…•…miah 4. 17.) They built with one hand and held their swords in the other, to shew, that in a good cause, it should not be vnlawfull for to fight, and warre.

Nay, the Lord of hostes, vsually giues a bles∣sing to Iust warres, as when Abraham returned from the slaughter of the foure Kings, Melchise∣dec King of Salem, and a Priest of the most High

God, blessed him and sayd, Blessed be the most High God, possessour of heauen and earth, which hath deliuered thine enemies into thine hands. At the prayer of Moses, Israel preuailed against Amalek, when Duke Iosua, fought at Beth-oren, the Lord cast downe great stones, from heauen, vpon his enemies, and they were moe, who dyed with the hailestones, then they whom the children of Is∣rael slew with the sword, and when hee was a∣bout to sacke Iericho, an Angel appeared vnto him, as a Captaine, with a drawen sword, to fight for him Iosua. 5.

In Ecclesiasticall hystorie, wee find that God, by miracles, euidently shewen in the heauens, encouraged l 1.652 Constantine the great, to fight; and that the Angels fought for m 1.653 Theodosius the yong∣er, against the Sa•…•…acens; and that Honorius army was so blessed by the Lord of hostes, against Rhadagaisus, King of the Gothes, that not so much as one Romane was killed, or wounded, whereas n 1.654 one hundred thousand of the Gothes, were discomfited.

To the Testimonies of holy Scripture, wee might adde the sayings of the most ancient, and learned Fathers, Tertullian in his o 1.655 Apology, told the Gentiles, Nauigamus et nos vobis•…•…um, et milita∣tamus, &c. We Christians are Sea-men, and soul∣diers, and husbandmen, and merchant, as well as yee: p 1.656 S^t. Ambrose numbreth among other vertues, Warlike fortitude, and in his oration vpon the death of Theodosius: Hee c•…•…mmends him excee∣dingly, for his skill, in exercising of armes. Chry∣sostome

in an Homily, concerning their excuses who came not to the wedding dinner, you pre∣tend saith hee, that you are a souldiour; the Cen∣turion in the Gospels history, was a good souldi∣diour, and yet a good Saint: q 1.657 S^t. Augustine in di∣uerse places of his workes, both alloweth and commendeth highly, the calling of warriours. Bernard in his ser: ad militis Templi, Chap. 3. Miles Christi saith he securus interimit, securior interit; A souldiour beares not the sword for nought, but is the Minister of God, to take vengeance on him that doth euill, and so when hee kils a malefactor, Non homicida, sed malecida.

Anabaptists obiect, it is written, r 1.658 Vengeance is mine, I will repay saith the Lord; Answere is made, that the vengeance which is exercised by pub∣lique persons, is not priuat grudge, but the venge∣ance of God, because Magistrates are the lieuten∣ants and Ministers of God.

And whereas they further vrge the word of s 1.659 Esay, they shall breake their swordes into matroks, and their speares into sithes, nation shall not lift vp a sword against nation, neither shall they learne to fight any more. t 1.660 S. Hierome answers, that this Prophecie con∣cerned only the very time, when our blessed Sa∣uiour the Prince of peace was borne; For then (as hystory reports,) there was an vniuersal peace throughout the whole world, or (as u 1.661 other) it shewes that the Gospel of Christ, sets not only God, and man at peace, but also man with man; The summarie pith is briefly this, that Christs people shall be meeke, and hauing troden vnder

their feet cruelty, shall endeauour to liue peacea∣bly, but because part of Christs Kingdome is in this world, & that part hath here but a beginning, the good being mingled with the bad, and the good not absolutely good, but imperfitly perfit, therefore Christ inioyned, Luke 22. 36. Hee that hath none, let him sell his coate, and buy a sword: for albeit Christians may not offend other, yet they may defend themselues; in offending others, so simple as doues; in defending themselues, so wise as serpents: and therefore x 1.662 Caluin calles them braine-sicke Bedlams, who by this place take from the Church, the vse of the sword, and con∣demne all manner of warre.

Yea, but Christ himselfe sayd, y 1.663 All that take the sword, shall perish by the sword; z 1.664 Diuines answere, that a Prince takes not the sword of himselfe, but hee receiueth it from God, and hee giueth it to his Captaines, and the Captaines to the soul∣diers, and so by consequent, all fighting in a law∣full warre, put on Gods armour; and are sayd expresly to fight the battailes of the Lord.

a 1.665 Other obiect; the weapons of the Church, are the shield of faith, sword of the spirit; breast∣plate of righteousnesse, helmet of saluation, as S. Paul armes a Christian. Ephes. 6,

Answere is made, that S. Paul in that place, describes not any warre with men, but a spiritu∣all warfare, which is against the deuill; We wrestle (quoth he) not against flesh and blood, but against spi∣ritual wickednesses, and therefore put on the whole ar∣mour

of God, that ye may be able to stand against the assaults of the deuill.

Secondly, though it be true, that faith and prayer are the chiefe weapons of Christians in this world; b 1.666 yet other armes are not to bee cast away; for we read, that the Lord of hostes, gaue victory to his Israel, against Amalek, Orante Mose et Iosua pugnante, by the prayer of Moses, and fighting of Iosua: and c 1.667 S. Augustine giues this aduise to Bonifacius, arripe manibus arma, oratio pulset aures authoris; and in another place; some pray for you against inuisible foes, and you fight for them, against visible Barbarians.

Now there bee d 1.668 three conditions in an ho∣nest, and honorable warre: 1. Authoritas legitima, 2. Causa Iusta. 3. Intentio bona▪ That it be vnder∣taken vpon lawfull authority; for a iust cause; with a good intent.

For the first, it is determined by e 1.669 S. Augustine and f 1.670 other Diuines, that Soueraigne Princes only haue power to proclaime was, for the pro∣tection of their Realmes; as the Kings of Eng∣land, France, Spaine, the common wealth of Venice, the Dukes and Princes of Germanie, which are of themselues, absolute Lordes; but Earles, and Ba∣rons, and other great Persons, immediatly subiect to superiour command, may not of their owne heads and authority, make war; and the rea∣son hereof is very plaine; for if one man sinne a∣gainst another, the Iudge shall Iudge it; (quoth old Elt) If one subiect offend another, appeale may bee made to superiour authority: but if a King

trespasse another, they haue no common seat of Iustice where to complaine of iniuries, and there∣fore they must reuenge publique quarrels, and make the sword their Iudge; But g 1.671 here diuines put a difference between offensiue wars, & defen∣siue, we may not assault our forrein foes, without the Princes expresse command; but in a defensiue warre, it is otherwise: Because, when any part of the land is inuaded, and besieged vpon the sud∣den; it may bee dangerous to stay for instructi∣ons from aboue, as a priuate man assaulted on the high way, by a thiefe, hauing no meanes at that instant to complaine vnto the magistrate, be∣comes himselfe a magistrate, and may strike with his owne sword, in his owne Iust and necessarie defence; so good subiects oppressed by forreine force, desperatly vnawares, (I speake rather as a School-man, then a States-man;) hauing the Prin∣ces tacite consent, need not expect his explicite direction. I conclude therefore this poynt, with h 1.672 Hostiensis, and Peter Martyr, bella sunt iniusta, quae suscipiuntur, aut non mandante, aut non tacite ap∣probante magistratu.

The second condition in honest and hono∣rable warres, is a iust cause. Warre is full of in∣conueniences; i 1.673 Plinie reports that a Dragon suck∣ing the blood of an Elephant, kils both it selfe, and the beast. Euen so (saith k 1.674 one,) many times it falleth out in warre, Pars vtra{que} perimit et perit; Both parties receiue hurt, for l 1.675 as he that sets a wood on fire, knowes not how long it will burne, and how farre the rage of the flame will reach▪

euen so he that begins a warre, knowes neither where, nor when it will end: A King therefore may not fight against another Prince, for eue∣ry trifle, but only to repell a notorious wrong, done to his honour, or state, Cuncta prius tentan∣da, sed immedicable vulnus Ense recidendum: There be many most abhominable sinnes, and impieries in Rome, Venice, Florence; the which are not to be reformed by the King of Spaine, for that hee is not their competent, and ordinary Iudge, but e∣uery King being the protectour of his liege peo∣ple, may correct such offences of other nations, as damnifie his subiects. It is a iust cause for a King, saith m 1.676 Augustine, to warre with any state, that insolently refuseth to right a publique wrong, as not to restore goods, taken by Py∣rats, or not to punish a notorious libellou•…•…, disho∣nouring the persons, and disabling the titles of Soueraigne Princes, in such a case saith Augustine, both the Captaines, and the souldiour, are the Ministers of God, and they fight with his sword, to take vengeance on such as doe euill.

But here Princes ought to consider, that they should not fight vpon any doubtfull, or little cause, but only for some great and certaine.

Againe, wee must here distinguish, betweene the King and the subiect; It is a fault in a King, to fight in a quarrell, which is vncertaine, be∣cause warre is an act of Iustice; but it is iniustice, to punish a man before hee suffer a sufficient try∣all; and his cause bee well examined: But it is not a fault in a subiect, to fight, vnlesse the

cause bee notoriously knowen vniust: It is our duty rather to presume of the Kings Iustice, then in any sort to question his authority, n 1.677 tene certum et relinque incertum, is a good precept in this case, Howsoeuer the title bee most vncertaine, yet that euery soule, should obey higher power, is cer∣taine; The o 1.678 King then in proclaiming warre, may sinne; but the subiect in executing his com∣mand, offend not; as a Iudge in a dubious case sinnes, when he condemnes an innocent, and yet the hang-man may not examine the Iudges sen∣tence, but is bound to doe his duty.

The third condition required in warre, is a good intention, for seeing publique tranquilli∣ty, and peace is the end of warre, neither Soue∣raigne nor subiect ought to fight for other de∣signes, as to shed blood, or to enrich themselues, or to try their vallour, or the like: Militia, may not bee, quoth p 1.679 Bernard, Malitia; so S. Augustine lib. 22. Contra Faustum▪ Chap. 74. Nocendi Cupiditas, Vlciscendi Crudelitas, impacatus et implacabilis ani∣mus, feritas rebellandi, libido dominandi, et si quae si∣milia, haec sunt quae in bello Iure culpantur.

To these 3 conditions, q 1.680 other adde a fourth, and that is modus debitus, the commendable man∣ner of fighting in an honorable warre, that wee hurt not any person, which is innocent, according to the rules of S. Iohn the Baptist, in his charge to souldiers; Doe violence to no man, accuse not any falsely, be content with your wages; Where hee for∣biddeth all iniurie done by souldiours, to parties innocent, either by force, or fraud; in their per∣sons▪

or goods, in saying doe no violence, he forbid∣deth open iniury done to poore peasants, in beat∣ing them, or robbing them: in saying▪ accuse not any man falsely, He forbiddeth iniuries by fraud, as when souldiours accuse a rich man for a tray∣tour, or secret intelligencer, though they know the contrary: In saying, bee content with your wa∣ges, he forbiddeth all vniust exactions, and pil∣lage, which is contrary to the law.

Now there be three sorts of men exempted from the cruelties of warre, which a souldiour ought not to damnifie: The first are such as apper∣teine not to the common wealth of the enemy, and therefore free-booters are too blame, who rob their owne friends, and spoyle their allies countrey, thorow which they martch.

The second sort, are Priests, and Ambassadours, and Messengers, all which enioy free liberty by the lawes of nations.

The third are they, which are vnfit to fight, as women, and children. Deut. 20. 14. And among children, old men may be numbred, according to the Prouerb, bis pueri senes; It is true, that Moses sometime commanded women, and children, to bee slayne, but he had a speciall reuelation for it from God; and so he might not dispute with his maker; but we must euer follow, not the sin∣gular example, but the generall rule, to the Law, to the Testimony, Esay 8. 20,

Thus I haue shewed, how Magistrates are the Ministers of God, for our temporall good, consisting in a quiet and a peaceable life. Now

the God of all goodnesse hath appoynted them also Ministers for our spirituall good, that wee may lead this quiet and peaceable life, in all godlinesse and honestie; they bee defendors of the faith, and Lord-Keepers of both the ta∣bles of the Law, Keepers of the first table, that wee may liue in all godlinesse, and kee∣pers of the second table, that we may liue in all honesty.

PSAL. 42. 9.

One deepe calleth another.

AS the Scriptures excell other wri∣tings in verity, so the Psalmes, o∣ther Scriptures in variety; and in the whole booke, you shall hardly find any one sentence, that admits so many sweete constructions, as this our present text; The which is so profound, that as one deep surge, (saith a 1.681 Augustine) so one deepe sense, cal∣leth another, according to my shallow iudgment, I haue diued into the most of them, and the best of them, euermore desirous, in an argument of this nature, rather to follow, then lead; for as the spiders web is not the better, because wouen out of her owne breast, so the bees hony, neuer the worse, for that gathered out of many flowers; It was one of the wishes of Augustine, that hee might haue seene S. Paul in the Pulpit: If you will haue but a little patience, you may heare diuers of the most ancient Fathers, and other great lights, in the Churches firmament, matchlesse for their learning, and spotlesse for their life, preach vnto you this day.

First, Abysse, or gulfe, signifieth in holy lan∣guage, great afflictions, as Ezechiel. 26. 19. and Ionas 2. 5. The plainest exposition then in the iudgement of Bucer, Caluin, Agellius, Acer•…•…ensis, Estius, and b 1.682 other interpreters, as well Pontifi∣cian, as Protestant, is briefly this; The troubles of Dauid, were so many for their number, and so grieuous for their nature, that as in swelling seas, one waue walloweth and tumbleth vpon ano∣ther: euen so one tentation, and affliction follow∣ed and occasioned another, without intermission, vntill all kindes of stormes, had gone ouer his head: in this Hymne▪ at the third verse he doth a∣uow, that his teares were his meate day and night, and Psalme 69. 1. Saue mee, O God, for the waters are come in, euen vnto my soule, I sticke fast in the myre, where no ground is; and Psal. 130. 1. Out of the deepe haue I cal∣led vnto thee, O Lord.

Now then, in that Dauid, a good man, and a good Magistrate, had c 1.683 innumerable crosses, which had almost drowned and ouerwhelmed his soule, we learne, that d 1.684 Blessed is the man whom God correcteth, for whom the Lord loueth, hee chaste∣neth, Heb. 12. 6. As some simples are made, by art, medicinable; which are by nature poyson∣able: so the fiery tryals of Peter, 1. Pet. 4. 12. and the watrie troubles of Dauid, here mentioned, in nature destructiue, by grace become preserua∣tiue; For the God of our gladnesse, and com∣fort saith, Esay 43. 2. When thou passest through the waters, I will bee with thee, and when thou walkest in the mids of the fire, thou shalt not be burnt, neither shall

the flame kindle vpon thee, whatsoeuer storme doth arise, feare not, I am as an e 1.685 hiding place from the windes, and a refuge for the tempest; O warme Iacob, feare not, I will helpe thee, saith the Lord, and thy re∣deemer the Holy one of Israel. Esay 41. 14. I can doe this, because the Lord; I will doe this, because thy redeemer; I shall doe this, because the Holy one of Israel. And so God being with vs, affliction is good for vs, and as f 1.686 Martin Luther, Crux est theo∣logia nostra sincerissima: When all is done, tribu∣lation is the plainest, and most sincere diuinity;

It is an obseruation in Court, that a Prince learnes no Gentle-man like quality so well, as good horse-man ship; and the reason hereof, is euident, because, when hee commeth into the fence-schoole, his master will spare him, and when he commeth into the dancing-schoole, his teacher will humour him, and when hee com∣meth into the Tennis-court, his play-fellow will fa∣uour him; And when hee commeth into the Chappell, his diuines also will often flatter him, and g 1.687 sow pillowes vnder his elbowes▪ But in riding, If he looke not vnto himselfe, and sit fast, his horse will not forbeare him: and so (beloued) albeit, our friends, our children, and seruants vse to dissemble, speaking good of euill, and euill of good; Yet honest D^r. Crosse, will euer deale plain∣ly with vs, and make vs vnderstand our selues, and our sinnes.

One writes of Venice, feated in the Sea, that it is, impossibile in impossibili: So God embrodereth one blessing vpon another, and aboue all, that we can

Imagine, sweetly disposeth of trouble, for our comfort▪ Saepe facit opus, quod non est suum, vt ita fa∣ciat opus quod est suum, He chideth vs a little, which is not his property; that in Fine, hee may shew mercy, which is most agreeable to his nature. Doe wee professe our selues patients, vnder our earthly Physitians, and shall wee hinder the wor∣king of bitter pils, giuen by our heauenly, who knowes what is best for vs? As pride doth breed sores of salues: So God on the contrary, makes salues of sores; and therefore let vs fing with our Prophet, in this Psalme, Why art thou so vexed, O my soule, and why art thou so disquieted within me; O put thy trust in God, for I will yet thanke him, which is the helpe of my countenance, and my God; Hitherto concerning the plaine construction of our text, I come now to the mystical interpretation▪ which are many.

Hierome vpon the place, and Leo the great, Ser. 9. de pass. dom: Vnderstand this of the pro∣found mysteries, in the Bible; saying, the depth of the old Testament, calles vp the depth of the new Testament; the old cals to the new, saith Hu∣go Cardinalis, ad sui complementum For Christ came not to destroy the Law, but to fulfill it. Mat. 5. 17. and the new calls vnto the old, ad testimoniu•…•…, to witnesse for it, according to that of Christ. Iohn 5. 39. Search the Scriptures, for they beare wit∣nesse of me▪ The old Testament, is the graue, wherein as h 1.688 Origine sayd, the new Testament is buried, the old being, as Zeno sayd of Logicke, like the fist shut, and •…•…e new, like Rhetoricke, as the

hand open; the old being nothing else, but a type of the new, and the new nothing else but a trueth of the old. The whole, saith i 1.689 Iacobus de Valentia, consists of one Syllogisme; the Law and the Pro∣phets, are the Maior; all that Christ did, and sayd, the Minor; the writings of the blessed Euangelists, and Apostles, inferre the conclusion; or the k 1.690 Gos∣pell is hidden in the Law, like the conclusion in the pre∣mises. But albeit the Scriptures be deepe, yet (as l 1.691 Gregory speakes) it is a riuer, wherein the little lambe may wade, so well as the great Elephant swimme; it is the rolle of a booke, spread abroad and written within and without Ezec. 2. 9. 10. In some places it is rolled vp, from the most searching wits; in other spread abroad, to the capacities of the most simple, Testamentum est testatio mentis. Gods word therefore being his Testament, re∣ueales as much of his will, as is to bee knowen. m 1.692 In it wee may find the Father from whom, and the Son by whom, and the holy Ghost, in whom are all things, and therefore should bee much in our handes, in our eyes, in our eares, in our mouthes, but most of all in our hearts, as n 1.693 Ful∣gentius saith, it affordes enough, abundantly for men to eate, and children to sucke: o 1.694 Maximus compares it to a man; The old Testament re∣sembling the body, and the new Testament the soule, or the letter of the Prophets, is the body, and the meaning is the soule: and as the mortall part of man is seene, but that which is immortall vn∣seene; So the letter of the Scriptures is plaine, but the spirit in some places inuolued, and

not easily discerned, One deepe calling vpon a∣nother deepe.

p 1.695 S. Augustine, and Hugo de S. Vict: vnderstand it thus, the depth of Gods knowledge, findeth out the depth of mans heart, for the Lord search∣eth vs out, he knoweth our downe-sitting, and our vprising; hee is about our paths, and about our bed, and spieth out all our wayes, and vnder∣standeth all our thoughts long before. Psal 139.

It is the duty then of euery Christian, espe∣cially tempted to sinne, to resolue with holy Io∣seph, q 1.696 How can I do this great wickednesse, and so sinne against God; Is there any thing so secret, that shall not be disclosed, If I commit it in the wood, shall not a bird of the aire cary the voice, & that which hath wings declare the matter? Ecclesiastes. 10. 20. If I sinne in the forrest, am I now to learne, that a beast hath spoken? Or if birdes and beasts happily should hold their peace, would not (as Christ sayd in the like case) the very stones cry? Luke 19. 40. If in my closet or study, shall not my bookes of deuotion, especially the Bible wit∣nesse against mee? r 1.697 There is one that accuseth you (quoth our Sauiour to the Iewes) euen Moses, that is, Moses law, the which as it was once spoken by God, so it dayly speakes in Gods cause, to God; Or if all these be silent, shall not the sinne it selfe, like the blood of Abel, cry for reuenge.

s 1.698 Plutarch aduiseth vs so circumspectly, to de∣meane our selues, as if our enemies alway beheld vs. t 1.699 Seneca counselleth vs, to liue so well; as if Cato, Laelius, or some reuerend person of great

wisedome, and account ouerlooked vs. u 1.700 Thales Milesius in the committing of any sinne, wished vs when wee were alone, to bee afraid of our selues, and our owne conscience, which is instead of a thousand witnesses, a thousand Iuries, a thou∣sand Iudges, te sine teste time, saith Ausonius. x 1.701 S. Paul exhorts women to carry themselues in Gods house reuerently, because of the Angels obser∣uing their behauiour. But our text tels vs yet a better way then all these, which is to remember alway that the depth of Gods science, calleth vn∣to the depth of our conscience.

If any be deiected in his mind, for that hee cannot remember the good lessons hee dayly reads in bookes, and heares in sermons, let him bee comforted againe, because this one precept concerning Gods omni-presence, comprehends y 1.702 amnia media et remedia, all meanes and medicines for the curing of his sicke soule. If he beare still in mind, this one poynt, that all things are naked to Gods eye, Heb. 4. 13. Yea hell it selfe, Iob 26. 6. To his eye, which is all eye, Ten thousand times brighter then the Sunne, Ecclesiasticus 23. 19. He hath alrea∣dy commenced Doctor in Israel, and is a liuing, and a walking library, knowing so much as may serue for the well ordering of his whole life.

z 1.703 Gregory the great, construeth our text thus, one iudgement of God calleth vp another, for his iudgements are a great depth, Psal. 36. 6. So deepe, that they be past finding out. Rom. 11. 33. When as therefore, for feare of Gods iudge∣ment, we iudge our selues; one deepe occasioneth a∣nother,

and that at the noyse of the water pipes, or cloudes, which are the preachers, exhorting vs as S. Paul his Corinthians, If yee would iudge your selues, yee should not be iudged.

a 1.704 Arnobius, expoundeth it thus, one deepe, calleth another deepe; When Christ on earth, and in the nethermost hell also, called to God the Father, in the Highest Heauen: the strong crying of our Blessed Sauiour, vnto God, with teares: Heb. 5. 7. Was a very deepe base; and Gods counter-verse was sung with an exceeding high voyce, from heauen of heauen, This is my beloued sonne, in whom I am well pleased. Mat. 3 17. One deepe calleth another deepe, when as truth flourished out of the earth, and righteousnesse looked downe from heauen: Psal. 85. 11.

b 1.705 Hugo Cardinalis, and Lyra thus, Abyssus abyssum inuocat, that is, peccatum peccatum prouocat; As one deepe calleth another deepe: So one sinne pro∣uoketh and calleth vp another sinne▪ Pride to maintaine her selfe, calleth vp Nigardise; Gluttony calleth vp Wantonnesse; Malice calls vp Murther; Vnthriftinesse calls vp in great ones, Op∣pression; In the poore theeuery: an vncleane thought calls vp vnsauoury wordes, and bad wordes corrupt good manners, and corruption in manners, breeds a custome in sin, and custome in sinne, brings men to sencelesnesse in sinne, such as giue themselues ouer, or sell themselues to commit iniquity, proceed from euill to worse. Ieremy 9. 3. and fall from one wickednesse to a∣nother, Psalme. 69. 28. First there is walking

in the counsell of the vngodly, then standing in the way of sinners, last of all, sitting in the seate of the scornefull; Hee that blowes a feather in∣to the ayre, or throwes a piece of paper into the riuer; knowes not where it will settle▪ So hee that begins with a sinne, knowes not when, or where it will end.

c 1.706 Herod happily began with a little dalliance, but afterward, he committed incest; and that dar∣ling sinne, caused him to adde yet this aboue all the rest of his faults, to shut vp Iohn in prison. And so d 1.707 Dania glutted with a large meale, lusted af∣ter Bath saba; and that fire did rage, till hee had committed vncleannesse with her, and for the couering of that foule fact, hee murthered his faithfull seruant, Vriah; and for the compassing of that murther, hee did endanger a great part of his Royall army, and so by binding many sinnes together, exceedingly scandalized his people.

This may teach vs to fly sinne, as a serpent, for sinne was a serpent, before there was any serpent; and of all sinne none so dangerous, as that thou art loath to call a sin; that one deepe, calleth after it a great many deeps: Other faults, are like a rebellious multitude, in a State, which wanting an head, doe small hurt; this sinne is their head; cut it off, and thou shalt see the rest instantly dispersed, as fearefull rebels, hearing their leaders head hath kissed the blocke.

The Chaldee, translateth here, the higher deepe, calleth the lower deepe: So great sinnes, euermore draw with them a multitude of lesser offences;

As for example; Conetousnesse, a Grandame in Baby∣lon, a mother sinne, e 1.708 S. Paul termeth it, the roote of all euill, for as the roote giues nourishment to the whole tree, so disordinate loue of money, doth administer occasions and meanes, for euery kind of sinne, against God, our neighbours, and our selues, the Prouerbe is, Shew me a lyar, and I wil shew thee a thiefe: But shew me a muck-worme, whose heart is set on riches, and I will shew thee many villaines in one, such a vermine, as is worse then an Infidel, and but little better then a Iesuit: Cardinal Cusanus sayd, the world is Deus explicatus, So the couetous wretch is Diabolus ex∣plicatus, a displayed deuill, a deuill in his colours, Effodiuntur opes irritamenta malorum, Hee that is nimble to digge and diue for gold, into the ne∣thermost hell, as occasion offereth it selfe, will as∣cend as fast vnto the top of Babel, and height of all impiety, for thus, One deepe calleth a∣nother deepe.

Bernard ser: 4. de assumption. B. Mariae, with o∣ther, as Bellarmin and Estius, in their annotations, vpon the place, report and expound it thus; the depth of Gods mercy, calls vnto the depth of mans misery, Magna miseria, superbus homo (quoth f 1.709 Augustine,) sed maior misericordia humilis Deus, As sinne doth abound, so grace superabounds. Rom: 5. 20.

Our sinnes are great for their multitude, moe then the haires on our head, or g 1.710 sand in the sea; great for their magnitude, being iniurious to God, our neighbours, our selues, all other crea∣tures,

and that which is more wonderful, in some respect, offending the very damned in hell fire, whose tortures encrease, as the sinnes of such in∣crease, which haue beene corrupted by their fil∣thy communication, and vngodly conuersation; our sinnes will appeare to be greater, if we consi∣der a little, these fiue poynts.

