The true Catholique formed according to the truth of the Scriptures, and the shape of the ancient fathers, and best sort of the latter Catholiques, which seeme to fauour the Church of Rome : the contents vvhereof are to be seene in the page following.

The liues and maners of all Christians in particular, briefly drawne out of the Word of God.

FIrst, euerie Christian is bound continually to meditate vpon the word of God: for so God commaunded the Iewes. And these wordes which I commaund thee this day, shall bee in thy heart, and thou shalt rehearse them continually to thy children, and shalt talke of them when thou ta∣riest in thy house, and as thou walkest by the way, and when thou liest downe, and when thou risest vp: and thou shalt binde them for a signe vpon thine hand; and they shal be as frontlets between thine eyes. And thou shalt write them vpon the posts of thine house, and vpon thy gates. This commaundement is generall to all, not to Priests only. And it was commanded the Iewes, much more vs Christians.

And againe: Therefore shall yee lay vp these my words in your heart, and in your soule, and bind them for a signe vpon your hand; that they may be as frontlets betweene your eyes. And yee shall teach them your children, speaking of them when thou sit∣test in thine house, and when thou walkest by the way, and when thou lyest downe, and when thou risest vp.

Men should talke of the word of God in their houses, and should teach their children the same. This is a plaine comman∣dement, without anie trope or figure: and yet how hath Sa∣tan bewitched a great manie, that they thinke it concernes them not? that will neither know it themselues, nor suffer their children to learne it.

And not onely Moses: but also Dauid teacheth all men the same lesson. And it is his first lesson that he teacheth a man to make him blessed. Blessed is that mā (saith he) that doth not walk in the counsell of the wicked, nor stand in the way of sinners, not sit in the seate of the scornefull. But his delight is in the lawe of the Lord, and in his law doth he meditate day and night. And as he teacheth all men this lesson: so he practised it himselfe, though he were a king: My hands also will I lift vp vnto thy comman∣dements

which I haue loued: And I will meditate in thy statutes. And againe, Oh how do I loue thy law? it is my meditation con∣tinually.

And this commandement also God himselfe gaue to Iosuah, being a Captaine, and a man of warre: Let not this booke of the law depart out of thy mouth: but meditate therein day and night, that thou maist obserue and doe according to all that is written therein. For then shalt thou make thy waie prosperous, and then shalt thou haue good successe.

And Dauid no doubt grounded that his great blessing, which euery one that meditateth thus on y^e word of God should reap, (that is, that whatsoeuer hee doth, it shall prosper) vpon this great promise of God made vnto Iosuah. For now euerie Christian is the Lords Captaine against that spiritual enemy Sathan. As Saint Paul doth also applie that same other great blessing of God, made to Iosuah (As I was with Moses, so will I be with thee, I will not leaue thee nor forsake thee) to euerie Chri∣stian souldier. Let your conuersation be without couetousnesse (saith he) and be content with such things as God presently sends (what kind soeuer they be) for he hath said, I will not faile thee, neither forsake thee. So that we may boldly say; The Lord is my helper, neither will I feare what man can do vnto me.

That same Eunuch of Candaces Queen of Ethiopia, no doubt moued by Gods Spirit, fulfilled that commandement of Mo∣ses giuen to the Iewes, who as he was in his iourney, read the Prophet Esay. If a Barbarian did this in his iourney, whie should not Christians do the like? Our Sauiour also after his re∣surrection appearing to those two Disciples that trauailed to E∣maus, & talked of him, expounded to them the Scriptures. Here∣by also no doubt, teaching euen trauailers what to talke on in their iournies.

Neither was this commandement onelie giuen to the Iewes: but also it is as it were, reuiued againe amongst vs Christians. Let the word of God (saith S. Paul) dwell amongst you plenteously, in all wisedome, teaching and admonishing your owne selues in Psalmes, and hymnes, and spirituall songs, singing with grace in your hearts vnto the Lord. And S. Iohn in his Epi∣stle writes generally vnto all: I write vnto you babes, because ye haue known the Father. I haue written to you Fathers, because

ye haue knowne him that is from the beginning. I haue written vnto you young men, because ye are strong, and the word of God abideth in you, and ye haue ouercome the wicked. Young men must know the word of God: and therefore old men. And this is their strength against that spirituall enemie Satan. And therefore as all Christians are Souldiers in this warfare against this enemie, as Saint Paul teacheth: so all must be endued with this strength, and armed with this sword: As our Sauiour also by his example hath most manifestly taught vs, that as he did, so also must we fight against all the assaults of Satan with this sword. So that then this is the first dutie of all Christians, to know and meditate vpon the holie Scriptures. Kings, Cap∣taines, old men, young men, trauailers; and to conclude, all men in generall: All the Lords faithfull seruants and souldiers doe this.

Secondly, euerie good Christian must be altogether prayer: as Dauid wils thē, & as he witnesseth of himselfe that he was; For my good will (saith hee) they hated me, but I was prayer, Am te phillah, as it is in y^e Hebrew. He must pray without cea∣sing, as S. Paul also commands him. He must pray without wearinesse (although prayer of all spirituall exercises bee the, most troublesome, as one noteth) as our Sauiour himselfe doth also enioyne him. Such earnest practisers of this holie exercise haue all Gods seruants béene. Daniel, who was a Iew, and bare a type of them, prayed thrise euerie day, and that vpon pe∣rill of his life. He chose rather to venture his life, then to omit his prayers: But we that are Christians, are to exceede the Iewes in our righteousnesse, and in our good workes, as our Sauiour teacheth: And shall not we pray so often? Nay, Da∣uid also in the person of Christ, and of all Christians, saith: Eue∣ning and morning, and at noone will I pray, and that instantly, and thou shalt heare my voice. And in another Psalme: Seuen times a day do I giue thankes to thee, because of thy righteous iudgements. That is, no doubt, verie often. So Enoch is said to haue walked with God, That is no doubt, by the works of his hands, & by the words of his mouth especially by praying. He did all things, as S. Paul teacheth vs to doe, in the name of the Lord Iesus: So no doubt, in the sight and presence of God him∣selfe, Isaak is reported to haue gone into the fields euery euening

to pray and meditate. And Abraham praying for the Sodomites teacheth vs, his perseuerance in prayer for himselfe. Iacob when as he wrestled with the Angel by prayer, obtained a newe name, and was called Israel; that is, mightie with God: They that will be Israel, that is, of force and great power with God, must be earnest prayers. And of this force of prayer it was that God himselfe spake to Moses: Suffer me now that I may de∣stroy them. And againe, the Lord said to Samuel, How long wilt thou mourne for Saul, seeing I haue cast him away from raig∣ning ouer Israel? No doubt, this mourning was in his prayers. Such a forceable thing prayer is, that it séemes euen as it were, to bind God himselfe. So at Iosuah his prayer the Sunne stood still. And Iosuah when as he was ouercome of his ene∣mies by Achans sinne, hee and the Elders of Israel sought with prayer; and so found out the cause of their ouerthrow. Elias, as S. Iames reporteth, by prayer opened and shut heauen. And as Ecclesiasticall histories doe testifie, Saint Iames was such a dili∣gent practiser of this holy exercise, that his knees were with often kneeling downe to prayer, as hard as brawne.

Neither must Christians onely pray: but also euen watch in prayer, as S. Paul often commands them. First to the Ephe∣sians: And pray alwayes in all maner of prayer and supplication in the Spirit, and watch thereunto with all perseuerance. And a∣gaine to the Colosians, Continue in prayer, and watch in the same with thanksgiuing. And that this his watching is literally meant, no doubt that example of our blessed Sauiour, from which he deriued it, plainly proues: who is said to haue continu∣ed all night in prayer. So that good king Dauid saith of himselfe: At midnight will I arise to giue thankes to thee for thy righteous iudgements. And of Anna that holy widow it is said, that shee serued God with fastings and prayers day and night.

And here is another holy circumstance ioyned to our prayers; that is, fasting. This also Dauid ioyned to his pray∣ers for his child, as we may reade: nay euen for his verie ene∣mies, when they were sicke he put on sackcloth, and humbled his soule with fasting, and his prayer returned euen to his owne bosome. And shall not we then ioyne fasting to the prayers we make for our friends, nay for our selues? So Daniel ioyned prayer and fasting together those three weekes wherein no plea∣sant

bread, nor flesh came within his mouth; and therefore his prayers were heard, as that man sent from God to him tea∣cheth vs: Feare not Daniel (saith he) for from the first day that thou didst set thy heart to vnderstand, and to humble thy selfe be∣fore thy God, thy words were heard: & I am come for thy words. No doubt these words were his prayers. So in the Acts Cor∣nelius a Heathen, and a souldier was praying and fasting to the ninth houre of the day; and he saw an Angell appeare vnto him; and Peter was fasting and praying till the sixt houre (that is, till noone) and he saw that heauenly vision of the calling of the Gen∣tiles: and shall not we followe these holie examples, in this cleare light of the Gospell? Shall we neither watch in prayer, nor ioyne fasting to our prayers? Is this to professe y^e Gospell? Is this to haue faith? This is to haue a shew of godlinesse (as Saint Paul prophesieth that some should haue) but plainely to denie the force thereof. Oh let vs watch in prayer, and ioyne fasting to our prayers! Let not the Papists herein go beyond vs. These are plaine and manifest commandements of the Gospell, and shall we not obey them? Nay, how often saith Dauid, thou shalt heare my prayers betimes in the morning? And early in the morning I will looke vp, and direct my prayers vnto thee. And againe, Awake lute and harpe, I my selfe will awake right early. And yet we will scant now come to prayers at nine of the clocke. Surely the Papists Mattens, if they had béene done with vnderstanding, had béene more agréeable to Gods word, then our slouthfull and sluggish prayers are which wee now vse. God will be serued earlie in the morning: And there∣fore it is noted as a speciall mark and commēdation of Abra∣hams faith, that when as he was commanded to offer his son Isaac, that Abraham rose vp in the morning very early. If Abra∣ham rose vp so early to offer such a sorrowfull sacrifice; what should we doe, which offer vp such a pleasant sacrifice to God, as our prayers are? Hence it is that the Christians in the Primitiue Church (as hereafter shall be noted) had their assem∣blies before day to praie to God, and to giue him thanks.

