XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

THE FIRST SERMON.

JAMES I. Vers. ult.

Pure Religion and undefiled before God and the Father is This, to visite the fatherlesse and wid∣dows in their affliction, and to keep himselfe unspotted from the World.

NOthing more talkt of in the world, then Religion, nothing lesse understood, nothing more negle∣cted, there being nothing more common with men, then to be willing to mistake their way; to withdraw themselves from that, which is indeed Religion, because it stands in opposition to some pleasing errour, which they are not willing to shake off, and by the help of an unsanctified, complying fancy, * 1.1 to frame one of their own, and call it by that name. That which flatters their corrupt hearts, That which is moulded and attemper∣ed to their bruitish desigus, That which smiles upon them in all their purposes, which favours them in their unwarrantable under∣takings, That which bids them Go on and prosper in the wayes which lead unto death, That with them is True Religion.

In this Chapter, and indeed in every Chapter of this Epistle, our Apostle hath made this discovery to our hands: Some there were, as he observes, that placed it in the ear; did hear and not do: and rested in that: some did place it in a formall devotion: did pray, but pray amisse, and therefore did not receive: some that placed it in

a shadow and appearance, * 1.2 seemed to be very religious, but could not bridle their tongue, and were safe they thought under this shadow: o∣thers there were, that were partiall to themselves, despisers of the poor, that had faith and no works, in the second Chapter, and did boast of this: others, that had hell fire in their Tongue, and carried about with them a world of iniquity, which did set the wheel, the whole course of Nature on fire, in the third Chapter, and last of all, some he observed warring and fighting, killing, that they might take the prey, and divide the spoil, in the fourth Chapter; And yet all religi∣ous; Every one seeking out death in the errour of his life, and yet every one seeming to presse forward towards the mark, for the price of the high calling of God in Christ Jesus. To these, as to men rea∣dy to dash upon the rock and shipwrack, doth our Apostle cry out as from the shore, to turn their compasse, and steer their course the right way, and seeing them, as it were, run severall wayes all to meet at last in the common gulph of eternall destruction; He calls, and calls aloud after them. To the superstitious, and the prophane, To the disputer and the scribe, to them that do but hear, and to them that do but babble, To them that do but pro∣fesse, and to them that do but beleeve, the word is; Be not decei∣ved, This is not it: but Haec est, This is pure Religion is vox à Tergo, as the Prophet speaks, Esay 30. a voice behinde them, saying, This is the way, walk in it: This is as a light held forth to shew them where they are to walk; as a royal Standard set up to bring them to their colours: This doth Infinitatem rei ejicere, as the Civilians speak. Take them from the Devils latitudes and expatiations, from frequent and fruitlesse hearing, from loud, but heartless prayer, from their beloved but dead faith, from undisciplined and malitious zeal, From noise and blood, from fighting and warring, which could not but defile them, and make them fit to receive nothing, but the spots of the world, from the infinite mazes and by-paths of Errour, and brings them into the way, where they should be, where they may move with joy and safety, looking stedfastly to∣wards the End.

Let us now hear the conclusion of the whole matter, whatso∣ever Divines have taught, whatsoever Councels have determined or the schoolmen defined: whatsoever God spake in the old times, whatsoever he spake in these last dayes, That which hath filled so many volumes, and brought upon us Fatigationem Carnis, that wea∣riness of the flesh, * 1.3 which Solomon complains of, in reading that multitude of Books, with which the world doth now swarm with, That which we study for, which we contend for, which we fight for, as if it were in Democritus his Well, or rather, as the Apostle speaks, in Hell it self, quite out of our reach, or if there be any truth that is necessary, or any other commandment, it is briefly com∣prehended in this saying, even in this of Saint James, Pure Religi∣on,

and undefiled before God and the Father is this, to vi∣sit, &c.

I way call it the picture of Religion in little; in a small com∣passe, and yet presenting all the lines and dimensions; the whole signature of Religion, fit to be hung up in the Church of Christ, and to be lookt upon by all, that the people, which are and shall be born may truly serve the Lord: May it please you therefore a while to cast your eyes upon it, and with me to view. First, The full proportion, and severall lineaments of it, as it were the essen∣tiall parts which constitute, and make it what it is, and we may distinguish them as the Jew doth the Law: by Do, and Do not; The first is Affirmative: To do Good: to visit the fatherlesse and wid∣dows in their affliction. The second not to do evil; to keep our selves unspotted from the world. And then secondly, to look up∣on as it were the colours and beauty of it, and to look upon it with delight, as it consists, First in its purity, having no mixture. Se∣condly, in its undefilednesse, having no pollution. And then third∣ly, the Epigraph or title of it, the Ratification or seal, which is set to it to make it Authentick, which is set to, not of men, or by men: but divinâ manu by the hand of God Himself, which drew the first co∣py, and pattern: For, this is true Religion apud Deum & patrem with God and the Father, and as he gave witnesse to his Son from Heaven, This is my beloved Son, so doth he also to Christiain Re∣ligion, of which he was the Author and Finisher. Haec est, This is it, and in this I am well pleased: Pure Religion and undefiled be∣fore God, &c.

Let us now in order view these; and these two; To do Good, and abstain from Evil, our charity to others in the one, and our charity to our selves in the last, in being as those Dii benefici those Tutelar Gods to the Widows and Fatherlesse, and those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to keep all evil from our selves, I call the effentiall parts of Religion, without which it can no more subsist, then a man with∣out a soul; For as the body without the spirit is dead, even so faith with∣out works is dead also.

Not that we exclude Faith, or Prayer, or Hearing of the Word; for without faith religion is but an empty name, and it comes by hearing, and is increased by devotion. Faith is a foundation upon a Foundation: for as Truth is the foundation of faith, * 1.4 so is faith the Foundation of an Holy Conversation, in this we edifie our selves, and in this we sustain and uphold others, in this we stand, and in this we raise up others; From faith are the issues of life, from this, as from a fountain flow those waters of comfort, which refresh the widow, and fatherlesse, and that water of separation, * 1.5 which purifies us, keeps us unspotted, as white as snow.

