A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

A Commencement Sermon AT CAMBRIDGE.

ACTS xii. 23.

And immediately the Angel of the Lord smote him; because he gave not God the glory, and he was eaten of worms, and gave up the Ghost.

IF the Caesarea was so attentive to hear King Herods Eloquence, and how he did exalt himself above God: What is your alacrity, may I presume (Dearly Beloved) to give ear to this story and to Gods vengeance how he did exalt himself above Herod? It might be suspected that Caesarea the Region which was called by the name of Caesar, would be chiefly for the honour of the King, but now we are in the house of the Lord, and in his Temple doth every man speak of his honour, says the Prophet David. St. Luke hath occasioned the mention of two Angels in this Chapter, and they are both strikers. The first Angel is in the seventh verse, that smote St. Peter on the side, and rouzed him up from sleep; I wish that a good Spirit sent from God may now stir up your attentions. The second Angel is in my Text, that smote King Herod in the inward bowels: and believe it, such as was the sin of Herod, a presumptuous speaker, such is the sin of every carless and unprofitable hearer, that serves the vanity of his own imaginations in this holy place, and gives not God the glory. Is the Lord asleep think you because ye are drowzie? Are not his Angels heedful of their charge be∣cause your thoughts are wandring? Are you sure to come often to Church hereafter if you leave your affections at home to day? Nay, but though the present business be confined to an hour, so is not the vengeance of the Lord; for immediately the Angel smote him, because he gave not God the glory.

Every religious exercise should be too long by a Preface, I come therefore to set the Text in order, that I may proceed to the explication of the parts, and they are two: First, That Herod would not glorifie God, indeed that is the bitter root out of which grew all these worms, he gave not God the glory. Secondly, That God was glo∣rified in Herod, he was smitten of an Angel, eaten of Vermine, and gave up the Ghost.* 1.1 Herod, says St. Chrysostom, gave not God the glory two ways: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. his mouth spake proud things before the people. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he suffered the people to speak proud things as if he were equal with God, and did not rebuke them. Wherefore God was glorified in Herod four ways: 1. That tantus pe∣riit, the Ruler, the Prince of the people, he was smitten. 2. A tanto periit, no less than a mighty Angel smote him. 3. Tantus tam repentè, immediately he was smitten. 4. Tantus tam luctuosè, he was eaten of worms, and gave up the Ghost. Did not the Lord shew great glory in plucking down the mighty? He was smitten. Is not his arm ex∣alted, when the Angels are his Ministers? An Angel smote him. Shall not his wrath be terrible when it consumes in the twinkling of an eye? Immediately he was smitten. Lastly, How weak is man in his sight, even as a bulrush in the field? All the beasts are his Army, and the vilest creatures, if he send them forth, are strong

as Lions; the Worms did eat up this Galilaean, and he gave up the Ghost. As the man said in the Gospel, Mat. xvii. That his child fell often into the water, and often into the fire, two merciless Elements, and very dangerous. So Herod in the first part of the Text fell in aquas tumoris, into the swelling waters of pride; and in the second part in ig∣nem terroris, into the fire of vengeance and castigation.

The offence is to be offered to the first consideration, he gave not God the glory. There is a satiety of all things, and to exceed a just proportion, even in that which is good, it is blameful and vicious, too much justice is rigour, too much tempe∣rance is diseaseful, too much love is troublesome: But to give God the glory, it is a duty unto which we are bound with an infinite devotion, if it were possible, even as He is infinite, so that we cannot fill up the measure, much less are we able to ex∣ceed it. Wherefore if God gave Children by seventies, as he did to Ahab, he asked but the first born, who was consecrated to his service: every hour of time that we live is his benevolence, yet the Law is our remembrancer only to keep the Sabbath day; the Earth is the Lords, and all that therein is, and yet his portion is but the tenth of the field: but of his glory he hath parted no stakes to the Sons of men; it is his own entirely, non dabo, never ask him for a share, he will not part with it. As his Ark did never thrive at Ashdod, nor at Ekron,* 1.2 but only when it was returned to Israel; so let not the strength of the mighty, nor the wisdom of the prudent be magnified; glory will never thrive but when it is returned to the God of Israel, and Dagon shall fall down before the Ark of his Majesty. Themistocles,* 1.3 demanding Tribute of the men of Andria, told them that he had brought two powerful Advocates to plead his cause, Suadam & Vim; Perswasion if they pleased, Violence if they re∣fused. The self-same two Apparitors go before the glory of the most high, Exhorta∣tion, and Confusion. Doth it like you to bless his name?* 1.4 So God is glorified by the devotion of his Creature; Doth it like you to exalt your self with Ero similis altissi∣mo? Then you shall be brought down, and he will be honoured in your confusion. He that swells to the greatest in this world shall be called the least in the Kingdom of heaven, Et fortasse ideo non erit in regno coelorum ubi nisi magni esse non possunt,* 1.5 says St, Austin. And to be threatned to be little in Gods Kingdom is to loose it for ever, whereas every one must be great who shall be rewarded with that immor∣tality.

When the Heathen traduced the Christians, that they debased their Emperour, and made him less than the God of heaven. Know you not, says Tertullian,* 1.6 that this is the eminency of your Emperour to be less than God? Imperator ideo magnus est, quia coelo minor est. And as the Orator perswaded Caesar, Dum Pompeii statuas ornat, suas erigit;* 1.7 While he took care to adorn Pompeys Statues he did advance his own; so we build our selves a Throne by falling down low before the foor stool of the Lord, and the hands which are lifted up to praise him shall one day stand at the right hand of his Majestly. Somewhat was in it, but the Heathen knew not what it was, they called it abusively, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that every thing which grew too tall was thun∣der-blasted, and that great fortunes when they came to excess, did end in some shameful ruine. Wherefore the wise Historian said of Poppaeus Sabinus, that when di∣vers Senators were cut short, he lived secure in the reign of three Tyrants,* 1.8 Quòd par negotiis neque supra habebatur, he was fit for the business he undertook, and not too great for it. St. Chrysostom observes it among St. Pauls Salutations to the Romans,* 1.9 that no man was saluted by the name of honour, as Lord and Master, and the like, but Andronicus his fellow-prisoner, Amplias his beloved, Epaenetus his well beloved, these were Titles in which the Saints delighted, expressing their glory to be the union of charity in the holy Spirit.