The Scriptures also teach Christians to ioine another cir∣cumstance to their prayers, and that is wéeping and sighing. And so no doubt Samuel prayed for Saul, as before it hath béene alleaged. And Dauid often mentioneth these his teares added

to his prayers: Euery night will I wash my bed, and water my couch with my teares. And againe, Away (saith he) from me ye wicked, for the Lord hath heard the voice of my weeping. Dauids teares spake to God. And againe, Heare my prayer, O Lord, and hearken vnto my crie; keep not still silence at my teares. And thus it is also recorded of Ezechias, that when as Esay the Pro∣phet had denounced to him that heauie message from the Lord: Put thy house in order, for thou shalt die, and not liue: that then he turned his face to the wal, and prayed to the Lord, saying, &c. And Ezechias wept sore. And after Esay was gone out of the middle of the court, The word of the Lord came to him, say∣ing: Turne again & tell Ezechias the Captain of my people: Thus saith the Lord God of Dauid thy father: I haue heard thy prayers, and seene thy teares: Behold I haue now healed thee. No doubt, if Christians in their sicknesse would vse these pilles, to purge their heads withall, that is, their teares (as Ezechias did) God would heale them, as he did him. These teares are the best and surest purgations in the world. And for lacke of these, it is likely all our other pilles and potions deuised of Physitions, do manie times so little good. So Marie Magdalene, so Peter, in their sinnes wept bitterly; as the Gospell teacheth vs. And who dare say that he is not as grieuous a sinner, as either of thē? No man liuing knowes his secret faults. It is written thus of the people of Israel, that when as they had sinned against the Lord, that Samuel commanded to gather all the people to Mizpeh, and that he would pray vnto the Lord. And they gathered tog••ther to Mizpeh, and drew water, and poured it out before the Lord, and fasted the same day, and said there; We haue sinned against the Lord. No doubt, these waters they drew and poured out be∣fore the Lord, were teares from their hearts. And here is that perfect patterne and forme of repentance, which Ioel teacheth: Turne to the Lord with weeping, fasting and mourning. So these Israelits here no doubt, turned to God. And this is that iudge∣ment which Saint Paul teacheth all Christians to vse euen a∣gainst themselues. Iudge your selues (saith he) that you bee not iudged of the Lord. For if we would iudge our selues, we should not be iudged of the Lord. But now for lacke of this iudgement many are sicke amongst you, and many sleepe and are dead.

Euerie Christian for the sinnes he hath committed against

God, should now be as it were a iudge against himselfe, & euen as it were punish himselfe by fasting, weeping, & praying for his sins, and so turne to God, as Ioel counselleth. And then as Saint Paul here teacheth, without doubt he shall escape the iudgements and plagues of God in this world, as sicknesse and such other euils, which his sinnes deserue. But aboue all other examples, especiallie the example of our Sauiour, should moue vs to ioyne these teares to our prayers; of whom wee reade thus: Which in the dayes of his flesh, did offer vp prayers and supplications, with strong crying and teares, vnto him that was able to saue him from death. If Christ for our sakes offered vp prayers and supplications with strong crying and teares, shall not we doe the like for our selues? Let vs follow his example. But what speak I of shedding teares when we pray; some are now growne so stiffe-necked, that they will hardlie how their knées when they praie. That is now accounted of manie superstition: they saie it is sufficient to bow the knées of their hearts. But howsoeuer they saie it is superstition; I saie it is lacke of reuerence to the Maiestie of God, and of deuotion. O come let vs worship and fall downe, and kneele be∣fore the Lord our maker, saith Dauid. We say this euerie daie at our prayers with our mouthes, & do it not with our bodies: What is this, but euen as it were to mocke God? S. Paul is said to bow his knees to the father of our Lord Iesus Christ; of whom is named all the families in heauen and earth. Nay, Ie∣sus Christ himselfe is said to haue prostrated himselfe vpon the earth to God his Father: And shall we thinke much to bow our knées to him? Or is it, to stoupe a little with their heads, when they praie, as some vse to do, to knéele? Is that superstition which Saint Paul, and our blessed Sauiour vsed?

To conclude then this second dutie of a Christian: Thus he is taught manifestlie in the word of God; to praie continu∣allie, thrise a daie at least. To watch in the night in his pray∣ers: to praie earlie in the morning: and to ioyne with his prayers fasting, wéeping and knéeling. And then when he prayeth, the Lord shall heare him, as hee did Dauid; and en∣due his soule with much strength. Without these, let him take héede his prayers be not turned into sin.

A third dutie which concernes all Christians, is to ex∣hort

one another to good workes: and to reprooue their bre∣thren, when they sée them to commit sinne, and especiallie of maisters, to catechize and instruct their families. And this is that which Ecclesiasticus saith: And hee saide vnto them, Beware of all vnrighteous things. Hee gaue also euerie man a commandement concerning his brother. Euery man must haue a care of his brother, to exhort him to goodnesse, and to keepe him from sinne. And this is that allegorie of a bodie, which Saint Paul also vseth, and teacheth vs: We are all members of Christs bodie. Now euerie member will not onelie labour for, and helpe another; but also if it be hurt will haue a care to heale it againe: The same care should euerie Christian haue of his brother. And hence it is that Saint Paul saith: Take heed brethren least at anie time there bee in anie of you an euill heart and vnbeleeuing, to depart from the liuing God. But exhort one another dayly while it is called to day, least any of you bee hardened by the deceitfulnesse of sinne. No doubt, for lacke of this daily exhortation, so manie at this daie amongst vs are hardened with sin. No man now adaies exhorteth his brother to do good. A man maie do what he list: no man will reproue him. And the same lesson he repeates againe, as a lesson worthie the learning: Let vs consider one another to pro∣uoke vnto loue and good workes, not forsaking the fellowship that we haue amongst our selues, as the maner of some is: but let vs exhort one another, and that so much the more, because yee see that the day draweth neere, &c. The néerer that the day of iudgement approcheth, the more we stand in néed of this exhor∣tation and prouocation one of another forward to good works. For then, as should séeme, Sathan shall labour mightily (as we find by experience) to draw all men to sinne. And there∣fore all men had neede to ioyne hands together, and to labour against him. We fight against mightie enemies, against principa∣lities and powers, as the Apostle telleth vs. And yet the iudge being now at the verie doores, and the day no doubt béeing at hand, and this enemie béeing so mightie, euen now raging so fiercelie because he knowes that hee hath but a short time to raigne: No man almost exhorteth his brother to good workes, as loue and charitie; but rather vnto pride and co∣uetousnesse, by his euill example. No man reprooueth

the sinne of his brother. Men are nowe become like Caine, who said, Am I my brothers keeper? What haue I to doe with my brother? This is a Caines, and not a Christians voice. The holy Ghost fell vpon the Apostles in the forme of fitie tongues: To teach all Christians (that are indued with the holie Ghost) what their duties are: they must be tongues, they must not be dumbe: they must exhort; they must teach, they must speake: yea they must be firie tongues; that is, they must re∣proue also. But now adaies that saying of King Dauid is veri∣fied: Who will rise vp with me against the wicked? Or who will take my part against the euil doers? Perchance one (amongst an hundred) endued with this firie zeale of Gods Spirit, will re∣buke sinne, will stand vp against the wicked: but no man will take his part, no man will ioine with him. And so by that meanes, his godly zeale doth little good. One man is no man, as the prouerbe is. And without manie be ioined and coupled together, there is no strength, there is no force.

Secondlie, as euery man is bound to exhort his brother: so especiallie euerie Master his familie, as appeareth by Gods owne spéech to Abraham, when as hee reuealed to him the de∣struction of Sodome. And the Lord said: Shall I hide from A∣braham that thing which I do? Seeing that Abraham shall be in∣deed a great and a mightie nation, and all the nations of the earth shall be blessed in him. For I know him that he will command his sonnes, and his houshold after him, that they keepe the way of the Lord, to doe righteousnesse and iudgement, that the Lord may bring vpon Abraham that hee hath spoken vnto him. Let vs mark here, all that will be accounted Abrahams children, what God himselfe pronounceth of Abraham: that hee will teach his sonnes and his familie to feare God, do righteousnesse; and let vs follow his steps: then shall all that God hath promised A∣braham come vnto vs. Would we then be partakers of Gods promises and of his blessings? let vs then instruct our chil∣dren and families. Here is a condition or limitation prescri∣bed to vs by Gods own mouth. All men condemne Herod that killed the Innocents: and yet they which catechize not their fa∣milies and children are more cruell then he: for he killed other mens children, and these men kill their owne. Nay, hee killed but their bodies only; and these kill their soules. O cruell He∣rods!

Let all true Christians beware of this crueltie; and be rather Abrahams true children in instructing their children and families, that so all Gods promises and blessings maie come vpon them.

The Tyger is reported of all wild beasts to be most swift, so that they which take her whelpes from her, haue ships readie; and so taking ship, she cannot pursue them, nor ouertake them; which otherwise could not escape from her. But when she perceiues that one of her whelpes is stolne from her, and that she cannot recouer it againe; it is written of her, that vpon the sea shore, for verie griefe she will throw her selfe downe headlong into the sea; puni∣shing her owne slownesse with such a voluntarie destruction. O the louing nature of this wild beast to her whelpes! And shall not Christians shew the like loue to their children? If they bee wicked, and giuen to anie sinne; not théeues (as those Tygers whelps) but the diuell hath stolne awaie and possessed them: and shal not this grieue them? especiallie when they see it with their eies. Let all Christians be more kind to their children then Tygers: Let them teach them the feare of Lord, as Dauid tea∣cheth: Come ye children, & hearken vnto me, & I will teach you the feare of the Lord. And then shal not that enemie steale thē from them. The vessell will euer haue a tast of that liquor with which it is first seasoned: Let the first liquor that enters into their chil∣drens hearts, be the feare of God: and then they will neuer forget it. So no doubt Abraham, although he had but one son of Sarah, yet he pampered him not (as should séeme) but instructed him in the law of God. For when he went to be sacrificed, hee could say, Father, here is the wood, but where is the lambe for the burnt offering? euen being so young, he knew what a sacrifice meant: no doubt his father had taught him. So ought all Christians after his example to instruct their children in the principles of Christian religion.

