An exposition vpon the Lords prayer Deliuered in certaine sermons, in the cathedrall church of S. Paul. By Henry King Archdeacon of Colchester, and residentiary of the same church.

As wee forgiue our Debtors.

I Am vpon an argument of Debts, and may assume S. Augustines beginning to some Auditors of his: Debitor sum fa∣teor non necessitate cogente, sed quod est ve∣hementius charitate; Ad compellendum non potest esse molestus exactor, quando ad red∣dendum deuotus est Debitor. I must confesse my selfe indebted for the handling of this Text, betwixt the first part whereof and this

last hath passed so large a time, that it is now become a stale Arrerage. And though the Contagion which lately dispersed vs, hath diminished many of those hearers vn∣to whom I was a Debtor, I am ready to discharge it to you, being desirous to pur∣sue my first intent (though sometimes by other seruice interrupted) of going tho∣row the seuerall Petitions of this Prayer.

This Petition I told you was a Suit limi∣ted by a Condition. The former part was the Suit, this the Condition on our be∣halfe; wherein wee couenant with God, whom wee daily offend, for his Mercy and Forgiuenesse to vs, As wee forgiue and shew mercy vnto such as haue offended vs.

So that this whereon I am now to insist is the Counterpart. From whence I shall shew you in generalitie how we are mutu∣all [ 1] Debtors to one another.

That wee are Debtors for some things [ 2] which wee borrow not, yet wee owe and must make payment.

That there be some Debts due vnto vs [ 3] from others, yet wee must not require

them, which are Trespasses committed against vs; And these wee condition with God that wee will remit, Wee forgiue our Debtors.

[ 4] The last circumstance enforces the Peti∣tion vpon our selues, precluding vs, and making vs incapable of Gods Pardon, if wee forgiue not our Brethren [Sicut] For∣giue vs &c. As wee forgiue &c.

[ 1] Wee are Debtors, contracted to this title euer since the bargaine of our Forefather, which left vs indebted to the Iustice of God and Penaltie of sinne. Since the seue∣rall discharges whereof by Christ, wee yet hold a firme interest in the name. The Re∣ciprocall Offices which passe betwixt man and man are Debts: Relations whether Aequiperantiae or Disquiperantiae (as Logici∣ans distinguish) of Distance or neerer Ties, the References of Command or of Affe∣ction, of Duty or of Seruice, deriue this stile of Debtors vpon vs. Friends that are linkt in a Paritie of minde, Husbands and Wiues who by a neerer vnion are conioy∣ned, Masters and Seruants that in a more

vnequall manner referre to each, and lastly Parents and Children, that by two sure knots of Bloud and of Obedience are fast∣ned together, are Debtors, by mutuall re∣spects owing themselues to each. These Offices of Seruice, or Affection, or Duty, are so good Debt, that not onely wilfull neglect of them, but omission forfaits vs to the censure of God and Man.

Our blessed Sauiour bound vs by a Pre∣cept to Loue one another, Diligite inuicem, and therefore whatsoeuer wee pay not vp∣on that common Bond, wee stand indeb∣ted for, both to our Brethren and to Him.

Subiection is the Debt of the Wife to the Husband, Obedience of the Children to their Parents, Loyaltie of Seruants to their Masters; And the not payment of euery such Debt where it growes due makes the Arrerage Sinne.

To strengthen which Obligation you shall finde that they are al enterchangeably signed. The same Spirit who enioyned Submission to the Wife, hath leuied also vpon the Husband a tender Affection, like

vnto that wherwith God loues his Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Literally, they owe it to their wiues, saith S. Paul.

So Parents owe somewhat to their Chil∣dren in lieu of their Obedience: They must not grieue nor prouoke their Chil∣dren, no more than they must dishonour them. Nor must the Master proue a Ty∣rant to his Seruant, since, besides the wa∣ges he contracts for, there is a fauourable respect to descend vpon him, like that which the great Lord of Heauen shewes vnto vs.

And yet how euer these Precepts run enterchangeably obliging both parties, as well the Relatum as the Correlatum, I must tell you, the violating of the Conditions on one part doth not make the other void. An ill Master, or an hard Father, or a worse Husband, doe not disoblige Seruant, or Childe, or Wife, from those respects which Gods Commands hath cast vpon them as Debts. When equalitie of desert or corre∣spondence in those parties failes, our Obe∣dience vnto God, vnder whose sentence

wee must stand or fall, should supply their defect.