• 1. The basenesse of the Person offending, a thing of nothing, Psal. 144. 4. whose bodies o∣riginall, is dirt. Gen. 2. 7. and end, dust. Gen. 3. 19. Whose soule by sinne, is lesse then nothing, for it is a lesser euill, not to be, then to sinne; a great deale better for the reprobate, neuer to haue bin, then to be damned. Mat. 26. 24.
• 2 The worthinesse of the Person offended, infinite in greatnesse▪ infinite in goodnesse, and so consequently there can be no greater folly, then for vile man, which is nothing of his owne, to displease God, which is, Being it selfe.
• 3 The weakenesse of the motiues, alluring vs to sinne, a small interest of wealth, a little wan∣tonnesse of the flesh, a Punctilio of honour, see notes vpon Psal. 145.
• ...

  4 The grieuousnesse of the punish ment, due to sin, both in the life present, and in that which is to come, for the torments of hell, in two re∣spects, are termed infinite, to wit;

  In respect of their lasting, as being with∣out end.

  In respect of their losse, as depriuing the dam∣ned of an infinite benefit, which is the sight of God for euer.

• ...

• 5 The greatnesse of the remedie, which is the precious blood of our Blessed Sauiour; who gaue himselfe for vs, and with himselfe al things, Also, the depth of his mercies, ouerwhelmeth the depth of all our misdeedes and miseries, as being great for their number, euen multitudes of mercies, great for their quallity, riches of his good∣nes Rom. 2. 4. Exceeding riches of his grace, Eph. 2. 17. Abundant kindnesse. Tit. 3. 4. 6. great for their con∣tinuance, being for euer, and euer. Psal. 103. 17. That is, as the doctors expound it, from euerlasting predestination, to euerlasting glorification, euery way so great, that as S. Iohn says of his fulnesse, all of vs haue receiued grace for grace; plentifull and a∣bundant grace, blessings heaped one vpon ano∣ther, so freely, so fully, that if any perish, it is vn∣doubtedly, neglect in his duty, not any defect in Christs bounty.

To let passe all other interpretations, as be∣ing neither so pertinent, nor so profitable, let the time giue sence to the text, the deepe groanes of our deare brethren abroad, and at home, call vnto the deepe bowels of our compassion, and pitty.

Beloued in the Lord, at this time, while wee sit vnder our vines at rest in our possessions, ea∣ting the fruits of our labours, and reaping that wee did sow, peace being within our walles, and plenteousnesse within our pallaces, at this time, while we refresh our selues; with the lambes of our fold, and calues of our stall, and sing to the sound of the viall; at this time, when our city

gates are fast barred, and wee filled euery day with the flower, and fatnesse of wheat; in a word, while there is no leading into captiuity, no com∣plaining in our streets at home: Ioseph is afflicted, Israel and Iuda dwell in tents abroad; h 1.711 There is a little city besieged, and a few men in it, and a great King is come against it, and a greater then any King in his swelling title, the Germaine Emperour, and the Pope, which is the greatest of all, as exalting himselfe aboue all that is called God; and I dare say with i 1.712 Aretius, that these are three of the bad angels, hurting the earth, and the sea, mentioned, Apoc. 7. 1.

I beseech you therfore, by the mercies of God, take heed of the crime of Meroz, that ye may fly the curse of Meroz; fight the battayls of the Lord valiantly; take his part against the mighty Ana∣kims, a mercilesse generation, drunken with blood of the Saints, all ye that are ready, for k 1.713 good lucke haue yee with your honour, ride on, because of the word of trueth, of meekenesse, and righteousnesse; and let vs who stay yet at home, fight on our knees, with push of prayer, One deepe calling vp another deepe.

The grieuous sicknesse of our friends at home, with other inconueniences, which I know you better conceiue, then I can expresse, together with the crying sinnes of our nation, administer occasion of one deepes calling vnto another.

If thou hast but one teare, shedde it, if thy l 1.714 head bee full of water, and thine eyes a foun∣taine of teares, powre them al out, yea powre out thy soule before the Lord, that his deepe mer∣cies

in his good time, may swallow vp all the Churches deepe miseries.

O Father of mercies, wee know that thou canst not deny thy selfe, and nothing is more thy selfe, then thy mercy which is aboue all thy workes: it is it wee want most, it is it wee craue most, it is it thou doest vse to giue most; haue mercy then vpon vs, according to the mul∣titudes of thy louing kindnesses of old, that forthe dayes wherein wee haue suffered for euill, we may now from thy fulnesse re∣ceiue grace for grace.

PSAL. 84, 10.

One day in thy courts is better then a thousand▪

THe most excellent thing in the world, is man, and the most excel∣lent thing in man, is the soule, and the most excellent thing in the soule, is religion, and the most excellent thing in religion, is to seeke a 1.715 God here, that wee may see him hereaf∣ter, in whose most amiable dwellings, one day, sayth our Prophet•…•…, is better then a thousand.

For by the Courts of God, in the iudgement of most, and best expositors, is here meant, either the Church militant, which is b 1.716 heauen on earth; or the Church t•…•…umphant, which is heauen in heauen; and the least of time •…•…pent, in either of them, is better then a thousand days, or moneths, or yeeres or ages elsewhere▪ to wit, as may bee supplied, by the verse following▪ in the tents of vngodlinesse.

Concerning the first; it is well obserued by c 1.717 Placidus Parmensis, and d 1.718 other, that this one day, is Christs day▪ which Abraham reioyced to see, Iob•…•…▪ 8. 56. The day of sul•…•…ation and acceptable time. 2. Cor. 6. 2. e 1.719 Wherein all of 〈◊〉〈◊〉 haue receiued from his fulnesse, and grace for grace, the day which the

Lord hath made, and all his Saints are glad in it. Psal. 118. 24. One houre, whereof among the faith∣full in the true worship of God, is better in respect of profit, then a thousand in the market; better in respect of pleasure, then a thousand in the theater; better in respect of honour, then a thousand in the palaces of Princes.

For profit, our euidence is cleare. 1. Tim. 6. 6. Godlines is great gaine, that is, gaine of great things, as Caietan, or greater gaine, so Theophilact, or the greatest, and enough gaine, so Caluin, as if the Blessed Apostle should haue sayd, gai•…•…e, and more then gayne, riches, and better then riches; as when the Scripture would difference, the true liuing God, from dumbe and dead Idols, it calleth a f 1.720 great God, and a great King aboue all gods: So speaking of godlinesse (which is the riches of the soule,) termes it great riches, heauenly riches, in•…•…stim able riches, vnchangeable riches, euerlasting riches.

For to spend our time well, is the best hus∣bandry, saith Seneca; to giue to the poore, the best vsury, sayth Augustine; to co•…•…et spirituall giftes, hereby to winne soules, is the best auarice, saith g 1.721 Hierome; h 1.722 to buy the truth, is the best bargaine, sayth Solomon▪ to bee rich in good workes, is the best opulencie, saith Paul 1. Tim. 6. 18. Other gaines, are not without their inconueniences, and incommodities, as hauing in them, an emptinesse, and neuer enough, as Bernard told his brethren, nec ver•…•… s•…•…t, 〈◊〉〈◊〉 vestr•…•… but godlinesse afforde•…•… •…•…∣way contentation, either in d•…•…ed, or desire.

In deed, as hauing pr•…•…mia reposita, and pr•…•…posita,

i 1.723 the promises both of the life present, and of that which is to come, the blessings of the right hand, and of the left hand, Prouerb. 3. 16. k 1.724 The Lyons doe lacke, and suffer hunger, sayth our Prophet: But they that feare the Lord, shall want no manner of thing that is good: The couetous that goe about like roaring Lyons, seeking whom they may deuoure, by their oppression, and cru∣elty, sometime misse their prey, yea, the more they haue, the greater is their hunger and thirst, after the thinges of this world; The l 1.725 Chroni∣cle reportes of Peirce Gaueston, that the more he was inriched; the worse was his estate: But they who seeke the Lord, (which is vnto those that serue him, all in all things;) haue their m 1.726 meale so mul∣tiplyed in the barrell, and n 1.727 oyle in the cruse, that they want no manner of thing that is good, ha∣bent omnia, q•…•…ia habent habentem omnia.

It may bee, some good thing is wanting in their estate, but happily not good for them; it was good for Naaman that he was a leper, good for Dauid, that hee was in trouble; good for Barti∣meus, that he was blind, as a nurse knowes what is best for her infant, so God our heauenly * 1.728 Fa∣ther, knowes what is best for vs his children▪ If he giue the subs•…•…iue saluation, hee will afford like wise the ad•…•…ectiue things▪ necessary for this life. Mat. 6 33. Caetera ad jeintur 〈◊〉〈◊〉, If hee giue his Son for vs, how shall hee not with him giue vs all things also. Rom 8. •…•…▪

Howsoe•…•…er, godlinesse affordes contentation in respect of the desire, because godly men, If they

haue not estat•…•… according to their minds, they wil haue mindes according to their estates, hauing nothing, and yet possessing all things. 2. Cor. 6. 10. The couetous is only poore, and the content is only rich, p 1.729 omnia famulantur famulanti Deo: The seruant of God, is Lord of all; as q 1.730 Christ sayd, If the so•…•…e make you free, then are you free in∣deed, so (deare Christians) If godlinesse make you rich, then are yee rich indeed, a great deale more rich, then they which of their corne, and wine, and oyle, haue full encroase: the Pompous Pre∣late, who sayd hee would not loose his part in r 1.731 Paris, for his part in Paradise, nay Leo the 10. who got so much, and in the Holy sea, spent so much of S. Peters inheritance, that s 1.732 Guicciardine writes in his history▪ Whereas other were Popes, no longer then they liued, he was sayd to be Pope many yeeres after hee was dead: was not so rich as Martine Luther, a poore preacher, who profes∣seth of himselfe, that of all faults, hee was euer least subiect to the dirty sin of euil coueting.

If any then aske the question in the third of Ma∣lac: 14. what profit is it to serue God? answere is made by the father of lies in this truely; Iob. 1. 9. doth Iob serue God, for nought, hath hee not made an hedge about him and about all that he hath on euery side? the like may be sayed of euery man which is vpright and feares God, is he not rich and his godlines gaine? being blessed in his field, blessed in his fold, blessed in his corne, blessed in his cattle, t 1.733 loe thus shall the man be blessed that f•…•…areth the Lord: On the contrarie, sinnes are termed by Saint Paul, u 1.734 vnpro∣fitable,

works of darknes, what fruite had ye (saith he to the x 1.735 Romans) in those things wherof ye are now ashamed, & he doth answere himselfe in the same place, the wages of sin is death; bad worke, sad wages.

But our Sauiours question in the 16 of S. Mat∣thew, puts this matter out of all question; what shall a man gayne though he winne the whole world and loose his owne soule? put the whole world into one ballance, and thy soule into the other, and thou shalt vnderstand that the saying of thy soule is better in it sefe, and much more better vnto thy selfe, then all the world; yea more worth, then as many worldes, as there be men in the world, thy soule is better in it selfe; for all the things of the world, are vanities of vanities; y 1.736 M•…•…ndus transit, et concupiscentia eius; The pomps of the world, and the world it selfe, is mutable, but the soule is an immortall, and heauenly sub∣stance, z 1.737 breathed into thee by God, and if thou dwell in his Courts, and continue faithfull in his seruice to death, it shalbe blessed euerlastingly.

And to thy selfe, it ought to bee more preci∣ous then all the treasures of Empires, for accor∣ding to the •…•…ules of charity, that ought to bee dearest vnto thee, which is neerest vnto thee; but nothing, as diuine Plato said, is so much thy selfe, as thy soule: The sauing whereof, is the princi∣pall, and mayne businesse, and all other affayres, are to bee respected, or reiected, as they more or lesse tend to the furthering of this one most im∣portant employment.

If therefore thou loue thy profit, desire to

dwell in the Courts of the Lord, for the Church, as Iohn Baptist shewes thee, is Christ; and Christ a 1.738 is the way to God, and godlinesse is great gaine, by which is obteyned, an b 1.739 inheritance, which is immortall, vndefiled, and neuer fading away; granted in our election, promised in our vocati∣on, assured in our iustification, actually possessed of vs in our glorification.

2 One day spent in the Courts of the Lord, is better then a thousand in the tentes of vngodlinesse, in respect of pleasure.

An old disciple of Christ, being asked the cause, why he was euer such a merry man, an∣swered, When I was a yong man, I studied how to liue well, and when I was an old man, I studied how to dye well; and so desiring to seeke God in his kingdome of grace, and hoping to see him in his kingdome of glory, one day to me was bet∣ter then a thousand vnto those, who c 1.740 weary themselues in the wayes of wickednesse, and de∣struction. Doe ye desire to please your eare? no musicke is comparable to the Gospels harmony, that is, d 1.741 newes of great ioy, that e 1.742 comforts Hierusa∣lem at the very heart.

Doe yee desire to please your taste? f 1.743 O taste and see how gracious the Lord is, it is hee that feedeth, and filleth euery liuing thing, with his plenteousnesse, and his word is sweeter then ho∣ny, or the hony combe. Psal. 19. 10.

Doe ye desire to please your eye? what beau∣ty like to that of Christ, as being g 1.744 fayrer then all the sonnes of men, or what beauty like to that of

the Temple, for ou•…•… of Sion hath God appeared, in perfit beauty, Psal. 50. 4.

That which Ouid sayd of one kind, may bee verified of euery sort of worldly delight, breuis est et non vera voluptas, it is short, and not sound, Heb: 11. 25. The pleasures of sinnes, are but for a season; as the night doeth ouertake the day, and the day driue away the night, so worldly lusts, runne one after another, and the best of them all, endures not long; it is but a baite, and a bayt is but a bit, it may stay the stomacke for a while, but it is not able to giue full content; the eye, sayth h 1.745 Solo∣mon, is not satisfied with seeing, nor the eare with hearing; the reioycing of hypocrites, is but a mo∣ment. Iob. 20. 5.

Againe worldly delights, are no true plea∣sures, but bitter sweets, hauing like the peacocke, faire feathers, but foule feete; or like the Mere∣mayd, quoth Horace, Mulier formosa supernè desinet in turpem piscem; or like a tragedy, mirthfull in the Prologue, dolefull in the Epilogue: and therefore we should doe by pleasures, as great Princes doe by banquets, come and looke a little vpon them, and turne away.

To speake more particularly, the lips of a strange woman, drop as an hony combe, (sayth i 1.746 Solomon,) and her mouth is more soft then oyle, but the end of her is bitter as wormewood, and sharpe as a two edged sword, her feete goe downe to death, and her sleppes take hold on hell.

Lae•…•…a venit Venus, tristis abire solet.

It may bee, that the beginnings of ryotus mee∣tings,

are good fellowship, and merriment; but k 1.747 e∣uen in laughing the heart is sorrowfull, and the end of such mirth, is heauinesse; it is like Ioabs kisse, atten∣ded with a secret stab, happily the gamester is pleased enough at play, but when he hath made away all, he is ready to make away himselfe also.

As for the pleasures of other sinnes, an enui∣ous man is a murtherer to himselfe; a prodigall man, is a thiefe to himselfe; a proud man, a witch to himselfe; a couetous man, a deuil vnto himselfe: for as the riuers of sweete waters, runne their course to dye in the salt sea, so the hony of all earthly pleasures, doe end in the gall of griefe.

On the contrary, the goodman and godly, l 1.748 delights in the law of the Lord, and exerciseth himselfe therein day and night, hee serues God with m 1.749 glad∣nesse; other it may bee, they haue legem in corde, they know the Law; but he, sayth n 1.750 Hugo de victor: hath Cor in lege, his heart is set on the law to per∣forme the workes thereof, and to him it is o 1.751 ioy to doe well, and his ioyes are solide, being ioyes of the soule, ioyes in the holy Ghost, whatsoeuer happeneth outwardly, his p 1.752 heart is established, and his mind setled, intus bene.

And his ioyes are permanent, q 1.753 a good consci∣ence, being a continuall feast, a dayly Christmas, a standing Holiday; a ioy that r 1.754 no man or deuill, is able to take away, whatsoeuer he doeth, or suffereth, s 1.755 all things worke together for his good, he takes t 1.756 pleasure in reproaches, in necessities, in anguish for Christs sake, when he is weake, then is hee strong, u 1.757 afflicted on euery side, but not in

distresse, death it selfe, which other account, the worst of all, is to him best of all, ipsa paenarum vlti∣ma mors Christiano, ludus est, as x 1.758 Prudentius sings of S. Vincent; and a Protestant Martyr being at the stake, in the middest of furious and outragious flames, cryed out, y 1.759 Behold yee Papists, yee looke for miracles, and here now yee may see a miracle, for in this fire, I feele no more payne, then if I were in a bed of downe, yea, it is to me, like a bed of roses.

Godlinesse in euery sickenesse, is a Physitian; in euery contention, an aduocate in euery doubt, a schoole-man; in all heauinesse, a Preacher; and a comforter vn•…•…o whatsoeuer estate it commeth: it sayth as the blessed Apostles, peace bee to this house, Peace be to this man, Peace to this heart; which occasioned z 1.760 one to say, that the life of a good christian, is a perpetuall Halleluiah.

In the duell of Essendon, (as we read in our Eng∣lish a 1.761 Chronicle,) betweene Canutus, and Edmund Ironside, for the prize of •…•…he Kingdome of Eng∣land, after long and equall combat, finding each others worth, and valour, they cast away their weapons, embraced and concluded a peace, put∣ting on each others apparell, and armes, as a cere∣mony, to expresse the attonement of their minds as if they made transaction of their persons, one to the other, Canutus being Edmund, and Ed∣mund Canutus.

Our iniquities had made a separation betweene God and vs, Esay 59 2. And in this warre, as the Scripture speakes, God did fight against vs, and we were his enemies; Now Christ our Make-peace, did

end this quarrell, and that was by putting on our clothes, and by giuing vs his clothes, he tooke vpon him our flesh, and in his body did b 1.762 beare our sinnes, and wee by faithes hand c 1.763 put on Christ, and the long robe of his righteousnes: so the Church sings, d 1.764 I am my beloueds, and my welbeloued is mine; Christ and we being married, as S. Paul teacheth. Ephes. 5. are but one flesh, and as it were but one person in law; for Christ in taking our nature vpon him, is flesh of our flesh, and bone of our bone, substantially; and we likewise by putting him on vs, are flesh of his flesh, and bone of his bone, spiritually; so that our sinnes, are his sinnes, and his righte∣ousnesse, our righteousnesse, Iere. 23▪ 6. The Lord our righteousnesse. Psal. 4. 1. O God which art my righteousnesse.

e 1.765 Being iustified then by faith, wee haue peace towards God, through our Lord Iesus Christ, and this peace is a pleasure, that passeth all vnder∣standing; f 1.766 sinne makes a trembling and heauy heart, but assurance that our sinnes are forgiuen in Christ, is the rest of our soule, making vs like g 1.767 Diues, euery day faring deliciously.

3 One day spent in the courts of the Lord, is better then a thousand in respect of honour.

h 1.768 Caesar sayd, he had rather be the first in a coun∣trey village, then the second in Rome, (though it were then esteemed the worlds Epitome,) but our Prophet desires, rather to bee a doore-keeper in Gods house, then to command in the tents of vngodli∣nesse, i 1.769 of the meanest account in the one, then of highest honour in the other, as k 1.770 one glosseth it;

I had rather be a Clauiger, a subiect, yea l 1.771 abeict sit∣ting at the very threshold, in the Courts of the Lord, then to be a steptrifer; Mahumet the great, or m 1.772 Soliman the Magnificent, in the tents of in∣fidelity.

So n 1.773 Moses refused to be called the sonne of Pha∣raohs daughter, and chose rather to suffer aduersitie with Gods people: So Daniel esteemed the Lyons den better then Darius Pallace; So the three chil∣dren aduentured to meete heauen, in the hell of a fiery furnace; so the renowned Emperour The∣odosius, more reioyced in that hee was a member of the Church, then head of the State; So the blessed Saints, in the dayes of Queene Mary, desired rather to be pilgrimes among the reformed Churches, abroad, then Prelats in the kingdome of Anti∣christ at home. To serue God is perfit freedome, as diuine Plato determined iudiciously, Goodnesse is not in greatnesse, but on the contrary, Greatnesse is in goodnesse.

A great Lord, conuicted of treason against his Soueraigne, hath his blood attaynted; himselfe, and his posterity disgentred, vntill they be re∣stored in blood. Adam in Paradise, commi•…•…ted high treason against the King of heauen, and earth, and in him all of vs haue sinned, and so by consequent, our blood is attainted, till it be re∣stored againe by Christ, o 1.774 who loued vs, and washed vs from our sins in his blood; As good Queene p 1.775 Elinor sucked the venome out of the wound, giuen her husband, Edward the first, by an Assassine, with a poysoned weapon: So Christ

our husband, hath expelled the poyson out of our woundes, inflicted by the deuill, our aduersa∣ry, who was a murtherer from the beginning; euery christian then as hauing his woundes hea∣led and his blood purged, is a gentleman, and the best christian, is the best gentleman; according to the q 1.776 scripture, teaching vs, that the men of Be∣rea, who receiued the word with all readinesse, were more noble, then they of Thessalonica: The burgesses of Gods city, bee not of base Linage, but truly Noble; For by their second birth, all of them are the r 1.777 sonnes of God; and the Church is their s 1.778 Mo∣ther, and Christ their t 1.779 Brother, and the Holy Ghost, their u 1.780 Tntor, Angels their attendants, Heb. 1. 14. all other creatures, their subiects. Psal. 8. 6. The whole world their Inne, 1. Pet. 2. 11. and hea∣uen their Home. Iohn. 14. 2.

Fauours of Princes serue sometime, more for the benefit of those that giue them, then for the profit of those that receiue them, and the best honour an earthly Prince can conferre vpon his chiefe fauorite, is to make him a Viceroy in some part of his Empire; but Christ which is the x 1.781 King of glory, maketh all his followers, Kings vnto God his father, Apoc 1. 6. Kings, because God reigneth in vs, and because through his sanctifying grace, we haue dominion ouer our concupiscenses, not suffering sinne to y 1.782 reigne in our mortall bodies; and we are not only Viceroyes ouer one prouince, but in this respect, Lords ouer the whole world, z 1.783 more then conquerours, a great deale greater then William the Conquerour, or Alexander the

great, or the great Turke: for whereas they con∣quered, in many yeres, a few parts of the world: Hee that is borne of God, ouercommeth in one houre, with one act, all the pompe of the world, and all the power of hell also. It is but Caesars Veni, vidi vici, this is the victory that ouercom∣meth the world, euen our faith. 1. Iohn 5. 4.

The difference betweene the christians honour, and the worldlings honour, is very plaine; The kings daughter is all glorious within, Psal. 45. 14. But the worldlings, is all glorious without: now the a 1.784 Phylosopher hath taught truly, That ciuill honour, is not in the power of the person hono∣red, but in the power of the person honouring; and therefore the worldlings glory, depending vpon the breath of vaine men, and possession of vaine matters, is altogether vncertaine; But the Christians dignity, which is within, hauing done b 1.785 good in Israel, and toward God, and his house, cannot be taken away, but it flourisheth and remaineth for euer. Psal. 112. 9.

For conclusion of all: I say to you all in briefe, that this Doctrine should encourage vs, diligent∣ly to visit the Temple, which is Gods house, the Palace, where his Holinesse more specially re∣sides; Heretofore Hierusalems Temple, was in∣star parochiae, sayth c 1.786 Hospinian, as a great parish; So now, euery Parochiall Church, is instar templl, where God is to be worshipped, in the publique congregation; and dutifully to honour his a∣noynted Kings, and Princes, which are the chiefe gouernours of his house; and reuerently to re∣spect

his Clergie, Bishops, Pastors, and Curates, which are the d 1.787 disposers of his secrets, and stew∣ards of his house, and cheerefully to delight in his Saints; which are the domesticall, and ordi∣nary seruants of his house, and eagerly to hun∣ger and thirst after his Sacred word, and blessed Sacraments, which are the foode of his house, and to put on holinesse, and righteousnesse, which are the hangings, and ornaments of his house; But aboue all, euen with all our heart, soule, mind; to loue the Lord Iesus, which is the founder and foundation of this house; that after we haue soiourned in his earthly tabernacle, wee may rest vpon his heauenly mountaine, where wee shall be abundantly satisfied with the pleasures of his house: For as e 1.788 Bernard sweetly, si sic bonus es sequentibus te, qualis futurus es consequentibus? If thou Lord be so good vnto those that seeke thee, what wilt thou be vnto such as find thee? doubt∣lesse, one day spent in the kingdome of glory, surpasseth a thousand in the kingdome of grace.

Tis true, the profit, pleasure, honour of a good christian, is better a thousand times, then all the treasures, and iollities of the wicked; yet so long as wee dwell in houses of clay, clothed with flesh and blood, in this valley of teares, euer and anon wee shall haue troubles on euery side, f 1.789 fightings without, and terrours within, and through g 1.790 many tribulations wee must enter into the Kingdome of God; but when once wee shall arriue there, all teares shall be wiped from our eyes, all cares from our hearts; assoone as we shall enter into

the vpper Courts of the Lord, we shall haue h 1.791 ful∣nesse of ioyes, and pleasures at his right hand for euermore. This one day, i 1.792 sayth Augustine, is the day of eternity, which is alway the same one, and no more: for the heauenly Hierusalem hath no need of the Sunne, neither of the Moone to shine, because God and the Lambe are the light of it. Apoc. 21. 23. and in his light, all the children of light enioy that day; which is euerlasting with∣out any night, or end.

And now most gracious Soueraigne, vpon bowed knees, I beseech your Highnesse, by the mercies of God; suffer a few wordes of exhor∣tation, as you haue most christianly heard a great many poynts of doctrine.

〈◊〉〈◊〉 Kings are stiled Gods, and their houses should be like Churches, as k 1.793 Eusebius writes of Constan∣tines Court, euery chamber a chappell, euery per∣son a Priest, l 1.794 offering vp spirituall sacrifices, accept∣able to God.

Aboue all, I most humbly beg of your Ma∣iestie, to continue your studiousnesse of peace, that howsoeuer, you mainteyne iust and honourable warres abroad, yet m 1.795 peace may be within your walles at home, which is the greatest gaine, pleasure, honour, of all Christian Courts, and Kingdomes.

