Temple made the case more foule for this was to make God the cloake of their abhominations and to baptize their Idolatrie with the name of his seruice When Pilat was to pronounce Sentence of death against our Sauiour he said I find nothing in him that deserueth it c. But then the Iewes cried out We haue a Law and according to that Law hee ought to dy though ther could be no law to take away the life of one that was innocent Exceeding great was their wickednes in taking away of his life but much more in making this their wickednesse a Law It was a great sinne in Saul to preserue out of couetousnesse the Heards and Flocks of Amalec but a greater fault to make of his couetousnes Obedience Sacrifice The Hereticke foundeth his Heresie vpon the Scripture the Lawyer his vniust sentence vpon the Law And as a greene glasse the beames of the Sunne passing through it makes all to seem greene so the Flesh turneth to it 's own color the Laws of God preacheth as a Law from God That we should hate our enemie Whence Irenaus inferreth That such Doctors as these are worse than the Deuill for when the Deuill tempted our Sauiour Christ he did not alledge a false Text but a true though ill interpreted but these Doctors doe quote lies Prophetae tui prophetabant mendacium populus applaudebat manibus Thy Prophets preached lies and the people applauded them for it It was said to them of old Antiquitie hath beene held the Fountaine of all good things but more partcularly of Wisedome And therefore God commanded his People to take this for their guide and Master viz. Thou shalt not passe the antient bounds inquire of the dayes of old Remember the times that were long agone And the most antient were euer held as the treasuries of euidences and the Rolles of Records The famousest men of the world haue sought out the antientest for their Instructors for In antiquis est sapientia multo tempore prudentia And for this cause could Salomon say Doe not yee aske why the former times were better for this is a foolish question First because in respect of wisdome that is not said in our times which was not said before Nothing can be said which hath not beene said alreadie The Comicke could say There is no new thing vnder the Sunne and Salomon Nor is any man able to say This is but now come forth Secondly In regard of all other good things for it is manifest that the former times were the better for there is no wise man that doth not bewaile the present Deuteronomie complaineth That the times were ill and peruerse and the People foolish and ill giuen Saint Iohn That wickednesse was grown to it's heigth In maligno est omne c. In a word there is not any Ecclesiasticall Historian nor Ciuile which doth not lament the wickednesse of his Times Plautus commending Wit compares it to Wine which the older it is the better it is Many Authors are not now reckoned of which shall grow famous two hundred yeres hence many Painters get not that commendation they deserue only because they are modern Michael Angelo hid an Image in certaine antient buildings for he knew if it were presently discouered they would haue praised it for an excellent old piece of times past till they had seene his name which he had set thereunto This Doctrine is verie plaine making the comparison from the time of euerie one of those Lawes Naturall Written and that of Grace wherein they were best in their beginnings But if the comparison be generall for all times whatsoeuer howbeit in the order naturall the former were the better because all things grow old and waxe worse and worse as is to be seene in Plants Beasts Men yet in the order supernaturall those times are the better which Saint Paul calleth the latter For although God did many great fauours in those former Ages yet all of them put together did not come neere to the Incarnation and death of Christ and those his blessed Sacraments And therefore Esay said Ne memineritis priorum antiqua ne intuamini i. Doe not so much admire those things that were done in former times for they are all as it were clouded and obscured by these that we now presently enioy And this is prooued now at this day by the perfection of the Law for antiquitie did admit the Law of a mans righting of himselfe when he was wronged of louing his friend and hating his enemie but this is now controlled and reformed Diliges amicum tuum Thou shalt loue thy friend This is a part of that commandement That wee should loue our neighbor and may seeme to be taken out of the nineteenth of Leuiticus where it is said Thou shalt loue thy friend Whence Lyra presumeth they drew that contrarie argument of hating their enemie This former part seemeth to be superfluous First