As Virgil says of his Bees, that they are full of stomach and revenge,* 1.10 and that one Hive will fight cruelly against another, Atque haec certamina tanta pulveris exigui jactu compressa quiescunt; Cast a little dust into the air and the fray is parted: So when the pride of man hath set up sails, and swells with vain opinion, Pulveris exigui jactu, methinks the casting of a little dust should pluck down our stomach,* 1.11 the base mould of which our flesh is made. Tolle jactantiam, & quid sunt homines nisi homines? says St. Austin; Set aside this corrupt leaven of ostentation, and all men are but men, as naked in their pomp as when they were born, or when they shall be buried. It was pride that dethroned the bad Angels, and it is that makes man stubborn against the Law, and refractory against faith: hence it passeth currently to be the root of evil: Yet Covetousness also, as if there were emulation among Vices, is taxed by St. Paul for the root of all evil, setting the soul to be a Vassal to

the love of the world and deceitful riches. This Controversie coming before the Schoolmen to be decided, this is the judgment of Aquinas. These two parts are in the nature of sin, Aversio à bono incommutabili, a departure from the love of the Creator, and Conversio ad bonum commutabile, an inclination to the love of the Creature. In the inclination to the transitory good, Covetousness is the root of all evil, in the departure from the chief good, Pride is the root and matter of all evil; that as the Aegyptians at the burial of the dead were wont to tear out the dead mans belly, and to cry over it, Thou wert it that killedst this man: so if we would dis∣sect out Pride from the rest of our vices, we might more justly make that invective over it, Thou wert the fall of Man, and the ruin of evil Angels. The Devil would lead our Saviour into the Wilderness; little manners to go before his Maker. Sequi∣tur superbos ulton,* 1.12 says the Poet, but it is with punishment. The Adulterer is a sinner in secret, the Covetous commits Idolatry iu his Cabinet, the Slanderer is like Pe∣stilence that flieth by night;* 1.13 alia vitia fugiunt à Deo, sola superbia se opponit, other vices are afraid and keep out of the way, only Pride spurs on like Balaam upon his Ass when God and his angry Angel stand before him.

Now there are four ways, as the Schoolmen make the account, whereby this da∣ring vice of Pride doth diminish from that which should be given to Gods glory. 1. Cum homo existimat à se habere bonum quod habet: A sin no less ungrateful than pre∣sumptuous,* 1.14 to enjoy wit, and art, and memory, and the blessings of the best Por∣tion, but the founders name to he quite lost, and God forgotten: when the Romans began to insult over the world, well, says one, if every Country had their own, which they have seized upon by violence and robbery, ad casas reducerentur, they would have nothing left them but their Shepherds Cottages. But should God have all his own restored unto him which we have received, what should I fay? Ad casas reduceremur? our strength, our honor, wisdom and eloquence, all must be returned; nay, we should not have so much left as the Cottage of our Body: for we had it from the Lord: every thing that renowns us, that feeds us, that preserves us, is but mica sub mensa, a crum that falls from our Masters Table. Did not the Egyptians make themselves fools in their Phitosophy, that thought their Country was not the clearer for the Sun and Stars, but that the Sun and the Stars sucked up sweet vapours from their Rivers, and were the clearer for their Country; so abominable are they in the pride of their hearts, who think they did not receive the spirit of Prayer, and the gift of Faith, and the peace of a good conscience from Heaven, but that they do pay Prayers, and Alms, and Charity to Heaven which they never re∣ceived.

Secondly, Violence is done to Gods glory, cum desuper datum credunt, sed pro suis se accepisse meritis; when conscience will acknowledg that God doth give all, but ar∣rogancy will infer that man deserves all. The grace of our Lord Jesus Christ, the free Gift of God the Father, the Unction of the Holy Spirit are turned quite aside like a river from his own true channel, when it falls into such a Soil that thinks it deserves it. As the Jews said unto our Saviour on the other side of Gehezareth, Rabbi, quà huc ve∣nisti? Master, how camest thou hither; so let us say Sanctification, quà huc venisti? We did not shew the way with Palms, neither did we lift up the Gates, there was no entrance which our merits could prepare for sactification, not by our ears which are profane, not by our mouths which are blasphemous; and as our Saviour said, If thy right eye offend thee pluck it out and cast it from thee, so in another sense I may say, if thy right eye do not offend thee, if any part of thy body usurps that it is not sinful, cut it off, and cast it from thee. When good works sue to be called merits, they are like the ambitious men of the World, that spend their whole Re∣venue to buy some gaudy Title of Honour, and when they have it, they want sub∣stance to maintain it.* 1.15 Vitia Caetera in peccatis, superbia etiam in rectè factis estimanda est, says St. Austin; Compute your vices amongst sins which do transgress the Law; compute Pride to be the mischief which doth transgress against your vertue. As Eleazar in the Macchabees slew the Elephant, and was renowned for his valour; but the Carkass of the beast fell upon him, and opprest him to death; so the very vertues which proud men commit crush themselves into ruine, like the corps of the Ele∣phant: and be assured, that he who subscribes merit to the Gifts of God, is not the man that gives God the glory.

The third Transgression is, cum despectis caeteris singulariter appetunt videri quod ha∣bent, a lofty stomach that will seem to be no less than inter vtburna cupressus, to be conspicuous and have no equals, and like Saul higher by the head than any other

Israelite. Upon the Prayer of the Prophet David, Deliver me from the horns of the Ʋnicorns, in Ʋnicornibus superbi intelliguntur, says St. Austin, qui soli cupiunt eminere.* 1.16 The proud man is deciphered by that single horn of the Ʋnicorn, who would be solitary in all Gods Graces, and without a Companion: Whereas the Congregati∣on of the Militant Church is compared to a Field of Wheat, where all the ears of the Field are of an equal growth, and if any stalk over-top the rest it is lank and without fructification. Brethren, they that are not contented to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, equal with the common condition of men, shall never be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 equal with the glorious condition of Angels, and he that despiseth the Gifts of God in his fellow Servants, be assured he is not the man that gives God the glory.

