A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.

CHAP. V.

Verse 1. And seeing the multitudes,]

AS sheep without a shepherd, or as corn ripe and ready, fal∣ling, as it were, into the hands of the harvest-man. The children cried for bread, and there was none to break it.* 1.1 His eye therefore affected his heart, and out of deep commi∣seration,

He went up into a mountain.]

This Mount was his pulpit, as the whole Law was his Text. It is said to be in the Tribe of Neph∣thali,* 1.2 and called Christs mount to this day. As Moses went up into a Mount to receive the Law: so did Messias to ex∣pound it, and so must we to contemplate it. Sursum corda. Winde we up our hearts, which naturally bear downward, as the poyes of a clock.

And when he was set,]

Either as being weary, or as intending a longer Sermon. This at his first onset upon his office, and that at his last (when he left the world, and went to his Father, Joh. 14. 15, 16, 17.) being the longest and liveliest that are recorded in the Gospel. He preached (no doubt) many 〈◊〉〈◊〉, many hours together. But as his miracles, so his oracles are no more of them

written, then might suffice to make us believe, and live through* 1.3 his name: As the Prophets of old, after they had preached to the people, set down the summe of their Sermons, the heads only, for the use of the Church in all ages: So did the Apostles record in their day-books, the chief things in our Saviours Sermons, out of which* 1.4 they afterwards (by the 〈◊〉〈◊〉 and guidance of the Spirit of God) framed this holy history.

His Disciples came unto him]

To sit at his feet, and hear his word. Among the Jews the Rabbi sate, termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉' or the 〈◊〉〈◊〉;* 1.5 the scholar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or one that lieth along in the dust, a token of the scholars humility, subjecting himself even to the 〈◊〉〈◊〉 of his teacher. Thus Mary sate at Jesus feet, and heard his word. Thus all Gods Saints are said to sit at his feet, every one to re∣ceive* 1.6 his Word. Thus Paul was brought up at the feet of* 1.7 Gamaliel, a great Doctour in Israel. And this custome it* 1.8 is thought Saint Paul laboured to bring into the Christian Church, 1 Cor. 14.

Verse 2. And he opened his mouth.]

This phrase is not su∣perfluous (as some may conceit) but betokeneth free and full discourse, Ephes. 6. 19. of some weighty and important matter, Psal. 78. 26. uttered with great alacrity of spirit, and vehemency of speech.

And taught them, saying,]

He taught them sometimes (saith Theodoret) when he opened not his mouth, sc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by his holy life and wonderous works. A mirrour for Ministers, who as they should open their mouths with wisdom (Heaven ne∣ver opened in the Revelation, but some great matter followed) so their lips should be consonant to the tenour of their teaching, a very visible Comment on the audible word. Timothy must be a stamp, a standard, a patern, a president to the believers, both in* 1.9 word and conversation. Aaron must have both bels and pomegra∣nates* 1.10 on his vesture. And Ministers should (as Gideons souldi∣ers) carry trumpets of sound doctrine in one hand, and lamps of good living in the other. There should be a happy harmony, a constant consent between their lips and their lives, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that their doctrine and conversation may run parallel, as Isidor saith in one place; or (as he hath it more emphatically in another) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that their preaching may have life put into it by their practice. Nolite (saith one) magis eloqui magna, quam vivere. Vivite concionibus,

concionamini moribus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Sic vocalissimi eritis praecones, etiam cum ta∣cetis. Speak not, but live Sermons, preach by your practice: the life of teaching is the life of the teacher.

Verse 3. Blessed.]

The word signifieth such as are set out of* 1.11 the reach of evil, in a most joyous condition, having just cause to be everlastingly merry, as being, beati re & spe, blessed in hand and in hope, and such as shall shortly transire à spe ad speciem, for theirs is the Kingdom of heaven. They are already 〈◊〉〈◊〉 of it, as by turff and twig. There were eighty opinions among Heathens about mans blessednesse. These did but beat the bush: God hath given us the bird in this golden Sermon.

Are the poor in spirit.]

Beggars in spirit: such as have nothing* 1.12 at all of their own to support them, but being nittily needy, and not having (as we say) a crosse wherewith to blesse themselves,* 1.13 get their living by begging, and subsist merrily upon alms. Such beggars God hath alwaies about him, Matth. 26. 11. And this the Poets hammered at, when they feigned that Litae or praiers were the daughters of Jupiter, and stood alwaies in his presence.* 1.14 Lord, I am hell, but thou art heaven, said Hooper, I am a most hy∣pocriticall* 1.15 wretch, not worthy that the earth should bear me, said* 1.16 Bradford. I am the unmeetest man for this high office of suffering for Christ, that ever was appointed to it, said sincere Saunders. Oh that my life, and a thousand such wretches lives more (saith John Carelesse, Martyr, in a letter to M. 〈◊〉〈◊〉) might go for yours! Oh! Why doth God suffer me and such other Cater-pil∣lars to live, that can doe nothing but consume the alms of the Church, and take away you so worthy a work-man, and labourer* 1.17 in the Lords vineyard? But woe be to our sins, and great unthank∣fulnesse, &c. These were excellent paterns of this spirituall po∣verty, which our Saviour here maketh the first; and is indeed the first, second and third of Christianity, as that which teacheth men to finde out the best in God, and the worst in them∣selves.

For their's is the kingdome of heaven.]

Heaven is that true Macaria, or the blessed Kingdom: So the Island of Cyprus was anciently called, for the abundance of commodities that it sendeth forth to other Countries, of whom it craveth no help again. Mar∣cellinus, to shew the fertility thereof, saith, That Cyprus abound∣eth with such plenty of all things, that, without the help of any

other forraign countrey, it is of it self able to build a tall ship, from the keel to the top-sail, and so put it to sea, furnisht of all things needfull. And Sextus Rufus writing thereof, saith, Cy∣prus famosa divitijs, paupertatem populi Rom: ut occuparetur; sollicitavit. Cyprus, famous for riches, tempted the poor peo∣ple of Rome to ceize upon it. What marvell then if this King∣dome of heaven sollicite these poor in spirit, to offer violence to it, and to take it by force, sith it is all made of gold? Revel. 21. yea search is made there thorow all the bowels of the earth, to finde out all the precious treasure that could be had, gold, pearls, and pre∣cious stones of all 〈◊〉〈◊〉. And what can these serve to? only to shi∣dow out the glory of the wals of the new Jerusalem, and the gates, and to pave the streets of that City.

Verse 4. Blessed are they that mourn]

For sinne, with a fu∣nerall* 1.18 * 1.19 sorrow (as the word signifieth) such as is expressed by crying and weeping, Luk. 6. 25. such as was that at Megiddo, for* 1.20 the losse of good Josiah: or as when a man mourns for his only sonne, Zech. 12. 10. This is the work of the spirit of grace and of supplication: for till the windes doe blow, these waters cannot flow, Psal. 147. 18. He convinceth the heart of sinne, and makes* 1.21 it to become a very Hadadrimmon for deep-soaking sorrow, upon the sight of him whom they have pierced. When a man shall look upon his sinnes as the weapons, and himself as the trai∣tour,* 1.22 that put to death the Lord of life, this causeth that sorrow according to God, that worketh repentance never to be* 1.23 repented of.

For they shall be comforted.]

Besides the comfort they finde in their very sorrow (for it is a sweet sign of a sanctified soul, and* 1.24 seals a man up to the day of redemption, Ezek. 9. 4.) they lay up 〈◊〉〈◊〉 themselves thereby in store a good foundation of comfort against the time to come, that they may lay hold on eternall life, as the Apostle speaketh in another case, 1 Tim. 6. 19. These April showres bring on May flowers: they that here so we in tears shall reap in joy; they that finde Christs feet a fountain to wash in, may* 1.25 expect his side a fountain to bath in. Oh how sweet a thing is it to stand weeping at the wounded feet of Jesus, as that good wo∣man did! to water them with tears, to dry them with sighes, and to 〈◊〉〈◊〉 them with our mouths! None, but those that have felt it, can tell the comfort of it, The stranger meddleth not with this joy. When our merry Greeks, that laugh themselves fat, and light a

candle at the devil for lightsomenesse of heart, hunting after it to hell, and haunting for it ale-houses, conventicles of good fellow∣ship, sinfull and unseasonable sports, vain and waterish fooleries, &c. when these mirth-mongers (I say) that take pleasure in pleasure, and jeer when they should fear, with Lots sonnes-in-law, shall be at a foul stand, and not have whither to turn them, Isa. 33. 14. Gods mourners shall be able to dwell with devouring fire, with everlasting burnings, to stand before the sonne of man at his second comming. Yea, as the lower the ebbe, the higher the tide: so the lower any hath descended in humiliation, the higher shall he ascend then in his exaltation. Those that have helped to fill Christs bottle with tears, Christ shall then fill their bottle (as once he did Hagars) with the water of life. He looked back up∣on the weeping women, & comforted them, that would not vouch∣safe a loving look, or a word to Pilate, or the Priests. Not long* 1.26 before that, he told his Disciples, Ye shall indeed be sorrowfull, but your sorrow shall be turned into joy. And further addeth, A wo∣man when she is in travell, hath sorrow, &c. comparing sorrow for sinne, to that of a travelling woman. 1. For bitternesse and sharpnesse for the time, throws of the new birth. 2. For utility and benefit: it tendeth to the bringing a man-childe forth into the world. 3. For the hope and expectation that is in it, not only of an end, but also of fruit; this makes joy in the midst of sor∣rows. 4. There is a certain time set for both, and a sure successi∣on, as of day after night, and of fair weather after foul. Mourn∣ing lasteth but till morning: Though I fall, I shall arise; though* 1.27 I sit in darknesse, the Lord shall give me light, saith the Church.* 1.28 Jabes was more honourable then his brethren, saith the Text, for his mother bare him with sorrow, and called his name Jabes, that* 1.29 is, sorrowfull. But when he called upon the God of Israel, and said, Oh that thou wouldst blesse me indeed, and enlarge my coast, &c. God granted him that which he requested. And so he will all such Israelites indeed, as ask the way to Zion, with their fa∣ces* 1.30 thitherward, going and weeping as they goe, to seek the Lord, their God, he shall wipe all tears from their eyes (as nurses 〈◊〉〈◊〉 from their babes that cry after them) and enlarge, not their coasts (as Jabes) but their hearts (which is better) yea, he shall grant them their requests, as him. So that as Hannah (when she had praid, and Eli for her) she looked no more sad: yea, as David when he came before God in a woe-case many times, yet when* 1.31

he had poured forth his sorrowfull complaint there, he rose up triumphing, as Psal. 6. &c. So shall it be with such. They 〈◊〉〈◊〉* 1.32 forth and weep, bearing precious seed, but shall surely return with rejoycing, and bring their sheaves with them; Gripes of* 1.33 gladnesse (said that Martyr) when Abraham the good houshold∣er shall fill his bosome with them, in the Kingdome of heaven. Then as one hour changed Iosephs fetters into a chain of gold, 〈◊〉〈◊〉 rags into robes, his stocks into a charriot, his prison into a palace, his brown bread and water into manchet and wine: So shall God turn all his 〈◊〉〈◊〉 sadnesse into gladnesse, all their sighing into singing, all their musing into musick, all 〈◊◊〉〈◊◊〉 into triumphs,* 1.34 Luctus in laetitiam convertetur, lachrymae in risum, saccus in se∣ricum,* 1.35 cineres in corollas & unguentum, jejunium in epulum, 〈◊〉〈◊〉 retortio in applausum. He that will rejoyce with this joy unspeakable, must stirre up sighes that are unut∣terable.

Verse 5. Blessed are the meek.]

Meeknesse is the fruit 〈◊〉〈◊〉 mourning for sinne: and is therefore fitly 〈◊〉〈◊〉 next after it. He that can kindely melt in Gods presence, will be made thereby as* 1.36 meek as a lamb: and if God will forgive him his ten thousand 〈◊〉〈◊〉, he will not think much to forgive his brother a few far∣things. Hence the wisdome from above is, first, pure, and then peaceable, gentle, easie to be entreated, &c. Jam. 3. 17. And love is said to proceed out of a pure heart, a good conscience and* 1.37 〈◊〉〈◊〉 unfeigned. And when our Saviour told his Disciples 〈◊〉〈◊〉* 1.38 must forgive till seventy times seven times, Lord, encrease 〈◊〉〈◊〉* 1.39 faith, said they, Give us such a measure of godly mourning, as that we may be bold to believe that thou hast freely forgiven us, and we shall soon forgive our enemies. David was never 〈◊〉〈◊〉 ri∣gid, as when he had sinned by adultery and murther; and not yet mourned in good earnest. for his sinne. He put the 〈◊〉〈◊〉 under saws and harrows of iron, and caused them to passe thorow the brick-kilne, &c. which was a strange execution, and fell out, whiles he lay yet in his sinne. Afterward we finde him in a better frame, and more meekned and mollified in his dealings with 〈◊〉〈◊〉 and others, when he had soundly soaked himself in godly sor∣row. True it is, that he was then under the rod; and that's a main means to make men meek. The Hebrew words that signifie 〈◊〉〈◊〉* 1.40 and meek, grow both upon the same root, and are of so great* 1.41 〈◊〉〈◊〉, that they are sometimes by the 〈◊〉〈◊〉 rendered the

one for the other, as Psal. 36. 11. Adversa, enim hominem mansu∣etum 〈◊〉〈◊〉, saith Chemnitius: And, how ever it goe with the outward man, The meek shall finde rest to their souls, Mat. 11. 29. Yea the meek in the Lord shall 〈◊〉〈◊〉 their joy, Isa. 29. 19. And for outward respects: Meek Moses complains not of Miri∣ams murmurings, but God strikes in for him the more. And he* 1.42 that said, I seek not mine own glory, addes, But there is one that seeketh it, and judgeth. God takes his part ever that fights not for himself, and is champion to him that strives not, but, for peace sake, parteth with his own right, otherwhiles.

For they shall inherit the earth.]

One would think that meek men, that bear and forbear, that put up and forgive, committing* 1.43 their cause to him that judgeth righteously (as Christ did) should be soon baffled, and out-sworn out of their patrimony, with ho∣nest Naboth. But there's nothing lost by meeknesse and yeeldance. Abraham yeelds over his right of choice: Lot taketh it. And be∣hold, Lot is crossed in that which he chose, Abraham blessed in that which was left him. God never suffers any man to leese by an humble remission of right, in a desire of peace. The heavens, even the heavens are the Lords: but the* 1.44 earth hath he given to the children of men: Yet with this proviso, that as heaven is taken by violence, so is earth by meeknesse. And God (the true proprietary) loves no tenants better, nor 〈◊〉〈◊〉 longer leases to any, then to the meek. They shall inherit, that* 1.45 is, peaceably enjoy what they have, and transferre it to posterity, they shall give inheritance to their childrens children. As on the other side, frowardnesse forfeits all into the Lords hands, and he many times taketh the forfeiture, and outs such persons, 〈◊〉〈◊〉 upon them with a 〈◊〉〈◊〉 ejectione, as upon 〈◊〉〈◊〉, 〈◊〉〈◊〉, and others. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Plato. The Lord Treasu∣rer Burleigh was wont to say, That he over 〈◊◊◊◊〉〈◊◊◊◊〉 will more by patience then pertinacy. His private estate he managed with that integrity, that he never 〈◊〉〈◊〉 any man, no man ever sued him. He was in the number of those few (saith M. 〈◊〉〈◊〉)* 1.46 that lived and died with glory. For as 〈◊〉〈◊〉 of heart 〈◊〉〈◊〉* 1.47 make you high with God: even so meeknesse of spirit and of speech shall make you 〈◊〉〈◊〉 into the hearts of men, 〈◊〉〈◊〉 M. Tindall in a let∣ter of his to Iohn Frith, afterwards his fellow-Martyr.

Verse 6. Blessed are those that hunger and thirst after righte∣ousnesse.]

* 1.48

The righteousnesse of Christ both 〈◊◊◊〉〈◊◊◊〉.

That is in Christ for us, being wrought by his value and merit, and is called the righteousnesse of justification. This is in us from Christ, being wrought by his vertue and spirit, and is cal∣led the righteousnesse of sanctification. Both these the blessed man must hunger and thirst after, that is earnestly, and 〈◊〉〈◊〉 desire, as Rachel did for children, she must prevail or perish, as David* 1.49 did after the water of the well of Bethlehem, to the jeopardy of the lives of his three mightiest: as the hunted Hart, or (as the* 1.50 〈◊〉〈◊〉 readeth it) Hinde braieth after the water brooks. The Philosophers observe of the Hart or Hinde, that, being a beast thir∣sty by nature, when she is pursued by dogs, by reason of heat and* 1.51 losse of breath, her thirst is encreased. And in females the passions* 1.52 are stronger then in males: so that she breaths and braies after the* 1.53 * 1.54 brooks, with utmost desire: so panteth the good soul after Christ, it panteth and fainteth, it breatheth and breaketh for the longing that it hath unto his righteousnesse at all times. She fainteth with Ionathan, swooneth and is sick with the Spouse, yea, almost* 1.55 dead with that poor affamished Amalekite. And this 〈◊〉〈◊〉 appetite and affection ariseth from a deep and due sense and feeling of our want of Christ, whole Christ, and that there is an absolute necessity of every drop of his bloud. There must be a sad and seri∣ous consideration of mans misery, and Gods mercy. Whence will arise (as in hunger and thirst) 1. A sense of pain in the sto∣mack. 2. A want and emptinesse. 3. An eager desire of supply from Christ, who is the true bread of life, and heavenly Manna; the Rock flowing with honey, and fountain of living water, that re∣viveth the fainting spirits of every true Ionathan and Samson, and makes them never to thirst again after the worlds tastlesse fooleries: Like as his mouth will not water after homely provision, that hath lately tasted of delicate sustenance.

They shall be satisfied.]

Because true desires are the breathings* 1.56 of a broken heart, which God will not despise. He poureth not* 1.57 the oil of his grace, but into broken vessels. For indeed, whole vessels are full vessels, and so this precious liquour would run over,* 1.58 and be spilt on the ground. There may be some faint desires (as of wishers and woulders) even in hell-mouth; as Balaam desi∣red to die the death of the righteous, but liked not to live their life:* 1.59 Pilate desired to know what is truth, but staid not to know it:* 1.60 That faint Chapman in the Gospel, that cheapen'd heaven of our Saviour, but was loth to goe to the price of it. These were but

fits and flashes, and they came to nothing. Carnall men care not* 1.61 to seek, whom yet they desire to finde, saith Bernard: Fain they would have Christ, but care not to make after him: as Herod had of a long time desired to see our Saviour, but never stirred out of doors, to come where he was, Luk. 22. But now, The desire of the righteous that shall be satisfied, as Solomon hath it, that shall be well filled, as beasts are after a good bait (as 〈◊〉〈◊〉 Saviours word* 1.62 here signifieth.) Desires, as they must be ardent and violent, such* 1.63 as will take no nay, or be set down with silence or sad answers (whence it is that desire and zeal goe together, 2 Cor. 7. 11.) So if they be right, they are ever seconded with endeavour after the thing desired. Hence the Apostle contents not himself to say, that if there be first a willing minde, God accepts, &c. 2 Cor. 8. 12. but presently adds, Now perform the doing of it: that as there was a readinesse to will, so there may be a performance also, that is, a sincere endeavour to perform: as a thirsty man will not long for drink only, but labour after it; or a covetous man wish for wealth, but strives to compasse it. And thus to 〈◊〉〈◊〉 is to attain, thus to will is to work, thus to desire is to doe the will of our hea∣venly father: who accepts of pence for pounds, of mites for mil∣lions, and accounts us as as good as we wish to be. He hath also promised, To fill the hungry with good things, to rain down righte∣ousnesse on the dry and parched ground, to fulfill the desires of them that fear him. So that it is but our asking, and his giving: our opening the mouth, and he will fill it: our hungring and his feeding, our thirsting and his watering, our open hand and his open heart. The oil failed not, till the vessels failed: neither are we staitned in God, till in our own bowels. Dear wife (saith* 1.64 Lawrence Saunders the Martyr) riches I have none to leave be∣hinde, wherewith to endow you after the worldly manner; but that treasure of tasting how sweet Christ is to hungry consciences (whereof, I thank my Christ, I doe feel part, and would feel more) that I bequeath unto you, and to the rest of my beloved in Christ; to retain the same in sense of heart alwaies. Pray, pray: I am merry, and I trust I shall be, maugre the teeth of all the de∣vils in hell. I utterly refuse my self, and resign me to my Christ,* 1.65 in whom I know I shall be strong, as he seeth needfull.

Verse 7. Blessed are the mercifull.]

They that from a com∣passionate* 1.66 heart (melting with sense of Gods everlasting mercy to it self, and yerning over the miseries of others) extend and exer∣cise

spirituall and corporall mercy. The former (which teacheth a man to warn the unruly, comfort the feeble-minded, support the weak, be patient toward all men, &c. The School-men thus,* 1.67 Consule, castiga, solare, remitte, 〈◊〉〈◊〉, ora, usually excels and exceeds the later (which stirs a man up to feed the hungry, clothe the naked, visit the sick, &c.* 1.68

Vifito, poto, cibo, redimo, tego, colligo, condo.)* 1.69

1. In the nature of the gift, which is more noble, 2. In the object (the soul) which is more illustrious. 3. In the manner, which is 〈◊〉〈◊〉, as being spirituall. 4. In the kinde, which is more heavenly, as that which aimes at our brothers 〈◊〉〈◊〉 salva∣tion. And 〈◊〉〈◊〉 way the poorest may be plentifull, and enrich the 〈◊〉〈◊〉 with spirituall alms. As also the other way, something must be done, by all the Candidates of true 〈◊〉〈◊〉. They that labour with their hands, must have something 〈◊〉〈◊〉 give to him* 1.70 that needeth; be it but two mites, nay a cup of cold water, it shall be graciously accepted from a sincere heart, and certainly re∣warded. And here the poor Macedonians may shame (and ma∣ny times doe) the rich Corinthians, that have a price in their hands, but not a heart to use it. For it is the love, and 〈◊〉〈◊〉 the lack of money, that makes men churls and misers. And hence it* 1.71 is, that the richer men are, many times, the harder, as Dives: being herein like children, who when they have their mouths 〈◊〉〈◊〉, and both hands full, yet will rather spoil 〈◊〉〈◊〉, then give any away. But doe men give to Gods poor? Or, doe they not rather lend it to the Lord, who turns pay-master to such? Doe 〈◊〉〈◊〉 not lay it out for him, or rather lay it up for themselves? The safest chest is the poor mans box. Make you friends with the Mammon of unrighteousnesse (God hath purposely branded riches with 〈◊〉〈◊〉 infamous adjunct, that we might not over-love them) that 〈◊〉〈◊〉* 1.72 ye fail, they 〈◊〉〈◊〉 receive you into everlasting 〈◊〉〈◊〉, that is, either the Angels, or the poor, or thy well-emploied wealth, shall let thee into heaven. Only thou must draw forth not thy sheaf alone, but thy soul also to the hungry: 〈◊〉〈◊〉 bowels of* 1.73 mercy, as our Saviour did, Matth. 15. 32. to bleed in 〈◊◊〉〈◊◊〉 wounds, and be deeply and tenderly affected in 〈◊◊◊〉〈◊◊◊〉. This is better then alms. For when one gives an alms, 〈◊〉〈◊〉 gives something without himself; but by compassion we 〈◊〉〈◊〉 another by somewhat 〈◊〉〈◊〉, and from 〈◊〉〈◊〉 selves. And 〈◊◊〉〈◊◊〉 properly the mercy, to which mercy is here 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 to boot.

For they shall obtain mercy.]

Misericordiam, 〈◊〉〈◊〉 mercodem, Mercy, not wages: it being a mercy (and not a duty) in God, to render unto every man according to his works, Psal. 62. 12. how much more according to his own works in us? 〈◊〉〈◊〉 mercy he shall be sure of, that sheweth mercy to those in misery. His soul* 1.74 shall be like a watered garden. The liberall soul shall be made fat,* 1.75 saith Solomon, and he that watereth shall be watered also himself. Or (as Kimchi expounds it) He shall be a sweet and seasonable showre to himself and others. His body also shall be fat and fair∣liking. Thy health shall spring forth speedily, and thy bones shall* 1.76 be made fat, Isa. 58. 10, 11. Or if he be sick, the Lord will strengthen him upon the bed of languishing; he will make all his bed in his sicknes. As he did for that faithfull and 〈◊〉〈◊〉 Preacher of Gods Word (while he lived) M. 〈◊〉〈◊〉 Whately, Pastour of Banbury (whom for honours sake I here name) the most* 1.77 〈◊〉〈◊〉 Minister to the poor, I thinke (saith a learned Gentle∣man, that knew him thorowly) in England, of his means. He* 1.78 abounded in works of mercy (saith another grave Divine, that wrote his life) he set apart, and expended, for the space of ma∣ny years, for good uses, the tenth part of his yearly commings in, both out of his temporall and 〈◊〉〈◊〉 means of mainte∣nance. A rare example: And God was not behinde hand with him: for in his sicknesse, he could comfort himself with that pre∣cious promise, Psal. 41. 1, 3. Blessed is he that considereth the* 1.79 poor, Qui praeoccupat vocem petituri, saith Austin, that pre∣vents the poor mans cry; as he did, for he devised liberall things, seeking out to finde objects of his mercy, and not staying, many times, till they were offered. Therefore by liberall things 〈◊〉〈◊〉 stood, as God had promised; his estate (as himself often testified) prospered the better after he took that course above-mentioned. For (in the next place) not getting, but giving is the way to wealth, as the 〈◊〉〈◊〉 found it, whose barrell had no bottome: and as Solomon 〈◊〉〈◊〉 it, Eccles. 11. 1. The mercy of God crowneth our beneficence with the blessing of store. 〈◊◊〉〈◊◊〉* 1.80 shall be exalted with honour, and thou 〈◊〉〈◊〉 not 〈◊〉〈◊〉. Say not* 1.81 * 1.82 then, How shall our own doe hereafter? Is not mercy as sure a grain as vanity? Is God like to break? Is not your Creatour your Creditour? Hath not he undertaken for you and yours? How sped Mephibosheth and Chimham for the kindenesse their fathers shewed to distressed David? Were they not plentifully provided

for? And did not the Kenites, that were born many ages after 〈◊〉〈◊〉's death, receive life from his dust, and favour from his hospi∣tality? 1 Sam. 15. 6.

Verse 8. Blessed are the pure in heart.]

That wash their 〈◊〉〈◊〉 from wickednesse, that they may be saved, Jer. 4. 14. Not their* 1.83 hands only, with Pilate, but their inwards, as there; How long shall thy vain thoughts lodge within thee? These, however the world censure them (for every fool hath a bolt to shoot at that purity, which yet they 〈◊〉〈◊〉, and pray for) are the Lords darlings, that purifie themselves (in some truth of resemblance) as God is pure.

Pura Deus mens est, purâ vult mente vocari: Et puras jussit pondus habere preces.

He will take up in a poor, but it must be a pure heart: in a 〈◊〉〈◊〉, but it must be a cleanly house: in a low, but not in a 〈◊〉〈◊〉 lodging. Gods Spirit loves to lie clean. Now the heart of man is the most unclean and loathsome thing in the world, a den of dra∣gons, a dungeon of darknesse, a stie and stable of all foul lusts, cage of unclean and ravenous birds. The Embassadours of the Councel of Constance, being sent to Pope Benedict the 〈◊〉〈◊〉, when* 1.84 he, laying his hand upon his heart, said, Hic est Arca 〈◊〉〈◊〉, Here is Noahs Ark; they tartly and truly replied; In Noahs Ark were few men, but many beasts, intimating, that there were se∣ven abominations in that heart, wherein, he would have them to believe, were lodg'd all the laws of right and religion. This is true of every mothers childe of us. The naturall heart is 〈◊〉〈◊〉 throne, he filleth it from corner to corner, Act 5. 3. he sits abrood* 1.85 upon it, and hatcheth all noisome and loathsome lusts, Ephes. 2. 2. There (as in the sea) is that Leviathan, and there are creeping things innumerable, crawling bugs and baggage vermine. Now as many as shall see God to their comfort, must cleanse 〈◊〉〈◊〉* 1.86 from all filthinesse of flesh and spirit, and perfect 〈◊〉〈◊〉. sse in the fear of God. This is the mighty work of the holy Spirit, which therefore we 〈◊〉〈◊〉 pray and strive for: beseeching God to break* 1.87 the heavens and come down: yea to break open the prison doors of our hearts by his Spirit, and to cleanse this 〈◊〉〈◊〉 stable. He comes as a mighty rushing winde, and blows away those litters of lusts, as once the East-winde of God did all the locusts of AEgypt into the red Sea. And this done, he blows upon Gods garden, the heart, and causeth the spices thereof so to flow forth, that Christ

saith, I am come into my garden, my sister, my spouse: I have gather∣ed* 1.88 my myrrhe with my spice, Cant. 5. 1.

For they shall see God]

Here in a measure, and as they are able: hereafter in all fullnesse and perfection; they shall see as they are* 1.89 seen. Here, as in a glasse 〈◊〉〈◊〉, or as an old man thorow spe∣ctacles,* 1.90 but there, face to face: Happier herein then Solomons ser∣vants, for a greater then Solomon is here. A good man is like a good Angel, ever beholding the face of God. He looketh upon them with singular complacency, and they upon him to their in∣finite 〈◊〉〈◊〉. He seeth no iniquity in them; they no indignation in him. He looketh upon them in the face of Christ: And al∣though no man hath seen God at any time, yet God, who com∣manded* 1.91 the light to shine out of darkenesse, hath shined in our hearts, saith the Apostle, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Pure glasse or crystall* 1.92 hath light comming thorow: not so stone, iron or other grosser bodies. In like sort, the pure in heart see God, he shines thorow them: And as the pearl by the beams of the Sun becomes bright and radiant as the Sun it self: so we all with open face, beholding, as in a glasse, the glory of the Lord, 〈◊〉〈◊〉 transformed into the same image, from glory to glory, as by the Spirit of the Lord 2 Cor. 3. 18.

Verse 9. Blessed are the peace-makers]

There are, that like Salamanders live alwaies in the fire, and like Trouts, love to swim against the stream; that, with Phocion, thinke it a goodly thing to dissent from others; and like Sampsons foxes, or Solomons fool, carry about and cast abroad fire-brands, as if the world were made of nothing but discords, as Democritus imagined. But, as S^t John* 1.93 speaketh in another case; these are not of the Father, but of the world. He maketh great reckoning of a meek and quiet 〈◊〉〈◊〉,* 1.94 because it is like to his own minde, which is never stirred nor mo∣ved, but remaineth still the same to all eternity. He loves those that keep the staffe of binders unbroken, Zech. 11. 7, 14. that hold* 1.95 the unity of the spirit, and advance the bond of peace among o∣thers as much as may be. The wicked are apt (as dogs) to en∣ter, tear and woorry one another: and although there be not a dis∣agreement in hell (being but the place of retribution, and not of action) yet on earth, there is no peace among the workers of in∣iquity, that are trotting apace towards hell by their contentions, Rom. 2. 8. But what pity is it, that Abraham and 〈◊〉〈◊〉 should

fall out? that two Israelites should be at strife amid the Egyp∣tians? that Johns disciples should join with Pharisees against 〈◊〉〈◊〉?* 1.96 that 〈◊〉〈◊〉 (for their contentions) should hear car∣nall,* 1.97 and walke as men? that Lutherans and Calvinists should be at such deadly fewd? Still Satan is thus busie, and Christians are thus malicious, that, as if they wanted enemies, they flee in one anothers faces. There was no noise heard in setting up the Temple: In Lebanon there was, but not in Sion: whatever tumults there are 〈◊〉〈◊〉, 'tis fit there should be all quietnesse and concord in the Church. Now therefore, although it be, for the most part, a thankelesse office (with men) to interpose, and seek to take up strife, to peece again those that are gone aside, and asunder, and to sound an Irenicum: yet do it for Gods sake, and that ye may (as ye shall be after a while) called and counted (not medlers and busie-bodies, but) the sons of God. Tell them that jarre and jan∣gle (upon mistakes for most part, or matters of no great moment) that it is the glory of a man to passe by an infirmity, and that in these ignoble quarrels, every man should be a law to himself, as the Thracians were: and not brother go to law with brother, because* 1.98 he treads upon his grasse, or some such poor businesse, ubi & vin∣cere* 1.99 inglorium est, & alteri sordidum. Now therefore there is utterly a fault amongst you, because ye go to law one with an∣other, saith the Apostle. Not but that the course is lawfull, where the occasion is weighty, and the minde not vindictive. But the* 1.100 Apostle disgraceth (in that text) revenge of injuries, by a word that* 1.101 signifieth disgrace, or losse of victory: And a little before: I speak to your shame, saith he, Is it so, that there is not a wise man a∣mongst you? no, not one that shall be able to judge between his brethren, and compromise the quarrell? Servius Sulpitius (that heathen Lawyer) shall rise up in judgement against us, quippe qui ad facilitatem, aequitatem{que} omnia contulit, ne{que} constituere litium actiones, quam controversias tollere maluit, as Tully te∣stifieth.* 1.102 Concedamus de jure, saith one, ut careamus lite: And, ut habeas quietum tempus, perde aliquid. Lose something for a quiet life, was a common proverb, (as now amongst us) so of old 〈◊〉〈◊〉 the Carthaginians, as S^t Austin sheweth. It were happy* 1.103 surely, if now, as of old, the multitude of 〈◊〉〈◊〉 were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.104 of one heart, and of one soul. And, as in one very* 1.105 ancient Greek copy it is added, that there was not one controver∣sie or contention found amongst them.* 1.106

For they shall be called the children of God]

They shall both be, and be said to be, both counted and called, have both the name and the note, the comfort and the credit of the children of God. And if any Atheist shall object, What so great honour is that? Behold, saith S^t John, what manner of love the Father hath be∣stowed* 1.107 upon us, that we should be called the sonnes of God. It was something to be called the son of Pharaohs daughter, to be* 1.108 son in law to the King, with David, to be heir to the Crown, with Solomon,: but farre more, that God should say of him, I will be his father, and he shall be my sonne; and I will establish his King∣dom, 2 Sam 7. 14. This is the happy effect of faith: for to them that beleeve on his name, gave he power and priviledge to become* 1.109 the sonnes of God. Now faith ever works by love, and love cover∣eth* 1.110 a multitude of sins; not by any merit or expiation with God,* 1.111 but by seeking and setling peace among men. And this is as sure and as sweet a signe of a son of the God of peace, as the party-co∣loured* 1.112 coats were, anciently, of the Kings children.

Verse 10. Blessed are they that are persecuted.]

To be perse∣cuted (as simply considered) is no blessed thing; for then it were to be desired and praid for. But let a man love a quiet life, and la∣bout* 1.113 to see good daies, said those two great champions, David and* 1.114 Peter, who themselves had indured a world of persecution, and paid for their learning. The like counsell gives S^t Paul, and the Au∣thour* 1.115 to the Hebrews: For they felt by experience, how unable* 1.116 * 1.117 they were to bear crosses when they fall upon them. It was this Peter that denied his master, upon the sight of a silly wench that questioned him: And this David, that changed his behaviour be∣fore Abimelech, and thereupon gave this advice to all that should come after him.