Vnnaturall harshnesse or rigour in Pa∣rents doth not slacke the Tie of Filiall Du∣tie: Though they forget to be Parents, Chil∣dren are bound to remember them by their Obedience, that they are so: Since though Natures Deed be cancelled, Gods Statute, which conueyes an Honour vpon the Pa∣rents, is still in force.

Though the Husband hate, or proue cruell to his owne flesh, if he forget the Wife of his Bosome, to whose building the first Husband that euer was contributed a Rib from his owne side, the wife must not make his vnkindnesse a Bill to diuorce her regard from him. If vpon euery distem∣per or frenzie of our Head the Body should take aduantage to reuolt, if the Heart growne hot with indignation or vnkind∣nesse, should by any sudden Allarme which passion strikes her into, cause the Bloud to boile aboue the vsuall height, or make her Pulse beat a running precipitate March, if by awaking the Humours she should cause

the stomacke to cast vp ill fumes, or the side to send splenatiue Damps into the Head, this were not the way to cure, but quite to discompose & disorder the frame of Wedlocke so much, as that it could ne∣uer be peeced together againe.

Lastly, if any Superiours, Lords or Ma∣sters, by the ill manage of their authoritie, should proue grieuous or Tyrannicall to such as are subiected to their Commands, this default of theirs must not arme an in∣feriour hand against them, nor doth it ac∣quite Inferiours from their subiection.

Wee owe vnto the Higher Powers, in what ranke or title of domination soeuer set ouer vs, a seruice as Tribute, assured by two Seales of Loue and Conscience. So that if any that are aboue vs send not downe those graces which Inferiours may looke for, they must not thinke to pay them∣selues by stoppage, or to right themselues by with-holding the Duty which they are bound to performe, but must still proceed in their obseruance, if not so much for Loue, yet for Conscience sake. These are

Currant Debts, which wee Owe and Re∣quire, Pay and Receiue.

There be other Debts which wee bor∣row [ 2] not, and yet wee Owe them; such are Deeds of Charitie. Of which Debt how euer Manes discharges himselfe, who it should seeme studied the Art to saue his Purse, more then to saue his Soule, it be∣ing his thriftie Heresie, that Deeds of Cha∣ritie are vnlawfull; And though the Ana∣baptists and Familie of Loue by their vn∣charitable practise would haue no Mercy moue but in their owne Sphere, towards their owne Fraternitie and Sect, accoun∣ting all releefe extended to others extraua∣gant, and as Bread throwne to Dogges: Yet had He or They beene but halfe so pre∣cise in husbanding their Conscience, as their Estates, they would haue beene of another minde. Better Men, I am sure, were and are. Thy Bounty (saith S. Ambrose) is the poore mans Reuenew, nor is thy Rent more due to Thee, than thy Almes to Him. Diues propter pauperem factus est, & pauper propter Diuitem (saith August.) God made

the Rich and the Poore for one another: Pouertie is a subiect allowed by Him to exercise the Pietie of such as doe abound, and Abundance is but a surplusage to sup∣port the poore. So that a rich man whose abilities make him capable of doing good, if he doe it not, forfeits the maine cause for which God enriched him.

The Gospell carries these sinnes of Omis∣sion higher, making them not lesse than perpetrated facts. By that Rule, and in that Language all Defect in Charity is Cru∣elty; Not to giue is as much as to take a∣way; Not to succour the distressed is in effect all one as to spoile them. If I feed not the hungry, I starue them; if I releeue not, I destroy.

Nay our Sauiour carries it yet higher, making according to his rate trespasses of this Nature not Morall Vices, but Capitall Crimes, whereby through our vnkind∣nesse to our Brethren He is wounded, I was sicke in prison and ye visited not me, I was hungry and thirsty and ye releeued me neither with your Bread nor your Drinke: I was

naked, and yee cloathed mee not. Nor can wee plead Ignorance, or excuse our selues with Lord when saw we thee hungry, or sicke, or naked? since our Sauiour professes, In not doing it to them, wee haue omitted it towards Him. Giue mee leaue in Saint Augustines phrase to raise this Debt yet one step high∣er, and I then fall off. Si cum Diabolo ardere habet qui nudum non vestiuit, pntas vbi ar∣surus est qui expoliauit? If hee endanger his owne safety that cloathes not the naked, what shall become of Him that deuests the poore, and by Extortion makes pillage of his Brethren?