Fourthly, There is one feather more in the tail of pride, and full as long as the rest, cum jactant se habere quod non habent, when they arrogate to themselves that which indeed they have not. Christ hath said we cannot add one cubit to our sta∣ture, no nor make one hair of our head black or white: Why do ye practise it then, O ye gaudy Beauties, to bring that about which Christ told you was im∣possible? Why did God say we are but dust, if we attempt to outface his judgment, and make our selves as beautiful as the Pearls of the Sea, or the Gold of the Mountains can set us out? Why did the Prophet say we do all speak vanity to our neighbour, if it be death unto our neighbour to call us liers? I have seen books of Meditations whose subject was to let all men know that they are vain, and sinful, and ignorant, and yet the very Title should confute all the Doctrin of the Book, a flattering Preface to some great man of most vertuous, and most religious. Presume not to take false Titles upon you, as Herod encroached upon the name of God him∣self, you are puffed up, you are canonized, yet we give not God the glory.

But that we may strike upon him a little, whom the Angel hath smote before us, upon the pride of Herod, it is a Monster that riseth up into two heads by St. Chry∣sostom's observation; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the tongue actively, in the ear pas∣sively, 1. a tongue full of vain and insolent speach. 2. an ear obnoxious to the flat∣tery of the people. Of both them in their order, and for your edification.

It was Epaminondas his praise, that he seldom met with a man that knew more than himself, or spake less: and so the least doers inch out their poor works with much talk, and publication. We have stories, and we have conjectures, that Herods Oration did chiefly tend to put the terror of his Majesty upon the popr fearful men of Caesarea, and to amplifie his own clemency, when he had received them into favour. Did this deserve to be blown with a trumpet in a publick Solemnity? As the artificial prospective to the eye, so is the tongue unto the ear, an hollow in∣strument to make every thing seem bigger and fairer than it is. The Beasts, the Birds, the Serpents may be sooner tamed, says St. James, than the tongue of man. Some are said in Scripture to whet their tongues like a sword,* 1.17 they are the Apostles Beasts: some have exalted their tongues above heaven, they are unclean birds: some have the poison of Asps under their lips, and they are Serpents.* 1.18 Yea but worse than these head-strong creatures is the tongue of man; bestiis ferocitate, volucribus levitate, serpentibus virulentiâ praecellit; fiercer than the Beasts, more flitting than the Birds, more poisonous than the Serpents: It is a member of the body that can taste every thing but it self, and knows how all things relish, but its own pride and bit∣terness. How often trips it in swearing? in boasting above measure, in pride most lofty, in anger furious, in perjuries blasphemous, in curses bitter, in vain talking never quiet, as glib as honey in hypocrisie, suttle in lying, smooth in deceiving, impudent in flattery. How will you excuse all this, Beloved, before the judgment of God? Can you say that these things come from the wickedness of your flesh? Or from the Law of our Members that cannot be resisted? God will never be answered with this excuse: Heaven knows that all these iniquities of a slippery tongue come from nothing but evil custom. Nothing was so scorched in Hell as the proud tongue of Dives, which had insulted over Lazarus, and like an uncharitable mem∣ber it spake only for it self to be cooled with water.

And as we are taught from hence to set a watch before our lips, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.19 the hedg of our teeth; but to empale it about with lowliness and humility: so in the second place let us learn from Herods example to circumcise our ears, to renounce the flatteries of evil men, for he suffered them to beatifie his eloquence, to cry out it was the voice of God, and he perished miserably that gave not God the glory. The Tyrians and Sidonians had done a trespass against Herod before, and all this So∣lemnity was kept that they might be reconciled to his mercy: but what offence

could they commit before so great as this open flattery? And shall Herod be pacified with them for adding a greater evil to their former injury? It is a policy of evil Magistrates,* 1.20 says Pliny, that they take delight to make evil Subjects, patientiores servitutis arbitrantur, quos non deceret esse nisi servos, for such men will submit them∣selves to all baseness, who deserve no better life by their condition than slavery: here were such exclamations, such outcries in the praise of Herod, that we had ne∣ver known his insolencies and his faults, unless St. Luke by the motion of the Holy Ghost, * 1.21 had made a true relation of the story: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but though all men dissembled with their double tongue, here's one Michaiah left, one Evangelist that will defame him, and deal plainly, that he gave not God the glory.

The French Proverb says, that the boiling pot doth discover the little pea which is in the bottom of it, and the applause of a little vain glory doth discover the disposition of the mind of man,* 1.22 more than any other passion; tum qualis quisque sit scies si quemad∣modum laudetur aspexeris, the gravity or fickleness of mans spirit may easily be guest at, as you shall see him disgest some publick praise and acclamation: as you may see in Herod, he came into Cesarea with the Majesty of a King, the People gave him the Divinity of a God,* 1.23 but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the itch of praise made him lower than a Servant: Nocet laus si non rerum cupiditatem facit sed sui, says Seneca, glory is the fire that kindles vertue, when it provokes vertue to good atchievments, but when glory begets nothing but the desire of glory, it is but childish popularity: There∣fore of tame Beasts none rends so much, or makes such a waste in a well-affected mind as a Flatterer.* 1.24 Si gulam & ventrem ab inquinamentis liberamus quantò magis augu∣stiora nostra, oculos & aures, says Tertullian: a pretty absurdity indeed, not to suffer a crum in our drink, or a mite in our meat to go down our throat, and so into the very droff, as Christ calls it: but if an immodest spectacle, if a dangerous flattery be presented, our more curious senses are never watched, but our eyes wink not, and our ears are opened.

* 1.25All flattery is the corruption of true glory, but to flatter any man in his vices is a sacrilege against vertue. Plato spent but few words in the praise of any man while he was living; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for by nature we are prone to change from better to worse; there was more reason in his Philosophy than in their Chri∣stianity that lick the deformities of other mens actions, and feature their unshapen whelps as if they were beautiful. It is a note of a Reprobate, that he speaketh good of the covetous whom God abhorreth.* 1.26 How can this man be good, says Licurgus of Chari∣laus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is not rough and sharp with those that are vi∣tious? Such glozing tongues, says St. Austin, that commend other mens faults, are like the dogs that lapt in Lazarus his sores.* 1.27 But if flattery tickle the tongue of the Sycophant that it cannot keep in, have the young Courtiers none to infect but Rehoboam? If Ʋriah the Priest have a fancy to Idolatry, is there none to be cor∣rupted but Ahaz the King of Judah? If men have such levity that praise and glory will transport them, was there none to be abused but Herod? A Democrcay is not a greater enemy to the honour, nor a Jesuit to the life of a King, than is a Flatterer to his prosperity; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 says Plutarch, as we use to say, that the Gout is the rich mans disease, so Flattery is the corruption of the Great and Ho∣norable. As by the Ordinance of our Church we give one day to the Honour of a Saints Name, and no more; so the Romans to claw their Governors, stiled a whole Month by the name of an Emperor, as if one proud Pagan had been worth thirty humble Christians:* 1.28 Like Asahel, it pursues none but Abner the Captain of the Host, Volscentem petit, in solo Volscente moratur, turn to the right hand, or to the left, says Abner, & apprehende unum de adolescentibus, fasten upon any of my Servants, and take his spoils.* 1.29 But that would not serve, Abner is the mark he shot at. Qui fontem cor∣rumpunt, non ab acervo sed à semente furantur, ungracious practicers, while they corrupt the fountain, the Prince of the People, they do not filch from our Stack, or from our Barns, but from our Seed Corn it self, which is double thievery.