because Nature left not any thing so deepely ingrauen in mans heart as to loue him that loueth vs And therefore a needlesse commandement to impose those things vpon vs whereunto we haue a natural appetite What need we will a man to loue himselfe or a father to affect his children And it being a naturall inclination in vs to loue those that loue vs why should this bee giuen vs in charge Diliges amicum tuum Secondly euery man naturally loues himselfe Nemo vnquam carnem suam odio habuit And therefore God doth not command that I should loue my selfe And my friend is my second selfe or as Saint Austen hath it Dimidium animae meae i. The halfe of my Soule And therefor it was no necessary commaund Diliges amicum tuum Thirdly those things that are most pretious and most rare which haue most reasons for amabilitie as Profit Honour Delight and Honesty it is not needfull that we should bee willed to loue them And as Laertius relates it from Socrates The World hath not any thing more pretious and more louely than a Friend Besides our Sauiour sayth Where our Treasure is there is our Heart And our Friend beeing so rich and pretious a Treasure hee must of force steale away our Heart from vs and therefore superfluous is that speech Diliges amicum tuum Fourthly the essence of friendship consisteth in reciprocal loue as it is determined by Thomas and Damascene And therefore loue is painted with two keys in token that it did open and shut to two hearts And therfore superfluous Diliges amicum tuum Heereunto I answere That mans heart beeing left to it's owne naturall inclination it will doubtlesse render loue for loue But since that the Deuill did roote out that good Seed and sowed Tares therein wee see that in the most naturall and strictest obligations sometimes there growes dis-loue As in brother against brother father against sonne sonne against father and in the wife against her husband
via veritatis We haue erred in the way of truth And if a man shall then see that hee hath lost fiftie yeares of good workes of Prayers Almes Fastings wherewith he thought to gaine and merit Heauen O how lamentable will that losse appeare when hee shall find that by them hee hath treasured vp more wrath against the day of vengeance more sorrow and more torment in Hell Quaeretis me Yee shall seeke me In the former Chapter hee added Non inuâ—nietis Yee shall not find me Ieremie hath the same and the reasons thereof are two The first Because he that seeketh sloathfully carelessely sildome or neuer findeth From the time that our Sauiour Christ was borne hee condemned this their sloathfulnesse The Kings came from the East to seeke him but the Pharisees would not step a foot out of doores to looke after him not hauing the light of one single Starre but of a thousand Prophecies In lapide luteo lapidatuâ— est piger stercore bonum lapidatus est piger The Greeke letter makes the sence more plaine for in stead of Lapidatus it reads Comparatus A sloathfull man is compared to a durtie stone or to the dung of an Oxe vnderstanding by these two any kind of loathsome filthinesse whatsoeuer which the hand of man will auoyd to touch which if it doe touch it is besmeered and fouled therewith The sloathfull man is no lesse odious for he that shall giue himselfe ouer vnto sloath shall be bemired in his wealth or in his honour and shal haue cause all the days of his life to weepe and complaine Two signes the Scripture sets downe of him that seekes God truly The one That hee seekes as earnestly to serue him as others desire to offend him The Spirit that dwelleth in you lusteth to enuie The Spirit is here taken in the better sence as appeareth by the Greeke Translation as also by that which followeth But he giueth more grace He saith then That the holy Ghost doth put enuie into our brests binding euerie Soule to labour for his saluation with enuie Saint Paul saith Spiritus sanctus postulat pro nobis gemitibus inenarrabilibus That is He makes vs to desire it with groanes So likewise he makes vs to desire our saluation with enuie that wee should haue the enuie of the worldly minded man and the care of the Theefe when hee goes about his thefts and his robberies The beastly Epicure hotly pursues his filthie pleasures the reuengeful man his reuenge Demosthenes did enuie a Smith that was his neighbour for that he rose vp so early to so base and foule an Occupation The Theefe watcheth all night to take a purse vpon the highway the Wanton waits nights and dayes at his mistresses window the reuengefull man will not slumber nor sleepe with the like care art thou to seeke after God The other signe If when thou seekest God thou meetest not with rest quietnesse it is a