For righteousnesse sake]

This is it that makes the Martyr, a good cause and a good conscience. Martyrem facit causa, non sup∣plicium, saith one Father; Not the suffering, but the cause makes a* 1.118 Martyr. And, Multum interest, & qualia quis, & qualis quis{que}* 1.119 patiatur, saith another: It greatly skilleth, both what it is a man suffereth, and what a one he is that suffereth. If he suffer as an evil∣doer, he hath his mends in his own hands: but if for righteousnesse* 1.120 sake, as here, and if men say and do all manner of evil against you (falsly and lyingly) for my sake, as in the next verse, and for the* 1.121 Gospels sake, as Marke hath it, this is no bar to blessednesse. Nay, it is an high preferment on earth, Phil. 1. 29. and hath a crown

abiding it in Heaven, beyond the which mortall mens wishes can∣not* 1.122 extend. But let all that will have share in these comforts, see that they be able to say with the Church, Psal. 144. 21 22. Thou knowest, Lord, the secrets of the hearts, that, for thy sake, we are* 1.123 〈◊〉〈◊〉 continually. Upon which words excellently S^t Austin, Quid est, inquit, novit occulta? quae 〈◊〉〈◊〉? &c. What secrets of the heart, saith he, are those that God is here said to know? Surely these; that for thy sake we are slain, &c. slain thou maist* 1.124 see a man, but wherefore or for whose sake he is slain, thou know∣est not, God only knoweth. Sunt qui causâ humanae gloriae pa∣terentur, as that Father goeth on. There want not those that would suffer death (and seemingly for righteousnesse sake) only for applause of the world and vain glory. As Lucian telleth of Peregrinus the Philosopher, that meerly for the glory of it he would have been made a Martyr. The Circumcelliones (a most pernicious branch of the haeresie of the Donatists) were so 〈◊〉〈◊〉 to obtain (by suffering) the praise of Martyrdom, that they would seem to throw themselves down headlong from high pla∣ces, or cast themselves into fire or water. Al xander the 〈◊〉〈◊〉 was near martyrdom, Acts 19. 33. who yet afterward made shipwrack of the faith, and became a bitter enemy to the truth, that he had profesled, 1 Tim. 1. 19 20. & 4. 14, 15. Faelix 〈◊〉〈◊〉, an Anabaptist of 〈◊〉〈◊〉, being put to death for his obsti∣nacy, and ill practices at Tigure, praised God that had called him to* 1.125 the sealing up of his truth with his blood, was animated to con∣stancy by his mother and brother, and ended his life with these words, Lord, into thy hands I commend my spirit. What could any hearty Hooper, trusty Taylour, or sincere 〈◊〉〈◊〉 have said or done more in such a case? It is not then the suffering, but the suf∣fering for righteousnesse sake that proveth a man 〈◊〉〈◊〉, and en∣titleth him to heaven. The Philistims died by the fall of the house, as well as Samson; sed diver so fine, ac fato, as one saith. Christ* 1.126 and the theeves were in the same condemnation: Similis paena, sed aissimilis causa, saith Austin: their punishment was all alike, but not their cause. Baltasar 〈◊〉〈◊〉 the Burgundian that slew the Prince of Orange, 1584. Iun. 30. endured very grievous torments: But it was pertinacy in him rather then patience, stupidity of sense,* 1.127 not a solidity of faith, a wretchlesse disposition, not a confident re∣solution. Therefore no heaven followed upon it, because he suffered not as a Martyr, but as a malefactour.

For theirs is the Kingdom of Heaven]

Surely, if there be any way to heaven on horseback, it is by the crosse, said that Martyr,* 1.128 that was hasting thither in a fiery charet. The Turks account all them, whom the Christians kill in battell, Mahometan Saints and Martyrs; assigning them a very high place in Paradise. In some* 1.129 parts of the West-Indies there is an opinion in grosse, that the soul is immortall; and that there is a life after this life, where, beyond certain hills (they know not where) those that died in defence of* 1.130 their countrey, should remain after death in much blessednesse; which opinion made them very valiant in their fights. Should not the assarance of Heaven make us valiant for the truth? should we* 1.131 not suffer with joy the spoiling of our goods? yea the losse of our* 1.132 lives, for life eternall? should we not look up to the recompence of reward, to Christ the authour and finisher of our faith, who stands over us in the encounter, as once over Stephen, with a* 1.133 Crown on his head, and another in his hand, and saith, Vincenti* 1.134 Dabo, to him that overcommeth will I give this. Surely this son of David will shortly remove us from the ashes of our forlorn 〈◊〉〈◊〉, to the Hebron of our peace and glory: This son of Jesse* 1.135 will give every one of us, not fields and vineyards, but Crowns, Scepters, Kingdoms, glories, beauties, &c. The expectation of this blessed day, this nightlesse day (as one calleth it) must (as it did with* 1.136 Davids souldiers all the time of their banishment) digest all our sorrows, and make us in the midst of miseries for Christ, to over∣abound exceedingly with joy, as Paul did. Q. Elizabeths go∣vernment* 1.137 was so much the more happy and welcome, because it 〈◊〉〈◊〉 upon the stormy times of Q Mary. She came as a fresh* 1.138 spring after a sharpe winter; and brought the ship of England from a troublous and tempestuous sea, to a safe and quiet harbour. So will the Lord Christ do for all his persecuted people. Ye see (said Bilney the Martyr, and they were his last words, to one that exhorted him to be constant, and take his death patiently) ye see, saith he, when the mariner is entred his ship to sail on the troublous sea, how he, for a while, is tossed in the billows of the same: but yet in hope that he shall once come to the quiet haven, he beareth in better comfort the troubles that he feeleth. So am I now to∣wards this sayling: and whatsoever storms I shall feel, yet shortly after shall my ship be in the haven, as I doubt not thereof by the grace of God, &c. Lo, this was that, that held the good mans head* 1.139 above water, the hope of Heaven. And so it did many others,

whom it were easie to instance. Elizabeth Cooper, Martyr, being condemned, and at the stake with Simon Miller, when the fire came unto her, she a little shranke thereat, crying once, ha. When Simon heard the same, he put his hand behind him toward her, and willed her to be strong and of good chear: For, good sister, said 〈◊〉〈◊〉, we shall have a joyfull and sweet supper. Whereat she being* 1.140 strengthned, stood as still and as quiet, as one most glad to finish that good course. Now I take my leave of you (writeth William Tims, Martyr, in a letter to a friend of his, a little before his death) till we meet in Heaven. And hie you after; I have tarried a great 〈◊〉〈◊〉 for you. And seeing you be so long in making ready, I will tarry no longer for you: You shall finde me merrily 〈◊〉〈◊〉, Holy,* 1.141 holy, holy Lord God of Sabaoth, at my journies end, &c. And, I can∣not here let slip that golden 〈◊〉〈◊〉, wherewith those 40 Mar∣tyrs (mentioned by S^t Basil) comforted one another, when they* 1.142 were cast out naked all night in the winter, and were to be burned the next morrow. Sharpe is the winter (said they,) but sweet is Paradice; painfull is the frost, but joyfull the fruition that fol∣loweth it. Wait but a while, and the Patriarks 〈◊〉〈◊〉 shall cherish us. After one night we shall lay hold upon eternall life. Let our 〈◊〉〈◊〉 feel the fire for a season, that we may for ever walke arm in arm* 1.143 with Angels: let our hands fall off, that they may for ever be lifted up to the praise of the Almighty, &c.

Verse 11. Blesse are ye when men shall revile you and persecute you, and shall say all manner of 〈◊〉〈◊〉 against you, falsly, for my sake.]

* 1.144

There are tongue-smiters, as well as hand-smiters; such as ma∣ligne and molest Gods dearest children as well with their virulent tongues, as violent hands; Such as will revile you, saith our Saviour,* 1.145 〈◊〉〈◊〉 and upbraid you with your profession, hit you in teeth with your God, (as they dealt by David, and that went as a murthering weapon to his soul) and 〈◊〉〈◊〉 your precisenesse and 〈◊〉〈◊〉* 1.146 in your dish. This is the force of the first word. Further, they shall persecute you, eagerly pursue and follow you hot-foot, as the hunter doth his prey. The word betokeneth a keen and eager pur∣suit of any other, whether by law, or by the sword, whether by word or deed. For 〈◊〉〈◊〉 also are persecutours, as Ismael, and for such shall be arraigned, Jude 15. And cruell mockings and* 1.147 scourgings are set together by the Authour to the Hebrews, as* 1.148 much of a kinde, chap. 11. 35. Especially, when (as it follows in the text) they shall say all manner of evil against you, call you all to

peeces, and thinke the worst word in their bellies too good for you.* 1.149 This is collaterall blasphemy, blasphemy in the second table, and so* 1.150 it is often called in the new Testament. God, for the honour he* 1.151 beareth to his people, is pleased to afford the name of blasphemy to* 1.152 their reproaches, as importing that he taketh it as if himself were* 1.153 〈◊〉〈◊〉. Thus the Israelites were, of old, called by the profane Heathens, Apellae, and 〈◊〉〈◊〉, as if they worshipped a golden* 1.154 Asse-head, and in derision of their circumcision. As afterwards* 1.155 they called the Primitive Christians, murtherers, Church-robbers,* 1.156 〈◊〉〈◊〉, traitouts to the state, &c. and if inundations, famine, or other 〈◊〉〈◊〉 calamities fell out, they presently cried, Chri∣stianos ad 〈◊〉〈◊〉. So, in after-times, the Arians called the Or∣thodox 〈◊〉〈◊〉, Ambrosians, Athanasians, Homousians, what not? The Pseudo-Catholikes (speaking evil of that they knew* 1.157 not) 〈◊〉〈◊〉 the professours of the truth by the names of 〈◊〉〈◊〉,* 1.158 Waldenses, Huguenots, poor men of Lions, &c. Thus of* 1.159 old; as of late, Hereticks, New-gospellers, Puritans, all manner of evil they speak against us, but (falsely) thats our comfort; not caring what they speak, nor whereof they affirm, so they may pro∣mote their Cacolick cause, and the devils kingdom, which as it began in a 〈◊〉〈◊〉, so by lyes do they maintain it. A Frier a lyer, was anciently a sound argument in any mans mouth (saith Thomas* 1.160 Walsingham) tenens tàm de forma, quàm de materia. 〈◊〉〈◊〉 the Jesuites have wonne the whetstone from all that went before them, for 〈◊〉〈◊〉 and prodigious lyes and slanders. 〈◊〉〈◊〉-Jo∣annes, that demoniack, blusheth not to 〈◊〉〈◊〉, that these are our 〈◊〉〈◊〉 and doctrins: That no God is to be worshipped; that we must shape our Religion according to the times: that 〈◊〉〈◊〉 is 〈◊〉〈◊〉: that we may make the publike cause a pretence to our pri∣vate lusts: that a man may break his word whensoever he 〈◊〉〈◊〉 good, cover his hatred with fair 〈◊〉〈◊〉, confirm 〈◊〉〈◊〉 by shedding innocent bloud. Salmeron the Jesuit hath 〈◊〉〈◊〉 to* 1.161 the world in his Comment upon the 〈◊〉〈◊〉, that the Luth-rans* 1.162 now make fornication to be no sin at all. And a little afore the* 1.163 〈◊〉〈◊〉 of Paris, the Monkes slanderously gave out, that the 〈◊〉〈◊〉 met together for no other purpose, then 〈◊〉〈◊〉 (after they had fed themselves to the full) they might put out the 〈◊〉〈◊〉 and* 1.164 go together promiscuously, as brute 〈◊〉〈◊〉. 〈◊〉〈◊〉 Bishop of Au∣ranches wrote against the Congregation of Christians at Paris,* 1.165 defending impudently, that their 〈◊〉〈◊〉 were to maintain

〈◊〉〈◊〉. The lives of Calvin and Beza were (at the request* 1.166 of the Popish side) written by Bolsecus a 〈◊〉〈◊〉 frier, their 〈◊〉〈◊〉 enemy: and though so many lines so many lies, yet are* 1.167 〈◊〉〈◊〉 in all their writings alledged as Canonicall. Wicliffe disal∣lowed the Invocation of Saints, whom he called servants, not gods.* 1.168 For the word, Knave, which he used, signified, in those 〈◊〉〈◊〉, a childe or a 〈◊〉〈◊〉; not as it doth, in our daies, a wicked varlet, 〈◊〉〈◊〉 his 〈◊◊◊〉〈◊◊◊〉 it; Bellarmine for one, a man 〈◊◊〉〈◊◊〉 of the English tongue. Hereupon the people are taught to beleeve that the Protestants are blasphemers of God and all his Saints: that in England, Churches are turned into 〈◊〉〈◊〉: 〈◊〉〈◊〉 people is grown 〈◊〉〈◊〉, and eat young children: that* 1.169 they are as black as devils, ever since they were blasted and 〈◊〉〈◊〉 with the Popes excommunication: that 〈◊〉〈◊〉 is a 〈◊〉〈◊〉 sanctuary of rogery, &c. that the fall of Black-friers (where be∣sides a 100. of his 〈◊◊〉〈◊◊〉, Drury the Priest had his Sermon and his brains knockt out of his head together) was caused by the 〈◊〉〈◊〉, who had secretly sawed in two the beams and other timber. With like honesty they would have fathered the powder-plot upon the Puritans, by their Proclamations, which they had ready, to be 〈◊〉〈◊〉 abroad immediatly, had Faux 〈◊〉〈◊〉 fired the powder. And a* 1.170 certain Spanish Authour hath taken the 〈◊〉〈◊〉, since, to averre, that they were the authours of that 〈◊〉〈◊〉 conspiracy. There is a book lately published, and commonly sold in Italy and France,* 1.171 containing a relation of Gods judgements shewn on a sort of 〈◊〉〈◊〉-haereticks* 1.172 by the fall of a house in Black-friers, London, in which they were 〈◊〉〈◊〉 to hear a Geneva-lecture, Octob. 26. 1623. And D^r Weston doubted not to make his boasts to a Noble-man of England, that at the late conference and disputa∣tion* 1.173 between Fisher and Featly (with certain others of both sides) our Doctours were confounded, and theirs triumphed and had the day: insomuch that two Earles and a hundred others were con∣verted to the Catholike Roman faith. Whereas he, to whom this tale was told, was himself one of the two 〈◊〉〈◊〉, continuing sound and Orthodox, and knew full well that there were not a hundred Papists and Protestants (taken together,) present at that disputa∣tion.* 1.174 But this was one of their piae fraudes, doubtlesse: 〈◊〉〈◊〉 like* 1.175 their Legend of miracles of their Saints, which the Jesuit confes∣sed to my self (saith mine Authour) to be, for most part, false and foolish; but it was made for good intention: and that it was

lawfull and meritorious to lie and write such things, to the end the* 1.176 common people might with greater zeal serve God and his Saints, &c. So long since, because freedom of speech was used by the Waldenses, in blaming and reproving the 〈◊〉〈◊〉 life and debauch∣ed manners of the Popish 〈◊〉〈◊〉, Plures nefariae 〈◊〉〈◊〉* 1.177 〈◊〉〈◊〉 opiniones, à 〈◊〉〈◊〉 omnino fuerant alieni, saith Girardus, They were cried out upon for odious heretikes and apostates: Mani∣chees they were 〈◊〉〈◊〉 to be, and to make two first 〈◊〉〈◊〉 of things, viz. God and the devil. And why? because they preach∣ed and maintained, that the Emperour depended not upon the Pope. Moreover they were Arians too, and deuied Christ to be* 1.178 the Sonne of God, because (forsooth) they denied a crust to be transubstantiated into Christ, as one speaketh. But blessed be God, that although they have in all ages spoken all manner of evil a∣gainst* 1.179 us, yet they have done it falsly, and for Christs sake, where∣fore we may take up their books written against us, and Wear* 1.180 them as a crown. Doe well and hear ill is written upon heaven* 1.181 gates, said that Martyr. Christ himself (saith father Latymer) was misreported, and falsly accused, both as touching his words, and meaning also. Count it not strange to be traduced, disgraced, scandalized. Austere John hath a devil; sociable Christ is a wine∣bibber, and the Scribes and Pharisees (whose words carry such credit) say as much. Contra sycophantae morsum non est remedi∣um. It is but a vain perswasion for any childe of God to thinke, by any discretion, wholly to still the clamours, and hates of wic∣ked men; who when they thinke well, will learn to report well. In the mean, let our lives give them the lie, confute them by a reall Apology.

Verse 12. Rejoyce and be exceeding glad.]

Leap and skip for* 1.182 joy, as wantonizing young cattle use to doe in the spring, when every thing is in its prime and pride. Thus George Roper, at his comming to the stake, fet a great leap. So soon as the 〈◊〉〈◊〉 was about him, he put out both his arms from his body, like a rood, and so stood stedfast (the joy of the Lord being his strength) not plucking his arms in, till the fire had consumed and burnt them* 1.183 off. So, Doctour Tailour going toward his death, and comming within a mile or two of 〈◊〉〈◊〉 (where he was to suffer) he leapt* 1.184 and 〈◊〉〈◊〉 a frisk or twain, as men commonly doe in dancing.* 1.185 Why, M. Doctour, quoth the Sheriff, how doe you now? He answered, well, God be praised, good M. Sheriff: never better:

for now I know I am almost at home. I lack not past two stiles to goe over, and I am even at my 〈◊◊〉〈◊◊〉. Likewise 〈◊〉〈◊〉* 1.186 White, going to the stake, whereas before he was wont to goe stooping, or rather crooked through infirmity of age, having a 〈◊〉〈◊〉 countenance, and a very feeble complexion, and, withall very soft in speech and gesture; now he went and stretcht up himself bolt upright, and bare withall a most pleasant and comfortable countenance, not without great courage and audacity, both in* 1.187 speech and behaviour. It were easie to instance the exceeding great joy of the 〈◊〉〈◊〉, Act. 5. 41. who went from the Councel, rejoycing that they were so farre honoured, as to be dishonoured for the Name of Jesus; which Casaubon calleth, Elegantissimum 〈◊〉〈◊〉. So Bradford, 〈◊〉〈◊〉 forgive me (saith he) mine un∣thankfulnesse for this exceeding great 〈◊〉〈◊〉, that, among so ma∣ny* 1.188 thousands, he chuseth me to be one in whom he will suffer. And in a letter to his mother; For Christs sake I suffer, saith he, and therefore should be merry and glad. And indeed, good mo∣ther, so I am, as ever I was: yea, never so merry and glad was I, as now I should be, if I could get you to be merry with me, to thank God for me, and to pray on this sort, Ah, good Father, that 〈◊〉〈◊〉 vouchsafe that my son, being a grievous sinner in thy sight, should finde this favour with thee, to be one of thy sons Ca∣ptains, and men of warre, to fight and suffer for his Gospels sake: I thank thee, and pray thee in Christs Name, that thou wouldst forgive him his sins and unthankfulnesse, and make him worthy to suffer, not only imprisonment, but even very death for thy truth, 〈◊〉〈◊〉, and Gospels sake, &c. Whether Bradfords mother did* 1.189 thus or no, I know not: but William Hunters mother (that suf∣fered under Bonner) told him that she was glad that ever she was so happy, as to bear such a childe, as could finde in his heart to 〈◊〉〈◊〉 his life for Christs Name sake. Then William said to his mo∣ther,* 1.190 For my little pain which I shall suffer, which is but for a lit∣tle braid, Christ hath promised me a crown of joy: may not you be glad of that, mother? With that his mother kneeled down on her knees, saying, I pray God strengthen thee, my sonne, to the 〈◊〉〈◊〉: yea, I thinke thee as well bestowed, as any childe that ever I bare. For indeed (as M. Philpot the Martyr said) to die for* 1.191 Christ, is the greatest promotion, that God can bring any in this vale of misery unto: yea so great an honour, as the greatest An∣gel* 1.192 in heaven is not permitted to have. This made John Clerks

mother of Melda in Germany (when she saw her sonne whipt and branded in the fore-head for opposing the Popes Indulgences, and calling him Antichrist) to hearten her sonne, and cry out, Vi∣vat Christus ejus{que} insignia: Blessed be Christ, and welcome be these marks of 〈◊〉〈◊〉. Constantinus a Citizen of Rhone (with three other) being, for defence of the Gospel, condemned to be burn∣ed, were put into a dung-cart, who thereat rejoycing, said, that they were reputed here the excrements of the world; but yet their* 1.193 death was a sweet odour to God. When the chain was put about* 1.194 Alice Drivers neck, Oh, said she, here is a goodly neckerchief,* 1.195 blessed be God for it. Algerius Christs prisoner thus dated his let∣ter,* 1.196 From the delectable Orchyard of the Leonine prison. And,* 1.197 I am in prison till 〈◊〉〈◊〉 be in prison, said Saunders. And indeed, said* 1.198 Bradford, I thank God more of this prison, then of any parlour, yea then of any pleasure that ever I had, for in it I finde God, my most sweet God alwaies. After I came into prison (saith Robert Glover, Martyr, in a letter to his wife) and had reposed my self there a while, I wept for joy and 〈◊〉〈◊〉 my belly-full, musing much of the great mercies of God, and, as it were, thus saying to my self; Lord, who am I, on whom thou shouldst bestow this* 1.199 great mercy, to be numbred among the Saints that suffer for thy Gospel sake? And I was carried to the Cole-house, saith M. 〈◊〉〈◊〉, where I and my six fellows doe rouse together in the straw, as 〈◊〉〈◊〉, we thank God, as others doe in their beds of down. And, in another letter; I am now in the Cole-house, a dark and* 1.200 ugly prison, as any is about London: but my dark body of sinne hath well deserved the same, &c. And, I thank the Lord, I am* 1.201 not alone, but have six other faithfull companions, who in our* 1.202 darknesse doe cheerfully sing hymns and praises to God, for his great 〈◊〉〈◊〉. We are so joyfull, that I wish you part of my joy, &c. Good brethren (saith William Tims, Martyr) I am* 1.203 kept alone, and yet, I thank 〈◊〉〈◊〉 he comforteth me, past all the comfort of any man; for I was never 〈◊〉〈◊〉 in Christ. You shall be whipt and burned for this gear, I 〈◊〉〈◊〉 (〈◊〉〈◊〉 one M. Fo∣ster to John Fortune, Martyr) To whom he replied: If you knew how these words rejoyce mine heart, you would not have spoken them. Why, quoth Foster, thou fool, dost 〈◊〉〈◊〉 rejoyce in whipping? Yea, said Fortune, for it is written in the 〈◊〉〈◊〉, and Christ saith, Ye shall be whipt for my Names sake. And since the time that the sword of tyranny came into your hand, I

heard of none that was whipt: Happy were I, if I had the maid∣en-head* 1.204 of this persecution. 〈◊〉〈◊〉 Walsey was so desirous to glorifie God with his suffering, that being wonderfull sore tor∣mented in prison with tooth-ach, he feared nothing more, then* 1.205 that he should depart before the day of his execution (which he called his glad-day) were come. Anthony Person with a 〈◊〉〈◊〉* 1.206 countenance embraced the stake, whereat he was to be burned, and kissing it, said: Now welcome mine own sweet wife, for this day shall thou and I be married together in the love 〈◊〉〈◊〉 peace of God. Lawrence Saunders took the stake, to which 〈◊〉〈◊〉 should be chained* 1.207 〈◊〉〈◊〉 his arms, and kissed it, saying, 〈◊〉〈◊〉 the crosse of Christ; Wel∣come everlasting life. Walter Mill, Scot, being put to the stake, ascended gladly, saying, Introibo altare Dei. Iohn Noyes, Mar∣tyr,* 1.208 took up a fagot at the fire, and kissed it, and said, Blessed be* 1.209 the time that ever I was born to come to this. Denly sang in the* 1.210 * 1.211 fire at Uxbridge, so did George Carpenter the Bavarian Martyr:* 1.212 so did Wolfgang us Schuh, a Germane, when he entred into the* 1.213 place heaped up with fagots and wood, he sang, Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus. Two Austin Monks at Bruxelles, anno 1523. (the first among the Lutherans that suffered for religion) being fastened to the stake to be burnt, sang, Te Deum, and the Creed. Others clapt their hands in the* 1.214 flames, in token of triumph; as Hawks and Smith; and five Mar∣tyrs* 1.215 burnt together by Bonner. Bainham at the stake, and in the* 1.216 midst of the flame (which had half consumed his arms and his* 1.217 legs) spake these words, O ye Papists, behold ye look for mira∣cles: here you may see a miracle: For in this fire I feel no more pain, then if I were in a bed of down: but it is to me as a bed of roses. Now what was it else whereby these Worthies (of whom the world was not worthy) quenched the violence of the fire, and out of weaknesse were made strong? Was it not by their heroicall and impregnable faith, causing them to endure, as seeing him that is invisible, and having respect, as Moses, to the recompence of re∣ward? Heb. 11. 26, 27.

For great is your reward in heaven.]

God is a liberall pay∣master, and no small things can fall from so great a hand as his.* 1.218 Oh that joy! ô my God, when shall I be with thee? said a dying Peer of this Realm. So great is that joy, that we are said to enter* 1.219 into it, it is too full to enter into us. Elias, when he was to enter* 1.220 into it, feared not the fiery charrets that came to fetch him,

but through desire of those heavenly happinesses, waxed bold a∣gainst* 1.221 those terrible things, At{que} hoc in carne adhuc vivens (it is S. B 〈◊〉〈◊〉 observation) and this he did, whiles he was as yet in the flesh. For he 〈◊〉〈◊〉 oculum in metam (which was Ludovicus Vives his Motto) his eye upon the mark, He prest forward to∣ward* 1.222 the high prize, with Paul; and looking thorow the terrour of* 1.223 the fire, saw heaven beyond it: and this made him so valiant, so violent for the Kingdome. A Dutch Martyr, feeling the flame* 1.224 to come to his beard; Ah, said he, what a small pain is this to be* 1.225 compared to the glory to come. Hellen Stirk, a 〈◊〉〈◊〉-woman, to her husband at the place of execution spoke thus, Husband, re∣joyce; for we have lived together many joyfull daies: but this day in which we must die, ought to be most joyfull to us both, because* 1.226 we must have joy for ever: Therefore I will not bid you good night; for we 〈◊〉〈◊〉 suddenly meet within the Kingdome of hea∣ven. The subscription of Mistresse Anne Askew to her 〈◊〉〈◊〉,* 1.227 was this: Written by me Anne Askew, that neither wisheth for death, nor feareth his might, and as merry as one that is bound toward heaven. Oh how my heart leapeth for joy (said M. Philpot) that I am so near the apprehension of eternall life. God forgive me mine 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of so great 〈◊〉〈◊〉. — I have 〈◊〉〈◊〉 much joy of the reward prepared for me, most wretched sinner, that though I be in place of darknesse and mourning, yet I cannot lament, but, both night and day, am so joyfull, as though under no crosse at all: yea in all the daies of my life, I was never so merry, the Name of the Lord be praised there∣fore for ever and ever; and he pardon mine unthankfulnesse.* 1.228 The world wondereth (saith he in another place) how we can be so merry, in such extreme misery: but our God is omnipotent, which turneth misery into felicity. Believe me, there is no such joy in the world, as the people of Christ have under the crosse, I* 1.229 speak by experience, &c. To this joy all other being compared, are but mournings, all delights sorrows, all sweetnesse sowre, all beauty filth, and finally all things counted pleasant, are 〈◊〉〈◊〉. Great then, we see, is their reward in earth, that suffer for Christ: they have heaven afore-hand, they rejoyce in tribulation, with joy unspeakable and glorious, they have an exuberancy of* 1.230 joy, such as no good can match, no evil over-match. For though I tell you (said M. Philpot in a letter to the Congregation) that I am in hell, in the judgement of this world, yet 〈◊〉〈◊〉, I feel,

in the same, the consolation of heaven. And this lothsome and horrible prison, is as pleasant to me, as the walks in the Garden in* 1.231 the Kings bench. What will it be then, when they shall have crowns on their heads, and palms in their hands, when they shall come to that generall Assembly, 〈◊〉〈◊〉. 12. 23. and have all the* 1.232 Court of heaven to meet and entertain them, When they shall fol∣low the Lamb wheresoever he goeth, Revel. 14. 4. and have pla∣ces given them to walk among those that stand by, Zech. 3. 7. that* 1.233 is, among the Seraphims (as the Chaldee Paraphrast expound∣eth it) among the Angels of heaven; Alusively, to the walks and galleries that were about the Temple? Majora certamina, majora sequuntur praemia, saith Tertullian. Quisquis volens 〈◊〉〈◊〉 famae meae, nolens addit mercedi meae, saith Augustine. The more we suffer with and for Christ, the more glory we shall have with and from Christ.

For so persecuted they the Prophets which were before you,]

* 1.234

Your betters sped no better: Strange not therefore at it, start not for it. Persecution hath ever been the Saints portion. How early did Martyrdome come into the world? The first man that died,* 1.235 died for religion. And although Cain be 〈◊〉〈◊〉 to his place, yet I would he were not still alive in his sons and successours, who hate their brethren, because they are more righteous, Et 〈◊◊〉〈◊◊〉* 1.236 〈◊◊〉〈◊◊〉 rubentem circumferunt, as one speaketh. 〈◊〉〈◊〉 that is not to be wished; or at least, it is, Magis optabile quam opinabile, that ever a Prophet shall want a persecutour, while there is a busie devil, and a malicious world. The Leopard 〈◊〉〈◊〉 said so to hate man, that he sleeth upon his very picture, and 〈◊〉〈◊〉 it: 〈◊〉〈◊〉 doth the devil and his imps, God and his image. The Tigre is said to be enraged with the smell of sweet odours: so are the wic∣ked of the world with the fragrancy of Gods graces. Noah rose* 1.237 up and condemned them by his contrary-〈◊〉〈◊〉, and therefore under-went a world of calamities. Puritan Lot was an eye-sore to the sinfull Sodomites, and is cast out, as it were by an ostracisme. His father Haran, the brother of Abraham, died before his fa∣ther* 1.238 Terah, in Ur of the Caldees. The Hebrews tell us that he was cruelly burnt by the Caldees, because he would not worship* 1.239 the fire, which they had made their god. How 〈◊〉〈◊〉 was Mo∣ses* 1.240 made (as 〈◊〉〈◊〉 among the Romans) to plead for his life? And although Davids innocency triumphed in Sauls conscience,* 1.241 yet could he not be safe, but carried his life in his hand continually,

as he complaineth in that hundred and nineteenth Psalm; which was made (as is thought) in the midst of those troubles, out of his own observations and experiments. As for the Prophets that came after, which of them have not your fathers slain? saith our Saviour to the Pharisees; whom hebids (by an Irony) to fill up the measure of their fathers, and fore-telling that they shall deal so by the Apostles (whom he there calleth, according to the cu∣stome of that Countrey, Prophets, Wise-men and Scribes.) He* 1.242 demandeth of those serpents and brood of vipers, how they can e∣scape those 〈◊〉〈◊〉 and hoards of wrath they have been so long in 〈◊〉〈◊〉? They had a little before delivered up Iohn Baptist to Herod, and did unto him whatsoever they would, Matth. 17. 11, 12. Thereupon our Saviour departed out of Iudea into Galilee, as Iohn the Evangelist hath it, lest he should suffer the same things from them. For though Herod were Tetrarch of Galilee, and therefore it might seem a 〈◊〉〈◊〉 way for our Saviour to keep from thence (after Iohn was beheaded) and to continue in Iudea; yet foras∣much as he was but their slaughter-slave (as 〈◊〉〈◊〉 was to the rest of the Bishops of those daies) Christ knew, that if he did decline their fury, there was no such cause to fear Herod. Therefore when some of the Pharisees (pretending good will to him) bad him pack thence, for else Herod would kill him: he replied, Goe* 1.243 tell that fox, that I know both my time and my task, which he* 1.244 would be doing at to day and to morrow (that is, as long as he listed) without his leave. And the third day (when his hour was once come) he should be sacrificed: but it must be in Ieru∣salem, and by the Pharisees: for it befell not a Prophet to perish out of Ierusalem. There it was that Stephen was stoned, Iames* 1.245 〈◊〉〈◊〉 with the sword, Peter imprisoned, and destined to destru∣ction, Paul whipt and bound, many of the Saints punished oft in every Synagogue, and compelled by the high-Priests authority, either to blaspheme, or flee to strange Cities, as appeareth in ma∣ny places of the Acts, or rather passions of the Apostles: for none (out of hell) ever suffered harder and heavier things then they. See what S. Paul 〈◊〉〈◊〉 of himself, and think the like of the rest, 2 Cor. 6. 5.

Verse 13. Ye are the salt of the earth.]

As salt keepeth flesh from putrifying: so doe the Saints the world; and are therefore sprinkled up and down (here one and there one) to keep the rest from rotting. Suillo pecori anima pro sale data, quae carnem* 1.246

servaret, ne putresceret, saith Varro. Swine and swinish per∣sons have their souls for salt only, to keep their bodies from stink∣ing* 1.247 above ground. Christ and his people are somewhere called the* 1.248 soul of the world. The Sunts are called, all things; the Church, every creature. Tabor and Hermon are put for East and 〈◊〉〈◊〉: for God accounts of the world by the Church, and upholds the world for the Churches sake. Look how he gave Zoar to Lot and* 1.249 all the souls in the ship to Paul; so he doth the rest of man kinde to the righteous. Were it not for such Jeho saphats, I would not* 1.250 look toward thee, nor see thee, said Elisha to Jehoram, saith God* 1.251 to the wicked. The holy seed is, statumen terrae, saith one Pro∣phet,* 1.252 the earths substance or settlement: The righteous are funda∣mentum* 1.253 * 1.254 mundi, the worlds foundation, saith another. I bear up the pillars of it, saith David. And it became a common pro∣verb in the primitive times, Abs{que} 〈◊〉〈◊〉 non staret 〈◊〉〈◊〉:* 1.255 But for the piety and praiers of Christians, the world could not* 1.256 〈◊〉〈◊〉. It is a good conclusion of Philo, therefore, 〈◊〉〈◊〉, ut* 1.257 〈◊◊〉〈◊◊〉 in domo vir justus 〈◊〉〈◊〉, ad calamitatum remedium: Let us pray that the righteous may remain with us, for a preservative, as a pillar in the house, as the salt of the earth. But as all good people, so good Ministers especially are here said,* 1.258 for their doctrine, to be the salt of the earth, and for their lives, The light of the world. Salt hath two things in it, 〈◊〉〈◊〉 &* 1.259 saporem, sharpnesse and savourinesse. Ministers 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.260 men sharply, that they may be sound in the faith, and a sweet sa∣vour to God, savoury meat, as that of Rebecca; a sweet meat-〈◊〉〈◊〉, meet for the masters tooth, that he may eat and blesse them. Cast they must their cruses full of this holy salt into the un wholsome waters, and upon the barren grounds of mens 〈◊〉〈◊〉 (as Elisha once of Iericho) so shall God say the word that all be whole, and it shall be done: No thought can passe between the re∣ceit and the remedy.

But if the salt have lost his savour, &c.]