I passe from these Debts which we owe [ 3] and must pay, to other Debts which are owing to vs, and yet wee must not exact them,

We forgiue our Debtors.

If this Gospell should haue the same construction that the Law hath, taken to the Letter, Forgiue our Debtors, it would scarce proue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good Tidings, or wel∣come newes to many a Creditor. Those who in the Dialect of the Ryalto are the

Best, those whom the Exchange cals Good men would Pray worst. Christs Prayer to them would become as terrible as his Scourge, and doe as much as that did, Driue the Money-changers out of the Temple: I feare most Bankers would then turne Re∣cusants, and not onely forbeare to vse the Lords Prayer in the Congregation, lest before witnesse they should release their lendings, but euen in their Chambers would bee afraid to vse it, vnlesse they might expunge the latter part of this Pe∣tition, as the Cathari did the former. It would then grow a profitable part of Reli∣gion, a Motiue to Deuotion to be in Debt, and none would be so zealous to pay their vowes to God, as they that would not pay their Debts to men.

I read that vpon the entreaty of Nehemi∣ah the Hundreth part of the Debt was re∣mitted by the Creditors, and all Mort∣gages restored to the Owners; but the Greeke History tels vs that Lycurgus and Solon seeing how much the People of La∣cedaemonia suffered by being ouercharged

with Debt, burnt all the Bonds and Obli∣gations of the Creditors in the Market Place. Such a Bond-fire as this in our City would smell sweeter than the Arabian Tri∣umphs, wherein Spices are their Fewell, and create a greater Iubilee amongst vs, than euer was held in Rome. I am sure men would get more by the remission of their Debts, than the Pope can giue them by the remission of their Sinnes: since those who repaire thither pay more for his Acquit∣tance than the Pardon or whole Lease of their Sinnes is worth.

But not to send any Creditors away dis∣contented by preaching Forgiuenesse of Debts, as the Gospell sayes the young man went from Christ sorrowfull when he bid him Sell his Possessions and giue them to the poore; not to terrifie the Rich with any imagination or sound of Losse, as if their loue to God could make them Losers, or that they must suffer in their Fortune for Religions sake; Let mee tell them this Text beares another sense: These Debts are Sinnes, and the Debtors are such as haue of∣fended

or wronged vs; so S. Luke reads it. And therefore if there be any Debtor who to detaine his Debt, and haue a colour not to pay, should appeale to the Letter, hee may remember there is a Text which disa∣bles him to borrow, Nemini quicquam de∣beatis sed vt inuicem diligatis; Owe no man any thing but to loue one another. If it were established as a Law that none should lend or borrow but from this stock, there could be no currant true payment of this Debt but to owe it still. Obligations of Cour∣tesie and Affection are not like common Bonds, Dated and Cancelled at a Yeere; the older they are, the firmer; since Time not superannuates but improues them, and still the more wee owe, the more wee pay.

I know some Councels and other Po∣pish Writers are Literally for not payment to some. A Romish Debtor is actually re∣leased of all Debt or Contract with an He∣retike, saith their Canon. Which makes mee remember that in the Psalme, The righte∣ous lendeth, but the wicked borroweth and payeth not. What large Indulgences doth

Rome afford to her Children, which Can∣cels their Debts, and Pardons their Sinnes at the same rate! What better Religion can dissolute men chuse than Popery, which priuileges them to owe without payment, and to sinne without punishment?

But not to persist in this Diuersion. The Text intercedes not for a release of Debts, but Sinnes. Our Commission is to preach Forgiuenesse of Sinnes: And yet though wee haue no warrant to preach Remission, wee haue warrant to preach Forbearance of Debts. Debita nisi suo tempore, cùm fa∣cultas dabitur exoluerimus, proculdubiò in peccatum labimur, contrectantes rem alienam. Tis a kinde of robberie, for one that is able to restore what he borrowes, to keepe it from the Owner; nor is it violence, but iustice to force him to a restitution. But to presse an vnable Debtor is Tyranny, and makes the Creditor accountant for such a sinne which his whole Debt cannot buy out. Such as these, Christs Parable instructs vs to forbeare; and where he mediates for longer day, tis irreligion not to grant it. It