signe that thou hast not yet found him As the Needle rests in the North so our Soule rests in God Fecisti â—os Domine ad te inquietum est cor nostrum donec veniamus ad â—e We cannot haue our perfect rest and quiet in this life but he that doth enioy the same he hath it from God it comes from him But when our heart is troubled suffering continuall perturbations like the Needle in the Compasse till it be turned towards the North it is no good signe that wee haue found God as we should The second reason of thy not finding God is because thou doost not seeke him when he is to be found Esay preaching before Manasses said Seeke yee the Lord while hee may bee found call yee vpon him while hee is neere but this peruerse King as the Hebrewes report it did calumniate this his doctrine alledging That it was a great error in him to say that God could not at any time be found being that Moses had said What Nation is there so great that hath their Gods so nigh vnto them as the Lord our God is in all things that we call vpon him for But the truth is That as there is a time for all things Omnia tempus habent so is there a time likewise to find God and a time not to find him the time that wee liue heere vpon Earth is no ill time for to find him For though in the Ages of man there is one time better than another none is so desperate and hopelesse but that he may bee found therein and of all the whole life of man it may bee verified Omnis qui quaerit inuenit Euerie one finds that seekes At the point of death it is no good time to seeke him not that hee that shall then truly seeke after him shall not find him but because it is a hard matter at that verie instant to performe true repentance as wee haue elsewhere declared And therefore the Scripture so often cries out vnto vs That yet while it is day we should hearken vnto him lest the night of death should suddenly ouertake vs. What saith Eccl. Ante mortem confiteri i. Confesse before thou die S. Austen expounds this place of confession of our sinnes And because no man should hope to do it in the time of his sicknesse when paines diuers other accidents diuert the Soule Eccles. addeth Viuus sanus c. Confesse thy selfe whilest thou art healthie and sound not when thou art halfe dead and therein shalt thou doe two notable things The one Thou shalt praise God The other Thou shalt glorie in his mercies After death is a desperate time for then the doore is shut to Confession to Repentance to Intercessions and to pardon A mortuo quasi nihil perijt confessio Saint Augustine reads it Quasi non sit the Greeke letter Tanquam à non existente When a mans life ends there is an end of all remedies And therefore Salomon said That a liuing Dog was better than a dead Lyon And Ieremie Giue glorie to the Lord your God before he cause darkenesse and before your feet stumble vpon the darke mountaines and while yee looke for light yee turne it into the shadow of death and make it grosse darkenesse A third reason why we doe not find God is because wee doe not perseuer in seeking him And therefore it is said Yee shall seeke me and shall not find me S Austen sayes That the Iewes did seeke after God three manner of wayes One By hoping after another Messias Another By persecuting him both in his life and in his death For that piercing of his bodie with a Speare did plainely proue now that he was dead what hatred they bore to him while he was aliue The third when they being besieged by Titus and Vespasian calling to mind that he had foretold them there should not be one stone left vpon another in Ierusalem many of them returned to our Sauiour Christ and sought after him
fro with it's vnruly appetites is al one Et vita inter Effoeminatos Another Letter hath it Scortatores The connexion is good for Youth runnes it selfe quickely vpon the Rockes of death through it's sensualities and lewdnesse of life There are two daughters of the Horse-leech which still crie Giue giue And the Wiseman pointing them forth vnto vs saith The one is Infernus The other Os Vuluae The Graue the one and Lust the other And the Wiseman did linke these two together with a great deale of conueniencie and fittingnesse for if Lust bee neuer satisfied the Graue lesse This truth is likewise made good forasmuch as the Scripture stileth Sinne Death If I doe this I must die the death So said Susanna to the Iudges that made vnlawfull and dishonest loue vnto her And Cain seeing himselfe charged with fratricide at that verie instant he gaue himselfe for a dead man Whosoeuer shall meet me will kill me Youth then beeing a house whereinto the raine doth drip so fast and at so many places it is no meruaile that life should cease and soone decay