But our Apostle mentions none of these, and I will give you some reason; at least, a fair conjecture, why he did not. And

first, not Faith, we see here where he tells us what Pure Religion is, he doth not so much as name it; for indeed, it is the ground of the whole draught and portrayture of Religion, and as we ob∣serve it in Pictures it is in shadow; not exprest, out yet seen: sup∣posed by Saint James, writing not to Insiders, but to those who had already given up their names unto Christ. And it is like those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Mathematicks, which Tully calls Iuitia Mathematico∣rum, the beginnings and principles of that science, which if we grant not, we can make no further progresse in that science. In the sixth to the Hebrews Saint Paul calls it a principle of the Doctrine of Christ: and what necessity was there for my Apostle to com∣mend that unto them which they already embraced, to direct them in that in which they were perfect, to urge that which they could not deny; not deny? nay, of which they made their boast all the day long? No: Saint James is for Ostende mihi, he doth not once doubt of their faith, but is very carnest to force it out, that it may evaporate, and shew it self in their works of piety: Then faith is a starre, * 1.6 and when it streams out light, and the beams are the works of charity: Then faith is as a ship, when Pure Religion is the rudder to steer and guide it, that it dash not on a rock, and ship-wrack: Then faith is the soul of the soul, when by its quick∣ning and enlivening power we run the wayes of Christs command∣ments: pure creduat, pure ergo loquantur, faith the Father: Their belief is right, therefore let their conversation be sincere, no other conclusion can naturally be deduced from faith, and of it self it can yeeld no other, and this it will yeeld, if you do not in a manner de∣stroy it, and spoyle it of its power and efficacy; for what an un∣naturall inconsequence is this, I beleeve that Christ hath taught me, to be mercifull, as my heavenly Father is mercifull: That cha∣rity hath the promise of the world to come, Therefore I will shut up my bowels; this I am sure is one part of our belief, if it be not, our Creed is most imperfect; and yet such practicall conclusions doth our avarice and luxury draw. Our faith is spread about the world, but our charity is as a candle under a bushell; the great er∣rour, and folly of this our age, which can shew us multitudes of men and women, which, as the Apstle speaks, are ever learning, and never able to come to the knowledge of the Truth, which have con'd their Creed by heart, but have little skill, or forgot their skill they have, in the royall Law; who cry up faith as the Jews did the Temple of the Lord, and are very zealous for it, yet suffer it to decay and waste, till it be dead, as my Apostle speaks, cat out the very heart of it, by a carelesse and prophane conversation, as the Jews with their own hands did set fire on that Temple. which they so much adored.

And this may be a second reason, why he mentions not faith in his character of Religion; for having every where preacht up the

power and efficacy of faith, men carnally minded did so fill their thoughts, with the contemplation of that fundamentall vertue, that they left no roomfor other vertues, not so efficacious indeed to justi∣fie a sinner, yet as necessary as faith it self: did commend & extol the power of faith, when it had none at all in them, nay, (which is the most fatall miscarriage of all) did make it an occasion, * 1.7 through which sinne revived, which should have destroyed in them the whole body and juncture of sin; it being common to men at last to fix and fettle their minds upon that object which is most often presented to their mindes, as the Countrey peasant having heard much talk of the City of Rome, began at last to think there was no other City but that: If we look forward to the second Chapter of this Epistle, we shall think this more then a conjecture; for there he seems to take away from faith its saving attribute, Numquid fi∣des potest salvmn sacere? Can faith save a man? What an Heretick, what a Papist would he be, that should but put up this question in these our dayes? wherein the sola justificat hath left faith alone in the work of our salvation: and yet the question may be put up, and the resolve on the negative may be true; It cannot save him certainly that saith he hath faith, and hath not works: And thus, though he dis∣pute indeed against Simon the sorcerer, and others, as we may gather out of Irenaeus, yet in appearance he levels his discourse against Paul the Apostle: for not by works, but by saith, faith Saint Paul, not by faith, but by works, saith Saint James, and yet both are true, the one speak∣ing to the Jews, who were all for the Law the other to those who were all for faith, and to them who had buried all thought of good works in the pleasing but deceitfull contemplation of faith, he speaks no other language, but do this; and exalts charity to the higher place, that their vain boasting of faith might not be heard; for faith, saith he, hath no tongue, nay, no life without her, and thus in appearance he takes from the one, to establish the other, and sets up a throne for charity, not without some shew, and semblance of prejudice to faith.

For last of all, to give you one reason more: Faith indeed is na∣turally productive of good works: For what madnesse is it to see the way to eternity of blisse, and not to walk in it? Each article of our Creed points out, as with ••e finger, to some vertue to be wrought out in the minde, and publisht in the outward man. If I beleeve that Christ is God, it will follow, I must worship him: If he died for sinne, the consequence is plain enough, we must die to it: If he so loved vs, the Apostle concludes, we must love one ano∣ther: charity is the proper effect of faith, and upon faith, and cha∣rity we build up our hope, if we beleeve the promises, and per∣form the condition, if we beleeve him that loved us, and love him, and keep his commandments, we are in heaven already. But yet we may observe, that the corruption of our hearts findes somthing in

faith it self, to abate and weaken her force, and power, and to take off her activity, and so makes the very object of faith an encou∣ragement to evil, and (which is a sad speculation) the mercy of God, a kinde of temptation to sinne: Mercy is a pretious oynt∣ment, and mercy breaks our head; mercy blots out sin, and mer∣cy revives it; mercy is our hope, and mercy is made our confusi∣on: we should sin no more, but we sin more and more, because his mercy endureth for ever: we turn the grace of God into wanton∣ness, and make this Queen of his glorious attributes to wait on our lust: of a Covering, a purging, a Healing, a saving, (I tremble to speak it) we make it a damning mercy; for had we not abused it, had we not relied upon it too much, had we not laid upon it all our uncleannesse, our impenitency, and wilfull obstinacy in sinne, it would have upheld us, and lifted us up as high as Heaven; but our bold presumption layes hold of it, and it flings us off, and we fall from it, into the bottomlesse pit.

This then we may take for a sufficient reason, why our Apostle puts not faith into his description of Pure Religion, and in the next place, as he doth not mention faith, so he passeth by in silence, ra∣ther then forgets those other excellent duties of prayer, and hear∣ing the word.