is lawfull for any man to call for his owne, but he must doe it in a temperate Christian way. I may deliuer a truth in that phrase and those circumstances, that it may sound like a Libell: and I may require my owne in that harsh fashion, that it shall appeare Extortion rather than Equitie. There be some men so punctuall and peremptory vpon their Debtors, that impatient of rea∣son or delay, they punish their breaking of Day for payment with imprisonment. With ill Debtors, that would delude them, they haue some colour to deale thus; But with such from whom they can receiue no present satisfaction but their Body, nor ex∣pect any possibilitie of satisfaction but by a patient forbearance, and giuing them a longer respit, to deale thus is neither dis∣cretion nor conscience. Is the carcase of a poore Debtor languishing in a Iayle better securitie than what they haue already? or doth that wretched pawne of his Body sa∣tisfie the Debt? If not, what madnesse is it in them when a Debt is doubtfull, to take a course to make it quite desperate? What

barbarousnesse is it in them, because a man is already disabled for satisfaction, by a cruell restraint vpon his libertie to disable him for euer? I am afraid to thinke what will become of such flintie hearted men, who sacrifice their brethren to ruine and starue poore Debtors, only to feed the wolfe of their reuenge. Si periturus est qui carcerem non visitauit, quid de illo fiet qui in carcerem misit? If hee be in danger to be chain'd vp in eternall darknesse who visits not the Prisons, what chaines are preparing for him whose crueltie fills them?

For such men as these, Father forgiue them, or at the least reduce their cauteriz'd dead consciences to this sense of their owne miserie, that without a speedy repentance shall reprieue them, they are lost, and that they neuer must taste drop of thy mercy, vnlesse they shew that mercy vnto others which they expect from thee; For wee co∣uenant for thy forgiuenesse, Sicut dimitti∣mus, As wee forgiue our Debtors.

In Matthew 7. it was a Maxime which [ 4] our Sauiour Christ gaue to his Disciples,

Whatsoeuer yee would that men should doe vnto you, euen so doe yee vnto them. A Maxime so iust and equall, that euen Hea∣then men adored it. Seuerus the Emperour was so much affected with it, that he cau∣sed it to be engrauen in his Palace, and vp∣on the publique Buildings: And besides, out of a reuerence to the Author, determi∣ned to haue built a Temple for Him. But how euer he was crost in that purpose, wee finde this very sentence gaue occasion to Vlpian chiefe Counsellour to Seuerus, to frame that Conclusion which is amongst the Pandects, Quod quisque iuris in alterum statuerit, vt ipse eodem iure vtatur; That euery one should expect that right vpon himselfe which he gaue others. Camerarius writes, that vpon an old Monument vnder which Apollonia Geria was buried at Rome, they found this inscribed; Quod quisque vestrûm optauerit mihi, illi semper eueniat viuo & mortuo; Let that befall you aliue and dead which you wish to mee.

But to leaue these Stories. Our Sauiour in his Gospell, to put •• greater dignitie vp∣on

this Rule of his, professes it is not only a Law to gouerne the Actions that passe betweene Man and Man, but is also a Co∣uenant established betwixt God and vs, who will doe vnto vs as wee doe vnto our Brethren, exercising the same measure, the same degree of rigour or mercy on vs, as wee expresse towards them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, With what measure yee mete, it shall be measured to you againe, and with what iudgement yee iudge yee shall bee iudged. Which is the perfect scope of this Petition, wherein he doth not promise to heare vs, or allow our Praier for Remission of our Sinnes, but vpon condition, that wee forgiue those that trespasse against vs: Forgiue vs Sicut, So, and no otherwise but As wee forgiue.

Therefore Caietan well sayes, Modum veniae nobis ipsis definimus, wee as it were iudge our selues, and define how farre the mercies of God shall extend to vs, when wee either contract or dilate them accor∣ding to the limits of our owne Charitie to others. Nay wee as it were enter Bond with

God, Durissimis nos vinculis alligamus, nisi quod profitemur impleamus, that wee will ex∣pect no mercy from Him, if we shew none.

To what a strange equalitie doth the goodnesse of God leuell it selfe for our sakes! At first God was mans patterne by which he was wrought and made vp, Fa∣ctus ad imaginem, according to his Image: Now man is Gods, who formes his Acti∣ons by a Samplar within vs, the complexi∣on of our Conscience: So Theophylact sayes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God takes patterne by my actions, and whatsoeuer I doe to others, the same will hee doe to mee. You see what a necessary depen∣dance there is betwixt the Mercy of God and Ours, when God implies Ours as a Condition not to be dispensed with, or ra∣ther as a Preuious Disposition which must precede His. If thou haue ought against thy brother, goe and first be reconciled, and then come and tender thy Gift. In vaine doest thou make thy approaches to the Altar, and thinke to be accepted before God, when thou leauest behinde thee that fume

which sweetens the sacrifice of thy Praiers, thy Charitie with Men. Therefore S. Luke deliuers it absolute, Forgiue &c. For wee forgiue those that are indebted to vs.