It is prouerbially said Loue is as strong as Death And as Loue doth vsually set vpon Youngmen so doth Death and where Loue striketh Youth Death may spare his Dart. The Antients painted a Youngman starke naked his eyes with a Vaile or Bend before them his right hand bound behind him and his left left at libertie and Time followiâ—â— him close at the heeles and euer and anon pulling a thred out of the Vaile Hee was drawne naked to shew with what little secrecie hee had vsed his delights and pleasures with his right hand bound behind him to expresse that he did not doe any thing aright his left free and at libertie signifying that he did all things aukwardly and vntowardly he was portrayed blind because he doth not see his owne follies but Time goes opening his eyes by little and little day by day brings him to the true knowledge of his errors And he that was dead sate vp and began to speake The Dead presently obeyed the voyce of the Liuing And hee sate vp God cryeth out aloud to those that are dead in their Soules yet doe they not obey his voyce Arise thou that sleepest c. Hee began to giue thankes vnto him that had done him this so great a fauour Thou hast deliuered mee ô Lord from the dooâ—es of death and therefore I will celebrate thy prayses and magnifie thy name in the Gates amiddest the Daughters of Syon It is Saint Chrysostomes note That the word Doores is put here in the plurall number because many are the dangers out of which God deliuereth a sinner That all may speake of thy praise and talke of thy wondrous workes And there came a feare vpon all It may seeme to some That the word Loue would better haue become this place and beene fitter for this present purpose and occasion All a man would thinke should rather haue expressed their loues vnto him sung forth his prayses and offered their seruice vnto him In those former punishments of a World drowned and ouerwhelmed with Water of a Sodome burned and consumed with Fire it was verie fit and meet that it should strike feare and amasement into all But in such a case as this What should cause them to feare Hereunto I answer That nothing doth strike such a feare and terrour into man as the great and wonderfull mercies of God A Roman Souldier told Iulius Caesar It much troubles me nor can I be heart-merrie as oft as I thinke on the many fauours that I haue receiued from thy liberall hand but doe rather hold them as so many wrongs and iniuries done vnto me for they are so beyond all requitall that I must of force proue vngratefull which makes me to feare that thou wilt proceed against me for a heinous offendor in this kind In like manner so many are the mercies of God towards man and so infinite that they may be held as Vigiles of his future seuerer Iustice. Iacob did in a manner vtter the same sentence against himselfe Minor sum cunctis miserationibus tuis The least of thy mercies is greater than all my merits nor can the best seruices that I can doe thee make satisfaction for the least of those fauours which I haue receiued from thy bounteous liberalitie Grant ô Lord that what is wanting in our owne worthinesse may bee made vp in the mercies and merits of our Sauiour Iesus Christ To whom with the Father c. THE XXX SERMON VPON THE FRYDAY AFTER THE FOVRTH SVNDAY IN LENT IOHN 11.1 Erat quidam languens Lazarus Now a certaine man was sicke named Lazarus of Bethanie c. PEtrus Crysologus calls this Signum signorum Mirabile mirabilium Virtutem virtutum The signe of signes the wonder of wonders and the Vertue of vertues or the power of powers Saint Augustine Miraculorum maximum The myracle of myracles which of all other did most predicate and blazon forth Christs glorie Saint Hierome preferres it before all the rest that he wrought here vpon earth By this prenda or pledge of his Diuinitie Death remained confounded the Deuills affrighted and the lockes and barres of Hell broken Genebrard That it is the voice of a Crier which goes before a Triumpher who makes Death the triumphant Chariot of his Maiestie and glorie That a valiant Warriour should make a braue and gallant shew on horsebacke hauing his Courser adorned and set forth with curious and costly Caparisons it is not much but to seeme handsome and comely in Deaths palenesse weakenesse and foulenesse beeing so ghastly a thing to looke on God onely can doe this Ante faciem eius saith Abacuc ibit mors Death â—â—all flie before his face Christ doth deliuer vs from a double death the one of the soule the other of the bodie He deliuered them from their distresses Death is swallowed vp in victorie He that drinketh takes the cup in his hand and doth therewith what it pleaseth him so did our Sauiour deale with