For these two, whatsoever high esteem we put upon them; how∣soever we magnifie them till they are nothing, till our selves are worse than nothing, worse than the beasts that perish, yet are they not the end; and their end is perdition, who make them so, and think that to aske a blessing is to have it, when they put it from them: or to hear of God is to love him: to hear of that happi∣nesse, which he hath laid up, is to be in Paradise. The perfection of the creature, saith the Philosopher is ad naturae suae sinem perve∣nire, to attain to the end for which he was made, and the end of the Christian is, to be like unto Christ, that where he is, He may be also; that is his end, that is his perfection: Now to draw this home, these two, to Hear and to Pray; do not make us like unto him, but are sufficient means to renew the image of God in us, that so we may resemble him, they are not the haven to which we are bound, but are as prosperous and advantagious windes to carry us to it, Quod per se bonum est, semper est bonum, that which is good in it self, and for it self, is alwayes good, as true piety, true Religion, but those duties which tend to it, have their reward or punishment as they reach, or misse of that end; what is hearing, if it beget not obedience? what are prayers if they be but the calves of our lips? Oh, 'tis a sad question to be ask't, when we shall see Christians full of malice and deceit, Have they not heard? they have heard that malice shall destroy the wicked, that deceit is an abominati∣on, that oppression shall eat them up, yet will be such monsters, as if they never heard; oh, 'tis a sad expostulation to the wicked,

Have they not heard, and as sad a return may be made to our prayers; we may stretch out our hands, and God may hide his eyes from us, we may make many prayers and he not hear, we may lift up our hands, and vocie unto Heaven, and our minde stay below wallow∣ing in the mire of foul pollutions, mixt and ingendering with the vanities of the world; for as we may fast to strife and debate, so we may pray to strife and debate, as there may be a politick Fast, so our prayer may have more in it of craft than devotion, we may make it a trade, a craft, an occupation, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stoutly la∣bor and holdout, not to take the kingdom of Heaven, but to devour widows houses; make this Key of the Gates of Heaven, a picklock to open Chests, and so debase it to these vile offices, which is a sin, cujus non audeo dicere nomen, for which I have no name bad e∣nough to give it: and what is Prayer then? what are the means if we rest in them as in the end? what are they, if we draw and force them to a bad end? what are they if we make no use of them at all, or make this sad and fatall use of them; if our Prayers bring down a curse; our hearing flatter us in our disobedience, if we Hear, and Pray, and Perish? These two, and what else of this nature have their worth and efficacy from Religion, from charity to our selves, & others, which are as the two wings, on which our pray∣ers ascend, and mount to the presence of God, to bring down a bles∣sing from thence: These sanctifie our fasts, these open the ears of the deaf, that hearing they may hear and understand: These conse∣crate our Pulpets, and are the best panegyricks on our Sermons, and make them indeed the word of God, powerfull in operation, and without these our prayers are but babling, and the Sermons, which we hear, but so many libels against us, or as so many knells and sad indications, that they, that hear them, are condemned, and dead already.

For again, to visit the fatherlesse and widows in affliction, that is, to be full of good works, and to renounce, and abstain from the pleasures of the world (for those pleasures we dote on, those riches we sweat for, are those that bespot us) is a far harder task then to say a hundred pater no sters, or to continue our prayers, as Saint Paul did his preaching untill midnight, or to hear a Sermon every day. Bid the wanton leave the lips of the harlot: * 1.8 bid the ambitious make himself equall to them of low degree: bid the mammonist be rich in good works, and if he do not openly pro∣fess it, yet the conjecture will be easy and probable, that the wanton would chuse rather to fast twice in the week with the Pharisee, than to make himself an Eunuch for the Kingdom of Heaven: the ambitious and covetous rather say their prayers (for such can but say them) then to stay themselves in the eager pursuit of their ends but so long, as to give an almes: the ambitious will pray and hear, and do any thing rather than fall lower, and the Miser

chain his ears to the Pulpit, rather than to open them to the com∣plaint of the poor: S. Basil observed it long since 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. * 1.9 and tels us that he knew many, who without any great pains might be brought, to fast and pray, and to perform all parts of Religion, which were not chargeable, but could not be wonne with the most powerfull eloquence, or strongest reason to any part of it, which did cost them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but one half-peny 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cheap Religion is as easy, as cheap; but Go, sell all that you have, and give to the poor, is a better pill, which we hardly let down, and with a sowre coun∣tenance, and should we prescribe it now, to men of this Iron age, would they not as S. Paul speaks in another case, say, that we were out of our wits?

And therefore in the last place, These two, if they be truly in us, are never, can never be alone, but suppose faith, which is sigillum bonorum operum, * 1.10 as Chrysologus speaks, the seal to every good work to make it currant and authentick, and he that is perfect in these, cannot be to seek in the rest. He that can govern a ship in a storm, when the Sea rages, and is unquiet, may easily mannage a cockboat in a calm: he that can empty himself to his brother, that thinks the bellies of the poor the best granaries for his corn, and the surest treasury for his money, that can give unto God the things that are Gods, and return them back by the hands of his Ambassadours the poor, who beseech us in his Name; he that is an exile at home, and hath banisht himself from the world, he lives in, so uses it, as if he used it not; he that hates sin, as an infectious plague, and in a holy pride will keep his distance from it, though it bow towards him in the person of his dearest friend, that can detest sacriledge, though his father were intricht by it, and passed it over to him, as an inheritance: He that can thus keep himself unspotted of the world, will lift up pure hands, and beat down his body and be ready to hearken what the Lord God will say; he that sends up so many sacrifices to God, he that thus makes himself a sacrifice, will offer up also the incense of his prayers: he that can abstain from sinne, may fast from meat, he that hath broke his heart, will open his car: In a word, he that approves himself in these two, cannot but be active and exact in the rest.

And now having shewed you, what is but shadowed in this pi∣cture and description of Religion; let us look upon the picture it self, so look upon it, that we may draw it out, and expresse it in our selves, in every limb and part of it, that they that behold us may say, God is in us of a truth, and glorifie him at the sight of such religious men.