A loose or lazy Mini∣ster is the worst creature upon earth, so fit 〈◊〉〈◊〉 no place, as for hell: As unsavoury salt is not fit for the dung-hill, but makes the very ground barren, whereupon it is cast. Who are now devils, but they which once were Angels of light? Corruptio optimi pessima, as the sweetest wine makes the sowrest 〈◊〉〈◊〉, and the 〈◊〉〈◊〉 flesh is resolved into the vilest earth. Woe to those 〈◊〉〈◊〉 cleri, that, with Elies sonnes, cover foul sinnes under a 〈◊〉〈◊〉* 1.261

ephod: that neither spin nor labour, with the lilies, unlesse it be in their own vineyards, little in Gods: that want either art or heart, will or skill, to the worke: being not able or not apt to teach; and so give occasion to those black-mouthed Campians, to* 1.262 cry out, Ministris eorum nihil vilius; Their Ministers are the vilest fellows upon earth; God commonly casteth off such, as incor∣rigible; for where with all shall it be salted? there is nothing in na∣ture that can restore unsavoury salt to its former nature. He will not only lay such by, as broken vessels; boring out their right eyes, and drying up their right armes, i. e. bereaving them of their for∣mer* 1.263 abilities: but also he will cast dung upon their faces, Mal. 2. 3. so that, as dung, men shall tread upon them (which is a thing not only calamitous, but extremely ignominious) as they did upon the Popish Clergy: and the 〈◊〉〈◊〉 shall thanke them when he hath them in hell, for sending him so many souls, as Matthew Paris* 1.264 〈◊〉〈◊〉 us he did those in the daies of Hild brand, As for them∣selves, it grew into a proverb, Pavimentum infernirasis 〈◊〉〈◊〉 verticibus, & magnatum galeis stratum esse, that hell was paved with the shaven crowns of Priests, and great mens head peeces. God threatens to feed such with gall and wormwood, Jer. 23. 15.* 1.265

Verse 14. Ye are the light of the world.]

And must therefore lead convincing lives, though ye incur never so much harred of those 〈◊〉〈◊〉, those Tenebriones of the world, that are 〈◊〉〈◊〉 apaid so much light should be diffused. But be ye blamelesse and harm∣lesse, the sonnes of God, without rebuke in the midst of a crooked and perverse nation (as the Baptist was) among whom ye shine as lights in the world; as those great lights, the Sun and Moon (so* 1.266 the word signifieth) so that they that speak evil of you may be* 1.267 * 1.268 judged as 〈◊〉〈◊〉, as those Atlantes, that curse the rising Sun, be∣cause* 1.269 it scorcheth them. Be as thestarres, at least; which are said to affect these inferiour bodies, by their influence, motion, and light. So good Ministers (as fixed starres in the Churches firmament) by the influence of their lips, feed; by the regular motion of their lives, confirm; and by the light of both, inlighten many. And with such orient starres this Church of ours (blessed be God,) like a bright skie in a clear evening, sparkleth and is bespangled, though not in every part, yet in every zone and quarter of it.* 1.270

A City that is set on a hill cannot be hid]

As that City that's* 1.271 mounted on seven hills, Roma Radix Omnium Malorum: and

cannot be hid, but is apparently discerned and discried to be that* 1.272 great City Babylon: So Augustine and other writers call it; so Bellarmine and Ribera the Jesuites yeeld it. Joannes de 〈◊〉〈◊〉 in his Mare historiarum telleth us, that 〈◊〉〈◊〉 the Emperour was once in a minde, to make Rome the seat of his Empire, as of old it had been. And having built a stately Palace there, where formerly had stood the Palace of Julian the Apostate, (the Ro∣manes being much against it) he gave over the worke. The 〈◊〉〈◊〉, Zonaras and 〈◊〉〈◊〉 report the like of Constans, nephew to* 1.273 Heraclius, 340 years before Otho. Now that these and the 〈◊◊〉〈◊◊〉 took not 〈◊〉〈◊〉, Genebrard saith it was a speciall pru∣vidence of God, to the end that the kingdom of the Church fore∣told by Daniel, might have Rome for its seat. If he had said, the kingdom of Antichrist foretold by S^t Paul, and likewise by John the Divine, he had divined aright. (But to return from whence we are digressed,) A Minister, whiles he 〈◊〉〈◊〉 a private person, stood in the croud, as it were: but no sooner entred into his office, then he is 〈◊〉〈◊〉 upon the stage; 〈◊◊〉〈◊◊〉 are upon him, as they were upon Saul, who was higher by head and shoulders then the rest of the people. Now therefore as the tree of 〈◊〉〈◊〉 was sweet to the taste, and fair to the eye; and as in Absolom there was no 〈◊〉〈◊〉, from head to foot: so should it be with Gods Ministers. Singular holinesse is 〈◊〉〈◊〉 of such; 〈◊〉〈◊〉 those that quarter armes with the Lord Christ, whom they serve 〈◊〉〈◊〉 the Gospel. The Priests of the Law were to be neither 〈◊〉〈◊〉 nor defective. And the Ministers of the 〈◊〉〈◊〉 (for the word, Priest, is never used for such, by the Apostles, no nor by the 〈◊〉〈◊〉 ancient Fathers, as Bellarmine 〈◊◊〉〈◊◊〉) must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.274 stamps and paterns to the beleevers in word and conversation: every thing in them is eminent and exemplary. The world (though unjustly) looks for Angelicall perfection in them: and as the 〈◊〉〈◊〉 deviation in a starre is soon noted, so is it in such. 〈◊〉〈◊〉 happy he, that, (with Samuel, Daniel, Paul and others) can be acquitted and approved by himself, in private; in publike, by others; in both, 〈◊〉〈◊〉 God: That can by his spotlesse conversation slaughter 〈◊〉〈◊〉, stop 〈◊〉〈◊〉 open mouth, and draw 〈◊〉〈◊〉 if not from the 〈◊〉〈◊〉, 〈◊〉〈◊〉 from the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, of his 〈◊〉〈◊〉 and 〈◊〉〈◊〉. M^r Bradford the Martyr was had in so great 〈◊〉〈◊〉 and 〈◊〉〈◊〉 with all good men, that a 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉* 1.275 knew him but by fame, 〈◊◊〉〈◊◊〉 his death: yea 〈◊〉〈◊〉

number also of Papists themselves wished heartily his life: And of M^r Bucer it is reported, that he brought all men into such admi∣ration of him, that neither his friends could sufficiently praise him, nor his enemies in any point finde fault with his singular life, and* 1.276 sincere doctrine. Bishop Hoopers life was so good, that no kinde of slander (although divers went about to reprove it) could fasten* 1.277 * 1.278 any fault upon him. And the mans life (saith Erasmus, concerning Luther, whom he greatly loved not) is approved of all men; nei∣ther is this any small prejudice to his enemies, that they can tax him for nothing.

Verse 15. Neither do men light a candle, to put it under a 〈◊〉〈◊〉, &c.]

Nor doth God set up a Minister, and so light a lynk* 1.279 or torch (as the word here signifieth) amongst a people, but for the diffusing of the light of the knowledge of the glory of God, in the face of Jesus Christ. The heavenly bodies illighten not their own* 1.280 〈◊〉〈◊〉 only, but send forth their beams far and near. The grace of* 1.281 God (that is, the doctrine of grace) that bringeth salvation, hath appeared (or shone-forth, as a candle on a candlestick, or as a bea∣con on a hill) Teaching us to deny ungodlinesse, &c. The Priests lips must not only preserve knowledge, but also present it to the people, who shall seek it at his mouth. And 〈◊〉〈◊〉 Baptist (that burn∣ing and shining light) was to give the knowledge of salvation, not* 1.282 by way of infusion (for so God only) but by way of instruction.* 1.283 The same word (in the holy tongue) that signifieth to understand,* 1.284 signifieth also to instruct, and to 〈◊〉〈◊〉. They that teach others what they know themselves (as Abraham did those of his 〈◊〉〈◊〉* 1.285 and family) shall know more of Gods minde, yea they shall* 1.286 be (as Abraham was) both of his Court and Council. But the Lord likes not such empty vines, as (with Ephraim) bear fruit to them∣selves:* 1.287 such idle servants, as thrust their hands into their bosoms, dig their talents into the earth, hide their candles under a bed or bushel: living and lording it as if their lips were their own: bar∣relling and hoarding up their gifts, as rich cormorants do their corn: refusing to give down their milk, as curst kine: or resolving to speak no more, then what may breed applause and admiration of their worth and wisedom, as proud self-seekers. The 〈◊〉〈◊〉* 1.288 of the spirit was given to profit withall. And the Philippians, * 1.289 * 1.290 were all partakers (or compartners) of S^t Pauls grace; which* 1.291 he elsewhere calleth the gift bestowed on us, for many, that we* 1.292 may serve one another in love; yea make our selves servants to all,* 1.293

that we may 〈◊〉〈◊〉 some. Certainly the gifts of such shall not perish in the use, or be the worse for wearing, but the better and brighter; as the torch by tapping: they shall grow in their hands, as the 〈◊〉〈◊〉 in our Saviours, as the widows oyl, as that great moun∣tain of salt in Spain, de quo quaentum demas, tantum 〈◊〉〈◊〉,* 1.294 which the more you take from it, the more it increaseth: Or last∣ly* 1.295 as the fountains or wells, which, by much drawing, are made bet∣ter and sweeter, as S^t Basil observeth, and common experience confirmeth.

And it giveth light to all that are in the house.]

He that allow∣eth his servant a great candle, or two or three lesser lights, looks for more worke. God sets up his Ministers, as candles on the can∣dlestick of his Church, to waste themselves (wax and week) for the lighting of men into life eteruall. Let them therefore see to it, that they worke hard, while the light lasteth, lest their candl:stick* 1.296 be removed, lest the night surprize them on the sudden, when none* 1.297 can worke: lest they pay dear for those precious graces of his Spirit, in his faithfull Ministers, spent, or rather spilt upon them: 〈◊〉〈◊〉 God cause the sun to go down at noon, and darken the earth in the clear day, A mos 8. 9.

Verse 16. Let your light so shine before men.]

We use to 〈◊〉〈◊〉 the picture of a dear friend in a conspicuous place, that it may ap∣pear we rejoyce in it, as an ornament to us: so should we the image of Christ and his graces. And as pearls (though formed and found in the water,) are like the heavens in clearnesse: so should all, but especially Ministers: Their faces should shine, as Moses when he came from the mount: their feet should be beautifull, Rom. 10. 15. their mouths (as heaven in the Revelation) should never open but some great matter should follow: their lives should be (as one speaketh of Iosephs life) caelum quoddam lucidissimis vir∣tutum* 1.298 〈◊◊〉〈◊◊〉, a very heaven sparkling with variety of vertues, as with so many bright starres. The High-Priest of the Law came forth to the people, in habit, more like a God then a man: And Alexander the great took him for no lesse, but fell at* 1.299 his feet, meeting him upon his way to Ierusalem. There are that* 1.300 hold, that by his linens, he was taught purity; by his girdle, dis∣cretion;* 1.301 by his embroidered coat, heavenly conversation; by his golden bells, sound doctrine; by his pomegranates, fruitfullnesse in good works; by his shoulder-peeces, patience in bearing other mens infirmities; by his brest-plate, continuall care of the* 1.302

Church; by his mitre, a right intention; and by the golden plate upon it, a bold and wise profession of Holinesse to the Lord. The Apostle also is exact, in forming a minister of the Gospel: For he* 1.303 must be 1. Blamelesse, such as against whom no just exception can* 1.304 be laid. 2. Vigilant, pale and wan again with watching aud work∣ing. 3. Sober, or temperate, one that can contain his passions,* 1.305 master his own heart, and keep a mean. 4. Modest, neat and* 1.306 comely in his bodily attire, neither curious nor carelesse thereof, but venerable in all his behaviour; and one that keepeth a fit de∣corum in all things. 5. Hospitall and harberous. Quicquid ha∣bent* 1.307 Clerici, pauperum est, saith Hierome. 6. Able and apt to* 1.308 teach, as Bishop 〈◊〉〈◊〉, D^r Taylour, and M^r Bradford; who* 1.309 preached every sunday and holyday ordinarily: and as 〈◊〉〈◊〉, Origen and some others, who preached every day in the week. 7. Not given to wine, no Ale-stake, as those drunken* 1.310 Priests the two sonnes of Aaron, who died by the fire of God, for* 1.311 coming before him with strange fire. 8. No striker: neither* 1.312 with hand nor tongue, to the just grief or disgrace of any. 9. Not greedy of filthy lucre, so as to get gain by evil arts; but honest, plain-dealing, and (as it follows in the text) patient, or aequani∣mous: easily parting 〈◊〉〈◊〉 his right, for peace sake, and ever pre∣ferring* 1.313 equity before extremity of Law. 10. Not a brawler, or* 1.314 common barretter, a wrangler, as Ismael. 11. Not covetous: not* 1.315 doating on his wealth, or trusting to his wedge. Not without mo∣ney, but without the love of money. The Apostle here distingui∣sheth, greedy of filthy lucre, which is in getting, from 〈◊〉〈◊〉 which consists in pinching, and saving. 12. 〈◊〉〈◊〉 that ruleth well* 1.316 in his own house, &c. For the childrens faults 〈◊〉〈◊〉 upon the pa∣rents, and the servants sinne is the masters shame. Besides, every man is that in religion, that he is relatively; and so much true goodnesse he hath, as he sheweth at home. 13. Not a novice, a young scholar, rude and ungrounded: or a tender-young plant in* 1.317 Christianity (as the word signifieth) that may be bent any way: but a well-grown oak, stable and steddy. 14. Lastly, he must have* 1.318 a good report of them which are without; which he cannot but have, if qualified, as above-said. The same God which did at first put an awe of man in the fiercest creatures, hath stampt in the 〈◊〉〈◊〉 hearts an awfull respect to his faithfull Ministers: so as even they that hate them, cannot 〈◊〉〈◊〉 but honour them, as Saul did Samuel; Darius Daniel; Nebuchadnezzar the three Worthies.

Naturall conscience cannot but stoop and do homage to Gods image fairly stampt upon the natures and works of his people. So that when men see in such that which is above the ordinary strain, and their own expectation, their hearts ake within them, many times; and they stand much amazed at the height of their spirits, and the majesty that shines in their faces. Either they are convin∣ced, as Nebuchadnezzar, Darius, and Diocletian (who laid down the Empire, out of a 〈◊〉〈◊〉 discontent and dispair of ever conquer∣ing the constancy of Christians by any bloudy persecution:) or (which is better) they are converted, and seeing such good works, they glorifie God our heavenly father, as Justine Martyr, who* 1.319 confesseth of himself, that by beholding the Christians piety in life, and patience in death, he gathered their doctrine to be the truth, and glorified God in the day of his visitation. For there is no Chri∣stian (saith Athanagoras in his Apology to the Heathens,) that is* 1.320 not good, unlesse 〈◊〉〈◊〉 be an hypocrite, and a pretender only to reli∣gion. Verè magnus est Deus Christianorum, said one Caloce∣rius a Heathen, beholding the sufferings of the Primitive Martyrs. And it is reported of one Cecilia a Virgin, that by her constancy and exhorations, before, and at her martyrdom, four hundred were converted. Chrysostom calls good works unanswerable syllo∣gisines, invincible demonstrations to confute and convert Pagans. Julian the Apostate could not but confesse, quòd Christiana reli∣gio propter Christianorum erga omnes beneficentiam 〈◊〉〈◊〉 est: Christian religion spread by the holinesse of those that profes∣sed it.

Verse 17. Thinke not that I am come to destroy the Law]

As the Pharisees slandered him, only to bring him into hatred with the people. And as, to this day, they maliciously traduce him in their writings. Rabbi Maimonides in his Misnah, hath a whole chap∣ter* 1.321 concerning the punishment of the false-Prophet, that teacheth that he came to destroy the Law: Calumniare audactèr: ali∣quid saltem adhaerebit, said Machiavel. A depraver (saith Plato) is 〈◊〉〈◊〉 nominis, a devil, saith Paul. It is the property of defami∣tions,* 1.322 to leave a kinde of lower estimation, many times, even where they are not beleeved.

I am not come to 〈◊〉〈◊〉]

Gr. To loose, dissolve, or unty the Law, as those Rebels, Psal. 2. 3. sought to do, but with ill successe.* 1.323 For it tyeth and hampereth men, with an Aut 〈◊〉〈◊〉, aut pa∣tiendum,* 1.324 either you must have the direction of the Law, or the cor∣rection:

either do it, or die for it. Thus the Law is a schoolmaster, and such a one as that, that Livy and 〈◊〉〈◊〉 speak of in Italy, that brought forth his scholars to 〈◊〉〈◊〉; who had he not been more mercifull then otherwise, they had all perished. The comfort is, that it is a schoolmaster to Christ, who became bond to the Law to redeem us, that were under the Law, from the rigour, bondage, irritation and condemnation thereof. So that the use that now we have of it, is only to be as Pauls sisters son, to shew us our dan∣ger, and to send us to the chief Captain of our salvation, who came not to destroy the Law, but to fulfill it.

But to fulfill it]

To complete and accomplish it, for he ful∣filled* 1.325 all righteousnesse, and finished the work that was given him* 1.326 to do. A new commandement also gave he unto us, that we love one another: which love is the complement of the Law, and the supplement of the Gospel. Besides, Christ is the end of the Law to* 1.327 every one that beleeveth: and commandeth us no more, then he* 1.328 causeth us to do; yea, he doth all his works in us and for us, saith the Church, Isa 26. 12. Thus Christ still fulfills the Law in his people; into whose hearts he putteth a disposition answerable to the outward Law in all things: as in the wax is the same impres∣sion that was upon the seal. This is called the law of the minde, Rom. 7. and answereth the law of God without, as lead answers the mould, as tally answereth tally, as Indenture, Indenture. Heb. 8. 8 9, 10. with 2 Cor. 3. 2, 3. Rom. 6. 17.

Verse 18. For verily I say unto you.]

This is his ordinary asse∣veration,* 1.329 which he useth in matters of weight only. For a vain pro∣testation comes to as much, for ought I know (saith a Worthy Di∣vine)* 1.330 as a vain oath.* 1.331

Till heaven and earth passe]

And passe they must: The visible* 1.332 heavens being defiled with our sins (that are even 〈◊〉〈◊〉 unto them,* 1.333 as Babylons sins are said to be, Rev. 18. 5.) shall be purged with the fire of the last day, as the vessels of the sanctuary were, that held the sin-offering. The earth also, and all the works that are therein shall be burnt up. And this the Heathens had heard of, and ham∣merd* 1.334 at, that the world should, at length, be 〈◊〉〈◊〉 with 〈◊〉〈◊〉 as Ovid hath it, and Lucretius disputeth it according to the naturall causes. But Ludolfus of the life of Christ doth better; when he telleth us, that of those two destructions of the 〈◊〉〈◊〉, the former was by water, for the heat of their lust, and the later shall be by 〈◊〉〈◊〉, for the coldnesse of their love.

One jot]

Which is the least letter in the Alphabet. 〈◊〉〈◊〉 calleth it a half-letter; and Luther rendreth this text, Ne mini∣ma* 1.335 quidem litera, not so much as the least letter.

Or one tittle]

Not a hair-stroke, an accent on the top of an He∣brew* 1.336 letter, the bending or bowing thereof, as a little bit on the top of a horn. The 〈◊〉〈◊〉 have summed up all the letters in the bible; to shew that one hair of that sacred head is not perished.

Shall in no wise passe from the Law.]

The ceremoniall Law 〈◊〉〈◊〉 a shadow of good things to come, saith the Apostle: this good 〈◊〉〈◊〉* 1.337 was Christ. When the Sun is behinde, the shadow is before: when the Sun is before, the shadow is 〈◊〉〈◊〉. So was it in Christ, to them of old (saith one.) This Sun was behinde, and therefore 〈◊〉〈◊〉 Law or shadow was before. To us under the Gospel, the Sun 〈◊〉〈◊〉 before, and so now the 〈◊〉〈◊〉 of the Law (those shadows) 〈◊〉〈◊〉 behinde, yea vanished away. Before the passion of Christ (where∣in they all determined) the ceremonies of the Law were 〈◊〉〈◊〉 dead nor deadly, saith Aquinas. After the passion, till such time 〈◊〉〈◊〉* 1.338 the Gospel was preached up and down by the Apostles, though* 1.339 dead, yet (for the time) they were not deadly. But since that, they are not only dead, but deadly to them that use them, as the Jews to this day. As for the 〈◊〉〈◊〉 Law, it is eternall, and abideth for 〈◊〉〈◊〉 in heaven, saith David. And albeit some speciall duties of* 1.340 certain Commandments shall cease when we come to heaven; yet the substance of every one remaineth. We live by the same Law (in effect) as the Saints above doe; and doe Gods will on earth, as they in Heaven. God himself cannot dispenle with the 〈◊〉〈◊〉 of those laws, that be morall in themselves (because he hath sin by nature, not by precept only) such are all the ten Commandments, but the fourth. The fourth Commandment (say Divines) is morall by precept, not by nature: and so, the Lord of the Sabbath may 〈◊〉〈◊〉 with the literall breach of the Sabbath. Of all the morall* 1.341 Law, it is the opinion of some of our best Divines, that since the* 1.342 comming of Christ it bindeth us not, out of any fore-going 〈◊〉〈◊〉, as delivered to Moses in the mount; but as it is 〈◊〉〈◊〉 to the Law of nature, which is common to Jews and Gentiles: and as it was explained and confirmed by our Saviour Christ in the Go∣spel. To conclude, the ministerials of this Law shall passe away, to∣gether with this life: the substantials shall 〈◊〉〈◊〉 into our 〈◊〉〈◊〉 natures, and shine therein, as in a mirrour for ever.

Verse 19. Whosoever therefore shall break one of these 〈◊〉〈◊〉 Commandments.]

So the Pharisees called and counted these* 1.343 weightier things of the Law, in comparison of their tithings, Matth. 23 23. and traditions, Matth. 15. 3. But albeit some Commandments are greater then some, as those of the first table (in meet comparison) then those of the second: yet that Phari∣saicall diminution of Commandments, that idle distinction of sins into Gnats and Camels, veniall and mortall, motes and mountains,* 1.344 is by no means to be admitted. The least sin is contrary to Chari∣ty, as the least drop of water is to fire. The least missing of the* 1.345 marke is an errour, as well as the greatest; and both alike for kinde, though not for degrees. Hence lesser sins are reproached by the name of the greater: malice is called murther: lustfull looks, a∣dultery: sitting at idolatrous feasts (though without all intent of worsh p) 〈◊〉〈◊〉. See 〈◊〉〈◊〉 31. 27, 28. Disobedience in never so small a matter (as eating a forbidden apple, gathering a few sticks on the Sabbath-day, looking into, or touching the Ark) hath been 〈◊〉〈◊〉 punished. Though the matter seem small, yet thy malice 〈◊〉〈◊〉 presumption is great, that wilt in so small a thing incurre the* 1.346 〈◊〉〈◊〉 so high displeasure. What could be a 〈◊〉〈◊〉 Commandment* 1.347 〈◊〉〈◊〉 to abstain from bloud? yet is their obedience herein urged* 1.348 with many words, and that with this reason, as ever they will have* 1.349 God to do any thing for them or theirs. The whole Law is (say the Schoolmen) but one copulative. Any condition not observed, 〈◊〉〈◊〉 the whole lease; and any Commandment not obeyed, sub∣jects* 1.350 a man to the curse. And as some one good action hath 〈◊〉〈◊〉* 1.351 ascribed and assured to it, as peace-making, Matth. 5. 9. so he that shall keep the whole Law, and yet offend in one point, is guil∣ty* 1.352 of all. When some of the Israelites had broken the fourth Com∣mandment,* 1.353 God challengeth them for all, Exod. 16. 28. Where* 1.354 then will they appear that plead for this Zoar, for that Rimmon? a merry lye, a petty oath, an idle errand on the Lords day, &c. Sick bodies love to be gratified with some little bit, that favoureth the disease. But meddle not with the murthering morsels of sin; there will be bitternesse in the end. Jonathan had no sooner ta∣sted of the honey with the tip of his rod only, but his head was for∣feited. There is a 〈◊〉〈◊〉 fullnesse in sin, a lye in these vanities; give* 1.355 them an inch, they'l take an ell. Let the serpent but get in his head,* 1.356 he will shortly winde in his whole body. He playes no small game, but meaneth us much hurt, how modest soever he seemeth to be. It is no 〈◊〉〈◊〉 then the Kingdom that he seeketh, by his maidenly

〈◊〉〈◊〉 as Adoniah. As therefore we must submit to 〈◊〉〈◊〉, so we must resist the devil, without expostulation, 1 Pet. 5. 7. throw water on the fire of temptation, though but to some smaller sin, and stamp on it too. Behold how great a matter a little fire kind∣leth,* 1.357 saith S^t James! A little poison in a cup, a little leak in a ship, or breach in a wall may ruin all. A little wound at the heart, and a little sin in the soul may hide Gods face from us, as a cloud. There∣fore* 1.358 as the Prophet, when a cloud as big as a mans hand only ap∣peared, knew that the whole heaven would be overcovered, and 〈◊〉〈◊〉 the King to betake himself to his charret: so let us to 〈◊〉〈◊〉 shelter; for a company comes, as she said, when she bore her 〈◊〉〈◊〉 Gad: After Jonathan and his Armour-bearer came the whole host: and when Dalilah had prevai'ed, came the Lords of the Philistims. He that is fallen from the top of a ladder, cannot stop at the second round. Every sin hardneth the heart, and gradually disposeth it to greater offences: as lesser wedges make way for bigger. After Ahaz had made his wicked Altar, and offered on it, he brought it into the Temple; first setting it on the brazen Altar; afterwards bringing it into the house, and then lastly, setting it on* 1.359 the Northside of Gods Altar: Withstand fin therefore at first, and live by Solomons rule, Give not water passage, no not a little. Si∣lence sin, as our Saviour did the 〈◊〉〈◊〉; and suffer it not to sollicite thee. If it be importunate, answer it not a word, as 〈◊〉〈◊〉 would not Rabshakeh: or give it a short and sharp answer, yea the blew eye, that S^t Paul did. This shall be no grief unto thee, here∣after,* 1.360 nor offence of heart, as she told David; the contrary way.* 1.361 It repented S^t Austin of his very excuses made to his parents, being* 1.362 a childe, and to his schoolmaster, being a boy. He retracts his iro∣nyes, because they had the appearance of a lye, because they looked* 1.363 ill-favouredly. B. Ridley repents of his playing at Chesse, as wast∣ing* 1.364 too much time. Bradford bewaileth his dullnesse and unthank∣fullnesse, Davids heart smote him for cutting the lap of 〈◊〉〈◊〉* 1.365 coat only; and that for none other intent, then to clear his own* 1.366 innocency: that in which Saul commended him for his modera∣tion. There are some that would shrink up sin into a narrow scant∣ling; and bring it to this, if they could, that none do evil, but they that are in goales. But David approves his sincerity by his respect* 1.367 to all Gods Commandments, and hath this commendation, that he* 1.368 did all the wills of God. Solomon also bidds, count nothing lit∣tle* 1.369 * 1.370 that God commandeth, but keep Gods precepts as the sight of

the eye. Those venturous spirits, that dare live in any known sin, aspire not to immortality, Phil. 2. 12. they shall be least, that is, nothing at all in the Kingdom of heaven.

And teacheth men so.]

As the Pharisees did, and all the old and modern heresiarches. In the year 1559. it was maintained by* 1.371 one David George (that Arch heretike) that good works were pernicious and destructory to the soul. The Anabaptists and So∣cinians have broached many doctrines of devils, not fit to be once named amongst Christians. The Pneumatomachi of old, set forth a base book of the Trinity, under S^t Cyprians name, and sold it at* 1.372 a very cheap rate, that the poorest might be able to reach it and reade it, as 〈◊〉〈◊〉 complaineth. In those Primitive times, those* 1.373 capitall haeresies (concerning the Trinity, and Christs Incarnation)* 1.374 were so generally held, that it was a witty thing then, to be a right beleever, as Erasmus phraseth it. All the world, in a manner, was* 1.375 turned Arian, as S^t Hierome hath it. 〈◊〉〈◊〉 telleth us, that the 〈◊〉〈◊〉 being desirous to be instructed in the Christian religion, re∣quested of 〈◊〉〈◊〉 the Emperour to send them some to preach the* 1.376 faith 〈◊◊〉〈◊◊〉. He, being himself an 〈◊〉〈◊〉, sent them Arian Do∣ctours,* 1.377 who set up that heresie amongst them. By the just judge∣ment of God therefore, the same Valens, being overthrown in battle by the 〈◊〉〈◊〉, was also burnt by them in a poor cottage, whether 〈◊〉〈◊〉 had fled for shelter. Heretikes have an art of pytha∣nology, whereby they cunningly insinuate into mens affections, and many times 〈◊〉〈◊〉 wade before they teach, as it is said of the 〈◊〉〈◊〉. It was therefore well and wisely done of Placilla the Em∣presse,* 1.378 when her husband Theodosius senior desired to conser with* 1.379 Eunomius, she earnestly disl 〈◊〉〈◊〉 him; lest being perverted by his speeches, he might fall into his haeresie.

Shall be least in the Kingdom of heaven]

That is, nothing at all there: as Matth 20. 16. Either of these two sins here 〈◊〉〈◊〉, exclude out of heaven; how much more both? If single sinners that break Gods Commandments, and no more, shall be damned, those that teach men so, shall be double damned: If God will be avenged on the former seven-fold, 〈◊〉〈◊〉 he will on the la∣ter, seventy-fold seven-fold. When the beast, and the Kings of the earth, and their armies shall be gathered together, (toward the end of the world) to make war against Christ, the multitud shall 〈◊◊〉〈◊◊〉 with the sword, the poor seduced people, that were carried along, many of them, (as those two-hundred that followed

Absolom out of Jerusalem) in the simplicity of their hearts, and* 1.380 understood not the matter, shall have an easier judgement. But the beast was taken and the false Prophet, and were both cast 〈◊〉〈◊〉* 1.381 (not slain with the sword, and so cast to the infernall vultures to be devoured by them, as a prey; but) cast alive that they may feel those most exquisite pains, into a lake of fire burning with brim∣stone, wherewith 〈◊〉〈◊〉 are encompasled, as fish, cast into a pond, are with water.* 1.382

But whosoever shall doe, and teach them.]

First doe, and there∣by prove what that god, holy and acceptable will of God is: and* 1.383 then 〈◊〉〈◊〉 others what himselfe hath felt and found good by ex∣perience. Come, and I will tell you what God hath done for my* 1.384 soul. Come, children, hearken unto me, I will teach you the fear* 1.385 of the Lord. I will instruct thee and teach thee in the way which* 1.386 thou shalt go: I will guide thee with mine eye. I will teach 〈◊〉〈◊〉* 1.387 thy wayes; and sinners shall be coverted unto thee. Cha∣rity* 1.388 is no churle; but cries, I would to God that all that hear me* 1.389 this day, were as I am. Andrew calleth Simon, and Philip, 〈◊〉〈◊〉:* 1.390 the Samaritesse, her neighbours: and those good souls, one another, Hos. 6. 1. The love of Christ constrained the Apo∣stles;* 1.391 they could not but speak the things they had heard and felt:* 1.392 * 1.393 as little as the holy Virgin, could conceal the joy she had concei∣ved upon the conception of God her Saviour. They could not but be as 〈◊〉〈◊〉 in building stair-〈◊〉〈◊〉 for heaven, as these Pharisees were in digging descents to hell. Blinde guides they were of the blinde, and both fell into the ditch, but the guides fell undermost. By cor∣rupt teachers Satan catcheth men, as a cunning fisher by one fish catcheth another, that he may feed upon both. Here they corrupted the Law by their false glosses, as our Saviour sets forth. But where they kept Moses chair warm, sate close and said sooth; All that* 1.394 they bid you observe, that observe and doe, saith he: for a bad man may cry a good commodity; and a stinking breath sound a trumpet with great commendation. Balaam, Satans spelman, may be (for the time) Christs spokesman, and preach profitably to others, though himself be a cast-away: as water, when it hath cleanfed* 1.395 other things, is cast into the sinke. Hear such therefore, saith our Saviour, but do not after their works, for they say and do not: they speak by the talent, but worke by the ounce; their tongues are big∣ger* 1.396 then their hands: their lives give the lye to their lips; they shun the way themselves (with that Priest and Levite) which

they shewed to others, when mercy should be shewed to the* 1.397 wounded man: Out of their own mouthes therefore will God condemn them. And it is a fearfull thing to fall into the punishing hands of the living God. As for those burning and shining lights, that have Urim and thummim, bels and pomegranates, trumpets of sound doctrine, in one hand, and lamps of good life in the other, as Gideons souldiers; they shall be great in the Kingdom of heaven. He that holdeth them in his right 〈◊〉〈◊〉 here, shall set them at* 1.398 his right hand hereafter; and give them to hear, as Ezekiel did, the noise of a great rushing, saying, Blessed be the glory of the* 1.399 〈◊〉〈◊〉.

Verse 20. Except your righteousnesse shall exceed the 〈◊〉〈◊〉 of the Scribes and Pharisees]

And yet they went far, 1. In works of piety, for they made long prayers, &c. 2. In works of charity, for they gave much almes. 3. In works of equity, for they tithed 〈◊〉〈◊〉, anise and cummin. 4. In works of courtesie; for they invited Christ often, &c. They were the most exact and* 1.400 accurate sect of that religion, as S^t Paul (who once was one of* 1.401 them) beareth them witnesse. And so carried away the heart of* 1.402 the people, that there was no holy man that was not tearmed a 〈◊〉〈◊〉. And therefore among the seven kindes of Pharisees in 〈◊〉〈◊〉 Talmud (whereof one sort was Pharisaeus Quid debeo fa∣cere,* 1.403 & faciam illud, such a one was he, Luk. 18. 18.) they make* 1.404 Abraham a Pharisee of love, Job a Pharisee of fear, &c. Yea, it was commonly conceited among the Jews, that if but two of all the world were to go to heaven, the one should be a Scribe, and the o∣ther a Pharisee. And what high opinions they nourished of them∣selves, may be seen in that proud Pharisee, Luk. 18. Like unto whom, how many civil Justiciaries are there amongst us? who if they can keep their Church, give an alms, bow their knee, say their prayers, pay their tythes, and, once a year, receive the Sacrament (it matters not how corrupt hearts, how filthy tongues, how false hands they bear) can thanke God for their good estate to God∣ward, and take up their seats, as it were, in heaven afore-hand. But our Saviour sayes nay to it in this text; yea, sets a double bolt* 1.405 upon heaven gates, to keep out such. And when they shall come* 1.406 knocking and bouncing, with Lord, Lord, open unto us, he shall say, discedite, depart ye: or as once he did to their fellow-Pharisees,)* 1.407 〈◊〉〈◊〉 are they which justified your selves before men; that God knew* 1.408 your hearts. And you shall now know (to your small comfort)

that that which is highly esteemed amongst men, is abomination in the sight of God. Civility rested in, is but a beautifull abomination, a smooth way to hell. The world highly applauds it, because somewhat better then outragious wickednesse; as a cab of doves∣dung was sold in Samaria's famine at a very dear rate, &c.