The deuill is the authour of confusion, and schisme, but the Lord is the n 1.796 God of order, and o 1.797 King of peace, he vnited heauen and earth (two diuerse diuided parts of the vniuerse) and made them both one world; he vnited sea and land (two

diuerse deuided elements,) and made them both one globe, he vnited soule and body (two diuerse diuided substances,) and made both one man; he vnited Iewes, and Gentiles, (two diuerse people) and made them both one Church; hee vnited Adam and Eua, (two diuerse diuided sexes,) and made them both in marriage, but one flesh; and that which is yet more wonderfull, he vnited God and man, (two diuerse diuided natures,) and made them both one Christ.

As the Lord therefore sayd to p 1.798 Moses, In the Lords Name, giue mee leaue to speake to you; (Most high and mighty Prince,) fac secundum exemplar, Imitate God as his deare Sonne, and seruant; q 1.799 diuide et impera, sauours too much of the serpent, r 1.800 vtra{que} fecit vnum, is our comfort.

Your great grandfather King Henry the 7▪ v∣nited the Roses; and that was an happy worke: Your renowned Father, vnited the kingdomes, and that was a more happy worke; But if your selfe (borne for all greatnesse) shall vnite the different factions, and fractions, about some points in religion, and make your people, from Dan to Bershe-ba, speake the same thing, and pro∣nounce the same; s 1.801 Shiboleth, it will vndoubtedly proue the most happy worke of all.

As your blessed marriage, began with a league of peace, so wee pray night and day, that your issue may bee children of peace, your Nobles, and men of Councell, Princes of peace▪ your Clergie, studients and messengers of peace▪ your Iudges and Iustices, gardians of peace;

your Commons and people, followers of peace; all of vs in our seuerall offices, and orders, ho∣nouring the God of peace; and aduancing his Gospell, which is glad tidings of peace; wee may take vp euermore, the wordes of my text, One day spent in the Courts, and countreyes of our Lord, King Charles, is better then a thousand, else. where.

PSAL. 105. 4.

Seeke his face euermore.

MAn was elected before there was any time, created in the beginning of time, redeemed in the fulnesse of time; for this end, to seeke God on earth, and to see God in hea∣uen. Our text poynteth at both, exhorting the seed of Abraham, and the children of Iacob; That is, all faithfull people, so to seeke Gods face, that in fine, they may see Gods face for euermore.

For the better vnderstanding whereof, I must euidently cleare two poynts, especially:

• 1. What is to be sought, and that is expressed to be Gods face.
• 2. How to be sought, to wit, by what meanes, and that is implyed to a 1.802 bee by contemplation in this world, and by vision in the next.

In what measure, how much, earnestly; seeke the Lord, seeke his strength, seeke his face, how long, euermore.

For the first, a great many, and a good many b 1.803 Diuines vnderstand here, by Gods face, Gods fauour, as if the Prophet should haue sayd, in all

time of wealth, and in all time of woe, call vpon the Lord, seeke him, and his strength onely; seeke not to witches, because they seeke to the deuill, and the deuill is a murtherer from the beginning, an accu∣ser of the faithfull, our aduersarie, walking about like a roaring lyon, seeking whom he may deuoure.

Seeke not to Bell or Baal, or any false God, for an Idol cannot helpe it selfe, much lesse other, Wisd. 13. 16. The Apostle saith, an Idol is nothing, and the Philosopher saith, of nothing comes no∣thing; seeke not to secular powers, and poten∣tates; O put not your trust in Princes, nor in any child of man, for there is no helpe in them. Psalm: 146. 2. The king of Egypt is a broken staffe of reed, hee that leaneth on him and trusteth in him, is sure to fall to the ground; alas, man is like a thing that is no∣thing, when his breath is gone foorth, hee returneth a∣gaine to his earth, and then all his thoughts perish.

Seeke not to your owne strength, trust not (as Goliah did) in your sword and shield, for cursed bee the man, that makes fl•…•…sh his arme. Iere. 17. 5.

Seeke not to your owne wit for the Lord catch∣eth the Wizards in their owne craftinesse; and the coun∣sell of the wicked is made foolish.

Seeke not to your owne worth and holinesse, (as the Pharisee stood vpon his merite. Luke 18.) For blessed is the man that feareth alway, but hee that trusteth in his owne heart, is a foole. Prouerbs 28. 26.

Seeke not to the strength of your owne purse, doe not sacrifice to your owne net, make not gold your hope, saying to the wedge of gold; thou

art my confidence, for riches auaile not in the day of wrath, no•…•… helpe in the time of vengeance.

Seeke not to the c 1.804 blessed spirits of iust men in heauen, for Abraham is ignorant of vs, and Is∣rael knoweth vs not. Esay 63. 16. They doe not vnderstand our wants in particular, howsoeuer vndoubtedly solicitous for our good in generall; grant they did clearely see what we lacke, and that they be so well able, as willing to helpe; yet because the Scriptures afford neither precept, nor promise, nor paterne for inuocation in this kind; seeking to the dead saints, is an open iniurie to the liuing God; at the best, it is wil-worship, at the worst, adoring of old saints, is an adopting of new sauiours.

To summe vp all in a word, with our Prophet; in the 73, Psalme, verse 14. Whom haue I in heauen but thee, and there is none vpon earth that I desire in comparison of thee; all other hopes and helpes are miserable comforters in respect of thee, which art a present helpe in trouble; vnder the shadow of thy wings will I reioyce, my soule hangeth vpon thee, mine eyes are euer looking vnto thee, to the throne of grace will I goe boldly, that I may find mercy, thou Lord art my strength and onely refuge, thy face will I seeke euermore

Hugo Cardinalis vnderstandeth here by Gods face, that happinesse which is euerlasting in hea∣uen: They who seeke for Gods temperall bles∣sings, onely seeke his hinder parts, as it were▪ but they who first seeke the kingdome of God, and the righteousnesse thereof, are sayd to seeke his

priora because potiora, the multitude who follow∣ed Christ, in the 6. of S. Iohn, for loaues and not for loue, sought Gods hinder parts only, but the blessed Apostle, who sayd, I forget that which is behind, and endeauour my selfe vnto that which is before, following hard toward the marke, for the price of the high calling of God, in Christ Iesu, sought Gods face euermore. Temporall goods, as riches and honour, are the blessings of Gods left hand, but length of dayes that is euer∣lasting life, the blessings of his right hand, Prouer. 3, 16. New creatures in Christ, and new men are like the new Moone; when the Moone de∣creaseth, it is close aboue, open below, but when it increaseth, it is open aboue, close beneath, euen so (beloued) if our mindes (as nature framed our hearts,) are close downeward, vsing the world as if wee vsed it not, and enlarged vpward, in seek∣ing the things aboue, then, as S. Paul speakes, our conuersation is in heauen, and as Dauid here, we seeke Gods face for euermore.

d 1.805 Arnobius and e 1.806 diuers moe, by Gods face, doe vnderstand Christ Iesus; as being the bright∣nesse of Gods glorie, and expresse character of his per∣son. Heb. 1. 3. And as our Prophet. Psalm 67. vers 1. The light of his countenance; God is manifested in his sonne, as a man is knowen by his face; for no man (saith our Lord) commeth vnto the Father, but by me. Iohn 14. 6. I am the way, the trueth and the life, non est quà eas nisi per me, non est quò eas nisi ad me, as f 1.807 Augustine sweetely, Christ is the g 1.808 begin∣ning of blessed and heauenly vision, and there∣fore

the way; the meane, and therefore the trueth; the end, and therefore the life; No man knowes the Father, saue the Sonne, and to whomsoeuer the Sonne will open him. It is true, that we may see Gods hinder parts, by the light of nature, for the power of God is manifested in the creation of the world, the heauens declare the glory of God, and the firmament sheweth his handy worke, but we cannot see Gods face, that is; the most vnsearchable riches of his mercy, but in & by his Son only: none know the Father▪ h 1.809 that is, a distinction of the Persons in the Sacred Trinity, but by the reuelation of God the Sonne, in whom are hid all the treasures of wisedome, and knowledge▪ Coloss. 2. 3. Or none know that God is their Father, but by the spirit of the Sonne, cry∣ing in our hearts, Abba, Father. Galat. 4. 6. Wee speake the wisdome of God in a mysterie; quoth Paul, which none of the Princes of this world knew; Hoc magnus Plato nesciuit, eloquens De∣mosthenes ignorauit, saith i 1.810 Hierome, deepe Plato was altogether ignorant, eloquent Demosthenes was vtterly silent in this argument; they being secre∣taries of nature, groped after God, and found out also so much of him, as may serue to con∣demne them, but wee (blessed are the eyes that see the things which we see) seeking God in his Sonne, in whom he is well pleased, vnfainedly beleeue, that he is our Father, and that we are his children, and further, his heires, euen heires an∣nexed with Christ in his kingdome of glorie, Rom. 8. verse 16. 17.

The Turke seekes not God aright, for that he seekes him in Mahumet: the Iew seekes not God aright, for that he seekes him in a Messias which is yet to come: the Popeling seekes not aright, for that he seekes him in moe Mediatours then one; the Hereticke destroying either the natures of Christ, or offices of Christ, seekes not God aright; the carnall Gospeller and worldling seekes not God aright; for although he professe Christ in word, yet in his workes he denieth him, and the power of his Gospel, as k 1.811 Augustine pithily, the difference betweene an Hereticke and a bad Ca∣tholicke, is briefly this; the one is an Hereticke in his faith, and the other is an Hereticke in his manners. Lord shew vs the light of thy countenance, that is, indue vs with true knowledge of thy word, and with a li•…•…ely faith in thy Sonne, which is thine owne Image, that so wee may seeke thy strength, and see thy face euermore.

It is euident by the first of the Chronicles. 16. Chap. That Dauid was authour of this Hymne, and that it was indited for Asaph, to be sung when the Lordes Arke was placed in the mids of the Ta∣bernacle, that Dauid had pitched for it, and there∣fore l 1.812 most expositours interpret here; Gods face to be Gods Arke, by which hee declared his powe•…•… and presence, fauour and goodnes toward his people. So we read 2▪ Chron 6. 41. Psal. 63. 3. Psal. 78. 61. Psal. 132. 1. Arise O Lord into thy resting place, th•…•… and the Arke of thy strength. The like is sayd of Gods holy Temple▪ that it was his house. Esay 56. 7. His amiable dwelling place. Psal. 84. 1

Yea the very chamber of his presence. Psal. 95. 2. Let vs come before his presence, with thankesgiuing; And m 1.813 they who worshipped in the Courts of the Lord, are sayd to stand and appeare before him, as Deut. 16. 16. Three times in the yeere, shall all the males appeare before the Lord thy God, and Ex•…•…. 23. 15. None shall appeare before me empty.

The meaning then of Dauid is plaine, that the seed of Abraham, & the children of Iacob, should giue thankes vnto the Lord, and call vpon his Name, tell his wonderous workes, make songs of him, and prayse him, and seeke his strength in that ho∣ly place, which himselfe hath appoynted; euen where his Arke rested, and resided, As n 1.814 if hee should haue sayd, goe not to Baal-Zebub; the God of Ekron, goe not to the calfe in Samaria, seeke not to Bethel, enter not into Gilgal, goe not to Beer-sheba, but seeke the Lord, and ye shall liue, seeke him while hee may bee found, and where he may be found, run not a whoring after your owne inuentions, doe not serue him according to your owne voluntary religion, and priuat spi∣rit, but let his holy word be a lanterne to your feete, and a guide to your pathes, euermore seeke him, and his strength, in his Tabernacle, where he sheweth his fauour and face, to Abraham his seruant, to Iacob his chosen.

The ceremonies of Moses, in their beginning, were Mortales, as being to continue but for a time; when once Christ appeared in the fulnesse of time; they were Mortu•…•…, being only shadowes, (as S. Paul speakes) of good things to come; but now

since the sound of Christes holy Gospel is gone throughout all the earth, euen vnto the ends of the world, they be mortiferae, not only dead, but also deadly; so buried and abolished, that they must neuer be raysed vp againe in the Church of God. Legalia, saith o 1.815 Augustine, ante passionem Chri∣sti viua, statim pòst mortua, hodie sepulta. Christ is the end of the Law, not only of the morall, in fulfilling all righteousnesse, or of the Iudicial in satisfying Gods Iustice for vs, but of the cere∣moniall also, giuing himselfe for vs, to be both an offering, and a sacrifice of a sweete smelling sa∣uour to God, of which, all the legall offerings, and sacrifices were types and figures.

Here then is a question asked, seeing we haue neither such an Arke, nor such a Tabernacle, nor such a Temple, as the Iewes had vnder the Law, where shall we now seeke the strength of the Lord, and his face? Answere is made, that albeit, the houre is come, foretold by Christ, vnto the wo∣man of Samaria, that the seed of Abraham, accor∣ding to the Spirit, doe not adore God at Hieru∣salem, or vpon his Holy mountaine, yet they wor∣ship him in his Church, of which Hierusalem was a type; the which is called expresly Gods house, wherein his Honour delights to dwell, and in the p 1.816 ministration of his blessed word, and Sacra∣ments, hee sheweth vs the light of his counte∣nance more clearely, then vnder the ceremonies of Moses, for in our prayers we confidently speake vnto him, and in the word preached, and read, hee plainly speaketh vnto vs; in both, If we seeke,

we may see his face; frequent then his house, when it is the houre of prayer, frequent then his house when it is the houre of preaching, take heed that yee doe not neglect so great saluation, hee that reiecteth these things, reiects not man, but God: I beseech you, suffer the wordes of exhortation and doctrine, despise no•…•… Prophecying, despise not I say the riches of his bountifulnesse, and pa∣tience; reuerence his blessed ordinances, abhorre not his heauenly Manna; quench not his spirit; turne not, O turne not his graces into contention, and wantonnesse; lest he hide his face from vs in his sore displeasure, remoouing his golden Candlesticks from our Church, and giuing his Gospell vnto some other people, who will bring foorth better fruits of the same.

The Papists haue gods of lead, and gods of bread, but the faces of these gods, as our Prophet telleth vs, in the 115. Psalm, haue mouthes and speake not, eyes and see not, noses and smell not, neither speake they through their throat they that make them, are like vnto them, and so are all such as put their trust in them.

Images, as they teach, are the Laymens Gospel, & a wodden block is to them, instead of the writ∣ten booke; they see their makers face, better in a pulpit, then out of the pulpit; Beloued, be not deceiued, God is not mocked, If yee seeke his strength, and his face, goe to his Law, and his Testi∣mony; yee may behold a liuely Crucifix in the Scripture; for what is the Center of the whole Bibles 〈◊〉〈◊〉 〈◊〉〈◊〉, but onely this one poynt; Christ▪ 〈◊〉〈◊〉. Ye may behold in each Sacra∣ment,

a liuely Crucifix; for the blessed Communion is a commemoration of Christs death vntill his comming. 1. Cor. 11. 26. And sacred baptisme saith q 1.817 Aquinus, is a Commemoration of Christs Passion which is past; a Demonstration of his grace which is present, and a Prognostication of his glory, which is to come; Yee may likewise behold a liuely Crucifix in the Churches Litur∣gie, framed according to the tenour of Gods owne Spirit, forasmuch as our prayers contem∣plate God the Father in his Sonne; begun in his Name, bounded vpon his nature, concluded with his Merits, as our onely Mediatour, and Ad∣uocate.

When the parents of Christ had lost him at the feast of the Passeouer, and sought him in ma∣ny places, in fine, they found him at Hierusalem, in the Temple: So when your soule longeth af∣ter God, and is athirst for his presence; Come to the Church, and sav with our Prophet, Psal. 27. 9. Thy face Lord will I seeke; It is reported of Cain: Gen. 4. 16. That he went out from the presence, or from the face of Iehoua, As Gods face signifieth his all seeing prouidence, none can flie from it. Ieremie 23. 24 Can any hide himselfe in secret places, that I who •…•…ill heauen and earth, shall not see him, saith the Lord: The meaning of that text then, is happily that Cain went out from the place of Gods word, and publique worship; For Adam his father be∣ing a Prophet (as it is probable) had taught his children how to sacrifice, and serue the Lord: On the contrary, to come before God, in 1.

Chron. 16. 29. is explained Psal. 96. 8. To be com∣ming into his courts, and worshipping in his Sanctuary, When our backs are turned toward the Temple, no wonder, if God turne his face from vs, and absent himselfe in displeasure. But if wee serue the Lord, with gladnesse, and enter into his gates with thankesgiuing, If our songs are of him▪ and our hearts reioyce in his holy Name, when we remember the marueilous workes that hee hath done his wonders; & the iudgments of his mouth, when one day spent in his Courts, is accounted better then a thousand in the tents of vngodlines, when wee search earnestly for him in the Scrip∣tures, and in the publique Ministry thereof; his ordinary power to saluation, and the strength of his arme; Then as it is sayd in our text, wee seeke him, and his forces, and his fauour, and his face euermore.

There is a fift exposition of these words, and that is of S. Augustine, and of Franciscus Arias, in his tract Depraesentia Dei. cap 2. Who by Gods face, vnderstand Gods presence; So the Scripture by the face of the wind, and by the face of frost, and fire, meaneth as you know, the presence of these things, as in Psalme. 68. Like as waxe mel∣teth, ante faciem ignis, before the fires face; So let the vngodly perish at the presence of God, So Hagar is sayd to flee from the face of her mi∣stresse Sara. Gen. 16. 8 So Pharaoh to Moses, Exod. 10. 28. Get thee from mee; Looke thou see my face no more. So Adam is sayd to hide himselfe from Gods face▪ Gen. 3. 8. and Satan, Iob 1. 12. Egressus

est à facie Domini, that is, he departed from Gods presence: to seeke then euermore Gods face, is no∣thing else, but seriously to consider and contem∣plate, that he is alwayes present with vs in euery thought, word, and deed.

r 1.818 Plutarch aduiseth vs so circumspectly, to de∣meane our selues, as if •…•…r enemies alwayes be∣held vs, s 1.819 Seneca counselleth vs to liue so well, as if Cato, Laelius or some reuerend Person of great wisdome and account, ouerlooked vs; t 1.820 Thalis Mi∣lesius, in the cōmitting of any sin, wished vs when we are alone, to be afraid of our selues, and of our owne conscience, which is in stead of a thousand witnesses; te sine teste time, saith Ausonius, S. Paul exhorteth women, to cary themselues in Gods house reuerently, because of the Angels, as being as∣sured that the glorious Angels in heauen, obserue their behauiour.

But our text teacheth vs, yet a better way then all these, which is to seeke Gods face▪ to remember that God searcheth vs out, knowing our downe-sitting and our vprising, and that he standeth about our paths, and about our beds, and spieth out all our wayes, A pi∣ous exercise, highly commended in the Scrip∣tures, and in the Fathers, and by the practise of holy men in all ages.

The Scriptures in reporting that Enoch and Noe, walked with God, intimate, that those holy Patriarchs had set God alwayes before them and that they liued so religiously, u 1.821 tanquam sub eius oculis, as vnder his obseruing, and all-seeing eye, they walked, as S^t. Luke recordeth of Zacharias,

and Elizabeth, in all the commandements and or∣dinances of the Lord, without reproofe, they considered the wayes of God, and turned their feete vnto his Testimonies; as our Prophet speaks of himselfe, Psal. 119. 59. They did endeauour and set their hearts to haue, not only good cre∣dit before men, but al•…•… with S. Paul, to keepe a cleare conscience before God; In this sense, God sayd to Father Abraham, walke before mee. Gen. 17. 1. And Abraham againe, concerning God, the Lord before whom I walke, Gen. 24. 40. So the Prophet Elias and Eliseus speake, The Lord God, in whose sight •…•… stand.

The text inioyning vs always to pray, poynts at this duty, that wee should seeke Gods face continu∣ally, for our desires and thoughts are the voyces and wordes, by which our soule speakes; If then at any time wee lift our hearts vnto the Lord, wee may be sayd, and that truely, to pray, which occasioned Diuines to terme prayer, an humble familiarity with God; He that will alwayes con∣uerse with God, must alwayes either reade the Scripture, saith x 1.822 Augustine, or else pray, for as often as we read his word, he talketh with vs, and as often as we pray, we talke with him.

When our Prophet sings in 123. Psalme; Vnto thee lift I vp mine eyes, O thou that dwellest in the hea∣uens; He doth vnderstand, not eyes of his flesh only, but eyes of his faith also, seeing him which is inuisible. Heb▪ 11. 27.

But the spirit, by the mouth of Solomon, as yet speakes more plainly, Prou. 3. 6. In all thy

wayes acknowledge God, and he shall direct thy goings, in omnibus vijs cogita Deum, as the vulgar latine runnes, in euery thing thou takest in hand, thinke on God, or as our translation, haue respect vnto him, as Tobie to his sonne, Set God alwayes be∣fore thine eyes, y 1.823 behold him as a Iudge, and so shame to sinne before the Iudges eye; behold him as thy great reward, and so faint not in doing good; Be∣hold him as authour and finisher of thy faith, and so runne with patience, the race which is set before thee; Behold him as the Donor of euery good and perfit gift, and so confesse that he wor∣keth all thy works for thee, by whose grace thou art whatsoeuer thou art.

z 1.824 S. Augustine, beginneth his heauenly me∣ditations in this stile, Domine Deus meus, da cordi meo te desiderare, desiderando quaerere, quaerendo, inueni∣re, inueniendo amare, amando mala mea red•…•…mpta non iterare; O Lord giue me grace, from the very bottom of mine heart, to desire thee, in desiring to seeke thee, in seeking to find thee, in finding to loue thee, in louing, vtterly to loath my for∣mer wickednes: And in his soules soliloquies or priuat talke with God, he prayeth in like manner, O Lord who knowest me, giue me grace to know thee, O my comforter shew me thy selfe, let mee see thee which art the light of mine eyes, mirth of my spirit, ioy of my heart, life of my soule.

It is a good Motto, thinke and thanke God, there is no moment of time, wherein God cares not for vs, and therefore saith ^a Bernard, no moment

of time, wherein we should not seeke him, espe∣cially, when we come to his house, to call vpon his Holy Name, for how pray•…•…s hee to God, who prates in his heart to the world, b 1.825 intende (quoth the same Father,) 〈◊〉〈◊〉 qui intendit tibi; Christ promised to be with vs in our deuotions, euen in the middest of vs, Mat. 18. 20. but as c 1.826 Euse∣bius Emisenus obserueth; how shall God bee in the mids of thee, if thou be not in the mids of thy selfe; If the aduocate sleepe, how shall the Iudge awake? No maruaile if thou loose thy sute, when as in praying, thou loosest thy selfe.

d 1.827 Hilary writing vpon the words of the Psal∣mist, (all my wayes are before thee,) notes, that the Prophet making his course before Gods eye, to whom all hearts are open, and no secrets hid, wal∣ked not in the counsell of the wicked, nor stood in the way of sinners, his feete did not goe downe to death, and his steps take hold of hell, but his whole pilgrimage was a seeking of the Lord, and as (S. Paul phraseth it) he did so runne, that he did obteyne.

Seneca, though he were not a Doctour in Di∣uinity, yet he wrote in his 10 Epistle. lib. 1. Di∣uine-like to this purpose; Sic viue cum hominibus quast deus videat, sic loquere cum Deo, quasi homines audiant; So conuerse with men, as if God did e∣uer see thee; so conferre with God▪ as if men did euer heare thee: and in e 1.828 another Epistle, God is neere to thee, with thee, within thee; so it is, Lucilius, that a sacred spirit resideth in vs, as a custos, and ob∣seruer of all that we doe, whether it be good or bad, A sweet speech, according to Godsowne heart, for

as f 1.829 S. Ambrose doth auow, whosoeuer speakes a thing which is true, speaketh it from the spirit of trueth.

Not to trouble you with any further dis∣course, the consideration of this one poynt, that God is omni-present, conteineth in it all g 1.830 other rules, for the well ordering of whole life, so that if any be deiected in his mind, for that he cannot remember the good lessons, hee dayly reades in bookes, and heares in Sermons, let him be con tented againe, because this one prescript com∣prehends omnia media et remedia, all meanes and medicines for the curing of his sicke soule; but because h 1.831 Gershon a great clearke, professeth hee hath sometimes beene foure houres together, in working his heart, ere hee could frame it to he Diuine meditation of God; I purpose to treate first of the meanes, how to get it, and then of the fruites arising from it.

For the first, euery good gift is from aboue, comming downe from the Father of lights, and prayer is like the fiery chariot of Elia, where by we mount vp▪ and conuerse with God on high▪ It is the i 1.832 key of Paradise gates, and the hand of a Christian, able to reach from earth to heauen, and to take foorth vnsearchable riches ou•…•… of the Lords treasure; the Scripture saith as much in plaine termes, aske and yee shall haue, seeke and yee shall find, knocke and it shall be opened vnto you, what soeuer ye shall aske the Father in my Name, he will giue it you. Feruent prayer then vnto which almigh∣ty God denyes nothing,) is a maine meanes of this holy deuotion, and pious exercise.

Another way to seeke Gods face continually, is to haue some remarkeable sentences, concer∣ning this argument, written in the roomes wee most vse, for example, that of Solomon, Prou. 15. 3. The eyes of the Lord in euery place, behold the euill and the good; Or that of Dauid, I haue set God al∣wayes before me; Or that of Paul, Heb. 4. 13. All things are naked and open to his eyes, with whom wee haue to doe; Or that of k 1.833 Augustine, God is all eye, Totus oculus qui, minime fallitur, quià minime clau∣ditur, saith l 1.834 Bernard, Or that of m 1.835 Lipsius, eum nulla vis humana elidet, aut acumen eludet.

God commanded in the 15 of Numb. 38. and Deut, 22. 12. That his people throughout their generations, should make them fringes vpon the bor∣ders of their garments, and put vpon the fringes of the borders, a ribband of blew silke, that when they looked vpon them at any time; they might remember all the commandements of the Lord, and doe them: He did in∣ioyne likewise, to bind the wordes of his Law for a memoriall vpon their hands, and as fron•…•…lets betweene their eyes; And these n 1.836 scrolles of paitch•…•…ents, wherein the commandements were written, are termed by the o 1.837 Hebrew Doctor Tephillim, prayer∣monuments, and by Christ, Mat. 23. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Interpreters coniecture) p 1.838 quasi conseruatoria; because they kept and pre∣serued men in awfull obedience to the law, and howsoeuer the Pharisees abused these things vn∣to superstition, and vaine-glory; yet God assu∣redly will be well pleased, if we shall vse sincere∣ly the like monuments, and figures for the like

good purposes and ends, especially to put vs in mind of his holy presence.

A third profitable meane, to seeke Gods face continually, is a particular examination of our selues, at our vprising, and downe-sitting; and if wee find, that wee haue walked all the day long in Gods sight, to make songs of him, and prayse him for his strength, and grace; If otherwise, to be sory for this omission, and hereafter to bee more studious of this good worke.

