XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before QVEENE ELIZABETH, AT SAINT IAME'S, on Wednesday being the XXX. of March, A. D. MDXCIII.

MARKE CHAP. XIV. VER. IV.V.VI.

Erant autem quidam indignè ferentes intra semet-ipsos, & dicentes, Vt quid perditio ista unguenti facta est? &c.

Therefore some disdeigned among themselves, and said: To what end is this wast of ointment?

For, it might have beene sold for more then three hundred pence, and been given to the poore: And they grudged against her.

But IESVS said: Let her alone; why trouble ye her? She hath wrought a good worke on Me.

THIS action of wast, (which by some is brought, and, by CHRIST our SAVIOV••, traversed) was against a woman (saith Saint MARKE, th•• verse before: which woman (as Saint IOHN hath it Chap. XI. Ver. 2.) was MARIE MAGDALEN; now, a glorious Sa••nt in heaven, sometime, a gree∣vous sinner vpon earth.

Saint AVGVSTINE noteth; Of all those, that sought to CHRIST, She was the onely sinner, that for sinne onely, and for no bodily griefe or maladie at all, sued and sought to Him. Of whom being re∣ceived to grace, and obteining a quietus est for her many sinnes (a benefit in-estimable, Et quod nem•• 〈◊〉〈◊〉, nisi acceperit, which they onely know, and none but they, that haue received it)

as,* 1.1 much was forgiven her, so, much she loved. And, seeking by all meanes to ex∣presse her multam dilectionem propter multam remissionem (as CHRIST saith, Verse 8.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; nothing she had, was too deare. And having a pretious confection or ointment, of Nardus, the chiefe of all ointments; and, in it of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chiefe of all Nardi; and in it too, not of the leafe, but (of the very choise part thereof, of) the Spike, or flower; both, for the making, true; and for the value, costly; that did she bestow. And that frankly: For, she did not drop, but powre; not a dramme or two, but, a whole pound; not reserving any, but breaking boxe and all: And that, not now alone, but three severall times, one after another.

This she did: and (as it may seem) the coherence fell out not amisse: This outward ointment and sweet odour,* 1.2 she bestowed on CHRIST, for the vile of glad∣nesse; for the Spirituall annointing (as Saint Iohn;) and the comfortable savour of His knowledge (as Saint Paul calls it) He bestowed on her.

This, as it was well done, so, was it well taken of CHRIST: and so should have beene, of all present, but for Iudas (saith Saint Iohn.) Who, liking better odorem lucri ex re qualibet, then any sent in the Apothecarie's shop, seeing that spent on CHRIST's head, that he wished should have come into his purse; repined at it. But that, so cunningly, in so good words, with so colorable a motion (1. That it was a needlesse expense, indeed a wast: 2. That it might have beene bestowed much better, to the reliefe of many poore people:) as that he drew the Disciples (some of them) to favour the motion, and to dislike of Marie Magdalen and her doing. So that, both they and he joyned in one Bill: but he, of a wretched covetous minde; they, of a simple plaine intent and purpose, thinking, all that was well spoken, had beene well meant.

Which Action of theirs, for that it was brought, Not onely against her that be∣stowed it; but even, against CHRIST also that admitted it, though not so directly; (as it were, against her, with Vtquid perditio? against Him, with Vtquid permis••io?) for that also, it might be a dangerous precedent in ages to come, if nothing were said to it; and shutt all boxes and barre all ointments forever: Our SAVIOVR himselfe taketh on Him, to plead her cause. Not onely excusing it in (Sin••te illam) as no wast; but also commending it (in bonum opus) as a good worke: Th••t the oint∣ment was not so pleasant to his sense, as her thankfullnesse acceptable to His Spi∣rit: That the ointment, which then filled the house with the sent, should fill the whole wor••d with the report of it; and as far and wide as the Gosp••ll was preached, so far and wide should this act be remembred, as well for her c••mmendation that did it, as for our imitation that should heare of it.

We see, both the occasion, and summe of these words read. Which may apply be said, to conteine in them a disputation or Plea, about Ma••ie Magdalene's act, whe∣ther it were well done, or no. Whereof there are two pri••cipall parts: Iudas, with Some other ad oppositum against it; to have Marie Magdalen reformed, and her box converted to better vses: CHRIST for it, and against them: Sinite, that He would have it stand; yea, that He would have it acknowledged for that, it was, Bonum opus.

* 1.3In the intreating whereof, these three points I purpose. 1. First of Iudas his Mo∣tion: [unspec I] and in it ¹ The speech it selfe, Vtquid perditio, &c. ² The Speaker, Some of them: ³ The Minde, or aff••ction; thought much.

[unspec II] 2. Secondly, of CHRIST's Apologie; and in it ¹ That it is sufferable: ² That it is com••enda••le: ³ The reason of both, In Me; for that on Him.

[unspec III] 3. Last of all, laying both together: (The former, That it is a good worke; The later, That yet grudged at:) that good actions oft times meet with evill con∣structions; ther••fore, ¹ though we doe well, yet we shall be euill spoken of: and againe, ² th••ugh we be evill spoken of, yet we must proceed to doe well. The vse, we shall make, is (briefly) Ex factis facienda discere, by report of that which hath been done heretofore, to learne, what to doe in like case, heereafter. Whereof, that I may so speake, &c.

OF the tongue, the Psalmist saith,* 1.4 it is the best member we have (Psal. 108.1.) and Saint Iames (Chap. 3.6.) it is the worst, and that it marreth all the rest. The nature of the tongue (thus being both good and bad) maketh, that our speech is of the same complexion, Good and bad likewise. Whereof this speech (heere) is a pregnant example, Good in substance, as I shall shew presently: Evill, in circumstance (as we shall afterward see) as neither well meant, nor well ap∣plied.

In the speech, I commend two good things ¹ The Abuse noted Vtquid, &c. ² The Vse sett downe, Potuit, &c. Not onely, the Defect; Not thus wasted: but, the Provision how; Turned into money, and distributed to the poore.

We beginne with the first: Vtquid perditio, &c. Surely, a good speech, and of good vse, and to be reteined. Religion and Reason (both) teach us, In all things, to regard both Quid, and Vtquid: No lesse, to what end we doe, then what we doe: And, both of them censure, Not onely what is done to an evill end, wickedly; but, what is done to no end, vainely. Quem fructum,* 1.5 What fruit (saith Saint Paul) A good question: and, if it have none, Vtquid terram occupat,* 1.6 Why trou∣bleth it the ground? (saith CHRIST.) So that Religion alloweth not wast; cen∣sureth idlenesse; and in all things calleth us to our Vtquid haec?