Flattery, you see, is the adulterating of vertue it self, to flatter vice is to pro∣mote Satans Kingdom, to flatter Princes is to destroy their Kingdoms, to flatter Princes, as the Sidonians did Herod, Voces Dei non hominis, the voice of God and not of man, is to pluck down Gods Kingdom:* 1.30 as David said of the raging of the Sea, that it lift∣ed up the Ship to heaven, to bring it down again unto the deep; so such blasphe∣mous flattery lifts you up like the top of Corazin unto heaven, to cast you headlong into hell. The Athenians who were but Gentiles at the wisest, could not endure such

injury to be offered Deo ignoto, to the God whom they knew not, but put Timagoras their Ambassador to death, quod regem Persarum tanquam Deum sa••utasset, because he adored the King of Persia like a God. I pray you what mark of a God was in Herod, that he was thus exalted? He was nothing less than a God for speaking eloquently; the holy Scripture is written stylo piscatorio, in the humble stile of Fishermen: no∣thing less than a God for suffering Blastus of his Chamber, to be corrupted and bri∣bed by the Sidonians to win his favour: nothing less than a God for being so graci∣ous with the multitude: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alas, put it to the hair-brain'd multitude to make a God, and the first that ever they made was a Calf in Horeb: and I cannot perceive that they made any better of Herod. Finally, no∣thing less than a God, that could not discern how unworthy they were to be recon∣ciled to man, who were sacrilegious against God.

Constantius the Emperor pretending that he would lessen the Train that followed him, offered this condition; they that would stay with him should forsake Christia∣nity, and worship Idols, and let the rest depart. But upon the trial what did the Emperor? discard all those that sacrificed to Idols, and retained those that did not shrink from the true Religion, supposing that they would prove most disloyal to him, who had abandoned their faith to God. And as Constantius punished his Ser∣vants, so Canutus, one of our own Princes, punished himself, to expiate the flattery of his followers. Upon some good success, no voice was heard among his People, but that he was a God; and that shall be tried presently, says Canutus, and sitting by the Sea-shore commanded that the waves should not touch him; but the wa∣ter coming to the soles of his feet, Fie, says the King, how you have abused me, the man whom yon call a God cannot keep his feet dry upon the Sea-shore: so turn∣ing to the Palace of Winchester, took off his Crown of Gold, and putting it upon our Saviours Image, never wore it more upon his own head. I have said ye are Gods. Mark, Beloved, I have said it to honour you,* 1.31 but you must not say so to honour your selves, no nor suffer your hangers-on to say so for you.

I will shut up this point with Rupertus his Meditation; what an easie thing it is to dazzle the eyes of men with outward appearances: If there were, says he, such a shout given to Herod being clad in a Royal Robe, what applause will be gi∣ven to Antichrist being clad in Gold and Silver, and shining with Miracles? We know the applause too well: we hear what Titles the Romanists have given to their mighty Prelate, whose height is sixty cubits above the Church, and his breadth six cubits broader than the Kings that are under him. Our ears tingle at the Accla∣mations. What is it to say the Pope cannot erre? Is not that the voice of God, and not of Man? What is it to say his power to forgive sins is more than instrumental? Is not that the voice of God, and not of Man? What is it to say that his Excom∣munication can dethrone the Lords Anointed? Is not that the voice of God, and not of Man? who said Eritis sicut Dii, you shall be like unto Gods! the Devil do ye think? Gen. iii. Well guest, but it is a Canonist that saluteth John the XXII. as the Devil did Adam and Eve, Our Lord God the Pope, as you may find in the Extravagan∣cies: I will not name him, the man is known, whose Essay in the Popes defence is very famous, that he desired to be at Rome to see him, who is said to exalt himself above God, cast down in confession at the feet of a poor Penitentiary: very good. I have seen Wrestlers crouch to the ground, that they might throw their adver∣saries beneath them, and get the glory; so this great Colossus coucheth himself at the feet of his Confessor, that he may trip up all the World, and make them Vassals to Confession. So much may be said of their Pride, which the whole World begins to hiss at, that, without violence done to charity, we may rightly suspect their humility. Awake for shame, and remember how lowly he was▪ that St. Peter, whom you glory to be the top of your Succession. Brethren, he that will be more than a Man, may not we suspect him to be St. Johns Beast? He that will be more than a sinful Man, may we not justly tax him to be the Man of Sin? And so I pass from the first general part, how Herod gave not God the glory, and come to shew you how God did get himself glory out of Herod. Immediately the Angel, &c.

He was smitten, I told you that was the first Emphasis of the four.* 1.32 For since Herod would be as great as God, I will give him precedency so far that his Destru∣ction shall be handled first, and then the Vengeance of the Angel. He was smitten. Aliud est facere quod lex jubet, aliud pati quod lex jubet, says St. Austin: The obedience of the Law was violated, but the castigation of the Law cannot be avoided. Matchiavel among his irreligious Principles, says that all the credit of great Enter∣prises

depends upon success, for if Caesar had miscarried in his Civil Wars, his in∣famy had been more odious than Catalines: Potentes potenter cadunt, mighty sinners run into mighty destructions: and such conspicuous offenders as Herod was, leave themselves as an Ensign on a Hill, and as a Beacon upon the top of a Mountain, says the Prophet Isaiah. Where is his Eloquence now? Where is his costly Garment to make him gorgeous to be gazed upon in his publick Oration? Where is the out∣cry of the Sidonians that Canonized his Tongue for the Voice of a God? The Jea∣lousie of the Lord was kindled like a pile of Brimstone which would not suffer a petty God to stand before him.* 1.33 As Tertullian said of the Idolatrous Tragaedians in his time who dedicated their sports to the Gods of the Heathen, Do not now flock un∣to them, Christian Brethren, says the Father, you shall hear them hereafter tear their voice in Hell, when you shall sit in the joyes of Paradise. Tunc magis tragaedi audiendi, magis scilicet vocales in suâ propriâ calamitate. So we shall hear this rare speaker hereafter, whether he can perswade Father Abraham to give him a drop of water to cool hid tongue.