The last and best helpe to further this deuo∣tion is, our vnfeined loue of God, for as q 1.839 S. Au∣gustine sayd, animus, velut pondere, amore fertur quo∣cun{que} fertur, ibi est vbi amat, non vbi animat; A man is where he loues, not where he liues, as r 1.840 Origene writes of Mary Magdalene visiting Christs Se∣pulchre, ibi non erat vbi erat, quià tota ibi erat vbi magister erat. So beloued it is with vs, al our mind is where our pleasure is, and our heart is where our treasure is. Matth. 6. 21. If then we loue God aboue all things, our hearts will likewise reioyce in his holy Name, more then in all things; If wee remember the marueilous workes that hee hath done, his wonders, and the iudgement of his mouth, what do we but seeke his strength, and his face euermore.

The fruites rising from this holy deuotion, are manifold; The first, is purenesse of heart, which is such an excellent vertue, that Solomon saith He that loueth purenesse of heart, the King shall be his friend, That is, the King of glory, the King of heauen and earth, the King of kings is a louer of him; Now that purenesse is attayned by this

exercise, as Dauid telleth vs in the 10. Psalme, re∣porting the wayes of the wicked man, to bee most impure, because God is not in all his thoughts, and the fathers of our law, put these words into the enditement of a malefactour, that in com∣mitting his foule fact, he had not God before his eyes; When Christ entred into my soule, saith s 1.841 Ber∣nard, hee mooued and mollified, and wounded mine hard and stony heart, he did roote out and destroy, throw downe, build and plant, he did en∣lighten that which was darke, water that which was dry, coole that which was too hot, and in∣flame that which was too cold; He did exalt val∣leys, and depresse mountains, the crooked wayes he made straight, and the rough places plaine, and so saith he with our Prophet. Psalme 103. My soule did prayse the Lord, and all that is within mee prayse his holy Name.

We find in Ecclesiasticall history, that t 1.842 Paph∣nutius conuerted Thais, and that u 1.843 Ephram con∣uerted another famous strumpet from vnclean∣nesse, onely with this argument, that almighty God seeth all thinges in the darke, when all doores are fast, all windowes shut, all cur∣taines close.

And as this exercise causeth vs to repent sin which is past, so likewise to preuent sinne which is to come, for if once we can contemplate God as present, we shall instantly consider him as our Father, and so honour him▪ or as our Lord, and so feare him; and he that doeth either of these, will flee sinne as a serpent, as for example, Ioseph

assaulted by his mistrisle to lie with her, answe∣red, How can I doe this great wickednesse, and so sinne against God; Susanna tempted by the libidi•…•…ous Elders, to the like folly, gaue the like answere, sighing and saying, I am in danger on euery side, For if I doe this thing, it is death vnto me, and if I do it not, I cannot escape your han•…•…▪ it is better for mee to fall into your hands, and not to doe it, then to sinne in the sight of the Lord; A learned x 1.844 doctour in •…•…ur time, (questioned for a non conformitant, and entreated by the Lord Archbishop of Canterbury, most meek∣ly to subscribe in his priuat study, saying, that none were present there, but only God and them∣selues, and faithfully promising, that hee would keepe his counsell) answered stoutly, that if his Grace could bring him into some roome, where God was not present; hee would willingly fulfill his desire, but sayth he, so long as God seeth, I little regard who seeth not; I report not in dis honour of subscription vnto the decent, and commendable ceremonies inioyned by lawfull authority, for this Doctour by seeking Gods face, found in co•…•…clusion his owne errour, and so reforming himselfe do henioye great preser ment, in our Church at this day.

y 1.845 Diocles the monke, among other instructi∣ons which he gaue to Palladius, when he came to visite him, vttered this •…•…pothegme, that a good man, if he neglect to see Gods face, becomes either a beast or a deuill; a beast, in hunting after carnall sinnes, a deuill, by rushing into spirituall wickednesse▪ A valiant souldier fighting in his generals eye,

carrieth himselfe against all his enemies vndaun∣tedly, for that he knows he shalbe worthily rewar∣ded eafter victory; how much more then ought euery Christian, in the spiritual warfare, beholding (as S. Stephen did) his Captaine Iesus standing at the right hand of God, couragiously sight against the world, the flesh, and the •…•…ill; as being assured that after his good, fight is finished, a crowne of righteousnesse is layd vp for him, and a most ex∣cellent and eternall weight of glory.

Christ pronounceth in the 5 of S. Matthew, blessednesse, not only to the pure in heart, but also to the poore in spirit, to those that mourne, to the meeke, to the mercifull, to such as hunger and thirst af•…•…er righteousnesse, to peace-makers, to Martyrs enduring persecution in a iust cause; all which bles∣sednesses arise from this one roote, the contem∣plation of Gods holy presence; by this the faith∣full are made humble; Lord, saith Abraham vnto God, I am dust and ashes; and Paul, as clay in the hand of the potter: By this the faithfull are mooued to shed teares, both of denotion and contrition, vn∣derstanding that all their righteousnesse is as fil∣thy cloutes▪ and that if God should enter into iudgement with them, in his sight, no man liuing shall be iust fied, Psal. 143. 2. By this the faithfull are meeke, as hauing their copie still in their eye; Learne of mee, for I am meeke and lowly in heart: By this, the faithfull are mercifull, imitating, as children, their father in heauen, which is merci∣full; By this the faithfull hunger and thirst af∣ter righteousnesse, for the more they seeke Gods

face, the more they see; and the more they see, the more they desire to see; By this the faithfull are peace-makers, as hauing peace with God, and in God, peace with men, and by both a peace with themselues; By this the faithfull are more con∣stant and couragious•…•…, in suffering persecution for righteousnesse sake, because they beleeue that the Lord is their strength; and that he is a rewarder of those that seeke him. Heb. 11. 6.

To seeke Gods face then, is our greatest happi∣nes, & vtterly to neglect this duty, the greatest vnhappines and folly? it is our chiefe felicity; so God to Moses, as concerning his people, My pre∣sence shall goe with thee, and I will giue thee rest: and Dauid vnto God, I will behold thy presence, in righte∣ousnesse, and when I awake, after thy likenesse I shall be satisfied with it.

To despise this holy denotion, is extreame folly, for the feare of God, is the beginning of wise∣dome; and they that doe thereafter, haue a good vnder∣standing; But such as haue not God in their thoughts, and so runne head-long into grieuo•…•…s sinnes▪ in the language of Canaan, are fooles and m•…•…d men; so foolishas the witlesse Ostrich, which as Iob reports in Cap 39. of his booke, leaueth his egges in the earth▪ and makes them h•…•… in the dust, and forgetteth that the foo•…•…e might scarter them, or that the wild beast might breake the 〈◊〉〈◊〉; and as Plinie further addeth, hee thrusteth his necke into the stumpe of a hollow tree, and so woodcocke-like, when he sees no body, thinks no body sees him; vnwise people, when will ye vn∣derstand

he that planted the eare, shall not hee heare, or he that made the eye, shall not he see? Whither then will ye goe from his spirit, and whither can yee flee from his presence; If yee climbe vp into heauen, he is there; If ye descend downe into hell, he is there also; If ye say perad∣uenture the darkenesse shall couer vs, instantly the night shall be turned into day; yea the darke∣nesse is no darkenes with him, but the night is as cleare as the day, the darknes and light, to him are both alike; The most impious, cannot but walke with him in respect of his omni-presence, filling heauen and earth, and searching out their wordes and actions, and the secret corners of their hearts, in affectu habent abscondere, saith z 1.846 Am∣brose, non in effectu; Well may they before men play least in sight, but before God, none dwell at a 1.847 Hide: etiam solus est praesens, his qui longe sunt ab ipso; God is nigh vnto those, which are furthest off from him, albeit their hearts seeke not his face, yet his face seekes their hearts euermore. Thinke on this all yee that forget God, and tremble to consider what extreame madnes it is in the com∣mitting of a filthie sinne, to shunne the sight of a seely man, a wight, a worme, to shunne I say the dull eyes of a sonne, of a seruant, of a little child, yet not to feare the face of God our Father in heauen, our Master, our Maker, our Iudge, which is able to destroy both our soules and bodies in hell •…•…ire.

Thus I haue shewed at large, what is to bee sought, and in part also vpon the by, how to bee

sought, one poynt only remaineth vntouched▪ and that is, in what measure; to wit, how much and how long, the seede of Abraham ought to seek•…•… Gods face.

Touching the first, Esay telleth vs in a word, si quaeritis quaerite; If yee seeke the Lord, seeke him in deed, b 1.848 eanrestly, seriously, sedulously; Dauid insinuateth as much in repeating here the word seeke, thrise, seeke the Lord, seeke his strength, seeke his face, quià, saith Hugo Cardinalis, Dominus quaerendus est sicut et diligendus; As God is to bee loued; so to be sought with all our heart, and with all our soule, and with all our mind, that is, saith c 1.849 Augustine, with all our vnderstanding, ne∣uer thinking of him erroniously; with all our will, neuer contradicting him obstinatly; with all our memory, neuer forgetting him obliuiously.

Againe, whereas our Prophet saith in the clause going before our text immediatly, let the heart of them reioyce, that seeke the Lord, He doth d 1.850 intimate that God is to be sought not dully, but fully, not heauily, but ioyfully; For as God loueth a cheer∣full giuer, so likewise a cherefull thankesgiuer, one that serues him with gladnesse, and comes before his presence with a song; It is a seely thing for a Priest, or people, to dissemble with God, and to become Hermaphrodites, in the businesse of reli∣gion; A seely thing to halt betweene God and Baal; A seely thing to receiue the wages of the Gospell, and to doe the worke of Antichrist; A seely thing to looke vp to Hierusalem, and to goe downe to Iericho, to gaine preferment in the

Church of England, and yet vnder hand craftily to repaire the tottering walles of Babylon, the Lord knoweth who are his, and he knowes those which haue but a s•…•…cret marke of the beast, as well as wee know those which openly worship a wodden blocke▪ magnifie the masse, make new sauiours; yea for king killers a new heauen, and for such as please not their confessours well, a purgatorie, which is a new hell; and so withall that is within them, and all that is without them exalt the man of sinne, aboue all that is called God.

Beloued, if ye desire to seeke the Lord hap∣pily, seeke him heartily, and that e 1.851 not only once or twice, during the sun-shine of prosperity, or in the time of trouble, in the f 1.852 houre of death, in the day of Iudgment only; But as our Prophet exhor∣•…•…, euermore, When a man hath done his best, he 〈◊〉〈◊〉 〈◊〉〈◊〉 againe, saith Ecclesiasticus, he that 〈◊〉〈◊〉 he hath sought enough, is like to find b•…•… 〈◊〉〈◊〉, saith g 1.853 Leo the great, so Bernard, qui dix∣it suff•…•…t, d ficit. h 1.854 continually to seeke, is constant∣ly 〈◊〉〈◊〉 seeke, neuer to f•…•…int, in doing this duty.

Happily some will obiect, if the Lord bee found of such a•…•… seeke him faithfully, what need is there to seeke any more? Are christians in this respect like to the foolish gossips? of whom S ^t. Paul, euer learning, and yet neuer able to come to the knowledge of the trueth; or like carnall Israel, who following the law of righteousnesse, could not attaine to the law of righteousnesse. Rom. 9. 31. Answere is made i 1.855 by Augustine, that wee seeke

Gods face by faith, and they seeke it more by hope, k 1.856 Melior fit quaerens tam magnum •…•…m, quod et inueniendum quaeritur, et quaerendum inueni∣tur, nam et quaeratur vt inueniatur dulcius et inuenitur vt quaeritur auidius. He doth alwayes better him∣selfe, who seekes so great good, which is to bee sought, that it may be found, and found that it may be sought, sought that it may be found with greater delight, and found that it may bee sought with greater desire; Now we behold Gods face by faith and hope, through a glasse darkely; but we shall hereafter see him as S. Paul speakes, euen face to face, and then as wee shall euer loue him, so doubtlesse, euer seeke him, and as the want of the beautifull vision in the iudgement of Diuines is the hell of hell, so the fruition of Gods face, con∣trarily▪ the heauen of heauen.

The Father of mercy bee mercifull vnto vs, and blesse vs, and shew vs the light of his coun∣tenance, that wee may grow, from strength to strength, and goe from grace, to grace, from seek∣ing him in this earthly tabernacle, to seeing him vpon his holy mountaine Hierusalem aboue, where with him, and of him, and through him, and for him, we shall haue fulnes of ioyes, and incomparable pleasures for e∣uermore.

Amen.

IOHN. 8. 6.

Iesus stouped downe, and with his finger wrote on the ground.

THere be so many questions vpon this text▪ that the text it selfe is a little called into question; it be∣ing in the iudgment of a 1.857 Erasmus, b 1.858 Caietan, c 1.859 Iansenius, d 1.860 Beza, rather a patch then a parcell of the Gos∣pel. If any list to be contentious, hee may read Erasmus answered by Bellarmin de verb•…•… dei. lib. 1. Chap. 16. Caietan answered by his Antagonist, Am∣bros us Catharinus, in his annotations against the nou ll opinions of Caietan, §. de historia adulterae, Iansenius answered by e 1.861 Maldonate: Beza, by Me∣lancton, Caluin, Aretius, Piscator, in their commen∣taries vpon the place.

For my part, I was euer, and am still, an o∣•…•… 〈◊〉〈◊〉 of the Church, hearing the f 1.862 in∣st•…•…uction of my Father, and not forsaking the eaching of my Mother, and therefore beholding this pecce, with the eyes of all antiquity, to bee prot 〈◊〉〈◊〉 and altogether authenticall, I fo•…•…beare further inquisition, and come presently to the worke of this houre; which is to deliuer

vnto you first an explication of the wordes, and then an application of the doctrines arising from the same.

Our text then is a Iudicious answere of Christ, vnto a captious question of the Scribes and Pha∣risees, in the words immediatly going before, Master this woman was taken in the very act of adul∣terie; now Moses in the law commanded vs, that such should be stoned, but whatsayest thou: hereby tempting him, that they might haue to accuse him, either before the Priests or the people; before the Priests, g 1.863 If contrary to the commandement of Moses, hee should absolue this adulteresse: before the people, If contrary to the profession of his meekenesse and mercy, he should vtterly condemne her; and therefore being in a great strait, he doth answere, by not answering, or he giueth vs his answere by deed, whereas they did obiect by word, this acti∣on of deed is two fold.

• 1 He stouped downe to the ground.
• 2 He wrote with his finger on the ground.

In stouping downe to the ground, he doth intimate h 1.864 that if they would set apart their supercilio•…•…s pride, descend into themselues, and contemplate, that in the beginning they were dust, and in the end shall againe returne to dust: If they would consider seriously, that it is appointed vnto men, i 1.865 once to dye, and after death, a iudgment follow∣eth, in which all receiue their doomes, k 1.866 accor∣ding to their deedes; If they would examine their owne selues, and vnderstand their owne case, they would not bee so foreward in censu∣ring,

nor so malitious in condemning others, l 1.867 O earth, earth, earth, heare the word of the Lord, m 1.868 thou which art earth by procreation, earth by susten∣tation, earth by corruption, in principio sperma faeti∣dum, in medio 〈◊〉〈◊〉 corumi in fine cibus vermium, Heare the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Lord; what word? euen that of 〈◊〉〈◊〉 〈◊〉〈◊〉 Sauiour, Mat: 7. 1. Iudge not, that ye•…•… bee not iudged; Iudge not rashly; Iudge 〈◊〉〈◊〉 〈◊〉〈◊〉, Iudge not vnseasonably, lest 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of the whole world, con∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉: So S. Paul expounds his Lord, •…•… 〈◊〉〈◊〉 〈◊〉〈◊〉. •…•…▪ If we would iudge our selues, wee 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 iudged.

I•…•… is a conclusion in architecture, that the n 1.869 foun∣dation requires the most exact care; for if that happen to dance, it will marre all the mirth in the house, and it is another rule, he that will build high, must lay his foundation low; So (beloued) it is in the spiritu∣all building of Gods house, which are we, Heb. 3. 6. o 1.870 〈◊〉〈◊〉 euer exalteth himselfe, shall be humbled, and 〈◊〉〈◊〉 that humbleth himselfe, shall be exalted; The pro•…•…d Pharisee, standing vpon his typtoes in the Temple, went home lesse iustified, then a poore publican, who stooping downe, would not lift vp so much a his eye▪ into heauen, Luke 18. So Saul when he stooped downe, being p 1.871 little in his owne eyes, became the greatest, euen the head of all the tribes of Israel, appoynted and anoynted by God to be King, yea the first King of his owne people; On the contrary, q 1.872 Nebuchadnezar in the contemplation of his might and Maiestie, con∣ceiting himselfe to be some diuine thing, and

thereupon enioyned his people to worship his golden Image, was in the top of his pride, cast out from the conuersation of men, and his dwel∣ling with the beastes of the field; hee did eate grasse as oxen, his body was wet with the dew of heauen, his haires growen like the feathers of eagles, and his nayles like the clawes of birds, vntill hee knew that the Lord ruleth in the king∣dome of men, and giueth it to whomsoeuer hee will; and Antichrist is therefore stiled r 1.873 the man of sinne, for exalting himselfe aboue all that is called God; Whereas Christ our patterne here, being higher then the highest, humbled himselfe, and stooped so low, that hee did appeare rather a worme then a worthy, the very scorne of men, and outcast of the people, Psalm. 22. 6. his first in∣struction in his first publique sermon is, blessed are the poore in spirit, and he did, as he did, quod iussit, gessit, as Bernard sweetely, his whole life was no∣thing else, but an open booke, rather a free-schoole of humility: His ingresse into the world▪ was so stooping, that he was layd in a cratch, his egresse out of the world, so stooping, that he died on a crosse, intrauit per stabulum, exiuit per patibulum; his progresse into the world, so stooping, that he was at once s 1.874 the first and the last, Alpha for his Ma∣iestie, Omega for his meekenesse, ringing (as it were) the bell himselfe, to his owne Sermon, of this argument, t 1.875 learne of me, for I am humble, and meeke; Proud Pharisee, seeing I stoope, why doest thou stroute▪ looke down to the ground, consider the

rocke out of which thou wast hewen, Et cum sis humillimus, cur non humilimus?

The second action of Christ, here to be con∣sidered, is writing with his finger on the ground; where two questions are to be discussed.

• 1 Why he wrote on the ground.
• 2 What he wrote on the ground.

The first hath in it (If I may so speake) the three questionets.

• 1 Why he did write.
• 2 Why with his finger.
• 3 Why he wrote on the ground.

Hee did write, u 1.876 to shew that he would not bee rash, and light in his censure; hereby teaching all iudges to deliberate, and write their sentence, before they deliuer & publish it vnto the world. x 1.877 Demosthenes vsed to say, that he would (if it were possible) speake, not only scripta, but sculpta, lick∣ing his phrases, as the beare doeth her whelpes, and weighing euery word, in a prudentiall bal∣lance, which hee was to vent in the seates of Iustice.

It is obserued truly, that y 1.878 vertues are strong∣er in the aduerbe, then in the adiectiue; To doe that is well▪ is better, then to doe that is good; for a man may doe that is honest, against his will and knowledge, whereas in all vertuous actions, there is a free election; and therefore that iudge, who doth huddle his sentence, before hee chew the c•…•…d, after all parties are fully heard, may iudge the right, but not aright.

2 He wrote, and deliberated a while, before

he z 1.879 spake, that he might hereby giue them an oc∣casion and space, to repent them of their accusa∣tion and question, O the depth of the riches of the mercies of Christ! hee la•…•… ours to saue those who sought to destroy him; Albeit, their feete were swift to shed his blood, yet is hee slow to wrath, and ready to forgiue them: and the same mind should be in vs, as a 1.880 S. Peter exhorteth, euer ready to b 1.881 follow his steps, who is the c 1.882 way, the trueth, and the life, d 1.883 To render good for good, is the part of a man, to render euill for euill, is the part of a beast; to render euill for good, is the part of a deuill, to render good for euill, is the part of a Saint, mercifull, as our father in heauen is mercifull.

The second questionet, is why he wrote with his finger, and that (as e 1.884 Augustine, f 1.885 Rupert, and g 1.886 O∣ther doctours obserue) was to shew, that he was greater then Moses, and h 1.887 worthy of more glory, not a subiect to the law, but Lord of the law, for that it was his finger, that wrote it, and his hand that deliuered it vnto Moses.

Intimating hereby likewise, that the law should bee considered in the Gospel, and Moses consulted, as accompanied with Christ. If wee contemplate Moses alone, that will be terrible. Exod. 34. 30. But if wee contemplate Moses in Christs company, that will be comfortable. Mat. 17. 4. Domine bonum est nos hic esse, Master it is good for vs to be here, this sight is pleasant and profitable.* 1.888

The third questionet is, why he wrote on the

ground, and that was first (as Aretius obserues,) to shew the Pharisees, how they trampled the commandements of Moses, vnder their feet, they had (as Hugo de S. Vict: writes,) legem in corde, but they had not cor in loge; they were Doctores The∣oretici, but not practici, they knew the Lawes of God, and preached them vnto the people; yet i 1.889 hated to bee reformed by them, k 1.890 or ruled after them

2 Christ wrote on the ground, (as l 1.891 Melancton notes) to let the Pharisees vnderstand, that they who depart from the Lord, shalbe written in the earth, Ierem. 17. 13. The names of Gods elect are re∣gistred in the booke of life. Philip, 4. 3. recorded in heauen. Luke. 10. 20. But the wicked who make their heauen on earth, are written in the dust, and so they m 1.892 suddenly consume, perish, and come to a fearefull end, n 1.893 their name rots, and their o 1.894 seed is rooted out, their stately pallaces are no where to be p 1.895 found, and their memoriall is perished with them, Psalm 9. 6. All their hope is like dust, that is blowen away with the wind, like a thinne froth that is driuen away with the storme; like the smoke which is dispersed here and there with a tempest, and passerh, as the re∣membrance of a guest, that tarryeth but a day, Wisedome. 5. 14.

3 Christ wrote on the ground, saith q 1.896 Hugo Cardinalis, insinuating that the sencelesse and speechlesse earth, shall in the day of iudgement accuse the wicked, put in articles, and r 1.897 fight a∣gainst them, according to that of Iob; If my land

cry out against me, or the furrowes thereof exclaime, Iob 31. 38. God is the Lord of hostes, and euery creature is a souldiour in pay with him, hauing not on¦ly defensiue weapons, ad muniendum, to protect his seruants, but offensiue likewise, ad puniendum, to punish his enemies; And because the men of sinne, haue transgressed most on earth, it will chiefly cry out against them, as hauing beene pon∣dus inutile terrae, an vnworthy burden for mo∣ther earth to beare.

4 Christ wrote on the ground, (as s 1.898 a very lear∣ned Bishop of our Church, acutely) to shew that hee would haue slanderous accusations written in the dust, and trodden vnder foote of those, who passe by.

t 1.899 Solomon saith, A good name, is better then great ri∣ches, honor is better then wealth, & good is better then great; for as u 1.900 Plato determined diuinely, goodnesse is not in greatnesse, but on the contra∣ry, greatnesse is in goodnesse. Put then accor∣ding to the rules of Logicke, these premises to∣gether, and the conclusion of it, owne selfe, will easily follow, that a good name, is better then great riches; He therefore that is an vnworthy backbi¦ter of his brother, is x 1.901 worse then a thiefe, stealing that away which is more precious, then siluer and gold.

And the rule doubtlesse is verified in backbi∣ting, so well as in burglary, there would bee no theeues, if there were no receiuers; If some men had not itching eares, to heare false rumours, others would not haue scratching tongues, like the pens

of libellors, to make them and moue them, it is truely sayd by Bernard, the tale-bearer hath the de∣uill in his tongue, the receiuer in his care, the one is the foot-post and messenger of Satan, and the other (lest happily the deuil being now growen an old serpent should fayle in his memory) the recorder and register of hell.

It is reported of y 1.902 Theocritus, that being asked on a time, what beast hee thought to be most hurtfull and cruell; answered, on the mountaines Lyons and beares, in the cities, catchpolles and slanderers: a thiefe is sayd, to send one to the deuill, an adulterer two, but the back-biter hur∣teth at the least three; to wit, himselfe, the party of whom, and the party to whom he tels the tale, ter homicida, quoth z 1.903 Luther, he kils three with one blow; a 1.904 Bernard goes further, multitudinis au∣dientium dum aures infecit, animas interfecit.

And therefore when thou hearest a scandalous information against a brother, against an Elder e∣specially, follow Christs example, write it in the dust, haue not eares to heare, but expresse both in word and gesture, that thou hatest a backbiter, euen with a perfit hatred.

Hitherto, concerning the first question and the branches thereof, I come now to the second, what it was our blessed Lord wrote on the ground.

b 1.905 S. Ambrose saith, hee wrote this sentence. Matth. 7. 3. Thou beholdest the mote that is in thy brothers eye, but consid•…•…rest not the beame, that is in thine owne eye; As if he should haue sayd in other termes, yee Scribes and Pharisees, are ready to

condemne this adultres, & yet your selues running a whoring after your owne inuentions, adultera∣ting the law, with your corrupt glosses, and im∣pious interpretations, haue committed greater abhominations in the sight of the Lord; her car∣nall vncleannesse, is nothing in comparison of your spirituall wheredomes, without number.

c 1.906 Hicrome 〈◊〉〈◊〉 e 1.907 Bullenger, and f 1.908 some o∣ther haue this 〈◊〉〈◊〉▪ that hee wrote certaine characters in the pauement, which the Phari∣sees* 1.909 beholding, might as in a glasse, see their own wickednesse; and so blushing at it, went their wayes, one by one, beginning at the first, euen to the last; one by one, they went not out by twoes, much lesse by troups, but stole away g 1.910 single, lest it might appeare, that Christ had confounded them, and the most ancient went out first, as being most h 1.911 guilty; For the true Church is compared to a flocke of Lambes, and of Lambes, it is truely sayd, the bigger the better: But the wicked are com∣pared to goates, of whom it is sayd, the elder the worse, as they bee the sonnes of many dayes, so the fathers of many sinnes; or the eldest went out first, and the younger imitating their example, followed after, and so none left in the roome, but misera et misericordiae, saith i 1.912 Augustine, the woman a subiect of misery, and Christ the Father of mercy, Pride and Hypocrisie being remoued, a Sauiour and a sinner agree well enough alone, and yet (by reuerend Bezaes leaue) they were not alone; for k 1.913 although his aduersaries, and her ac∣cusers went out, as being conuicted in their con∣science,

yet his owne company stayed with him in the Temple; the which is cleare by the words of our Euangelist at the 9. verse, stans in medi•…•…, she was standing in the midst, in the midst of whom, If Christ only were present with her?

l 1.914 Beda, Thomas of Aquin, and m 1.915 many moe thinke he wrote that sentence, which afterward he spake he that is without sinne among you, let 〈◊〉〈◊〉 cast the first stone at her; The which one word, crossed their cauill, and answered their question abundantly, n 1.916 preseruing hereby both the lawes honour, and his owne credit; Non dixit (as o 1.917 Augustine pithily) non lapidetur, ne contra legem; nèc lapidetur, ne contra misericordiam; venit enim quaerere, quod perierat, If he had sayd, let her not be stoned, that had beene against the law; If he had sayd, let her be stoned, that had beene against the Gospell, and himselfe, who came to call sinners to repentance, to seeke and to saue that was lost; He therefore frames this midling answere, that quit himselfe of both imputations; Here then is verified that of Solomon, a word fitly spoken, or as the Hebrew hath it, a word spoken vpon his wheeles, as Castalio translateth, oratio r•…•…tunde pronuntiata, round and sound, is like apples of gold, in pictures of siluer, what could haue beene sayd more shortly, yet what more sharply? being (as Paul speakes) a two edged sword, on the one side, cutting the knot of the proud Pharisees doubt, on the other side cutting asunder the bondes of a poore dismayed sinner.