And this, as in all things (in wast of time, wast words, addle questions:) so yet chief∣ly, in that which we call Bonum vtile. The very goodnesse of which things is, in their vse; and they, no longer good, then they have a vse, which if they lose, they cease to be good. So that in them, not only those things that are mis-spent upon wicked vses; but, even those also that are idlely spent to no vse, they are lost, lavished, and no good commeth of them. And therefore, in them, Vtquid perditio, indeed? is well said. This they learned of CHRIST himselfe:* 1.7 who in the gathering of the broken meate, gave charge, ut nequid perdatur, that no wast should be made. Indeed, Vtquid perditio ulla? whereto, either this or any wast at all? So that. Religion is an enemie to riott; and good husbandry is good divinitie.

It is GOD's will, that, of our goods Iustitia condus sit, Iustice should be Purvey∣or; and they rightly gotten: Temperantia, promus; Temperance, the steward; and they, not wastfully spent. Consequently, Neither wast, in buing:* 1.8 but (as CHRIST) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: (Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Not, whereof we may have vse, but, whereof we have need, and cannot be without it.)

Neither wast in spending: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a dispensation, not a dissipation; a laying [unspec 2] forth, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a casting away; a wary sowing, not a heedlesse scattering; and a sowing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by handfulls, not by basketfulls (as the Heathen man well said.)

Neither wast in giving; Not, making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Graces (which be Virgins) [unspec 3] not prostituting them, and making them common; but (as the Apostles rule is) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as need shall require. So that, to all, to needlesse laying out,* 1.9 to su∣perfluous expe••se, to vnnecessarie largesse, Vtquid perditio? may be said. The rea∣son whereof is well sett downe: That, if we wast it in needlesse expenses, we shall not have enough for necessarie charges: If we lavish out in wasting, we shall leave but little for well doing. Whereof, our times doe yeeld plenteous testimonie: In which, Naball's wast, which, being a subiect, makes a feast like a King;* 1.10 The Assy∣rian's wast, every meane person, in apparell, like a yong Prince; Esau's wast,* 1.11 in carying a retinue of foure hundred at his heeles; Shallum's wast, in inclosing our selves in ceder, and lifting up our gate on high: (Once for all, I protest, and desire it may be graciously received, I doe not, so much as in thought, once ayme at the estate of the Highest, whose glorie I wish to match, yea, to surpasse Salomon in all his royalty: but) This riotous mis-spending, where no need is, hath eaten up, our

Christian bestowing, where need is. Lesse waste we must have, if we will have more good workes. It is truely called perditio: It is the losse and destruction of all our good deeds; and I pray GOD, it be not also, of our reward for them.

Vtquid perditio, is a fault: But, vtquid perditio haec, is a greater. For [haec] wanteth not his emphasis; but is, as if he should say: If the summe had been little, or the value small, it might have been borne: if twenty or thirty pence, it might have been winked at: But, if it come once into the hundreds; so great a summe, so much; verily, it may not, it ought not to be suffered.

Thus much for Perditio, the idle wast, the abuse. Now followeth Iuda's plott, the use he wisheth it put too. For first, he maketh a perfect valuation and estimate of what it would rise too; (and it may seeme strange how he should be so skilfull an Au∣ditor of the price of rich ointments; But, he hitt it well; for, so (saith Plinie) the best Nardus was so worth:) And that is a materiall point. For, the greater the summe, the more colour of complaint; Vtquid perditio ulla; but specially, utquid perditio haec unguenti, of so rich an ointment? Then, from his audit, he commeth to his Motion, Potuit vendi &c. Sale to be made, the mony to be divided, and the poore to be re∣leeved. This is his Supplication: and, this second is better then the former. Indeed, utquid perditio, may be the speech of a Niggard: But, this second that followeth, cannot but proceed from a liberall mind, Potuit vendi &c In that He speaketh not, to have it spared; but, to have it converted to better uses. And, this is a blessed con∣iunction, when honest sparing and charitable releeving; when, frugalitie and liberali∣tie go togither. Such is this Motion: whereto no man can take exception. Natu∣rally, our bowells yerne, and we have an inward compassion, at the miserie of our bretheren: and, GOD's Law willeth not to hide our selves from our own flesh, but, when we have served our need, to give to the poore.

The motion then, is both frugall and charitable: and besides, if we looke more narrowly into it, there appeareth great zeale in it. All wast things, he wisheth, the poore had. Yea, it seemeth, he reckoneth it wast, that the poore is not the better for: that, to be mis-spent, that might be better spent, and is not. And very exactly driveth to this point: That our goods may go, not, to some end; nor, to some good end; but, to the very best e••d of all, The relief of the poore. Sure, when I consider the sobrie∣tie, bounty, zeale of the speech, I thinke, ma••y wise heads coul•• not, in so few words, have contrived a better or more pithy motion: That that which is otherwise lavi∣shed upon one, may be imployed to the benefit of many: that these so many hun∣dreds may be bestowed rather in nourishment, then in ointment; rather on necessarie relief, then upon needlesse delight: rather on a continuall good, then on a transito∣rie smell: rather, that many hungry bellies filled, then that one head annointed. Sure, howsoever it was meant, or applied, the speech (in it selfe considered) is to very good purpose: even IVDA's speech, without IVDA's application.

* 1.12We be now to enquire, of the person, by whom; and after, of the entent where∣with it was spoken.

We are naturally carried, of a good speech to enquire the author: partly, in an honest inclination (as Salomon saith) to kisse the lippes of him that answereth upright words:* 1.13 Partly, because it is a matter of importance, not onely to weigh quid dica∣tur, but also quis dicat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Many times, we be more per∣swaded with the mind of the speaker, then with the body of the speech; and their Posi∣tions move not so much, as do their Dispositions. It is very materiall, in all (and so, in this) to aske, quis hic loquitur? For, who can choose, but speake all good of the speech? Surely, if we had not been told otherwise, Zelotae vocem, wen ust needs have thought it, to have been Simon Zelotes. Zelotae vocem putas, Iscariotae est: One would imagine, it was Simon the Zealous: It is not so, it was Iudas the covetous. Some of them (saith Saint Marke:* 1.14) Of His Disciples (saith Saint Matthew:) and

namely Iudas (saith Saint Iohn) who first stood up, and tooke this exception; and,* 1.15 after him, some others. So that, it was Iudas; and, by his perswasion, Some besides: For, if he had not stirred, they would have taken it well enough: Such is the dan∣ger of sinister speeches. Let us beginne with Iudas.