Death therfore he called it a cup drinking the same vp at one draught wherein he dranke a health to all Beleeuers Saint Bernard vpon this occasion saith of him Mirabilis potator es tu Thou art a strange kind of drinker O Lord before thou tastedst of this cup thou saidst Transeat Let it passe and after thou hadst dranke thereof thou saidst Sitio I thirst The Flesh was afraid but the Spirit got the victorie ouer Death with that ease as a good Drinker doth of a good cup of drinke when he is verie thirstie In a word Not onely because this was a myracle wrought vpon a dead person that had lien foure dayes buried in his graue but because the sacrilegious councell of the Scribes and Pharisees had layd their heads together and plotted the death of our Sauiour Christ as also in regard of those other circumstances That the deceased
make your hearts to melt within yee This is a meere stupidnesse and insensibilitie Behold the Man If it will not moue vs to behold him thus tormented as a Man let it greeue vs at least to see God suffer so much miserie for Man Vidimus eum sayth Esay quasi percussum à Deo quasi percussum Deum For so Saint Chrysostome renders it Beatus qui intelligit super egenum pauperem Happie is hee who vnder the humanitie of man will find out the humanity of God Lindanus commenting vpon this verse saith That the word Super in the Hebrew with it's points or prickes signifieth God So that in the first sence it may be sayd Beatus qui intelligit Deum egenum pauperem Blessed be those eyes that vnder so many miseries behold Gods greatnesse Zacharias doth paint out Iesus the Priest with loathsome and vnseemely garments and that a stone with seuen eyes stood looking vpon him Can the stones find eyes to see God whipt spit vpon crowned with thornes And shall man bee so blind as not to behold him Saint Luke titles Christ mortem spectaculum Men see many things with admiration but they see not the Angells and many see the Angels but they see not God But our Sauiour Christ torne and tormented on the Crosse Men Angells and God may behold this with admiration if it were possible that God could be subiect to admiration but men are apt to be taken therewith The Angells also did admire the ensignes of the Crosse. And to God the Sonne said My God my God looke vpon me In a word if there be any thing that may cause a generall astonishment and admiration in all creatures whatsoeuer it is our Sauiour Christ crucified The flood was a cause of great amasement beholding the waters the heauens and the dead bodies The burning of Sodom and the swallowing vp of Dathan were things to be admired but to see Christ so cruelly tormented as he was and Pilat in pittie of him leaning himselfe in the window and saying Ecce homo doth drowne all other kinds of astonishment and admiration Et baiulans fibi crucem And taking vp his Crosse. When Pilat did looke that the Iewes would haue rested satisfied and well contented then did they cry out louder than before Away with him away with him crucifie him crucifie him And being ouercome by the confused noyse of that rascall â—abble going from the window vp vnto his Throne which the Euangelist cals Lithostratos a place paued with square stones pronouncing sentence against him hee condemned him to the death of the Crosse. Saint Chrysostome saith Sentenâ—iam non tulit sed tradendo eum permisit illos sua vti tyrannide That he did not pronounce sentence against him but by deliuering him vp into their hands he permitted them to vse their owne Tyrannie Hee deliuered him vnto them to doe what they would with him But the more probabilitie is that he pronounced sentence against him First because Saint Iohn saith He sat downe in the iudgement seat There being no need of his sitting downe had he not beene to pronounce sentence Gâ—llius Vlpianus and Plinie report That with the Roman Iudges it was so inuiolable a custome to sit downe when they pronounced sentence that they accounted that for no sentence which was pronounced standing In token that any sentence either ciuill or criminall ought to proceede from a well setled mind and a stayed iudgment Secondly Saint Luke saith Pilat gaue sentence That it should be as they required Where we are to weigh the word Adiudicauit Gaue sentence Thirdly The Iewes had alledged for themselues It is not lawfull for vs to put any man to death Which is to bee vnderstood as the Cardinall of Toledo prooues it Vnlesse the sentence of the Iudge doe precede and goe before and then they may The Tenor or substance of that which Pilat pronounced your graue Doctors deliuer the same in different words but the summe of it is this We Pontius Pilat by the will of the immortall gods and