One thought he had given good counsel to the Athenians when Alexander the Great, stomach'd at ther City for denying him the title of a God, Cavete ne dum coelos custodiatis terram amittatis; Take heed least you forfeit your own possession of the earth for denying him the possession of heaven. But the Sidonians gave Herod so much of heaven, that they lost him all the earth, but a Grave, little more than a span long,* 1.34 for his burial. St. Chrysostome his question is very material upon this place, why the people giving the first offence, yet Herod is punished, and the principal Malefactors, to see to, acquitted. The reasons are so many, that I must lay them down without much enlargement.

First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Josephus gives the reason, He should have reproved and abhorred, he should have stopt his ears at their flatteries. He should have thrown off his Crown, and cast dust upon his head; he should have rent his spangled Garment, as St. Paul did at Lystra, when they provided Garlands, and Sacrifices, and God-like entertainment. Woe will be to thousands in our Church, especially to Magistrates and Prelates, that suffer so many unsavoury words to fly about their ears and not reprove them. Why should your silken perfumed sinner talk ribauldry fit for brothels and I forbear to chide him? Why should I suffer pe∣stilent men to profane the Scripture, and I a Minister of Christ stand by as if I were chop-faln? A Swearer, if his greatness be not in the reach of my tongue, shall see in my face that he hath no place in my heart. Be wise then O ye Rulers of the earth. You must either be nursing Fathers to Gods Church, or else Enemies, there is no mean. Out of the strong came sweetness, as it is in Samsons Riddle, Honey out of the belly of the Lion; that is, the happiness of the Church issued from the protection of godly Princes. The Jesuits that say their charge is only to look to the Second Table, and not to exceed negotiation of temporal affairs, wish them no better death than Herod had, who reproved not the People, and immediately the Angel, &c.

Secondly, God will take a more exact account of great mens actions than of the Vulgar multitude, because their lives are conspicuous and exemplary, and as it was said of his Anointed Christ, So we may say of his Anointed Kings, He that is lifted up draws all men after him. Woe be to the Governours who mislead the people that are under them. As the Floud of waters in the time of Noah was fifteen Cubits higher than the tallest Mountains, so the wrath of the Lord doth especially over∣top the Mountains,* 1.35 and his voice delighteth to shake the Cedars of Libanus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. says Plutarch. Among Mariners not one that dies a quiet death among ten, but among evil Kings not one among ten thousand. As their life is in∣fectious unto many, so is their doom dreadful unto many, and that is the second reason why he was smitten.

Thirdly, The people were not altogether free from chastisement, I am sure not free from terrour in Herods castigation. Look now upon him that was your Idol, look ye Sidonians upon the empty cloud which you did blow into the air, nay, above the heavens with the breath of your mouth. How is it vanished, and come to nothing? Imagine Beloved with what astonishment the whole Assembly was dissolved, if their Consciences were not as full of Worms as Herod's body.

Fourthly, Says St. Chrysostom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To enlarge the Fathers meaning, Clemency and Justice when they meet together attend how they may punish few, and save many, Ʋt poena ad paucos, metus ad omnes perveniret. Wherefore

judge in your own reason, if Herod had been spared, and a great Assembly pu∣nished, they all were sure to perish, he perchance might be amended; but if Herod suffer the Malediction, one man feels the smart, and the whole Assembly may re∣pent and be saved.

Fifthly and lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ says the same Father. Let the Rabble go home in peace for this time, they were not all white for harvest upon that day, but behold the end. Where is Caesarea now? Or who almost knows the Sidonian? They have learnt to know by dear experience that Thunder and Judg∣ment is the Voice of God, and not an Eloquent Oration.

The Sum and Doctrine of this Point is thus much. First, It is dangerous for a Magistrate; it is certain Judgment for men whom God hath blessed with honoura∣ble and plentiful fortunes to defile themselves with scandalous vices. You have Plenty in your Houses: What need you to be unjust? Your State is able to subsist by it self: What need you to flatter? You may have Families, and Wives, and Children: Why should you be Adulterers? Your Provision is not scanty: Why do you eat and drink in excess, as if they were things which you had not daily? It is not for Princes to drink Wine, that is, not unto Drunkenness, says the Pro∣phesie of Lemuel which his Mother taught him.* 1.36 A nullo periculo fortuna principum lon∣giùs abest quàm ab humilitate. The worst thing which happens to a magnificent life is that it is not obnoxious unto humility. Secondly, It is no less dangerous when a whole Kingdom, and City, or any collected multitude set their face against hea∣ven; Judgment may seem to have forgot them, as these Sidonians departed safely in my Text, but in time the Lord will root out such a Nation. Well then, when the flattering Assembly had deserved a vengeance, Herod only carries it to his grave. What shall I say? As the Child that threw a stick at the dog, which bar∣ked at him, and hit his Mother-in-law who had long afflicted him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I meant the Dog, but it is well as it is, says the Child; so that Princes may see they have no priviledge to be flattered, whatsoever the People deserved, Gods judgment fell not amiss upon Herod, and he was smitten, Tantus periit, the se∣cond thing follows, Tantus à tanto, he was smitten by an Angel of the Lord.