So likewise, Abraham also no doubt catechized and instru∣cted his familie; hauing in his familie a greate number (as appeareth by that rescue of Lot) Who brought forth 318. that were borne and brought vp in his house, and with them pursued those kings which had taken Lot prisoner. When as God after com∣maunded him to circumcise himselfe and all his familie that were males, it is said, that Abraham circumcised them all the

selfe same day. No doubt, they had béene well instructed before, both in their duties and obedience towards God, and also their maister: or els all of them so willinglie, and so readilie would not haue yéelded to such a painefull thing, as circumcision was. So Dauid being a king had care of his familie and ser∣uants; to teach all Noblemen and Gentlemen the like care of their families. Socrates common by-word is often proued true: That most commonly in great mens houses either some great good, or some great euill is hatched. And first concerning the choise of his seruants, Dauid writeth thus: Mine eyes shall be vnto the faithfull of the land, that they may dwell with me, and hee that walketh in a perfect way, he shall serue me. And then for the kéeping and correcting his seruants he writes thus: There shall no deceitfull person dwell within my house. He that telleth lies shall not tarie in my sight. No doubt, he did reproue both deceitfull and lying seruants, and which were like to Gehezi; and also other sins in his seruants. And if they would not be reformed, he would not keepe them anie longer. I would to God all No∣blemen and Gentlemen would doe the like: then we should haue a flourishing Church and common wealth: then so much sinne would not be committed, as is commonly. A Gentle∣mans or a Noblemans seruant will presume to sinne, because of the authoritie of his maister, or because his maister hee knowes neuer mindes what he doth: and sometime will not sticke to tell a lie, to féed his maisters humour. Such presump∣tuous lying, and flattering seruants king Dauid would not kéepe in his house. Such a care also no doubt of his familie had that good ruler, whose sonne Christ healed. It is written of him, that after his sonne was healed, that he beleeued and all his hou∣shold. No doubt the good maister had a care to instruct all his familie in that faith and waie of saluation, which he beléeued himselfe. So Cornelius also hath this commendation giuen him: There was a certaine man in Caesarea called Cornelius a Cap∣taine of the band called the Italian band, a deuout man, one that fea∣red God with all his houshold, which gaue much almes to the people, & prayed God continually. Here is a notable patterne set downe of a good housholder, for all Christians to follow. Hee feared God and all his houshould; he gaue much almes to the people, and prayed God continually. He is not commended for the

building or furniture of his house: but for his deuotion; for his care of his familie; for his almesdéedes; and for his daylie prayers. O that we had manie such housekéepers! these ver∣tues should make them more famous, then building statelie towers, and high walles, and large windowes. This is to exe∣cute iudgement and to do righteousnesse, as Ieremie teacheth that Iehoiakim, that proud king of Iuda; & in him all other maner of men. So that good Emperour Constantine made his pallace as it were a Church, in catechising his family himselfe, and both commanding them to pray, and also teaching them how to pray, as Eusebius in his life recordeth. Nay he tolde the bishops di∣ning at a certaine time with him: you will say, quoth he, that I am a Bishop: and so I am indeed; but I within, and you abroad: And in his coine, to declare what account he made of prayer, he caused himself to be pictured with his eyes looking vnto hea∣uen, as it were euer crauing or requesting something of God. And these were the common monie or coine that they vsed through all the Roman Empire, during his raigne. And like∣wise, he was pictured at the entrance into his pallace, kneeling on his knees, as some suter; and his eyes lifted vp to heauen. This Eusebius reporteth of him. O noble and Christian Emperour! that was thus zealous of Gods seruice, both himselfe, and also which caused his family and subiects thus to serue God like∣wise. How since his dayes Christians are degenerated, all men maie sée. Now they are accounted precise, that so in∣struct and gouerne their families. But this in his dayes was not precisenesse, but Christianitie.

And that all Christians ought to instruct their families, Chrysostome writes thus verie excellentlie: And surely if thou longest greatly to be with Christ; then do his will: and his will is especially that thou shouldest studie to profite thy neighbour. Wilt thou haue me proue this vnto thee out of another place? O Peter doest thou loue me? (saith he) feed my sheepe. And when as he had asked him this thrise, he confirmed that this was an argument of his loue. Which thing was not spoken only to Priests; but also to euery one of vs, to whom a little flocke is committed: for be∣cause it is a verie little flocke; therfore it must not be neglected: for my father hath a pleasure in them. Euery one of vs hath a sheep, let vs leade it to fat pastures. When therefore a maister of a familie

shall rise from his bed, let him care for nothing else, then that he may do and speake those things, by which he may increase re∣ligion in his whole family. The good wife also, let her haue a care of her house; but let her greatest care be concerning those things which belong to heauen; Let all the whole family do those things. For if in our worldly affaires we preferre the matters of the com∣mon wealth, before our houshold affaires; lest for the payment of these common taxes and subsidies we being brought before the Iudge, and being punished, we should incurre blame & reproch: how much more in spirituall matters ought wee to haue a princi∣pall care of them first of all, which concerne God our creator, and that great king of all kings; least that we be drawne thither, where is gnashing of teeth? Let vs therfore embrace those vertues, which are profitable to our own saluatiō, & also profitable to our neigh∣bours. Thus farre Chrysostome. Wherefore as first he teacheth vs; that that commandement of our Sauiour Christ to Peter, Feede my sheepe, belongs not only to him or his successours, as the Papists now teach, but to euerie Christian. Euerie Chri∣stian is Peter; and must féed his little flock, his familie that is committed vnto him. As also Origen expounded that saying of our Sauiour to Peter the 16. of Matth. To thee will I giue the keyes of the kingdome of heauen: It seemes to bee spoken (saith he) to all perfect Christians. For they are all Peters and Rockes, and in them all is the Church builded. And if you thinke that the Church was built of that one Peter; what doe you say of Iames and Iohn the sonnes of thunder, and of the other Apostles? Wee maie note here the consent of Chrysostome and Origen in ex∣pounding these two places, concerning the Popes primacie, otherwise then y^e Papists do now: And yet they wold make the world beléeue, that all the Fathers were on their side. Second∣ly, Chrysostome teacheth, that euerie maister is bound to in∣struct his familie; yea more then to paie his subsidie to the Prince. For this is a subsidie that is due to the king of hea∣uen, which hee requires at all mens hands. And that euerie Christian ought to know the Scriptures, and to be able to doe this, he writes thus in another place: Which of you, I pray you, that stand here, can say one Psalme without booke, if ye were ex∣amined; or anie other portion of scripture? Surely there is none. And this is not onely the mischiefe, that you are slouthfull & slacke

to learne spirituall things, but to learne diuelish things ye are more hot then fire: for if any one should aske you anie vaine ballads, or any such like foolish and vnchast songs and tunes, hee shall find verie manie that are skilfull in thē, & that also will sing them with great pleasure and delight. But this is the common excuse of these faults: I am no Monke (saith he) I haue wife and children and a familie to care for. This is that which as a common plague, marres all, because you thinke that the reading of the Scriptures doth be∣long only to Monks; when as it is farre more necessarie for you, then for them. For they which are conuersant in the worlde, and receiue dayly wound vpon wound; doe not they stand more in need of the salues of God? &c. Let vs note here how that Chry∣sostome would haue all men to reade the Scriptures; he excep∣teth none: they néede not séeke to the Ordinarie to be licensed to reade them, as the Papists now teach. Naie, that this is more necessarie for them, then either for Priests or Monkes. And that this is Gods salue to heale their daily wounds there∣with, and then they need not to feare anie harme therby as the Papists now do.

A fourth dutie, which belongs to all Christians is, that they ought to despise the world, and all the vaine pompes and plea∣sures thereof. And this we haue all vowed in our Baptismes. but alas how smally is this vow amongst many, either regar∣ded, or almost euer all their whole life after remembred? And this solemne vow & promise is grounded of the word of God: Loue not the world (saith S. Iohn) nor the things that are in the world. If any man loue the world, the loue of the Father is not in him. And S Iames saith. He that is a friend to the world, is an op∣posed enemie to God. O dangerous frienship, which bereaueth vs of the fauour of God! Nay, which opposeth vs as open ene∣mies to God. And yet no man almost feares or cares for it. And least wee should bee deceiued, Saint Iohn puts downe plainly what the loue of this world meaneth: For al that is in the world (saith he) as the lust of the flesh, the lust of the eyes, the pride of life, is not of the Father, but is of the world. As though he should saie, those things which our flesh desireth, which our eyes delight in, which our life gapes after so gréedily, are not of the father: but are the worlds dearlings. And all these must all Gods children contemne, hate, and despise. And who is it

not now that yéelds to his flesh all that it desireth? Who is it that feedeth not his vaine eyes? Who is it that followeth not after the pride and state of this present life? We follow at this day that rich man, of whom our Sauiour makes mention, We followe not Christ himselfe. That rich man was cloathed in purple and fine linnen, and fared delicately euerie day. And there was a poore man named Lazarus, which lay at his gate full of sores, &c. Here is in two words all these comprehended: The lust of the flesh, to fare daintily: the state of this life, to be cloa∣thed gorgeously: and the lust of the eyes, to bee couetous and vnmercifull, not so much as once to looke vpon poore Lazarus. But these delights and desires (though we read not that he did anie man wrong to maintaine and fulfill them) damned him in hell. And here let all such take héede by his example, that to maintaine these, do oppresse and deale hardlie with the poore mēbers of Iesus Christ. Christ Iesus, who is the way, the truth, and the life, despised all these, and so must all his Christians.