by the authoritie of Roman Princes being President of this sacred Empire condemne vnto death Iesus of Nazareth for hauing made himselfe King of the Iewes as appeareth by the testimonie of the High Priests of Ierusalem Wherefore we will and command that he be carryed from this place forth of the Citie to the place of Execution commonly called Golgotha and there to be crucified betweene two theeues Dismas and Gismas here conuicted and condemned for their thefts and robberies to the end that this his death may make for the good and safetie of this people and for the peaceablenesse of this Common wealth Dated in Ierusalem in Lithostratos vulgarly cald the Pauement Pasquo parasceuae or Preparation of the Passeouer about the sixt houre No age euer knew a more cowardly Iudge or a more vniust sentence First because hauing said in publike Ego nullam in eo inuenio causam I find no cause of death in him and thereupon washing his hands before the multitude he made protestation That he was innocent of the blood of this iust man God not suffering him to haue a mouth to say the contrarie Secondly because the innocencie of our Sauiour Christ was notorious not onely because all the Prophets had giuen sufficient testimonie thereof Huic omnes prophetae testimonium perhibent but the people Bene omnia fecit Pilats wife Iudas the Diuels and the President himselfe who as Sixtus Senensis reports writing to Tiberius Casar confessed That the High Priests had accused him out of enuie and that by the common voyce and consent of the people he had deliuered him vp to their will against the testimonie of his owne conscience Thirdly Because both the Iudge and the Accusers did proceed against him contrary to all Law and Iustice. First by receiuing those as sufficient witnesses against him which in all right and equitie ought not to be admitted Sciebat quod per inuidiam tradidissent eum And which was more offering themselues to bee witnesses contrary to the Law Vnius Secondly because no Iudge can condemne any vnlesse he himselfe confesse or be conuicted of the fact that is laid against him whereas our Sauiour Christ was not onely innocent of any crime but in right of law likewise because no man could conuince him of sinne for although he was falsely accused yet was he not conuicted And when the Iudge knowes that the accused is innocent he ought strictly to examine the witnesses seeking occasion to free him as Daniel did in the case of Susanna but Pilat was willing to winke at the matter albeit he saw well enough that the testimonies were not conuenient and fitting And therfore Saint Ambrose saith of him That he washed his hands but not his heart He did likewise swallow downe one circumstance of great consequence to wit a new Edict of Tiberius Caesars wherein expresse commandement was giuen as Suetonius sets it
Eccle. 24.23 Eccle. 5 23. He that tasteth the well of life will no more relish the bucket of Samaria Prou. 31. Men vsually couer what is specially commended Ob. So◠〈◊〉 30 1â— Gal. 6.1 Baruc. 3 3â— Wiues â—ot to doe any thing without the 〈◊〉 of their Husbâ—â—d Maâ—ach 2. Womens incontinencie Sinne at one time or other growes loathsome through saâ—â—etie Worldly pleasures whereunto compared What is typified by the Mount of Oliues Luk. 10. Esay 1.6 Cant. 1. Our Sauiours ordinarie Stations and employments Action is to be preferred before contemplation Ob. Sol. Most Christians are led by custome more than by deuotioâ— Gen 4. Sin if nothing will be it owne discouerer Iob. 24.14 Psalm 104.20 Eccle. 23.18 Sin cannot bee concealed froÌ„ God Sin while it is hid more dangerous to the Soule than when it is discouered Iosh 7. Hose 4. Mans disrespect is oft an occasion of the womans fall Adultery how punished in former times Prou. 6. The foulnesse of this sin and how heinously the Saints haue thought of it Iob. 31. Iud. 20.6 Dan. 13. Osee 7. Iob. 3â— Adulterie disalowed euen by Nature Prou. 6.35 2. Reg. 2. 1. Cor. 7. Leuit. 20. Deut. 22. Iohn 7.51 Dan 7. Iudges must incline to mercie Ob. Sol. Psal. 25. Ierem. 17.13 Iob. 13. Ierem. 22. 2. Reg. 12. Satisfaction must goe before absolution Gen. 20. Mercie an argument of goodnesse in whomsoeuerit be found Hosea 11. 2. Reg. 24. When the Saints either dye or otherâ—wise depart from a places it is much weakned Esay 30.20 3. Reg. 22. Hose 8.11 Esay 31.9 Esech 8.6 Deut. 31. Iud. 16.20 Marc. 6. â—â— Luk. 11. Râ—st is to be â—ounted pains wâ—eâ— we take iâ— but to enable vs for further paines Psal. 34. Eccles. 37. A true friend hard to bee found 3. Reg. cap. 1. A true friend hard to be found 3. Reg. 3. Iud. 18. Malach. 