reward In our calling obserue the Author of our calling God diuersitie of our calling in respect of time called aâ— houre 3.6.9.11 place some called in y e market other elsewhere God is termed here paeterfamilias in respect of his fatherly loue and care disposing of all things in the Catholike Church with greater prouidence and wisdome then any discreet housholder can manage the priuate businesse of his particular family So that all Atheists and Epicures holding that either there is no God or that hee cares not for the things on earth are confuted by this one word that God is an housholder a father of his Church Went out Whither can he goe that is euery where Liceat dicere exijt à se vt intret in te imo vt te conuertat in se. God went out from his maiesty which is vnknowne vnto his mercy which is manifested in all his works in gouerning the Church espâ—cially sending labourers into his haruest and workmen into his vineyard If then all laborers in the vineyard are called by God such as are busied in vnlawfull professions and occupations not allowed by his word are not seruants of the Lord but hirelings of Satan The second point obseruable in our calling is the diuersity thereof in respect of time and place God cals in diuers houres of the day that is in diuers ages of the world and in diuers yeeres of our age In the time before the law God called Abel Enoch Noah Abraham and such like In the time vnder the law Moses Dauid Esay together with other Kings and Prophets in the time after the law the blessed Apostles Martyrs Confessors Or as other God called some in the first houre as Adam and the Patriarks vntill Noah some in the third houre as all Noahs posterity to Abraham some in the sixt houre as all his seruants who liued betweene Abraham Moses some in the ninth houre as Moses and the Prophets some in the eleuenth houre as Peter and Paul and all other who liued since Christs time which is hora nouissima the last houre Iohn 1. epist. 2.18.1 Cor. 10.11 But I thinke with Saint Hierom that this difference is meant of our age rather then of the worlds age For our great Master calles some to labour in his vineyard at the first houre of the day that is in their childhood as Samuel Ieremy Iohn the Baptist each whereof might say with â—he Psalmographer O Lord thou wast mine hope when I hanged yet vpon my mothers breasts Thou art my God euen from my mothers wombe Other he cals in the third houre that is in their youth as Daniel the Prophet and Iohn the Euangelist of whom Saint Hierom Discipulum minimum Iesus amauit plurimum Other in the sixt houre that is in their middle age as Peter and Andrew Other in the eleuenth houre that is in their old age as Gamaliel and Ioseph of Arimathea some not onely in the last houre of the day but euen in the last minute of the houre as the theefe vpon the Crosse Luke 23. Againe this our calling is diuers in respect of the place for God calles some from their ships and some from their shops and some from vnder the hedges and some from the market as it is here vers 3. Now this diuers calling at diuers times and in diuers places intimates a caueat for such as are called intimates a comfort for such as are not called A caueat for such as are called that they neither magnifie themselues nor vilifie other It proceeds not from our good works but from Gods good will that wee be called and he being infinitely rich in mercy can call the most wicked ruffin euen though he haue denied Christ with Peter or sold Christ with Iudas or crucified Christ with Pilat Iudge not therefore that ye be not iudged iudge not malitiously iudge not curiously The counsell of Gods election is secret whom he did predestinate them also he calleth and whom he calleth he iustifieth and whom he iustifieth he sanctifieth in his good time and therefore iudge not before the time This also may comfort such as feele not themselues as yet sufficiently called Our good Lord calles at all times in all places he called Paul in the midst of his furie breathing out thâ—eatnings and slaughter against the professors of the faith He called Cardinall Vergeriuâ— as he was running away for being suspected in the Court of Rome to fauor the Gospellers and purposing to cleere himselfe of that suspition intended to write a booke against them and for that purpose reading their works and examining their arguments exactly was fully resolued that their doctrine was good and also perswaded his brother the Bishop of Pola to receiue the same He called Henry 8. Wicklif Luther in their discontent Henry 8. of famous memory displeased with the Pope for denying his diuorce banished all forraine iurisdiction and immediately made publike profession of the Gospell Iohn Wicklif with other being thrust out of Canteâ—burie Colledge in Oxford Monkes placed in their roome by the Popes edict and Simon Langham Archbishop of Canterburies power at