The precept it selfe! teacheth all people, that if they contemplate their owne sinnes, in

the glasse of the word, they will not rashly cen∣sure of others.

It is the Rhetoricke, with which all of vs were borne, to lessen our owne offences, & to lay them at the doors of others, Adam in the beginning (as yee know) layd his fault vpon the woman, and she layd it vpon the serpent, and the serpent vpon God, it is an old sayd saw, non videmus id manticae quod intergo est, the sinnes of our brethren, are pla∣ced in that part of the Wallet, which is before vs alway, but our owne misdeeds in that part which is behind vs, out of sight: All of vs in exami∣ning our proper errours, are like Polyphemus, ha∣uing but one eye, or like the Popish Priest, who had one that was nequam, and another nequicquam; yea borne blind, like the man in the ninth of S. Iohn, hauing neuer a seeing eye, but in discoue∣ring the manifold transgressions of other Argus-like, of whom the Poet, Centum luminibus cinctum caput Argus habebat.

p 1.918 Themistus obserued iudiciously, that our vn∣derstanding seldome errs in generals, often in par∣ticulars, euery man almost is a good ludge in Thesi, but not in Hypothesi, thou wilt in Thesi say, that murther is a crying sin, drunkennes a stinking vice, whoredome (as the Pharisees here) worthy to be punished with death; but in Hypothesi, de∣scend from the generall to the particular, and then the case (quoth Ployden) is altered, the mur∣ther committed by thee was full of honour, and fayre, thy drunkennes was but good fellowship, thy want onnesse, but a tricke of youth; example

hereof in the 2. of Sam. 12. Dauids anger was greatly kindled against the rich man, who tooke from the poore man, his only lambe, As the Lord liueth the man that hath done this thing, shall surely dye. But when once the Prophet told him to his beard, thou art the man, his heart instantly smote him, and he sayd, I haue sinned against the Lord.

The refractarie spirits of the towne, censure the Church, and the Church hath happily those that censure the town, & the countrey peraduen∣ture doth censure both, & there be Criticks in this age, which either out of the bitternesse of spirit, or spirit of bitternesse, (as Augustus Caesar) taxe all the world, but I say to you (beloued) as Christ here to the Pharisees, he that is without sinne, let him cast the first stone, Cedat huic sententiae pietas Christianorum, cui cessitimpietas Iudaeorum; cedat hu∣militas obsequentium, cui cessit superbia persequenti∣um, as Augustin exhorteth in 54. Epist: which is to Macedonius.

But the patterne concerneth, especially, Mi∣nisters of the word, intimating, that they should bee very cautelous in answering their ad∣uersaries, and circumspect in all their wayes, to∣ward those that are without, our enemies are mighty, and many; we need therefore to beg of God (as Solomon did) an vnderstanding heart, that wee may bee wise, like serpents, in defending our selues, albeit simple like doues, in offending others, it is written of Laurentius Medices, that famous Florentine, that hee had two men in him, as being a playne and pleasant man at home, but a stoute

man, and a prudent in the Senate: Christ would haue his disciples to be like children, not in vn∣derstanding; but (as Paul construeth him) in mali∣tiousnesse. 1. Cor. 14. 20. It is not sayd, the king∣dome of heauen is of children, but of such is the kingdome of heauen, Matth. 19. 14. Not q 1.919 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Chrysostome obserues, of such as are children in meekenesse, albeit men in ripenesse of iudgement.* 1.920

But why should any Doctour haue a tongue, to speake, where the spirit hath not a pen to write; quod lego, credo; We build our saith vpon the scrip∣tures of God, and not vpon the coniectures of men; And therefore seeing the spirit did not re∣ueale to S. Iohn, nor S. Iohn expresse to the Church; nor the Church deliuer to vs, what it was, our blessed Lord here wrote with his finger▪ I say with r 1.921 Tertullian, in this case, nihil scire, omnia scire est, To know nothing, is to know all, and with s 1.922 Ambrose, quod scripturarum authoritate non didici, quàsi secre∣tum praetereo; Confessing with t 1.923 Augustine, that there is a learned ignorance, taught by the spirit of wisedome▪ and with u 1.924 Salutanus, the desire to know that which Almighty God would haue hidden, it is a kind of sacriledge.

And vpon these premises, I conclude with ^x Euthymius, ^y Caluin, ^z Maldonat, ^a Gualter, and ^b ma∣ny* 1.925 moe, that Christ here wrote nothing at all, only seemed to write, that he might expresse by this gesture, his distast of their idle question▪ and that hee did not attend their captious cauilling, as men vse, when they disregard vnsauourie spee∣ches,

and vaine prattle, to strike the ground with their staffe, to play with their gloues, or to write with their fingers in the aire, manifesting by these behauiours, and the like, contempt and scorne.

Yet I beleeue this to be so, not because these Doctors say so, but as the Samaritane in the fourth of S. Iohns Gospel, at the 42 verse, because wee haue heard himselfe construe himselfe so; for saith our Euangelist, according to the last, and best English Translation, herein agreeing with diuerse Greeke copies, as Beza reportes; He stooped downe, and with his finger wrote on the ground, as though he heard them not.

2 c 1.926 If Christ had written any sentence, con∣cerning the Pharisees, they would rather haue framed a reply, then continued asking.

3 It is not easily granted, that Christ would stoope downe againe, to write that which he had written before.

4 Had Christ written any remarkeable say∣ing, it is probable, S. Iohn here would haue repor∣ted, and repeated it.

But as whatsoeuer things are written, are written for our learning; So this not written, is for our in∣struction also; teaching vs by this example, that we need not answere cauils obiected by schisma∣ticks and Hereticks, in all things, and at all times; not in all things, for Aristotle telleth vs, it is ab∣surde, to reforme ridiculous opinions, accuratly: the best answere to words of scorne, is Isaacks A∣pology to his brother Ismael, the Apology which patience and silence makes; our answere (sayd

reuerend d 1.927 Hooker,) to their reasons, is no, to their scoffes, nothing.

Not at all times; for there is a season, and an opportunity, for euery purpose; when our blessed Lord was on the Crosse, the Iewes mocked him, If thou be the Sonne of God, and King of Israel, come down from the Crosse, & saue thy selfe; But he did an∣swere nothing, because it was tempus patiendi, non faciendi, His work was now to suffer, & not to do; to be crucified, and not magnified; And so when his aduersaries here would haue him censure this adultresse, he doth intimate that his houre was not yet come to condemne, his worke was now to saue sinners, and not to destroy, distingue tem∣pora, et conuenient omnia, Christ hath a three-fold comming into the world, according to the three-fold distinction of time.

Past, Present, Future;

In time past, as e 1.928 Bernard pithily, venit ad homines▪ He came to men: in the time present, ve∣nit in homines; he commeth into men by his spi∣rit: In the time to come, venit contra homines, He shall come to iudge the quicke and the dead. His first and second comming is to conuert sinners, his third, only to condemne, he sayd therefore to the woman, hath no man condemned thee? neither doe I condemne thee; goe thy way, and sinne no more. And this may serue for the resolution of the se∣cond question also, touching what was written; to fill vp the rest of the time remaining; I might examine how the serpentine brood of Ignatius

Loiola, deuoted only to the name of Iesus, imitate the person of Iesus, in nothing.

He was stooping, but it may be sayd of them, as f 1.929 Henry the third, of the hospitallers at Clearken well, their extraordinary faculties, and priuiledges haue made them rich, their riches proud, their pride madde, impudently bragging, that the g 1.930 Church is the soule of the world, the Clergie of the Church, and the Iesuites of the Clergie.

Iesus in this answere to the Pharisees, expres∣sed equity, trueth, piety; but the Iesuites in their disputes, regarde quaestum magis quam quaestionem; All seeking their owne, and not the things of Iesus Christ, as S. Paul phraseth it, Philip. 2. 21. Which occasioned h 1.931 a learned Diuine to say, that they were Suitae, not Iesuitae, louers of themselues, and not followers of Christ.

Iesus here, would haue scandalous accusations of our brethren written in the dust, and trodden vn∣der feet, of all that passe by: But their doctrine is composed of lyes, and libels, and all thinges are fed, and mainteined by such things, of which they are bred and made; the i 1.932 aliments of Popery, must be correspondent to the elements, of which it consisteth; aequiuocation is their Diana, lying their best helpe, Machiauel their fifth, if not first Euan∣gelist, as Caesar sayd, si ius violandum est, regni causa violandum, and I haue heard, that Sambucus, allu∣ding to that Apoph•…•…egme should say, when he had stolen a manuscript out of a library▪ si ius violan∣dum est, eruditionis causa violandum, so these men are resolued, if a man must lye, hee must lye for

the good of the catholike religion, and if lye in so good a cause, lye to some purpose.

Iesus is a Sauiour of his people, the Prince of Peace, the God of loue; but the Iesuites, are de∣structiue doctors, as k 1.933 rash Empiricks; they can cure none, but by letting of blood, no treason plotted, l 1.934 as (Camerarius obserues) in any state, but a Iesuit hath a finger, if not his whole hand in it, either at the beginning, middle, or end; so drun∣ken with the blood of the Saints, that (as their m 1.935 old acquaintance writes) the very Canibals, and Anthropophages, shall condemne them at the last day.

Thus haue they nothing of Iesus, except only the bare name, and nomen inane, (saith a Father) is Crimen immane, for their nature, they resemble more Christs aduersaries, the Scribes and Pharisees, as being their offall and off-spring, not so much flesh of their flesh, as spirit of their spirit.

Now beloued (I beseech you) giue me leaue to say that vnto you, which Moses in the 30. Chap of Deuter. to his auditours, I haue set before you this day, life and death; good and euill, blessing and cursing, chuse therefore life; shun the wayes of An∣tichrist; which are the paths of death, and follow Christs example, which is the way, the truth, and the life: that fo•…•…, both you, and your seede may liue, good subiects, in his king∣dome of grace, and blessed Saints in his king∣dome of glory.

IAMES. 5. 16.

Confitemini invicem peccata vestra: Confesse your faults one to another.

OVr iniquities make a a 1.936 separation betweene God and vs, and with∣hold his good thinges from vs, Ierem. 5. 25. Now then, vt cessante causa cesset effectus, that the cause ceasing, its effect also may cease; S. Iames in the closing vp of his Epistle, prescribeth a b 1.937 three-fold remedie, for the remouing of our sinnes, Eclipsing the Sunne of righteousnesse, and hiding his face from vs.

The first is, confession of our faults, one to ano∣ther, in our present text.

The second is, prayer one for another, in the words immediatly following.

The third is, exhorting one of another, in the 19. and 20 verses.

Concerning confession, hee sets downe c 1.938 fiue conditions, especially, to wit; that it be,

• 1 Non involuta, sed aperta, not inuoluved and in∣tricate, but ingenuous, and plaine, noted in the verbe, fatemini.
• 2 Non diuisa, sed integra, not a partiall acknow∣ledgement,

• but a Plenarie, noted in the prepositi∣on, Con. Confitemini.
• 3 Non reciproca, sed transitiua, not recoyling to∣ward our selues, but vttered vnto others also, noted in the Aduerbe, Inuicem.
• 4 Non defensiua, sed accusatiua, not defensiue, but accusatiue, noted in the Nowne, peccata; faults.
• 5 Non aliena, sed Propria, not another mans, but our own, noted in the Pronoune, Vestra, your faults.

Touching prayer, one for another, he shewes the great power thereof, illustrated by the Pro∣phet Elias example, who being a man subiect to the like passions, as wee, d 1.939 that is, frayle, both in re∣spect of his mind, and body, in respect of his mind, as fleeing from angry Iesabel, 1. Kings 19. In respect of his body, as being fed by Raue•…•…s, and by the little cake of a poore widdow, dwel∣ling in Zarepta, 1. Kings 17. Yet with one prayer he shut vp the windowes of heauen, and it rained not on the earth, for three yeeres, and sixe moneths, And with another earnest prayer, hee did open them againe, and the heauen gaue raine, and the earth brought soorth her increase.

As for exhorting one another, he doth vrge that duty from the most excellent reward there∣of, If any of you haue erred from the trueth, and some man hath conuerted him, let him know, that hee that hath conuerted the sinner, from going astray out of his way shall saue a soule from death, and shall hide a mul∣titude of sinnes. It is the worke of God, only to saue soules e 1.940 causally, but occasionally, good men, as Ministers, and Instruments of God, are sayd

to saue soules, in conuerting sinners from euill cour∣ses, vnto the right way, by fruitfull instructions and good examples. So the Scripture speakes, Matth. 18. 15. If hee heare thee, thou hast won thy brother, and more plainly, 1. Tim. 4. 16. Take heede vnto thy selfe, and vnto thy doctrine, continue therein; for in so doing, thou shalt both saue thy selfe, and them that heare thee.

I am at this time, to treat of confession, and the condition thereof; I therefore resume my text, Confesse your faults, one to another; A f 1.941 sinner vnregenerate, is like g 1.942 Sampson, grinding in the prison house, corne for his enemies, the greater his labour, the more his losse; Now the first step out of this vnhappy prison, is the acknowledge∣ment of his faults, as the reuerend Father, h 1.943 Nilus, initium salutis est sui ipsius accusatio. The condem∣ning of his infirmities, is the beginning of his sauing health; Adam in couering his offence, did offend more, then in committing it; all the sonnes of Adam haue this imbred cunning, to hide their nakednesse, with i 1.944 fig-leaues, that is, their naugh∣tinesse with idle cloaks, and excuses, it is mother∣wit, to post and passe sinne from our selues, vnto some other; As when almighty God, arraigned Adam in Paradise, for transgressing his comman∣dement, in eating of the forbidden fruit; hee pre∣sently layd the fault vpon Eua, his wife; she being questioned, layd it vpon the serpent; and the ser∣pent vpon God: Albeit, vngodly men (as k 1.945 our notes) declines their sinnes, throughout all the ca∣ses; in the Nominatiue, by their pride, to get them a

name; in the Genitiue, by their fornication; in the Datiue, by their Bribes; in the Accusatiue, by their Detracting, and backbiting; In the Vocatiue, By their adulation, and flattering; In the Ablátiue, By their oppression, and robberies; Yet they will not acknowledge their sinnes, in any case, yea when other mens examination hath found them out excuses already, l 1.946 non feci; si feci, non mali feci; si mali feci, non multum malè; si multum malè, non malâ intentione; aut si malâ intentione, tamen aliena suasiene; That is, either I did not doe it, or if I did do it, it was not ill; Or if ill, it was not much ill; Or if much ill, it was not with an ill intention; Or if with an ill intention, it was vpon anothers perswasion; I sayd I will confesse my sinnes, quoth m 1.947 Dauid; But the n 1.948 foole saith in his heart, I will neuer confesse my faults, and if o 1.949 I perish, I perish. Our sins are termed in the Scripture, p 1.950 sicknesse, & sores ful of corruption; as then a bodily wound cannot be exactly healed, vnlesse it first be ope∣ned, and searched by some cunning chirurgion, vnto the very core; So the griefes of a wounded conscience, cannot be throughly cured, vnlesse they bee reuealed vnto some friendly Physitian, apt, and able to bind vp the broken hearted, and to comfort such as mourne in sinne; If thy con∣fession in this case, be forced, and not free; pallia∣ted* 1.951 and not plaine, what doest thou but fester a wound, and foster a sore within thy owne bo∣some ▪ I will end this argument, in the words of •…•… Solomon, He that hideth his sinnes, shall not prosper, but hee that confesseth and for saketh them, shall haue mercy.

The second condition of confession is, that it be Plenarie, and not Partiall, and that is implied in the preposition, Con, as Aquine, vpon the place, Confitemini, id est, simul fatemini, confesse one fault with another, as you confesse your faults one to another: Conscience before sinne, is fraenum, a b•…•…idle, but after sinne, Flagrum, a whip; If the re∣uerend man, and Martyr of God, Father r 1.952 Latymer, tooke speciall care to the placing of his wordes in his examination, after he heard the pen wal∣king in the chimny, behind the cloth of Arras, how circumspectly should wee looke to our wayes, seeing conscience recordeth all our acti∣ons in s 1.953 bookes that are to bee shewed at the day of iudgement, being either a witnesse for vs or a∣gainst vs, excusing, or accusing, Rom. 2. 15. If any grieuous crime then afflict thy soule, confesse it, and so confound it, as t 1.954 Simon of Cyrene did helpe to beare Christs Crosse; So thou mayest vn∣doubtedly, find some good, and discreete friend, who will in such a case, helpe to beare thy crosse, confesse your faults, one to another, saith S. Iames, and so beare one anothers burden, saith S. Paul▪ Galat. 6. 2▪

〈◊〉〈◊〉 in dissembling a part of their debts vnto their fathers, and other deare friends, which are ready to take some good course, for the pay∣ment of them, often vtterly ruine their whole temporall estate; For one hundred pound not confessed, and left vnpa•…•…d, is a brood egge to mul iply new debts, vntill they be so dangerous and desperate, as the old sinnes are debts, as Christ teacheth in his absolute forme of prayer,

and sinners are ding-thrifts, as Christ teacheth in his parable of the prodigall sonne, mentioned Luke 15. The concealing then of one heynous crime, that is a burden to the conscience, from our Father in heauen, and from our good friends on earth (able to u 1.955 Minister wordes in time, to him that is wearie, Like x 1.956 Apples of gold in pictures of siluer,) may proue the mother of ma∣ny foule sinnes, vnto the finall vndoing of our spirituall, and Ghostly welfare. Hee which is to take possession of a Church, or a common house, will (according to the tenour of our law,) be sure to shut out of the doores, man, woman, and child, that may disturbe his quiet taking of seising; Christ stands at the doores of our hearts, and knocks, he desires a peaceable possession of our bodies, and soules, as being his Temples and houses; O then (I beseech you) let vs cast out of our doores, man, woman, and child, euery crying crime, that rebelleth against him; If there re∣maine but one fault, not confessed, it may keepe possession for the deuill, and so the King of glory will not enter in, and sup with vs, and dwell in vs, but the foule spirit returnes againe, bringing seauen other spirits, worse then himselfe, and then alas, our end shall be worse then our begin∣ning, Luke 11. 26. The z 1.957 Lord commanded Saul to smite Amalek, and to destroy all that perteined vnto him, and to slay both man and woman, both infant and sucklings, both oxen, and sheepe, both camels and asses: our sins are Amalekites, that burne our a 1.958 Ziklag, and set on fire, the little

city, captiuating our senses, and making them pri∣soners vnto their lustes: If then we spare but one Agag; it may cost vs a kingdome, and such a kingdome, as is farre better then the kingdome of Saul▪ a kingdome that cannot be b 1.959 shaken, an inheritance which is immortall, and neuer falles away 1. Pet. 1. 4.

The third condition here required, in con∣fession, is, that it be Transitiua, to wit, a confession vnto another; And therefore Cardinall c 1.960 Bellarmin, and other Papists, vsually cite this Scripture, to prone their auricular confession of sinnes vnto the Priest, vpon payne of damnation euery yeare. But d 1.961 Melancton in his Apology, for the confes∣sion of Augusta, Caluin, in the third booke of his institutions, Chap. 4. sect. 12. Erasmus▪ Fulke, Marlorate, Bullenger, Vpon the place, haue well ob∣serued, that the word Inuicem, intimates plainly, that this text is to be construed, not of Sacramen∣tall confession (as the Papists vse to speake) but of a mutuall confession, and so consequently, the Priest (if he haue done any wrong) is inioyned by this Canon, to confesse his faults vnto his Parishioners, aswel as the Parishioners are bound to confesse their faults vnto their Priest, If they haue trespassed him.

Nay the e 1.962 Rhemists are so modest, as to say, that it is not certaine, S. Iames here speaketh of Sacramentall •…•…fession, and Cardinall Caietan, of all the Doctours in his age, the most accuratly learned, as •…•… Pererius the Iesuite writes of him, a man addicted so much vnto Poperie, ^g that had he

liued a little longer, hee had beene chosen Pope, confesseth ingeniously, h 1.963 Non est hic sermo de con∣fessione facramentali, vt patet ex èo quod dicit, confi∣temini inuicem, sacramentalis enim confessio non fit in∣uicem, sed sacerdotibus tantum.

As for Popish auricular confession, our Di∣uines affirme truly, First, that it is a nouelty; i 1.964 Bea∣tus Rhenanus, a Papisticall authour, auowes that it was vnknowne in the dayes of Tertullian, who liued about two hundred yeeres after Christ; and k 1.965 Peter Lambard saith, Happily it was not vsed in S. Ambrose time, who liued about foure hundred yeares after Christ; and l 1.966 Erasmus in his annotati∣ons vpon S. Hieroms Epistle to Oceanus, touching the death of Fabiola, writes peremptorily, that it was not ordeined in S. Hieroms age. The Greeke Church (as m 1.967 Theodorus reports) hath no such custome. M ^r n 1.968 Harding being hardly pursued, is constrained, in despite of his will, and wit, to grant that the termes of auricular and secret confes∣sion, are seldome mentioned in the Fathers; o 1.969 E∣rasmus, and p 1.970 Rhenanus affirme they were neuer vsed in old time▪ so that as reuerend Iewel sayd, if Har∣ding had left out the word seldome, and sayd▪ neuer, his tale had beene the truer: The challenge then of q 1.971 Caluin is iustifiable, that the auricular Popish confession was not practised in the Church, vntill twelue hundred yeeres after Christ, 〈◊〉〈◊〉 first in the Laterane councell, vnder 〈◊〉〈◊〉 the third.

2 We say that auricular confession is not ne∣cessary, for that it is an humane tradition, & not a

diuine constitution, as their owne r 1.972 Panormitan, acknowledgeth, and s 1.973 Maldonate their Iesuite writes expressely, that many Catholiks are of the same opinion, as namely Scotus, among the schoole∣men, and the expounders of Gratian, among the Canonists.

3 Wee say, that auricular confession of all faults, is impossible; for who can tell how oft he doth offend? Psalme. 19. 12. Our sinnes are more then the haires of our heads, quoth t 1.974 Dauid, and (as King Manasses, in his prayer,) more then the sand of the sea, now, quod sine numero est quomodo nume∣rabo? saith u 1.975 Bernard.

4 Wee say that it is a pernicious practise, by which a great many men are damnified, if not damned, many doubtlesse suffer dammages in their purses, and personall estate, because confes∣sions euermore make worke for indulgences and indulgences are agreat support of the Popes tri∣ple Crowne: x 1.976 There was a booke written, Anno 1343. entituled, Poenitentiarius asini, Wherein, are brought foorth, the Wolfe, the Foxe, and the Asse▪ comming to confession, and doing penance, First the Wolfe confessed himselfe to the Foxe, who doth absolue him easily from his faults, and excuse him in the same; Then the Wolfe hearing the Foxes shrift, affordes him the like fauour, Lastly, 〈◊〉〈◊〉 asse commeth to confession, whose 〈◊〉〈◊〉 was this, that hee being hungry, tooke a straw from out the sheafe, of one that went in peregrination vnto Rome; the dull asse, though repenting of this fact, yet because hee

thought it no•…•… so heinous, as the faults of the o∣ther, had immediatly the discipline of the law, with all seuerity, neither was he i•…•…dged worthy of any pardon or absolution, but was apprehen∣ded vpon the same, slaine, and deuoured; whoso∣euer was the penner of this fabulous tale, had a mysticall vnderstanding in the same, For by the Wolfe, (no doubt) was meant the Pope; by the Foxe, the Prelats, and Priests, and the rest of the spirituallity; the Pope is soone absolued of the spi∣rituallity, and the spirituallity, soone absolued of the Pope; By the Asse, is meant, the poore Laytie, vpon whose backe, the strict censure of the law is executed sharpely.

Moreouer, Popish a•…•…ricular confession is ex∣ceeding hurtfull vnto the sou•…•…s of ignorant people, y 1.977 who being beguiled with this blinding, and benighting doctrine, trust so much to their externall confession, and externall absolution, that they neglect inward, and intire repentance. This opinion assuredly breeds vp a sinner, and makes him (as it were) fat in iniquity; For (as z 1.978 one sayd wittily,) the Papists account of confes sion▪ as drunkards of vomiting, and say, When wee haue s•…•…nned, wee must confesse, and when we haue con∣fessed, wee must s•…•…nne againe, that we may confesse a∣gaine; So they sticke fast in their sinnes, as think∣ing they haue done their parts, whe•…•… •…•…hey haue runne ouer the bed-roule of their 〈◊〉〈◊〉 and so receiued a formall absolution; In our a 1.979 Churches history, we read, that a certaine Popish Priest, na∣med Nightingall, Parson of Crondal in Kent, who

preaching vpon Shrove-Sunday to his parishio∣ners, and taking for his theame, the words of S. Iohn, If we say wee haue no sinne, we deceiue our selues, and the trueth is not in vs; Told them, he had re∣ceiued the Popes pardon from Cardinall Poole, ex∣horting them also to receiue the same, seeing that he stood now so free from sinne, as he did at the fontstone, and cared not now if he should die the same houre, in the cleanesse of his conscience, whereupon, being suddenly stricken by the hand of God, he immediatly shrunke downe, into the Pulpit, and so was found dead, speaking not one word more.