And first we see Charity stretching forth her hand, and casting her bread upon the waters, the bitter waters of Affliction, going a∣bout to the widow and fatherlesse, and doing good, doing all those

things which Jesus began to teach, walking in love as Christ loved us; * 1.11 And this we may well call a part of Religion, and a fair represen∣tation of it; for by this the image of the likenes of God is repaired in us saith Bern, is made manifest in us, and as it were visible to the eye: For in every Act of charity he that dwels on High comes down in the likeness of men, speaks by the tongue, gives by the hand of a mortal man, moves in him, & moves with him to perfect this work. This makes us as God, in stead of God, one to another: for Homint homo quid praestat? one man is not superiour to another, as he is a man (for in the Heraldry of Nature, all are of the same degree, all are equal; for all aremen) but when charity filleth his Heart, and stretcheth forth his Hand, he takes the higher place, the place of God, is his Embassadour and Steward, not of the same Essence with God, but bearing about with him, his Image, saith Clem. Al. Put you on, saith S. Paul, bowels of mercy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the elect of God, when we have put them on, we then are indeed the elect of God, endowed with his spirit, carrying about with us the mercies of God, sent as it were from his mercy seat, with comfort and relief to those, who are minished and brought low by oppression, affliction & sorrow; we may flat∣ter our selves, and talk what we please of Election, and if we please intail it on a Faction, but most sure it is, without charity our election is not sure, and without bowels we can be no more Elect, then Judas the traytor was; Elect, that is by interpretation, the sons of perdition; It is doing good alone that makes us a Royall priesthood, and this Honour have all his Saints; the kings of the Gentiles, saith our Savi∣our, exercise authority upon them, and they that exercise authority over them are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 benefactors or gratious Lords, are called what they should be, not what they are, for if they were gratious & Benefactors, then were they kings indeed, annointed with the oil of mercy, which is sent down from Heaven, being from the Heaven, Heavenly; that day, when this distilled not from him on others, Titus the Emperour did count as lost. Diem perdidi, so it is in Su∣eton: but Zonaras hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have not reigned to day, this day I was not Gods vicegerent: we read in the book of the Kings, that God gave Solomon a large Heart, and Pi∣neda glosses it liberalem fecit, He made him liberall and mercifull; we read that David was a man after Gods own heart, and Procopius upon that place gives this as the probable reason of this denomina∣tion, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a lover of the poor, mercifull as he is merciful, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Imitation gives us a kinde of neer∣nesse, and familiarity with God; that in which we represent him, * 1.12 makes as one with him, makes us as Christ speaks, his brother, and sister, and mother. This is our affinity, this is our honour, this is in a manner our Divinity on earth; For God and man, saith Synesius have but this one onely thing common to them both, and that is, * 1.13〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to do good; To do good and to distribute, forget not, for with such sacrifices God is pleased.

This then may well go for one part, or limb of Religion: And in the next place, as in the visitation of the fatherlesse and widows all charity to our Brother is implyed, so all charity to our selves is shut up in this other in keeping our selves unspotted of the world. And this phrase in keeping our selves, is very significant, and that its weight; for those spots, which so defile us, and make us such Leo∣pards, are not so much from the world, as from our selves, as a cheat is not onely from the cunning of the Impostor, but from the want of wisdom and experience in him that is deceived; 'tis Igno∣rance that promotes the cheat, that draws the power and faculty into Act, makes him that hath a subtle wit, injurious, and tis an evil heart, that makes the world contagious; for wisdom pre∣vents a cheat, and watchfulnesse a spot. This world in it self hath nothing in it that can defile us; for God saw all that he made was good, * 1.14 and it was very good, but Nihil non est Dei, quod Deum offen∣dit, there is nothing by which we offend God, but is from God; that beauty, which kindles lust, is his gift; that gold which hath made that desolation upon the earth, was the work of his hands; he gives us the bread we surfet on; he filleth the cup, that intoxicates us; the world is the Lords, and all that therein is, but yet this world bespots us not, because 'tis his, who cannot behold, much lesse could make any unclean thing.

We must therefore search out another world: and you need not travell far, * 1.15 for you may stay at home, and finde it in your selves; S. John hath made the discovery for you in his first Epi∣stle, where he draws the map of it, and divides it to our hands in∣to three provinces or parts; the first, the lust of the flesh, where unlawfull pleasures sport themselves; secondly, the lust of the eyes, where covetousnesse builds her an house; thirdly, and the pride of life which whets a sword for the Revenger, erects a throne for the Ambitious, raiseth up a triumphant Arch for the vain-glorious; this is the world, saith S. John, even a world of wickednesse; this inverteth the whole course of Nature, makes the wheel of the Cre∣ation move disorderly; this world within us, makes that world without us an enemy; makes beauty deceitfull, wine a mocker, ri∣ches a snare works that into sinne, out of which, we might have made a key to open the gates of Heaven; drops its poyson under every leaf, upon every object, and by its mixture with the world, ingenders that serpent, which spets the poyson back again upon us, and not onely bespots, * 1.16 and defiles, but stings us to death: for when Lust hath conceived it bringeth forth sinne, and when sinne is fini∣shed it defiles a man, and leave those spots behinde it, which de∣face him, and gives him a thousand severall shapes; the Schools call it maculam peccati the blot and stain of sinne, which is of no po∣sitive reality, but a deprivation, and defect of beauty in the soul, and varies, as shadows do, according to the diversity of those bo∣dies,

that cast it. We see then, that there is a world within us, as well as without us, and when these two are in conjunction, when our lust joyns it self to the things of this world, as the prodigall is said to do to a master in a farr countrey, then follows pollution and deformity, and as many spots, as there be sins, which are as many as the hairs of our head; Beauty brings in deformity, riches poverty, plenty brings leanness into the soul; and therefore to conclude this, to keep our hearts with diligence, and to keep our selves unspotted of the world, is a main and principall part of our Religion, and will keep us members of Christ, and parts of the Church, when prophanenesse, and coverousnesse, which is Idola∣try, shall have laid her discipline, her honor in the dust: A man of tender bowels and a pure heart is as the Church; and the gates of hell cannot prevail against him. By this we imitate that God we worship, we draw neer unto him, as neer as flesh and morta∣lity will permit; our escaping the spots and pollutions of this world makes us followers of that God, who marks every spot we have, and is not touched, sees us in our blood and pollution and is not defiled, beholds all the wickednesse in the world, and yet remains the same for ever, even goodnesse and purity it self; this makes us partakers, as Saint Peter speaks of the Divine nature, in a word, * 1.17 to be in the world and tread it under our feet, to be in Sodom, and to be a Lot, on the hills of the robbers, and do no wrong, to be in the midst of snares and not be taken; to be in Paradise, * 1.18 and see the Apple pleasant to the sight, to be compast about with glorious objects of delight and pleasures, and not to Taste or Touch or Handle, is the neerest assimilation that Dust and Ashes, that mortall man can have to his Creator.