the last grew so discoÌ„tent that he misliked Pope Bishop Monkes and all and afterward it pleased God to shew him the bright beames of his truth in so much that Wicklif was a wicket and a doore of entrance to many who liued in that time of ignorance Martin Luther at the first distasted in all popery but one point onely to wit the base prostitution of indulgences in Germany but herein receiuing no satisfaction he grew to be so great a laborer in the Lords vineyard that it might haue been written on his tombe Pestis eram viuens moriens ero mors tua papa Or as learned Bèza worthily and wittily Roma orbem domuit Romam sibi Papa subegit Viribus illa suis fraudibus iste suis. Quanto isto maior Lutherus maior illa Istum illamque vnô qui domuit calamô Hitherto concerning our calling into the vineyard The next obseruable point is our working This vineyard as the Prophet tels vs is the Church Surely the vineyard of the Lord is the house of Israel and the men of Iudah are his pleasant plant All men are either loiterers in the market of the world or else laborers in the vineyard of the Church Of such as stand in the market idle there be foure sorts some sell their soules pawne their soules lose their soules giue their soules Some sell for as it is said of the Lawyer that hee hath linguam venalem a tongue to bee bought and sold so it may be said of the couetous man that hee hath animam venalem a soule to be sold so the voluptuous man doth sell his soule for pleasures as Esaâ— did his birthright for a messe of pottage so the proud man doth sell his soule for aduancement â—s Alexander the
then no maruell if that which was ordained for his helpe turne to his hurt For in this the Philosopher truly Corrâ—ptio optimi pessima And his Disciples Christ was inuited for his mothers sake the Disciples for Christ. They went but inuited Here I might remember S. Hieromes aduice to Nepotian Conuiuia tibâ— sunt vitanda secularium maximè eorum qui honoribus tument Facilè coÌ„temnitur clericus qui saepe vocatus ad prandium ire non recusat nunquam petentes rarò accipiamus rogati Epiphanius is of opinion that Ioseph was dead before this time because there is no mention made of him in the Gospel after his going vp to Hierusalem at the Passeouer Luk. 2. therefore no maruell if hee were not bid with Christ and his Disciples Diuines haue rendred sundrie reasons why Christ and his companie being inuited came to this wedding First as our Church doth speake to beautifie with his presence this holy calling Confirmare voluit quòd â—pse fecit nuptias and it was exceeding fit that Christ should worke his first miracle for the confirmation of Gods first ordinance Secondly to manifest his humilitie vouchsauing to visite the meanest Thirdly to certifie the spiritual mariage betweene the Church and himselfe Seuerus Antiochenus orat 119. vt citatur in Graec. caten à Maldonat in loc Fourthly that he might act this miracle at this solemne celebritie Miraculi potiùs quod acturus erat quam conuiuij gratiâ profectus We cannot now feast Christ in his person but we may feede him in his ministers in his members Inuite therefore the good man and the poore man as Iob saith If I haue eaten my morsels alone and the fatherlesse haue not eaten thereof As Amos complained of the rich gluttons in his time deuouring the lambs of the flocke and calues out of the stall drinking wine in bowles and anoynting themselues with the chiefest oyntments and singing to the viole but no man saith the Prophet is sorrie for the affliction of Ioseph If thou wilt feast Christ inuite the Disciples inuite Mary the fatherlesse the widow for hee protests openly whatsoeuer is done vnto the least of my brethren is done vnto me And when the wine failed Want at a wedding doth intimate the discontentment and vanitie of earthly pleasure that euen in laughing the heart is sorrowfull and the end of mirth is heauinesse Prouerbs 14.13 Ecclesiastes 2.1 Wee neede not dispute curiously whether this want was occasioned either by the pouertie of the parties inuiting or by the riotous intemperance of the guests inuited or by the lauish negligence of the seruitors or by the multitude of acquaintance who came not called as it is vsuall at such meetings it is enough for vs to know that it came to passe by Gods all-seeing prouidence that our Sauiour might manifest his glorie For as it is said of him that was borne blinde Iohn 9. Neither hath this man sinned nor his parents but that the workes of God should be sheâ—ed on him so neither the master of the feast nor the guests nor the seruants offended in that the wine failed onely this happened for our good and Christs glorie They haue no wine This speech is grounded vpon faith hope and charitie Faith in that she beleeued Christ was able hope being throughly perswaded Christ was willing miraculously to supplie this want Her words are but three vinum