Well then, if S Iames here meant not auricular confession, vpon constraint, vnto the Priest euery yeare, let vs examine, what confession it is, of which he sayth, acknowledge your faults one to ano∣ther; Our Church in the second part of the ho∣milie concerning repentance, and Caluin, institu∣tionum. lib. 3. cap. 4 sect 12. affirme that there is a two fold confession of faults, one to another, en∣ioyned in the holy Scripture, the first is for the satisfaction of our neighbours, if wee haue tres∣passed against them, and the second is, for the sa∣tisfaction of our owne selues; If at any time, wee feele our consciences afflicted heauily with any grieuous crimes, of both which our text may be cons•…•…d, as being Christian duties, excee∣d•…•…y requisite, not only in our sick∣nesse, but in our health also.

LECTVRE. 2.

COncerning the first kind of confessi∣on, it is a duty to be performed, in sicknesse especially, to which obser∣uation I am led with c 1.980 Aretius, by the coherence; for S. Iames in the words a little before, sayd, If any man be sicke among you, let him call for the Elders of the Church, and let them pray for him, and then in our text, Confesse your faults one to another, insinuating, that it is at such a time chiefly fit, yea necessary, that we should vnfainedly forgiue others, and earnestly desire that others forgiue vs, and so God of his infinite mercy forgiue all; When d 1.981 Hezechias was sicke vnto death, Esay the Prophet came unto him, and sayd, Put thy house in order, for thou shalt die; Dis∣pose first of thy soule, which is ill disposed, if it bee not in loue, which is the e 1.982 complement of the law; Secondly, dispose of thy body, which is ill disposed; If thou command not thy tongue, to confesse thy faults, and to doe right, to those it hath abused, and slandered; •…•…irdly, dispose of thy temporall estate, which is ill disposed, if thou make not restitution, vnto such as thou hast oppressed, and iniured.

This confession is to be performed, in our health also, that if f 1.983 it be possible, so much as in vsi•…•…, we may haue peace with all men, especially when as we go to the Lords Table, so Christ in∣structeth vs. Matth. 5. 23. If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leaue there thy offering before the Altar, and goe thy way, first be reconciled vnto thy bro∣ther, and then come and offer thy gift; By which it is apparant, that wee must offer in g 1.984 loue, being reconciled vnto our brother, and much more vn∣to the Church, which is the whole brother∣hood of all Christian people; for God expects, and respects mercy more then sacrifice, Ho∣sea. 6 6.

It is a fashion among meane men, and (for ought I know, commendable) to prouide some new clothes, against the receiuing of the com∣munion at Easter, now S. h 1.985 Paul exhorteth vs, to put on under mercy, kindnesse, humblenesse of mind, m•…•…ekenesse, long suffering, for bearing one another, and forgiuing one another, which Christ himselfe ter∣meth a n•…•…w sut•…•…. Iohn 13. 34. A new commandement I giue vnto you, that you loue one another; This vn∣doubtedly, was an old precept from the begin∣ning, but he calleth it new, i 1.986 For that he would haue this alway fresh in our memory, fresh in our practise, le•…•… k 1.987 all our things be done in loue, that one chiefly, which is called a Communion, in re∣spect of the common Vnion among our selues, and as being a signe, and a seale of our communi∣on with Christ, our l 1.988 •…•…eace.

The second kind of confession, is for the sa∣tisfaction of our owne selues, if at any time wee feele our consciences heauily burdened with a∣ny grieuous temptation; I know Christ is the m 1.989 Priest, vnto whom euery sinner infected with a spirituall leprosie, must open, and shew himselfe, being a Priest for n 1.990 euer after the order of Melc•…•…i∣sedec, an high Priest, that is touched with a feeling of our infirmities, Heb. 4. 15. So o 1.991 Chrysostome saith, I will thee not to bewray thy selfe, before others openly, but I counsell thee, to obey the p 1.992 Prophet saying; Open thy way to the Lord, And q 1.993 againe, Confesse thy sinnes vnto the Lord, who is able to cure thee, and not vnto thy fellow-seruant; that may vpbrayd thee with them: And S. r 1.994 Augustine, what haue I to doe with men, that they should heare my confession, as if they could heale my griefes?

Yea, but what if after all my contrition, and confession vnto God, I feele not an absolution, or any comfort, to my poore distressed soule?

What if after I haue cryed vnto the s 1.995 Father of mercies, O t 1.996 God be mercifull vnto me a sinner; He do not answere my spirit, u 1.997 I am thy saluation?

What if for one scandall which I haue giuen, I haue such an insupportable burden in my conscience, as if a milstone were hanged about my necke; S. Iames in such a case, doeth aduise here, Confesse your faults one to another, and pray one for another, that yee may be healed; For the prayer of a righteous man preuaileth much, if it be feruent. For as a vehement burning feuer, is no way to bee cured, but with opening a veine, whereat the

infected blood hauing vent, may carry away with it, the putrified matter, that did molest the body; So against strong temptations, and afflicti∣ons of the mind, there is no remedy more secure, then to open the heart, vnto a wise friend: and to let out those raging passions, that did disquiet our soule.

Now because preachers of the word, ought to be more skilfull and expert then others, in ap∣plying the good tidings of the Gospell, vnto the poore: to binde vp the broken hearted; and to comfort such as mourne in Sion; x 1.998 It is fit, that wee should haue recourse to some learned, Pious and discreete Pastour: who can and will Mini∣ster a word of consolation in due season; For Al∣mighty God hath giuen power, and commandement to his Ministers, to declare and pronounce to his people, be∣ing penitent, the absolution and remission of their sins; Vn•…•…o them he sayd, y 1.999 Whatsoeuer yee bind in earth, shalbe bound in heauen, and whatsoeuer ye loose in earth, shall bee loosed in heauen. And vpon this ground, there is in the Church of England, a general z 1.1000 ab∣solution, after a generall confession of sins, and a particular absolution, after a a 1.1001 particular confes∣sion; and b 1.1002 wee teach also, that this acte of ab∣soluing, belongs vnto the Minister, ordinarily; Tanquam ex officto: But when none of that order is, or can bee present, another may doe it with good effect, according to that old saying; c 1.1003 In ca∣su necessario, quilibet Christianus est sacerdos. In one wor•…•… •…•…ee may confesse our faults, vnto good people, which are power-full in the Scriptures;

apt to teach, admonish and aduise, for our com∣forts; But especially to Godly Pas•…•…ours, as being d 1.1004 put apart, to preach the Gospell of God, and to e 1.1005 be disposers of his holy secrets.

This I know to be the Tenet of our f 1.1006 Church, agreeable to the confessions of other reformed Churches, as to the confession of Heluetia, Cap. 14. of Bohemia, Cap. 5. of Aspurge, art 11. of Saxone art. 16. As you may reade, Harmon: confessio∣num, Sect 8.

This acknowledgement of our faults, is farre different from auricular Popish confession. First, in that it is not vpon constraint, but voluntary.

Secondly, because wee are not enioyned to confesse vnto the Parish Priest, or to any one con∣fessour, appoynted by the Diocesa•…•…, and Ordinary; But wholly left at our owne choise. Thirdly, Because wee are not tyed to any certaine time, but only when wee find our selues in our consci∣ence rightly disposed, and to bee in the state of true repentance; Yet because men are negligent, and carelesse in performing of this duty, the Church exhorteth vs to confesse at two times a∣boue the rest: To wit, In sicknesse, and in Lent; In sicknes, euery Christian ought to make a spe∣ciall confession, if hee feele his conscience trou∣bled, with any weighty matter, earnestly desi∣ring the standers by, to pray for him, and the dis∣creete Pastour if need be, to absolue him: As for Lent, Although g 1.1007 our whole life should be nothing 〈◊〉〈◊〉 but a Lent, to prepare our selues against the Sab•…•… our death; and Easter of our resurrection; Yet seeing

the corruption of our dayes, and wickednesse of our natures, is so much exorbitant, as that it is an hard matter to hold the common sort of people within the lists of Piety, Iustice, and Sobriety: It is fit there should bee one time, at the least, in the yeare, and that of a reasonable continuance for the recalling of them vnto some more stayed courses, and seuere cogitations, and h 1.1008 happily these things might haue beene more fitly resto∣red in the reformed Churches vnto their Primi∣tiue sincerity, rather then abolished, as in some places vtterly.

The fourth •…•…hing required in confession is, that it be not defensiue, bu•…•… accusatiue, noted in the word, Peccata Now there be diuers partiti∣ons of sinnes, as, First, In respect of their begin∣ning, so some sinnes are called Originall, as being deriued from our first parent Adam; other actuall as issuing from our owne corrupt will.

Secondly, In respect o•…•… their obiect, and so some sinnes are called carnall, aud other spirituall, according to that of S. i 1.1009 Paul, The Virgin careth for the things of the Lord, that she may be holy, both in bo∣dy & soule, For al things in which al offend, are ei∣ther felt by the senses, as meate, drinke, lust, & so 〈◊〉〈◊〉 be carnall sinnes, or apprehended by the vn∣derstanding, as honour, knowledge, power, and •…•…o called spirituall wickednesses; the first makes vs l•…•…ke beastes, the second like deuils.

Thirdly, In respect of the parties iniuried in 〈◊〉〈◊〉, and so some be called sinnes against God, other sinnes against our neighbours, other sins a∣gainst

our selues: against all which, S. k 1.1010 Paul ex∣horteth vs to liue soberly, righteously, and religiously, in this present world, that is, (as l 1.1011 Bernard and other doctours vsually construe it;) Soberly toward our selues, righteously toward our neighbors, religiously toward God•…•…; And Dauid against these three kinds of sinnes, prayeth in the 51. Psalme; For a cleane, right and holy spirit: A cleane spirit, to liue so▪ berly; a right spirit, to liue honestly; a Holy spirit, to liue Godly.

Fourthly, In respect of the law; for as m 1.1012 some commandements are Negatiue, other 〈◊〉〈◊〉, so some sinnes are faults of commission, and o∣ther are faults of omission; Idolatrie, Murther, Adultery, Th•…•…ft, are sinnes of commission, as be∣ing repugnant to the Negatiue law, Thou shalt haue no other Gods but me, Thou shalt not k•…•…ll, Thou shalt not commit adultery, Thou shalt not steale▪ Neg∣lect of due reuerence to father, and mother, are sinnes of omission, as violating the Affirmative precept, Honour thy father, and thy mother; sinnes of commission are called by the Latines▪ Pecca•…•…a; sinnes of omission, Delicta, the which di incti∣on, n 1.1013 Augustine collecteth out of the 7. Chap. of Leu•…•…ticus at the 7. verse, As the sinne offering is, so is the trespasse offering.

Fiftly, in respect of our intention and mind in offending, and so there be sinnes of infirmitie, sinnes of ignorance, sins of malice; sins of infirmi∣tie, are sayd to be committed against God the Fa∣ther, whose speciall attribute, is power; sins o•…•… 〈◊〉〈◊〉 norance, against God the Son, whose specia•…•…

attribute is wisedome▪ sinne of malice against God the Holy Ghost, whose speciall attribute is loue.

Well then, among all these partitions of sin, let vs examine, what faults are to be confessed one to another, In the first kind of confe•…•…sion. which is for the satisfaction of others, our Apostle d•…•…th vn∣derstand only o 1.1014 such offences, as daily f•…•…ll out be∣tweene neighbour and neighbour, in our com∣mon conuersation and commerce; we neede not in this case confesse other sins, committed either against God, or against our selues, but onely those which are committed against them.

But in the second kind of confessiō, which is for the satisfaction of our owne selues, euery sin is to bee confessed, that heauily burdeneth our con∣science; whether it be a carnall sinne, or a spiri∣tuall: a sinne of omission, or a sin of commission: a sinne of presumption, or a sinne of ignorance: a sin of weakenesse, or a sinne of wickednesse: a sin against other, or a sin against our selues: p 1.1015 Ae∣gypt was tormented with small flies, as with great plagues, a little fault that seemeth vnto thee great, and troubleth thee much, ought not to bee neglected, but healed by thy confession, and others consolation.

Obserue moreouer out of this place, that we must acknowledge faults, as faults, & not as ver∣tues; to be sory for them, & not to boast in them; otherwise, q 1.1016 Bernard saith, it is not confessio sed defen∣•…•… the courses of vngodlinesse, as Dauid shew∣eth

in the first Psalme; There is first a consulta∣tion of ill, then a working of ill; and last of all, an impudent maintaining of ill; First, a walking in ill; Secondly, a standing in ill; Thirdly, a sitting in ill: First, men are vngodly; Secondly, Sin∣ners. Thirdly, Scornefull; disputing and defen∣ding their sinne, as it were in a Schoole chaire; Sin seemeth to the Christian r 1.1017 at first, Importabile, too heauy a burden for him to beare.

2. Graue, So bur•…•…en some, as a tallent of l•…•…ad, quoth s 1.1018 Zacharie. or as a great loade, quoth our Sauiour. Matth. 11. 28.

Thirdly, Leue, So light, that he sins without any resisting before the fall, or repenting after the fall.

Fourthly, Insensibile, for custome in sin taketh away the Sentiment of sin.

Fiftly, Delectabile, For as Abner called fight∣ing a sport, saying, ^t Let the yong m•…•…n arise and play before vs; So some make but a pastime of sinne, Prouerbs 14. 9. The foole makes a mocke of sinne.

Sixtly, Desiderabile, When a man (as the u 1.1019 Scrip∣tures speakes of Ahab)▪ selleth himselfe to worke wickednesse, and to commit vncleannesse, (as S. Paul sayth) euen with a greedinesse. Eph. 4. 19.

7 Defensibile, Which is the serpents head, and height of iniquity, when a sinner is set downe in the seate of the scornefull, and brag of his faults, so S. x 1.1020 Augustine reports of himselfe, be∣fore his conuersion, how hee did boast of much villany done, yea more then was done. Th•…•…ore

let men acknowledge their faults, one to another not to prate of them, but to pray for them, hum∣bly confessing them, as vices, and not idly glo∣rying of them, as if they were vertues.

The last obseruable condition of confession, is, tha it be not an acknowledgement of other m•…•…ns sinnes, but of our owne: y 1.1021 Christ would not haue vs to gaze vpon the mote in our brothers eye, but rath•…•…r to pull out the beame in our owne sight: Wee may nor bee busie Bishops in another mans Dioces, quoth z 1.1022 S. Peter; but meddle with our owne businesse, quoth S. Paul, 1. Thessa. 4. 11▪ S. a 1.1023 Augustine complained of men in his time, that they were curious in examining the liues of other, but exceeding slout•…•…full in amen∣ding their owne; And so there bee men in our time, b 1.1024 whose ve•…•…tue is nothing else, but to heare gladly the reproofe of others vice, c 1.1025 despising th•…•…se for whom Christ despised himselfe, and den•…•…ing them for brothers, whom God takes for sonnes; But the Scripture teacheth other∣wise, take away the euill of your workes. Esay 1. 16. Rend your hearts▪ 〈◊〉〈◊〉 2▪ 13. Not another mans spirits, but your owne, let euery man examine himselfe, saith d 1.1026 Paul▪ amend your liues, sai•…•…h e 1.1027 Peter, acknowledge your faults saith S. Iames. In a word, wee may not breake our neighbours head, with the Pharisee, but sin•…•…te our own breast with the Publican•…•…. Luke. 18. 13.

Swee•…•…e 〈◊〉〈◊〉 which art b•…•…h our euerlasting P•…•… •…•…d al-sufficient sacrifice for sinne, grant

vs grace to confesse our faults humbly; first vn∣to thee, secondly to our selues, lastly, one to ano∣ther, that thy Holy Name may be glorified, our neighbours iniuries repayred, our conscien∣ces quieted, our liues amended, and our soules finally saued in the day of thy comming so come sweet Iesu, come quickly▪ Amen.

•…•…NIS

Notes

• a 1.1

  A•…•…. 6. 1.
• b 1.2

  E•…•…. •…•…8. 15.
• c 1.3

  Ezech. 13. 10
• d 1.4

  Heb. 13. 22.
• e 1.5

  Ezech. 18. 32
• f 1.6

  Esay. 58 1.
• g 1.7

  Mark. 3. 17.
• h 1.8

  2 Tim. 4 2.
• i 1.9

  •…•…in Ps 35. at Chrysost. ho∣mil. 20. in Math
• k 1.10

  Math. 3. 10.
• l 1.11

  Psal. •…•…. 13.
• m 1.12

  〈◊〉〈◊〉. 3•…•….
• n 1.13

  Psal. 145. 8.
• o 1.14

  •…•… Cor. 4. 5.
• p 1.15

  Rom. 2. 5.
• q 1.16

  Ser de 〈◊〉〈◊〉
• r 1.17

  Math▪ 23. 37.
• s 1.18

  Aug. contra aduers. leg•…•… lib. 2. cap. 4.
• t 1.19

  Ser. 3. in Epiph.
• * 1.20

  〈◊〉〈◊〉 206. i•…•… lib Sapient.
• x 1.21

  Caluin in loc.
• y 1.22

  Ephe. 4. 19.
• z 1.23

  Tremel▪ in •…•…oc.
• a 1.24

  Aug in Psa. 130 et Hier on. in loc.
• b 1.25

  Math. 9. 25.
• c 1.26

  Luk. 7 15.
• d 1.27

  Ioh. 11. •…•…4.
• e 1.28

  Ser 44 de verbis Domini.
• f 1.29

  Prooem in Psal. 130.
• g 1.30

  in loc.
• h 1.31

  Senec Ep 97.
• i 1.32

  Lipsius de consolat. lib. 3. cap. 13.
• k 1.33

  Ezek. 14. 13.
• l 1.34

  Leu. 26. 18. & Deut. 18. 23
• m 1.35

  Pro. 6. 11.
• n 1.36

  Psal. 12. 6.
• o 1.37

  Eccles. 49. 1.
• p 1.38

  Psal. 73.
• q 1.39

  Ca•…•…. 4. 14.
• r 1.40

  Esay. 33. 14.
• s 1.41

  Mark. 9. 44.
• t 1.42

  1 Tim 6. 6.
• u 1.43

  Rom. 6. 21.
• x 1.44

  Wis. 5 8.
• y 1.45

  Psal. 12. 2.
• z 1.46

  •…•…sal 4. 2.
• a 1.47

  Prou. 11. 1.
• b 1.48

  Rom 6. 23.
• c 1.49

  Lib. 18. cap. 4
• d 1.50

  Ste•…•…h in dict. 〈◊〉〈◊〉.
• e 1.51

  Caluin in loc.
• f 1.52

  See Chrysost. ser. 2•…•… in Epist ad Rom.
• g 1.53

  Idem Fu•…•…ber∣tus Ep. 1.
• h 1.54

  Lib. 1.
• i 1.55

  2. Kings 4. 40
• k 1.56

  Origen. 〈◊〉〈◊〉. Mald•…•…∣nat.
• l 1.57

  Apud Fox Martyr•…•…l.
• m 1.58

  Ier. 4. 2.
• a 1.59

  〈◊〉〈◊〉 est expositio 〈◊〉〈◊〉 in Ec∣clesia▪ proposi∣•…•… ab 〈◊〉〈◊〉 in 〈◊〉〈◊〉, 〈◊〉〈◊〉. 〈◊〉〈◊〉. 1608.
• b 1.60

  Ioh Raulin. Ser 2. •…•…e beatis Innocentibus.
• c 1.61

  Annal. •…•…om. 1. An. 99 fol. 749.
• d 1.62

  Pet. de palud Ser. a•…•… B. Inno∣centibus. idem Feru•…•… ser. de Ioh. Euang.
• e 1.63

  Ser. de Inno∣cent. idem Ian∣•…•… vt alii in Math. 2.
• f 1.64

  Ludolphus de vita Christs. part. 1. cap. 13
• g 1.65

  Psal. 35. 4.
• h 1.66

  Psal. 114. 2.
• i 1.67

  Exod. 19. 6.
• l 1.68

  Caluin in loc.
• m 1.69

  Luke. 3. 5.
• n 1.70

  Deut. 19 4.
• o 1.71

  Pastoral. part. •…•…. cap. 10.
• p 1.72

  Luther. in Cal. 6. 2.
• q 1.73

  Nic de Lyra in loc.
• r 1.74

  Hyperi•…•…. Caluin. Michael. de Palati•…•….
• s 1.75

  Gaspar San∣•…•… in loc.
• t 1.76

  in loc.
• * 1.77

  v in Axiocho.
• x 1.78

  Sancti•…•… in loc.
• y 1.79

  Hieron Hay∣mo. Hugo Cardinal Dionys. & ar∣thus. Glossa Ordina∣ria. Caluin. Pelli∣can.
• z 1.80

  Borrhaius in loc.
• a 1.81

  Iob. 17. 14.
• b 1.82

  Psal. 22. 6.
• c 1.83

  Psal. 85. 2.
• d 1.84

  Rom 8. 1.
• e 1.85

  in Rom. 6.
• f 1.86

  Caluin. insti∣tut lib. 4. c. 15. sect. 5. Idem Caietan et Melanct. in B•…•…m▪ 65.
• g 1.87

  Math. 8 3.
• h 1.88

  Psal. 114. 4.
• i 1.89

  So Aquila translat apud Hieron.
• k 1.90

  1 Cor. 15 28
• l 1.91

  Heb▪ 1 3.
• m 1.92

  Heb. 1. 2.
• n 1.93

  Esay. 9▪ 6.
• o 1.94

  Borrhaius in loc.
• p 1.95

  St Bern.
• a 1.96

  Math. 19▪ 29.
• b 1.97

  Iam. 1. 5.
• c 1.98

  Laurent, Pisanus. Euang. Para∣dox.
• d 1.99

  Mat. 19. 17.
• e 1.100

  Iam. 1. 17.
• f 1.101

  Lorin in Acts. 20. 35.
• g 1.102

  Gorran in fundamento aurio ser 1 de Epist▪ feria 6. post Gineres.
• h 1.103

  Caluin in loc.
• i 1.104

  Iam 1. 27.
• * 1.105

  Hugo Car∣din. in loc.
• k 1.106

  Math 5 42.
• l 1.107

  Epist. ad Paulinum de institut. Monach.
• m 1.108

  L•…•… in▪ in Act. 13 50. et 20. 10.
• n 1.109

  Sr. Walt-Rawleigh.
• o 1.110

  Virgil. Aenead. 2.
• p 1.111

  2 Cor. 9. 7.
• q 1.112

  Tobit. 4. 8.
• r 1.113

  Castalio.
• s 1.114

  Psal •…•… 12. 9
• t 1.115

  Rom. 12. 13.
• u 1.116

  Rom. 10. 12.
• x 1.117

  1 Cor 42.
• y 1.118

  3 Ioh. 5.
• a 1.119

  Offi•…•…. lib. 1. cap. 30.
• b 1.120

  Pastor part. 3. see Them▪ 102 quae. 32. Art. 10.
• c 1.121

  Lam. 4. 4.
• d 1.122

  Gal. 6. 10.
• e 1.123

  cap. 12.
• f 1.124

  Lomb. Aqu. in Gal 6.
• g 1.125

  Hist. lib. 3. cap. 10.
• h 1.126

  In sapient 1.
• i 1.127

  Mat. 7. 12▪
• k 1.128

  Mark. 3. 35.
• l 1.129

  Lo•…•…b sent 3. dist. 29.
• m 1.130

  Iob. 29. 16.
• n 1.131

  Epist. ad Demetriad.
• o 1.132

  Iohn. 2. 2. Luke 14. 1. Math. 9. 10.
• p 1.133

  Epist. ad Pammachium.
• q 1.134

  Amos 6. 6.
• r 1.135

  Ambros of sic lib. 1. cap 30.
• s 1.136

  Epist. 92.
• t 1.137

  Pro. 12. 10.
• u 1.138

  Lomb. sent. 2. dist. 22.
• x 1.139

  Pro. 6. 11.
• y 1.140

  Horat. lib. 1. Epist. 1.
• z 1.141

  Luke 15. 16.
• a 1.142

  2 Thes 3. 10
• b 1.143

  Pro 6. 8.
• c 1.144

  Ser 3. contr diuites auares.
• e 1.145

  Heb. 13. 16.
• f 1.146

  apud Fox▪ Mart f. 705.
• g 1.147

  De benefi•…•…. lib. 2. cap. 7.
• h 1.148

  Pro. 11. 24. 25
• i 1.149

  Geneua Margin.
• k 1.150

  Psal 41. 1.
• l 1.151

  Apud Chem. nit. loc. Co•…•…. lib de pauper∣tate.
• m 1.152

  I b. 31. 20.
• n 1.153

  Psal 11•…•…▪ 6.
• o 1.154

  Eccles. 49 1.
• p 1.155

  I•…•… hi•…•… lif•…•… before his workes.
• q 1.156

  Orat de o∣bit•…•… Theodos•…•….
• r 1.157

  H•…•…m of Almesdecdes.
• s 1.158

  Reuel. 7. 9.
• t 1.159

  Psal. 32. 1.
• u 1.160

  Luke. 16. 9.
• x 1.161

  1 Cor. 13. 12.
• y 1.162

  Psal. 36. 1.
• a 1.163

  Aug. Confes l. 13. c. 22. et Lomb. li. 1. dist. •…•… Idem Beda in Loc.
• b 1.164

  Caluin in loc.
• c 1.165

  DiVillet in Loc.
• d 1.166

  Lib. contr. Hermogenem.
• e 1.167

  Paul Fagius com in Gen. 1.
• f 1.168

  Quast. 8. in Gen.
• g 1.169

  Gibbins. Qu. 12. in Gen.
• h 1.170

  Apud Pa∣raum com. in lo•…•… idem. S•…•…xt. Sene us. 〈◊〉〈◊〉 lib. 5. annotat. 17.
• * 1.171

  1. Paraus vbi supra. et in Gen 3. 22. idem Tremel∣lius in loc.
• k 1.172

  Soliloq•…•…. cap 9.
• l 1.173

  Basil. Epist. 64. et Ambros. de s •…•…to l. c. 14.
• m 1.174

  Retract. lib. 1 cap. 4.
• n 1.175

  Thom par. 1. qn. 31. •…•…ut. 2.
• o 1.176

  Quast. in Gen.
• p 1.177

  P•…•…dag. l. 1. cap. 3.
• q 1.178

  Lib. de Pro∣uidentia, vti magdeb. Cent. 5. col. 244.
• q 1.179

  Lib. de Pro∣uidentia, vti magdeb. Cent. 5. col. 244.
• * 1.180

  r Para•…•… in loc.
• s 1.181

  Gibi•…•… in loc.
• t 1.182

  Hilar. in ps. •…•…▪ 19. sect. 10.
• u 1.183

  Qu•…•…st. in Gen.
• x 1.184

  Epist 38.
• y 1.185

  Apuleius Florid. lib. 3.
• z 1.186

  Hexa•…•… l. •…•…. cap. vltim.
• * 1.187

  Homo recep∣torium diuin•…•… bonitatis Iren.
• a 1.188

  Epist. 38.
• b 1.189

  Magdeb. Ep. in Cent. 8.
• c 1.190

  Aug. de Ciu. Dei. l. 8 c. 23.
• d 1.191

  Thom. part. 1. qu. 93. art. 1.
• e 1.192

  De ciu. Dei. l. 1 c. 22.
• f 1.193

  Cardinal •…•…usanus.
• * 1.194

  q Part 1. qu. •…•…3. art. 6.
• h 1.195

  Com in Gen. l. 2. c. 2.
• i 1.196

  Apud Willet in loc.
• k 1.197

  In Cosmo∣poea. pag. 104.
• l 1.198

  Apud Willet. idam melito Asianus. vti. Sext Senens. Bibl. l. 5. annot. 18.
• m 1.199