And heere first, we beginne somewhat to suspect, that it commeth from Iudas. Iudas, it is well knowne what he was. At that very instant, that this Vtquid was in his mouth, his fingers were in CHRIST's cofers, and one might have said it to him, Vtquid, &c. And, for all he spake against wast, he wasted and made havock of his Masters good: And a little after, he might have beene charged, with a worse matter: And yet, he, preferrs motions. CHRIST telleth us, what he was (Iohn 17.12.) Filius perditionis: and this terme marreth all; that the child of perdi∣tion should find fault with perdition. The case is like, when they, that have wasted many pounds, complaine of that penny wast which is done on CHRIST's body, the Church. Or, when they, that in their whole dealings (all the world sees) are vn-refor∣med, seriously consult, how to reforme the Church. When they, that doe no good with their owne, devise what good may be done with Marie Magdalen's: they, that have spent and sold and consumed themselves, and never in their whole lives shewed any regard of the poore; when they talke of charitable vses, O dolor! (saith Augustine) Quis tulerit? (saith the Poët.) Vtquid perditio? doth but evill fitt their mouthes. GOD help us, when Iudas must reforme Marie Magdalen.

This, is a griefe: would, this alone. But, a greater griefe it is to see, how he is matched in this complaint: That, in this murmuring, some other; diverse well dis∣posed and of the better sort of CHRIST's Disciples ioyne with him, and take part against Marie Magdalen. Who, rather carried with the speech, then heeding the Speaker, were drawen into the societie of the same repining. And this (sure) is Scandalum magnum, when evill counsell meeteth with easy beliefe, and subtiltie findeth credulitie. When the Pharisees can perswade Iohn's Disciples to muster with them, and say, Why doe we and Iohn's Disciples fast? whom you cannot but say,* 1.16 are good men, whatsoever you thinke of us. When Iudas can say: Why doe I, and CHRIST's owne Disciples reprove this? So is it with us; Not, to see homines per∣ditos queri de perditione, them speake of wast, that have wasted themselves; (for, that might be digested:) but, to see grave and good men erre the same error, and draw, in the same line with them. But (no doubt) that which caried these heere, leadeth them too, Pr••tenses: that, which was hable to deceive CHRIST's Disciples, decei∣veth them too. And, this is the difference: That the Disciples, in a good mea∣ning, went with him, because they saw, he said well: But Iudas, upon a greedy covetous minde, to have his owne turne served. For, cui bono? if it had come to the poore, who should have had the distribution? It was his office: so that it may be, he spake for himselfe. Which did plainely appeare by the issue. For, upon bet∣ter information given by CHRIST, the Disciples were answered and remained content. But Iudas grew enraged, and fell from evill to worse; from covetise, to ma∣lice; from sacrilege, to treason: Even to this dangerous resolution, Vendere nar∣dum, or (if not) Vendere Christum; and to subvert Him, that he might not spoile. For all the world, as some in our time, that sought helpe of authority, while they had hope, that way to prevaile: but, when that came not; since, beginne to hold, they will and may doe it, without stay for authority; and seeke to subvert the State, they cannot forme to their phansie. My hope is, and so is my prayer; That those which have hitherto beene caried with their plotts and pretenses, now they be enfor∣med and see what the truth is, may doe (as the Disciples) leave Iudas in his mur∣muring, and let Marie Magdalen be quiet.

That which we learne of this part, is: 1. From Iudas; That a good speech may [unspec 1] drop out of an evill mouth. As (sure) setting aside that the hands be Esau's, the voice might-become Iacob well enough. This instruction we have from Iudas:* 1.17 It was GOD's will, that even he should preach, and we learne some good lessons by him. And, this we may learne: That, No wast is to be made: and if we learne it, even

he shall co-operate to our good. And, as from him we have this speech for our Oeconomie;* 1.18 so, from Caiphas (as bad as he) we have another full as good, for our Policie. That speech (which Saint Bernard can never enough commend:) Me∣lius est ut pereat unus quàm vnitas. Both, evill meant (I grant:) but, both well spoken, where their place is. So, it pleaseth GOD, that we should heare His wisedome justified (not onely out of the mouth of her owne children,* 1.19 but) even out of the mouthes of the children of follie. That He might condemne evill things, even by evill men;* 1.20 and evill men, non ex ore suo, not from His owne, but from their owne mouthes; and so their condemnation be iust.

* 1.21From the Disciple's too easy beliefe, we learne Credit omni verbo, not to trust phrases and oyled speeches too fast: Never, by the list, to conclude of the cloth. Seeing, not onely Vasa electionis, but filij perditionis, say well. But, if we heare much adoe about Vtquid perditio, to stay and thinke; May not this be Iudas that speaketh now, as once it was? And if it be, to suspect, when he speakes well. Of this assuring our selves (what Saint Paul telleth us of sadly;) that, not onely Marie Magdalen shall be reformed, and her ointment maligned, and the poore opposed,* 1.22 but even CHRIST himselfe preached, obtentu, vnder pretense. Therefore, it standeth us in hand, to looke to the Disposition, as well as the Position: and not to runne headlong, to say streight Vtquid, as fast as they. So much for the Speaker.

* 1.23With the Person by whom, we propound the affection, wherewith it is spoken. For, as the Person is a presumption: So, if this can be had, it maketh a full evi∣dence. And that is, in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he thought much with himselfe.

The speech, for the poore (if it be kindly) doth naturally come from the com∣passion of charitie, and not from the grudging of a greedy desire; as this is said to doe. And so should we have conceived of this; that, from the care of the poore (no doubt:) but that, the Spirit of GOD maketh a window in his brest, and lets us see the secrets of his heart, and telleth us, it was not the care of the poore; Non quia pertinebat ad eum de pauperibus,* 1.24 but, quia fur erat, because he bare the bagg, and tooke order, it should never be over heavy, but that he might well beare it; and thought all too much that went beside it.

Which, is a point of great vse to be vnderstood. It is one of the mysteries of ini∣quitie, that, Ever there be two Quia's belonging to bad purposes (as Saint Marke saith:) ¹ One, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, within, in heart: ² the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without, in speech. Another quia they thinke in their hearts; and another, they speake in our eares, which is the non quia. ¹ The one, a true cause inwardly entended: ² The other, onely a colour, outwardly pretended. As, in this: the true quia (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a wret∣ched humor to provide for himselfe: The preten••ed quia (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a charitable affecti∣on to provide for the poore.* 1.25 All sinnes have so. Mundus sequitur Eum, the true cause (envie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;) but, they told another quia; (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Vement Romani, the safety of the State.* 1.26 Herod would learne where he might find CHRIST; the cause (indeed) to murther Him; the cause (in shew) to worship him.