I may well then call these two the Essentiall parts of Religion: * 1.19 of which as you have taken a short severall view, so be pleased to observe also their mutuall dependance and necessary connexion; for if either be wanting, you spoil the whole peece; for neither will my charity to my brother entitle me to Religion, if I be an e∣nemy to my self; nor my abstaining from evil Canonize me a saint, if my goodnesse be not diffusive on others, and if we draw out in our selves the picture of Religion, but with one of these, we do but like the painter, who to flatter Antigonus, because he had but one eye, Drew but the half face.

For first, to visit the Fatherlesse and widdows, i. e. to be plente∣ous in good works, ista sunt quasi incunabula pietatis saith Gregory, * 1.20 these are the very beginings and nurcery of the love of God, and there is no surer, and readier step to the love of God whom we have not seen, then by the love of our Brethren whom we see; * 1.21 Tunc ad alta charitas mirabiliter surgit, cum ad ima proximorum se misericorditer attrahit, Then our charity begins to improve itself, and rise as high as Heaven, when it bowes and descends, and falls

low, to sit with a Brother in the Dust; and if you search the Scriptures, if you look over Christs Sermon on the Mount, you will easily be induced to beleeve, that the greatest service we can do to God, is to serve one another in love, who made us all, and to this end; alterutra diligentia charitatis, as Tertul. calls it; This mutual and reciprocal work of charity in upholding each other, is that which makes us indeed the servants of Christ.

Secondly, as compassion to our Brethren is a fair preparation to purity of life, so doth purity of conversation commend our li∣berality, and makes it to be had in remembrance in the sight of the Lord; Compassion in a prophane, impure person, is but a sudden forced motion, is but by fits and starts, for sure it cannot stay, and dwell in such a sty. He that wallows in the pleasures of this world, he that devotes himself to riot and luxury, cannot gain the title of religious by some cup of cold water, some peece of mony, which he gives; He that gathers by oppression, and then lets fall an Almes, doth but steal an Oxe to make a Sacrifice, perdere scit, * 1.22 donare nescit, as Piso said of Otho. He knows how to blast and spoile, but not how to give an Almes; and commonly those winds blow not out of the Treasury of the Lord: this boun∣ty flows not from the clear Fountain of Divine love, but hath some other spring. Thus to visit the fatherless and widows, and to reach out that hand unto them, which is stained with the blood of others, is not pure and undfiled Religion, it may be Bread, 'tis not an Almes, that is brought by the Hand of an Oppressor, or Pharisee.

And therefore in the next place, as they bear this fair corre∣spondence and mutually uphold each other, so we must not think it possible to separate them. For some there be who come on slowly to the works of charity, because they are not guilty of those sins, * 1.23 which have shame written in their very foreheads, pigri ad exercenda bona praecipua, quia securi, quod non commiserint mala Graviora, as Greg. are very backward to to good, because they have not been overforward to do evil; dull and heavie, to the performance of the best deeds, because they have not been active in the worst; men, for the many of them, of more forecast, then conscience, that owe their morality not to the love of God, but the world, knowing well enough, that those vices which the world cries down, are commonly enemies to thrift, delightful but costly; there being scarce any one of them, which is not a stake in his way, which makes haste to be rich, and therefore they do abstain, that they may not abstain, abstain from these disgraced expensive vices, that their abstinence from these may be as a war∣rant, or commission for them, to make their Brethren their daily sustenance, and to eat them up as they eat Bread, to devour these Temples of the Holy Ghost with as little regret, as they do those,

which are made with hands: And this is a common fault amongst Christians; to think the performance of one part of our Duty to be an Apologie for the neglect of the other, and that the obser∣vance of some few precepts, will absolve us from the breach of the rest, that a sigh is louder then an oath, and can sooner call down a pardon, then the flying Book can bring a curse; that the diligence of the Eare will answer for the boldness of the Hand: That a Fast will make Sacriledge a Virtue, and the keeping of the seventh Day, acquit us of those sins which we have resolved already to corumit in the other six.

Indeed saith Basil, it is a great deal easier to do nothing at all, then to finish and perfect a good work. Thou shalt not kill, Thou shalt not commit Adultery, Thou shalt not steal, Those are Negative precepts, and require but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but forbea∣tance and sitting still; a not drawing to the Harlots lips, a not touching the wedge of gold, a not taking up the instruments of cruelty, but to love our Neighbour, as our selves, to fell all and give to the poor, to visit the Fatherless and Widows in their affliction, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, works fit for a Souldier, * 1.24 and strong man in Christ; and we must beat down many enemies, many wilde passions in our way, before we can raise our selves to this height, nor can any man take this Honour to himself, but he that is called and fitted of God, as were Abraham, and Isaac, and those Patriarcks and Apostles, who were full of good works: Both then are required at our hands, and if God hath joyned them both together, let no man take upon him to divorce or put them asunder.

For in the next place, these two thus linkt and united together, will keep Religion pure and undefiled, which I told you were as the colours and beauty of it; the Beauty of Holiness, which hath its colour and Grace, from whence it hath its being and strength, and if it be true, will shine in the perfection of Beauty. Religion, if it be true, and not a name only is, as a virgin pure, and undefiled, and makes us so, and espouses us to Christ; and as the father tells us, Omnia virginis, virgo sunt, all that a virgin hath is so a virgin, * 1.25 her eyes not touch't with vanity, her ears not defloured with evil communication, her thoughts not ravish't with the insiliencie of wanton desires, her tast not violated with studied dainties, and devised meats, but in all is like her self, a Virgin: So is this Re∣ligion, simple, and solid; Full of it self, and receives no Hetero∣geneous matter, but is ever the same, and about the same: There is nothing in our love, which sowres our Justice, nothing in our Justice to kill our Compassion, nothing in our liberality to defile our Chastity, nothing in our Fear to beat down our Confidence, * 1.26 nothing in our Zeal to consume our Charity. Christianus nusquam est aliud, a true Religious man is alwayes himself.