Verse 11. Ye have heard that it was said by them of old]

An∣tiquity* 1.409 'tis venerable: and of witnesses, Aristotle witnesseth, that the more ancient they are, the more to be credited, as lesse corrupt.* 1.410 New things are vain things, saith the Greek proverb. And the Historian condemneth his countrymen, as despisers of old customs,* 1.411 and carried after new. But as old age is a crown, if it be found in the way of righteousnesse, Prov. 16. 31. and not otherwise: So may it be said of these Kadmônin or the old Rabbins, later then Ezra, whom our Saviour here confuteth. Much might have been attri∣buted to their authority, had they not rested upon the bare letter of* 1.412 the Law, and wrested it sometimes to another meaning. Antiquity disjoyned from verity, is but filthy hoarinesse: and deserveth no more reverence then an old leacher; which is so much the more odious, because old. And as Manna, the longer it was kept, against the command of God, the more it stanke; so do errours and enor∣mities. Laban pretendeth antiquity for his god, in his oath to* 1.413 Jacob, The God of Abraham, saith he, and the God of Nahor, the God of their father judge between us. Bu Jacob sware by the 〈◊〉〈◊〉 of his father Isaac. He riseth not higher 〈◊〉〈◊〉 his father; and yet doubts not, but he worshipped God aright. It's no good 〈◊〉〈◊〉 to say, wee'l be of the same religion with our forefathers; 〈◊〉〈◊〉 we can approve it right by the holy Scriptures. Plus valet ma∣lum* 1.414 inolitum quam bonum insolitum: And that Tyrannus, trium literarum mos, too often carries it against truth: The image that fell down from Iupiter (for which there was so much adoe at 〈◊〉〈◊〉,* 1.415 Acts 19.) 〈◊〉〈◊〉 said by the Town-clarke, to be 〈◊〉〈◊〉 as could not be spoken against with any reason. And why? because it was wonderfull ancient (as Pliny telleth us.) For whereas the Temple* 1.416 of Diana had been seven severall times reedified, this image was* 1.417 never changed: and thence grew the 〈◊〉〈◊〉 great superstition, by the* 1.418 〈◊〉〈◊〉 of the Priests: as likewise the Ancilia among the Romanes, and 〈◊〉〈◊〉 among the Asians. But what saith a Noble writer? Antiquity must have no more authority then what it can maintain. Did not our predecessours hold the torrid Zone 〈◊〉〈◊〉? did they not confine the world in the Ark of Europe,

Asia and Africa, till Noah's dove Columbus discovered land, &c?

Thou shalt not kill: and whosoever killeth shall be in danger of judgement]

That is, it shall be questioned whether it be fit he 〈◊〉〈◊〉 put to death or not. Thus as Eve dallied with the command, say∣ing, Ye shall not eat thereof, lest ye die (when God had said, Ye shall surely die, whensoever ye eat) and so fell into the devils danger: In like sort, these Jew-doctours had corrupted the very letter of the Law, and made that doubtfull and questionable, which God had plainly and peremptorily pronounced to be present death. Before the floud indeed, some doe ghesse and gather out of Gen. 9. that the punishment of murther, and such like hainous offences, was only excommunication from the holy assemblies, and exclusion out of their fathers families, as Cain was cast out from the presence of the Lord, that is, from his fathers house, where God was sincerely served. Sure it is, that no sooner was the world repaired, then this* 1.419 Law was established; Who so sheddeth mans bloud, by man shall his bloud be shed. And this reason is rendered; for in the image of God made he him. That image (its true) is by the fall defaced and abo∣lished; yet are there some reliques thereof still abiding, which God will not have destroyed. If any object, Why then should the* 1.420 murtherer be destroid, sith he also is made in the image of God? The answer is easie, because the murtherer hath destroyed the* 1.421 image of God in his neighbour, and turned himself into the image of the devil. Besides, God hath indispensably and peremptorily commanded it. He that sheddeth the bloud of any person, hasten∣eth* 1.422 to the grave, let no man hinder him. Say he 〈◊〉〈◊〉 the stroke of humane justice, yet the Barbarians could say (as of Paul, whom they took for a murtherer) that divine vengeance will not suffer* 1.423 him to live. Bloudy and deceitfull men shall not live out half their* 1.424 daies. Usually either God executeth them with his own imme∣diate hand, as it might be easie to instance in many bloudy perse∣cutours and others: or he maketh them their own deathsmen, as Pilate: or setteth some other aworke to doe it for them. As (a∣mong other examples of Gods dealing in this kinde) 〈◊〉〈◊〉 1586. Walsh Bishop of Osserey in Ireland, a man of honest life, with his two servants, were stabbed to death by one Dulland an Irish old souldier, whilest he gravely admonished him of his foul adulteries: And the wicked murtherer escaped away, who had now commit∣ted 45 murthers with his own hand. At length, revenge pursuing

him, he was by another bloudy fellow Donald Spaman, shortly* 1.425 after slain himself, and his head presented to the Lord Deputy. Neither can I here omit (that which I had almost forgotten) the just hand of God upon that villanous parricide Alphonsus Diazius the Spaniard, who (after he had, like another Cain, killed his own* 1.426 naturall brother Iohn Diazius, meerly because he had renounced* 1.427 Popery, and became a professour of the Reformed Religion, and* 1.428 was not only not punished, but highly commended of the Roma∣nists* 1.429 for his heroicall atchievements) desperately hang'd himself at* 1.430 Trent, upon the neck of his own mule, being haunted and hunted by the furies of his own conscience.

Verse 22. But I say unto you.]

This is his teaching with au∣thority, and not as the Scribes. To their false glosses he 〈◊〉〈◊〉 his own sole and single authority. He delivers himself like a Law∣giver: but I say unto you, and you shall take it on my bare word,* 1.431 without any further pawn or pledge. He that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is like∣wise* 1.432 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Pharisees Phylacteries were not so broad, but their expositions of the Law were as narrow; which therefore our* 1.433 Saviour letteth out and rectifieth.* 1.434

That whosoever is angry with his brother without a cause]

Rashly giving way to unruly passion, and not taking reason into* 1.435 counsel, as the word here signifieth. This is a degree of 〈◊〉〈◊〉 that the 〈◊〉〈◊〉 dreamt not of, and a mortall sin, though the Pa∣pists conclude it veniall from this very text, because not threatned (as calling fool) with hell-fire. But judgement, counsel, and Gehen∣na,* 1.436 note not here different punishments, but only divers degrees of the damnation of hell, which is the just hire of the least sin. There is a lawfull anger, as that of our Saviour, Mar. 3. 5. & Mat. 16. 22.* 1.437 And we are bid be 〈◊〉〈◊〉, and sin not. Now he that would be angry and not sin, must (for the matter) be angry at nothing but at sin, and that, not so much as it is an injury to us, as an offence to God.* 1.438 Next, for the measure, he must not be so transported with anger, as to be unfitted and indisposed thereby, either for prayer to God, or pity to men. Moses was very angry at the fight of the golden* 1.439 Calfe, yet could pray. Our Saviour was heartily angry at the Phari∣sees,* 1.440 but withall grieved at the hardnesse of their hearts. Jonas on* 1.441 the other side, through anger, thought to have prayed, but fell into* 1.442 a brawle with God, quarrel'd him for his kindnesse; and had little pity on so many poor Ninevites; though afterwards he yeelded to better reason, and shewed his submission, by laying his hand upon* 1.443

his mouth, and saying no more. Anger is a tender vertue (saith one) and such as, by reason of our unskilfullnesse, may be easily corrupted and made dangerous. The wrath of man (usually) worketh not* 1.444 the righteousnesse of God: nay it lets in the devil, that old 〈◊〉〈◊〉,* 1.445 and is the murderer of the heart (as here) making way to the murder of the tongue and hand. It is the match to receive the fire of contention, and the bellows to blow it up, Prov. 15. 18. Now where strife is, there is confusion, and every evil worke, not murder* 1.446 excepted.

And whosoever shall say unto his brother, Racha]

Anger (as fire)* 1.447 if smothered, will languish, but let out, will flame into further mis∣chief. Cease from anger, saith David, for else thou wilt fret thy* 1.448 self to do evil. And if thou hast done evil (or plaid the fool, as 〈◊〉〈◊〉* 1.449 read it) saith Agur, in lifting up thy self (and puffing against* 1.450 thy 〈◊〉〈◊〉, against whom in thine anger thou hast devised some* 1.451 mischief) if thou hast thought evil against him, yet lay thy hand upon thy mouth: say not so much as Racha, utter not any so much as an inarticulate voice, snuffe not, snort not, spet not, as he, Deut. 25 9. stamp not with clapping of the hands, as Balac, say not so* 1.452 much as fie, to thine offending brother, saith Theophylact; thou* 1.453 him not, saith Chrysostome, call him not silly or shallow, one that* 1.454 wants brains, saith Irenaeus, qui expuit 〈◊〉〈◊〉, as the word sig∣nifieth,* 1.455 if it signifie any thing. Surely (saith Agur, setting forth the 〈◊〉〈◊〉 of his former precept by a double similitude) the churn∣ing* 1.456 of milke brinketh forth butter, and the wringing of the nose bringeth forth bloud: so the forcing of wrath (the giving it its forth and full scope, and not suppressing it when it first begins to boile in a mans brest) bringeth forth strife. Let therefore the first heat of passion settle, and that darknesse passe, that hath clouded the minde. Ut fragilis glacies, occidat ira morâ. Walke into the gar∣den with Ahashuerosh, into the field with Jonathan, when his fa∣ther* 1.457 had provoked him to wrath: (against the Apostles precept.)* 1.458 Divert to some other company, place, businesse, about something thou canst be most earnest at. Give not place to wrath, no not a lit∣tle:* 1.459 〈◊〉〈◊〉 God before thy tumultuating passions, and so silence them; 〈◊〉〈◊〉 worse will follow.

But whosoever shall say, Thou Fool, &c.]

How much more, Rogue, Bastard, Devil, and other such foul and opprobrious tearms, not fit to be mentioned among Saints, yet common with many 〈◊〉〈◊〉 as would be counted so. What makest thou here, thou arch∣devil

troubling our City? said the Bishop of Geneva to Farellus, seeking to set up the Reformed Religion. And a Spanish 〈◊〉〈◊〉 disputing with us about the Eucharist (saith Beza) called us vul∣pes, serpentes & simias, foxes, serpents and jackanapeses. Contra∣rily,* 1.460 it is observed of Archbishop Cranmer, that he never raged so far with any of his houshold-servants, as once to call the 〈◊〉〈◊〉 of them varlet or knave in anger; much lesse to reprove a stranger* 1.461 with any reproachfull word; least of all did he deal blows among them, as B. Bonner: who in his visitation, because the bells rung not at his coming into Hadham, nor the Church was dressed up as it should, called D^r Bricket knave and heretick: And there with∣all, whether thrusting or striking at him, so it was, that he gave S^r Thomas Josselin Knight (who then stood next to the Bishop) a good flewet upon the upper part of the neck, even under his ear: whereat he was somewhat astonied at the suddennesse of the quar∣rell for that time. At last he spake and said, What meaneth your Lordship? Have you been trained up in Will Sommers his school, to strike him who standeth next you? The Bishop, still in a rage, either heard not, or would not hear. When M^r Fecknam would have excused him by his long imprisonment in the Marshalley, whereby he was grown testy, &c. he replied merrily, So it seems, M^r Fecknam; for now that he is come forth of the Marsh 〈◊〉〈◊〉,* 1.462 he is ready to go to Bedlam. Our Saviour here threatneth a 〈◊〉〈◊〉 place, tormenting Tophet, the Gehenna of fire, to that unruly evil, the tongue, that being set on fire of hell, fercheth words as far as hell, to set on fire the whole course of nature.* 1.463

Shall be in danger of hell fire]

Gehenna, or the valley of Hin∣nom, was reputed a contemptible place, without the City, in the which they burnt (by means of a fire continually kept there) the carcases, filth and 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, so that by the fire of Gehen∣na here is intimated both the restlesse 〈◊〉〈◊〉 of hell (sc. by the* 1.464 bitter 〈◊〉〈◊〉 and ejulations of poor infants there burnt to 〈◊〉〈◊〉,)* 1.465 and also the perpetuity and endlessenesse of them. The Idol 〈◊〉〈◊〉 or Saturn, was represented by a man-like brazen body with the head of a Calfe. The children 〈◊〉〈◊〉, were 〈◊〉〈◊〉 within the arms of this Idol: and as the fire increased about it, the sacrifice with the noise of drums and other instruments filled the air, that the pitifull cries of the children might not be heard.

Verse 23. Therefore if thou bring thy gift to the Altar]

To anger, our Saviour here opposeth Charity; 〈◊◊◊〉〈◊◊◊〉

and is kinde. Charity envieth not, nor is rash, &c. But beareth all things, beleeveth all things, hopeth all things, indureth all things. Strangers we must love as our selves, Luk. 10. 27, 28. but brethren, 〈◊〉〈◊〉 Christ loved us, with a preventing constant love, Joh. 15. 15 not∣withstanding provocations to the contrary.

That thy brother hath ought against thee]

As justly offended by thee: See the like phrase, Luk. 7. 40. Rev. 2. 4. If either thou have given offence carelessely, or taken offence causelesly. And two 〈◊〉〈◊〉 may as soon smite together, and not fire come out, as people converse together, and not 〈◊〉〈◊〉 fall out: Now if it be a great offence, a considerable injury, to the just grief or disgrace of an∣other, satisfaction must be given, and reconciliation sought (at least) 〈◊〉〈◊〉 the 〈◊〉〈◊〉 can be accepted. For how can we look our father in 〈◊◊〉〈◊◊〉, or ask him blessing, when we know that he knows, there is hatred or heart-burning between us and our brethren?

Verse 24. 〈◊〉〈◊〉 there thy gift]

The fountain of love will not be 〈◊〉〈◊〉 at with uncharitable hands. God appeared not to Abraham, 〈◊〉〈◊〉 Lot and he were agreed. Jacob reconciled to his brother, first builds an Altar, &〈◊〉〈◊〉.

And go thy way, 〈◊〉〈◊〉 be reconciled.]

〈◊〉〈◊〉 thou wilt lose thy labour, and 〈◊〉〈◊〉, as Saul and Judas 〈◊〉〈◊〉. God prefers mercy before sacrifice, and is content his own immediate service should be in∣termitted, rather then reconciliation be omitted. Confesse your trespasses one to another, saith S^t James, your lapses and offences* 1.466 one against another, and then pray one for another, that ye may be 〈◊〉〈◊〉: as Abraham, after reconciliation, praid for Abimelech, and the Lord healed him. S^t Peter would have husbands and wives* 1.467 live lovingly together: or, if some houshold-words fall out be∣tween* 1.468 them at any time, to peece again, that their prayers be not* 1.469 〈◊〉〈◊〉, as else they will be. Dissension and ill-will will lye at the well-head, and stop the current. The spirit of grace and supplication will be grieved by bitternesse, anger, clamour; yea made there∣by to stirre with discontent, and to with-draw, as loathing his 〈◊〉〈◊〉.

First be reconciled to thy brother.]

And, as a bone 〈◊〉〈◊〉 bro∣ken is stronger after well-setting, so let love be after 〈◊〉〈◊〉: that if it be possible, as much as in us lieth, we may live* 1.470 〈◊〉〈◊〉 with all men. Let it not stick on our part howsoever, but 〈◊〉〈◊〉 peace and ensue it. Though it flee from thee, follow after it, 〈◊〉〈◊〉 account it an honour to be first in so good a matter. I do not

see (saith one) the Levites father in law make any means for recon∣ciliation; but when remission came to his doors, no man enter∣taineth it more thankfully. The nature of many men is forward to accept, and negligent to sue for; they can spend secret wishes upon that which shall cost them no endeavour. But why should men be so backward to a 〈◊〉〈◊〉 of this nature? Almighty God beseecheth sinners to be reconciled unto him. And, as when a man* 1.471 goes from the Sun, yet the Sun-beams follow him, shine on him, warm him: so doth the mercy of God follow us all the daies of our* 1.472 lives. Our Saviour first sent to Peter that had denied him, and went to the rest that had forsaken him. Aristippus (though 〈◊◊〉〈◊◊〉 Heathen) went of his own accord to AEschines his enemy, 〈◊〉〈◊〉 said; Shall we not be reconciled, till we become a table-talke to 〈◊〉〈◊〉 the countrey? And when AEschines answered, he would most gladly be at peace with him: Remember therefore, said 〈◊〉〈◊〉,* 1.473 that although I were the elder and better man, yet I 〈◊〉〈◊〉 first unto thee. Thou art indeed, said AEschines, a far better 〈◊〉〈◊〉 then I, for I began the quarrell, but thou the reconcilement. 〈◊◊〉〈◊◊〉 is 〈◊〉〈◊〉 clamorous and implacable, and none so 〈◊〉〈◊〉 to reconciliation, as they that are most injurious: as he that 〈◊〉〈◊〉 ed his brother, thrust away Moses, saying, Who made thee a Ruler &c. 〈◊〉〈◊〉 thou kill 〈◊〉〈◊〉? &c. Acts 7. 27, 28.

Verse 25. Agree with thine adversary quickly.]

Habent 〈◊◊〉〈◊◊〉 suum Citò, Citò. Gods work also must be done with expedition 〈◊〉〈◊〉 are headlong, delayes dangerous. Let not 〈◊〉〈◊〉* 1.474 the Sun go down upon your wrath, lest it grow inveterate, as 〈◊〉〈◊〉 proves in many, who not only let the Sun go down, once or 〈◊〉〈◊〉 but run his whole race, ere they can finde hearts and means to 〈◊〉〈◊〉 reconciled. Cursed be their wrath, for it is deadly. O my soul, 〈◊〉〈◊〉 not thou into their secret. It were much to be wished, that as 〈◊〉〈◊〉* 1.475 vy hath it, Amicitiae immortales, inimicitiae mortales essent, 〈◊〉〈◊〉 ties were mortall amongst us, amities immortall.

Lest thine adversary deliver thee to the Iudge]

By his 〈◊〉〈◊〉 and moans to God, who is gracious (though thou art stiffe) and 〈◊〉〈◊〉 pay 〈◊〉〈◊〉 for thy pertinacy. Exod. 22. 26. (and him for his 〈◊〉〈◊〉 tience) with extremity of law. Compound therefore, and take 〈◊〉〈◊〉 the suit before it come to execution and judgement. Suffer it not, 〈◊◊〉〈◊◊〉 husbands do, to run on, and charges to grow from term to term lest we pay not only the main debt, but the arrerages too, the 〈◊〉〈◊〉 of Gods patience, &c.

Thou be cast into 〈◊〉〈◊〉.]

Into hell, worse then any prison. Of Roger Bishop of Salisbury, the second man from King Stephen, it is storied, that he was so tortured in prison with hunger and other calamities accompanying such men, 〈◊〉〈◊〉 vivere noluerit, mori nes∣cierit, live he would not, die he could not. This and much worse is the case of 〈◊〉〈◊〉 that are cast into hell, they seek death, but finde it not, they 〈◊〉〈◊〉 it, but it fleeth from them, Rev. 96.

Verse 26. Thou shalt by no means come out thence, till, &c.]

〈◊〉〈◊〉. 〈◊〉〈◊〉 come out. Let our merit-mongers first go to hell for their sins, and stay all 〈◊〉〈◊〉 there: then afterward, if God will create another eternity, they may have liberty to relate their good works, and call for their wages. But the curse of the law will first be ser∣ved of such, as 〈◊〉〈◊〉 to be saved by the works of the law, are fal∣len from Christ, these shall never come out till they have paid the utmost 〈◊〉〈◊〉. And when will that be? We reade of a mi∣serable malefactour (John Chambone by name) who had lain in the dungeon at 〈◊〉〈◊〉 the space of seven or 〈◊〉〈◊〉 moneths. This thief, for pain and torment cried out of God, and curst his parents that begat him, being almost eaten up with lice, and ready to eat his own flesh for 〈◊〉〈◊〉; being fed with such bread as doggs and horses had 〈◊〉〈◊〉 to eat. So it pleased the goodnesse of Almighty God, that 〈◊〉〈◊〉 Bergerius a French Martyr, was cast into the fame dungeon: through whose preaching and prayers he was brought to 〈◊〉〈◊〉, learning much comfort and patience by the word of the Gospel preached unto him. Touching his conver∣sion he wrote a 〈◊〉〈◊〉 sweet Letter out of his bonds, declaring there∣in, that the next day after that he had taken hold of the Gospel, and 〈◊〉〈◊〉 himself to patience according to the same, his lice (which he could pluck out before by twenty at once 〈◊〉〈◊〉 his fingers) now were so gone from him, that he had not one. Furthermore so the almes of good people were extended towards him, that he* 1.476 was fed with white bread, and that which was very good. His im∣prisonment, at 〈◊〉〈◊〉, lasted but while life: death as a goaler knockt off his shackles, and set him into the glorious liberty of the Saints above. So the penitent thief in the Gospel: and so that Rob. Samuel, Martyr, above mentioned. But not so, those that are 〈◊〉〈◊〉 up in the dark dungeon of hell. Their misery is as endlesse as 〈◊〉〈◊〉. A river of brimstone is not consumed by burning: the smoke of that pit ascendeth for ever. A childe with a spoon may sooner empty the 〈◊〉〈◊〉, then the damned in hell accomplish their 〈◊〉〈◊〉.

Verse 27. You have heard that it was said to them of old, Thou shalt not commit adultery.]

This they corruptly restrained to the grosse act, and made nothing of contemplative filthinesse, hearts full of harlortry, hot as an oven with scalding lusts, very stews* 1.477 and brothelhouses, cages of unclean birds; besides eyes full of adul∣tery, hands defiled with dalliance, tongues taught to talke obscae∣nities* 1.478 and ribaldries, &c. But 〈◊〉〈◊〉 could say, Incesta est, & sine 〈◊〉〈◊〉 quoe stuprum cupat, she is a whore, that would be so, had* 1.479 she but 〈◊〉〈◊〉: And the Romanes put to death a 〈◊〉〈◊〉 Vir∣gin, for singing this verse only,

Foelices nuptoe! moriar ni nubere dulce est.

* 1.480 S^t Pauls Virgin is holy, not in body only, but in spirit also, I Cor. 7. 〈◊〉〈◊〉 non licuit, non facit, illa facit: 〈◊〉〈◊〉 for the avoiding* 1.481 of fornications (in the plurall number, inward burnings as well as outward pollutions) let every man have his own wife &c.

Verse 28. But I say unto you, that whosoever looketh on a wo∣man* 1.482 to lust after her.]

Lusting is oft the fruit of looking; as in Josephs mistresse, who set her eyes upon Joseph, and David, who* 1.483 law Bathsheba bathing: lust is quicksighted. How much better Job, who would not look, lest he should thinke upon a maid? And* 1.484 Nazianzen, who had learned (and he glories in it) to keep in his eyes from roving to wonton prospects. And the like is reported of that heavenly spark, the young L. Harrington: whereas those that have eyes full of adultery, cannot cease to sin, saith S^t Peter.* 1.485 And facti crimina lumen habet, saith another. Sampsons eyes were the first offenders that betrayed him to lust, therefore are they* 1.486 first pulled out, and he led a blinde captive to Gaza, where before* 1.487 he had lustfully gazed on his Dalilah. It is true, the blindenesse of* 1.488 his body opened the eyes of his minde. But how many thousands are there that die of the wound in the eye: Physicians reckon 200 〈◊〉〈◊〉 that belong to it: but none like this. for by these loop∣holes of lust and windows of wickednesse, the devil windeth him∣self* 1.489 into the soul. Death entreth in by these windows, as the Fa∣thers* 1.490 * 1.491 apply that text in leremie. The eye is the light of the body, saith our Saviour, and yet by our abuse, this most lightsome part of the body draweth many times the whole soul into utter darknesse. Nothing, I dare say, so much enricheth hell, as beautifull faces: whiles a mans eye-beams, beating upon that beauty, reflect with a new heat upon himself. Ut uidi, ut perij? Looking and lusting dif∣fer (in Greek) but in one letter. When one seemed to pity a one∣eyed

man, he told him he had lost one of his enemies, a very thief* 1.492 that would have stolen away his heart: Democritus (but in that no wise man) pulled out his eyes. And the Pharisee (little wiser.)* 1.493 would shut his eyes when he walked abroad, to avoid the sight of women: insomuch that he often dashed his head against the* 1.494 walls, that the bloud gushed out, and was therefore called 〈◊〉〈◊〉 impingens. How much better, and with greater commenda∣tion hid these men taken our Saviours counsel in the following verses?

Verse 29. And if thy right ere offend thee, pluck it out]

That is; if it be either so naturall or habituall to thee to go after the fight of thine eyes (which Solomon assigneth for the source of all* 1.495 youthfull outrages, Eccles. 11 9.) that thou hadst as lieve lose thy right eye, as not look at liberty; out with such an eye, (though a right eye:) 〈◊〉〈◊〉 it out, and rake in the hole where it grew, rather then that any filth should remain there. Pluck it out of the old Adam, and set it into the new man. Get that oculum irretortum,* 1.496 that may look forth-right upon the mark, without idle or curious* 1.497 prying into, or poring upon forbidden beauties. A Praetor (said the Heathen) should have continent eyes, as well as hands. And the 〈◊◊◊〉〈◊◊◊〉 and worthily ubraided a certain wonton, that he had not pupils but punks in his eyes. And Archesilaus the 〈◊〉〈◊〉, observing one to have wanton eyes, told him, that the* 1.498 difference was not great, whether he plaid the naughty-pack with his upper parts or his nether. Lot might not look to ward Sodom. And Peter Martyr observeth out of Nathans Parable, that lust,* 1.499 though it once prevailed over David, yet it was but a stranger to him: had enough of that once, for it cost him hot water. His eye became a fountain, he washed his bed which he had defiled (yea his pallet or under-bed) with tears. So did Mary Magdalen, once a strumpet; her hands were bands, her words were cords, her eyes as glasses, where into while silly larks gazed, they were taken, as in a* 1.500 day-not. She therefore made those eyes a fountain to bath Christs feet in, and had his bloud a fountain to bath her soul in, Zech. 13. 1. To conclude: the sight is a deceitfull sense, therefore binde it to* 1.501 the good abearance: call it in from its out-strayes, check it and lay Gods charge upon it for the future. Chast Joseph would not once look on his immodest mistresse: she looked, and caught hold on him, and that when she was abed: but her temptation fell like fire upon wet tinder, and took not. It must be our constant care,

that no sparkle of the eye flee out to consume the whole, by a flame of lust: but upon offer of wanton glances from others, beat them back, as the North winde driveth away rain. A Kirg that sitteth in the throne of judgement, and so any other man that sets seriously upon this practice of mortification) scattereth away all evil with his eyes, Prov. 20. 8. And this is to pluck out, and cast a way the right eye that offendeth us, as being an occasion of offence unto us. He that shall see God to his comfort, shuts his eyes from 〈◊〉〈◊〉 of 〈◊〉〈◊〉. For wanton and wandring eyes (like spiders) gather 〈◊〉〈◊〉* 1.502 out of the 〈◊〉〈◊〉 flowers, and (like Jacobs sheep) being too firmely fixed on beautifull 〈◊〉〈◊〉, they make the 〈◊〉〈◊〉, oft-times, bring 〈◊◊〉〈◊◊〉 fruits.

For it is 〈◊〉〈◊〉 for thee that one of thy members perish]

An eye is better lost then a soul. For every (unmortified) one shall be* 1.503 〈◊〉〈◊〉 with 〈◊〉〈◊〉, 〈◊〉〈◊〉 up, as it were, and preserved for eternall 〈◊〉〈◊〉, and every sacrifice (acceptable to God) shall be salted with salt of mortification and self-deniall,) Mark. 9 49* 1.504 * 1.505

And not that 〈◊〉〈◊〉 whole body should be cast into hell]

As other∣wise it will be: For if ye live after the 〈◊〉〈◊〉-ye shall die, &c. In* 1.506 Barbary, 〈◊〉〈◊〉 present death for any man to see one of the 〈◊◊〉〈◊◊〉: and for them too, if, when they see a man, though 〈◊〉〈◊〉 thorow a 〈◊〉〈◊〉, they do not suddenly 〈◊〉〈◊〉 out. So here, a 〈◊〉〈◊〉 and lewd eye hazards the whole to hell fire. And is it nothing* 1.507 to lose an immortall soul? to purchase an everliving death? A man would be loth to fetch gold out of a fiery crucible, because he knows it 〈◊〉〈◊〉 burn him. Did we as truly 〈◊〉〈◊〉 the everlasting burning of that infernall fire, we durst not offer to fetch either 〈◊〉〈◊〉 or profits out of those flames. Bellarmine is of opinion, that one glimpse 〈◊〉〈◊〉 hells horrour, were enough to make a man not only turn Christian and sober, but Anchorite and Monke, to live 〈◊〉〈◊〉 the strictest rule that can be. And there is a 〈◊〉〈◊〉 of one, that being* 1.508 vexed with fleshly lusts, laid his hands upon hot burning coles, to minde himself of hell-fire, that followeth upon fleshly courses.

Verse 30. And if thy right hand offend thee &c.]

By wanton* 1.509 touches, by unclean dalliance; a farther degree of this sin, and 〈◊〉〈◊〉 greater incentive to lust; as we see in Josephs mistresse: when she not only cast her eyes, but proceeded to lay hand upon him, she be∣came* 1.510 much more inflamed towards him: and had not his heart been seasoned with the true fear of God, there was so much the greater danger of his being drawn thereby to commit, not that

trick of youth, as the world excuseth it, but that great wicked∣nesse,* 1.511 as he there counts and cals it. Visus, colloquium, contactus, osculum, concubitus, are the whoremongers five descents into the chambers of death. Off therefore with such a hand by all means: cry out of it, as Cranmer did of his unworthy right-hand, wherewith he had subscribed: And as John Stubbes of Lincolns∣Inne,* 1.512 having his right-hand cut off, in Queen Elizabeths time, with a cleaver driven thorow the wrist with the force of a beetle (for writing a book against the marriage with the Duke of Anion, entituled, The gulf wherein England will be swallowed by the* 1.513 French match, &c.) he put off his hat with his left-hand, and said with a loud voice, God save the Queen: So when God strikes a parting blow between us, and our dilecta delicta, our right∣hand sinnes, let us see a mercy in it, and be thankfull: let us say to* 1.514 these Idols, Get thee hence, What have I to doe any more with I∣dols?* 1.515 that God may say, as there, I have heard him and observed him, I am like a green fir-tree; from me is thy fruit found; when he shall see thee pollute those Idols, that thou wast wont to perfume, Isa. 30. 22.

And not that thy whole body be cast into hell.]

Our Saviour is* 1.516 much in speaking of hell. And it were much to be wished (saith S. Chrysostom) that mens thoughts and tongues would run much upon this subject: there being no likelier way of escaping hell, then by taking ever and anon a turn or two in hell by our meditations. A certain Hermite is said to have learned three leaves, a black, red and white one: that is, he daily meditated upon the horrour of hell,* 1.517 the passion of Christ, the happines of heaven.* 1.518

Verse 31. It hath been said, Whosoever shall put away his wife, &c.]

This Moses permitted, as a Law-maker, not as a Prophet, as a civil Magistrate, not as a man of God: meerly for the hardnesse of the mens hearts, and for the relief of the women, who else might have been misused & mischiefed by their unmannerly and unnatural husbands, Mal. 2. 13. Those hard-hearted Jews caused their wives (when they should have been chearfull in Gods service) to cover the altar of the Lord with tears, with weeping, and with crying out: So that he regarded not the offering any more. A number of such Nabals there are now-adaies, that tyrannize over, and trample upon their wives, as if they were not their fellows, but* 1.519 their foot-stools, not their companions and copesmates, but their slaves and vassals: Husbands, love your wives, and be not bitter

unto them, Col. 3. 16. He saith not (as it might seem he should with respect to the former verse) Rule over them, and shew your authority over those that are bound to submit unto you. But, love them, that their subjection may be free and ingenuous. Live not, as Lamech, like lions in your houses, Quarrelsome, austere, dis∣courteous, violent, with high words and hard blows, such are fit∣ter to live in Bedlam, then in a civil society. The Apostle re∣quires, That all bitternesse be put away, all, and in all persons:* 1.520 how much more in married couples? The Heathens when they sacrificed at their marriage feasts, used to cast the gall of the beast sacrificed out of doors. Vipera virus ob veneratio••em nuptiarum* 1.521 evomit: Et tu duritiem animi, tu feritatem, tu crudelitatem ob unionis rev••rentiam non d••ponis? saith Basil. I confesse it were better be married to a quartan ague, then to a bad wife (so* 1.522 saith Simonides) for there be two good daies for one bad with the one, not one with the other. But that should have been looked to afore-hand. A hard adventure it is to yoke ones self with any un∣tamed* 1.523 heifer, that beareth not the yoke of Christ. And as grace, so good nature, a courteous disposition, is a thing to be especially looked at in a wife, which Eleazar Abrahams servant under∣stood, and therefore singled out as a token of a meet mate for his sonne, Let her offer me drink, and my Camels also, saith he. But* 1.524 what if it prove otherwise, and men by leaping unadvisedly into the marriage estate, have drawn much misery upon themselves?* 1.525 Quid si pro conjugio conjurgium contraxerint? Varro answereth,* 1.526 Uxoris vitium aut tollendum aut tolerandum est. A wives faults must be either cured or covered: mended, if we can; made the best of, if we cannot. If the first, she is made better: if the se∣cond, we.* 1.527

(Conjugium humanae divina Academia vitae est.)

* 1.528

And hence it cometh to passe, that

Quae modo pugnârant, jungant sua rostra columbae: Quarum blanditias verba{que}, murmur habet.

As on the other side, where this meeknesse of wisdome is not made use of by married folk, they are together in the house no otherwise then as two poisons in the stomack, as live Eels in the pot, as two spanniels in a chain: their houses are more like ken∣nels of hounds, then families of Christians; or as so many fencing∣schools, wherein the two sexes seem to have met together, for nothing, but to play their prizes, and to try masteries. Job was

not more weary of his boils, then they are of their bed-fellows: cursing their wedding-day as much, as he did his birth-day; and* 1.529 thirsting after a divorce, as he did after death: Which, because it cannot be had, their lives prove like the sojourning of Israel in Marah, where almost nothing could be heard but murmuring and mourning, conjuring and complaining.

Verse 32. Saving for the caeuse of fornication.]

Taken in the* 1.530 largest sense for adultery also. Adulterium est quasi ad alterum, aut alterius locum. This sinne strikes at the very sinew, heart and life of the marriage-knot, and 〈◊〉〈◊〉 it. Further, it direct∣ly fights against humane society (which the Law mainly respects) and was therefore to be punished with death, as a most notorious theft. Master (lay they) this woman was taken in adulery, in* 1.531 the very act. In the very theft, saith the originall, to intimate,* 1.532 belike, the great 〈◊〉〈◊〉 that is in adultery, whiles the childe of a stranger carries away the goods or lands of the family. 〈◊〉〈◊〉 may any 〈◊〉〈◊〉 from our Saviours words to that woman, ver. 11. (N 〈◊◊◊◊〉〈◊◊◊◊〉) that 〈◊〉〈◊〉 is not to be 〈◊〉〈◊〉; 〈◊〉〈◊〉 more then he may, that inheritances are not to be 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 (who was no 〈◊〉〈◊〉) would not divide them, Luk 12. 14. The marriage-bed is honourable, and should be kept inviolable: 〈◊〉〈◊〉 and the purity of posterity cannot o∣therwise 〈◊〉〈◊〉 amongst men; which is well 〈◊〉〈◊〉 by 〈◊〉〈◊〉 to be the reason why adultery is named in the Com∣mandment, under it all 〈◊〉〈◊〉 being forbidden; when yet other 〈◊〉〈◊〉 are more 〈◊〉〈◊〉, as Sodomy and be∣stiality.