* 1.27It is no new thing but common and vsuall, in all exceptions to Religion, the true cause, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thinking all too much; a thinking all is perditio, all lost that commeth not to us, that we gaine not by. We see, if was the true reason, the men of Sichem made among themselves, why they would become of Iacob's religi∣on,* 1.28 and be circumcised: Nonne omnia quae habent, nostra erunt? Shall not all they have be••om••? It was the very reason, whereby Haman went about to perswade Ahasue∣rus to suppresse the Iewe's Religion: Let it be done, and I will weigh so many thou∣sands to the Kings cofers.* 1.29 And, in the New Testament, it was the very reason. De∣metrius there•• vseth:* 1.30 O, cry for Diana, Magnifie her, Quia inde nobis erit acquisitio, we shall be all 〈◊〉〈◊〉 by it. GOD knowes, this is the true cause, and the Analogie

of Religion to many: It was so to Iudas: and, GOD graunt, the like be not found in Israël.

Now, though this be the true, yet this in no wise must come into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.31 and be spoken. If Iudas had dealt plainly, he should thus have framed his speech: Vtquid perditio? potuit vendi & mitti in crumenam meam: but, that had been too harsh; for, that had been plaine sacrilege: And, of Sacrilege, Saint Paul seemes to say, (Rom. 2.22.) it is (if not worse, yet) as bad as Idolatrie: Thou that pullest downe Idolls,* 1.32 com∣mittest thou sacrilege? As if he held, as good a false religion, as a spoiling religion. Therefore, that must be kept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not come into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but it must be shrow∣ded; as indeed, the heathen man said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bad attempts need onely a handsome pretense: for, with the rest they can dispense: with GOD, and His word, and feare, and conscience and all: and, so a pretense had, it is all they desire.

Now, no pretense more fitt (to make them perfect Maskers) then Saint Paule's vizor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Saint Peter's cloke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the vizor of godlinesse,* 1.33 and the cloke of Religion. And, such was Iuda's heer; a charitable carefull provision for the relief of the poore. Whom,* 1.34 though (the HOLY GHOST saith expressly) he cared not for one jote, yet maketh he them his stalking horse; and Pauperibus is the point: that, is it, he seeketh for, and (GOD knoweth) nothing els.

This his sacrilegious wicked humour he covereth under zeale of the poore: And so, to hide one fault, committeth two. First; Sacrilege; then, hypocri∣sie.

And,* 1.35 it is now thing under the Sunne (as Salomon tells us) to gild a pot-sheard with gold-foile (that is) to over-lay a false heart, with zealous lipps. Absolom's vow was the maske for his conspiracie against David. Iezabels fast, her vizor,* 1.36 for the oppressing of Naboth. And heer, we have an Invective against wast, a sup∣plication for the poore, in IVDA's mouth, and yet seven abominations in his heart.* 1.37

Is it not heavinesse unto death, to consider this? Well said the Wise man: O wicked abomination, whence art thou come to cover the earth with deceit!

But, more need had we to beware, then complaine. And indeed, all we learne from this point, is Novisse & Odisse, to know and avoyd. To know, such there be, as cover sacrilege with zeale; and with good uses, cover no good entents. To know them, and to avoyd them. And, the better to doe that, to marke the end of him, that heer used it, and see, what became of him: How, from this sinne, by GOD's iust iudgment, he fell to proditio; and from it (after) to make away himselfe. To whom, in that case, truly might have been said, Vtquid perditio, indeed? But, this was his end in this life, and in the other, he hath his portion with hypocrites, and they, with him, in the lake of fire and brimstone.* 1.38

So much for the Speech it selfe; ² for the Speaker; and, in him, both his per∣son, ³ and his entent.

Now, as Iustice would, let us heare alteram partem.* 1.39 These are shrewd presump∣tions: yet let us not resolve, but stay, till CHRIST have sayd; And if He mislike it too, Sell it and spare not.

But IESVS &c. There was (saith Saint Gregorie) no error of the Disciples, praesente Magistro, while CHRIST was present with them, but is was Salutaris er∣ror quia totius Mundi sustulit errorem, a wholesome and profitable error, for it ridd the world of an error for ever after. We may well apply it to this. We should have been of Iuda's mind; and, that that carried the Disciples, have gone for currant, had not our SAVIOVR CHRIST over-ruled the case, and stayed the sale of Marie Magdale••'s ointment; and in staying it, sayd enough to stop their mouthes for ever, that make the like motions.

Which to do the more firmely, albeit CHRIST might well have excepted to Iuda's person, as unfitt: (what, the Sonne of perdition talke of perdition?) Or, layd

open his entent, as wicked and execrable (Vtquid hoc sacrilegium; Vtquid haec hypocri∣sis?) Yet, the more sufficiently to do it, He waives both, and ioines issue upon the very point it selfe; admitting, all had been simply and honestly both sayd and meant.

Wherein, He keepeth this order: First, propoundeth, That, what was done, it was sufferable, and she not to be troubled for it: Sinite illam &c. Secondly it was a good worke: and therefore she not onely to be excused but to be commended, for it. Thirdly, the reason and warrant of both (In Me) for that, it was done upon Him: On whom, nothing that is bestowed can be said to be lost, but must and ought to be said, to be we••l bestowed. So that, there is a full answere to every point of Iuda's bill; Vtquid for Vtquid: Vtquid molestia haec? for V••quid perditio? Potuit vendi, is an∣swered with Sinite, let alone: Perditio, with bonum opus: and Paupe••ibus with In Me, who is of more value then many poore; after whom it may well become the poor to be served.

* 1.40To beginn then, with the first. Sinite illam (saith CHRIST.) Not, as they hoped, fistite illam, Stay her, indeede it is but a wast worke she is about: but, Sinite illam, let her alone, the worke is good, suffer her to proceed. His mea••ing is: Such acts as this was, are to be let alone, and they, that so disposed, not to be trou∣bled. Sure, He fore-saw, many would be medling; many Vtquid's would be fra∣med, and many Potuit's de••ised, an•• much businesse be made, about ••arie Magda∣len's ointment, and about w••rkes of that nature: That every ot••er while, some Mo∣tions, Petitions, Plotts would be framed about the altering of it. To this day they will not let her alone, but disquiet her stil••. He hath therefore le••t in His Gospell these words, as a fit answere, to stay their hands and stop their mouthes, for ever: Sinite illam, let them be; suffer them to remaine: Vtquid molestia haec? a meet reply to Vtquid perditio haec? to the worlds end.

And this request (to my poore co••ceit) is very reasonable: (If in this kind, any thing may be allowed for reasonable.) It is not, Imitamini illam; or, adjuvate illam: Doe ye the like, contribute to her charge; further and helpe her, what you may; (which yet, he would have us:) That, would Iudas never be gott to: If CHRIST had. wi••h••d him to like cost, what adoe then would there have been? But this: d••e but let ••er alone. ••f you will not further, yet hinder her not; trouble her not. That, she h••th s••ent, of ••er h••••i••itie she hath done it: she hath not had of you, one penny toward her thr••e hundr••d; nor she asketh you none. Seeing you are at no cost, why should it grieve you? If ••ou like not to follow her, ••et let h••r alone.