1. No labour or cost more tedious to man than that which is bestowed vpon Religion Esther 5. Iob. 27.19 1. Sam 6. The eye is a preualent orator with God Num. 21. Leuit. 25. 3. Reg. 8.29 Psal. 145. Psal. 147. Cant. 4. â— Gen. 22 3 Reg. 17. Gods care to work his children to mercy Good counsell the only prop of euery commonwâ—ale Eccl. 22.16 3. Reg. 12. Christ neuer commanded vs to sheare the sheepe but to feede them Philip regarded more Christs purse than his power and so doe many their owne Psal. 65. Act. 14.17 Onely our Sauior impouerished himselfe to make others rich Mat. 22.4 Ester 1. The Church why stiled a well ordered Armie â— Chron. 22. Want oforder brings in all confusion Partiality in all things to be auoided Ministers of State seldome good if needy if couetous neuer Couetousnesse neuer satisfied Clergie men ought to be liberall Then God haue mercie vpon many Iob. 13. The worlds entertainment meane and vncertaine Ecc. 21. Apoc. 6. Liberalitie must be waited oâ— by frugalitie Luc. 6. Ier. 2. Mat. 16. Marc. 8. Iob. 38. Courteous behauiour is the greatest gaine Fit qualities for a King The greatest miracle that ouâ— Sauiour euer wrought was this Zephan 2. Ier. 11. Esay 16. Esâ—y 60. Deut. 14. The honor of Priesthood Exod. 28. Numb 18. Couetousnes worst when cloked witâ— a shew of Holinesse Malac. 2.3 Iosh. 5. The nature of â—â—ue zeale Loue and zeale wherein different Gods chastisemeâ—ts here more in shew than substance Mat. 24. Wisd 3.5 Iob 40. God hath two wayes one of iustice another of mercy Prou. 5. Ezech 28 1â— God needs no weapons to destroy the wicked All paines but pastimes to those of hell Magistrates must be bold in reforming publike abuses Eccles. 47. 2. Reg. 23. 1. Chron. Magistrates must heede morethe conuersion of the offendor than the correction of his offence 1. Reg. 10. Sap. â—1 20 Act. 17.30 Mercy to be preferred before justice Zac. 4. Prou. 23. Old sores requiâ—e much scraping Ezech. 22.26 Iob. 24. Sale of offices the ruine of a Kingdome Act. 3. Apoc. 22. Apoc. 22. Act. 2.3.4.5 Iohn 21. Iob. 6. Iob. 11 Leuit. 25. Ioh. 6.40 Iob 13. Wisd. cap. 8. Christs doctrine pleasing and profitable Esay 48.17 Iob. 8. Cant. 5.13 Wisedome despised of none but fooles Iob 28. Prou. 3. Prou. 1. 1. Cor. 8. Eccl. 4. Zachar. 5. Iames 1. Learning is not gotten without laboâ— Eccl. 1. Prou. 2. Admiration vsually the child of ignorance Mat. 13. Mark 9 2. Tem. 2. Deut. 29. 3 Reg. 5. 2. Chron. 2. Iohn 3.34 1. Reg. â— Amos 1. Gal. 1. Mat. 10.20 Iohn 5.45 Iohn 12. Marc 9.37 1. Cor. 15.10 Ier. 23.15 Ezech. 13.3 Cant. 4. 1. Coâ— â— 7 1. Cor. 4.7 1. Cor. 8.2 Prou. â—0 2 A Preacher should neuer boast of his parts The Doue of all Fowles the most thankful Iohn 3. Iohn 6. Gods word the truest wisedome Psal. 119. Hosâ—a 10. Iohn 8. Ierem 1.10 Cant. 1.8 Amos. 7. Deut. 17. Wisd. 6. Deut. 1. Rash iudgement altogether to bee auded Power and Wisedome are not to be seuered in a prince The eye of diuine pitty euer fixed vpon pouertie Iohn 9.39 Esay 9.2 Esay 59.9 Esay 29.14 Esay 6â— 1 Iob. 3 9. Ezech. 16. Loue cannot be repaied but with loue Christ euen in his sufferings mindfull of our solace Cant. 5. Pitty euer profitable to them that vse it 1. Kings 30. Iob. 6. Whom God once fauours he still followes Gen. 21. Psal. 142. 4. Reg. 19. Sin the occasion of all euill Man the Epitome of the World the Eye of Man The Eye is the Hearts market place 2. Pet. 2. Sin the only Security that God could haue of man for his Glory Reasons why God suffereth many corporall defects and weaknesses in man 2. Reason 3. Reason God neuer takes any thing â—rom vs but 〈◊〉 return a better 4. Reason Nothing which God inflicts vpon vs can sauour of injustice 5. Reason No man but dâ—serueth more than God doth lay vpon him 6 Reason 7 Reason It is God aloue must fashion vs anew Baruc 6. 1. Reason 2. Reason 3. Reason Wee must make hay while the Sun shines Humilitie a great helpe to the curing of a sicke soule 4. Reg. 5. The like are Obedience Faith Sicke patients may pray but not prescribe Eccl. 47. Esay 35. Psal. 68. Act. 9. Dan. 3. Naturall inclinations hardly admit a chaÌ„ge Contemplation and action must neuer be seuered This life is nothing but a Procession of quicke deâ—d No obiects more vsuall than those of our mortalitie None lesse regarded or remembred 2. Reg. 14. Prou. 30. The remembraÌ„ce of death affoords two benefits 2. Reg. 2. Why the reward of the bodie is deâ—erred till the day of Iudgement Nâ—m 13. Ezech. 12. Prou. 7. We should set it alwaies before our eyes Luk. 9. 1. Cor. 1â— Neither youth nor age can priuiledge from death Psal. 7. As soon goes the Rich as the Poore the strong as the weake Ier. â— Iob. 24. Esay 2â— 1. Thess. 4. Eccl. 22. Iob. 7. Châ—ist more mooued with those disasters which happen vnto vs than we