Causeth her to commit 〈◊〉〈◊〉]

〈◊〉〈◊〉 it is God that both maketh and 〈◊〉〈◊〉 the bonds or wedlock; which is there∣fore called, The Covenant of God, Prov. 2. 17 〈◊〉〈◊〉 are either, 1. 〈◊〉〈◊〉, as when a man tieth himself by vow to God, to 〈◊〉〈◊〉 such a sinne, or doe such a duty. 2. 〈◊〉〈◊〉, 〈◊〉〈◊〉 man and man, as in our common contracts, bargains and 〈◊〉〈◊〉. Or, 3. Mixt, that are made partly with God, and part∣ly with man. And of this sort is the Marriage-Covenant: the parties 〈◊〉〈◊〉 tie themselves first to God, and then to one ano∣ther. Hence it is that the knot is indissoluble, and cannot be un∣done or recalled at the pleasure of the parties that make it, because there is a third person ingaged in the businesse, and that is God, to whom the bond is made; and if afterward they break, he will

take the forfeiture. This David understood, and therefore upon his adultery, cried out, Against thee, thee only (that is, chiefly) have I 〈◊〉〈◊〉, and done this evil in thy sight, Psal. 51. 4. A sin it is against the father, whose Covenant is broken; against the son, 〈◊〉〈◊〉 members are made the members of an harlot, and against the holy Ghost, whose temple is defiled, 1 Cor. 5.

Verse 33. Thou shalt not for swear thy self.]

An oath is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a hedge which a man may not break. It must not be 〈◊〉〈◊〉 without necessity. Hence the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nishbang is a passive, and 〈◊〉〈◊〉 to be sworn, rather then to swear. For if the doubt or 〈◊〉〈◊〉 may be asloiled, or ended by Verily, or Tru∣ly, or such naked 〈◊〉〈◊〉, we are, by the example of our Sa∣viour, to forbear an oath. But having sworn, though to his 〈◊〉〈◊〉, a man must not change, Psal 15. 4. upon pain of a curse, yea a book full of 〈◊〉〈◊〉, 〈◊〉〈◊〉. 5. 3 4. It is not for men to play with oaths, as children doe with nuts: to slip them at pleasure, as mon∣kies doe their collars: to snap them asunder, as Samson did his cords. It was an impious and blasphemous speech of him that 〈◊〉〈◊〉, My tongue hath 〈◊〉〈◊〉, but my minde is unsworn. And* 1.533 who can but detest that abominable doctrine of the 〈◊〉〈◊〉 of old, and their heirs the Jesuites alate,

Jura, perjura, secretum prodere noli.

* 1.534

God will be a swift witnesse against perjured persons, Mal. 3.* 1.535 as those that villainously abuse his Majesty, making him an accesla∣ry, yea a partner in their sin, thinking him like themselves, and therefore calling him to justifie their untruths. Had Shimei peace, that brake 〈◊〉〈◊〉 oath to Solomon? Or 〈◊〉〈◊〉, that kept not touch* 1.536 with the King of Babylon? Or Ananias and Saphira, that but uttered an untruth, swore it not? God punisheth perjury with destruction, men, with disgrace, saith a fragment of the twelve Tables in Rome. The AEgyptians and 〈◊〉〈◊〉 punished it with death. So did Philip Earl of Flanders, and others. But where men have not done it, God hath hanged up such with his own hands, as it were, as our Earl Godwin: Rodolphus Duke of Sue∣via* 1.537 that rebelled against his master Henry Emperour of Germany,* 1.538 to whom he had sworn allegiance: Ladeslaus King of 〈◊〉〈◊〉, at the great battell of Varna, where the raging Turk (provoked* 1.539 by his perjury) appealed to Christ: Michael Paleologus Em∣perour of Constantinople, who for his perjury, and other his foul and faithlesse dealings, lieth obscurely shrowded in the sheet 〈◊〉〈◊〉

defame, saith the History. Richard Long, souldier at Calice, de∣posing* 1.540 falsly against William Smith, Curate of Calice, shortly* 1.541 after, upon a displeasure of his wife, desperately drowned himself. And within the memory of man, Feb. 11. 1575. Anne 〈◊〉〈◊〉 for∣swore her self at a shop in Woodstreet, London, and praying God she might sinke where she stood, if she had not paid for the wares she took, fell down speechlesse, and with an horrible stinke died soon after. Thus God hangeth up evil-doers in gib∣bets, as it were, that others may hear and fear, and doe no* 1.542 more so.

But shalt perform unto the Lord thine oaths.]

As David, I have 〈◊〉〈◊〉, and I will perform, &c. Psal. 119. 106. And yet David was not alwaies as good as his oath, as in the case of 〈◊〉〈◊〉,* 1.543 &c. Nor did 〈◊〉〈◊〉 of a long time perform his vow, 〈◊〉〈◊〉. 28 21 though once (at least) admonished, Gen. 31. 13. till he was 〈◊〉〈◊〉 arrouse, by the 〈◊〉〈◊〉 of the Shechemites,* 1.544 and 〈◊〉〈◊〉 own 〈◊〉〈◊〉 danger, to go up to Bethel, and doe as he had promised. The font in baptisme is Beersheba, the well of an oath, there we 〈◊〉〈◊〉 swear our selves to God, which S. Peter calleth the stipulation of a good conscience. This oath we renew,* 1.545 when we come to the other Sacrament: and often besides, when the Lord 〈◊〉〈◊〉 siege to us by some disease or other distresse, what promises and protestations make we, as Pharaoh and those vota∣ries, Psal. 78? But sciapato il morbo, fraudato il Dio, as the* 1.546 Italian Proverb hath it: the disease or danger once over, God is defrauded of his due. See it in those, Jer. 34. who forfeited their fidelity, though they had cut the calf in twain, and passed* 1.547 thorow the parts thereof (a most solemn way of sealing up Cove∣nants) and are sorely threatned for it, that God would in like sort cut them in twain, and destroy them, which was the import of that Ceremony.

Verse 34. Swear not at all.]

Not at all by the creatures* 1.548 (which the Pharisees held no fault) nor yet by the name of God in common talk, lightly, rashly and 〈◊〉〈◊〉; for such vain oaths the land mourneth. Oaths (alas) are now become very interjections of speech to the Vulgar, and phrases of gallantry to the braver. He that cannot swear with a grace, wanteth his* 1.549 tropes and his figures, befitting a Gentleman. Not to speak of those civilified complements of Faith: and Troth (which are counted light matters) Who hears not how ordinarily and open∣ly

ruffianly oaths and abhorred blasphemies are darted up with* 1.550 hellish mouths, against God, and our Saviour, whom they can swear all over, and seldome name, but in an oath? 〈◊〉〈◊〉 can these pray, Hallowed be that Name, that they so daily dishallow? Some cannot utter a sentence without an oath, yea, a fearfull one, an oath of sound, if enraged especially; O the tragedies, the blusters, the terrible thunder-cracks ot fierce and furious language, interlaced with oaths, enough to make the very stones crack un∣der them! Yea to such an height and habituall practice hereof are some grown, that they swear and foame out a great deal of filth, and perceive it not. Had these men such distemper of body, as that their excrements came from them, when they knew not of it, it would trouble them. So it would, I dare say, did they be∣lieve the holy Scriptures, threatning so many woes to them, yea, telling them of a large roll, ten yards long, and five yards broad, full of curses against the swearer, yea, resting upon 〈◊〉〈◊〉 house,* 1.551 where he thinkes 〈◊〉〈◊〉 most secure; Brimstone is scattered 〈◊〉〈◊〉* 1.552 the house of 〈◊◊〉〈◊◊〉, saith Iob, as ready to take fire, if God but lighten upon it. They walk, as it 〈◊〉〈◊〉, upon a 〈◊〉〈◊〉 of gun∣powder: and it may be just in God they 〈◊〉〈◊〉 be blown up, when their hearts are full of hell, and their mouths 〈◊〉〈◊〉 big with hellish blasphemies. Surely 〈◊〉〈◊〉 damnation 〈◊◊〉〈◊◊〉: 〈◊〉〈◊〉 hath* 1.553 vowed he will not 〈◊〉〈◊〉 them 〈◊〉〈◊〉, 〈◊〉〈◊〉 these 〈◊〉〈◊〉 shall* 1.554 〈◊〉〈◊〉 enter into his rest. And for 〈◊〉〈◊〉, those that 〈◊〉〈◊〉 but any ingenuity, abhor and shun their company. The very Turks have the Christians blaspheming of Christ in 〈◊〉〈◊〉, and will pu∣nish then prisoners sorely, when as through impatience or 〈◊〉〈◊〉 they burst out into them. Yea the 〈◊〉〈◊〉, as their con∣version is much hindered by the 〈◊〉〈◊〉 or the 〈◊〉〈◊〉 (who 〈◊〉〈◊〉 oftner then swear) so in 〈◊〉〈◊〉 speculations of the causes of the strange 〈◊〉〈◊〉 of the affairs of the world, they assign the reason of the Turks prevailing so against the Christians, to be, their* 1.555 oaths and blasphemies, which wound the ears of the very heavens. They can tell that swearing is one of those sins, for the which God* 1.556 hath a controversie with a land. And I can tell what a great Di∣vine* 1.557 hath observed, that the stones in the wall of Aphek shall sooner turn executioners, then a blasphemous Aramite shall scape 〈◊〉〈◊〉. So much doth a jealous God hate to be rob'd of his* 1.558 glory, or wronged in his Name, even by ignorant Pagans (how much more by 〈◊〉〈◊〉 Christians?) whose tongues might

seem no slander. Those that abuse earthly Princes in their name and titles, are imprisoned, banished, or hanged as trai∣tours. And shall these goe altogether unpunished? Hell gapes for such miscreants, &c.

Neither by heaven]

As the Manichees and Pharisees did, and held it no sinne. But God only is the proper object of an oath, Isa 65. 16. Ier. 12. 6. The name of the creature (say some) may be inferred, the attestation referred to God alone. But they say better, that tell us, that the form of an oath is not at all to be in∣direct or oblique, in the name of the creature. Albeit I 〈◊◊〉〈◊◊〉, but he that 〈◊〉〈◊〉 by 〈◊〉〈◊〉, sweareth by him that dwelleth in heaven, &c. And forasmuch as God clotheth himself with the creatures, Psal. 104. 〈◊◊〉〈◊◊〉 fit for us to spit upon the 〈◊〉〈◊〉 roy∣all robes, especially when they are upon his back? But forasmuch* 1.559 as we must shun, 〈◊〉〈◊〉 be shy of the very shew and shadow of sinne, they doe best and safest, that abstain from all oaths of this nature; They doe very ill that swear by this light, bread, hand, fire (which they absurdly call Gods Angel) by S. Anne, S. George, by our Lady, &c. by the parts of Christ, which they substitute in the room of God. The barbarous souldiers would not break his bones, but these miscreants with their carrion mouths rent and tear (O cause of tears!) his heart, hands, head, feet, and all his mem∣bers asunder. Let all such consider, that, as light a matter as they make of it, this swearing by the creature, is a forsaking of God, Jer. 5. 7. a provocation little lesse then unpardonable. ib. an ex∣posing Gods honour to the spoil of the creatures, which was the Heathens sinne, Rom. 1. 23. An abasing themselves below 〈◊◊〉〈◊◊〉 creatures, for men verily swear by the greater, Heb. 6, 16. And the viler the thing is they swear by, the greater is the oath,* 1.560 because they ascribe thereto omniscience, power to punish, justice,* 1.561 &c. Besides a heavy doom of unavoidable destruction denounced against such. They that speak in favour of this sin, alledge, 1 Cor.* 1.562 15. 31. But that is not an oath, but an obtestation, q. d. My* 1.563 sorrows and sufferings for Christ would testifie, if they could speak, that I die daily. And that, Cant. 3. 5. where Christ seem∣eth* 1.564 * 1.565 to swear by the roes and hindes of the field. But that is not an oath neither, but an adjuration. For he chargeth them not to trouble his Church. Or if they doe, the roes and hindes shall te∣stifie against them, because they doe, what those would not, had they reason as they have. In like sort Moses attesteth heaven and* 1.566

earth, Deut. 32. 1. and so doth God himself, Isa. 1. 2. And for* 1.567 those phrases, As Pharaoh liveth, As thy soul liveth, &c. they* 1.568 are rather earnest vouchings of things, then oaths. And yet that phrase of gallantry now so common, As true as I live, is judged to be no better then an oath by the creature, Numb. 14. 21. with Psal. 95. 11. And we may not swear in 〈◊〉〈◊〉, 〈◊〉〈◊〉 in judgement, Ier. 4. 2.

For it is Gods throne.]

We must not conceive that God is* 1.569 * 1.570 commensurable by a place, as if he were partly here and partly* 1.571 there, but he is every where all-present. The heavens have a large place, yet 〈◊〉〈◊〉 they one part here, and another there, but the Lord is totally present wheresoever present. Heaven therefore is said to be his throne, and he said to inhabit it, Isa. 66 1. not as if* 1.572 he were confined to it, as Aristotle and those Atheists in Iob con∣ceited* 1.573 it, but because there he is pleased to manifest the most glo∣rious and 〈◊〉〈◊〉 signs of his presence; and there in a speciall man∣ner he is enjoyed and worshipped by the crowned 〈◊〉〈◊〉 and glo∣rious Angels, &c. Here we see but as in a 〈◊〉〈◊〉 obscurely, his toe, traine, back-parts, foot-stool. No man can 〈◊〉〈◊〉 more and live: 〈◊〉〈◊〉* 1.574 man need see more here, that he may live for ever. But there we* 1.575 shall see as we are seen, know as we are known, see him face to* 1.576 face. Oh how should this fire up our dull hearts, with all earnest∣nesse* 1.577 * 1.578 and intention of indeared affection, to long, lust, pant, faint after the beatificall vision! How should we daily lift up our hearts and hands to God in the heavens, that he would 〈◊〉〈◊〉 from heaven and save us: send his 〈◊〉〈◊〉, and 〈◊〉〈◊〉 deliverance 〈◊〉〈◊〉 of Sion: yea, that himself would 〈◊〉〈◊〉 the heavens and come down, and fetch us home upon the clouds of 〈◊〉〈◊〉, as himself ascended; that when we awake we may be full of his image; and as we have born the image of the earthly, so we may bear the i∣mage of the heavenly? S^t Paul, after he had once seen God in 〈◊〉〈◊〉 throne, being rapt up into the third heaven; (like the bird of paradise) he never left groaning out, Cupio dissolvi, I desire to be dissolved and to be with Christ, which is farre farre the bet∣ter. And Pareus a little afore his death uttered this Swan-like* 1.579 Song,

Discupio solvi, tecum{que}, ô Christe, manere:* 1.580 Portio fac regni sim quotacun{que} 〈◊〉〈◊〉. Oh that I Were in heaven! Oh that I might Be ever With the Lord! ô blisse full plight!

Thus must our broken spirits even spend, and exhale themselves in* 1.581 continuall sallies, as it were, and egressions of thoughts, wishings and longings after God, affecting not only a union, but a unity with him. S^t Austin wished that he might have seen three things, Ro∣mam in flore, Paulum in ore, & Christum in corpore: Rome* 1.582 flourishing, Paul discoursing, and Christ living upon the earth. But I had rather wish, with venerable Bede, My soul desirēth to see* 1.583 Christ my King upon his throne, and in his majesty.

Verse 35. Nor by the earth, for it is his footstool]

A fault so common among this people, that S. James 〈◊〉〈◊〉 cause to warn the beleeving Jews of it to whom he wrote. They had taken up such a custom of swearing by the creatures, that after conversion they could not easily leave it, it is a poor plea to say, I* 1.584 have gotten a custom of swearing, and must 〈◊〉〈◊〉 be born with. For who is it but the devil 〈◊〉〈◊〉 saith to such, as the Iews to Pilate, Doe as thou hast ever done? The Cretians when they* 1.585 wished worst to any one, they wished that he might take delight* 1.586 in an evil 〈◊〉〈◊〉. Break off 〈◊〉〈◊〉 this ili use by repentance: and though you cannot suddenly turn the stream, yet 〈◊〉〈◊〉 against it, bite in thine oathes, and with bitternesse 〈◊〉〈◊〉 them: swear to God, as David did, thou wilt swear no more, and by degrees out∣grow this ill custom.

For it is his footstool]

And should be ours. For he hath put all things under our feet, Psal. 8 6. He saith not, under our hands, but under our feet, that we might trample upon them in a holy con∣tempt, as the Church is said to tread upon the Moon; and the way of the righteous is said to be on high, to depart from hell below. It is a wonder, surely, that treading upon these minerals, gold, sil∣ver, precious stones, &c. (which are but the guts and garbage of* 1.587 the earth,) we should so admire them. God hath hid them in the* 1.588 * 1.589 bowels of the earth, and in those parts that are farthest off from the Church. Where they grow, little else grows that is ought; no more doth grace in an earthly 〈◊〉〈◊〉. But to return from whence we are 〈◊〉〈◊〉; Earth is Gods footstool. How ought we then to walke 〈◊〉〈◊〉, that we provoke not the eyes of his glory. There is an honour due even to the footstools of Princes, when they are in the throne especially. 〈◊〉〈◊〉, 〈◊〉〈◊〉 thou in the fear of the Lord all* 1.590 day long (saith 〈◊〉〈◊〉) walke in the sense of his presence, and light of his countenance. He is not very farre from any one of us,* 1.591 saith the Apostle, not so farre as the barke from the tree, or the

slesh from the bones. This one God and father of all, is not only above all, and from his throne beholdeth all that's done here be∣low, but also through all, and in you all, Ephes. 4. 6. Therefore no corner can secret us, no cranny of the heart can escape his eye: Al things are (for the outside) naked, and (for the inside) open, disse∣cted,* 1.592 quartered, and as it were, cleft thorow the back-bone (as the* 1.593 word signifieth) before the eyes of him with whom we deal.

Neither by Jerusalem, for it is the City of the great King]

The place of his rest, the seat of his Empire, and they the people of his praise, and of his purchase. Glorious things are spoken of thee, thou* 1.594 City of God. There was the adoption, and the glory, the 〈◊〉〈◊〉 and the giving of the Law, the service of God and the promises, &c.* 1.595* 1.596 Constantinople was acknowledged by Tamerlane to be, for her situation, an Imperiall City, and such as was made to command the world: Strasborough in Germany, is called by some, compendium* 1.597 Orbis, an abridgment of the world. But Ierusalem, by a better Authour, is stiled Princesse of Provinces, the joy of the whole earth,* 1.598* 1.599 the pleasant land, &c. It must needs be pleasant, where God him∣self* 1.600 〈◊◊〉〈◊◊〉. But how is the faithfull City become a har∣lot?* 1.601 It was full of judgement, righteousnesse 〈◊〉〈◊〉 in it, but now murderers. Her silver is become drosse, her wine mixt with 〈◊〉〈◊〉. Bethel is become Bethaven, and Ierusalem turned into Ierushka∣ker. It fell again into the power of the Turks and Infidels, Anns 1234. (after that the most warlike souldiers of Europe, had there, as it were, one common sepulchre, but an eternall monument of 〈◊〉〈◊〉 misguided valour) and so remaineth still, a poor ruinous City, governed by one of the Turks Sanzacks and for nothing now more famous then for the sepulchre of our Saviour, again repaired* 1.602 and much visited by the Christians, and not unreverenced by the Turks themselves. There are not to be found there at this time 100.* 1.603 housholds of Jews, and yet there are ten or more Churches of Christians there.

Of the great King]

The Jews much admired the greatnesse of* 1.604Herod, and especially of the Romanes, whose tributaries they were at this time. Our Saviour mindeth them of a greater then these, One that is great, greater, greatest, greatnesse it self. Nebu∣chadnezzar stileth himself the great King, and brags of his Babel. The rich miser thinks himself no small thing, because of his coun∣erey of Corn. Ahashuerosh taketh state upon him, because he reigned from India to Ethiopia. Darius his flatterers held it meet,

that no man should ask a petition of any God or man, for thirty dayes, save of him. Diocletian would needs be worshipped as a God, and was the first that held forth his feet to be kissed, after 〈◊〉〈◊〉.* 1.605 Amurath the third, Emperour of the Turks, stiled himself* 1.606 God of the earth, Governour of the whole world, the Messenger of* 1.607 God, and faithfull servant of the great Prophet. And the great Cham of Tartary, is called by the simple vulgar, The shadow of* 1.608 spirits, and sonne of the immortall God: And by himself he is re∣puted* 1.609 to be the Monarch of the whole world. For which cause* 1.610 every day (if all be true that is reported of him) as soon as he hath 〈◊〉〈◊〉, he caused his 〈◊〉〈◊〉 to be sounded, by that signe giving* 1.611* 1.612 〈◊〉〈◊〉 to other 〈◊〉〈◊〉 and Princes to go to dinner. These be the* 1.613 〈◊〉〈◊〉 of the earth, and think no mean things of themselves. But compare them with the Great King here mentioned, and what 〈◊〉〈◊〉 of all their supposed greatnesse? All Nations 〈◊◊〉〈◊◊〉 are but as the dust of the balance, or drop of a bucket. 〈◊◊〉〈◊◊〉 tuistius guttae particula? saith a Father: If all* 1.614 Nations are to God but as the drop of a bucket, oh what a small pit∣tance must thou needs be, how great soever, of that little drop? And as he is great, so he looketh to be praised and served according* 1.615 to his excellent greatn sse. We should, if it were possible, fill up* 1.616 that vast distance and disproportion, that is betwixt him and us,* 1.617 by the greatnesse of our praises, and sincerity, at least, of our servi∣ces, in presenting him with the best. 〈◊◊〉〈◊◊〉 a great King, saith* 1.618 God, and he stands upon his seniority: Offer it now to thy Prince, will he accept thy refuse braid-stuffe, &c. It is, verily, a most sweet meditation of S^t Bernard: whensoever we come before God in any duty, we should conceive our selves to be entring into the court of Heaven, wherein the King of Kings sitteth in a stately throne, 〈◊〉〈◊〉 with an host of glorious Angels, and crowned Saints. With how great humility therefore, reverence and godly fear, ought a poor worm, crawling out of his hole, a vile frog, creep∣ng* 1.619 out of his mud, draw nigh to such a Majesty? The Seraphims clap their wings on their faces when they stand before God, Isa. 6. as men are wont to do their hands, when the lightning flasheth in their faces: The nearer any man draws to God, the more rotten∣nesse he findeth in his bones. Abraham is dust and ashes, Iob ab∣horreth himself in dust and ashes, Isaiah, cryes, Woe is me, for I am* 1.620 〈◊〉〈◊〉: Peter, Depart from me, I am a sinfull man. All these had right 〈◊〉〈◊〉 of Gods greatnesse, and this is that that is re∣quired

so oft in Scripture under the tearm of magnifying God; when we get him into our hearts in his own likenesse, and enlarge his room there; when we take him into our thoughts under the no∣tion of a great King, when we get so far, as to conceive of him above all creatures, far above all the glory that can be found in earthly 〈◊〉〈◊〉 and Potentates. Thinke of God, as one not to be thought of, and when you have thought your 〈◊〉〈◊〉, as 〈◊〉〈◊〉 af∣firmeth concerning Socrates described by Plato, and desireth of his Readers concerning Lucius Crassus, that they would imagin* 1.621 far greater things of them, then they finde written: so assure your selves, your highest apprehensions of God fall infinitely short of his incomparable and incomprehensible greatnesse. And if he could adde, If any think me overlavish in their commendation, it is be∣cause he never heard them, or cannot judge of them: How much* 1.622 more may we 〈◊〉〈◊〉 the same of this blessed and only Potentate, the King of Kings, and Lord of Lords; Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see; to whom be honour and power ever∣lasting. 〈◊〉〈◊〉.

Verse 36. Neither shalt thou swear by thy head]

That is, by* 1.623 thy 〈◊〉〈◊〉, (which is the life of our lives) say some: by thy life, say others, which is a sweet blessing; for a living dogge is better* 1.624 men a d ad Lyon: yea though full of crosses, yet why is living man sorrowfull? q d. it is a mercy, that amidst all his crosses, he 〈◊〉〈◊〉* 1.625 yet alive. 〈◊〉〈◊〉 is yet alive, I have enough, saith Iacob. They told 〈◊〉〈◊〉 of his honour, he speaks of his life. Life is better then honour, and is not therefore to be laid to pawn upon every light occasion, as they that to often use, As I live, and As true as I live: whereof something before.

Because thou 〈◊〉〈◊〉 not make one hair, &c.]

God is great in* 1.626 great things, saith S^t Augustine, and not little in the smallest. What lesse then an hair, yet in making a hair white or black Gods* 1.627 power appeareth. The devil can as little create a hair of the head, as he 〈◊〉〈◊〉 of old a louse in the land of Egypt. There are miracles* 1.628 〈◊〉〈◊〉 in mans body to fill a volume. It is the Image of God, and a* 1.629 little world, an epitome of the visible world, as his soul is of the invisible. The Idea or example of the great world, which was in God from all eternity, is as it were briefly and summarily exprest by God in man. Hence Man is called every creature, Go preach the Gospel to every creature, Mark. 16. 15. as if there were none to

him, none besides him. A Philosopher could say, There is nothing* 1.630 great in earth, besides man. And an Oratour, The greatest thing in the least room, is a good soul in a mans body. Man, saith the Poet, is the master-peece of the wisest Workman: he is, saith the 〈◊〉〈◊〉,* 1.631 the fairest peece of the chiefest Architect, the very miracle of daring nature, saith Trismegist. Galen, a profane Physician, after* 1.632 he had described the nature and parts of mans body, was forced to sing a hymne to that God that he knew not. And S^t Augustine* 1.633 complaineth, that men can admire the height of the hills, the 〈◊〉〈◊〉 of the waves, the compasse of the ocean, and the circumvolution of the starrs, and yet not once marke nor admire the power and* 1.634 goodnesse of God, shining in their own souls and bodies, as in a mirrour. Fearfully and wonderfully am I made, saith David, yea and curiously wrought in the lowest parts of the earth; that is, in my mothers womb. Psal. 139. 13, 14, 15. A councel was called* 1.635 in Heaven when man was to be formed, Let us make man, Gen. 1. 26. And were not the birth of a childe so common, should it fall* 1.636 out but once in an age, people would run together to see it, as to a miracle. Pliny wondereth at the Gnat, so small a creature, yet ma∣king so great a buzz ng: and so 〈◊〉〈◊〉 at the 〈◊〉〈◊〉. He also 〈◊〉〈◊〉 mention of one, that spent 58 years in searching out the na∣ture of the 〈◊〉〈◊〉, and could not in all that space attain to the full of it. What a shame is it for us, not to see God in every creature, in our selves especially, and every the least part of us? There is not a hair upon our heads white or black, but hath God for the maker,* 1.637 and God for the Master too. Let those that pride themselves in their hair, think what a heavy account 〈◊〉〈◊〉 made to God for that sin. Long hair in women is a token of modesty. But modesty grows short in men, as their hair grows long, saith one. And 〈◊〉〈◊〉 speaking of the 〈◊〉〈◊〉 and crisped youths of his time, 〈◊〉〈◊〉 us,* 1.638 that they had more care of their locks then of their limmes, and had rather the common-wealth should be disturbed, then their* 1.639 frizzled tresses disheveled. Pompey was taxed for this neat nicety, Unico digitulo caput scalpit. And of Helen, too curious of her hair at her mothers funerall, the Poet bringeth in one that saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is old Helen still; no changeling in all this* 1.640 space. The holy women of old, durst not adorn themselves with plaited or broided hair, as S^t Peter testifieth, but trusted in God,* 1.641 and decked themselves with a meek and quiet spirit. And doth not nature it self teach us, saith S^t Paul, that it is a shame to a man, to

〈◊〉〈◊〉 long hair? It is objected, That the Apostle intends such* 1.642 〈◊〉〈◊〉, as is as long as womens. But it is answered, That Homer* 1.643 〈◊〉〈◊〉 the same word of 〈◊〉〈◊〉 Greeks, calling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈◊〉〈◊〉 they did not wear 〈◊〉〈◊〉 hair long as womens. But as it is a shame to 〈◊〉〈◊〉 it, so it is a sin to swear by it, whether long or short, white or black. 〈◊〉〈◊〉 helps it, to say, The matter is but small we swear by. For, first it is a forsaking of God, and count* 1.644 you that a small matter? Compare Jer. 5. 7. with Jer. 2. 12, 13.* 1.645 〈◊〉〈◊〉, The more 〈◊〉〈◊〉 and vile the thing is a man 〈◊〉〈◊〉 by, the greater is the oath, 〈◊〉〈◊〉 he ascribeth that to a vile creature, which is proper to God only, so. to know the heart, to be a dis∣cerner of secrets, and an a venger of falshood. And if a man may 〈◊〉〈◊〉 swear by his hairs, much 〈◊〉〈◊〉 by his faith and troth, that are much more precious: and to 〈◊〉〈◊〉 by them so oft and ordinary, what doth it argue, but that we are low brought and hardly 〈◊〉〈◊〉? 〈◊〉〈◊〉 who but a bankrupt will lay the 〈◊◊〉〈◊◊〉 in his house to 〈◊〉〈◊〉 for 〈◊◊〉〈◊◊〉? 〈◊〉〈◊〉, they are not ours to pledge: for 〈◊〉〈◊〉 have plighted 〈◊〉〈◊〉 already to God. Lastly, He that pawneth them so oft, will easily forfeit them at length, as the pitcher 〈◊〉〈◊〉 not so often to the well, but at last it comes broken home. A man 〈◊〉〈◊〉 soon swear away his faith and troth: and it is marvell if he that oft sweareth, doth not too oft forswear, and so forfeit all. Swear not therefore at all in this sort. These petty oaths (as they count them) are great faults, and to be refused in our talk, as poi∣son* 1.646 in our meat. The dishonour of them redounds to God, though he be not named in them. But of 〈◊〉〈◊〉 see more Verse 35.

Verse 37. But let your communication be, Yea, Yea, Nay, Nay.]

* 1.647

That is, as S^t Basil interpreteth it, Yea in speech, and Yea in 〈◊〉〈◊〉, Nay in speech, and Nay in heart: Or thus, let your com∣mon communication be plain, true and sincere, that your bare word may be taken, without any further asseveration. Not but that asse∣verations may be lawfully used, as Verily, Truly, Indeed, &c, Sed, parciùs ista tamen, not frequently or slightly, but advisedly and seriously, as our Saviour. If thou be a creditable person, and 〈◊〉〈◊〉 made faith of thy fidelity, with Quod dixi, dixi, thy word will be taken. Or if it will not, that credit is dear bought, that is got by sin. Christ must be obeyed, though no man will beleeve us. But* 1.648 a good mans oath is needlesse, a bad mans, bootlesse: for he that* 1.649 feareth not an oath, neither will he scruple a lye, but credit will follow honesty: Whiles therefore the communication is ours (as

Christ here 〈◊〉〈◊〉) that is, in our own power, and of our own* 1.650 accord, let 〈◊〉〈◊〉 yea be yea, and nay, nay: and let it appear that ordinarily and in common conversation, our word is as 〈◊〉〈◊〉 to be taken as our oath. But when, for the glory of God, and cleering of the truth, an oath is required of us, then it is not our communication, but anothers. And in this case, for the ma∣nifestation or confirmation of a needfull but doubtfull truth, an oath may be safely and boldly taken, for an end of controversies, and satisfaction of neighbours, Heb. 6. 16. yea we may lay it up among our best services, and expect a blessing upon it (if rightly taken according to Jer. 4. 2.) as well as upon hearing or reading, because it is an ordinance of God, Deut. 10. 20, Isa 65. 16 &c. Some of the Ancients, I 〈◊〉〈◊〉, as Hierom, Theophylact, 〈◊〉〈◊〉, were in the errour, that the Lord did only permit swearing in the old Testament (as he did divorcement that he approved 〈◊〉〈◊〉,) 〈◊〉〈◊〉 that in this text our Saviour did quite take it away. But Christ came not to destroy the Law, but to fulfill it. Gods holy 〈◊〉〈◊〉 is still to be 〈◊〉〈◊〉, by taking a 〈◊〉〈◊〉 oath, upon just 〈◊〉〈◊〉, 〈◊〉〈◊〉. when 〈◊〉〈◊〉 the Magistrate imposeth it, or when some 〈◊◊〉〈◊◊〉 will 〈◊◊〉〈◊◊〉 a 〈◊〉〈◊〉 truth without an oath, and we cannot 〈◊〉〈◊〉 demonstrate it. Thus Iacob sware to La∣ban, Boaz to 〈◊〉〈◊〉, Ionathan to David. And if it be lawfull in private betwixt two or more to admit God as a Judge, why may he not as well be called as a witnesse? provided ever, that this be done 〈◊〉〈◊〉 and 〈◊〉〈◊〉, using it not as food, but as physick, to* 1.651 help 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉. Our 〈◊〉〈◊〉 Henry 6. was never heard to swear an 〈◊〉〈◊〉; 〈◊〉〈◊〉 greatest 〈◊〉〈◊〉 being, Forsooth, Forsooth, Verily, Verily. I my self have used (saith Latimer) in mine earnest matters, to say 〈◊〉〈◊〉 by S^t Mary; which indeed is naught.* 1.652

For whatsoever is more, commeth of evil]

This is, of the devil. That which S^t Matthew calleth the wicked one, chap. 13. 38. (the self-same word with that in this text) S^t Marke calleth Satan, and S^t Luke, the 〈◊〉〈◊〉. Now can any good come out of such a Na∣zareth? Swearing is the devils drivel, and swearers the devils drudges, acted and agitated by that 〈◊◊〉〈◊◊〉: And though they be not 〈◊〉〈◊〉 drunk 〈◊〉〈◊〉 they 〈◊〉〈◊〉, yet are they not their own men. For 〈◊〉〈◊〉 ye not, saith that great Apostle, that his servants* 1.653 ye are to whom ye obey? His work 〈◊〉〈◊〉 do (as those Jews did* 1.654 in the Gospel) and his wages they shall receive, for they fall here∣by* 1.655 into hypocrisie, as some copies have it, Iam. 5. 12. whiles they* 1.656

daily pray, But deliver us from that evil one, and yet entertain him by this sin. Or rather, as other copies and our Translation have it, they fall into condemnation. And at the last day, when the master of the harvest shall gather out of his kingdom all such botches and* 1.657 scandals, he will say to the reapers, Gather ye first the tares, and* 1.658 binde them in bundles (swearers with swearers, drunkards with drunkards, &c. sinners of a kinde with their fellow-sinners) and cast them into the fire, there shall be weeping and gnashing of teeth. Good therefore is the counsel of S. Iames. Above all things, my brethren, swear not, Whatever ye do, look to that: 'tis a 〈◊〉〈◊〉 sinne, and that which maketh the tongue to become, not a City, not a Countrey, but a world of iniquity, Iam. 36 It is the devils hook without a bait, as having neither profit nor pleasure (many times) to draw to it; and that's no small aggravation. The 〈◊〉〈◊〉 fell without a tempter, and are therefore left without a Sa∣viour. Other sinners usually kill not till provoked, steal not till 〈◊〉〈◊〉, whore not till entised. But what hath God done to these mon∣sti 〈◊〉〈◊〉 men, that they should thus fly in his face, chop (as much as they may,) his heart in 〈◊〉〈◊〉, and upon 〈◊〉〈◊〉 small occasion shoot such chain-shot, as if they would make the windows of 〈◊〉〈◊〉 to shake and totter? 〈◊〉〈◊〉 Naboth was said to have blasphemed, Iezabel proclaimed a fast. When our Saviour was accused of that sinne, the High-Priest rent his garments. When Rabshakeh had 〈◊〉〈◊〉 it indeed, Hezekiah fell to his prayers, and humbled himself before God. Did these doe thus for others, and wilt not thou doe as much for thy self? God hath against thee, and is comming out ar∣med with plagues and power. Oh meet him, upon the way, with entreaties of peace, as Abigail did David, as Iacob did Esau: quench his flames with flouds of tears. Learn of Shimei (when he 〈◊〉〈◊〉 reproached David, and knew himself obnoxious) to be with God with the first, as he was with the King, 2 Sam. 19. 18, 19, 20. and as Iosephs brethren supplicated him for grace, whom they had 〈◊〉〈◊〉 and misused, Gen. 50. 17. do you the like. This doe, or you are undone for ever. This doe and doe it seriously, and God must either forswear himself, or forgive thee thy swearing, if thou for∣goe it.