If these men says Moses concerning Core, Dathan, and Abiram, If these men die the common death of all men, if they be visited after the visitation of all men, then the Lord hath not sent me. Strange Wickednesses procure strange kinds of Death. If the Earth will not avenge them, the Angel of the Lord will come down and fight. Do the Trees of Paradise deserve to have a Cherubin set before them with a flaming Sword? And shall not all the Host of heaven stand about the Majesty of the Most High, and see the honour of his name preserved? But there is a controversie, whether this Angel were not one of the evil Spirits now commanded to inflict a disease up∣on Herods bowels: For say they, it were as great a torture for the Devil to pu∣nish Herod for Pride, as for Herod to suffer it, because it calls their own sin to re∣membrance, for which they are fettered in chains of darkness▪ And Josephus gave the occasion to this opinion, augmenting the story of Herods death with this cir∣cumstance, that an Owl at this very moment perched upon the silken strings of his Canopy, which the King took to be a Presage of his death, and was no doubt a tenour substituted by Satan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As Homer says,* 1.37 a Bird of fatal Praediction; and such a one is said to have affronted Innocent the Third as he was declaring his own Title in the Council of Lateran. For my part I am not averse to believe Josephus in this part of the Story, because in all other points he doth follow the Evangelist. And the sight of some uncouth Creature is able to put an evil Con∣science into a perplexity worse than death. Every thing is dismal to a guilty mind, like Archimedes his Engines, dreadful to the Romans, if a Timber-log,* 1.38 or Cable-rope did but shew it self upon the Walls of Syracusa. But though the relation of the Owl be true, the Spirit of God would not mention it in holy Scripture, lest it should encrease our ignorance, who are superstitions, to be afraid of the crossings and appa∣ritions of beasts, and such other casualties.

Let it be then that this evil Vision affrighted Herod, yet it is more likely that the Angel was one of the blessed which smote him that he died. For although the good Angels are sometimes called evil ones ab effectu, as the Psalmist says of the Israelites, that God sent evil Angels among them, yet the unclean Spirits are never stiled by this honourable compellation, to be called the Angels of the Lord. And give me leave to please my self a little in this conjecture, God would not permit vengeance of death to be executed against a King by any power inferiour to an Angel of light.

It is the priviledge of their Unction, their immediate subjection to God alone, which exempts them from the hand of all other authority, yea, from the fury of infernal Spirits. Wherefore the Jesuits own tender conscience, which is as soft as Flint, dare not say that a King is obnoxious to death, till some unnatural Sentence of deposition go before. Which resembles methinks the very first passage in Ari∣stophanes, You dare not strike me, says Charion the Servant, having a Crown upon my head; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says his Master, I will first take your Crown from you; so first the Jesuits lay down rules of Arts to depose Princes, and then their Devil ships say that you may use them as you will. Well, though Herod deserved the worst of all the Royal Order, yet neither the hand of man, nor the fury of Satan could do him hurt, but immediatly the Angel, &c.

Brethren, you see my Text speaks of a smiting Angel. An Angel smote the first-born of Pharaoh; an Angel made an exceeding slaughter in the Host of Sennacharib. An Angel brandished a Sword before David when seventy thousand died of the Pe∣stilence. Conceive not of these things as if an Angel had a Sword of Steel, or of∣fered any visible violence per contactum,* 1.39 but as Abulensis says, the Angel did apply some pestilent noisomness to the air, which in a moment entred into their bowels, and destroyed their Vitals. Beloved, the holy Angels seem as it were desirous, and ambitious to avenge Gods glory against the pride of Herod. Indeed, there is so little zeal in his cause now adays, so few do stir in it, as if to this hour we left all to them, and expected Angels. Nay, rather as if we thought of neither God nor Angel. Where is the Courage of Phinehas? Where is the Zeal of Elias? Where is the Voice of John the Baptist? Where is the Sword that is not lent in vain unto the Ma∣gistrate? The lean Cattel it may be shall go to the Shambles, but Amalek and the fat ones are your prey, and your Sacrifice. Ecquid tinnit Dolobella? Then no man cuts him off though he give not God the glory. The world is grown as unconscionable as that heathen man, who said, He had rather heaven should lose a Star from the Firma∣ment than himself to lose an heifer from his flocks of Cattel: So we are more tender of our own reputation, than to maintain his glory by whom Kings reign, and by whom we hope to reign as Kings in glory. The Noble Descent of our Ancestors, the Anti∣quity of our House, the Dignity of our Place, the Gravity of our Years, Praece∣dere quatuor annis, these are things that our bloud will rise at if they be called in question; but the profanation of the name of Jesus, the alienation of holy things, the demolishment of Churches, irreverent carriage at Divine Prayers, and the holy Communions, are as little our care as matters of Religion did pertain to Gallio.

I must again recall you to the practice of the Angels. For when the Sadducees did so much dishonour them, that they said there were no Angels at all, yet we do not read in all the Scripture that these Angels did avenge themselves of the Sadducees in their own behalf; but in another quarrel, in Gods cause they are as quick and hot as a flaming fire. Nay, for fear lest some body should step in before them to do the deed, as soon as ever the word was out of Herods mouth, that he was magnified as a God, immediatly he is apprehended. And that is the third part, Tantus tam repentè, without pause, without time of revocation, immediately, &c.

The Judgments of the Lord are so sudden, so accustomed to tread upon the heels of sin, that all the comparisons of nimble motion are borrowed to express it. The Flying Arrow, Psal. xci. The noysom Pestilence that cleaves to the flesh in a moment, in the same place. The coming of a Bridegroom whose longing desires use not to be tardy, Mat. xxv. The Thief in the night that gives no warning; The gliding of the Lightning from the East unto the West; The blast of a Trumpet; The crowing of a Cock that breaks our sleep; What can be said more, that Gods Angel doth immediately strike the insolent? Nazianzen, speaking of those Scoffers that abused S. Basil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is marvel that Thunderbolts are not stirring upon such a trespass. St. Hierom, in his Commentary upon the Prophet Habakkuk, re∣lates, That Julian the Apostate, reading this story of Herods downfall, cavilled against the Christians for saying their God was patient and of long suffering, Nihil iracundius, nihil hoc furore praesentius, says he, ne modico spatio indignationem distulit; Nothing more angry, nothing more sudden, he did not defer his indignation no not for an hour. It is true indeed, sin and death are Acus & filum; iniquity draws on judgment, as the Needle draws the thread, immediately after it: For such as are vessels of dishonour, when they first jussel against Gods Commandments they begin to crack in the very moment, although they break not in pieces till the

fulness of time, when the Milstone shall fall upon them and grind them to powder. In the day that thou eatest thou shalt die, says God to Adam, that is, thou shalt grow mor∣tal, and decline every minute more and more to the grave.