So did Saint Paul, who writes thus of himselfe: God forbid that I should reioyce, but in the crosse of our Lord Iesus Christ; whereby the world is crucified to me, & I vnto the world. What worldly pompe or delight was there in the crosse of Iesus Christ? but hunger, cold, nakednesse, vineger, raylings, and such like. In these S. Paul reioyced. Let the worldlings, with that rich man, delight in their braue apparell, in their daintie fare, in their state and pompe: S. Paul with his Sauiour Ie∣sus Christ will despise all these; and reioice rather in nakednes, in hunger, in reproches, as he himselfe witnesseth in another place: Euen vnto this houre we both hunger and thirst, & are na∣ked, & are buffetted, & haue no certaine dwelling place: no place to put our heads in. This is the crosse of Christ, which Saint Paul reioyced in. Here is a contempt of all the pleasures of the world. And in another place: We approue our selues the mi∣nisters of God in much patience, in afflictions, in necessities, in di∣stresse. Here is the proofe, that S. Paul was an Apostle of Iesus Christ, and by the same arguments must all Christians proue themselues to be Christians. For thus our Sauiour pronoun∣ceth of his Apostles, and in them of all Christians: Blessed are ye poore, for yours is the kingdome of God. Blessed are yee that hunger; for ye shall be satisfied. Blessed are ye that weepe

now, for ye shall laugh. Blessed are ye when men hate you, and when they separate you and reuile you; and put out your name as euill, for the Sonne of mans sake. Reioyce you in that day and be glad: For behold your reward is great in heauen: for af∣ter this maner did their fathers to the Prophets. But woe vnto you that are rich; for you haue receiued your consolation. Wo be vnto you that are full; for ye shall hunger. Wo be to you that now laugh; for ye shall waile and weepe. Wo be to you when all men speake well of you; for so did their fathers to the false prophets, &c.

Here is plainly put downe Diues and Lazarus. Diues was rich, was full, reioyced euerie daie; was highly (no doubt) commended of all men: and Lazarus was poore, hungry, despi∣sed & contemned of all men. But mark what followes & befals to both these: Abraham told there Diues: Sonne, remember that thou in thy life time receiuedst thy pleasures, or good things: and contrariwise, Lazarus paines, or euill things. Now therefore hee is comforted, and thou art tormented. The same here our Sa∣uiour pronounceth to all those which embrace the pleasures of this present world: Woe to them that now laugh; for that they haue receiued their consolation. And againe, Blessed are they which now weepe, and that despise the pleasures of this world; for that their consolation is to come. And here is plainelie portrayed out vnto vs the crosse of Christ, where∣in Saint Paule gloried, hunger, wéeping, reuilings, and such like, to which a blessing is pronounced: But a wo and curse to the contrarie.

Let all Christians therfore (hearing this lesson at their Sa∣uiours mouth; and séeing it plainly put in practise of Saint Paul and of all the rest of the Apostles: nay perceiuing the terrible execution of the transgression thereof verified in that rich man) learne to despise this world, and all the pleasures and delights thereof: and only to reioyce in the crosse of Christ with Saint Paul: and to remember that solemne vow they made in their Baptismes. Let them not buy repentance so deare. The money they bestow vpon these vaine delightes and pleasures, maie be far better bestowed (with Cornelius) vpon almesdeeds and works of mercie.

Such a despiser of the world was Abraham: Who told the king of Sodom, that he would not take of all that was his, so much

as a thréed, or a shoo latchet; whē as he offred him all the spoiles. We would haue said, who but a foole would haue refused gold, whē as it was offred him? But such a foole was Abraham. We would haue bin sure to haue taken the riches, with this flatte∣ring perswasion beguiling our owne selues, as manie doe now adaies: that when we had possessed them, we wold haue besto∣wed them well. But Abrahā chose the safer way, not to meddle with them at all. His like contempt of the world appeares in his dealing with his brother Lot, whē their heardsmen fell out. Who though he was the elder, & had the promises of God made vnto him, yet he said; Let there be no strife I pray thee between thee and me, neither betweene thine heardsmen and mine heards∣men, for we are brethren. Is not the whole land before thee? De∣part I pray thee from me. If thou wilt take the left hand, then I wil go to the right: if thou go to the right hand, then I will take the left. If Abraham had made account of the world, he would not haue yéelded from his right; hee would not haue giuen Lot leaue to haue chosen.

The like we reade of Moses; who when as he was come to age refused to be called the sonne of Pharaohs daughter, & chose rather to suffer aduersitie with the people of God. He reioiced ra∣ther in the crosse of Christ with Saint Paule, then in worldlie pleasures with Diues. Some here would haue said, though I be in Pharaohs Court, I will serue God in my heart; I maie do both. But Moses thought that Pharaohs delightes and plea∣sures, and Gods loue and fauour could not stand together. The prophet Zacharie writes thus of Christs Church, that euery one that is left of all the nations which came against Ierusalem, shall go vp from yeare to yeare to worship the king the lord of hosts, & to keepe the feast of Tabernacles. And they which will not come vp &c. vpon them shall be no raine. A strange law, and no lesse strange punishment, God séemes to renewe againe the cere∣monies of the olde law, which by the comming of our Sauior are abrogated. Againe, it is very strange, that omitting all the other feasts, hee will haue one onlie to remaine, that is, the feast of Tabernacles. Here no doubt the Prophet teacheth vs to forsake the letter: For the letter killeth. The feast of Taber∣bernacles was ordained (as appeareth in Exod. 23.) that the children of Israel might remember their abode in the wilder∣nesse

40. yeares, without anie dwelling houses. And this feast though it be abolished literally, yet God will haue the faithfull still to obserue it spiritually; that as they trauailed in the wil∣dernesse those fortie yeares: so we also in this world should be as pilgrims and strangers all the course of our life; and that we should know, that we are borne here in the world, no•• that we should fixe our hearts here; but that we should as it w••re trauell to heauen. To this all Gods creatures do, as it were, exhort vs: which shew vnto vs the excellencie of their Crea∣tor, that we should seek him alone. And when as the holy Ghost is compared to Raine, as Dauid saith, prophesying thereof: Thou Lord shalt send a gracious Raine on thine inheritance, &c. Zacharie plainly testifieth, y^t vpon those that do not thus cele∣brate this feast of Tabernacles, but are carefull of these world∣ly affaires, that heauenlie raine shall not fall. O terrible sen∣tence! O barren soules that lacke this heauenlie and gra∣cious raine!

The like lesson God taught all men by the burning of Ieri∣cho, and all that was therein; which no doubt was a type of this world, and her delights and pleasures. Whereof when as A∣chan amongst the spoyles, saw a goodly Babylonish garment, and two hundred shekels of siluer, a golden tongue (as it is in the Hebrue) and coueted them, and hid them in his tent: Hee was stoned to death with stones for his labour. And here are those thrée dearlings of the world againe plainly described to vs, which S. Iohn mentioneth, which are not of the father: a Ba∣bylonish garment, which maie signifie the pride and state of this life: two hundred shekels of siluer, which may signifie couetous∣nesse, and the desire and lusts of the eyes: And a golden tongue, which maie signifie, the lust of the flesh, which must haue a gol∣den tongue, must bee dayly fed daintily with Diues: no meane diet or fare will content it. These things damned Achan. Let all true Christians despise and contemne them. Let our garment not be in the fashion, not strange, not Babylonish, but comely, and such as our owne countrie hath vsed. Let our treasures bee not excessiue. Let not our tongue bee a gol∣den tongue, but content with simple fare, as was our Sa∣uiour, who is read to haue had barly bread and fish for his proui∣sion.

Iosuah no doubt was a figure of our Sauiour Iesus, and that earthlie Canaan of our heauenlie inheritance. But how brought Iosuah the Israelites into that Canaan? The first thing they did: they went ouer Iordan drie shod: And what doth that teach vs? but that wee must also passe ouer the Ior∣dan of this life drie shod, so that our féete must not be dipped in the delightes, pleasures, honours, desires, and affaires of this present world. And hereof the Apostle said: The time is but short, henceforth let them which haue wiues, bee as though they had none: and they that weepe, as though they wept not, &c. And Dauid: They passed through the riuer on foote: there did wee reioyce in him. The true souldiers of Iesus Christ passe ouer the floud of this life with drie féete: but there, that is, in the life to come, we shall reioyce in him, we shall be as it were drowned in that bottomlesse sea of pleasures.

The like contempt of the world Iosuah himselfe declared, who when as he had conquered all the land of Canaan, was serued the last himselfe: When as they had made an end of de∣uiding the land by the coasts thereof, then the children of Israel gaue an inheritance vnto Iosuah the son of Nun, amongst them, according to the word of the Lord: they gaue him the citie which he asked, euen Tymnah-serah in mount Ephraim; and he built the citie, and dwelt therein. Here he was not his owne caruer; but the children of Israel gaue him it; and it was called Tym∣nah serah, that is, a great image: such an account made he of his inheritance, but euen as of an image, & as of a type of that heauenlie inheritance. The like account made Dauid of this world, though a king. O Lord (saith he) thou art my portion. And againe: Thou art my Lord, my goods are nothing vnto thee. To thy Saints that are in the earth (or to the excellēt) my de∣light is in them. All Dauids account was of God: he made no account of his riches: and then next vpon Gods Saints, that is, vpon his seruants, and vpon the poore. He set more by the poore then he did by his riches. O that this mind were in vs Christians!

Matthew sitting at the receipt of custome, which was a gainfull and a lawfull office (for as Saint Paul saith, Tribute is to be paid to whom tribute belongeth: and our Sauiour paide tribute himself) yet he despised this gainefull and lawfull office,

and followed Iesus Christ. But especially that notable example of Zacheus, and that singular commendation that our Sauior yéeldes to him for it, should teach all Christians to despise the world; As soone as Christ had entred into his house, hee stood forth and said vnto the Lord: Behold Lord, the halfe of my goods I giue vnto the poore, and if I haue taken anie thing from anie man by forged cauillation, I restore him foure fold. What néed he haue giuen halfe of his goods to the poore? but that he despised them and this world, and that his delight was now vpō Gods Saints, as Dauids was? To make restitution was necessary; but the other was voluntarie. And our Sauiour addeth: This day is saluation come vnto this house. Here are euident signes of a liuelie faith. This mans faith flames through charitie: for as much as he is become the sonne of Abraham. Such a faith had Abraham, which wrought through charitie: as appeared by his sitting in his tent doore, euen in the heate of the day (which was extreme in those countries) to waite that hee might enter∣taine strangers. As soone as Christ entred into Zacheus his house, he stood forth, and said thus: Behold Lord, the halfe of my goods I giue vnto the poore, &c. They which lacke this faith, and this charitie, it is to be feared that Christ is neither yet en∣tred into their houses, nor into their hearts: where Christ is, by and by this fire flameth.