Verse 38. Ye have heard that it hath been said, An eye for an* 1.659 eye, &c.]

This law of like for like (which also was in use among the ancient Romanes) the Scribes and Pharisees had abused and detorted from its proper sense of publike Justice, to private re∣venge:

teaching the people to render evil for evil, to pay their e∣nemies in their own coin, and to give them as good as they* 1.660 brought. This is a dictate of corrupt nature, and her chief Secretary Aristotle proclaimeth it. To be avenged of our enemies is held better in point of honour, then to be reconciled unto them. Flesh* 1.661 and bloud 〈◊〉〈◊〉 that it is matter of good mettall to be quick of touch, as forward in returning as others are in offering wrong. For if a man finde his enemy, will he let him go well away? said Saul. This is quite against the principles of nature and common* 1.662 pollicy. To turn again, and revenge, is counted courage; which yet the word of God calleth cowardlinesse, disgrace, and losse of* 1.663 victory. It is not manlinesse, but foolishnesse, Eccles. 7. 9. It's* 1.664 brutishnesse; Anger a dogge, and hee'l fly in your face: touch an Asse, and 〈◊〉〈◊〉 kick and winch. Its basenesse, so to be led by our passions, as to be able to bear nothing, as Simeon and Levi, bre∣thren* 1.665 in iniquity, that in their anger slew a man, and in their self∣will* 1.666 digged down a wall. Their father Iacob, heard that Dinah was defiled, and held his peace; he reyned in his passions, by set∣ting God before them: and so that divine Proverb was made good in him: He that is slow to anger is better then the mighty; and he* 1.667 that ruleth his spirit (as Iacob) then he that taketh a City (as his* 1.668 sons.) It is a godly mans part, at some times, and in some places, to* 1.669 be deaf and dumb, as if he understood not, or as men in whose mouthes are no reproof. Which as David could skill of at some times, Psal, 38 14. and in his carriage towards Shimei, so at other* 1.670 times (when the flesh prevailed) he could not, Psal. 39. 2, 3. and in his expedition against Nabal. But Peter must put up his sword, if he mean to be Christs Disciple. And Christians must not so much as grudge one against another, unlesse they will be condemned: for behold, the Iudge standeth before the door, as ready to right us.* 1.671 As if we retaliate we leave him nothing to doe, unlesse it be to turn his wrath from our enemy, on whom we have been avenged al∣ready, upon our selves, for our sin of self-revenge. We use to say, if* 1.672 the Magistrate be not present, we may offend another, to defend our selves: but if the Magistrate be present, there is no excuse. Now here the Judge standeth before the door, and crieth out unto us with a loud voice: Dearly beloved, avenge not your selves, but rather keep the Kings peace, and 〈◊〉〈◊〉 give place to wrath; that is, to the wrath of God ready to seize upon thine adversary, if thou* 1.673 prevent it not by an over-hasty revenge of the wrongs offered thee.

For it is Written, Vengeance is mine, mine office and royalty. Is it* 1.674 safe to invade his part? to justle the chief Justice out of his seat? 〈◊〉〈◊〉 is it fit that the same party should be both Accuser and Judge? Pope in his own cause? depose the Magistrate? at least appeal from God to himself, as if he would not sufficiently doe his office? Shall not God avenge his own, that cry night and day unto him, though he bear long with them? I tell you that he will avenge them speedily, saith our Saviour, I will repay it, saith the Lord: but up∣on* 1.675 this condition, that we wait his leisure, and praeoccupate not his executions, saith S. Augustine. Ioseph accused by his lewd mi∣strisse, either pleads not, or is not 〈◊〉〈◊〉. He knew that though he suffered for a season, God would finde a time to clear his innocen∣cy, and he was not deceived. Moses complained not, but was si∣lent, when wronged by Aaron and Miriam: God therefore struck in for him, and struck Miriam with leprosie: Aaron escaped by his 〈◊〉〈◊〉. God is their champion that strive not for themselves.* 1.676 I seek not mine own glory, but there is one that seeketh it, saith Christ. He, when he was 〈◊〉〈◊〉, reviled not again; when he suf∣fered, 〈◊〉〈◊〉 threatned not, but committed himself to him that judgeth righteously, and giveth to every transgression and trespasse a just recompence of reward. S. Paul could not have wished worse to* 1.677 Alexander the copper-smith, then the Lord reward him aeccord∣ing* 1.678* 1.679 to his works. This was not (saith an ancient Authour) a cur∣sing* 1.680 or a reviling of him, but a praediction, befitting an Apostle, that* 1.681 revenged not himself, but gave place to wrath, and delivered up his enemy to God, as David did his adversaries, as Simon Peter did Simon Magus, and the Primitive Church did Iulian the Apostate. And surely it is a fearfull thing, when the Saints shall say to God, concerning those that maligne or molest them, as David some∣times said to Solomon, Thou knowest what Ioab and Shimei did unto me: 〈◊〉〈◊〉 therefore according to thy wisedom, and let not their hoar heads go down to the grave in peace. If any hurt Gods zealous witnesses, there goeth a fire out of their mouthes to devour* 1.682 them, as the fire from heaven did the first and 〈◊〉〈◊〉 Captain sent* 1.683 for Elisha: better anger all the witches in the world then such, because God is for them. Little thought the Gibeonites, in Da∣vids time, that the Lord had so taken to heart their wrongs, that for their sakes all Israel should suffer. Even when we thinke not of it, is the righteous Judge avenging our unrighteous 〈◊〉〈◊〉.

Verse 39. But I say unto you, that ye resist not evil.]

For here to resist, is to be overcome, saith S. Paul, Rom. 12. 21. And in a* 1.684 matter of strife or disagreement, he hath the worst that 〈◊〉〈◊〉 it, saith S. Basil. Yea Aristotle himself he yeeldeth, that of the twain* 1.685 it is better to suffer the greatest wrong, then to doe the least. And it was a heavy challenge and charge upon 〈◊〉〈◊〉 carnall Co∣rinthians,* 1.686 that had strife, divisions, and law-suits amongst them; Why doe ye not rather take wrong? why doe ye not suffer your selves to* 1.687 〈◊〉〈◊〉 defrauded? Nay, you 〈◊〉〈◊〉 wrong, and defraud, and that your brethren. 〈◊〉〈◊〉 be not deceived, saith he, to wit, with vain hope of impunity, for* 1.688 God is the avenger of all such, as like the angry Bee, care not to 〈◊〉〈◊〉 another, though it be to the losse of their own lives. Besides that, in resisting evil, we give place to the devil, whom if by patience and forbearance we could resist, he would sly from us. We wrestle* 1.689 not against flesh and bloud (as we thinke we doe, when we conflict* 1.690 with men 〈◊〉〈◊〉 our selves, that have done us injury) but against 〈◊〉〈◊〉 and powers, &c. q. d. whiles we are basie in breaking those darts, that men shoot from afarre against us; we are oppres∣sed by the devil nearer-hand us, Ephes. 4. 26. Here by the way, Magistrates must be admonished to take heed how they aggravate punishment upon a malefactour, out of private 〈◊〉〈◊〉: Parents also and Masters, how they correct in a rage and fury. For al∣though they be publike persons, yet to give correction in a 〈◊〉〈◊〉 mood, is to 〈◊〉〈◊〉 their heart, by way of revenge, it is a de∣gree of resisting evil. The tyrant saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is in my power to doe it; the good Governour saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it concerneth me to doe it, in point of duty, quoth a Philosopher.

But whosoever shall smite thee on the right cheek]

Socrates a Heathen, when 〈◊〉〈◊〉 had received a box on the ear, answered, What* 1.691 an ill thing is it, that men cannot fore-〈◊〉〈◊〉 when they should put on a helmet, before they go abroad? And when he was 〈◊〉〈◊〉 by another, If an Asse should kick me, said he, should I spurn him again? 〈◊〉〈◊〉 we have 〈◊〉〈◊〉, that 〈◊〉〈◊〉 to be 〈◊〉〈◊〉, lest they should seem to be Anabaptists, in taking two blows for one, will give two blows for one, yea for none, sometimes; it is but a word and a blow with them, as it was with Cain, Lamech, 〈◊〉〈◊〉, who said, The daies of mourning for my father are at hand, then I will* 1.692 〈◊〉〈◊〉 my brother Iacob. In which words he either threatneth his 〈◊〉〈◊〉 (as Luther thinketh) for blessing his brother, q. d. I will be the death of my brother, and so cause my father to 〈◊〉〈◊〉: Or else

he threatneth his brother (as most Interpreters sense it) after his fathers head is once laid, without any respect at all to his mother, whom he not so much as mentioneth. He took no great care, how she would take it: and his deferring till his fathers death, was more out of fear of a curse, then conscience of a duty. There are that read the words by way of a wish, Let the dayes of mourn∣ing for my father draw nigh, &c. And then it is a double 〈◊〉〈◊〉. Sure we are, that as concerning his brother, he comforted himself,* 1.693 purposing to kill him. He threatned him, saith the Septuagint, q. d.* 1.694 I will sit upon his skirts, and be even with him. The nature of* 1.695 ungodly men is vindictive, and rejoicing in other mens 〈◊〉〈◊〉, (which is the devils disease) especially if provoked by any in∣jury or indignity, as smiting on the cheek: But God will 〈◊〉〈◊〉 them on the cheek bone so hard, as that he will break the teeth of the ungodly; smite them in the hinder parts, where we use to whip* 1.696 froward children, and so put them to a perpetuall reproach. Nei∣ther only will he smite upon their loyns, but thorow them, yea he will crack their crowns, cleave their 〈◊〉〈◊〉, wound their hairy* 1.697 scalps, be their locks 〈◊〉〈◊〉 so bushy, their looks never so 〈◊〉〈◊〉* 1.698 and terrible, that count it courage to turn again, and revenge,* 1.699 which every Turk and Heathen, nay every bull and boar can doe. The Lamb of God gave his cheeks to the smiters, so did 〈◊〉〈◊〉* 1.700 the meek, Iob the just, and Paul the patient; yet not so patient,* 1.701 but he could set forth his priviledge, when he was to be scourged,* 1.702 and clear his innocency 〈◊〉〈◊〉 meeknesse of wisedom: and so* 1.703 may we; yea, we may safely decline a likely danger, in some ca∣ses* 1.704 * 1.705 especially, as our Saviour did.* 1.706

Verse 40. And if any man sue thee at the Law, and take away thy coat]

Rather remit of thy right, and sit down by the losse, then suffer the trouble of a vexatious law-suit: Quiet is to be sought above 〈◊〉〈◊〉: therefore Isaac removed his dwelling so oft, when the spitefull Philistims strove with him about the wells he had 〈◊〉〈◊〉. Not but that we may take the benefit of the Law, and crave* 1.707 the helpe of the Magistrate, for preventing or punishing of wrong* 1.708 〈◊◊〉〈◊◊〉: as Paul sent to the chief Captain, and appealed to 〈◊〉〈◊〉.* 1.709 But this must be done, neither with a vindictive, nor a 〈◊〉〈◊〉 minde, as the manner is. Therefore after Who made 〈◊〉〈◊〉 Iudge? our Savionr presently addeth, Take heed of covetousnesse. He that complaineth of another to the Magistrate, must 1. Love his enemies. 2. Prosecute, with continuall respect, to Gods glory

and the publike gnod. 3. Use the benefit of the law with charity* 1.710 and mercy, without cruelty and extremity. 4. Use it as an utmost 〈◊〉〈◊〉, when it cannot otherwise be; lest strangers be filled with thy wealth, and thy labours be in the house of a Lawyer, and thou mourn at last (with Solomons fool) when thine estate is consu∣med upon him: there being but few such as Servius Sulpitius, of whom Tully reports, that he was not more a Lawyer then a Justicer, referring all things to moderation and equity, and not stir∣ring* 1.711 up suits, but composing them.

Verse 41. And whosoever shall compell thee to goe a mile,]

Un∣der colour of the Magistrates authority, which he abuseth; rather then by resisting thou shouldest revenge thy self, goe with him* 1.712 two miles, yea as farre as the shoes of the preparation of the Go∣spel* 1.713 of peace can carry thee. In the course of a mans life many wrongs are to be put up, which whoso cannot frame to, let him make up his pack, and be gone out of the world: for here's no* 1.714 being for him. Many pills are to be swallowed down whole,* 1.715 which, if we should chew them, would stick in our teeth, and prove very bitter. Patience is of cont nuall use to us at every turn: its as bread or salt, which we cannot make one good meal* 1.716 without. Its a cloak, to keep off all storms; a helmet, to bear off all blows; a paring-knife, that cuts the crosse lesse and lesse, till it comes to nothing. As there be two kindes of Antidotes a∣gainst poison, viz. hot and cold: so against tribulation and tem∣ptation,* 1.717 praier and patience; the one, hot; the other, cold; the one, quenching; the other, quickning, Dan. 6. 20. The King* 1.718 cried unto Daniel with a lamentable voice, verl. 21. Then Da∣niel talked with the King, &c. with a voice not distressed, as that of the King was; for as by faith he stopped the mouths of the lions:* 1.719 so by patience he possessed his own soul, l. uk. 21. 19. he became master of himself; which is the only true man-hood. So patience* 1.720 had her perfect work in Joseph: therefore he became, as S^t James hath it, perfect and entire, wanting nothing. Julius Caesar be∣holding the picture of 〈◊〉〈◊〉 in Hercules Temple at Gades, lamented that he had done no worthy exploit at those years, wherein 〈◊〉〈◊〉 had conquered the whole world. Joseph at thirty shewed more true vertue, valour, piety, patience, purity, pollicy, knowledge of secrets, skill in government, &c. then ei∣ther of them. Giles of Brussels, a Dutch-Martyr, when the* 1.721 Friers at any time did miscall him, he ever held his peace at such

private injuries, insomuch that those blasphemers would say a∣broad, That he had a dumb devil in him. And Cassianus report∣eth, that when a Christian was held captive of infidels, and 〈◊〉〈◊〉 with divers pains, and ignominious taunts, being de∣manded by way of scorn; Tell us what miracle thy Christ hath 〈◊〉〈◊〉? he answered, He hath done what you see, that I am not moved at all the cruelties and contumelies you cast upon me. God∣ly people can bear wrongs best of any: and although corrupt na∣ture in them bustles eftsoons and bestir it self, yet they soon club it down, they reason themselves patient, as David, and pray down* 1.722 their distempers, as Paul. And albeit, with those two sonnes of* 1.723 thunder, they could finde in their hearts to call for fire from hea∣ven upon their adversaries, yet they'll doe nothing without leave. As they came to Christ, and said, Wilt thou that we command fire from heaven? &c. which when Christ disliked and denied,* 1.724 they were soon satisfied. We must take up our crosses, and when God bids us yoke, he is the wisest man that yeelds his neck most* 1.725 willingly. Our Saviour gave Judas his mouth to be kissed, when* 1.726 he came to betray him, leaving us a patern of like equanimity and patience.* 1.727

Verse 42. Give to him that asketh thee.]

Yet with discretion, and choice of a sit object. Which having met with, be not wea∣ry* 1.728 of well-doing; for in due season ye shall reap, if ye faint not.* 1.729 Giving is compared to sowing, which, in good ground, is usually* 1.730 with increase. Therefore a worthy Minister, upon occasion, ask∣ing his wife, whether there were any money in the house, she an∣swered, that she knew but of one three-pence; well (saith he) we must go sowe, that is, give something to the poor, knowing that to be the way of bringing in, Prov. 11. 24, 25. Deut. 15. 10. The mercy of God crowns our beneficence with the blessing of store. Happy was the Sareptan that she was no niggard of her last handfull. The more we give, the more we have: it increaseth in the giving, as the loaves in our Saviours hands did. Never did a charitable act go away without the retribution of a blessing. How improvident therefore are we, that will not offer a Sacrifice of* 1.731 alms, when God sets up an altar before us? It were an excellent course, surely, if Christians now, as they of old at Corinth, would 〈◊〉〈◊〉 up weekly a part of their gettings for pious and charita∣ble uses; and that men would abound in this work of the Lord, as knowing that their labour is not in vain in the Lord (I speak of

them that are able, for we may not stretch beyond our staple, and* 1.732 so spoil all.) We read of a Bishop of Lincoln, that never thought he had that thing, that he did not give. And of one Bishop of Rome (though that's a rare thing) that was so liberall to the poor, that when he was asked by certain Embassadours, whether he had any hunting-dogs to shew them, he answered, Yes. And bringing them to a great sort of poor people, whom he daily relie∣ved at his table, These are the dogs (saith he) wherewith I hunt* 1.733 after heaven. Bishop Hooper also, had his board of beggers. Twice I was (saith M. Fox) in his house in Worcester: where in his common-hall, I saw a table spread with good store of meat, and 〈◊〉〈◊〉 full of beggers and poor folk. And this was his daily custom. And when they were served and catechised, then he him∣self* 1.734 sate down to dinner, and not before. Queen Anne Bullin carried ever about her a certain little purse, out of which she was wont daily to scatter some alms to the needy: thinking no day well spent, wherein some man had not fared the better by some benefit at her hands. The Savoy, Bride-well, and another Ho∣spitall, founded by King Edward the sixt, upon a Sermon of B. Ridleys, doe speak and testifie both 〈◊〉〈◊〉 tender heart, and his bountifull hand. Bonfinius relateth of Stephen King of Hungary (and the same thing is reported of Oswald King of England) that* 1.735 his right-hand rotted not for a long time after he was dead. And well it might be so (saith he) that that hand should be kept* 1.736 from corruption, that never suffered any to beg, to hunger, to lie in captivity, or any other misery. But these, alas, are the last and worst daies, wherein love is waxen cold: Mens hearts are* 1.737 frozen, and their hands wither'd up. A great deal of mouth∣mercy there is, as in S. James his time, Goe thy waies and be fed, clothed, warmed: but with what? with a messe of words, a sute of words, a fire of words: these are good cheap: but a little handfull were better then a great many such mouth-fuls. We may now a daies wait for some good Samaritan to come and prove himself a neighbour: And after all complain, There is no mercy in the land. Mercifull men are taken away, the liberall* 1.738 man faileth from among the children of men. Elias lacketh his* 1.739 * 1.740 〈◊〉〈◊〉 of Sarepta, and Elisha the Shunamite. Paul cannot finde the Purpurisse, nor Peter the Currier. Abraham we have not, and Job we finde not. Captain Cornelius is a black-swan in this generation, that gave to him that asked, and from him that

would borrow of him, turned not away, &c.

And from him that would borrow of thee, turn not away.]

Some are ashamed to beg and take alms, who yet, being 〈◊〉〈◊〉 with great necessity, could be glad to borrow. And a 〈◊〉〈◊〉 kindenesse it might be, to lend them a bigger summe, then to give them a lesser. Here therefore a good man is mercifull and* 1.741 〈◊〉〈◊〉, he will lend, looking for nothing again: not looking that a poor neighbour should earn it out, or doe as much for him 〈◊〉〈◊〉 other way. Nay, we ought not in this case so to look for our own again, as that that be the chief thing we aim at, but to obey Christ, and to doe a poor man a pleasure. And what if the wicked bor∣roweth,* 1.742 and paieth not again: let not others fare the worse for their fault. The godly make great conscience of paying that they owe, as the sonne of the Prophets that was so sorry for the 〈◊〉〈◊〉* 1.743 of the axe, Alas, master, it was but borrowed. And Elisha 〈◊〉〈◊〉 the widow first pay her debts with her oil, and then live of the 〈◊〉〈◊〉. Now from such borrowers turn not away: plead not excuse, 〈◊〉〈◊〉 not 〈◊〉〈◊〉 when it is in thy hand to help them presently. He 〈◊〉〈◊〉* 1.744 hideth his 〈◊〉〈◊〉 (in this case) shall have many a curse. Not 〈◊〉〈◊〉* 1.745 doe good (in this kinde) is to doe hurt; not to save a life, or 〈◊〉〈◊〉 a poor mans declining estate, is to destroy it. Carnall 〈◊〉〈◊〉 will here stand up and plead, as Nabal did, Shall I take my 〈◊〉〈◊〉* 1.746 and my fl sh, that I have provided for my shearers, and give it 〈◊〉〈◊〉 strangers? So, 〈◊〉〈◊〉 I take my money or my means, which I have provided for my children, and give it or lend it to such and such? Here then you must silence your reason and exalt your faith. Con∣sider how great an honour it is to be Almoner to the King of hea∣ven; that by 〈◊〉〈◊〉 out upon such, you lay hold upon eternall life;* 1.747 that the Apostle, 2 Cor. 8. 2. setteth 〈◊〉〈◊〉 liberality by a word 〈◊〉〈◊〉 signifieth simplicity, in opposition to that crafty wilinesse, that is in the covetous, to defend themselves from the danger (as they think) of liberality: that, the liberall man deviseth 〈◊〉〈◊〉* 1.748 things, and by liberall things he shall stand: When a man would thinke he should fall rather, he takes a right 〈◊〉〈◊〉 to stand and thrive: He laies up for himself a sure foun∣dation.

Verse 43. Thou shalt love thy neighbour, and hate thine 〈◊〉〈◊〉.]

This later they drew, as an inference from the former, 〈◊〉〈◊〉 the rule of contraries. But Logick being the rule of reason, 〈◊〉〈◊〉 now is corrupt, is it self in some respect corrupt also. Sure we are,

be it what Logick it will, it is but carnall Divinity. Sutable it is to* 1.749 〈◊〉〈◊〉 nature, but so much the more suspicious. The Pharisees taught 〈◊〉〈◊〉, and were applauded. The Papists also little better (for the 〈◊〉〈◊〉 are fled and hid in the Papists, as one saith the ancient 〈◊〉〈◊〉 are in the Monks) they teach, that in two cases only we 〈◊〉〈◊〉 bound to help our enemies, in the case of extremity, and of 〈◊〉〈◊〉. For other things, to love them, to pray for them, or do them good in other cases, it's but a counsell our Saviour gives, and 〈◊〉〈◊〉 commandment. If men can doe it, its well; but if they cannot, 〈◊〉〈◊〉 not required. Thus say they, But what saith Christ the Law∣maker, and so the truest Interpreter thereof?

Verse 44. But I say unto you, Love your enemies]

A hard task, 〈◊〉〈◊〉 must needs say, but hard or not hard, it must be done, be it never 〈◊〉〈◊〉 contrary to our foul nature, and former practice: The spirit* 1.750 〈◊〉〈◊〉 is in us lusteth after envy, but the Scripture teacheth better 〈◊〉〈◊〉. And what are those? To go no further then the present 〈◊〉〈◊〉; 1. Love your enemies, for the inside, be tenderly affected 〈◊〉〈◊〉 them, as heartily wishing their good every way; being* 1.751 glad of their welfare, and grieved when it falls out otherwise:* 1.752 Thus David was a sorrowfull man when his enemies were in affli∣ction, and put on sackcloth. 2. Seal up our love to them by all good expressions; which are here referred to these three heads. 1. Blesse them, that is, speak kindly to them and of them, let them* 1.753 〈◊〉〈◊〉 your good word. 2. Doe good, that is, be ready to help them and 〈◊〉〈◊〉 them, at all assayes. 3. Pray for them, that God would pardon their sins, and turn their hearts. This is our Saviours precept, and this was his practice. He melted over Jerusalem (the 〈◊〉〈◊〉 house of his Saints and himself) and was grieved at the hardnesse of their hearts. Next (for words) he called Judas, Friend, not devil; and prayed, Father, forgive them. And (for* 1.754 deeds) he not only not called for fire from heaven, or legions of An∣gels against them; but did them all good for bodies and souls; for he healed Malchus ear, washt Judas his feet, &c. like that good Samaritan, he was at pains and cost with them, instructing them* 1.755 with patience, and proving if at any time he might pull them out of the snare of the devil, by whom they were taken alive at his plea∣sure:* 1.756 Which also he did. For he converted the thief on the crosse (who at first had reviled him,) and graciously received those three thousand souls that had embrued their villanous hands in his in∣nocent bloud, Acts 2. Thus our Saviour, full of grace and truth.

And of his fullnesse (of redundancy, of his over-measure) we 〈◊〉〈◊〉* 1.757 all received, and grace for grace, as the childe receiveth from 〈◊〉〈◊〉 father limme for limme, part for part, &c. He is the father 〈◊〉〈◊〉* 1.758 eternity, and all his children, in all ages of the Church, have 〈◊〉〈◊〉 him (somewhat) in this sweet property. Abraham 〈◊〉〈◊〉 his nephew Lot, that had dealt so discourteously 〈◊〉〈◊〉 him. 〈◊〉〈◊〉 〈◊〉〈◊〉 the wrong done him by Abimelech and his ser∣vants, and forgiveth and feasteth them. Absolom inviteth 〈◊〉〈◊〉 to a 〈◊〉〈◊〉, and Alexander, Philotus, to kill them thereat: but 〈◊〉〈◊〉 I 〈◊〉〈◊〉 doth it, to shew there was no grudge, or purpose of 〈◊〉〈◊〉 Jacob was faithfull to Laban, who changed his wages 〈◊◊〉〈◊◊〉 times and ever for 〈◊〉〈◊〉 worse. Ioseph entertained his 〈◊◊〉〈◊◊〉 at his house. And whereas their guilty hearts 〈◊〉〈◊〉 them, that he 〈◊〉〈◊〉 himself upon them thereby, he feasted them 〈◊〉〈◊〉 purpose to be reconciled unto them: As the Romanes had 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the which were invited none but kinfolks to 〈◊〉〈◊〉* 1.759 love, and to 〈◊〉〈◊〉 reconciliation, if there had been any breach. 〈◊〉〈◊〉* 1.760 to 〈◊〉〈◊〉 forward. Moses stands up in the gap for them that 〈◊〉〈◊〉 so 〈◊◊〉〈◊◊〉 him. 〈◊〉〈◊〉 marcheth all night, and fighteth 〈◊〉〈◊〉 day for the 〈◊〉〈◊〉 that had deceived him. Samuel 〈◊〉〈◊〉 (and God forbid he should doe otherwise) for an ungratefull peo∣ple, that had rejected him. David put on sackcloth, he wept and 〈◊〉〈◊〉, when his enemies were afflicted; he spared Sauls life, and 〈◊〉〈◊〉 Shimeis, when Abishais fingers even itched to be 〈◊〉〈◊〉* 1.761 〈◊〉〈◊〉 their heads. 〈◊〉〈◊〉 set bread and water before the 〈◊〉〈◊〉 that came to 〈◊〉〈◊〉 him: and provided a table for them,* 1.762 that had provided a grave for him. The Disciples were 〈◊〉〈◊〉 of the salvation of the 〈◊〉〈◊〉 that had accused them, at the same time, to our Saviour, Mat. 15. 12. S^t Stephen prayes beartily for his 〈◊〉〈◊〉, and prevailed (as S. Austin thinketh) for Pauls con∣version: And being reviled (〈◊〉〈◊〉 he) we 〈◊〉〈◊〉, being defamed 〈◊〉〈◊〉 pray. Doe my Lord of Canterbury a shrewd turn, und then 〈◊〉〈◊〉* 1.763 may be sure to have him your friend while he liveth: This 〈◊〉〈◊〉 grown to a common proverb concerning Archbishop 〈◊〉〈◊〉. And Lawrence 〈◊〉〈◊〉 the Martyr, being sent to prison by 〈◊〉〈◊〉 Gardner, Bishop of Winchester (who 〈◊〉〈◊〉, Carry away this 〈◊〉〈◊〉, &c.) praised God for a place of rest and quiet, 〈◊〉〈◊〉* 1.764 to pray for the Bishops conversion.

Verse 45. That 〈◊〉〈◊〉 may be the children of your father]

That ye may appear to be, and well approve your selves to be the sons of* 1.765

God without rebuke amidst a perverse and crooked nation: Whilest 〈◊〉〈◊〉 resemble him, not in outward lineaments only, as an image doth man, but in nature and disposition, as a childe doth his father. Now God to make known his power and patience, endureth with much 〈◊〉〈◊〉-suffering the vessels of wrath, fitted to destruction: such 〈◊〉〈◊〉* 1.766 devils, as march up and down the earth with heart and hands,* 1.767 〈◊〉〈◊〉 full as hell with all manner of mischief, lewdnesse and rebellion. 〈◊〉〈◊〉 doth he 〈◊〉〈◊〉 with them only, but gives them the Gospel 〈◊〉〈◊〉 call them to repentance, and strives with them by his Spirit, 〈◊〉〈◊〉 they desperatly resist, yea despite, hardning their hearts 〈◊〉〈◊〉 the nether milstone, 〈◊〉〈◊〉 to be reformed, hating to be 〈◊〉〈◊〉;* 1.768 till at length they 〈◊〉〈◊〉 all passive power also, of escaping the* 1.769 〈◊◊〉〈◊◊〉 hell, 〈◊〉〈◊〉 is a conformity to the very devils. This his dealing with rebels and reprobates. Neither so only; but, 〈◊〉〈◊〉 he might make known the riches of his glory on the vessels 〈◊◊〉〈◊◊〉, which he had before prepared to glory; He loved his* 1.770 〈◊〉〈◊〉 not 〈◊◊〉〈◊◊〉, nay 〈◊〉〈◊〉; and effectually called them, 〈◊〉〈◊〉 only not deserving, but not so much as 〈◊〉〈◊〉 it. For when* 1.771 〈◊〉〈◊〉 were 〈◊〉〈◊〉, we were reconciled to God by the death of his 〈◊〉〈◊〉. God so loved the world, the wicked and wayward world, 〈◊◊〉〈◊◊〉 sent his only be gotten Son, &c. Now, Qui 〈◊◊〉〈◊◊〉* 1.772 immisit spiritum, promisit 〈◊〉〈◊〉, quid 〈◊〉〈◊〉 tibi 〈◊〉〈◊〉 est? He that 〈◊〉〈◊〉 thee his son, imparted unto thēe of his* 1.773 〈◊〉〈◊〉, promised thee his favour, What will he deny thee? how shall 〈◊◊〉〈◊◊〉 with his Son give thee all things also? Rom. 8 Oh let his 〈◊〉〈◊〉 be our patern, his 〈◊〉〈◊〉 our precedent, to love and 〈◊〉〈◊〉 kindnesse to our greatest enemies. So shall we force a 〈◊〉〈◊〉, if not from the mouthes, yet, at least, the consciences of all, 〈◊〉〈◊〉 the worst, that we are born of God, and doe love him better 〈◊〉〈◊〉 our selves, when to please him, we can so much crosse our selves 〈◊〉〈◊〉 the practice of this most difficult duty.

For he maketh his sunne to arise on the evil]

A sweet mercy, 〈◊〉〈◊〉 not prized, because ordinary: as Manna was counted a light 〈◊〉〈◊〉, because lightly come by. But should we be left in 〈◊◊〉〈◊◊〉, as were the AEgyptians, for three daies together, so that 〈◊〉〈◊〉 man stirred off the stool he sate on, this common benefit would 〈◊〉〈◊〉 better set by. The sunne, is (as it were) a 〈◊〉〈◊〉 whereinto the* 1.774 〈◊〉〈◊〉 gathered the light, which, till then, was scattered in the whole 〈◊〉〈◊〉 of the heavens. This David beheld with admiration, Psal. 8. 〈◊〉〈◊〉 with adoration, as those Idolaters that worshipped 〈◊〉〈◊〉 Queen* 1.775

of heaven (not so Iob, Chap. 31. 26.) Truly (saith Solomon) the light is sweet, and a pleasant thing it is for the eyes to behold the* 1.776 sun: and S. Chrysostom wondreth at this, that whereas all 〈◊〉〈◊〉 naturally ascendeth, God hath turned the beams of the Sun 〈◊〉〈◊〉* 1.777 the earth, made the light thereof to stream downwards. It is 〈◊〉〈◊〉* 1.778 our sakes and service doubtlesse: whence also the Sun hath 〈◊〉〈◊〉 name in the Hebrew tongue (Shemesh) a servant, as being the ser∣vant generall of man-kinde; whiles he shines indifferently 〈◊〉〈◊〉 the evil and the good, and to both imparteth light and heat.

And his rain to fall]

Not only upon flowers and fruit-〈◊〉〈◊〉,* 1.779 but also upon the briars and brambles of the wildernesse. 〈◊〉〈◊〉 bottles of rain, the clouds, are vessels (saith one) as thin as the li∣quor which is contained in them: there they hang and 〈◊〉〈◊〉 though weighty with their burden: but how they are upheld, 〈◊〉〈◊〉 why they fall here and now, we know not, and wonder. This 〈◊〉〈◊〉 know (and may well wonder) that God maketh his Sun to shine, and his rain to fall on the evil and unjust also. What so great 〈◊〉〈◊〉 is it then, if we light up our candle to such, or let down our 〈◊〉〈◊〉 that they may drinke? This is our Saviours inference here. The* 1.780 dew, we 〈◊〉〈◊〉, falleth as well upon the dayes-eye, and thistle, as upon* 1.781 the rose and violet.