And, may not the same in like reason be said and entre••ted, a•• this day? That, what our Fa••hers and Elders in the CHRISTIAN ••aith boun••eously empl••yed on CHRIST; what they (I say) have that w••y dedicate, i•• we wi••l not add to it and imit••te them, yet we will let it alone, and not trou••le them; and at least be not with Iudas. if we like not or list not to be with Mary Magdal••n (On CHRIST, it is, I dare boldly say; and if I say it, I shall have all the anci••nt Fat••ers on my side: and if I say it, Saint PAVL will warrant me; who (in 1. Cor. 12.••2.) expresly cal∣l••th the Church CHRIST's Bodie:* 1.41 And he might w••ll do it: the first speech, CHRIST ever spake to him, Himselfe calleth the Church, Me (the word He heere useth.) On CHRIST, it is spent, any part of CHRIST, be Hi•• glorie more then other;* 1.42 and, on that Office and calling of the Church, which S. PAVL (who best knew the dignitie of it) calleth the glorie of CHRIST.) This (I say) under correction, is, as me thinketh, not unreasonable; that seeing, what su••erstition hath de∣filed, is removed and gone; touching that which is remaining, it be sayd, Sinite illam.

* 1.43From this first degree of Sinite, our SAVIOVR CHRIST ascendeth to a higher: an••, lest we should mistake, as if, He bare with her good mind and meaning, rather then allowed the worke: He tells us, the very worke it selfe is good: and so pleads and justifies it, not as sufferable onely, but as commendable. For, that is the me••ning of, Bonum opus operata es••.

Wherein, first, He answereth the principall reason, Perditio est. You may sell (saith Iudas) it is but waste: You must let it alone, (saith CHRIST) it is Bonum opus. So that, as His former (of Sinite) crossed the Motion; So, this (of bonum opus) o∣verthroweth the Reason, Perditio.

In which, our SAVIOVR CHRIST looseth the knott, and teacheth us a point: to enquire first, E••quid perditio, whither it be a wast? before we come to Vtquid, To what end is it? If it be wast, it is well and truly sayd: But, this (He plea∣deth) is not any: unlesse (which GOD forbidd) good workes be wast, with us. And therefore joineth issue upon the word haec: that this, that is done upon Him, is no wast at all, as Iudas termeth it; but (as He christeneth it by a new name) Bonum opus. Therefore, his reproofe is nothing, tanquam cadens in materiam indebitam, as lighting upon an unmeet matter, which deserveth no reproofe, but rather com∣mendation.

Indeed if Iudas, sometime before, had sayd it to Marie Magdalen, in the daies of her former vanitie, when she wasted thus much and (peradventure) many a penie more, on her ryott and wantonnesse; then (indeed) Vtquid perditio haec? had hitt right. But, now it was not on her selfe, but on CHRIST's head, it is out of season. As, if our age (now) would apply to Naball's riotous feasts; to the Assirian superflu∣ous suits; to Esau's superfluous retinue; to the endlesse building, Ieremie findeth fault with; to our manifold idle excesses, many waies; to every and each of these, an Vtquid perditio? there now, it were right: there indeed were the true place of Vtquid perditio? But, this is (among many) a strong illusion of these daies: that, whereas there are abroad in the world, so many true wasts; so much, in ointments, and perfumes upon our selves; so many hundred denarij (indeed, no man can tell, what) daily lavished; we can neither see (our selves) nor patiently heare of others, utquid perditiones hae? Heer, all is well: all is well bestowed. Neither Vtquid, nor potuit dari pauperibus; the poore, never comes in our head. No where, but in CHRIST, ought is amisse. Onely, in that that is meant to Him, and spent on Him, there comes out our Vtquid, there comes the poore into our mind. No way, to provide for them, but by sale of CHRIST's ointment. That, is the wast: and, none but that: and, none but that is maligned. We are perfect auditors, we can exactly reckon, how many hundreds CHRIST wasteth: but who keepeth any accompt of his owne? To our selves, too much is too little: To Him, too little is too much. And three hundred pence, that way bestowed, is a greater ey-sore then three hundred pounds (I dare be bold to say) to not so good uses.

Thus it is: and, it is to be lamented, that thus it is. But, CHRIST tea∣cheth us better, if we will learne of Him, and let Iudas go, that we may better bestow our Vtquid any where, then upon Him. And we shall find it true: The day will come, when that onely, that goeth to Him, shalbe found to be no perditio; and all els perditio indeed, whatsoever, or upon whatsoever. To be lost indeed, and no fruict to come of it. That, which is sowen in the flesh, to be lost in corruption; that,* 1.44 which on the bellie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that, which on the backe, in ragges; that, which on building, in rubbish; that, which to our heires, in prodigalitie, riott, and excesse: And that, which is In Me, shall prove no perditio, wast, lost, or lavisht, but bonum opus, a good deed; to be rewarded with a blessed remembrance on earth, and with a Crown of glorie, in the Kingdome everlasting.

Thus (you see) Iudas is answered, and the worke quitt from the name of perditio. So farre from perditio, that it is Bonum opus. A good worke, indeed; as, procee∣ding from a good mind, possessed with the vertue of vertues, thankfullnesse. For, mer∣cie, bestowed on Him, who onely is good, and goodnesse it selfe: who heer alloweth it for good; causeth it to be registred, in His Gospells, for good; in the day of Iudge∣ment, shall pronounce it, good: Rewardeth it for good, in this world, with a good name; in that to come, with all the good of His Kingdome, where no good is wanting.

* 1.45The third remaineth [Vpon Me] wherein (properly) is meant His naturall body of flesh, which should not alway be with us. But they, of whom we have learned to interpret the Scriptures (in a manner, all) extend it to His Mysticall body too: and (as they thinke) by good consequence. That, seeing He gave His naturall body to be bought and sold, rent and torne, crucified and slaine for His body mysticall; His body mysticall is (certenly) deerer to Him, and better He loveth it: And then, if He will accept that, is done to the lesse, and make it Bonum opus; He will much more, that, which is done to the more beloved; and it shall never goe for lesse: Never did, I am sure. The Scriptures record (as a good worke) that that was laid downe at the Apostle's feet,* 1.46 no lesse then this that was laid upon CHRIST's owne head: And, in them, Ana∣nias a Church-robber, and Iudas a Christ-robber, both, in one case. Sathan is said to have filled both their hearts in that act:* 1.47 And like evill end came to both: And both are good remembrances for them, that seeke and say, as they did. Yea, which would not be content to deteine a part (Ananias and Iudas went no farther:) but would seise of all gladly, if a Gracious Lady did not say, Sinite.