So you see there is a necessitie laid on vs, Woe vnto vs if wee forgiue not, for then the hand-writing of Death which stands against vs must neuer be reuersed. Wee shut out Gods mercy from vs, if wee first shew it not to our Brethren. But yet the ne∣cessitie holds only on our part. It doth not necessarily follow if wee forgiue others, God must therefore forgiue vs. Our Re∣mission I confesse may be a Motiue to in∣cline God, not a Cause to necessitate, or compell his Mercy to vs. God sayes hee will not parley with vs, vnlesse wee first be reconcil'd; and yet he tells vs not when wee are reconciled that our Act of Recon∣cilement must conclude Him. It doth not follow, if I commit Adulterie and remit a Grudge, that vpon my Act of Forgiuenesse God should quit Scores, and pardon my In∣continence: Non propterea Dominus ait, Si dimiseritis vos hominibus, dimittet vobis

Deus, vt eâ oratione securi quotidiana scelera faciamus. Such bargaines as these would open a large way to Atheisme and all licen∣tiousnesse. Gods mercy is not subordinate to ours, but most free and independant, no merit of ours can buy it, nor any action wee can doe produce it as a consequent. Our mercy shewed to others is not the cause of Gods, but a Motiue to incline His, and to qualifie vs with a capacitie to re∣ceiue His. Neither did Christ in these words absolutely promise His Remission, but by an exhortation excite ours. Caluin states it rightly: Venia, quam nobis dari peti∣mus, ab eâ quam praestamus alijs non dependet, sed hoc modo ad remittendas omnes offensas hortari nos voluit Christus. For which speech Stapleton in his Antidote bitterly inueighs against him, as being willing to quarrell with the Truth, if Caluin spake it. Yet I will not wreake the iniury vpon Stapleton; wee are vpon a Theme of Forgiuenesse, and Stapleton himselfe but fiue lines after this hot accusation cries Caluin mercy, vrging his words to refute himselfe; Non alia lege

nos ad veniam admittet Deus, nisi fratribus ignoscimus: God will not vpon any other termes take vs to fauour, but as wee take those into our mercy who haue offended vs. He will not forgiue our Debts, but as we forgiue our Debtors.

Let the deuout eiaculation therefore of Hugo Cardinalis be the Preface to my close, Da vt nos dimittamus alijs quod in nos pecca∣uêre, & tu dimitte nobis; Good Lord grant vs that gift of Charitie, that wee may remit vnto others the wrongs which they haue done vnto vs, and be thou gracious to re∣mit our trespasses committed against Thee.

The Light of Nature, Reason, and the True Light Christ Iesus tells vs, it is better to forgiue, than to retaine an iniury.

Is it a Calumny cast vpon thee? The noblest reuenge is silence or neglect. S. Ba∣sil as highly commends that Philosopher Pericles, who to a tedious Railer made no reply, as wee doe Conquerours. Indeed tis nothing but our apprehension which quickens slander, and giues it life; which if despised, would returne vpon the Au∣thor,

and like a weed perish in that ranke soile which bare it.

Is it a Law-strife, in which many a man wrangles out his time? S. Paul tells thee tis more wisdome to sit downe: Is there not one wise man amongst you, but Brother goeth to Law with Brother; why doe yee not rather take wrong? And our Sauiour tells vs tis better husbandry to agree with an ad∣uersary at any rate, than stand out, for there is nothing got by it: If any man sue thee at the Law to take thy coat, let him haue thy cloake also; for thou shalt spend more to re∣couer one, than both are worth. Therfore if thine aduersary take thy coat, giue him thy cloake; for if he haue it not, thy Attur∣ney will: And since thou art sure to lose it both wayes, tis better to yeeld it vpon quiet termes, than after much vexation lose it in the costs of thy warre.