And surelie this his liberalitie to the poore maie séeme but reasonable; that a man should giue againe halfe to God, who gaue him all that he hath; and reserue but the other halfe for himselfe and his children. And it séemes to be written for an example, not for vs onlie to talke of, but for all rich men to follow. Whatsoeuer is written, is written for our learning, saith Saint Paule: And nothing is put downe idlie in the Scrip∣tures. Christ Iesus will feede the fancies or pleasures of no men, no not of kings; no not of Herod himselfe. O that our rich men then would follow this so manifest an example! then should the poore be sufficientlie relieued; and they do but their duties, and be blessed for their labours. Then should they be Abrahams sonnes, whose sonne whosoeuer is not, is Sathans sonne, and shall surelie be damned.

But to the vtter confusion of all worldlie minded Christi∣ans,

Putiphar the Egyptian maie teach them this contempt of the world. Behold (saith Ioseph) my maister knoweth not what he hath in the house with me; but hath committed all that he hath to mine hand. Surelie, if this Egyptian had made account of the world, he would haue beene more circumspect about his affaires; he would haue knowne euerie light matter; who ate and dranke in his house, &c. This Egyptian shall condemne our suspitious Christians, who will trust no bodie; and our co∣uetous worldlings, who will look so narrowly to their affaires; who will not léese the parings of their nailes.

Saint Austen neuer did weare or carie about either keie, or ring, or signet, but committed all the care of the Church, and of his houshold, to some faithfull clergie men: who at the yeares end, made him an account. And hence springs two o∣ther duties of Christians: They should giue to their poore bre∣thren; They should lend to their néedy neighbours. He that de∣spiseth the world, and riches, will be liberall to the poore, and will lend to his neighbour: but he that loues, and sets his mind on these, will neither giue, nor lend fréelie. Saint Paul willeth Timothie to command rich men, that they bee rich in good workes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and readie to giue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and im∣parting and communicating to their brethren some part of those blessings God hath bestowed on them; not keeping all to them∣selues. Salomon compares riches to a riuer. Drinke (saith hee) of the waters of thy cesterne, and of the riuers out of the middest of thine owne well: Let thy fountaines flow forth, and the riuers of waters in the streets. As though he should say: O thou rich man, God hath giuen thée a pleasant fountaine; wilt thou now kéepe it wholie to thy selfe? Wilt thou damme and stop it vp? No, but rather take so much thereof as will serue thine owne turne, & let the rest flow into the stréets: let thy neighbor also haue part thereof. And do so likewise with thy riches. But Saint Paul addeth a forceable reason to moue all rich men to this liberalitie, and readinesse to distribute these their riches: Laying vp in treasure (saith he) for themselues a good foundati∣on against the time to come, that they may obtaine euerlasting life. And here he yéelds two excellent commendations to these riches thus distributed: they are first a mans treasure in heauē.

No treasure here on earth shall so delight thée, nor so comfort thée at y^e day of iudgement, as these their riches thus employ∣ed on the poore shall doe: nay, they are a foundation, that thou maist attaine eternall life by most assuredly: for blessed are the mercifull; for they shall obtaine mercie. Vpon this foundation depends all our saluations, euen of Gods mercie. And if we be mercifull, we shall most assuredly obtaine Gods mercie: if we be not mercifull, we shall neuer haue Gods mercie. For Saint Iames hath plainly foretold vs, that iudgement shall bee without mercie to him, that now sheweth no mercy. So that our workes of mercie grounded vpon these promises of God, are a most sure foundation to vs that we maie attaine euerlasting life. They which shall doe no workes of mercie, shall haue no mercie at Gods hands, and therefore lack the verie foundati∣on of their saluation. In our earthly buildings we will be sure to laie the foundations of our houses most firmelie: Let vs do the same in the foundation of our saluation. Shewe mercie, and thou shalt be sure to haue mercie: this is the onlie founda∣tion thou must leane vnto.

And this also our Sauiour Christ in the Gospell teacheth all rich men: Make you friends of your vnrighteous Mammon, that * when you depart hence, and shall faile in your accounts, they may receiue you into euerlasting tabernacles. God calleth that last daie, a day of iudgement. Now in a iudgement there are guiltie persons, and witnesses, and pleaders, or lawyers. So in this great iudgement of God, there shall be guiltie persons, euen all men liuing: All mouthes there must bee stopped: At that day, saith our Sauior, make the poore your friends, O you rich men! that when you shall faile in your accounts, and cannot answere one for a thousand; they maie plead for you, they may witnesse your mercie to the Iudge, that so you maie find mer∣cie. Without this testimonie of theirs, you shall neuer haue mercie. In your other earthly actions and affaires you will di∣ligentlie séeke for witnesses to proue your causes: O doe the same in great matters of your saluation! be sure that you haue good store of witnesses, which maie testifie your mercie shewed vpon them, that you maie obtaine mercie. And this is that sure foundation, which S. Paul counselleth you there to lay,

that you maie bee sure to obtaine euerlasting life.

And héereof it is also, as I thinke, that in the Hebrewe and Syriacke, as Tremelius noteth, our almes is called our righ∣teousnesse. And whereas the Gréeke text saith; Do your almes; the Hebrew and Syriake text saith, Do your righteousnesse, be∣cause that mercie is our inherent righteousnesse. In Gods sight shall no man liuing bee iustified: But the mercifull shall then obtaine mercie. Mercie must bee all our righteousnesse. And this is that which Saint Iude teacheth all Christians, in a little bundle as it were knitting vp the summe of all Chri∣stian religion: But you beloued, edifie your selues in your most holy faith; praying in the holy Ghost. And keepe your selues in the loue of God, looking for the mercie of our Lord Iesus Christ vnto eternall life.

Héere is plainelie put downe the saluation of all Chri∣stians, euen the mercie of our Lord Iesus Christ. This wee must all waite for: this wee must trust in, and not in our owne workes. But nowe, who dare trust for anie thing, or looke for anie thing at Gods hand, but by promise? Now the promise of the mercie of Iesus Christ is annexed to our mercifull dealing with our brethren, as I haue noted be∣fore: Therefore they which are not mercifull nowe, maie looke for the mercie of Iesus Christ, but they shall neuer ob∣taine it: because they haue no promise; they haue not fulfilled this condition; they lacke mercie, which in the Hebrewe and Syriacke tongue is called our righteousnesse. This is that also which wee reade in the Psalme (for the Scripture is a golden chaine; it is all linked and knit together) Hee hath dispersed abroade (saith Dauid) and giuen to the poore, and his righteousnesse endureth for euer: his horne shall bee exalted with glorie. Here also most manifestlie to giue to the poore, (and that not sparingly, but liberallie, euen as when men sowe their séede with handfuls) is called a mans righteous∣nesse: and this righteousnesse shall endure for euer. Saint Paule alleageth this also to the Corinthians. Christians should bee scatterers; but nowe they are gatherers. Blessed are they that die in the Lord, euen so saith the Spirit: for they rest from their labours, and their workes followe them. And héere

least anie one should doubt of the truth hereof; euen the Spirit of God witnesseth this vnto vs: Euen so saith the Spirit: And woe to all them that will not beléeue this witnesse. And what this righteousnesse is that endureth for euer, and what these workes be that thus followe the faithfull; the Gospell plaine∣lie teacheth thee: I was hungrie, and you gaue me meate. I thir∣sted, and you gaue me drinke, &c. These workes followe euerie good and mercifull Christian; and these shall exalt his home with glorie. Héere is that glorious kingdome receiued, which passeth all the glorie of the world.

The Scripture to perswade all men to these workes of mercie; vseth the most forcible reasons that can be deuised: and yet how slacke are men in doing of them? Wée could not haue wished greater promises annexed to them, if all the men in the world had laid their heads together, and had deuised to haue some great reward promised of God to these their works: for doth not Christ plainely saie: Verily I say vnto you, in as much as ye haue done it to the least of these my brethren, yee haue done it to me? O great promise! O most forcible spéech! Whom will not this one word moue to bee mercifull, but euen a heart of flint? If he had said, Whatsoeuer you shall doe to anie of mine, I will thanke you for it: It had béene a great matter to receiue thankes at Gods hands: but to ac∣count it to bee done to his owne selfe; what could we haue wished him to haue said more? Manie no doubt, which are good and louing Christians to Iesus Christ, thinke often thus in their hearts: O that Christ were here againe in the world! that I might shewe some curtesie to him, and entertaine him as Martha and Zacheus did, and often thinke, O happie Mar∣tha and Zacheus, that entertained Iesus into your houses! But let such thinke, that they may shew euen nowe kindnesse vn∣to Iesus (if they will) as they did. Hee is amongst vs in his poore members, euen as verilie as hee was in person present among them. And he accounts all that whatsoeuer we shall do to anie of these, euen as done to his owne person. And left we should doubt of this his word, he hath bound it with an oth: Ve∣rily (saith he) I say vnto you. And left any mans simplicity or vn∣worthines should hinder this our kindnes or liberality, he hath

not said; Whatsoeuer you shall do to anie perfect and excellent Christian, to anie that for holines of life maie bée accounted a Saint: but, Whatsoeuer you shall do to the least of these my bre∣thrē, you haue done it to me. Let no mans simple estate hinder thy liberalitie; be he as poore and vile in open shewe as Laza∣rus was; be he as weake in faith as his Apostles were before his ascension: yet I saie to thée, saith Iesus Christ (who cannot lie, and in whose mouth is no deceit) Whatsoeuer thou shalt do to the least of these, I will account it euen done to my selfe. Surely we beléeue not this: if we beléeued it, we would do any thing for the poore; we would not be so hard hearted to them, as we are: Who would not doe anie thing that possiblie hee could for Iesus Christ, if he were here now present amongst vs? Well, he tries vs by the poore; least we should hereafter saie: Lord, if it had béene in our powers, if we had euer séene thée, we would haue shewed our loue and kindnesse towards thee. These are but flattering spéeches. Hée shall saie, I haue beene amongst you, and you haue daylie séene me in my poore, and yet you haue shewed no kindnesse to me: And there∣fore as vnkind to so mercifull and louing a Sauior, as I haue béene vnto you; you shall iustly be condemned.