  Exposit in Gen. 1.
• n 1.200

  Hexam. hom. 10.
• o 1.201

  Hom. 8. in Gen. et Homil. ad pop Antio.
• p 1.202

  •…•…lem. Alex. P•…•…dag. l 3. c. 1.
• q 1.203

  Part. 1. qu. 93. art. 6.
• r 1.204

  Ca. 1. •…•…editat
• * 1.205

  8 cap. 2.
• t 1.206

  •…•…n Loc.
• * 1.207

  v Paraeus, Willot. Gibbins.
• * 1.208

  x Epiphanius Hares 70. et Aug. Hares. 50.
• y 1.209

  Cic. de in∣uent. lib. 2.
• z 1.210

  Consilium. Constant.
• a 1.211

  Hexam. l. 6. cap. 7.
• * 1.212

  Caue et •…•…ide 〈◊〉〈◊〉 of the world. p•…•…g. 24.
• b 1.213

  A•…•…g de Tri•…•… l•…•…b 11. cap. 1 Ca•…•…u. Instit l. 〈◊〉〈◊〉 c. 15 sec•…•… 3.
• c 1.214

  Aug. de peccat. meri. tis et remis∣sione. lib. 1. cap. 2.
• d 1.215

  Contra Fae∣•…•…ieem. l. 2. c. 21.
• e 1.216

  Operum. fol. 14. 99.
• f 1.217

  Contr. Fau∣stin. l. 24. c. 2.
• g 1.218

  Caluin. in loc.
• * 1.219

  h Dialog. de i•…•…ort. ani. ma.
• a 1.220

  Mag de burg. Epist. pr•…•…fix. Centur. 5.
• b 1.221

  Habac. 3. 2.
• c 1.222

  Hist. of Su∣sanna. 1. 23.
• d 1.223

  Hug. Cardi. et Estius in loc.
• e 1.224

  2. Machab. 6. 23.
• f 1.225

  In similitud. cap. 190.
• * 1.226

  q Hugo. Card. in loc.
• h 1.227

  Aquin. Marlor. in Heb. 10. 31.
• i 1.228

  A•…•…sel in Heb. 10. 31. •…•…t Tostatus. in loc.
• k 1.229

  Aquin. in Heb. 10. 31.
• l 1.230

  Osi•…•…der. Dr. Willet. in loc.
• m 1.231

  Galat. 2 14.
• n 1.232

  Comestor. Hugo Cardin. Pet. Martyr. Tostatus. Estius. in loc. Idem Iosephus Ant•…•… l 7. c. 10. vel vt al•…•…. 3•…•…
• o 1.233

  Author of P•…•…rnassus.
• p 1.234

  K•…•… Epist. •…•…efore B•…•… Do∣r•…•….
• q 1.235

  Psal. 145. 1•…•….
• r 1.236

  Hugo. Card. •…•…t S•…•…. in loc.
• s 1.237

  Annot elu∣cid in loc.
• t 1.238

  In loc etal•…•…. ibid.
• u 1.239

  Ainsworth. in Ex. 30. 12.
• x 1.240

  Corn. a Lap. in Exo. 30. 12.
• y 1.241

  Ainsworth.
• z 1.242

  Cor•…•…l. •…•… Lap.
• a 1.243

  Hab•…•…s in numerato. Cornel a lapid.
• b 1.244

  1. Epist. 5. 7.
• c 1.245

  Psal. 103. 13.
• d 1.246

  Confes. l. 3. c. 11.
• e 1.247

  Cyril in Ioh. l 2. cap. 92.
• f 1.248

  Corn. a lapid.
• g 1.249

  Ainsworth.
• h 1.250

  Idem.
• i 1.251

  Moral l. 25. c. 20. and. 23.
• k 1.252

  Psal •…•…1 10.
• l 1.253

  •…•…. Pet. 2. 10.
• m 1.254

  Mr. Mor∣•…•…rai ser at the Spittle. An. 1602.
• n 1.255

  1. King. 3. 25.
• o 1.256

  Act. 16 2.
• p 1.257

  Anthony Perez in his politicall A∣phorism.
• q 1.258

  Ser. 〈◊〉〈◊〉 Sep∣•…•…. Sund.
• r 1.259

  Daniel in Edw. 5.
• s 1.260

  Hos. 4. 18.
• t 1.261

  Rom. 1. 16.
• * 1.262

  v Politic. •…•…. 2. c▪ 6.
• x 1.263

  Martyr. in loc.
• y 1.264

  Psal. 42. 13.
• z 1.265

  Fabius Ver∣rucosus apud Sen de benef. l. •…•…▪ c. 7.
• a 1.266

  Psal. 121 4.
• b 1.267

  Pro. 21. 30.
• c 1.268

  Psal. 74. 5.
• d 1.269

  Psal. 79. 1.
• e 1.270

  Martyr. Will•…•…t.
• f 1.271

  2 Sam. 18. 7.
• g 1.272

  •…•…. Sam. •…•…1. 1.
• h 1.273

  Martyr in loc.
• i 1.274

  A•…•…lensis. Willet
• k 1.275

  Hypocrates. Mercur•…•…. apud D•…•…. E•…•…des. P•…•… for the plague.
• l 1.276

  Es. 10. •…•…. 7.
• m 1.277

  Geneu•…•… note. Cor•…•…el. a La∣pid in Exod. 30. 12.
• n 1.278

  Martyr.
• o 1.279

  Iob. 31. 24.
• p 1.280

  Rom 8. 28.
• q 1.281

  Fox Mart. pag. 14. 92.
• r 1.282

  Ser. 78. de temp.
• s 1.283

  Psal. 119. 71.
• t 1.284

  Genebr. in Ps. 145.
• u 1.285

  Chrysost. August. 〈◊〉〈◊〉. in loc.
• * 1.286

  Psal: 103. 8.
• y 1.287

  Apud Abu∣le•…•…s in loc.
• z 1.288

  Antiq. l. 7. c. 13.
• a 1.289

  Martyr. Willet Co∣mestor.
• a 1.290

  Caluin in Es. 37. 37.
• b 1.291

  Es. 37. 7.
• * 1.292

  Psal. 47. •…•…. Psal. 48 7.
• * 1.293

  Psal. •…•…8. 1.
• c 1.294

  Psal •…•…5 1•…•…
• d 1.295

  Genebrard. Bellarmin.
• e 1.296

  Sam. 24 5.
• f 1.297

  2. Sam. 31. 4.
• g 1.298

  Gen 9. 22.
• h 1.299

  Borrhaius. in loc.
• i 1.300

  Hugo Cardi. et W•…•…lphius in loc.
• k 1.301

  Apud Caluin in Es •…•…8. •…•…8. ide•…•… resert. Oecolampad.
• l 1.302

  Basil •…•…rat▪ quod De•…•…s •…•…on sit author mal•…•….
• m 1.303

  Enchirid. cap 96.
• n 1.304

  Act. 2. 23.
• o 1.305

  Epist. 48.
• p 1.306

  Wolphi•…•… in loc.
• q 1.307

  Prou. 16 4.
• r 1.308

  Es. 5 20.
• * 1.309

  Aug. Medit.
• t 1.310

  Exod 8.
• u 1.311

  Ionali. 2.
• x 1.312

  Obad 3. 4.
• y 1.313

  Dan. 4.
• z 1.314

  〈◊〉〈◊〉. L•…•…st.
• a 1.315

  Ambros ser. 66 Epithanius heres 21.
• b 1.316

  Platina.
• b 1.317

  Balau▪ in •…•…ius vita.
• c 1.318

  To•…•… 5 O∣peru•…•… p•…•…g. 14 •…•…▪
• d 1.319

  Luke. 15. 13.
• e 1.320

  Manuel. cap. 1.
• f 1.321

  1 King. 21. 19.
• g 1.322

  Hollinsh. Chron.
• h 1.323

  Habac. 2. 11.
• i 1.324

  Euseb. lib. 8. cap. 9.
• k 1.325

  Pet. Bemb. hist Venet. lib. 6.
• l 1.326

  1. Cor 8. 4.
• m 1.327

  Arebius. Aquin. in loc.
• n 1.328

  Deu•…•…▪ 6▪ 4.
• o 1.329

  Es. 2•…•…. •…•….
• a 1.330

  Lesser en∣glish B•…•…ble.
• b 1.331

  Hugo Car. 〈◊〉〈◊〉. Hier•…•…. in loc.
• c 1.332

  T•…•…m. 2 pag. 1•…•….
• d 1.333

  Ep•…•…de di•…•… before Herod and Pilat re∣conc•…•…led
• e 1.334

  See Popish positions and practises. pag. 20.
• f 1.335

  Sheldons ob∣seruations of Ignation spe∣rits▪ pag. 25.
• g 1.336

  Fox. Mar∣tyr. pa. 14. 64.
• h 1.337

  1. Pet. 5. 7.
• i 1.338

  Hieron. Hug. Card.
• k 1.339

  Num. 22. 1•…•….
• l 1.340

  Gen. 39. 9.
• m 1.341

  See▪ Martyr loc com part. 1. cap. 17.
• n 1.342

  Apud •…•…al. in loc.
• o 1.343

  Baro•…•…. Annal a•…•…. 260.
• p 1.344

  Loc Com. 〈◊〉〈◊〉▪ de zel•…•….
• q 1.345

  In Gal. 2. 6.
• r 1.346

  Foxe Mar∣tyro•…•…. pa. 13. 81.
• s 1.347

  Mat. 16. 22.
• t 1.348

  Answ▪ to Hardings preface.
• u 1.349

  De •…•…iu. Dei. lib. 16. cap▪ 38.
• x 1.350

  Lib. 2. cap. 1.
• y 1.351

  Ael•…•…▪ hist. lib. 14. cap. 4.
• z 1.352

  1 Esd. 4 7.
• a 1.353

  In loc.
• b 1.354

  See. C•…•…luin. et Hug•…•… Card.
• c 1.355

  Dan. 2.
• d 1.356

  Chemni•…•…. Exam. part. 3. pag. 131.
• c 1.357

  Contra lit. 〈◊〉〈◊〉. lib. 3. cap. 50.
• f 1.358

  Cap. 1. v 15.
• g 1.359

  Al•…•…ance∣ment of lear∣ning. lib 2. pag. 110.
• h 1.360

  I•…•…h Serra∣nus apparat. pag. 14.
• i 1.361

  Lib. de carne. Christ•…•….
• k 1.362

  Iosuah. 6.
• l 1.363

  Matth. 8.
• m 1.364

  Mat 9. 25.
• n 1.365

  Iohn. 9. 6.
• o 1.366

  1 Cor. 1. 23.
• p 1.367

  Iudg. 15. 16.
• q 1.368

  Apu Beaux Harm. tom. 1. pag 140.
• r 1.369

  De. ci•…•…. Dei. lib. 5 cap 10.
• s 1.370

  〈◊〉〈◊〉. part▪ 1 qu. 1•…•…. art. 5.
• t 1.371

  Rom. 8. 28.
• * 1.372

  Vide 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• x 1.373

  Aug. c•…•…ntr. 〈◊〉〈◊〉. l. 16.
• y 1.374

  F•…•…x. Mar•…•…. pag. 1492.
• z 1.375

  Tertul. lib. ad. Mart. •…•…t Aug de. ci•…•… l. 22. cap. 30.
• a 1.376

  Mat. 16 24.
• b 1.377

  M•…•…st 4. 16▪
• c 1.378

  Act. 21. 13.
• d 1.379

  Lib de Scrip. Eccle in vita Ignati•…•….
• e 1.380

  Fox Martyr. pag 36.
• f 1.381

  See 〈◊〉〈◊〉. 〈◊〉〈◊〉. pag 1421.
• g 1.382

  Fox Martyr. pag. 776.
• h 1.383

  Magdeb. Cent. 4. col. 44.
• i 1.384

  Carb•…•…. lib. 1. cap. 9. 〈◊〉〈◊〉. in 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• k 1.385

  Aqud Rau∣li•…•… ser. •…•…. in Fest. Iohn. Eua.
• l 1.386

  1. Cor. 16. 1•…•….
• m 1.387

  Ephe. 6. 10.
• n 1.388

  Galat. 6. 9.
• o 1.389

  1. Cor. 1•…•…. 5•…•….
• p 1.390

  Re•…•…. •…•…. 10.
• a 1.391

  Ribera. et fra•…•…. a 〈◊〉〈◊〉▪ loc.
• b 1.392

  Hugo. Cardi∣•…•… loc.
• c 1.393

  Verse. •…•….
• * 1.394

  〈1 line〉〈1 line〉.
• e 1.395

  Vers. 15.
• f 1.396

  Verse. 9.
• g 1.397

  Soli•…•… tem∣poris vsura honesta.
• i 1.398

  1. Cor. 1•…•…. 31.
• * 1.399

  h Mat 5. 6.
• k 1.400

  Com. in loc.
• l 1.401

  Luke 16. •…•…. 〈◊〉〈◊〉 male 〈◊〉〈◊〉 Va•…•…ablus 〈◊〉〈◊〉 loc.
• m 1.402

  P•…•… •…•…6.
• n 1.403

  Rom 12. 13
• o 1.404

  C•…•…lat 6▪ •…•…0.
• p 1.405

  •…•…. Tim. 6. 10
• r 1.406

  Psal. 118. 10.
• s 1.407

  Iames 4. 4.
• t 1.408

  Thom. 1. 2ae. quaest. 84. art. 1.
• u 1.409

  Chap. 10. 19.
• z 1.410

  Aduance∣ment of lear∣ning pag. 〈◊〉〈◊〉.
• a 1.411

  Psal. 62. 10.
• b 1.412

  Mar. 10 24.
• c 1.413

  1. Tim 6 17.
• d 1.414

  Chap. 1. 16.
• e 1.415

  Iob. 31. 24.
• f 1.416

  Iam. 5. •…•….
• g 1.417

  In Ephes. 5.
• h 1.418

  Acts. •…•….
• i 1.419

  Mala•…•… 3 8.
• k 1.420

  Dan. 5. 2.
• l 1.421

  Pro 20. 25.
• m 1.422

  Psal 83. 12.
• n 1.423

  Matth. 21.
• o 1.424

  Psal 79. 1.
• p 1.425

  2. Tim▪ 4. 10.
• q 1.426

  1. Tim. 1. 19.
• s 1.427

  Mat. 19. 27.
• t 1.428

  Mat. 8. •…•…0.
• u 1.429

  The Chri∣stians taske▪ pag •…•…86.
• x 1.430

  Phil 3. 8.
• y 1.431

  Thom▪ 2. 2. •…•… qu. 18. art. 5.
• z 1.432

  Gualter in loc.
• a 1.433

  Pro 23. 5.
• b 1.434

  Psal. 17. 14.
• c 1.435

  Gualter. in loc.
• d 1.436

  Seneca.
• e 1.437

  Christ. Castr. parap •…•…r. in loc.
• f 1.438

  Chy•…•…raus. Gualter.
• g 1.439

  Cap. 5 4.
• h 1.440

  In Ephe. c. 5 loc. de aua∣ritia.
• i 1.441

  Ch. 2. 5.
• k 1.442

  See, notes vpon Eph. 3. S•…•…n. •…•…n Lent.
• l 1.443

  •…•…b 2 d•…•… Abrah c 7.
• m 1.444

  1. Tim. 4 8▪
• n 1.445

  Colos. 3. 2.
• o 1.446

  Hug•…•…▪ Card•…•…. in Ap•…•…c. 8. 13.
• p 1.447

  Iosu. 7. 25.
• q 1.448

  2. Kin. 5. •…•…7.
• r 1.449

  Act. 5.
• s 1.450

  Mat. 27. 5.
• t 1.451

  Peter de Pa∣latio. in loc.
• u 1.452

  1. Tim. 6. 8.
• x 1.453

  1. Pet. 2. 11.
• y 1.454

  1. Tim. 1. 19.
• z 1.455

  Ephe. 2. 12.
• a 1.456

  Hugo. Card. in Apoc 8. 13.
• b 1.457

  Psal. 11. 17.
• * 1.458

  a Heb. 4. 12.
• b 1.459

  Hugo. Card. Lauater. in loc.
• c 1.460

  Psalm. 24▪ 1.
• d 1.461

  1. Co•…•…. 3. 22.
• c 1.462

  Gal. 6. 10.
• f 1.463

  1. Tim. 6. 18.
• g 1.464

  Tom. 1. pag. 103.
• h 1.465

  Mat. 6. 35.
• i 1.466

  1. Cor. 7. 31.
• k 1.467

  Iob. 38. 11.
• l 1.468

  Melanct in expos. 8. Prac. tom 1 fol 17. et tom. 2. fol. 369.
• m 1.469

  Melanct. Lauat in loc. idem Illyricus in Claus Scrip verb. Terminus
• n 1.470

  •…•…sa. 5. 8.
• o 1.471

  Aratius in Act 2 44. idem C•…•…inet Mar∣lorat.
• p 1.472

  2. Tim. 4. 13.
• q 1.473

  Au. •…•…arg. 40.
• r 1.474

  Matth. 6. 1. marke 10. 21.
• s 1.475

  2. Cor. 8. 14.
• t 1.476

  Galat. 6. 10.
• u 1.477

  Rom. 12. 13.
• x 1.478

  1. Sam. 2 25.
• y 1.479

  Quast. 10. in Iosuah t•…•…m. 4. fol 203.
• z 1.480

  Ser. ad •…•…i∣lites. Templ. c. 3.
• a 1.481

  Act. 12. 28.
• b 1.482

  In his Pro∣logue desc•…•…pti∣on of the Ser∣geant at Law.
• c 1.483

  Tom. 4 •…•…l. •…•…02. •…•…t •…•…om 6. f•…•…l. 2•…•…9.
• d 1.484

  Aretius. Cal Piscator
• e 1.485

  See Aug. contra literas petiliani▪ c•…•…. 4.
• f 1.486

  1 Cor. 6. 5.
• g 1.487

  See. Martyr in loc. Com. part 4. cap. 16.
• h 1.488

  Mat 18 •…•….
• i 1.489

  Sp•…•…inx The•…•…. page. 873.
• k 1.490

  Psal. 82. 1.
• l 1.491

  Pro. 21. 30.
• m 1.492

  Viscount S Alban •…•…n Hen. 7 pag. 85.
• n 1.493

  1. Kin. 2. 5.
• o 1.494

  Baron. An•…•…al. tom. •…•… fol. 5.
• p 1.495

  Laorti•…•… in •…•…us vita.
• q 1.496

  Melanct. tom▪ 2 fol. 979.
• * 1.497

  r Galat. •…•…. 22.
• s 1.498

  Praef. Theatr. Politic.
• t 1.499

  Danaeus in Prooem. Polit.
• u 1.500

  Lauater in loc.
• x 1.501

  Orat contr. Timocr.
• y 1.502

  Mag•…•…a. Char•…•… pag 13.
• z 1.503

  Laertius. in •…•…us vita.
• a 1.504

  1. King. 12.
• b 1.505

  Ser. 6. 16.
• c 1.506

  Aduanc▪ of 〈◊〉〈◊〉 lib. 1. fol. 33.
• d 1.507

  1. Thes. 5. 21.
• e 1.508

  See. Bright∣man.
• f 1.509

  Lib. 1. pag 1.
• g 1.510

  Lib 2 contra Symmachum.
• h 1.511

  Psal 19 7.
• i 1.512

  Reusner. Symbol class. 2. pag. 196.
• k 1.513

  Ser de ido∣ni•…•…. S. S.
• l 1.514

  Epist. 64.
• m 1.515

  Aug. Epis. 118. cap. 5.
• n 1.516

  Lib cont•…•…r. Appionem.
• o 1.517

  De curand. Graec. affect. lib. 2.
• p 1.518

  In Protrep∣ti•…•….
• q 1.519

  Eras. in loc.
• r 1.520

  Ep pag. 195.
• s 1.521

  Rhe•…•… in. 1. Tim. 1. 3.
• t 1.522

  Lib. 1.
• u 1.523

  In vita Leonis.
• x 1.524

  De h•…•…res. lib. 1. cap. •…•…1.
• y 1.525

  Esd. 19. 2.
• * 1.526

  Apoc. 12. 7
• b 1.527

  Dr. Morton Epistle to his Appeale.
• c 1.528

  Baronius prafat. An∣nal. Tom 11.
• d 1.529

  Anton•…•…. Sum. part. 3. art. 1. cap. •…•…1.
• e 1.530

  Dr. Wha∣takar.
• f 1.531

  Gen 1. 16.
• g 1.532

  A•…•…d 〈◊〉〈◊〉 de potest. Rom Po•…•…tif. lib. 2 cap. 2.
• h 1.533

  Luke. 22. 38.
• i 1.534

  In extrauag. et refer•…•… Mo∣•…•… Iesuita de Iure. lib 1. tract •…•… disp. 29 see. Pro∣testants ap∣peale lib 5. cap. 16. sect. 1.
• k 1.535

  Iohn. 3 10.
• l 1.536

  Historie counsell of Trent page 132.
• m 1.537

  Esday hist of the Gospel.
• n 1.538

  Esday vbi supra.
• o 1.539

  Gen 3. 15.
• p 1.540

  Gen 18. 18.
• q 1.541

  Es. 53. 5.
• r 1.542

  •…•…s. 63. 3.
• s 1.543

  Ephes. 5 2.
• t 1.544

  lieb. 9. 12.
• u 1.545

  In their Le∣gerd of Sts. added to Lom∣bardica. hist re∣fert. Dr. Hut∣ton ser at Yorke. pag 24.
• x 1.546

  Heb. 7. 7.
• y 1.547

  Rom. 15 4.
• z 1.548

  Bellar. de verbo Dei. lib. 2. cap. 1•…•….
• a 1.549

  2. Tim. 3. 17.
• b 1.550

  In his wic∣ket.
• c 1.551

  Relat. of Re∣lig. tract. 34.
• d 1.552

  In loc.
• e 1.553

  In Ier. 6. 16.
• f 1.554

  Tryal of truth written by an Hunga∣rian translat. into English. Anno. 109 •…•…. idem Earle of Northampt at Garnets ar∣raignement.
• g 1.555

  Epist. l. 4. Ep. 34. at 39.
• h 1.556

  Ep▪ 32. 34. 38. 39.
• i 1.557

  Complaint of the plough∣man fol. 79.
• k 1.558

  Metamorph. lib. 6.
• l 1.559

  Tit. de con∣eionat oribus.
• m 1.560

  Iewel ans. to Hardings preface.
• n 1.561

  Vbi supra.
• o 1.562

  Defence of his Apologie.
• p 1.563

  Dr. Bishop Epistle to the King. sect. 13.
• q 1.564

  Apoc. 7. 15.
• r 1.565

  2. Thes. 2. 7▪
• s 1.566

  Decad. 1. lib. 1.
• t 1.567

  Dr. Abbot answ to Bish. Epist pag. 111.
• u 1.568

  2. Tim. 2. 7.
• x 1.569

  Preface to Reader. sect. 12
• y 1.570

  Ep Lectori prafix. Bibl. Ve∣net. An. 15•…•…7.
• z 1.571

  Rather Matth. 10. 32.
• a 1.572

  Dr. Hutton ser. pag. 26.
• b 1.573

  Lib▪ de •…•…∣charistia ca 10 vti. Morton A∣polog. lib. 1. 6. 10 pag. •…•…5.
• c 1.574

  Alphons de Castr. de h•…•…res. lib. 1. fol. 1•…•….
• d 1.575

  Eliensis resp. ad Apol Bell. page 331.
• e 1.576

  Act. 15. 28.
• f 1.577

  Art. 21 conf.
• g 1.578

  Dr. Barlow ser. at Hamp∣ton Court.
• h 1.579

  In Exam. conc. Trid. 1.
• i 1.580

  Ans. to Rhem. praef. and in his notes on Tit 3 10.
• k 1.581

  In Exam. conc. Trid lib. 5 page 316.
• l 1.582

  Gentiletus vbi suprae.
• m 1.583

  Morton Appeale. lib. 2. cap. 12 sect. 2.
• n 1.584

  In Censura Bertram•…•….
• o 1.585

  〈◊〉〈◊〉 Iohn Old∣castle had a saying as said Baleus in Chr. of Oldcastle. pag. 35.
• p 1.586

  Hist Coun. of Trent. 396.
• q 1.587

  B Bilson Ep. to the Reader before his booke of Church-goue•…•….
• r 1.588

  Sun of the Conference.
• s 1.589

  Apud. Fox-Martyrol. fol. 1326.
• t 1.590

  Ruth. 1. 21.
• u 1.591

  Answ. to Harding Con∣clus.
• x 1.592

  Eccl. 39. 1.
• y 1.593

  Praef. to Harm Conf.
• z 1.594

  1. Eph. 2. 13.
• a 1.595

  Gerran in loc.
• b 1.596

  Ser. 6. de verbis. Dom. secund Matth.
• c 1.597

  Ser Mel•…•…nct. loc. com. tit. de Magistrat•…•… et Bell•…•…r. lib. d•…•… laici•…•… cap •…•….
• d 1.598