To conclude: it is Saint Augustine (and, so say all the rest:) Tu intellige & de Ec∣clesiâ, Quia qui aliquid de Ecclesiâ praedatur Iudae perdito comparatur: Vnderstand this of the Church, and spare not: For, he that taketh any thing (I say, any thing) from it, is in Iuda's case: For the sinne, certeinly; for the punishment, as it pleaseth GOD.

Now, we know what is meant, by In Me: it is no wast word. We will con∣sider it (first) as a reason of the two former: and then, as a speciall answer to that, of the poore.

It answereth Vtquid: To what end? why, In Me, to Me, and for My sake.

It answereth Perditio: In Me, why it is spent on CHRIST, on Me, on whom nothing that is spent, is mis-spent.

It yeeldeth a reason of Sinite: Spare her; if not her, yet spare Me, trouble Me not. Ye cannot scrape of the ointment, but with my trouble.

And a reason of Bonum opus est: For, His [In me] is warrant sufficient, why the worke is to be reckoned good. Yea, in saying, it is not onely good done, but done to Him, He giveth it a dignitie, and lifteth up this worke above.

But especially, it answereth the weight of Iuda's reason (Pauperibus, the Poore.) Our SAVIOVR CHRIST plainely sheweth, that Iudas is mistaken, that draw∣eth a diameter, and maketh opposition betweene devotion toward CHRIST, and Almes to the poore. Tabitha was good to the poore: Marie Magdalen, to CHRIST. Must we put Marie Magdalen to death, to raise Tabitha againe? and is there no other way? Yes indeed: Sinite illam (saith CHRIST, in this verse) let this stand:* 1.48 and yet, do those good too, Date eleemosynam (in the next.) There be other meanes to provide for the poore, then by sale of CHRIST's ointment: And we are not, in pretense of them, to omitt this, or any office or duty vnto CHRIST.

Pauperibus, is not the onely good worke: this, is also. And, of the two, if any to be preferred, it is In Me: He (certainely) to be served first. To which worke, not onely those of wea••th (Marie Magdalen with her three hundred pence;) but, even poore and all (the poore Widow with her mites) is bound,* 1.49 as we see: Even, to add something to the offerings of GOD: And, if not, with Nardus, yet with oile to annoint His head, as Himselfe requireth. This, I say: if both could not stand. But, thankes be to GOD, there be waies, they may both stand; and not one fall, that the other may rise. Malachie telleth us a way; and it is a speciall one: to doe as this vertuous woman heere,* 1.50 Inferte in Apothecas meas, bring into mine (that is, my Churche's) treasures, and I will breake the windowes of heaven and send you such plenty, as you and the poore (both) shall eate and have enough and yet leave in abundance. So that (we see) the next and kindliest way, to have Iuda's complaint redressed, is, to speake and labour, that Marie Magdalen's example may be followed.

Secondly, by In Me, it plainely appeareth, how CHRIST standeth affected to

workes of this kind. For, permitting them; standing for them; defending and com∣mending them, He sheweth plainely, He will be content with such as it is. For, albeit He were the very patterne of true frugalitie, and an enemie to all excesse, yet this ser∣vice (chargeable as it was) He well alloweth of. Shewing us this: that as He is Chri∣stus Patris, annointed by GOD His Father (quem unxit Dominus,* 1.51 Act. 10.) so al∣so He will be Christus noster (and that, passively) annointed by us (Quem unxit Ma∣ria, Iohn II.) That, as heer He commendeth Marie Magdalen,* 1.52 for the supply of it:* 1.53 So (in Luke 7.) he giveth Simon an Item (oleo caput meum non unxisti) for being defective in this duty.

I would gladly aske this question: If the ointment may be sold (as Iudas saith) and bought lawfully; and they that buy, may lawfully vse; if they may vse it, why may not CHRIST? Num solis stultis apes mellificant, do Bees make honey, and Nardus beare oin••ment for wicked men onely? May any that payes for it, and may not CHRIST? Is He onely, of all other vncapable or vnworthy?

If it be, because it is more then needs: Let that be a reason of all. Let the law hold us, as well as Him. But, if no man, but allowes himself a more liberall diet and propor∣tion of port, then in strict termes is needfull, for all the poore; why should we bind CHRIST alone to that rule? Except we meane to goe further with Him; and not onely except to Marie's ointment, but even to Simon'•• feast also: Vtquid unguentum hoc? then, V••quid convivium hoc, too? seeing, a smaller repast might serve, and the rest be given to the poore. So that, His allowance shall be just as much, and no more then will serve to hold life and soule together. But, as He, without any barr or Vtquid, alloweth us, not onely indumenta for nakednesse, but ornamenta for come∣linesse; not onely alimenta for emptinesse, but oblectamenta for daintinesse: So, good reason it is, we thinke not much of His Nardus, and tie Him onely to those rules, from which our selves pleade exemption.

I demand againe, if ointment might be spent on Aaron's head, vnder the Law; seeing a greater then Aaron is heere, why not on His too? I finde, that neither vnder the Law, He liked of their motion, what should the Temple doe with Cedar? neither, vnder the Gospell, of theirs, what should CHRIST's head doe with Nardus. But that, to his praise, he is recorded in the Old Testament, that said;* 1.54 Shall I dwell in my seeled house, and the Arke of GOD remaine vnder Gotes-skinns? And she, in the New, that thought not her best ointment too good for CHRIST's head. Surely, they, in Aegypt, had their service of GOD, it may be in a barne, or in some corner of a house. Yet when Moses moved a costly Tabernacle, no man was found that once said, Our fathers served GOD well enough, without one, Vtquid perditio haec? After that, many Iudges, and Prophets, and righteous men were well, when they might wor∣ship before the Arke: yet, when Salomon moved a stately Temple, never any was found, that would grudge and say, Why the Arke is enough; I pray GOD, we serve God no worse then they, that knew nothing but a Tent; Vtquid perditio haec? Only, in the dayes of the Gospell (which, of all other, least should) there stepps up Iudas, and dareth to say that against CHRIST's Church that no man durst ev••r, either against Mose's Tent, or Salomon's Temple.

And, if CHRIST had taken it well, or passed it in silence, or said Sinite illum, suffer Iuda's motion to ta••e place, we might have had some shew. But seeing, He saith Molestus est, to Iudas; Sinite illam, Suffer Marie to go forward; and not that only, but Bonum opus, too: why should any, after Iudas, be thought worthy the answering?

Surely, as the Gospell (in this duty) hath, and so ought to exceed the Law: So, in the Gospell, we heere and our Country, above all other. I will but say with Chry∣sostome, Appende Christum ô homo: doe but construe these two words [In Me] aright: Peize and prize Who it is; Et sufficit. It is CHRIST IESVS: Who hath not spared to annoint us with His own blood; and our soules, with all the comforts and graces of His Holy Spirit. If, toward us, neither blood nor life were too deer, on His part; shall, on ours, any Nardus be too deere, or any cost too much, that is on Him bestowed?