Cyprian makes a challenge and comparison betwéene the diuell and his seruants, and Christ and his, on this maner: Let euerie one (saith he) imagine that he saw the diuell with his ser∣uants, that is, with the people of perdition and destruction, as it were to step forth into the middle, and to make a challenge to all Christs people, when as he shall sit in iudgement, saying on this maner: I for these (whom thou seest with me) was neither buffet∣ted, nor whipped, not crucified, nor shed my bloud; neither did I redeeme this my family by the ransome of my passion on the crosse; neither do I promise them the kingdom of heauen; neither hauing restored to them againe immortalitie, do I cal them hence againe to paradise: and yet what great and precious presents (long sought for, and most stately prepared) do they offer mee? laying their goods to gage, or selling them for the preparing of this my present. And if it do not answere their expectation manie times, they are reuiled and scoffed at, and through the rage of the people stoned to death. Shew me O Christ of thine, such present-bringers

to thee, euen of those thy rich men, those that abound in wealth: Thou thy selfe ruling and beholding all things in thy Church, doe these offer thee such a present, gaging and selling their goods? yea (or changing the properties of them) translating them into heauenly treasures? In these earthly and vaine gifts of men (which they bestow on me) no man is fed, no man is clothed, no man is sustained with their reliefe of bread or drinke: all things are consumed and wasted with a vaine pleasure and delight, be∣tweene the madnesse of the shewer, and the errour of the be∣holder.

But there (saith he) in thy church, in thy poore, thou art clothed, thou art fed, and thou promisest eternall life to them that do these things: and yet for all this, thine are scant to be compared to mine that perish: which are honoured of thee with heauenly wages and celestiall rewards. What answere shall wee make for these things, my brethren (saith Cyprian) or how shall wee defend the soules of these rich men, which are ouerwhelmed as it were with a sacrilegious barrennesse, and with a night of darknesse? What excuse shall we make for them, who are inferiour to the ser∣uants of the diuell; which will not requite Christ the price of his bloud and passion with our excesses, and those things which we may well enough spare? which will not giue Christ for his passion so much as the parings of our nailes, as we say? Thus farre Cy∣prian. And if these things will not moue Christians to despise the world, and to be liberall to the poore, I thinke nothing will moue them.

It is wonderfull to consider, how liberall the heathen haue béene for vaine glorie; and how pinching and sparing for Christs sake Christians are in zeale & charitie one to another. When Lucullus had entertained certaine Grecians many dayes very stately; in so much that they said, that they maruelled that he would bestow so much cost of them: He answered: O my guests, I haue bestowed something for your sakes: but the greatest part for Lucullus his sake. And shall not Christians bestow much more liberally vpon Christians by Iesus Christs sake, that he maie be glorified for their works? Demosthenes being asked what thing men had like to God? he answered, to shew liberali∣tie and curtesie. Wouldest thou be like to God, then shew libe∣ralitie:

Demosthenes a pagan could teach thee this lesson. The Turkes haue euer in their mouthes (for our good morrow) feed the hungrie, and clothe the naked. And thus they are woont eue∣rie one to salute another in the morning, when they first méete. I would to God this were our good morrow also, and not that onelie, but also our morning works.

And here concerning the reliefe of the poore, how bountifull it should be; let vs marke concerning this matter what the Gospell teacheth. Is not this a plaine commandement of our Sauiour in the Gospell? When thou makest a dinner, or a sup∣per, call not thy friendes, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: least they bid thee againe, and recom∣pence be made thee. But when thou makest a feast, cal the poore, the maimed, the lame, and the blind: and thou shalt be blessed, because they cannot recompence thee. For thou shalt be recom∣penced in the resurrection of the iust. Who regardes this com∣mandement? Who is it now that in the great expences, that in our age are bestowed vpon feastes, makes a feast to the poore? Who will feast the maimed, the blind, or the lame? nay who almost will come néere them? So little are the comman∣dements of Christ regarded amongst vs: we make our selues better then our maister: we thinke we maie doe his com∣mandements at our pleasures. But all Gods commaunde∣ments must be done vpon necessitie: Whether he commaund to sacrifice or to murther; or to abstaine from meate, or to feast: As the example of Abraham and king Saul, and of that man of God which came to Bethel, and preached against Ieroboams idolatrous altars, plainlie proue.

And here that saying of Plato is verified, that a mans table is the mother of friendship. And Athenaeus saith verie excellent∣lie; that wine hath force to draw men to friēdship. Let all Chri∣stians then ioyne these two commaundements of our Sa∣uiour together; that is, first make the poore their friendes, that when they depart hence, and shall faile in their accounts, they may receiue them into euerlasting tabernacles: And this also, let them feast them, and let them drinke of their wine also: that so they maie purchase their friendship, as Plato and Athenaeus teacheth them.

And here to stirre vs vp to this liberalitie in relieuing the poore sufficiently and bountifully: let vs but a little consider the sinnes of Sodome, for which the was condemned: the Pro∣phet Ezechiel thus reckons them vp vnto Ierusalem. Behold, this was the sinne of thy sister Sodome: Pride, fulnesse of bread, abundance of idlenesse was in her, and in her daughters. She also reléeued her poore; they died not for hunger; shee kept life and soule together, as we saie: but she strengthened not their hands, saith the Prophet; she relieued them not sufficientlie: Shee did not to them (according to that rule in the Gospell) as she would haue wished to haue beene done to her selfe. And this her pin∣ching the poore condemned her. And doe not we in manie pla∣ces euen now relieue our poore so? We pinch them, we pine them, we do not strengthen their hands: we are so farre from feasting them, which our Sauiour here commands. This pin∣ching the poore was one of the causes that condemned So∣dome: Let vs beware therefore of it, least it likewise con∣demne vs.

The Prophet Esay thus writeth of Tyrus, that after her co∣uetousnesse and fornication and other sinnes, when shee shall repent, that then her merchandizing and her gaine shall bee euen holinesse it selfe vnto the Lord. Neither shall it be laid vp as trea∣sure, nor hoorded vp in store: but her merchandizing shall be to them now that dwell before the Lord, that they may eate suffici∣ently and haue durable clothing. Here is Christian Tyrus de∣scribed vnto vs, and vnder her Christs Church. She shall not hoord vp in treasure, that which she gaineth by her merchandi∣zing: but it shall bee distributed among the Saints of God, as euerie man stands in néede, that euery one in Gods Church especallie his Ministers and poore Saints, now maie haue meate sufficient, and sufficient apparell And the first Christi∣ans in the Acts of the Apostles followed this her example: They which had lands sold them, and layd the price of them at the Apo∣stles feete, and distribution was made according to euery mans necessitie, and there was none that stood in need amongst them, neither of meate, nor of apparell. Such relieuers of their poore were the merchants of Tyrus, and the first Christians: and such relieuers should we be now also. The poore are sent home to be relieued in the places where they were borne: Let all Christi∣ans

remember these examples, and this counmandemēt of our Sauiours. Let thē relieue them so, that they maie eate suffici∣entlie; that they maie haue durable clothing. The Merchants of Tyrus did this of their gaine, gotten with perill of their liues: and shall not we doe the like with our riches, which come more easilie to vs? Let there be none amongst vs that want anie thing. This care and prouision the first Christians had in the time of persecution for their poore: and shall we not haue the like now in our peace, plentie and abundance? So the Macedonians in their extreme pouertie were abundantly rich in liberalitie to the poore, euen willing aboue their powers, as S. Paul witnesseth: and shall not we in our great wealth be libe∣rall to them? Let vs not be like the men of Sodome: let vs strengthen their hands: nay let vs bee good schollers of our heauenly maister and Sauiour. Let vs euen feast them; and our expences (cost our dinner or supper we shall make them, neuer so much) they shall not be lost; we shall receiue a reward at the resurrection of the iust. O happie feast-maker, that then shall be recompenced! At that day, to haue onely the louing countenance of that great and mightie king, what a ioy or comfort shall it be? but to receiue a recompence at his hands, the ioie thereof shall be to our poore hearts then, no doubt, vn∣speakable. O let vs not despise it: Let vs beléeue this promise of our Sauiour. Let vs make some such feastes, that at that daie (when all such as feast themselues with Diues shall quake) we maie then reioyce.

This is that which Salomon also teacheth vs: Cast thy bread vpon the face of the waters, & after manie daies thou shalt find it. As though he should say, that which our Sauiour here saith; Cast thy bread awaie, bestow it on them, who are neuer likely to make shée any recompence. Throwe it not on y^e earth where some maie find it, and it maie perchance do them some good; and they maie thanke thee for it: but throwe it on the waters, that it maie séeme to be quite lost and cast awaie; and yet af∣ter many dayes, that is, at the resurrection of the iust, thou shalt find it. So that here we maie sée this doctrine of our Sauiour is no strange or new doctrine, euen Salomon as it were in a shadowe, and obscurely taught the same. So Abraham sate at his tent doore (as I haue noted before) to waite for strangers,

that he might feast them. So Martha entertained & feasted Iesus Christ. So that citizen of Ierusalem (whatsoeuer he was) enter∣tained Iesus Christ, when as he should eate his passeouer: He not only lent him his house, & the best roome in it, but also gaue him a lambe, and wine and bread, and al things that belonged ther∣unto: condemning all those that will not suffer Christ to come within their houses. The poore must lie at their gates, as Lazarus did at the gates of Diues: but they maie not put foote ouer the threshold, either to entertaine them or releeue them. It were more Christianlike, that they were euen admitted within their houses, and euen feasted, as Christ commands; and these good Christians practised. This our liberalitie would cause the poore to speake well of vs. When as one Smicythus told king Philip of Macedonia that Nicanor continually spake euill of him: Well saith Philip, Nicanor is not the worst subiect I haue, and it may be the fault is in me. And when as he vnderstood that he was a verie poore man, and that he neuer did giue him anie thing; hee commanded that something should be giuen him: which when it was done, then Smicythus told the king that Nicanor com∣mended him highly to all men. Thou maist see, saith Philip, that it is in our power either to be well or euill reported of. This libe∣ralitie should make the poore not only to praise, but to pray for the rich: which is the greatest and best thing in the world. God heareth the prayers of the poore. And one saith very excellently, that a Christians weapons, are teares and prayers; and that there∣fore if the poore do crie out against any man, they fight and pre∣uaile more against him, with their prayers, then if an hoste of ar∣med men besieged him.