On the just, and on the unjust]

Those whom S. Matthew 〈◊〉〈◊〉 unjust, S. Luke calleth 〈◊〉〈◊〉. Ingratitude is an 〈◊〉〈◊〉 degree of injustice. God is content we have the benefit of his crea∣tures and comforts, so he may have the praise of them. This is 〈◊〉〈◊〉 the rent he looks for, and this he stands upon; he indents with 〈◊〉〈◊〉 for it, Psal. 50. 15. and Gods servants, knowing how he expects* 1.782 and accepts it, doe usually oblige themselves to it, as that which pleaseth him better then an oxe that hath horns and hoofs: And they have been carefull to return it, as the solid bodies that reflect the heat they receive from the Sun-beams, upon the Sun again. But most men are like the Moon, which the fuller it is of light, the* 1.783 〈◊〉〈◊〉 it gets off the Sun from whom it receiveth light: Like* 1.784 springs of water, that are coldest, when the Sun shineth hottest up∣on them: Like the Thracian flint, that burns with water, is 〈◊〉〈◊〉 with oyl: or the dead sea, that swalloweth the silver streams of 〈◊〉〈◊〉 〈◊〉〈◊〉, and yet grows thereby neither greater nor sweeter. Doe ye thus requite the Lord, O ye foolish people and* 1.785 unwise? Doe ye thus rob him of his praise, and so run away with his rent? Is this the best return we make him for his 〈◊〉〈◊〉

〈◊◊〉〈◊◊〉 and miraculous deliverances? Out upon our unthankfullnesse and unrighteous dealing! that can devour Gods blessings as beasts doe their prey; swallow them as. swine their 〈◊〉〈◊〉; bury them as the barren earth the seed; use them as homely as Rachel did her fathers gods; yea abuse them to his dishonour; as if he had hired us to be wicked; and fight against him with his own weapons, as Iehu did against 〈◊〉〈◊〉 with his own men, as David against Goliah with his own sword, as Benhadad against Ahab with that life that he had given him. This injurious usage at the hands of the sons of men, was that, that caused God to make a world, and unmake it again, to promise them 120 years respite, 〈◊〉〈◊〉 to repent him, so that he cut them short 20 years of the 〈◊〉〈◊〉 number; yea to perform the promised 〈◊〉〈◊〉, and to repent 〈◊〉〈◊〉 of it when he hath done, as Divid did of the kindnesse he had 〈◊〉〈◊〉 unworthy Nabal. Will not God take his own from such,* 1.786 〈◊〉〈◊〉 be gone, Hos. 3. 9? turn their glory into 〈◊〉〈◊〉, Hos 4. 7? 〈◊〉〈◊〉 their blessings, Mal. 2 2? 〈◊〉〈◊〉 them after he hath done them good, losh. 24. 20? 〈◊〉〈◊〉 them to serve their enemies in the want of all things, that would not serve so good a Master in the 〈◊〉〈◊〉 of all things, Deut. 28. 47? What 〈◊〉〈◊〉 a Prince doe, 〈◊〉〈◊〉 take a sword from a rebell? what should a mother doe, but 〈◊〉〈◊〉 away the meat from the childe, that 〈◊〉〈◊〉 it? And what 〈◊〉〈◊〉 the 〈◊〉〈◊〉 and just Lord doe 〈◊〉〈◊〉, then 〈◊〉〈◊〉 off the meat from the monthes, and take away his corn and his wine, his wool and his 〈◊〉〈◊〉 from such as not only not own him to it, but go after other 〈◊〉〈◊〉 hearts with it, paying their rents to a wrong 〈◊〉〈◊〉?* 1.787 * 1.788 Thus he dealt by his 〈◊〉〈◊〉 vineyard, Isa. 5. 5. by the unprofi∣table servant, 〈◊〉〈◊〉. 25 28. by the foolish 〈◊〉〈◊〉 (for as the Chronicler speaketh of 〈◊〉〈◊〉 Thomas Moore, I know not whether* 1.789 to call them, 〈◊〉〈◊〉 wise-men, or wise foolish men) that impri∣soned the truth in 〈◊〉〈◊〉, and made not the best of that little light they had: God not only made fools of them, but dili∣vered them up to a reprobate sense, and only for their unthank∣fullnes, which is robbing God of his 〈◊〉〈◊〉. O therefore what will be∣come of us, that so 〈◊◊〉〈◊◊〉 to his daily dishonor, our health, wealth, wit, prosperity, plenty, peace, friends, means, marriage, day, might, all comforts and creatures, our times, our talents, yea the ve∣ry Scriptures, the Gospel of truth, the rich offers of grace, and our golden opportunities? Is not 〈◊◊〉〈◊◊〉 ned by many into a 〈◊〉〈◊〉 formality, and policie? our ancient fervour and forwardnesse, into

a generall 〈◊〉〈◊〉 and unzealousnesse? And (besides the love of many waxen cold) doth not iniquity abound in every quar∣ter and corner of the land? which therefore even groaneth under 〈◊〉〈◊〉 burden, and longeth for a vomit to spue us 〈◊〉〈◊〉, as the most un∣thankfull and unworthy people that ever Gods Sun shone upon, and Gods rain fell upon (the Sun of Christs Gospel especially, and the rain of his grace) so fair and so long together? If there be any 〈◊〉〈◊〉 sin in the world, it is ingratitude, said that 〈◊〉〈◊〉* 1.790 Q. Elizabeth in a 〈◊〉〈◊〉 to Henry 4. King of France. The very Heathens judged it to be the epitome of a levil: Call me unthank∣full, saith one, you call me all that naught is. Lycurgus would* 1.791 make no law against it, because he thought no man would fall so far below reason, as not thankfully to acknowledge a benefit. Thus nature it self abhorres ingratitude; which therefore carrieth so* 1.792 much the more detestation, as it is more odious even to them that have blotted out the image of God. Some vices are such as nature smileth upon, though frowned at by divine Justice: Not so this. Where fore have ye rewarded evil for good? Gen. 44. 4.

Verse 46. For if ye love them that love you, what reward have you?]

The Greek and Latine word (say the Rhemists) signifieth* 1.793 very wages or hire due for worke; and so presupposeth a merito∣rious deed. But what will they say to S. Luke, who calleth that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or grace, which S. Matthew here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reward? It is a reward, but of meer grace (see Rom. 4) that God will give to* 1.794 them that love their enemies. If thine enemy be hungry, feed him, &c. For thou shalt heap coales of fire upon his head, and the Lord shall reward thee, saith Solomon, Prov. 25. 21, 22. A 〈◊◊〉〈◊◊〉, and all little enough; 1. Thou shalt heap coals on 〈◊〉〈◊〉 head, those coales are (as Austin interprets it) urentes 〈◊〉〈◊〉 gemitus, the scorching sighs of true repentance: q. d. Thou shalt melt these hardest metals, (as many of the Martyrs did their per∣secutours) thou shalt meeken their rancour, overcome their 〈◊〉〈◊〉, cause them to turn short again upon themselves, and, upon sight of their sin, shame themselves, and justifie thee, as Saul did David. 2. The Lord shall reward thee. (And all his 〈◊〉〈◊〉 are more then bountifull) yet not of merit (for what propor∣tion betwixt the work and wages? but first of mercy. Reward and mercy are joyned together in the second Commandment, and Psal. 62. 12. Secondly, of promise, for our encouragement,) 〈◊〉〈◊〉 our labour is not in vain in the Lord. Briefly, it is called a reward,

not properly, but by similitude, because it is given after the worke done. Next, it is a reward, not legall, but evangelicall; promised in mercy, and in like mercy performed. Whence it is also called the reward of inheritance. Now an inheritance is not merited, but* 1.795 freely descendeth on sonnes, because they are sonnes. Let no sonne say, with profane Esau, What is this birth-right to me? or with the prodigall in the Gospel, Give me here the portion that belongeth unto me (such are those that love their friends only, here they have love for love, and that's all they are to look for) but look up to the recompence of reward, with Moses; and answer as Naboth, God forbid that I should so farre gratifie the devil and mine own evil heart, as to part with my patrimony, my hope of reward, for a little revenge or whatsoever coyn, bearing Satans superscription.

Verse 47. What doe ye more then others?]

Singular things are expected and required of such as have received singular grace and mercy. As to be eminent in good works, to get above others,. to* 1.796 〈◊〉〈◊〉 our feet where other mens heads are. The way of the righteous 〈◊〉〈◊〉 on high, saith Solomon: he goes an higher way to worke then* 1.797 ordinary, and walkes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accurately, exactly: he gets even to the very top of godlinesse, as the word importeth. He knows that more then the common stint is required of him, and that he must doe that, that the world will never doe: as to be hot in religion, Rev. 3. 16, The carnal Gospeller saith, Religiosum oportet esse, non* 1.798 religentem, It is fit to be Religious, but not so consciencious. So, to be zealous of good works, Tit. 2. 14. but with discretion, saith the 〈◊〉〈◊〉. The King of Navarre told Beza, he would launch* 1.799 no further into the sea, then he might be sure to return safe to the haven. Though he shewed some countenance to religion, yet he would be sure to save himself. So, to abound in Gods work; to have a heart full of goodnesse, as those Romanes, Chap. 15. 14. a life full of good works, as Tabitha, Acts 9. 33. But this is to be* 1.800 wise overmuch, saith the flesh. Philosophandum, sed paucis. What need this waste? said Judas. It is too much for you to go up to Jerusalem, to worship, said 〈◊〉〈◊〉 to the people: take a short∣er cut rather to the golden calves. They are idle, they are idle, said Pharaoh of Gods busiest servants. So, God would have his to walke precisely. This the mad world mocks at: To pluck out* 1.801 their right eyes: this is a hard saying, saith the sensualist: To offer* 1.802 violence to Gods Kingdom; Fair and softly goes farre; and its good keeping on the warm side of the hedge, saith the Polititian:

to 〈◊〉〈◊〉 Gods 〈◊〉〈◊〉 as the apple of thine eyes; 〈◊〉〈◊〉 how few are 〈◊〉〈◊〉 that will not break the hedge of any Com∣mandment, so they may 〈◊〉〈◊〉 a peece of foul way? Lastly, To love an enemy, doe good to them that hate us, & c. But this seems, to the most, 〈◊〉〈◊〉 and impossible. What? love those that 〈◊〉〈◊〉 and 〈◊〉〈◊〉 them? 〈◊〉〈◊〉 daily rage and rail at them, with such 〈◊〉〈◊〉, as if they 〈◊〉〈◊〉 been as far as hell, for every word that 〈◊〉〈◊〉 cut of their mouthes against them, &c? Love this man? Nay 〈◊〉〈◊〉 love the 〈◊〉〈◊〉 himself. They will rather die a thousand deaths, then endure such a one: If they could love him, yet they would not. They are prime Christians in these mens opinions, that 〈◊〉〈◊〉 to Sauls measure, I will doe thee no hurt, my son David: If they passe him by, when he is in their power, as the Priest and the 〈◊〉〈◊〉 did the wounded man: if they fall not 〈◊〉〈◊〉 upon him 〈◊◊〉〈◊◊〉, and retaliate injuries, they have gone farre and 〈◊◊〉〈◊◊〉: and such a measure of charity, they hold little 〈◊〉〈◊〉 then 〈◊〉〈◊〉, 〈◊〉〈◊〉 here attainable. This is the voice and guise of 〈◊〉〈◊〉 and 〈◊〉〈◊〉. The spirit that is in us lusteth to envy, and prom∣pteth us to 〈◊〉〈◊〉 taunt with taunt, suit with suit, blow with blow, and holds them fools that doe not. But this is the wisedom from beneath, and is earthly, sensuall, devillish: whereas that* 1.803 from above, is first pure, and then peaceable, (well assured of par∣don of sinne, and peace 〈◊〉〈◊〉 God, and thence) gentle or equable* 1.804 to men, and easily perswaded, full of mercy (to an offending bro∣ther) and good fruits, (friendly expressions,) without wrangling* 1.805 or lawing, and without hypocrisie: such as can be heartily recon∣ciled, and love again without dissimulation, not in word, and in* 1.806 tongue, but in deed and in truth. Not covering a pot-sheard with silver drosse, a wicked heart with burning lips. Seven abomi∣nations* 1.807 are in such a heart, and his wickednesse shall be shewed be∣fore the whole Congregation, as Absoloms usage of Amnon. A godly man carries neither cruell hatred, a desire to hurt whom he hates, as Esau; nor simple hatred, where there is no desire to hurt,* 1.808 but a disdain to help: he forgives not only, but forgets, as Joseph, Gen. 50. 20. (For injuries remembred are hardly remitted.) And although he loves not his enemies sinnes, yet he doth their persons: striving to seal up his love, by all loving usage, both in word and deed. And herein he doth more then others; that which is singular, and in the worlds account, seraphicall: that which (in truth) is extraordinary, and above vulgar possibility, it is an high

point of Christian perfection: and let as many as are perfect, be thus minded. Benaiah was honourable among thirty, but he at∣tained not to the first three. A naturall man may be renowned for his patience and benificence; but the childe of God must herein go before all the wicked men in the world, and strive to be conformed to the first three, the blessed Trinity.

Verse 〈◊〉〈◊〉. Be ye therefore perfect, even as your father, &c.]

The* 1.809 childe (saith one) is the father multiplied, the father of a second edition. Of Constantines sonnes Eusebius reporteth, that they* 1.810 put on their fathers fashions, and did exactly resemble him. And of Irenaeus, the same 〈◊〉〈◊〉 telleth us, that he expressed to the life the learning and vertues of his master Polycarp. It were happy for us (and we must labour it) if we could passe into the likenesse of the 〈◊〉〈◊〉 patern. Our 〈◊〉〈◊〉 bonum consists in commu∣nion 〈◊◊〉〈◊◊〉, and conformity to him; in keeping inward peace with God, that he abhor us not because of the provoking of his sons and of his daughters, 〈◊〉〈◊〉. 33. 19. and in seeking and keeping (as much as may be) peace with all men, and holinesse; purifying our 〈◊〉〈◊〉 as he is 〈◊〉〈◊〉 (in quality, though we cannot in an equality)* 1.811 〈◊〉〈◊〉 the love of every 〈◊〉〈◊〉 (the ground of all our wranglings, I am. 4. 1.) but especially from the passions and perturbations of the heart; possessing our selves in patience. For if patience have her 〈◊〉〈◊〉 worke, we shall be perfect and 〈◊〉〈◊〉, wanting nothing.* 1.812 For (〈◊〉〈◊〉) S^t Luke hath it, Be mercifull, &c. Cap. 6. 37.

Notes

• * 1.1

  Lam. 4. 4.
• * 1.2

  Hist, of holy warre, f. 31.
• * 1.3

  Joh 〈◊〉〈◊〉
• * 1.4

  〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.5

  〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.6

  Luk. 10 39.
• * 1.7

  〈◊◊〉〈◊◊〉. 3.
• * 1.8

  Act. 22 2.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  〈◊◊〉〈◊◊〉 4. 12.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 ot.
• * 1.12

  〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉 & alij.
• * 1.13

  Qui suarum 〈◊〉〈◊〉 agnolcunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 pauperes spiritu Homer.
• * 1.14

  Act. and Mon.
• * 1.15

  〈◊〉〈◊〉. 1508.
• * 1.16

  Ibid.
• * 1.17

  Ibid. 1744.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  ex morte 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.20

  〈◊◊◊◊〉〈◊◊◊◊〉 of Naim, as Iacob 〈◊〉〈◊〉 Io∣seph, as `David 〈◊〉〈◊〉 his 〈◊〉〈◊〉.
• * 1.21

  There 〈◊〉〈◊〉 was 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 for. Isa. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.22

  〈◊〉〈◊〉. 12. 10.
• * 1.23

  2 Cor. 7. 10.
• * 1.24

  〈◊〉〈◊〉 12. 〈◊〉〈◊〉.
• * 1.25

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 1.
• * 1.26

  Joh. 16. 20, 1.
• * 1.27

  Psal. 30. 5.
• * 1.28

  Micah 7. 8.
• * 1.29

  1 Chron. 4. 9. 10.
• * 1.30

  Jer. 50. 4, 5.
• * 1.31

  1 Sam. 1. 16.
• * 1.32

  Psal. 126. 6.
• * 1.33

  M. 〈◊〉〈◊〉.
• * 1.34

  〈◊〉〈◊〉 Hist.
• * 1.35

  Christi.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉. 〈◊〉〈◊〉 ac 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉.
• * 1.37

  1 Tim. 15.
• * 1.38

  Luk. 17 4, 5.
• * 1.39

  expounded.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  Joh. 8. 50.
• * 1.43

  1 〈◊〉〈◊〉. 2.
• * 1.44

  Psal. 115. 16.
• * 1.45

  Prov. 13. 22.
• * 1.46

  〈◊〉〈◊〉 Elik. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.47

  Act. and 〈◊〉〈◊〉. fol. 987.
• * 1.48

  Iusti∣ia

  • 〈◊◊〉〈◊◊〉.
  • ... 〈◊◊〉〈◊◊〉
• * 1.49

  1 Chro. 11. 18.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept 〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉 animal. 16 c. 9.
• * 1.51

  〈◊〉〈◊〉. lib 〈◊〉〈◊〉.
• * 1.52

  Oppian. lib. 2.
• * 1.53

  〈◊〉〈◊〉 42. 1.
• * 1.54

  〈◊〉〈◊〉 119. 10.
• * 1.55

  1 〈◊〉〈◊〉 30. 〈◊〉〈◊〉.
• * 1.56

  Psal. 〈◊〉〈◊〉. 17.
• * 1.57

  〈◊〉〈◊〉.
• * 1.58

  The desire of the slothfull killeth him, &c.
• * 1.59

  Prov. 21. 25.
• * 1.60

  Mat. 19. 22,
• * 1.61

  Carnales non curant quaerere, quem tamen 〈◊〉〈◊〉 inveni∣re: cupientes consequi, sed non & sequi.
• * 1.62

  Bern.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉 di∣citur de 〈◊〉〈◊〉. Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est 〈◊〉〈◊〉, out pabulum.
• * 1.64

  2 Cor. 6. 12.
• * 1.65

  Act. and Mon. fol 1361.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.67

  1 Thess. 5. 14.
• * 1.68

  〈◊〉〈◊〉. 25.
• * 1.69

  〈◊〉〈◊〉. 2da, 〈◊〉〈◊〉, 〈◊〉〈◊〉. 32. 〈◊〉〈◊〉. 〈◊〉〈◊〉
• * 1.70

  Ephes. 4 28.
• * 1.71

  Money-〈◊〉〈◊〉 have no quick silver, no currant 〈◊〉〈◊〉, Ward.
• * 1.72

  〈◊〉〈◊〉. 16 9. 〈◊〉〈◊〉.
• * 1.73

  Isa. 〈◊〉〈◊〉. 10 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.74

  Prov 11. 25.
• * 1.75

  Etiam ipse 〈◊〉〈◊〉 erit, 〈◊〉〈◊〉 Kimchi. Insig∣nis hyperbole, &c. 〈◊〉〈◊〉.
• * 1.76

  Psal. 41. 3.
• * 1.77

  M. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.78

  M. Hen. Scud der.
• * 1.79

  Aug. in Psal. 103.
• * 1.80

  Isa. 58. 11.
• * 1.81

  Psal. 112. 9.
• * 1.82

  Prov. 28. 27.
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.84

  In 〈◊〉〈◊〉. Concil. Constant.
• * 1.85

  〈◊〉〈◊〉. 104. 〈◊〉〈◊〉, 26.
• * 1.86

  2 Cor. 5. 1.
• * 1.87

  Isa. 64. 1.
• * 1.88

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. & 5 1.
• * 1.89

  1 Cor. 13. 12.
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.91

  Joh. 1. 18.
• * 1.92

  2 Cor. 4. 6.
• * 1.93

  1 Ioh. 2. 16.
• * 1.94

  1 Pet. 3. 4.
• * 1.95

  Eph. 4. 3.
• * 1.96

  〈◊〉〈◊〉 4.
• * 1.97

  〈◊◊〉〈◊◊〉. 3. 3.
• * 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.99

  〈◊〉〈◊〉.
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.101

  1 Cor. 6, 7.
• * 1.102

  Cicer. Philip∣pic. 9.
• * 1.103

  August.
• * 1.104

  〈◊〉〈◊〉 4. 〈◊〉〈◊〉.
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.106

  〈◊◊◊〉〈◊◊◊〉.
• * 1.107

  〈◊〉〈◊〉 Joh. 3 1.
• * 1.108

  Heb. 11. 〈◊〉〈◊〉.
• * 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.110

  〈◊〉〈◊〉 1. 12.
• * 1.111

  1 Pet 4. 8.
• * 1.112

  2 Sam. 13. 18.
• * 1.113

  〈◊〉〈◊〉. 34. 13.
• * 1.114

  1 Pet. 〈◊〉〈◊〉. 10.
• * 1.115

  1 Tim. 2. 2.
• * 1.116

  1 Thes. 4. 11.
• * 1.117

  Heb. 12. 11.
• * 1.118

  〈◊〉〈◊〉.
• * 1.119

  Greg.
• * 1.120

  Talia quis{que} luat 〈◊〉〈◊〉 quis{que} 〈◊〉〈◊〉.
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.122

  〈1 line〉〈1 line〉
• * 1.123

  〈1 line〉〈1 line〉
• * 1.124

  〈1 line〉〈1 line〉
• * 1.125

  〈◊〉〈◊〉. Annal decad 2. pag. 92.
• * 1.126

  〈◊〉〈◊〉.
• * 1.127

  D. 〈◊〉〈◊〉 up∣on 〈◊〉〈◊〉.
• * 1.128

  Bradf.
• * 1.129

  Turk. 〈◊〉〈◊〉. sol. 〈◊〉〈◊〉.
• * 1.130

  Arch B. Abbots 〈◊〉〈◊〉 p. 〈◊〉〈◊〉.
• * 1.131

  Jer. 9. 3.
• * 1.132

  Heb. 10. 34.
• * 1.133

  Acts 7.
• * 1.134

  Rev. 〈◊〉〈◊〉.
• * 1.135

  1 Sam. 32. 7.
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naz.
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.138

  2 Cor. 7. 4.
• * 1.139

  Act. and Mon. sol 923.
• * 1.140

  Ibid 1319.
• * 1.141

  Ibid 1723.
• * 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c
• * 1.145

  〈◊◊〉〈◊◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.146

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more 〈◊◊◊◊〉〈◊◊◊◊〉. 〈◊〉〈◊〉.
• * 1.147

  Gal. 4. 〈◊〉〈◊〉.
• * 1.148

  Heb. 11. 36.
• * 1.149

  Ephes. 4. 31.
• * 1.150

  Tit. 3. 2.
• * 1.151

  Col. 3. 8.
• * 1.152

  1 Pet. 4. 4.
• * 1.153

  2 Pet. 2. 10.
• * 1.154

  —Credat 〈◊〉〈◊〉 Apella.
• * 1.155

  Hor.
• * 1.156

  Tertull. Apo∣log Si 〈◊◊〉〈◊◊〉, 〈◊◊◊〉〈◊◊◊〉, 〈◊〉〈◊〉 sa∣mes, 〈◊〉〈◊〉 lues, &c. Ib.
• * 1.157

  S 〈◊〉〈◊〉
• * 1.158

  〈◊〉〈◊〉.
• * 1.159

  Jude 10.
• * 1.160

  〈◊〉〈◊〉 est 〈◊〉〈◊〉. ergo 〈◊◊〉〈◊◊〉: si 〈◊〉〈◊〉 & 〈◊〉〈◊〉, 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.161

  Contra 〈◊〉〈◊〉.
• * 1.162

  〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.163

  〈◊〉〈◊〉 5 tract. 〈◊〉〈◊〉.
• * 1.164

  〈◊〉〈◊〉. 〈◊◊◊◊〉〈◊◊◊◊〉. 〈◊◊〉〈◊◊〉.
• * 1.165

  Act and 〈◊〉〈◊〉. 〈◊〉〈◊〉 8, 8.
• * 1.166

  Act and Mon 〈◊〉〈◊〉. 〈◊〉〈◊〉
• * 1.167

  〈◊〉〈◊〉 his 〈◊〉〈◊〉 of 〈◊〉〈◊〉.
• * 1.168

  〈◊◊〉〈◊◊〉 〈◊◊◊〉〈◊◊◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊◊◊〉〈◊◊◊〉 〈◊〉〈◊〉 of 〈◊◊〉〈◊◊〉 pag. 〈◊〉〈◊〉.
• * 1.169

  〈◊〉〈◊〉 〈◊◊〉〈◊◊〉. 〈◊◊◊〉〈◊◊◊〉. 〈◊〉〈◊〉.
• * 1.170

  〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.171

  〈◊◊◊〉〈◊◊◊〉.
• * 1.172

  Author quidam 〈◊〉〈◊〉, 〈◊〉〈◊〉. 〈◊〉〈◊〉, Lect p 317.
• * 1.173

  D 〈◊〉〈◊〉 〈◊〉〈◊〉 pag 189.
• * 1.174

  D. 〈◊〉〈◊〉.
• * 1.175

  Lect. p. 317.
• * 1.176

  Spanish 〈◊〉〈◊〉.
• * 1.177

  Cade of the Church.
• * 1.178

  〈◊〉〈◊〉 in 〈◊◊◊〉〈◊◊◊〉.
• * 1.179

  D. 〈◊〉〈◊〉. 〈◊〉〈◊〉. p. 316.
• * 1.180

  Bradf.
• * 1.181

  Act and Mon.
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Psal. 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉 ficat 〈◊◊◊◊〉〈◊◊◊◊〉. 〈◊〉〈◊〉.
• * 1.183

  〈◊◊〉〈◊◊〉 pecudes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.184

  〈◊〉〈◊〉 8.
• * 1.185

  Act. and 〈◊〉〈◊〉. fol 1629.
• * 1.186

  〈◊〉〈◊〉 1386
• * 1.187

  〈◊〉〈◊〉. 1415.
• * 1.188

  Ibid 1484.
• * 1.189

  Ibid. 〈◊〉〈◊〉.
• * 1.190

  〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.191

  Ibid. 〈◊〉〈◊〉.
• * 1.192

  〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. 1. 〈◊〉〈◊〉.
• * 1.193

  Act. and Mon.
• * 1.194

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.195

  〈◊〉〈◊〉 1858.
• * 1.196

  Ibid 857.
• * 1.197

  Ibid. 1358.
• * 1.198

  Ibid. 〈◊〉〈◊〉.
• * 1.199

  〈◊〉〈◊〉 1553.
• * 1.200

  Ibid. 〈◊〉〈◊〉.
• * 1.201

  To the 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.202

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.203

  〈◊〉〈◊〉. 726.
• * 1.204

  〈◊〉〈◊〉 〈◊〉〈◊〉 41.
• * 1.205

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.206

  Ibid. 1123.
• * 1.207

  Ibid. 1632.
• * 1.208

  Ibid 1162.
• * 1.209

  Ibid. 1831.
• * 1.210

  Ibid 1530.
• * 1.211

  Scultet. Annal.
• * 1.212

  Decad 〈◊〉〈◊〉. 〈◊〉〈◊〉. 1. 0.
• * 1.213

  Act and 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉.
• * 1.214

  Ibid. 1444.
• * 1.215

  Ibid 1544.
• * 1.216

  Ibid 1688.
• * 1.217

  Ibid. 940.
• * 1.218

  The L. 〈◊〉〈◊〉.
• * 1.219

  Stock at his 〈◊〉〈◊〉.
• * 1.220

  〈◊〉〈◊〉. 25. 〈◊〉〈◊〉.
• * 1.221

  Contra horren∣da audax fuit, & eum gaudio, flammeos cur∣rus 〈◊〉〈◊〉.
• * 1.222

  Basil.
• * 1.223

  Phil. 3. 14.
• * 1.224

  Act and Mon.
• * 1.225

  sol. 813.
• * 1.226

  Ibid. 1154.
• * 1.227

  Ibid 1. 30.
• * 1.228

  Ibid. 1670.
• * 1.229

  Ibid. 1668.
• * 1.230

  1 Pet. 1. 8,
• * 1.231

  〈◊〉〈◊〉. 1663.
• * 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.233

  Zech. 3. 7. expound.
• * 1.234

  〈◊◊◊〉〈◊◊◊〉.
• * 1.235

  Act. 〈◊〉〈◊〉. 25.
• * 1.236

  〈◊〉〈◊〉.
• * 1.237

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 —
• * 1.238

  No, 〈◊〉〈◊〉, & 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.239

  Gen. 11. 28.
• * 1.240

  〈◊〉〈◊〉 Perse 〈◊◊〉〈◊◊〉.
• * 1.241

  〈◊〉〈◊〉 l. 119. 109.
• * 1.242

  Mat. 23. 〈◊〉〈◊〉, 33, 〈◊〉〈◊〉.
• * 1.243

  Luk 13 31, 32, 33.
• * 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊◊〉〈◊◊〉, qui pro Christo sangui∣nem suderunt.
• * 1.245

  Bez.
• * 1.246

  〈◊〉〈◊〉.
• * 1.247

  〈◊◊〉〈◊◊〉 15.
• * 1.248

  〈◊〉〈◊〉. 89 〈◊〉〈◊〉.
• * 1.249

  Act 27.
• * 1.250

  2 King. 〈◊〉〈◊〉. 14.
• * 1.251

  〈◊〉〈◊〉. 6. 13.
• * 1.252

  〈◊〉〈◊〉.
• * 1.253

  Prov. 10. 25.
• * 1.254

  Quia propter 〈◊◊〉〈◊◊〉 est 〈◊〉〈◊〉.
• * 1.255

  Merc.
• * 1.256

  〈◊〉〈◊〉. 75. 3.
• * 1.257

  Lib 1. de mi∣gration. Abra.
• * 1.258

  〈◊◊〉〈◊◊〉 est: 〈◊〉〈◊〉 a 〈◊〉〈◊〉.
• * 1.259

  〈◊〉〈◊〉.
• * 1.260

  Tit. 1. 13.
• * 1.261

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.262

  Campian. in 〈◊〉〈◊〉.
• * 1.263

  Zech. 〈◊〉〈◊〉. 17.
• * 1.264

  Literas ex in∣ferno missas commenti sunt quidam, in 〈◊〉〈◊〉 satanas om∣ni 〈◊◊〉〈◊◊〉 gratias 〈◊〉〈◊〉 &c
• * 1.265

  〈◊◊〉〈◊◊〉. Hist. Anno D. 1072.
• * 1.266

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.267

  〈◊〉〈◊〉.
• * 1.268

  Phil. 2. 15.
• * 1.269

  Plin.
• * 1.270

  Rev. 17. 9.
• * 1.271

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.272

  Rev. 18. 2.
• * 1.273

  In Annal b.
• * 1.274

  〈◊〉〈◊〉 de 〈◊◊◊◊〉〈◊◊◊◊〉. 〈◊◊〉〈◊◊〉. 〈◊◊◊〉〈◊◊◊〉.
• * 1.275

  〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉.
• * 1.276

  Ibid.
• * 1.277

  Ibid. 1366.
• * 1.278

  〈◊◊〉〈◊◊〉 morum 〈◊〉〈◊〉, ut nec bostes 〈◊◊◊〉〈◊◊◊〉. 〈◊〉〈◊〉.
• * 1.279

  Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes 〈◊〉〈◊〉, 〈◊〉〈◊〉 Lynk or Torch.
• * 1.280

  2 Cor. 4 6.
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Di∣cuntur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 re∣pente 〈◊〉〈◊〉 a oculos 〈◊〉〈◊〉 in se conver∣tunt. Chrysost. in 2 Tim.
• * 1.282

  Tit. 2. 11, 12.
• * 1.283

  Luk 1. 77.
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.285

  Gen. 18. 19.
• * 1.286

  Psal. 25. 12.
• * 1.287

  Hos. 10. 1.
• * 1.288

  1 Cor. 12. 7.
• * 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.290

  Phil. 1. 7.
• * 1.291

  2 Cor. 1. 11.
• * 1.292

  Gal. 5. 13.
• * 1.293

  1. Cor. 9. 〈◊〉〈◊〉.
• * 1.294

  〈◊〉〈◊〉.
• * 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epist. 〈◊〉〈◊〉 ad Eustath.
• * 1.296

  Rev. 2.
• * 1.297

  Joh. 12.
• * 1.298

  〈◊〉〈◊〉.
• * 1.299

  Os 〈◊〉〈◊〉 Deo 〈◊〉〈◊〉.
• * 1.300

  Virg.
• * 1.301

  〈◊〉〈◊〉.
• * 1.302

  D. 〈◊〉〈◊〉.
• * 1.303

  1 Tim. 3. 2, 3, 4. expounded.
• * 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.308

  Hier. ad 〈◊〉〈◊〉 PP.
• * 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.311

  〈◊〉〈◊〉. 10. 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.314

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.315

  〈◊〉〈◊〉. 5 cap. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.316

  So 1 Cor. 〈◊〉〈◊〉. 10.
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.318

  ver. 7.
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 133.
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apolog.
• * 1.321

  Lib. 〈◊〉〈◊〉 〈◊〉〈◊〉. de 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.322

  〈◊〉〈◊〉 Tim. 3. 3.
• * 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  Gal. 3.
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.326

  Joh. 17. 4.
• * 1.327

  Rom. 10. 4,
• * 1.328

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 7.
• * 1.329

  Capell of Tempt.
• * 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.331

  Quasi bitumine ferruminata.
• * 1.332

  2 Pet. 3. 20.
• * 1.333

  Esse quo{que} in fatis 〈◊〉〈◊〉, &c. Metam. lib. 〈◊〉〈◊〉. Cicer. de 〈◊〉〈◊〉. deor.
• * 1.334

  〈◊〉〈◊〉, propter 〈◊◊〉〈◊◊〉; igni, pro∣pter teporem 〈◊〉〈◊〉. Lu∣dolf. de 〈◊◊〉〈◊◊〉 lib. 〈◊〉〈◊〉. cap. 87.
• * 1.335

  Nescit 〈◊◊〉〈◊◊〉 breve 〈◊〉〈◊〉 sacrae.
• * 1.336

  Prov.
• * 1.337

  〈◊〉〈◊〉. 10. 〈◊〉〈◊〉.
• * 1.338

  〈◊◊〉〈◊◊〉, 〈◊◊〉〈◊◊〉.
• * 1.339

  Non 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉. 〈◊◊〉〈◊◊〉, & 〈◊〉〈◊〉.
• * 1.340

  〈◊〉〈◊〉. 116. 〈◊〉〈◊〉.
• * 1.341

  〈◊〉〈◊〉.
• * 1.342

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.343

  They deemed it as great a sin to eat with unwashen hands, 〈◊〉〈◊〉 to commit 〈◊〉〈◊〉.
• * 1.344

  〈◊〉〈◊〉, Jew∣ish Antiq. pag. 〈◊〉〈◊〉.
• * 1.345

  〈◊◊〉〈◊◊〉 quaedam pecca∣ta adeo 〈◊〉〈◊〉 in se & per se 〈◊〉〈◊〉, ut factores, 〈◊◊〉〈◊◊〉, nec 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉, nec 〈◊〉〈◊〉 exosos 〈◊〉〈◊〉. 〈◊〉〈◊〉 de 〈◊〉〈◊〉.
• * 1.346