And as it is pure without mixture; so it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and cannot subsist with pollution and prophaneness. * 1.27 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 now are our Olympicks. Now is the great trial to be made before God and the Father: and our Religion consists in this, to fight it out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 legally, a condition they were bound to, who were ad∣mitted to those games and exercises: for before they did contend, in the proclamation was made to this purpose, whether they were not Servants or Theeves, or otherwise of an infamous life; and if any of these were proved against them, they were put back; The same proclamation is made from Heaven, to those who enter our Olympicks, who enter Religion and give up their names to Christ, that they may sight for mastery and be crowned; our Savi∣our tells them they must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sit down, and consider what it is, in which they have ingaged themselves, how full of trouble, how full of danger, how many thorns and lets there be in their way, how many Adversaries; not to think it is enough to name Christ; but when they name him, let them depart from all Iniqui∣ty, and carefully provide, that the Integrity of their life should rather commend their Religion, then that their Religion should be suborned, and brought in to countenance the irregularity of their manners: For we cannot but observe, that from the cor∣ruption of mens lives, have all those corruptions and mixtures crept into Religion, which carry with them a neer likeness and resemblance to those spots, which men have received from the world; Ambition hath brought in her mixture, and covetousness hers, and pleasures have dropt their poison, and left their very marke and characters in the doctrines of men, which are framed and fashioned to favour and advance that evil humor, which doth first set them up. Covetousness and Ambition may set up a Chair, or Consistory, and from thence shall provision be made to feed, and nourish them both to a monstrous grouth: Nam ut in vitâ, * 1.28 sic in causis spes improbas habent saith Quintil. for those un∣lawful hopes, and foul desires, which sway us in our lives, ap∣pear again, and shew themselves as full of power to pervert, and mislead us in point of Doctrine. One would think that the world had nothing to doe in the Schoole of Christ, that Mammon could not hold the pen of the scribe, or conclude in the Schools, or have a voice and suffrage in a Councel, that mony, and honour, and pleasure, could bring nothing to the stating of a Question, but through the corruptness of mens mindes, and manners, it hath in all ages so fallen out, that these have been the great deciders of Controversies, have started Questions, and resolved them, have called Councels, and decreed with them; for we may be soon perswaded it was no other spirit then this, which was sent from Rome in a Cloakbag to the Councel of Trent, we say the World; we have seen enough to raise such a Thought: That the Church

hath been governed, that, That which we call Religion, hath been carried on by private Interest. From hence are those cor∣ruptions of Truth, and mixtures in Religion; From hence those Generations of Questions, those Catalogues of Herefies; From hence so many Religions, and none at all, for Faction cannot be Religion, (for it cuts off the fairest part and member she ha•…•…, which is Charity) And thus, if Religion lose one of these colours, she loses her beauty; If she be not pure, she cannot long be sin∣cere and entire, and if she be defiled, she will receive Additions; the worship of Saints to the worship of God, the sire of Purgato∣ry to the blood of Christ, the indulgence of man, to the free par∣don of God, Irreverence and prophaneness to our hatred of su∣perstition, and to our zeal, oppression, and murder: In a word, if it be not pure without mixture, and undefiled without pollution, it is not Religion.

And now I have shewed you the picture of Religion in little, * 1.29 represented it to you in these two; Doing of Good, and abstaining from Evil; filling the hungry with good things, and purging, and emptying our selves of all uncleanness; you have its beauty in its Graceful and Glorious Colours of Purity and Undefiledness, Dignum Deo speciaculum, a picture to be hung up in the Church, nay, before God himself; for thus it appears Coram Deo & Pare before God and the Father, and hath its ratification from Him. He was the first that set it up to be lookt upon: He hath reveal'd his will by his Son, who is the wisdome of his Father, who gave unto us the words which his Father gave him; which give us a full, * 1.30 and exact rule of life, a method of Obedience and Glory, the way to be like him in this world, and to see him in the next, and there needs no other method, no other way, no other Rule, nor a Basil, or a Benedict to enlarge it; nor is it of so easie and quick di∣spatch, that it hath left to men leisure for further practice, nor so imperfect, that it should need supply from a second Hand: why should the fancy, the unsetled, whirling fancy of a man who is ignorant as a beast before him, take the boldness to prompt, and instruct the wisdome of the Almighty? quod à Deo discitur totum est, all that we need learn, all that we can learn, he alone can teach us. By this, Christian Religion hath the prerogative above all other Religions in the world; for though there be many that are called Gods as S. Paul speaks; * 1.31 though there be many that are called religions, yet unto us as there is but one God, so there is but one Religion, which is commentum divinitatis the invention, or rather the Revelation of the Deity, and had no author, could have no author but God himself. Take that which seems to carry a fairer shew and comes abroad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like A∣grippa, and Bernice with great pompe and ceremony, with volun∣tary Humility, Blinde obedience, with Sackcloth, and fasting,

with a pilgrims staff, with penance and satisfaction; and we know from what hands it came; ab Hominibus & per Homines of men, and by men, who, for many of them, drew Religion out of the soule into the outward man, betook themselves to this bo∣dily exercise, as to a Sanctuary, so to avoid the continual luctati∣ons and lasting Agonies of the minde, enters Religion (that is the phrase) but carried little Charity, and all those spots they re∣ceived from the world along with them. What voice from Hea∣ven did Charles the fifth the Duke of Parma, and others hear, that having lived in all state and pompe, they should count it merito∣rious to be buried in the Hood of a Capuchin? or what satisfacti∣on is this Coram Deo & Pa••re, before God and the Father?

Again, take that which indeed is called Religion, and with that noise and vehemency, as if there were none but that, yet is as different from it as a picture from a man; Take all our mi∣mick gestures, our forced and studied deportment, the Pharisai∣cal extermination of the Countenance, our libelling the Times (which we help to make evil) our zeal, our revenge, our indig∣nation against sin in all, but our selves, all these are but puppets of our own making, a creation of a sick and distempered fancy, and do but justifie us Coram Hominibus before men, * 1.32 saith our Savi∣our, and those too no wiser then our selves, but that which fol∣lows defaceth all our pageantry, Spectat nos ex alto Deus rerum ar∣biter; men see us, who see but our face, but God also is a specta∣tor, and He knoweth the Heart. Take that zeal, which consumes not our selves, but others about us; this fire is not from Heaven, nor was it kindled by the Father of lights; that hand which is so ready to take a Brother by the throat, was never guided by the Author of our Religion, who is our Father: That tongue which is full of Bitterness and reviling, was never toucht by a Cherubin, but set on fire of Hell. These are not Religions Coram Deo & Patre before God and the Father, but this Religion to do good, and ab∣stain from evil ex alto origine ducit acknowledgeth no author but the God of Heaven, hath God and the Father to bear witness to it, was foreshewed by the Prophets, chundered out by the Apostles and Christ himself, who was the Author and Finisher of our Faith and Religion.