Christians should not onely be thus liberall in giuing and relieuing the poore, but also in lending: A good man (saith Da∣uid) is mercifull and lendeth, and will guide his words with discre∣tion. And againe, I haue beene young, and now am olde, yet saw I neuer the righteous forsaken, nor his seede begging their bread. But he is euer mercifull and lendeth, and his seede enioyeth the blessing. Here are notable descriptions of good men: And in them both this is a principall part, that they are mercifull to the poore; which is the thing that I haue touched before; and are mercifull to their brethren, and will lend: which is the thing I doe now meane to handle by Gods grace. And here first is a

great blessing promised to all lenders: Their seede shall neuer beg their bread: their seede shall neuer be forsaken. Who would not purchase such a benefit for his children, though he gaue for it all the goods he had? Surely for the lacke of this lending and charitie to their poore brethrē, no doubt, the heires of many great purchasers doe goe a begging, and after their fathers deaths come to great penurie. The iust mans seede is neuer for∣saken; neuer goeth a begging: but his father is euer mercifull and lendeth. Wouldest thou not haue thine heires come to begge∣rie then? nor be forsaken of God? Be thou neuer so rich, it is not thy great purchasing of lands, or heaping vp treasures to∣gether for them, that shall bring this to passe: But rather be mercifull and lend to thy néedie neighbour, & no doubt (as God hath spoken it by the mouth of king Dauid) thy children shall neuer be forsakē, nor beg their bread. Some will put an hun∣dreth pound in some mens hands, for a yearely annutie to be paid thereof to their children: but that is but a kind of clo∣ked vsurie, and it is as much as to make their children drone Bées, and not to labour in anie vocation. But let it be lent to their brethren rather, and here is promised a certaine and euerlasting annuitie for them.

And the manner how euerie Christian ought to lend, our Sauiour also teacheth; If you lend, of whom you hope to re∣ceiue againe, what thanks haue you? for sinners lend to sinners; that they may receiue the like againe. But loue your enemies, and doe good, and lend, looking for nothing againe: and your re∣ward shall be great, and you shall be the sonnes of the highest, for he is kind both to the vnthankefull and wicked. Our Sauiour no doubt, here commands all Christians to excell the wicked in∣fidels. But they lend to their friends onlie, and of whom they looke for like curtesie againe: But (saith he) Lend you euen to your enemies, looking for nothing againe. That is, if thy bro∣ther bee not able to pay thee; being thus resolued in thy mind, when thou lendest him, that thou art content to lose the princi∣pall for Gods cause, for whose sake thou lendest. But if anie will say, that this is a hard doctrine: let such but marke that the words import it. The wicked when they lend, looke for like cur∣tesie againe: but thou, looke for nothing againe: saith our Saui∣our. And againe, God maie cōmand this, who lends thee freely

all that thou hast. And wilt not thou be content at his request, to lend that which thou maiest well spare? So that the com∣mandement is but euen in mans reason iust & good: nay if the commandemēt were hard & against reason, yet y^e reward which is annexed to this kind of frée lending, should euen force vs to it: And your reward shall be great in heauen (saith our Sauiour) and you shall be the sonnes of the most Highest. He doth not say onlie we shall be rewarded in heauen; but that our reward shal be great in heauen. What wise man will not prefer a reward in heauen, before all the vsurie and gaine in the world? much more a great reward. They which are not thus minded, in truth are plaine infidels, and do not know what heauen mea∣neth, whatsoeuer they saie with their mouthes. Naie, who would not be Gods sonne? Surely they which lend so shall bée Gods sonnes, as the Sonne of God himself here telleth them: and do we not respect this great dignitie? Surely they which will not lend without great vsurie, and respect not this great promise (no doubt) saie in their hearts, as that foolish man doth, whereof Dauid speaketh: The foolish bodie hath said in his heart that there is no God. What greater rewards could haue béene promised then these? To haue a great reward in heauen, and to be the sonnes of the most Highest? And shall not these make vs lend fréelie? And here let no mans vnthankful∣nesse, or wickednes hinder any man from this charitable act: God himselfe (saith our Sauiour) is kind both to the vnthankfull and wicked: And shall not we follow his steps?

And here our Sauiour séemes to haue relation to that sha∣dow of the law: The sunne comforteth, but the shadow no lesse delights: The charitie and righteousnesse of Christians towards their brethren, should exceede the charitie of the Iewes towards their brethren: they were but as children vnder a schoole master; we are perfect men, as S. Paul teacheth. It is a shame for a man not to knowe so much, nor to goe so farre forward in the waie of godlines, as a child doth. At the end of seuen yeares thou shalt make a remission or forgiuenes, faith God: and this is the word of forgiuenesse, that euery Lord or owner shall forgiue that his hand or abilitie hath lent. He that hath lent to his neighbor, shal not ask it of his companion, & of his brother, when as that yeare is called, The forgiuenesse of the Lord. Of a stranger thou maist require it;

but that which shall bee betweene thy brother and thee, thy hand shall forgiue. What can bee plainer then this? The Iewes euerie seuenth yeare, were commanded to forgiue their brethren their debtes: And now to vs Christians eue∣rie yeare is a Sabboth, and a yeare of Iubilée, and euerie man is our brother: Therefore if our brethren were not able to paie vs, we should euerie yeare forgiue them. And so lend as that we looked for nothing againe; as our Sauiour here tea∣cheth. And then it followeth: The Lord shall blesse thee in the land, which the Lord thy God giueth thee for an inheritance to possesse it. So that thou hearken vnto the voice of the Lord thy God, to obserue and do all these commandements, which I com∣mand thee this day. Wée must not do Gods commandements at our pleasures (as manie thinke that they maie do) and spe∣ciallie this commandement of lending: but wee must doe all Gods commandements; and then God shall blesse vs in our land, and in all our businesses and affaires. A Prophet (saith Moses) shall God raise vp vnto you like to me, him ye shal heare (not in some principall matters of faith, as the most men doe) but in all things, in matters of maners also. And euerie soule that will not heare that Prophet, his soule shall bee rooted out from among his people. This Prophesie is first deliuered by Moses, and after repeated by Saint Peter: and shall we not beléeue it? It is terrible, let vs marke it well. The soule that fulfils not all things that that Prophet shall speake, shall bee rooted out from amongst his people: And dare vsurers then take vsurie against the expresse commandement of their Sauiour? Doe they not heare the danger of their soules? To bee rooted out from among Gods people. What will all their vsuries profite them? Nay, if they should gaine all the whole world, if so be that they should lose their soules.

But here I know some will saie: If the case stand so, they will not lend at all, vnles they might gaine something by this their lending. But to such I answere: Let them take héed, how they hide their talents, though it be neuer so cuningly and fine∣ly, and lap it vp in a napkin. The owner thereof will not like well of that at their hands. Gods will is, that all his talents should be employed. Take (saith he) his talent from him, and cast therefore that vnprofitable seruant into vtter darknesse, there shall

be weeping and gnashing of teeth. O terrible sentence! And here let euerie one marke that he saith not, Cast that wicked, but that vnprofitable seruant into vtter darknesse. God will haue all his seruants painefull and profitable seruants: They must not onely eschew euil, but they must also doe good. The figge tree which brought forth no fruite, but troubled the ground, was therefore threatned to be taken away. The rich man must lend, if he be able: he must not by anie excuse whatsoeuer, hide his talent. God is the searcher of hearts; much more of chests. Hee knowes what is in thy chest; whether thou be able to lend or no. If thou shalt pretend inabilitie to thy brother, when as thou art able; hee that seeth and knowes what is in thy chest, bee thou sure he will punish thée for it. Beware thou be not an vn∣profitable seruant. Marke well the punishment, Cast him into vtter darknesse, saith our Sauiour, there shall bee weeping and gnashing of teeth. O vse thy talents, whosoeuer thou art! be∣ware of this terrible sentence.

The Fathers to exhort men to this liberall kind of lending, are verie plentifull: If (saith Augustine) thou hadst giuen one a little money to lone, and he to whom thou hadst giuen this mo∣ney, for thy little mony, should giue thee a farme, which were farre better then it: how wouldest thou thanke him? how glad woul∣dest thou bee? But see what an excellent possession, hee will giue thee to whom thou hast lent: Come yee blessed of my father, re∣ceiue ye: What? that which you haue giuen? God forbid: you haue giuen earthly things, which if you had not giuen would haue putrified in the earth: For what wouldest thou haue done with it, if thou hadst not giuen it? that which would haue perished in the earth, is preserued in heauen. Therefore that which is preserued we shall receiue. Thy desert is preserued: thy merit is become a treasure. For marke what thou shalt receiue: Receiue ye the king∣dom, that was prepared for you from the beginning of the world. On the contrarie, they, that would not lend, what shall they heare? Goe yee into euerlasting fire, which is prepared for the diuell and his Angels. Thus farre Augustine. Where he plainly sets downe the great blessing that the merifull lender shall ob∣taine at Gods hands; and the terrible punishment, which not the vsurer only; but he that will not lend, shall be sure to haue.

I would to God all Christians would but marke what cen∣sures the verie Heathens haue giuen concerning vsurie. Whē as one asked Cato Censorius, what were the chiefe points of good husbandrie? He answered, To feed well, to cloath wel, and to till well. And to him that asked, What is it to commit vsurie? Is not that also a point of good husbandrie? Cato answered, What is it, to kill a man? He thought that an vsurer sinned as greatly as a murtherer. Did Cato iudge thus of vsurie by the light of nature, and shall Christians professe it; or thinke better of it in the light of the Gospell? Alphonsus king of Aragon compa∣red vsurers to greedie birds, which snatched & catched all things. And surely no doubt, verie iustlie. For vsurers are the cruellest Kites and vultures in the world. They consume mens patri∣monies, they often kill their bodies, and vndoe their heires. And this they do to their brethren, to whom they were bound to open, euen their verie hearts and bowels to do them good, as Saint Iohn teacheth. And will not then, these cruell hearted men open to them their coffers or purses? Another compares Vsurers to the diuell: for what els (saith he) do Vsurers, but that which the diuell perswaded Christ to haue done? (when as hee would haue had him to haue made stones bread) for by their lending, they gaine of stones and mettalles that which nature can∣not bring forth. For naturally a peece of gold, or any other money, engendreth not money. O wicked age that we liue in! now vsurie amongst some is accounted the gainfullest, and surest trade of liuing. And wheras lending was commanded of God to profit our brethren, now the vsurer thereby (peruerting this order of God) profits himselfe.