  Cryso. Are∣tius. Marlorat.
• e 1.599

  Aduance∣ment of lear∣ning. lib. 2. pag. 41.
• f 1.600

  Ioh. 19. 4. 16.
• g 1.601

  Mar. 6. 20. 27.
• h 1.602

  Matth. 2. 16.
• i 1.603

  Ard•…•… Mus∣cul. Bucer.
• k 1.604

  •…•…s 49. 23.
• l 1.605

  Ephes. 4. 11.
• m 1.606

  1. Cor. 1. 27
• n 1.607

  Isay. 5. 7.
• o 1.608

  Epist. 50.
• p 1.609

  Aug. de ciu. Dei lib. 4. cap. 4.
• q 1.610

  R•…•…lam in E•…•… vita.
• r 1.611

  T•…•…leman in Rom. •…•…3.
• s 1.612

  Vbi Supr•…•….
• t 1.613

  Iere 2•…•…. 6.
• u 1.614

  Esd. 4 5. 1.
• x 1.615

  Bell. l •…•…b de laic•…•… cap. 7.
• y 1.616

  Arist. pol. lib. cap. 2.
• z 1.617

  Aquin. Gorran.
• a 1.618

  Epist 42. ad frat Seuer.
• b 1.619

  Melanct loc. Co•…•… tit. de ci∣uil▪ Magistr▪
• c 1.620

  B. Billso•…•… a∣gainst the Ie∣suites. pag. 12•…•….
• d 1.621

  Deut. 17. 18. 19.
• e 1.622

  Epist. 50.
• f 1.623

  2 Kin. 23 4
• g 1.624

  2 Kin. 28 4
• h 1.625

  2 Chron. 3. 4 8
• * 1.626

  •…•… 2 Chron. 35 1.
• k 1.627

  1. Kin. 2. 35.
• l 1.628

  Confess. An∣glican. art. 37. and Admonit. to simple men. annexed to Qu. Eliz Iniunc.
• m 1.629

  Eusob. in eius vita lib. 4. cap. 24.
• n 1.630

  2. Cor. 7. 5.
• o 1.631

  Aquin in 1. Tim. 2. l•…•…ct. 1. Idem. A∣retius.
• p 1.632

  Hugo Card Dionys. Car∣thusian. Va∣tablus. Tre∣•…•…lius. S•…•…. in loc vide Gib∣bons in Gen. 9. disp. 4.
• q 1.633

  Bellarm de l•…•…is. c. 13. et Rabbi P•…•…∣lus apud Car∣thu in loc.
• r 1.634

  Aqu•…•…n Cal. Tremelius.
• s 1.635

  Mat. 6 52.
• t 1.636

  See Ma•…•…lo∣rat and Mal∣donat in loc.
• u 1.637

  Aretius in loc.
• u 1.638

  Lib. 22 con∣tra Faustum. cap. 70.
• x 1.639

  Ca•…•… 32. in Matth.
• y 1.640

  Ber•…•… Epist 102.
• z 1.641

  Contr literas Petiliani▪ lib. 3. cap. 4.
• a 1.642

  Balbi•…•… vti. R•…•…sner. in Symbol.
• b 1.643

  Muscul. Loc. Co•…•…. 〈◊〉〈◊〉 a•…•… Magistr▪ l•…•…t. 7. et Cal•…•…. Iust•…•…t. lib. 4. cap. 20.
• c 1.644

  Aug. Contr. Faustum. lib. 2•…•…. cap. 74
• d 1.645

  Apud Me∣lancton loc. Com. t•…•…t. de Magistratu.
• e 1.646

  1. Sam. 25. 28. 2. Chro. 20. 15.
• f 1.647

  Loc. Com. Class. 4 1. cap. •…•…6.
• g 1.648

  Apud Mart. et Melanct. vbi supra.
• h 1.649

  Aretius, Calu•…•…, Mar∣tyr, Mala•…•…t
• i 1.650

  Ser ad •…•…sle∣tes Templ•…•…. cap. 3.
• k 1.651

  Machiauel.
• l 1.652

  Eus•…•…b. l. •…•…. c. 9.
• m 1.653

  Secrat lib. 7. cap. 18.
• n 1.654

  Aug de ci•…•…. Des. l•…•…b. 5. c. 23.
• o 1.655

  Cap 4•…•….
• p 1.656

  Lib. de offi•…•…. cap. 40. et. 41.
• q 1.657

  Epist. 5. et 207▪ in contr. Faustum lib. 2•…•…. cap 74. et lib. Quast. in Iobu qu. 10.
• r 1.658

  Deut. 32. 35. Rom. 12. 19.
• s 1.659

  Es▪ 2. 4.
• t 1.660

  In loc. et in Mic. 4.
• u 1.661

  Caluin in loc
• x 1.662

  Vb•…•… supra.
• y 1.663

  Mat. 25. 52.
• z 1.664

  Thom. 2. •…•…. •…•… qu. 40 art 1. see Melanct. •…•…om. •…•…, fol. 190. et Bu•…•…an. Loc. Com tit. de Magist. 43.
• a 1.665

  Erasm. in Luc. 3. 14 see Sixt. Seneus. Ribl lob 6. annot. 156.
• b 1.666

  See Martyr loc. Com. Class. 4 cap. 16.
• c 1.667

  Epist. 194.
• d 1.668

  Thom. 2. 2. a qu. 40. art. 1. et Martyr loc. com. Class. 4 cap. 16.
• e 1.669

  Lib 22. cont. Faust. c. 75.
• f 1.670

  Thomas vbi suprae Buc•…•…. Loc Com 〈◊〉〈◊〉. de •…•…agistr quaest. 46 Bell. de •…•…icis. c. 15.
• g 1.671

  Pet. Martyr vb•…•… supra▪
• h 1.672

  Apud Mart. vbi supra.
• i 1.673

  Natural hist lib▪ 8. cap 12.
• k 1.674

  Iohn Da∣•…•… Com∣•…•… de Bello▪
• l 1.675

  Pol•…•…bius host. lob. 10.
• m 1.676

  Quaest. 10. in Iosuam.
• n 1.677

  Bucan. Loc. Co•…•…▪ 〈◊〉〈◊〉. de Ma∣gistr quaest. 50.
• o 1.678

  Aug. contr. Faustum lib. 22 cap 75. Idem 〈◊〉〈◊〉 A∣phorismis verb. Bellum.
• p 1.679

  S•…•…r. ad Mili∣tes Templi. cap▪ 2.
• q 1.680

  Bellar lib de 〈◊〉〈◊〉 cap 15.
• a 1.681

  In loc.
• b 1.682

  A insworth. Fabritius. Dr. Incognitus Musculus Omnes in loc.
• c 1.683

  Psal. 40. 15. et 1•…•…4 4.
• d 1.684

  Iob. 5. 17.
• e 1.685

  Esay. 32. 2.
• f 1.686

  Loc. •…•…om. de Cruce.
• g 1.687

  Eze. 13 1•…•….
• h 1.688

  In Matth.
• i 1.689

  Prolog. in Psal. tract. 1.
• k 1.690

  Idem. ibid.
• l 1.691

  Praf in lib. moral cap. 4.
• m 1.692

  Church of Eng: Hom rea∣ding of Script. part 1.
• n 1.693

  Hom. vbi supra.
• o 1.694

  Myst. Theol. cap 5.
• p 1.695

  Ambo in loc
• q 1.696

  Gen 39. 9.
• r 1.697

  Iohn. 5. 45.
• s 1.698

  De vtil. ex •…•…st. capiend.
• t 1.699

  Epist. 11.
• u 1.700

  Inter dicta. sapient.
• x 1.701

  1. Cor. 11. 10.
• y 1.702

  Franc Arias de prasentia Dei. cap. 1.
• z 1.703

  Apud▪ Esti∣um in loc.
• a 1.704

  In loe.
• b 1.705

  Ambo in loe.
• c 1.706

  Luke 3. 20.
• d 1.707

  2. Sam. 12.
• e 1.708

  1. Tim. 6. 10.
• f 1.709

  De catech 〈◊〉〈◊〉. cap. 4.
• g 1.710

  Manasse•…•… player.
• h 1.711

  Eccles. 9. 14.
• i 1.712

  In Apoc. 7.
• k 1.713

  Psal. 45. 5.
• l 1.714

  Ie•…•…. 9. 1.
• a 1.715

  Placid•…•… Parmensi•…•… in loc.
• b 1.716

  Apoc 12. 7.
• c 1.717

  In lo•…•….
• d 1.718

  Ag•…•…llius et Lorinus in loc.
• e 1.719

  Iohn. 1. 16.
• f 1.720

  Psal. •…•…5 3. Malac. 1. 11.
• g 1.721

  Com. in Abac▪ 2. 9
• h 1.722

  Pro. 23. 23.
• i 1.723

  1. Tim. 4. •…•….
• k 1.724

  Psal. 34. 10.
• l 1.725

  Dan. Chron pag. 174.
• m 1.726

  1. King. 17.
• n 1.727

  2. King. 4.
• * 1.728

  Matth •…•…▪ •…•….
• p 1.729

  Laurenti•…•… Pis•…•… Euang. Parado•…•….
• q 1.730

  Iohn 8. 6.
• r 1.731

  Christians ta•…•…ke. page. 686.
• s 1.732

  Hist lib. 14 i
• t 1.733

  Psal 128. 5.
• u 1.734

  Ephes. 5. 11.
• x 1.735

  Rom. 6. 21.
• y 1.736

  Iohn. 2. 17.
• z 1.737

  Gen 2. 7.
• a 1.738

  Iohn 1. 6.
• b 1.739

  1. Pet 1. 4.
• c 1.740

  Wisd. 5. 7.
• d 1.741

  Luke 2. 10.
• e 1.742

  Es. 40. 1.
• f 1.743

  Ps. 34. 8.
• g 1.744

  Ps. 45. 3.
• h 1.745

  Eccl 1. 8.
• i 1.746

  Prou 5. 4.
• k 1.747

  Prou 14. 13.
• l 1.748

  Psal. 1. 2.
• m 1.749

  Psal. 100. 1.
• n 1.750

  Ann•…•…t. Elu∣cid in Ps cap. 2.
• o 1.751

  Prou. 21. 15.
• p 1.752

  Psal 112. 8.
• q 1.753

  Prou. 15. 15.
• r 1.754

  Iohn 16. •…•…2.
• s 1.755

  Ro•…•…. 8. 28▪
• t 1.756

  2. Cor. 12. 10.
• u 1.757

  2. Cor 4. 8.
• x 1.758

  Hym 5 de Vincent Mar∣tyr.
• y 1.759

  Fox Martyr. fol. 939.
• z 1.760

  Claudi•…•… Aqu uaeria medit. in Psal. 118.
• a 1.761

  Dan. Chron. page 16.
• b 1.762

  1. Pet. 2. 24.
• c 1.763

  Rom. 13. 14.
• d 1.764

  Cant. 6 2.
• e 1.765

  Rom. 5. 1.
• f 1.766

  Deut. 28. 65.
• g 1.767

  Luke 16. 19.
• h 1.768

  Plutarch in vita C•…•…s.
• i 1.769

  Wilcox in loc.
• k 1.770

  Cruci•…•… a∣pud Ver•…•…. in loc.
• l 1.771

  Ainsworth.
• m 1.772

  Buchanan
• n 1.773

  Heb. 11. 25.
• o 1.774

  Apoc. 1. 5.
• p 1.775

  Daniel in Edward 1.
• q 1.776

  Act. 17. 11.
• r 1.777

  Rom. 8. 14.
• s 1.778

  Gal 4. 26.
• t 1.779

  Heb. 2. 7.
• u 1.780

  Ioh 2. 27.
• x 1.781

  Psal •…•…4. 7.
• y 1.782

  Rom 6. 12.
• z 1.783

  Rom. •…•…. 37.
• a 1.784

  Ethic. lib. 1.
• b 1.785

  2 Chron. 24. 15.
• c 1.786

  De Orig. Templ cap 4.
• d 1.787

  1. Cor. 4. 1.
• e 1.788

  Ser. 47. in Cant.
• f 1.789

  2. Cor 7. •…•….
• g 1.790

  Acts. 14. 22.
• h 1.791

  Psal. 16. 12.
• i 1.792

  In loc. et de liber•…•… arbitri•…•… lib. 3 cap. vlt. idem Hugo Cardinal et Dr Incogni∣tu•…•…, in loc.
• k 1.793

  Vita Con∣stant.
• l 1.794

  1. Pet. 2. 5.
• m 1.795

  Psal. 122 7
• n 1.796

  1. Cor. 14. 33.
• o 1.797

  Heb. 7. 2.
• p 1.798

  Exod. 25. 40.
• q 1.799

  Machiauel.
• r 1.800

  Ephes. 2. 11.
• s 1.801

  Iudg. 12. 6.
• a 1.802

  Dr. Incog∣nitus et Tur∣recr•…•…mat. in loc
• b 1.803

  Musc•…•…. M•…•…. 〈◊〉〈◊〉▪ Genebrard. Lori•…•….
• c 1.804

  Muscul in loc.
• d 1.805

  I•…•… loe.
• e 1.806

  Genebrard in loc idem Dr. Incognitus.
• f 1.807

  Tract 96. in▪ Iohn.
• g 1.808

  F•…•…rus co•…•… in Ioh. 14 6.
• h 1.809

  Caietan in Matth. 11. 27.
• i 1.810

  Pauli•…•…▪ tom. 3.
• k 1.811

  Quaest. ex. Matth. qu. 11.
• l 1.812

  K•…•…mchi. apud Genebrard. Bucer▪ Caluin. Moller•…•…. Pis∣cator. Wilcox. Engl. glosse.
• m 1.813

  Hierome in loc.
• n 1.814

  Agellius in loc.
• o 1.815

  Vti. Iohn de Combis Comp. Theolog. lib. 6. cap. 8. •…•…
• p 1.816

  Moller•…•…. T•…•…leman. in loc
• q 1.817

  Part 3 qu. 60. art. 3.
• r 1.818

  Co•…•… de vti∣litate exhoste∣bus caeptenda.
• s 1.819

  Epist. 11.
• t 1.820

  Apud Auso∣nium refertur inter dicta Sa∣p•…•…entum, Eras∣•…•…o interprete.
• u 1.821

  Calui•…•… in Gen 5. 22.
• x 1.822

  Apud Taffi•…•…. tract of the markes of Gods children. cap. 12.
• y 1.823

  Hugo Card. in Pro. 3. 6.
• z 1.824

  Meditat. cap. 1.
• b 1.825

  Meditat. cap. 6.
• c 1.826

  Ser. de eo vbi duo aut tres.
• d 1.827

  Idem Caluin Bucer. Agellius Genebrard.
• e 1.828

  Epist. 41. lib. 1.
• f 1.829

  In 1. Cor 12
• g 1.830

  Fran. Arias de praesentia Dei. cap. 1.
• h 1.831

  Dr. •…•…all art of diuine meditation. cap. 8.
• i 1.832

  Church h•…•…m concerning prayer.
• k 1.833

  Epist. 111.
• l 1.834

  Lib 5 de con∣sideratione.
• m 1.835

  Lib. 1 de constant. c. •…•…7.
• n 1.836

  Hierom in Matth. 23. 5
• o 1.837

  Ainsworth in Exod. 13. 16.
• p 1.838

  Beza •…•…aior ann•…•…r in Mat. 23 5. see 〈◊〉〈◊〉 Dictio∣narie verb. Phylacter•…•…es
• q 1.839

  Epist. 89.
• r 1.840

  Hom. de Ma∣ria Magd.
• s 1.841

  Ser. 74 super Cant.
• t 1.842

  Antonin hist. part. 2. cap. 1•…•….
• u 1.843

  F•…•… Aria•…•…, lib de praesentia Dei. cap. 3.
• x 1.844

  Dr Whie before A•…•…▪ Wh•…•…tgift.
• y 1.845

  Palladius vt•…•… refe•…•…t Ar•…•… as vb•…•… supra. cap. 4.
• z 1.846

  Ser 21. in psal 118.
• a 1.847

  Sp•…•…inx. The∣ologic•…•…. Philos. cap. 2.
• b 1.848

  Lorin in loc
• c 1.849

  Dr Christian lib 1 cap. 22.
• d 1.850

  Lorin. in loc.
• e 1.851

  Rasil scol. in loc.
• f 1.852

  Hugo. Card. in loc.
• g 1.853

  Ser. 9. de Nat D•…•…m.
• h 1.854

  〈◊〉〈◊〉 〈◊〉〈◊〉 de W•…•…lcox. in loc.
• i 1.855

  In loc id•…•… Bellara•…•…n.
• k 1.856

  Aug de Trin lib 15. cap 22.
• a 1.857

  Annot in loc
• b 1.858

  Com in loc.
• c 1.859

  Co•…•…cord. cap 76.
• d 1.860

  Annot. i•…•… loc.
• e 1.861

  Com. in loc.
• f 1.862

  Prou 1 8.
• g 1.863

  Aug tract. 43. in Iohn Ambros Epist. l•…•…. 7. Ep 58. Aretiu, Caie∣tan. Oecolamp. in loc.
• h 1.864

  Iansenius. Oecolamp.
• i 1.865

  Heb. 9 •…•…7.
• k 1.866

  Rom 2. 6.
• l 1.867

  Ier. 22. 29.
• m 1.868

  Bernard Meditat. cap. 3.
• n 1.869

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. •…•…g 23
• o 1.870

  Mat. 23. 12.
• p 1.871

  1. Sam. 15 17.
• q 1.872

  Dan. 4.
• r 1.873

  2. Thes. 2. 3.
• s 1.874

  Apoc. 1. 8.
• t 1.875

  Mat. 11. 29.
• u 1.876

  Hugo Card Idem Hugo de Seo. Chara.
• x 1.877

  Manlius Loc Com.
• y 1.878

  Dalington Aphores lib. 2. Aphorism. 4.
• z 1.879

  Hugo Cardin. Are•…•… Gorran.
• a 1.880

  1 Pet 4. 1.
• b 1.881

  1. Pet. 2. 21.
• c 1.882

  Iohn 14. 6.
• d 1.883

  Royard. hom. 1. in Ep Dom. 5. Post Pentec.
• e 1.884

  De consen. su. Euangel. lib 4 cap 10.
• f 1.885

  In loc.
• g 1.886

  Hugo Cardi. Ca•…•…etan, A∣retius.
• h 1.887

  Heb. 3 3.
• * 1.888

  Aug de con∣sensu. Euangel. lib. 4. cap. 10.
• i 1.889

  Psal 50 17.
• k 1.890

  Psal. 119 9.
• l 1.891

  Com. in loc. Idem alii non pauci.
• m 1.892

  Psal. 73. 18.
• n 1.893

  Pro. 10 7.
• o 1.894

  Psal. 37 29
• p 1.895

  Verse 37.
• q 1.896

  In loc.
• r 1.897

  Wisd. 5. 20•…•…▪
• s 1.898

  BB. Moun∣tacue.
• t 1.899

  Pro. 22. 1.
• u 1.900

  In Phaedone.
• x 1.901

  L•…•…uater in Pr•…•…u 22. 1.
• y 1.902

  Sedulius A•…•…olog. Franc. lib. 1. cap. 4.
• z 1.903

  Loc Com. t•…•…t de lingua.
• a 1.904

  Serm 24. in •…•…ant.
• b 1.905

  Epist. lib. 9 Epist. 76.
• c 1.906

  Dial. 2. contr. Pelag Tom. 2. fol. 288.
• e 1.907

  Ap•…•…d Mar∣lorat.
• f 1.908

  Hugo de S. Charo.
• * 1.909

  d In loc.
• g 1.910

  Maldonat. in loc.
• h 1.911

  Em Sa.
• i 1.912

  Tract 33. in Iohn.
• k 1.913

  Aretius. Mal∣donat. Em. Sa.
• l 1.914

  In loc.
• m 1.915

  Apud Mar∣lorat. Maldon. in loc.
• n 1.916

  Oecolamp. Ari•…•…s. mont. in loc.
• o 1.917

  Vbi supra.
• p 1.918

  Caluin lusti∣tut lib. 2. cap. 2. 23.
• q 1.919

  In loc
• * 1.920

  Muscul. in loc.
• r 1.921

  Lib de pra∣ser. hoerat.
• s 1.922

  Hexam lib. 3. cap 3.
• t 1.923

  E•…•…. 121. Probae.
• u 1.924

  Lib. 3. de Gubern. Dei.
• * 1.925

  In loc.
• c 1.926

  Maldonat.
• d 1.927

  Eccl. Polit. lib. 5. p. 66.
• e 1.928

  Ser. 3 de ad•…•…. Dom.
• f 1.929

  Dan. Chron. Pag. 142.
• g 1.930

  Relation of Religion. Sect. 28.
• h 1.931

  Hist. Ord. Iesuit cap. 2.
• i 1.932

  Dr. Feathe.
• k 1.933

  Earle of Northamp. at Ga•…•…nets Arraignment
• l 1.934

  Hist. meditat lib. 4 cap. 9.
• m 1.935

  Watson Q•…•…odlibet. 3.
• a 1.936

  Esay 59. 2.
• b 1.937

  Aquin in loc.
• c 1.938

  Gorran in fundamento aurec. serm. 1. fers. 2. in roga∣tion.
• d 1.939

  Aquin.
• e 1.940

  See. Ce•…•…in. Marlorat A 〈◊〉〈◊〉 in loc.
• f 1.941

  Paulin•…•…s Epist•…•… lib 1. Epist 4.
• g 1.942

  Iudg. 16. 21.
• h 1.943

  In Paraenesi.
• i 1.944

  Gen 3. 1.
• k 1.945

  Aig•…•… salutis do•…•… •…•… 〈◊〉〈◊〉 Pente•…•…ost.
• l 1.946

  Beynard tract de gra∣•…•… •…•…∣tatis grad. 8.
• m 1.947

  Psal. 32. 6.
• n 1.948

  Psal. 14. 1.
• o 1.949

  Est. •…•…. 4. 16.
• p 1.950

  Esay. 1. 6.
• * 1.951

  b Pro. 28. 13. S•…•… nos peccati nostri simus memores, deu•…•… obliuiscitur Divu•…•…. Chrisost: hom 3•…•…. in Ep•…•…. ad Heb.
• r 1.952

  As he re∣ports of him∣selfe in a ser∣mon preached at Stamford, the which is among his o∣ther sermons fol. 96.
• s 1.953

  Apoc. 20. 12.
• t 1.954

  Luke 23. 26.
• u 1.955

  Esay. 50 4.
• x 1.956

  Prou 25. 11.
• z 1.957

  1. Sam. 15. 3.
• a 1.958

  1 Sam. 30. 1.
• b 1.959

  Heb. 12. 28.
• c 1.960

  Lib. •…•…. de pae∣•…•…entia. cap 4.
• d 1.961

  Artic de confes. et satis.
• e 1.962

  In loc.
• h 1.963

  Com. in loc.
• i 1.964

  Annot. in lib. Tertullian. de p•…•…nitentia.
• k 1.965

  Sent: lib. 4. destenct: 17.
• l 1.966

  Apud Hie∣•…•…. To•…•…. 1. fol 201.
• m 1.967

  Melanct. Tom. •…•…. fol. 101. •…•…t •…•…ewel defence of his apologie. fol. 156
• n 1.968

  Iewel vbi supra fol. •…•…48.
• o 1.969

  An•…•…ot: in Act 19.
• p 1.970

  Vbi supra.
• q 1.971

  Institut. lib. 3. cap. 4 sect. 7.
• r 1.972

  Melancton •…•…bi su•…•…ra.
• s 1.973

  In su•…•…: quast 18. art. 4. vti. Morton apolog part. 1. cap. 64.
• t 1.974

  Psal. 40. 15.
• u 1.975

  Serm de quadru •…•…lici de▪ bito. see Har∣mo•…•… confesis. pect. 8.
• x 1.976

  Fox Martyr. fol. 35•…•….
• y 1.977

  Marcus An tonius de do∣mini•…•… in ser. in Rom. 13. 12. page 40.
• z 1.978

  •…•…yr E•…•… Sandy▪ r•…•…lat of relig•…•…: sect. 7.
• a 1.979

  Fox Mar∣tyr fol. 14 •…•…. et 1903.
• c 1.980

  In loc.
• d 1.981

  Esay. 38. 1.
• e 1.982

  Rom. 13. 10.
• f 1.983

  Rom. 12 18.
• g 1.984

  Heb. 13. •…•….
• h 1.985

  Colos 3. 12.
• i 1.986

  Caluin in loc.
• k 1.987

  1. Cor. 16. 14.
• l 1.988

  Ephes. 2. 14.
• m 1.989

  Matt 8 4.
• n 1.990

  Psal. 110. 4.
• o 1.991

  Hom. 41. ad populum •…•…ntio∣chen▪ et. In Heb hom. 31.
• p 1.992

  Psal 37 5.
• q 1.993

  Hom. 2 in Psal. •…•…0.
• r 1.994

  Confess lib. 10. cap. 3.
• s 1.995

  1. Cor. 1. 3.
• t 1.996

  •…•…uke 18. 3
• u 1.997

  Psal 35. 3.
• x 1.998

  See Caluin. institut. lib. 3. cap 4. sect: 12.
• y 1.999

  Mat. 18. 18 Iohn 20. 23.
• z 1.1000

  Collect af∣ter the confes∣sion at Mor∣•…•…ing prayer, and at the communion
• a 1.1001

  In the visi∣tation of the sicke.
• b 1.1002

  Dr Field. lib. •…•…. of the Church cap. 25.
• c 1.1003

  Magdeburg: E•…•…st; dedicat cent 1. et Lu∣ther loc: com•…•… 〈◊〉〈◊〉 absolut. •…•… Rom 1. 1.
• d 1.1004

  〈◊〉〈◊〉, 1. 1.
• e 1.1005

  1 Cor •…•…. 1.
• f 1.1006

  Hom of re pent▪ pa•…•…t 2. com. 〈◊〉〈◊〉 tit: visitation of the sic•…•…e.
• g 1.1007

  Bernard ser. 3 de •…•…nio quadragesi.
• h 1.1008

  Relation of religion in the W•…•…st sect. 7.
• i 1.1009

  1. Cor. 7. •…•…4.
• k 1.1010

  •…•…. Tit 12.
• l 1.1011

  Ser. 2. de re sur•…•…ectione domine.
• m 1.1012

  Bellarmi•…•… de amissione 〈◊〉〈◊〉 statu 〈◊〉〈◊〉 〈◊〉〈◊〉. lib 1. cap 2.
• n 1.1013

  Quast. 20. 〈◊〉〈◊〉 Leui∣ticum.
• o 1.1014

  Erasmu•…•…, Aretius.
• p 1.1015

  Exod. 8. 24.
• q 1.1016

  Serm. de S Andra•…•…. •…•…po •…•…olo.
• r 1.1017

  Psal. 38. 4.
• s 1.1018

  Zach. 5. 7.
• u 1.1019

  •…•…. Kings 21. 25.
• x 1.1020

  See con•…•…es. lib: 2. cap. 3.
• y 1.1021

  Matth •…•…. 3.
• z 1.1022

  1 Pet 4▪ •…•…5.
• a 1.1023

  Confes lib. 10 cap. 3.
• b 1.1024

  Hooker. lib. •…•… 〈◊〉〈◊〉 〈◊〉〈◊〉: pag 2▪ •…•…
• c 1.1025

  Pra•…•…ace 〈◊〉〈◊〉 〈◊〉〈◊〉.
• d 1.1026

  1 Cor. 〈◊〉〈◊〉. 28
• e 1.1027

  Acts. 2. 38