And this may serve, * 1.33 first, to make us in love with this Religion, because it hath such a founder as God the Father who is wisdom it self, and can neither be deceived, nor deceive us. Ye men and Brethren, and whosoever among you feareth God, to you is this word of salvation sent; Acts 13.26. sent to you from Heaven; from God and the Father; in other things you are very curious, and ever de∣sire to receive them from the best hands: what a present is a picture of Apelles making? or a statue of Lysippus? not the watch you wear, but you would have it from the best Artificer;

and shall our curiosity spend it self on vanities, and leave us care∣less, and indifferent in the choice of that, which must make our way to eternity of bliss, shall we make darkness our pavilion round about us, and please our selves in error, when Heaven bows and opens it self to receive us? and shall we worship our own imaginations, and not hearken what God and the Father shall say? what a shame is it when God from Heaven points with his finger to the rule; Haec est this is it; that we should frame a Religion to our selves, that every mans fancy, and humour, or which is the height of impiety, every mans sin should be his Lawgiver? that when there can be but one, there should be so many Religi∣ons, Arbitrary Religions, such as we are pleased to have, because they smile upon us, and flatter and bolster up our irregular de∣sires; a Hearing Religion, and a Talking Religion, and a Tra∣ding Religion, a Religion that shall visit the Widow and Orphan, but rather to devour, then refresh them? Behold, and look no farther, God the Father hath made a Religion, which is pure and undefiled to our hands; and therefore as Seneca counsels Poly∣bius; when thou wouldst forget all other things, Cogita Caesarem, entertain Caesar in thy thoughts; so that we may forget all other sublimary, worldly, I may say, Hellish Religions, let us think of this Religion, whose Author and Founder is God, whose wisdom is infinite, whose power uncontrolable, whose authority unque∣stionable; for talk what we will of authority, the authority of man is like himself, and can but binde the man, and that the frai∣lest and earthliest part of him, only God is Rex mentium the King of our mindes, and no authority in Heaven, or in Earth, can binde or loose a Soule but his, who first breathed it into man; Come then let us worship and fall down before God the Father, the maker both of us, and our Religion.

Again in the second place, if Saint James be Canonical, and Authentick, if this be true Religion, then it will make up an an∣swer sufficient to stop the mouth of those of the Romish party, who are very busie to demand at our hands a catalogue of Fun∣damentals, and where our Church was before the dayes of Refor∣mation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is in the Proverb; These and such like they put up unto us, as Archytas did his rattles into childrens hands, to keep them from doing mischief; that being busie, and taken up with these, we may have less leisure to pull down her Idols, or discover her shame; Do they aske what truths are Fundamental? Faith supposed, as it is; here they are charity to our selves, and others; nihil ultra scire, est omnia scire, to know this, is to know all we need to know; for it is not sufficient to know that, which is sufficient to make us happy? but, * 1.34 if nothing will satisfie them but a Catalogue of particulars, Habent Mosen & Prophetas, they have Moses and the Prophets, they have the

Apostles, and if they finde them not there, in vain shall they seek for them at our hands; they may if they please seek them there, and then number them out, as they do their Prayers, by Beads, and present them by Tale, but if they will yet know, what is Fundamental in our conceit, and what not, they may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 draw them out with both hands; for first let them observe what points they are, in which we agree with their Church, and (if they be in Scripture) let them set them down, if they please, as Fundamental in our account, and on the other hand, let them mark in what points we refuse Communion with them, and they cannot but Think that we esteem those points for no Fundamentals. And again do they, who measure Religion rather by the pomp and state it carries with it, then the power and majesty of the Author, whose command alone made it Re∣ligion, ask us, where our Religion was in the dayes before there was a withdrawing from the Communion with that Church, we may answer; it was here in the Text; for haec est this is it; and if they further question us, where it was professed, we need give no other reply then this; it was profest, where it was pro∣fest; if it were not protest in any place, yet was it true Religion, for the truth depends not on the profession of it, nor is it less truth, if none receive it; but profest it was even amongst them, in the midst of them, round about them; but wheresoever it were, Haec erat, this was it, this was true Religion before God and the Father, to visit the Fatherless and Widows in their Affliction, and to keep our selves unspotted of the World.

To conclude then. * 1.35 Men and Brethren, are these things so? and is this only true Religion to doe good and abstain from evil? what a busie noise then doth the world make for Religion, when it offers it self and falls so low, offers it self to the meanest under∣standing, the narrowest capacity, and throws it self into the em∣braces of any that will love it; Littus Hyla, Hyla, Omne sonabat, Religion is the talke of the whole world, it is preach't on the house tops, and it is cryed up in the streets, we are loud for it, and smother it in that noise, we write for it, and leave it dead in that letter, to be found no where but in our books; we fight for it, and it is drowned in the blood that is spilt; and Saint James his, that is, Christs Religion is little thought of, but trampled under foot in the quarrel: For if this should take place amongst the sons of men, we should have more religion and less noyse; for haec est, this is it, which alone is able to slumber this noise, to still the raging of the Sea, and the tumults of the people: This would stay the hand of the scribe to write less, and to more pur∣pose; This would break the Bow, and cut the Spears, and burn the Charriots with fire: Could this Religion, Could the Gospel of Christ prevail; Could we deny our selves, and take up the