But there is a chosen Generation (yet let them not presume upon grace) that shall be pardoned seventy seven times. Whereupon, says St. Austin,* 1.40 Commemoratione hujus numeri omnia peccata sunt dimissa, quando ipse per quem omnia peccata remissa sunt, septuagessimâ septimâ generatione secundum Lucam natus est; That is, if sins be remitted seventy seven times to the Elect, then all their sins shall be remitted; for he, in whom all sins are remitted, Christ Jesus, was born by a mystery in the seventy se∣venth Generation from God the Eternal Father according to St. Luke. Immediately he was smitten, in such Splendour of Attire, in such Celebrity of Attendants, before the face of Strangers, among those who in their hearts were no better than his enemies; never did he come out of that Chair of the Scorner, from that Throne wherein he was Canonized, till he was stript of all Dignity, and deprived of that Title by the Angel of the Lord. Had he been struck with sickness in any other place, I know how it would have been excused, the fault would have been laid upon his long journey from Galilee to Cesarea, perchance the Sidonians had been charged to poyson him, such suspicions are very rife, as if it were impossible for Princes to come to their end by natural infirmities; but now no such rumour could be broached, Im∣mediately, &c.

Beloved, It is the most dreadful thing upon earth to be suddenly apprehended by judgment. What will not our strict Reformers cavil at, who demand to have the Prayer against sudden death to be put out of the Litany? It is well if they themselves be so well prepared for the hour of Judgment, come it never so unex∣pected. Indeed, it should be so. But let the Christian, whom I would instruct, pray every Morning as if he should see the Sun rise no more: Pray every Evening as if he should see the Sun set no more; be ready to meet the Bridegroom at Midnight, and yet despise not that Supplication, From sudden death good Lord deliver us. He that promiseth God repentance hereafter, pays him in the mean time with iniquity. Ab hôc loco, hoc ipso tempore Deo servire statui, it is St. Austins Meditation. If your heart be touched at any Sermon, do not consult with your Almanack what day will be most convenient to begin your Reformation: from the moment wherein you heard the Word taught, in that place that then you stand, slip off the old Serpents skin and renew your youth, become a new Creature. No man would sin so fast, but he that thinks his Age runs away but slowly; no man would be an unrepentant sinner to day, but that he hopes for to morrow. And why to morrow?* 1.41 Nemo non suo die moritur; My day to die was every day since I had an hour to live. And I was a sinner before the first minute of that hour expired, therefore why should not my heart smite me, and contrition humble me, lest Judgment should begin as soon as this word is spoken. It is the Devils muttering, and not a Christians, to say, Art thou come to torment us before thy time?* 1.42 Of three things Cato did repent of more than the rest this is one, Quod unum diem mansisset intestatus; A day past over his head wherein his Will was not made, he might have died intestate. If a Heathen were so sollicitous that upon every day the things of this life might be duly ordered, what care ought to be taken, that we suffer not our eyes to flumber untill all things be accorded for the peace of our conscience, for our reconciliation in Christ Jesus against the world to come? Sickness, and Death, and Judgment, who knows whe∣ther they be not as near to us as the avenging Angel was unto Herod, who did immedi∣ately smite him, that he was eaten, &c.

Now I am faln in the last place upon the true castigation of Herods pride, Tantus tam luctuosè, that such a Potentate should die so miserably, eaten up of Worms for five days, says Josephus, after he was smitten, and then gave up the Ghost. Lest he should glory that he was smitten by no less than an Angel, Aeneae magni dextrâ, be∣hold the meanest of all Creatures, the Worms are made his Executioners. And lest he should domineer, as Eusebius said he did, that he died not sordidly, in the rank of a mean man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the dignity of a King, which is the much admired happiness, therefore the loathsomness of his Dis∣ease, the ignobleness of the Scourge, the irrecoverableness of the Mischief, all are conjoyn'd to debase his Spirit. O torture little dreamt of at this time! Had he not the Physicians of Arabia about him? How could he feel mortality? Was he not in perfect strength to make Orations to the People? What could be doubted of his health? Was not his body kept sweet and clean like the

body of a King? Who would have suspected the putrefaction of Worms?

But remember that Manna bred Worms and stank though it came from heaven, when it was too long preserved against Gods Commandment. So though the Sove∣raignty of a King do come from heaven, yet if it offend the Lord it will consume and putrifie. He that humbled himself to be vermis non homo, a worm and no man, he is exalted above men to the right hand of God: He that would have been Deus non homo, a God and not a man, is dejected below a man, and made a worm. See what contrariety of Instruments God did use to make his death the stranger, an An∣gel, and a Worm. An Angel, that he might say, with the Philistines, Who is able to endure these mighty Gods? A Worm, that he might say, Et tu Brute, the meanest of Creatures can conquer a King by Gods ordination. An Angel, for his sake who was the Judge, to shew his mightiness: A Worm, for his sake that was judged, to shew his baseness. An Angel, to shew how a sinner cannot look upon heaven, for it is full of wrath: A Worm, to shew he cannot tread safely upon the earth, for it is full of vengeance. An Angel is an immortal Creature, to threaten such pain unto the soul: A Worm is a most corruptible creature, to shew the fading of the body.

As St. Paul said of his Widows which were busie-bodies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 She that is wanton is dead while she is alive, because she is dead to Faith and good Works: So I may say of Herod, that he died while he was alive, for Worms which feed sweetly upon the dead, as Job says, fed upon him in his life-time, as if he had been buried,* 1.43 after he had solemnly made his own Funeral Oration. As the Poet spake of a poysonous death, which wasted the body first, and separated the soul afterward, Eripiunt omnes animam, tu sola cadaver: So I may say of this Phthiriasis, First,* 1.44 it did eat up the body, and so left no room for the soul to inhabite in the members.* 1.45 Expertes opes ignaros quid vulnera vellent, says Lucretius; When anguish doth tear their heart, skill cannot afford recovery, when their whole body is but one sore, they know not where they are wounded.