Or lastly, is it a Quarrell, whose decision ends in bloud? Quae vtilitas in sanguine meo? Giue mee leaue to vse the words. What satisfaction can my bloud giue thee for an iniury? Or what can my death adde

to thee, but a new sinne? whose clamour can neuer be appeased vntill it haue awak't iustice, and let loose that vengeance which thy remission might still haue kept muz∣zel'd and tied vp. What strange prodigious Spirit of wrath is it, that like an Incubus ouerlayes thy iudgement, and makes thee value the satisfaction of a wrong aboue the fauour of God, and sooner forfet Hea∣uen than thy Reuenge?

O what a rebellious thing is Man, whose passions and perturbations that power which calmes the angry Sea cannot allay! Sub iussione Christi mare audit, & tu surdus es? Shall the Wind or the Flouds be more obedient to Him than thou? In euery such storme of fury call vp thy Religion, and wake Christ, who sleepes in thee, when thy Passions are awake; as the Disciples in that tempest did with their loud cry, Master helpe vs, or wee perish. For if He sleepe still, thou art vtterly lost, and wrackt vpon thy owne Coast. Nay, if thou suffer these vin∣dicatiue gusts to preuaile vpon thee, the storme will grow so loud, that thou shalt

want voice to cry, & to wake him. Whilest fury or malice is in thy heart, the tongue of thy Praier is either quite tied vp, or if it doe speake, it speakes Death vnto thy soule. If thou cry vnto God to forgiue thee, as thou forgiuest, in that cruell hypocrisie of thine thou signest the warrant for thine owne death. Thy not forgiuing thy brother, turnes thy Praier into a Curse, and like a Comet makes it shoot vengeance into thine owne bosome.

Mercy was the last Legacie which thy Sauiour bequeathed whilest that Sunne of Righteousnesse hung vpon the Crosse, and was neere his Sun-set. He would not goe downe in wrath, but in forgiuenesse, Fa∣ther forgiue them. O let not Him see the Sunne goe downe vpon thy wrath. It is not with thy Conscience as with the Skie; A Red Euening prognosticates a faire day: But if the Euening of thy Life be Red, if it be died or discoloured with bloud, the Morning of the next World will rise foule, and lowre vpon thee, nor shall any sound but of Iudgement and Horrour salute thy

eare; Awake to Iudgement, thou that wouldest not sleepe in Mercy. Whereas if here thou liest downe in peace, (as Dauid speakes) reconciled to men, and to thy selfe, thou shalt finde (no doubt) the fruit of this reconcilement on Earth sealed in Heauen, in the Forgiuenesse of all thy sinnes. AMEN.

Notes

• Aug. Orat. de 5. Haeres. Tom. 6.
• All are Deb∣tors.
• Jo••. 13.34.
• Eph••s. 5.22.
• Ephes. 6 1.
• Vers. 5.
• Eph••s. 5.29.
• Vers. 28.
• Coloss. 3.21.
• Ephes. 6.4.
• Ephes. 6.9.
• Ephes. 5.29.
• Rom. 13.1.
• Rom. 13.5.
• Aug. Ser. 25. de verb. Dom.
• Matt. 25.42.
• Vers. 45.
• August. Ser. 20. de verb. Dom.
• Ioh. 2.15.
• Nehem. 5.10.
• Matt. 19.22.
• Non ••ic vrgetur pecuniam d••mit∣tere &c. August. lib. 2. de ser. Dom. in Monte cap. 13. Tom 4.
• Luk. 11.4.
• Rom. 13.8.
• Concil. Carthag. p. 528. per C••ab.
• Psal. 37.26.21
• Salmeron. Tom. 5 Tract. 51.
• Matt. 18.24.
• Aug. Serm. 38. de Sanct.
• Sicut, As we forgiue &c.
• Camerat. Histo∣ric. Meditat. lib. 5. cap. 18.
• Matt. 7.2.
• Caietan.
• Leo Ser. 5. de Quadrages.
• Theophylact.
• Matt. 5.24.
• Luk. 11.4.
• Matt. 18.35.
• Aug. de ciuit. D•••• l. 21. ca 27.
• Caluin.
• Stapleton. Anti∣dot. Euangel. in Matt. 6.15.
• Basil. de legendis Gentil. libris.
• 1 Cor. 6.5, 6, 7.
• Matt. 5.25.
• Vers. 40.
• Psal. 30.9.
• Aug. Ser. 3. de Epiphan.
• Matt. 8.25.
• Ephes. 4.25.
• Matt. 16.2.