Cross, and keep our selves unspotted from the world, there would be then no wars, nor rumurs of wars: Let us not deceive our selves; it is the neglect and want of this, that hath been the main cause of all these hot contentions and digladiations which have been, and as yet are in the Church of Christ, I mean amongst those who call one another Christians, whose mark and badge it is, to love one another, but they lie one to another, and love the world, and in a base but fierce emulation justle one another out of it, and so lose the thing, and retain nothing but the name, which is less then a shadow, rejoyce together at the news of a Saviour, and neglecting this Religion in the Text, are all lost, are disciples of Christ, but such disciples as shall be punished with more stripes then they that never heard of his name. This, this is it, that con∣demns the world; that makes it an Aceldama, a field of blood, as Hell it self, full of confusion; for if men had been careful to walk by the same rule, which was as plain and manifest, as if it had been written with the Sun-beams, and kept themselves in a joynt obedience to this Religion, to those truths wherein they could not but agree, and not sought out many inventions, the seed-plots, and nurseries of contention and debate, (for from hence they spring, and here they will grow, and grow thick, and multiply) if our Religion had been pure and undefiled, it had saved many a poor carkas from the fire; and I may be bold to say, many a soul from Hell; and though mens opinions in other matters had been as different as their shape and complexion, yet their agreement in the known duties of Religion, would have been a Fence and Bul∣wark strong enough, to have kept contention from breaking in with fire and sword. But when Ambition and Covetousness and other low and vile respects had taken possession of the hearts of men, then matter of Religion, became matter of Faction, and the fuel of that fire, which consumed many, but troubled all: then began men to rack the Scriptures, to make them speak what they would have them, even that which might dilate their phylacteries, and stretch forth the Curtains of their Habitation, and feed that noxious humour in them which was most predominant, and like those Souldiers in Tacitus malle victoriam, quam pacem, to desire not peace, but victory; though most times, which side soever prevailed, it was not so much against an adverse party, as the truth it self. This hath been a great, nay, the greatest evil under the Sun, and hath brought in so many Religions into the world, that many men are not as yet well resolved which to chuse, the Divels subtilest engine to bring in at last an opinion, that there is none at all.

By this you may see of what soveraign use my Text is, even as a pretious balm, which can so easily allay the swelling, and raging controversies, with which the Church is so much troubled, (as

some Philosophers have told us that oyle powred into the sea when 'tis most tempestuous doth presently calme it; * 1.36 many have wish∣ed, that there were a Judge of controversies, which might appease these broyles, with which Christendome is distracted; and some have thought it necessary, and therefore have set one up, and built a chair with this priviledge; that he that fits in it, though he be an Heretick can never erre. Behold here is a Judge of controversies, teaching every man to judge and give sentence of life or death in himself; if this be his Religion, he is alive, and shall live for ever∣more, but if he case this behinde him, and shut charity out of doors, he is condemned already; this is our Judge of controversies, and I think, we need no more. The Jews say, that when Elias shall come, he shall resolve all their doubts; Lo Elias is come already, and in these words of my Text hath sufficiently resolved all controversies in Divinity, so far forth as is necessary for our information; Thou canst not now aske what lack I yet? for here are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all that Jesus did teach, and if we can interpret this Text; that is, express and manifest it in our lives and conversation, then have we 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confidence with God and the Father. To conclude,

Let us therefore as many as be perfect, be thus minded, let us cleave to this, and make it our guide and Angel in our way, and if you be otherwise minded, if in other things less necessary you erre as men, God shall reveal even the same unto you, as far as his wisdome sees it necessary; it is that excellent counsel of S. Paul Phil. 3.15. Let us be thus minded, and let us have this picture of Religion drawn out by S. James ever hanging before our eyes, let us look up∣on it, let us walk with it, let us go to bed with it, let us carry it a∣bout with us whithersoever we goe, I was about to say, let us fall down and worship it (you need not fear superstition) for this is the worship of God himself; Oh let it be as an ornament to our heads, let us hang it up in our best room, our hearts, but so as to shew it to the widow and the fatherless, * 1.37 let us make it, as Polycletus called his most excellent peece Canona a rule and pattern, by which we may draw and express it, and make it visible in our life and conver∣sation, that men may see it, and glorifie God, even the Father which is in Heaven, that Angels may see it and applaud it; that God him∣self may see it, and fix an Euge upon it, well done, for it is done be∣fore me, and according to the pattern which I set up, and this shall keep us at peace within our selves, this shall make our enemies at peace with us, this shall be to us Righteousness, and peace, and glo∣ry, and peace shall be upon us, as many as walke according to this rule and mercy and upon the Israel of God.

Which God Grant. &c.

Notes

• * 1.1

  Multi fibi fi∣dem ipsi potiut constitunut, quam accipiunt, dum quae ve∣lunt sapiunt, & nolunt sape∣pere quae vera sunt, cum sapi∣entiae haecveri∣tas sit, ea in∣terdum sapere, quae nolis. Hilar. 8. de Trin. V. 22.
• * 1.2

  Verse 25.
• * 1.3

  Ecclesia. 1 2.12.
• * 1.4

  Amb. in Psal. 118.
• * 1.5

  Num. 31.23.
• * 1.6

  2 Tim. 1.19.
• * 1.7

  Rom. 6.6.
• * 1.8

  Acts 20.
• * 1.9

  Grat. ad Dite∣scentes.
• * 1.10

  Serm. 23.
• * 1.11

  Ciem. 2. strom. 404.
• * 1.12

  Synes. Epist. 30
• * 1.13

  Heb. 13.16.
• * 1.14

  Tertul. despe∣ctaculis. c. 2.
• * 1.15

  1 ep. 2.16.
• * 1.16

  James 1.15.
• * 1.17

  2 Pet. 1.4.
• * 1.18

  Import.
• * 1.19

  Antigoni Ima∣ginem •…•…otege∣nes obliquam fecit, ut quod corpore deerat, picturae potius deesse videre∣tur, tantumque eam partem oslendit, quam toram poterat ostendere. Plin. Nat. Hist. l. 35. c. 11.
• * 1.20

  Augustin.
• * 1.21

  Gregor.
• * 1.22

  Tae. 1. Hist.
• * 1.23

  Greg. Hom. 36. in Evang.
• * 1.24

  Basil in Ps. 1.
• * 1.25

  Basil l. de virginitate.
• * 1.26

  Tertul. de coren. mel.
• * 1.27

  2 Tit. 2.5.
• * 1.28

  l. 12. c. prim.
• * 1.29

  The Ratifica∣tion.
• * 1.30

  John 17.8.
• * 1.31

  1 Cor. 8.5.
• * 1.32

  Luke 16.15.
• * 1.33

  The Applica∣tion.
• * 1.34

  Tert. de prae∣script.
• * 1.35

  Conclus. 3.
• * 1.36

  Mare oleo tranquillatur. Plin Nat. Phil. l. 2. c. 103.
• * 1.37

  Plin. Neg. l. 38.8.