  Iesu t.
• * 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.349

  A 〈◊〉〈◊〉 of the mark, or 〈◊◊〉〈◊◊〉 the rule.
• * 1.350

  1 Cor. 10. 14.
• * 1.351

  Deut. 12. 22, 23, 24.
• * 1.352

  Deut. 27. 26.
• * 1.353

  〈◊〉〈◊〉. 3. 〈◊〉〈◊〉.
• * 1.354

  〈◊〉〈◊〉. 2 10.
• * 1.355

  Heb. 3. 13.
• * 1.356

  Jon. 2. 8.
• * 1.357

  Jam. 2. 5.
• * 1.358

  Lam. 3. 43.
• * 1.359

  2 King. 16. 17, 13, 14.
• * 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.361

  1 〈◊〉〈◊〉. 9. 27.
• * 1.362

  〈◊〉〈◊〉 ividum reddo 〈◊〉〈◊〉 meum. Aug.
• * 1.363

  1 Sam. 25. 31.
• * 1.364

  〈◊〉〈◊〉. lib. 1. cap. 19.
• * 1.365

  Retract. lib. 1. cap. 1.
• * 1.366

  Act. and 〈◊〉〈◊〉.
• * 1.367

  Psal. 18. 21, 22.
• * 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.369

  Acts 13.
• * 1.370

  Prov. 7. 2.
• * 1.371

  〈◊〉〈◊〉 para∣doxon, quod 〈◊〉〈◊〉 opera sint perniciosa ad 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.372

  〈◊〉〈◊〉.
• * 1.373

  In Apologet.
• * 1.374

  〈◊〉〈◊〉 res suit, esse Chri∣stianum.
• * 1.375

  Ingemuit orbis, & miratus 〈◊〉〈◊〉 se sactum esse Arianum.
• * 1.376

  Hier.
• * 1.377

  Iuslo ita{que} 〈◊◊◊〉〈◊◊◊〉 Valens a Gothis cre∣matus est, quo∣rum 〈◊〉〈◊〉 ane∣mis 〈◊〉〈◊〉 errorum virus 〈◊〉〈◊〉.
• * 1.378

  Tertullian.
• * 1.379

  〈◊〉〈◊〉 lib. 7. cap. 6, 7.
• * 1.380

  〈◊◊〉〈◊◊〉. 15 11.
• * 1.381

  〈◊〉〈◊〉 ex∣itij 〈◊〉〈◊〉, quo 〈◊◊〉〈◊◊〉 prae reli∣quis 〈◊〉〈◊〉. 〈◊〉〈◊〉 in loc.
• * 1.382

  Rev. 19. 20, 21.
• * 1.383

  〈◊〉〈◊〉. 12. 2, 3.
• * 1.384

  Psal 66.
• * 1.385

  Psal. 34.
• * 1.386

  〈◊〉〈◊〉. 51, 〈◊〉〈◊〉.
• * 1.387

  Acts 24.
• * 1.388

  Psal. 32.
• * 1.389

  Joh 1.
• * 1.390

  Joh. 4.
• * 1.391

  2 Cor. 5 11.
• * 1.392

  Act 5.
• * 1.393

  Luk. 1.
• * 1.394

  Mat. 23. 〈◊〉〈◊〉, 3.
• * 1.395

  1 Cor. 9. ult.
• * 1.396

  Odi 〈◊〉〈◊〉 ig∣navâ operâ, 〈◊〉〈◊〉 sen∣tentiâ. Ennius.
• * 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. 〈◊〉〈◊〉. Etbic. cap. penult.
• * 1.398

  Rev. 1. 20.
• * 1.399

  〈◊〉〈◊〉. 3. 4.
• * 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.401

  Acts 26. 5.
• * 1.402

  〈◊◊◊〉〈◊◊◊〉 sum: i. e. 〈◊〉〈◊〉 sentio.
• * 1.403

  〈◊〉〈◊〉 tract, 〈◊〉〈◊〉. cap. 3.
• * 1.404

  Goodwins Heb. Antiq. 〈◊〉〈◊〉 49.
• * 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.406

  Ye 〈◊〉〈◊〉 not 〈◊〉〈◊〉.
• * 1.407

  Matth. 7.
• * 1.408

  Luk. 16. 15.
• * 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.410

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.411

  〈◊◊〉〈◊◊〉. 〈◊◊◊〉〈◊◊◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non sine 〈◊◊〉〈◊◊〉.
• * 1.412

  〈◊〉〈◊〉 Priscorum 〈◊◊◊〉〈◊◊◊〉 porticus tempti, at cor 〈◊◊◊〉〈◊◊◊〉 men acus. 〈◊◊〉〈◊◊〉.
• * 1.413

  〈◊〉〈◊〉 apists 〈◊〉〈◊〉 much of 〈◊〉〈◊〉, as once the Gibeonites did of old 〈◊〉〈◊〉 and mouldy 〈◊〉〈◊〉.
• * 1.414

  Gen 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 〈◊〉〈◊〉.
• * 1.416

  〈◊〉〈◊〉 lib 16.
• * 1.417

  cap. 40.
• * 1.418

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 quiss∣nunquam 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.419

  Gen. 9. 6.
• * 1.420

  Object.
• * 1.421

  Answ.
• * 1.422

  Prov. 28. 17.
• * 1.423

  Acts 28. 4.
• * 1.424

  Psal. 〈◊〉〈◊〉. 23.
• * 1.425

  Camdens Eli∣zab. fol. 191.
• * 1.426

  1 Joh. 3. 〈◊〉〈◊〉.
• * 1.427

  Senarclaeus de morte loan.
• * 1.428

  〈◊〉〈◊〉.
• * 1.429

  Anno. 1551.
• * 1.430

  Seipsum despe∣rabundus Tri∣denti de collo 〈◊◊〉〈◊◊〉 sus∣pendit.〈◊〉〈◊〉. Theatr. bist. p. 414.
• * 1.431

  〈◊〉〈◊〉. lib 17.
• * 1.432

  Lud. Rab. part. 2. de marty∣ribus.
• * 1.433

  〈◊〉〈◊〉.
• * 1.434

  〈◊〉〈◊〉 365. sect. 2.
• * 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cedo: 〈◊〉〈◊〉 cedit affectibus, a leo ut 〈◊〉〈◊〉 in 〈◊〉〈◊〉 non 〈◊〉〈◊〉.
• * 1.436

  〈◊〉〈◊〉. in Rom. 13. 4.
• * 1.437

  Ephes. 4. 26.
• * 1.438

  〈◊〉〈◊〉. 3. 19.
• * 1.439

  Exod. 32. 19 — 31.
• * 1.440

  Mar. 3. 5.
• * 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.442

  Ionas 4. 1.
• * 1.443

  vers. 〈◊〉〈◊〉.
• * 1.444

  Iam. 1.
• * 1.445

  Ephel. 4. 16.
• * 1.446

  Iam. 3. 16.
• * 1.447

  〈◊◊〉〈◊◊〉 le 〈◊〉〈◊〉.
• * 1.448

  psal 37. 8.
• * 1.449

  Pro. 〈◊〉〈◊〉. 32, 33.
• * 1.450

  expounded.
• * 1.451

  〈◊〉〈◊〉.
• * 1.452

  Numb. 〈◊〉〈◊〉. 10.
• * 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.454

  〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉
• * 1.455

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.456

  〈◊〉〈◊〉.
• * 1.457

  1 Sam. 〈◊〉〈◊〉. 24.
• * 1.458

  Eph. 6. 4.
• * 1.459

  Quid 〈◊〉〈◊〉, dia∣bole nequissime, ad 〈◊〉〈◊〉 civita∣tem perturban∣dam accessisti? dicit 〈◊◊〉〈◊◊〉 Gul. Farello.
• * 1.460

  in Epist. ad Calvin.
• * 1.461

  Act. and 〈◊◊〉〈◊◊〉. 1692.
• * 1.462

  Ibid 1340.
• * 1.463

  James 3. 6.
• * 1.464

  〈◊〉〈◊〉
• * 1.465

  〈◊◊〉〈◊◊〉. out of R. 〈◊〉〈◊〉 in 〈◊〉〈◊〉. 27. 13.
• * 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉. 5. 10.
• * 1.467

  1 Pet. 3. 7.
• * 1.468

  Eph. 4 30, 〈◊〉〈◊〉.
• * 1.469

  Si 〈◊〉〈◊〉 est qui 〈◊〉〈◊〉 in gratiam put at redire posse, non nostram is per∣fidiam arguit, sed 〈◊◊〉〈◊◊〉. Cic. Epist. lib 2. ep. 〈◊〉〈◊〉.
• * 1.470

  Menander ta∣men dicit, recon∣ciliationes 〈◊〉〈◊〉 lupinas amici∣tias.
• * 1.471

  2 〈◊〉〈◊〉. 5.
• * 1.472

  〈◊〉〈◊〉 13. 6.
• * 1.473

  〈◊〉〈◊〉. l. b. 2.
• * 1.474

  Si 〈◊◊◊◊〉〈◊◊◊◊〉 est: at 〈◊◊◊◊〉〈◊◊◊◊〉 as 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉.
• * 1.475

  〈◊〉〈◊〉 49. 〈◊〉〈◊〉, 7.
• * 1.476

  Act and Mon. sol. 828.
• * 1.477

  Hosea.
• * 1.478

  〈◊◊◊〉〈◊◊◊〉.
• * 1.479

  In 〈◊〉〈◊〉.
• * 1.480

  Has 〈◊◊◊〉〈◊◊◊〉 so a 〈◊〉〈◊〉 as.
• * 1.481

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.482

  I Cor. 7 2.
• * 1.483

  〈◊〉〈◊〉 in cum oculos, Gen. 〈◊〉〈◊〉.
• * 1.484

  〈◊◊〉〈◊◊〉 Mo ses, vidit, 〈◊〉〈◊〉: sed 〈◊◊◊◊〉〈◊◊◊◊〉 Pa∣reus.
• * 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.486

  Niz a z.
• * 1.487

  〈◊〉〈◊〉 Pet 2. 1 〈◊〉〈◊〉.
• * 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 of the whore, as if she sate in the 〈◊〉〈◊〉 eye.
• * 1.489

  〈◊〉〈◊〉
• * 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉 fibi eruit, quod 〈◊〉〈◊〉 sine 〈◊◊◊〉〈◊◊◊〉 non possit. Sed nihil 〈◊〉〈◊〉 se∣cir quam quod
• * 1.492

  satuitatem su∣am urbi mani∣sestam 〈◊〉〈◊〉.
• * 1.493

  Tertullian in 〈◊〉〈◊〉.
• * 1.494

  Volupt atem vi∣cisse 〈◊〉〈◊〉 olupt as est maxima, nec ulla major est victoria, quam ea que à cupi∣ditatibus re er∣tur. Cypr. de bon. pud.
• * 1.495

  Let thine eyes 〈◊〉〈◊〉 right 〈◊〉〈◊〉, and let thine eye-lids lock streight before thee.
• * 1.496

  Prov. 4. 25.
• * 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Puellam & 〈◊〉〈◊〉 oculi significat. Plut. in Apopb
• * 1.498

  In a Sam 12. 4. there came a 〈◊〉〈◊〉 to the 〈◊◊〉〈◊◊〉, &c.
• * 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Signifies both 〈◊〉〈◊〉 eye and 〈◊〉〈◊〉; as it is the spring of sin, let it be of tears.
• * 1.500

  〈◊〉〈◊〉 quibus videmus 〈◊〉〈◊〉 stemus.
• * 1.501

  〈◊〉〈◊〉 〈◊〉〈◊〉, that 〈◊〉〈◊〉 and his ser∣vants were at a feast; she was at home as feig∣ning her self sick. Pro. 25. 23
• * 1.502

  〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉, 〈◊〉〈◊〉.
• * 1.503

  Mar. 9 49. expounded.
• * 1.504

  Rom. 8 〈◊〉〈◊〉.
• * 1.505

  D 〈◊〉〈◊〉 Ge. og pag 156.
• * 1.506

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.507

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.508

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.509

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.510

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.511

  The archers shot at Ioseph, but his bovv a∣bade in strength, Gen. ••9. 24.
• * 1.512

  Castus erat, non solum continens, ut Bellerophon, Scipio, alij.
• * 1.513

  Camd Elizab. fol. 239.
• * 1.514

  Isa. 30 22.
• * 1.515

  Hos. 14. 8.
• * 1.516

  〈◊〉〈◊〉 abi{que} de 〈◊◊〉〈◊◊〉. Non enim 〈◊〉〈◊〉 in gehennam inci∣dere gehennae meminisse.
• * 1.517

  Chrysost.
• * 1.518

  Mors tua, mors Christi, 〈◊〉〈◊〉 mundi, gloria coeli, & dolor 〈◊◊◊〉〈◊◊◊〉 tibi.
• * 1.519

  Mal. 2. 15.
• * 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 P••••••••••, 〈◊〉〈◊〉. conjug.
• * 1.521

  〈◊◊〉〈◊◊〉 7
• * 1.522

  〈◊◊〉〈◊◊〉 uxor mala, & non nifi 〈◊◊〉〈◊◊〉
• * 1.523

  〈◊〉〈◊〉 〈◊〉〈◊〉 p. 199.
• * 1.524

  Gen. ••4. 13.
• * 1.525

  〈◊〉〈◊〉.
• * 1.526

  Qui 〈◊〉〈◊〉, 〈◊〉〈◊〉 sibi 〈◊〉〈◊〉 praesta••: qui tolerat, ipse se meliorē redait.
• * 1.527

  Idem. ibid.
• * 1.528

  Ovid de art. imperat: Aure∣lij vox est, 〈◊◊◊◊〉〈◊◊◊◊〉, 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉.
• * 1.529

  Leo 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉.
• * 1.530

  〈◊〉〈◊〉 de o∣riginibus.
• * 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.532

  Joh. 〈◊〉〈◊〉 4.
• * 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.534

  〈◊〉〈◊〉.
• * 1.535

  〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉, all 〈◊◊〉〈◊◊〉, 〈◊◊◊〉〈◊◊◊〉 〈◊〉〈◊〉.
• * 1.536

  〈◊◊◊◊〉〈◊◊◊◊〉, 〈◊◊〉〈◊◊〉.
• * 1.537

  〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.538

  〈◊◊〉〈◊◊〉.
• * 1.539

  〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉. 297.
• * 1.540

  〈◊〉〈◊〉. 144.
• * 1.541

  Act. and 〈◊〉〈◊〉. fol 1 117.
• * 1.542

  〈◊◊◊〉〈◊◊◊〉.
• * 1.543

  Iacob pater vo∣torum 〈◊〉〈◊〉 tur 〈◊〉〈◊〉
• * 1.544

  We 〈◊〉〈◊〉 in 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 by 〈◊〉〈◊〉, as 〈◊〉〈◊〉 friends.
• * 1.545

  1 〈◊〉〈◊〉. 3 21.
• * 1.546

  〈◊〉〈◊〉 78. 35.
• * 1.547

  Vide Virgil. l. 8. 〈◊〉〈◊〉, soe lus 〈◊〉〈◊〉 Tatij{que}.
• * 1.548

  Dejurando 〈◊〉〈◊〉 creaturas, con∣tra 〈◊〉〈◊〉, & de juramenti 〈◊〉〈◊〉, 〈◊〉〈◊〉 A∣nabap:: videbis.
• * 1.549

  〈◊〉〈◊〉 in Ia∣cob. 5. 12. pag. 228. & 〈◊〉〈◊〉
• * 1.550

  Sunt qui altius 〈◊◊〉〈◊◊〉 in 〈◊◊◊〉〈◊◊◊〉, quam 〈◊◊◊〉〈◊◊◊〉.
• * 1.551

  Zech. 5 2, 〈◊〉〈◊〉.
• * 1.552

  Job 18. 〈◊〉〈◊〉.
• * 1.553

  Exod. 〈◊〉〈◊〉.
• * 1.554

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.555

  〈◊〉〈◊〉 his 〈◊〉〈◊〉 of the 〈◊◊〉〈◊◊〉.
• * 1.556

  Hos. 4. 2.
• * 1.557

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 10.
• * 1.558

  D. Halls con∣templ.
• * 1.559

  1 Thess. 5. 〈◊〉〈◊〉.
• * 1.560

  〈◊〉〈◊〉 8. 14.
• * 1.561

  Zeph. 1. 3, 4, 5.
• * 1.562

  Ob.
• * 1.563

  Sol.
• * 1.564

  Ob.
• * 1.565

  Sol.
• * 1.566

  Ob.
• * 1.567

  〈◊〉〈◊〉.
• * 1.568

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.569

  〈◊〉〈◊〉 &c.
• * 1.570

  〈◊〉〈◊〉.
• * 1.571

  D 〈◊〉〈◊〉 of Gods 〈◊〉〈◊〉.
• * 1.572

  b 22 14.
• * 1.573

  〈◊◊◊〉〈◊◊◊〉 Dei ad 〈◊◊◊◊〉〈◊◊◊◊〉, 〈◊◊〉〈◊◊〉.
• * 1.574

  〈◊◊〉〈◊◊〉. 13.
• * 1.575

  〈◊〉〈◊〉. 6. 1.
• * 1.576

  Exod. 33. 13.
• * 1.577

  〈◊〉〈◊〉. 60 1.
• * 1.578

  1 Cor. 〈◊〉〈◊〉.
• * 1.579

  〈◊〉〈◊〉 de Ani∣malth
• * 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A 〈◊◊◊〉〈◊◊◊〉, 〈◊〉〈◊〉 that, 3 Cor. 4. 17
• * 1.581

  Mî fine 〈◊〉〈◊〉 diem, vitam fi∣ne morte qui etam
• * 1.582

  Det 〈◊〉〈◊〉 fine 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉 Deus.
• * 1.583

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.584

  〈◊〉〈◊〉. 5. 〈◊〉〈◊〉.
• * 1.585

  Mar. 〈◊〉〈◊〉 8.
• * 1.586

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.587

  Aug.
• * 1.588

  Rev. 12 1.
• * 1.589

  Prov. 15. 〈◊〉〈◊〉.
• * 1.590

  Prov. 23. 17.
• * 1.591

  Acts 17. 27.
• * 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.593

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉. 4. 〈◊〉〈◊〉.
• * 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.595

  〈◊◊〉〈◊◊〉. 5.
• * 1.596

  〈◊〉〈◊〉 9. 4.
• * 1.597

  〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉.
• * 1.598

  Lam. 1. 1.
• * 1.599

  〈◊〉〈◊〉. 482.
• * 1.600

  Dan 89.
• * 1.601

  Isa. 1. 21, 22.
• * 1.602

  Turkish 〈◊〉〈◊〉. sol 101.
• * 1.603

  〈◊〉〈◊〉. Enquir. p 〈◊〉〈◊〉.
• * 1.604

  Si 〈◊〉〈◊〉 (〈◊◊〉〈◊◊〉) 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 procul 〈◊〉〈◊〉 sibi 〈◊〉〈◊〉 fin∣gerent, quia 〈◊◊〉〈◊◊〉 a∣nimal animali superius cogi∣tat. 〈◊〉〈◊〉 & bo∣mo 〈◊〉〈◊〉,
• * 1.605

  1 Cor. 214
• * 1.606

  Luk 12 16.
• * 1.607

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, regio, 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ager.
• * 1.608

  〈◊〉〈◊〉.
• * 1.609

  〈◊〉〈◊〉.
• * 1.610

  Turk. 〈◊◊◊〉〈◊◊◊〉.
• * 1.611

  Vide Sphy.
• * 1.612

  〈◊〉〈◊〉 p 〈◊〉〈◊〉.
• * 1.613

  〈◊〉〈◊〉 Geog, pag. 662.
• * 1.614

  Sol reliqui si∣dera occultat, 〈◊◊〉〈◊◊〉 suum 〈◊〉〈◊〉.
• * 1.615

  〈◊〉〈◊〉. lib. 2. c. 6.
• * 1.616

  So doth the God of glory.
• * 1.617

  〈◊〉〈◊〉 7. 〈◊〉〈◊〉.
• * 1.618

  Mal. 18. 14.
• * 1.619

  Quanta ergo 〈◊〉〈◊〉 humilitate 〈◊〉〈◊〉 debet e palude sua 〈◊〉〈◊〉 & repens vilu 〈◊〉〈◊〉? Bern. de divers. 15.
• * 1.620

  Hab. 316.
• * 1.621

  Un majus 〈◊◊◊〉〈◊◊◊〉, 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. 〈◊◊〉〈◊◊〉.
• * 1.622

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.623

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.624

  〈◊◊〉〈◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.625

  〈◊〉〈◊〉. 〈◊〉〈◊〉 Orig
• * 1.626

  〈◊〉〈◊〉 in 〈◊〉〈◊〉, 〈◊〉〈◊〉 in 〈◊〉〈◊〉.
• * 1.627

  Aug.
• * 1.628

  Exod. 8. 18.
• * 1.629

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.630

  Nibil in terra magnum praeter bominem. Favo∣rinus.
• * 1.631

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Isocr.
• * 1.632

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip.
• * 1.633

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xeno. 〈◊〉〈◊〉.
• * 1.634

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? 11. mand.
• * 1.635

  Gal. lib. 3. de usu 〈◊〉〈◊〉.
• * 1.636

  Eunt 〈◊◊〉〈◊◊〉 alta 〈◊〉〈◊〉, in∣genies fluct 〈◊〉〈◊〉 maris, 〈◊◊〉〈◊◊〉, & gyres syderum, & 〈◊〉〈◊〉 seipsos, nec 〈◊〉〈◊〉. Aug.
• * 1.637

  〈◊〉〈◊〉. 〈◊〉〈◊〉 cap. 9. 〈◊〉〈◊〉 Marte jurens, 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. Purchas 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.638

  〈◊〉〈◊〉 tur∣bari malunt quam 〈◊〉〈◊〉.
• * 1.639

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.640

  Sed sructus nul∣los 〈◊◊◊〉〈◊◊◊〉 gerit.
• * 1.641

  De cupresso Al∣ciat. 〈◊◊〉〈◊◊〉 Pet. 3. 3, 4 5.
• * 1.642

  〈◊〉〈◊〉.
• * 1.643

  〈◊〉〈◊〉.
• * 1.644

  〈◊〉〈◊〉.
• * 1.645

  〈◊〉〈◊〉.
• * 1.646

  Levitèr vo∣lant,, 〈◊◊〉〈◊◊〉 vulnerant.
• * 1.647

  〈◊◊〉〈◊◊〉. Geminâ 〈◊◊〉〈◊◊〉 & nega tione 〈◊〉〈◊〉, 〈◊〉〈◊〉 Dei 〈◊◊〉〈◊◊〉.
• * 1.648

  Nec 〈◊〉〈◊〉, nec 〈◊〉〈◊〉.
• * 1.649

  Firmus 〈◊◊〉〈◊◊〉 a∣pud Augustin.
• * 1.650

  Non ideo nega∣re 〈◊〉〈◊〉, ne pe∣riam, sed ideo mentiri nolo, nec peccem; dixit faemina quaedam in e∣quuleo apud Hieron.
• * 1.651

  Dan. Hist. contin. 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉. in 3d 〈◊〉〈◊〉. in 〈◊〉〈◊〉.
• * 1.652

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊◊◊〉〈◊◊◊〉, the 〈◊◊〉〈◊◊〉 the 〈◊〉〈◊〉: qui 〈◊◊〉〈◊◊〉, 〈◊◊◊〉〈◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, malig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.653

  〈◊〉〈◊〉 8.
• * 1.654

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.655

  〈◊〉〈◊〉 5 12.
• * 1.656

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.657

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.658

  Mat. 13. 41, 30.
• * 1.659

  Gellius 〈◊〉〈◊〉. 〈◊〉〈◊〉. cap. 1.
• * 1.660

  Neminem 〈◊〉〈◊〉, nisi lacessu us & injurta affe∣ctus. Cicero.
• * 1.661

  I 〈◊〉〈◊〉 ulcis∣ci, 〈◊〉〈◊〉 quam ijs 〈◊◊◊◊〉〈◊◊◊◊〉. Arist.
• * 1.662

  Rbet cap. 1. lib 9.
• * 1.663

  1 〈◊〉〈◊〉. 24. 19.
• * 1.664

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.665

  1 Cor. 6. 7.
• * 1.666

  〈◊〉〈◊〉. 49 6.
• * 1.667

  〈◊〉〈◊〉. 34. 5.
• * 1.668

  〈◊〉〈◊〉. 16. 31.
• * 1.669

  Tu quidem 〈◊◊◊〉〈◊◊◊〉 ut 〈◊◊〉〈◊◊〉 in∣terfici 〈◊◊〉〈◊◊〉:
• * 1.670

  * 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 Cynico Vespafianus 〈◊〉〈◊〉 Dionem.
• * 1.671

  〈◊〉〈◊〉 5. 9.
• * 1.672

  Pro. 24. 17, 18.
• * 1.673

  Rom. 12. 〈◊〉〈◊〉. expounded.
• * 1.674

  Psal 94. 〈◊〉〈◊〉, 2.
• * 1.675

  Luk. 18 7, 8.
• * 1.676

  〈◊◊◊〉〈◊◊◊〉 quid 〈◊◊〉〈◊◊〉 quam 〈◊◊◊〉〈◊◊◊〉? Cart.
• * 1.677

  〈◊〉〈◊〉. 8. 〈◊〉〈◊〉.
• * 1.678

  1 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉.
• * 1.679

  Heb. 〈◊〉〈◊〉.
• * 1.680

  2 Tim. 4 14.
• * 1.681

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Autor 〈◊〉〈◊〉 a∣pud Just. Mart.
• * 1.682

  〈◊〉〈◊〉 King. 2. 6.
• * 1.683

  Rev. 11. 5.
• * 1.684

  In rixa, is infe∣rior est, qui vi∣ctor est.
• * 1.685

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.686

  Arist. Ethic.
• * 1.687

  1 Cor. 6. 7, 8.
• * 1.688

  Non 〈◊〉〈◊〉 ma∣li est referre in∣juriam, 〈◊〉〈◊〉 inserre 〈◊〉〈◊〉.
• * 1.689

  Ephes 6. 12.
• * 1.690

  〈◊◊◊◊〉〈◊◊◊◊〉 infirmissi∣morum bomi∣num injurijs? Dum haec 〈◊〉〈◊〉 eminas project a frangamus, a diabolo 〈◊〉〈◊〉 Roloc. in locum.
• * 1.691

  Quam 〈◊〉〈◊〉 est 〈◊〉〈◊〉 homi∣nes quando pro∣dire debeant cum galea?
• * 1.692

  〈◊◊◊〉〈◊◊◊〉, 〈◊〉〈◊〉.
• * 1.693

  〈◊〉〈◊〉 42.
• * 1.694

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.695

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.696

  Dixit 〈◊◊〉〈◊◊〉 cum ab 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 3 7.
• * 1.697

  Psal. 〈◊〉〈◊〉. 6.
• * 1.698

  Deut. 〈◊〉〈◊〉. 11.
• * 1.699

  Lacones 〈◊◊〉〈◊◊〉 ad 〈◊〉〈◊〉.
• * 1.700

  Psal. 68. 21.
• * 1.701

  Isa. 50. 6.
• * 1.702

  Joh. 18. 23.
• * 1.703

  1 King. 22. 24.
• * 1.704

  Acts 〈◊〉〈◊〉 2, 3.
• * 1.705

  Job 16 10.
• * 1.706

  Apud 〈◊〉〈◊〉 serunt paucas 〈◊〉〈◊〉 tites esse, qued temere li 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉.
• * 1.707

  Acts 〈◊〉〈◊〉. 〈◊〉〈◊〉
• * 1.708

  Acts 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.709

  〈◊◊◊〉〈◊◊◊〉, 〈◊◊◊〉〈◊◊◊〉, 〈◊◊◊◊〉〈◊◊◊◊〉, 〈◊◊〉〈◊◊〉 potest. Owen. 〈◊〉〈◊〉.
• * 1.710

  Sordida 〈◊〉〈◊〉 quidam baud 〈◊〉〈◊〉 quosdam 〈◊◊〉〈◊◊〉: 〈◊◊◊〉〈◊◊◊〉 exercent.
• * 1.711

  Colu ella Le∣guletorum 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.712

  Philip. 9.
• * 1.713

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Persis 〈◊〉〈◊〉 quos bodie 〈◊〉〈◊〉 as 〈◊〉〈◊〉.
• * 1.714

  〈◊〉〈◊〉 6.
• * 1.715

  Qui 〈◊◊◊〉〈◊◊◊〉 vivere; ut Saul 1 Sam. 10 27.
• * 1.716

  Levius fit pati∣entiá 〈◊〉〈◊〉 corrigere est nesas.
• * 1.717

  Cedamus, leve sit 〈◊◊〉〈◊◊〉 fertur onus.
• * 1.718

  Pondus 〈◊◊◊〉〈◊◊◊〉 inco 〈◊〉〈◊〉 fit. S. n.
• * 1.719

  〈◊〉〈◊〉. 11.
• * 1.720

  Jam. 1. 4.
• * 1.721

  Act and 〈◊〉〈◊〉. sol. 8. 1.
• * 1.722

  Psal. 43.
• * 1.723

  2 Cor. 12.
• * 1.724

  Luk. 9 54.
• * 1.725

  Gal 6. 9
• * 1.726

  Give such be∣fore they ask, Psal. 41. 1.
• * 1.727

  〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.728

  Aug
• * 1.729

  Rogers of love, 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.730

  〈◊◊〉〈◊◊〉 Christi est 〈◊◊〉〈◊◊〉. 〈◊◊◊◊〉〈◊◊◊◊〉 est, se vel tum 〈◊◊〉〈◊◊〉, 〈◊◊〉〈◊◊〉-〈◊〉〈◊〉 aliquo munere prose∣queretur. 〈◊◊◊〉〈◊◊◊〉?
• * 1.731

  Nunquan 〈8 words〉〈8 words〉.
• * 1.732

  In Basiliensi Concilio anno 1440 Amadeus 〈◊〉〈◊〉 dux uxoratus, & duos 〈◊◊〉〈◊◊〉 ad pontifi∣catum 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.733

  Hi sunt canes quos alo quoti∣die, quibus 〈◊〉〈◊〉 me 〈◊〉〈◊〉 glorian vena∣turum.
• * 1.734

  I am verò longè 〈◊〉〈◊〉. Pauperi∣bus sua dat gra∣tis, nec munera curat 〈◊〉〈◊〉 papalis, quod modo 〈◊〉〈◊〉. Hic 〈◊◊〉〈◊◊〉 le∣gendo percipi∣mus modo, &c.
• * 1.735

  Act. and Mon. 1368 & 1534
• * 1.736

  See his life by Sir Iohn Heyw. p. 170.
• * 1.737

  Meritò manus illa 〈◊〉〈◊〉 expers esse de∣buit, quae nemi∣nem mendicare, esurire, & in captivitate, 〈◊◊〉〈◊◊〉 miseria jacere, perpessa est.
• * 1.738

  Hos. 4. 1.
• * 1.739

  Isa. 57. 1.
• * 1.740

  Psal. 12. 1.
• * 1.741

  〈◊〉〈◊〉 112.
• * 1.742

  〈◊〉〈◊〉. 37. 21.
• * 1.743

  2 King. 6. 5.
• * 1.744

  Prov. 28. 〈◊〉〈◊〉.
• * 1.745

  〈◊〉〈◊〉 6. 9. with Mark 3. 〈◊〉〈◊〉.
• * 1.746

  1 〈◊〉〈◊〉. 25 11.
• * 1.747

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.748

  1 Cor. 6. 18.
• * 1.749

  Consu'e 〈◊〉〈◊〉 Logic. lib. 3 cap 2 p 5. 0.
• * 1.750

  〈◊〉〈◊〉. 4. 5, 6.
• * 1.751

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.752

  〈◊〉〈◊〉 35. 〈◊〉〈◊〉.
• * 1.753

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.754

  Mark. 6. 5.
• * 1.755

  2 Tim. 2. 25, 26.
• * 1.756

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 alive, and in 〈◊〉〈◊〉 by that 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.757

  〈◊〉〈◊〉. 1. 16.
• * 1.758

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.759

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.760

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.761

  See 〈◊〉〈◊〉 7 5.
• * 1.762

  〈1 line〉〈1 line〉.
• * 1.763

  1 〈◊〉〈◊〉. 4 〈◊〉〈◊〉 〈◊〉〈◊〉 and 〈◊◊〉〈◊◊〉 〈◊〉〈◊〉.
• * 1.764

  〈◊〉〈◊〉. 13, 8.
• * 1.765

  〈◊〉〈◊〉. 3. 15.
• * 1.766

  Rom. 9. 22.
• * 1.767

  Exod. 34 2.
• * 1.768

  Neh. 9.
• * 1.769

  Act; 7.
• * 1.770

  Rom. 9. 23.
• * 1.771

  Rom. 5 10.
• * 1.772

  〈◊〉〈◊〉. de 〈◊〉〈◊〉.
• * 1.773

  Nihil tandem 〈◊〉〈◊〉 negasse 〈◊〉〈◊〉 est qui a l 〈◊〉〈◊〉 hort 〈◊〉〈◊〉 esum. 〈◊〉〈◊〉.
• * 1.774

  Gen. 1.
• * 1.775

  Jer 44.
• * 1.776

  〈◊〉〈◊〉 11. 6.
• * 1.777

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.778

  〈1 line〉〈1 line〉
• * 1.779

  〈1 line〉〈1 line〉.
• * 1.780

  D 〈◊〉〈◊〉.
• * 1.781

  〈◊◊〉〈◊◊〉 551. 〈◊◊◊〉〈◊◊◊〉 & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, 〈◊◊〉〈◊◊〉 con 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉, &.
• * 1.782

  〈◊〉〈◊〉. lib 2. de 〈◊〉〈◊〉. cap 21. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. 〈◊〉〈◊〉.
• * 1.783

  Luk. 6 〈◊〉〈◊〉.
• * 1.784

  〈◊〉〈◊〉 69 31.
• * 1.785

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 6.
• * 1.786

  1 Sam. 15 21.
• * 1.787

  〈◊〉〈◊〉 suos.
• * 1.788

  〈◊〉〈◊〉 2. 5.
• * 1.789

  E 〈◊◊〉〈◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 1. 28.
• * 1.790

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉, 〈◊◊◊〉〈◊◊◊〉
• * 1.791

  〈10 words〉〈10 words〉.
• * 1.792

  〈◊◊◊◊〉〈◊◊◊◊〉 inter 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. 44. 4
• * 1.793

  On Mat. 5. 12.
• * 1.794

  〈◊〉〈◊〉, sed 〈◊〉〈◊〉 〈◊〉〈◊〉 in Mat. 6.
• * 1.795

  Col. 3. 24.
• * 1.796

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l it. 3 14.
• * 1.797

  Ephes. 5. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.798

  Gellius.
• * 1.799

  Pelago 〈◊〉〈◊〉 non ita commissu∣rus 〈◊〉〈◊〉, quin quando liberet, pedem referre posset.
• * 1.800

  Eccles. 7. 16. Cicero.
• * 1.801

  Ephes. 5. 15.
• * 1.802

  Mat. 5. 29.
• * 1.803

  〈◊〉〈◊〉. 3. 1. 〈◊〉〈◊〉.
• * 1.804

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.805

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.806

  Rom. 12 9. 1 Joh. 3 〈◊〉〈◊〉.
• * 1.807

  Prov. 16. 23, 24, 25, 20.
• * 1.808

  Prov. 19. 〈◊〉〈◊〉. & 14. 20.
• * 1.809

  M. Harris on Mat. 5. 9.
• * 1.810

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Euseb.
• * 1.811

  1 Joh. 3. 3.
• * 1.812

  Jam. 1. 4.