Perhaps, our particular will more move us. It is CHRIST, that created for us, Nard and all other delights whatsoever, either for vse and necessitie, we have; or, for fruition and pleasure, we enjoy. It is He, that hath enriched us, that we be hable to bestow it, by this long prosperitie, plenty and peace, as no other Kingdome vnder heaven: Is there any good mind can thinke, that this is an indignitie? that He is not worthy, hath not deserved, and double deserved this, and ten times more at our hands?

An extraordinarie conceipt is entred into the world (by a new found glosse) to make, whatsoever we like not or list not to doe our selves, exrtraordinarie: and so, some deeme of this, as extraordinarie, and whereof no example is to be made. (No ancient Writer is of that minde;* 1.55 but that, for us it was written; and that, Vade tu & fac simi∣liter, may be written upon her box.) But, be it so. Why may not I wish on our parts, Let us be extraordinarie. For, GOD hath not dealt ordinarily with us of this land: He hath not beene to us, a wildernesse or a barren land: but hath (even our enemies being Iudges) been extraordinarie in His goodnesse toward us all. And sure, in us, ordinarie common thankfullnesse is not enough. Shall I sett my selfe to re∣count His benefits? An easy matter to find entrance; but when then should I make an end? In one, I will abbridge them all. We spake of ointment: Verily, CHRIST hath annointed over us, and given us a most Gracious Soveraigne, by whose hap∣py and blessed reigne, we long have (and longer may we, He grant) enioyed both the inward and outward annointing: the inward, the holy and heavenly comfort of GOD's truth,* 1.56 and true oyle of gladnesse; the outward, of earthly plenty and delight, which Nard or any rich confection may affoord; and (in a word) whatsoever hap∣pinesse can fall to any Nation vnder heaven. From the holy oyle of whose an∣nointing (as the dew of Hermon on Sion,* 1.57 and as Aaron's ointment upon the skirts of his clothing) there daily droppeth upon this whole Realme, pure Nard, or if any thing els be more precious, whether, in these earthly, or in those heavenly blessings. I speake no more then we all feele. This, is that one, I spake of; and in this one, is all, Even the Lord's Annointed. Whom (I make no question, but) the Lora hath, and will more and more blesse, for that Her Highnesse hath said, as Himselfe said, Sinite illam. And, blessed be GOD, that hath putt into her heart, so to say; to like well of Vtquid perditio; but, to have it so applied. I doubt not, but this Heroicall ver∣tue, among many others, shall make her Scepter long to flourish; shall make her re∣membrance to be in blessing to all posteritie; and shall be (among other) her reioy∣cing in the day of the Lord, and an everlasting crowne of glory upon Her head.

This is that ointment, I spake of; that it selfe alone may make us all confesse, we have received from Christ, extraordinarie mercie, and are therefor to returne more then ordinarie duty.* 1.58 Non taliter fecit omni; Nay, non taliter fecit ulli populo: He hath not dealt so with every; Nay, not so with any people, as with us: and therefore not any people, to deale so thankfully with Him againe.

This, if it were extraordinarie. Howbeit, if Antiquitie may be admitted Iudge, this (as a good worke) is to be ordinarie with us. Since, every thing done in this kinde to Christ's Church, only upon a thankfull regard, is (with them) reckoned a dramme of Marie Magdalen's ointment.

At least, if we will not come so farre as operata est, we doe yet thus farre favour it, as to yield to Sinite illam: Seeing, Marie Magdalen that gave it, paid for it; and it ne∣ver came out of our purse.

And now, this question being thus dilated, it is every mans duty (saith Theophylact) to set downe, cujus partis sit, whose part he will take, whose mind he wilbe of. Whi∣ther, with Iudas, Perditio est; or, with CHRIST, Bonum opus est: whither Potuit vendi; or, Sinite illam.

But (I trust) we will stand to CHRIST'S judgement; and rather take part with Him, for Marie Magdalen, then with Iudas, against her: that we may be with Marie Magdalen, that are of her mind; which, at the houre of death, we all shall desire.

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The entrance I make.* 1.59 From this unhappy conjunction of Marie's good worke, and Iuda's evill speech, this first consideration offereth it selfe (nothing pleasant, but wholesome and requisite to be called to mind, of all that meane to do well.) That, things well done shal be evill taken: and often, good actions have no good constructions; and, that received with the left hand, that is reached with the right.

For, this her act, that was well done, (if CHRIST knew, what it was to do well) Yet, we see, it is disdeigned, grudged at, and she molested for it: (all three, are in my Text.) Whence we learne: Be a thing done to never so good purpose, yet some Iudas will mutter, and maligne, and come forth with his Vtquid? Some Iudas will cast his dead fly into Mary Magdalen's box of ointment.

No one creature had so good experience of this, as this poor woman had. Three speciall vertues of hers, the Gospells record: and, in every one of the three, she was repined at. 1. When, in the bitternesse of her soule, she shewed her repentance with teares, Simon the Pharisee did what he could to disgrace her (Luc. 7.) 2.* 1.60 When in a hungry desire to receive comfort, by the word of grace she, shewed her devotion in sitting at CHRIST's feet, Martha (her owne sister) mad complaint of her.* 1.61 3. And now heer againe, the third time: when, in an honest regard of her duty, s••e sheweth her thankefullnesse for comfort received, CHRIST's owne Disciples both ••••udge and speake against her. So that, if she washeth His feet with teare••, it con∣tent not: If she an••oint His head with balme, it is matter of mis-like: If she sit s••il••, and say nothing, it is all one: Still, Marie is found fault with; ever, her doing•• stand a••ry.

This is the lott and portion of all those, that will follow their st••pps. Not onely we of private estate, but even great Personages; As, Nehemias, by Geshem,* 1.62 to bring detriment to the state, by favouring the Churches case. Even Princes: David by Sh••mei, to be a bloody Persecutor, when (if in any thing he offended) it was,* 1.63 in too much lenitie. Even CHRIST Himselfe the SONNE of GOD; who neither cou••d have His feet, but Simo•• the Pharis••e; nor His head an••••inted, but Iud•••• (His Apostle) maligne and speake against it.

So that not onely R••gium est (as the Heathen said) bene cum f••ceris, audire mal••, to have evill speech for good deeds; but Divinum,* 1.64 a heavenly t••ing (as CHRIST saith) de ••o••o opere lapid••••i.

This, is their lott. And it serveth us to two purposes. 1. For judgement▪ to see thi•• ••vill dis••ase un••er the Sunne: The evill aspect which the world lookes with, on Marie Magd••le••. Where••y many times, that which is commended in heaven, is condemned in earth: and Iuda's bagg c••rrieth away even from CHRIST's. Wh••reby many times, all good is said of them, by whom little good is done; and some mens flagiti•• (which the heathen storie lamenteth, in Drusus) shall find more favour and be b••tter rewarded then Drusu's optimè cogi••ata, the good counsell and course of many a better man.