To conclude, that interpretation (of the two edged sword in the Reuelation) of Victorinus an ancient Bishop, is worth the marking, By the two-edged sword glistering out of his mouth, is meant, that it is he, that now shewed to the world the glad ty∣dings of the Gospell: and by Moses the knowledge of the lawe. But because, by the same word hee shall iudge hereafter all man∣kind, that were both vnder the law, and vnder the Gospell: there∣fore it is said to be a two edged sword. A sword armes a souldier, kils a mans enemie, and punisheth a reuolter or a turnecoate. And that he might shew his Apostles that he preached iudgement, he saith, I came not to send peace into the world, but a sword. And after

that, he had ended his parables, he saith vnto them: Haue you vn∣derstood all these things? And they said, yea. Therefore euerie Scribe learned in the kingdome of God, is like to a housholder bringing out of his treasure new and old things: that is, the new words of the Gospell, and the old of the law and Prophets. And that these come out of his mouth: He said to Peter, Go to the sea, and cast in an angle, and the fish that thou shalt first take, opening his mouth, thou shalt find a stavre (that is two pence) giue it for me and thee. And Dauid also by the holy Ghost saith: God hath spo∣ken once: I haue heard these two things: That God hath once determined, that in the beginning, that shall continue to the end. To conclude, when as he is appointed of his Father to be Iudge, he minding to shew that through the word, which is preached to them, men should be iudged, he saith, Do you thinke that I will iudge you in the last day? But the word which I haue spoken vnto you, that shall iudge you in the last day. And Paul against Antichrist saith to the Thessalonians: Whom the Lord shall kill with the spirit of his mouth. This is therefore that two-edged sword proceeding out of his mouth, &c. I would to God all men would marke this exposition: By Gods word all men at the last daie shall be iudged, whether they haue directed their liues according to that which they haue heard with their eares, or no? And therefore our Sauiour saith so often: Hee that hath eares to heare, let him heare. And againe, Take heede what you heare: As though he should saie; one daie ye shall giue an ac∣count of it. And here that is verified, that our Sauiour saith, You are cleane, for the word that dwelleth in you. Gods word ma∣keth our faith and religion pure and cleane, and also our liues cleane. But we must not be like those that can say, Lord, Lord, and haue done wickedlie; which haue professed Christ with their mouthes, and haue denied him with their works. Wee must not onlie embrace the promises of saluation, which the Gospell teacheth vs, but also the precepts of life. We must eate the whole Paschal L••mbe, or else it will do vs no good: As well the feete as the head and purtnance. Manie at this daie, eate gréedily the head and purtnance of Christ, that is, his diuine promises, and his heauenly miracles; they are verie desirous to eate these: but few eate the féete, that is, his precepts and commandements. To such the Gospell shall be preached as a

testimonie of their condemnation, at that day of iudgement, and not of their saluation. Let vs beware that we be not hearers, but doers; and not onely desirous to eate the head and purt∣nance, but also the féete of Christ; and let vs as willinglie learne his precepts and commandements and do them, as we are content to beléeue his promises, and remaine in them.

These are the waies which Gods word teacheth all Christi∣ans to walke in. These are plaine waies, here are no tropes or figures; & yet manie which will séem to professe Gods word, make no account of these: let such take héed, at y^e day of iudge∣ment they stand not among those to whom God shall saie, Why didst thou preach my lawes, or take my couenant in thy mouth? Why didst thou professe my word, and wouldst not bee reformed by it? All such hypocrites shall then be condemned.

Notes

• Deut. 6.6.
• Deut. 11.18.
• Psal. 1.1.
• Psal. 119.44.
• vers. 9••.
• Io••ua. ••••.
• Eph. 6.11.1••.
• Heb. 13.5. Iosua. 1.5.
• Act, 8.28.
• Luke. 24.14.
• Col. 3.16.
• 1. Ioh. 2.14.
• Ephes. 6.10.11
• Matt. 4.4.
• Psal. 109.3.
• Luke 18.1.
• Dan. 6.10.
• Matt. 5.20.
• Psal. 55.17
• Psal 119.164.
• Ge••. 5.22.
• Col. 3.17
• Gen. 24.63.
• Gen. 32.28.
• Exo, 32 1••. 1. Sam. 16 1.
• Ios. 10.13.
• 7.6.
• Iam. 5.17.
• Euseb. Eccles. hist. lib. 2. c. 23
• Ephes. 6.18.
• Col. 4.2
• Luke 6.12.
• Psal. 119.62. Luke 2.37.
• 2. Sam. 12.1••.
• Psal. 35.13.
• Dan. 10.4.
• Dan. 10.12.
• Act. 10.30.
• Vers. 9.
• 2. Tim. 3.5.
• Psal. 5.3. & 143 8. Psal. 108.2.
• Gen. 22.3.
• Psal. 6.6.
• vers. 8.
• Psal. 39.12.
• 2. King 20.3
• vers. 5.
• Luke 7.38. Matt. 26.75.
• Psal. 19.12.
• 1. Sam. 7.5
• Ioel 2.12.
• 1. Cor. 11.31.
• Heb. 5.7.
• Psal. 9••.6
• Ephes. 3.14.
• Matt. 26.39.
• Psal. 138.3.109.7.
• Eccles. 17.12
• Rom. 10.4.
• Heb. 3.12.
• Heb. 10.24.
• Reu. 12.12.
• Ephes. 6.12.
• Iam. 5.9.
• Reue. 12.12.
• Gen. 4.9.
• Act. 2.3.
• Psal. 94.16.
• Ge. 18.17. &c.
• Matth. 2.16.
• Solinus cap. 17
• Psal. 34.11.
• Gen. 22 7.
• Gen, 14.14.
• Gen. 17.23.
• Eras. Apoph.
• Psal. 101.6
• 2. King. 5.25.
• Ioh. 4.52, 53.
• Act. 10.2.
• Ier. 22.14.15.
• Euseb. de vita Const. lib. 4.
• Chrysost. ho. 78. in. Matt.
• Origen in Matt. hom. 1. in cap. 6.
• Chrysost. ho. 2 in cap. 1. Matt.
• 1. Ioh. 2.15.
• Iam. 4.4.
• Luke. 16.19
• 1. Ioh. 2.6.
• Iohn 14, 6.
• Gal. 6.14.
• 1. Cor. 4.11.
• 2. Cor. 6.4.
• Luke. 6.20.
• Luke 16.25.
• Act. 10.1.
• Gen. 14.22.
• Iam. 1.22.
• Gen. 13.1, 9
• Heb. 11.24.
• Zach. 14.16
• Psal. 68.9.
• Iosua. 6.24.
• Luke 16.19. Zephanie 1.8. God wil visite such as are clothed in strange appa∣rell.
• Iohn. 6.9.
• Iosua 3.17.
• 1. Cor. 7.29.
• Psal. 66.6.
• Iosua. 19.49.
• Psal. 119.17. Psal. 16.2.3.
• Matt. 9.9 Rom. 13.7. Matt. 17.27.
• Luke 19.8.
• Gal. 5.6. Gen. 18.1.
• Pro. 19.17. 1. Cor, 4.7. 1. Sam. 12.8.
• Rom. 15.4.
• Luke 23.9.
• Rom. 4.11.
• Gen. 39.8.
• Possidon. in vita Aug.
• 1. Tim. 6.18.
• Pro. 5.15.16.
• 1. Tim. 6.19.
• Mat. 5.7. Iude 21.
• Iam. 2.18.
• Luk. 16.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Rom. 3.19.
• Iob. 9.1.
• Tremel. in 6. cap. Mat.
• Our righte∣ousnes is in pardoning, not in perfor∣ming: in God his gracious pardon, not in the works wee haue perfor∣med. Iude 20.
• Psal. 112.9.
• 2. Cor. 9.9.
• Reuel. 14.13
• Matt. 25.35.
• Matt. 25.40
• Luke 10.38, & 19.5.
• Ioh. 12.8.
• Luke 16.20.
• Marke 16.14.
• 1. Pet. 2.22.
• Ser. de Elee∣mosyn.
• The world∣lings and ser∣uants of the diuel spend al their riches in vain shewes to see, and to be seene. And surely they are like mad me••, that thus spēd their riches. And the peo∣ple erred greatly, that commended this their va∣nitie.
• Plutarch in Rom. Apoph.
• Ma. ser. 8.
• Iohan. Anton. Menauinus.
• Luke 14.12.
• Gen. 22.2. 1. Sam. 15.3. 1. King. 13.9.
• Sphinx Phi∣losophica de conui∣uiis cap. 21.
• Ezech. 16.49.
• Matth. 7.12.
• Let vs haue speciall care that the poore may be suffi∣ciently relie∣ued,
• Esay 23.18.
• Mal. 3.10. Gal. 6.6 1. Cor. 16.1.
• Act. 2.45.
• 2. Cor. 8, 1
• Luke 14.14.
• Eccles. 11.1.
• Luke 10.38.
• Gen. 18.1.
• Luke 22.11.
• Luke 16.••0.
• Pet. Gregor. de repub. lib. 22. cap. 13.
• Exod. 5.22.23.
• Psal. 112.5.
• Psal. 37.25.
• Luke 6.34.
• M.D. Fulke in his notes vp∣on the Rem. testam. ex∣pounds this place thus.
• 1. Cor. 4.7.
• Psal. 14.1.
• Matt. 5.20,
• Gal. 4.1.
• Deut. 15.1.
• Luke 4.21. Col. 2.17. Phil. 3.1.
• Deut. 18.15. & 7.37. Act. 3.22.
• Luke 9.25.
• Matt. 25.28.30
• Psal. 34.14.
• Act. 1.24. & 15.8.
• August. in Psal. 36.
• Cic. lib. 2. Off.
• Panor. lib. 4.
• 1. Ioh. 3.17.
• Pet. Greg. de Rep. lib. 2. cap. 20.
• Victor. in A∣pocal.
• 2. Thes. 2.8.
• Matt. 11.15. & 13.9.43. Mark. 4.24.
• Ioh. 15.3.
• Mat. 7.22.
• Exod. 12.9.
• Matt. 24.14.
• Iam. 1.22.
• Psal 50.16