This disease is more observed in Histories to be the Arrow of the Lord against sin∣ners of high presumption than any other. Thus Sylla died; thus Antiochus Epiphanes; thus Herod the Great;* 1.46 thus Arnulphus, that spoiled the Churches of the Christians; thus Phericides, that gloried he never offered Sacrifice, and yet lived as prosperously, Quàm qui heccatombas immolant. What do we talk of Blazing-stars, that they are on∣ly fatal and ominous to the life of Noble Personages, a few Worms have often be∣reaved them of their soul as easily as the little Worm smote the Gourd of Jonas. But will some man say, Do you make this disease an infallible sign of Gods especial indignation? Brethren, God forbid. For Judgments fall promiscuously in this life upon the good and bad: Seest thou a man rent with as many torments of infirmi∣ties, as there be members in his body, to receive them, let your first Meditation be, Acerrimum est praelium in viâ, magnus erit triumphus in patriâ; He suffers much in this life, his triumph will be the greater in the world to come. And let your second consideration be the dreadfulness of Gods anger.* 1.47 Says Tertullian to the Roman Lords, the tortures of your Bondslaves are Fetters, your reward is a Cap of Liberty; but we are servants of the most high, Cujus judicium in suos, non in compede aut pileo vertitur, sed in aeternitate poenae aut salutis. Whose judgment gives sentence either of Hell, or Everlasting salvation.

To answer you more copiously. One circumstance alone had bred no ill opinion of Herods death: Many circumstances raise a suspicion that his Life was Criminal, and his Death Exemplary. 1. To be smitten in a sin immediately upon the fact, to be smitten by an Angel, to be gnawn to death with Worms, the divine hand was over this Sentence, and no natural cause. Unless, as Tertullian said of their lasci∣vious Theaters,* 1.48 that resounded with scurrility, Ipse aer qui desuper incubat scelestis vocibus constupratur; So, that Sacrilegious shout which the people gave against the honour of God did infect the air, and provoke this immediate putrefaction in Herods bowels.

Beloved, We do all hold up our hands, and bless our selves from such a ven∣geance as fell upon him, that the very flesh should putrefie in his body, and breed stink and loathsomness, yet our lustful Gallants will take no warning, but incur a more odious disease, a more putrefying corruption of the body by their unclean∣ness and fornication than ever Herod had. It is very strange to see how one Country will shift off the name of that disease to another (which for reverence to your ears I will not mention.) The Indian will not own it: The Naopolitan shuns the

disgrace to have it pinn'd upon him; the French translates it upon another People, whole Kingdoms were ever ashamed of the infamy, and yet this man, and that man, and the other that haunts Stews, incurs it, knows of it, professeth it. Be∣loved, is such a putrefied Carkass fit to make a Temple for the Holy Ghost to dwell in, or rather fit to make a Hog for Satan to enter in, and run him headlong to his ruine. O you are sure all shall be cured by Baths, and Chirurgeons, when the Angel of the Lord may strike you immediately that you give up the Ghost.

So indeed our Saviour himself is said to give up the Ghost, but with much diffe∣rence from Herod in the very original phrase. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says St. John.* 1.49 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says St. Luke and St. Mark. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says St. Matthew, still there is mention of the Spirit in all the four Evangelists, because Christ was full of the Holy Ghost. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says my Text of Herod, he breathed out his soul, no mention of the Spirit, for he was homo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as St. Paul says, Efflavit animam, he disgusted out his soul, which no doubt did loath the body.

To conclude all: If you ask me what became of Herod after these words, He gave up the Ghost, I have no Commission from the Scripture to search into it, he had much cause to give God thanks if he were saved, who gave him five days repentance, after he was struck, to be sorry for his sin. If he were condemned, we have cause to give God thanks, who hath made Herod an example unto us, and might have made us, had we been created sooner, an example unto Herod. Like Davids Arrows about Jonathan, so are Gods Judgments about us, on this side, and beyond, round about our eyes, his name be blessed for evermore that we are not the mark of his indig∣nation. Which mercy that he may continue towards us, we beg for the merits of Jesus Christ, To whom, with the Father, and the Holy Spirit, &c.

Notes

• * 1.1

  〈1 page duplicate〉〈1 page duplicate〉 in Acta.
• * 1.2

  1 Sam. 5.
• * 1.3

  Plut. in vitâ Them.
• * 1.4

  Isa. 14.
• * 1.5

  1. Ser. Dom. in monte.
• * 1.6

  In Apolog. &c.
• * 1.7

  Plut. in vit. Caesar.
• * 1.8

  Tacitus.
• * 1.9

  Hom. penult. in Rom.
• * 1.10

  4 Libro Georg.
• * 1.11

  Civ. Dei. l. 5. c. 16.
• * 1.12

  Horat.
• * 1.13

  Ales. p. 2. q. 136. in 5.
• * 1.14

  ••iel. p. 2. q. 6.
• * 1.15

  Ep. 56.
• * 1.16

  Ep. 200.
• * 1.17

  Jam. 3.
• * 1.18

  Lirae glossa.
• * 1.19

  Homerus.
• * 1.20

  Plinius in Paneg.
• * 1.21

  Chrys. homil. in Acta.
• * 1.22

  Sen. Ep. 52.
• * 1.23

  Ibid.
• * 1.24

  Tertullian de spectac.
• * 1.25

  Plutar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  Plut. in vit. Lycur.
• * 1.27

  Qu. Evang. lib. 2. c. 38.
• * 1.28

  2 Sam. 2.20.
• * 1.29

  Plutar. de discrim. am. & adulat.
• * 1.30

  Psa. 1••7.26.
• * 1.31

  Psal. 82.
• * 1.32

  August de Agone Chri∣stiano.
• * 1.33

  Lib. de Spectac.
• * 1.34

  Joseph. l. 19. Euseb lib. 2. c. 10. Eccles. histor.
• * 1.35

  In Sympos.
• * 1.36

  Plin. Paneg.
• * 1.37

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.38

  Plut. in vit. Marcel.
• * 1.39

  Com in 2. lib. Sam. cap. ult
• * 1.40

  De Agon. Christ.
• * 1.41

  Seneca.
• * 1.42

  Plut in vit. Cato.
• * 1.43

  Job 24.20.
• * 1.44

  Lucan. l 9.
• * 1.45

  Lucret. l. 5.
• * 1.46

  Plut. in vit. Syllae. 1. lib. Mac. Euseb. l 8. c. 18.
• * 1.47

  Tertul. de Patien.
• * 1.48

  Lib. de spect.
• * 1.49

  Joh. 19. Luk. 23.46. Mar. 15.39. Mat. 27.50.