Such is the deceit••ull••••sse of the sonnes of men upon the weights.* 1.65 It serveth us (I s••y) to s••e, and to sorrow at, and to say with Augustine: Vae tibi miser, bonus od••r oc••i∣dit te. Miserable man that thou art, ho•• art thou choked with so good a sent? To ••orrow it, and to prepare our selves to it, and resolve, that though we do well, yet we sh••l be evill s••oken of.

T••at, fir••t: and second, this, for practise. That, though we be evill spoken of,* 1.66 yet ••ot to be dismaied or troubled with this hard measure; but to goe on and doe, as ••arie Ma••dal••n did; not once, or twice, but three severall times one after ano∣ther: Neither to hold our hand, or shutt our box, nor spare our ointment, if things well d••ne be evill taken. To looke, not to Iudas on earth, who disliketh; but to Christ in he••ven, who approveth it, and in all three cases, made answer ••or Ma∣rie Magdalen, ag••inst Martha, Simon, and Iudas and all her accusers. To know, that that, which in Iu••a's divinitie is perditio, in Christ's divinitie, is bonum opus. In re∣gard

therefore of our owne duty,* 1.67 to be resolute with the Apostle, Quod facio, hoc & faciam, What I doe, that will I doe: In respect of misconstruction with them, Mihi pro minimo est;* 1.68 because we may truly say and in the sight of GOD, Sicut deceptores, & veraces, As deceivers, yet, true: Or (with Marie Magdalen) as wasters, yet well∣doers. Assuring our selves, that it is well done; and shall be both commended in earth and rewarded in heaven. On earth: For, posteritie shall better like of the shedding, then of the sale of this ointment. In heaven: for the day will come, qui malè judicata rejudicabit, when all perverse judgements shall have judgement against them, and Ma∣rie Magdalen shall looke cheerefully on Him, on whom she bestowed it; and Iudas rufully behold Him, from whom he sold it.

This is Marie Magdalen's part, as CHRIST telleth: that howsoever Marie Magdalen be, in Simon's house or in a corner, found fault with, amends shall be made her;* 1.69 and as wide as the world is, and as farr as the Gospell shall sound, she shall be well spo∣ken of. Yea, when the great and glorious acts of many Monarchs shall be buried in silence, this poore box of Nardus shall be matter of praise, and never die. And con∣trarie, howsoever Iuda's motion may finde favour and applause in the present, yet Po∣sterity shall dislike and discommend it: And he be no lesse infamous and hatefull, then Marie famous and well spoken of, in all ages to the end of the world.

This, is her portion from CHRIST: her soule refreshed with the sweete ioyes of heaven; and her name, as Nardus throughout all generations. This is his lott from the LORD: A name odious, and lothsome to all that heare it; and his portion with hypocrites, in the lake of fire and brimstone.* 1.70 From which, &c. To which, &c.

Notes

• * 1.1

  Luk. 7.47.
• * 1.2

  Psal. 45.7. 1. Ioh. 2.20. 2. Cor. 2.15.
• * 1.3

  The Division
• * 1.4

  I. Iuda's Motion. ¹ The speech. Vtquid Perditio.
• * 1.5

  Rom. 6.21.
• * 1.6

  Luk. 13.8
• * 1.7

  Ioh 6.12.
• * 1.8

  I. Ioh 13.29.
• * 1.9

  Act. 2.45.
• * 1.10

  1. Sam. 25.36.
• * 1.11

  Gen. 34.1. Ier. 22.15.
• * 1.12

  2. The Persons that speak. Some of them.
• * 1.13

  Pro. 24.26.
• * 1.14

  Matth. 26.8.
• * 1.15

  Iob. 12.4.
• * 1.16

  Mar. 2.18.
• * 1.17

  Gen 27.22.
• * 1.18

  Ioh. 11.50.
• * 1.19

  Matt. 11.19.
• * 1.20

  Luk. 19.22.
• * 1.21

  Pro. 14.15.
• * 1.22

  Phil. 1.18.
• * 1.23

  3. The ••ffection wherewith it was spoken. Indigne ferente••. & intrase di∣centes.
• * 1.24

  Ioh. 12. ••.
• * 1.25

  Ioh. 12.19. Ioh. 11.48.
• * 1.26

  Matt. 2.16.••.
• * 1.27

  In••ra s••.
• * 1.28

  Gen 34 ••4.
• * 1.29

  Ester. 3 ••.
• * 1.30

  Act. 19.25.
• * 1.31

  Dicentes.
• * 1.32

  Rom. 2.22.
• * 1.33

  2. Tim. 3.5.
• * 1.34

  Ioh. 12.6.
• * 1.35

  P••o. 26.23.
• * 1.36

  2. Sam. 15.7. 1. King 21.9.
• * 1.37

  Pro. 26.25.
• * 1.38

  Matt 24 5••.
• * 1.39

  II. CHRIST's Apologie.
• * 1.40

  1. It is suffera∣ble: Sinite illam.
• * 1.41

  Act. 9.4.
• * 1.42

  2. Cor. ••.2••.
• * 1.43

  2. It is commen∣d••••le.

  Bonum opus ope∣rata e••t.
• * 1.44

  Gal. 6.8.
• * 1.45

  3. The reason: In Me.
• * 1.46

  Acts. 5.
• * 1.47

  Luk. 22.3. Acts 5.3.
• * 1.48

  ••e••se 7.
• * 1.49

  Mar. 12.42.
• * 1.50

  Mal 3.10
• * 1.51

  Acts 10.38.
• * 1.52

  Ioh 11.8.
• * 1.53

  Luk. 7.46.
• * 1.54

  1. Chron. 17.••.
• * 1.55

  Luk. 11.37.
• * 1.56

  Psal. 45.7.
• * 1.57

  Psal. 133.2.
• * 1.58

  Psal. 147.20.
• * 1.59

  III. The D••ct••••n••. 1. That Good w••rk••s are ma∣l••gn••d.
• * 1.60

  Lu••. 7 •• 9.
• * 1.61

  Lu••. 10 40.
• * 1.62

  Ne••. 6.6.
• * 1.63

  2. Sam. 16.••.
• * 1.64

  Io. 1••.32.
• * 1.65

  〈◊〉〈◊〉 62.1••.
• * 1.66

  2. Yet, to be done.
• * 1.67

  2. Cor. 11.12.
• * 1.68

  1. Cor 4.3. 2. Cor. 6.8.
• * 1.69

  Verse 9.
• * 1.70

  Ma••t. 24.51.