non habent an indicatiue short narration not an optatiue long oration Hereby teaching vs that albeit in regard of our miserie nothing can be said too much yet in respect of Christs mercie one word is enough as being more willing to relieue then we to request Lastly this is a demonstration of her charitie being solicitous for her good friends accouÌ„ting their want her woe For if one member of Christs mystical bodie suffer all suffer with it and therefore the good Virgin out of sympathie perceiuing the wine would faile cried vnto her sonne they haue no wine She could not but be full of pitie who carried in her wombe nine moneths the God of compassion If a man hold an apple in his hand all the forenoone he will smell of it all the afternoone Mary did inwombe the father of mercies her bowels therefore must needes be very compassionate Nam antâ— mentem repleuit quà mventrem cùm processit ex vtero non recessit ab animo As Mary to Christ they haue no wine so I to you the poore haue no corne For their supplie God be thanked as yet we need no miracle but only your mercie S. Peter said to the begging creple Siluer and gold haue I none but such as I haue that giue I thee In the name of Iesus Christ rise vp and walke But our liues if not our lips vtter the contrary compassion and pitie haue we none but goods and corne which we haue giue we not Iulius Caesar gloried in nothing so much as in pardoning his enemies and gratifying his friends Hee did beleeue as a Pagan but worke as a Christian but I feare many beleeue like Christians but liue like Pagans The subtill disputant presseth his aduersarie with two premisses that hee may bring him to an absurd conclusion Satan is the most cunning sophister he doth praemittere dâ—o delicias diuitias Now wee must denie the first proposition flatly and distinguish of the second And this distinction must bee a diuision and this diuision Christ diuision Diuide pauperibus Giue to the poore Master Tyndal being a diligent Preacher and a great student allotted two daies in euery weeke monday and saturday to visit the sicke and to relieue the poore which he tearmed his owne daies of pastime a sweete recreation as Ambrose speakes in alieno remedio vulnera sua curare To benefit our selues in helping other In our time wee want such women as Mary such men as Tyndal c. If any shall demaund how Mary came by this faith hope charitie how she beleeued Christ to be God and able to doe wonders Answere is made first that she might vnderstand this by diuine reuelation for Gabriel an harbinger of heauen told so much vnto her He shall be great and shall be called the Sonne of the most high and hee shall reigne ouer the house of Iacob for euer and of his kingdome shall be no end Secondly by the preaching of Iohn the Baptist openly proclaming Christ to be the Lambe of God who takes away the sinnes of the world Thirdly by the diligent obseruation of Christs doctrine both abroad and at home for the text saith in the second of S. Luke that Mary kept all those sayings and pondred them in her heart Where by the way note what an excellent thing it is to marke the words of the Preacher and safely to lay them vp in our heart as in a treasure house that as
loue of God in electing the fellowship of the holy Ghost in comforting is far from them so long as they continue in their sinnes and vnbeliefe so long they be traitours enemies rebels vnto the King of all Kings he proclaimes war and they can haue no peace Thinke on this ye that forget God Yee that ioine house to house and lay field to field till there be no place for other in the land ye that rise vp early to follow drunkennesse and are mighty to powre in strong drinke Ye that speake good of euill and euill of good which put light for darknesse and darknesse for light c. Agree with your aduersary quickly while you are in the way seeke the Lord while he may be found and call vpon him while he is nigh O Ierusalem Ierusalem thou that killest the Prophets and stonest them that are sent vnto thee Suffer the words of exhortation harden not your heart but euen in this day heare the voice of the Crier confesse thy rebellion and come in to the Lord thy God for he is gentle patient and of much mercy desire of him to create in thee a new heart and to giue thee one drop of a liuely faith one dram of holy deuotion a desire to hunger and thirst after righteousnesse Suffer not thine eies to sleep nor thine eie lids to take any rest vntill thine vnrighteousnesse is forgiuen and sinne couered vntill thy peace be made with God and thy pardon sealed O pray pray that thou maist haue this peace O pray pray that thou maiest feele this peace for it is the third kinde the peace of conscience betweene man and himselfe There are foure kinds of conscience as Bernard hath well obserued 1. A good but not a quiet 2. A quiet but not a good 3. Both good and quiet 4. Neither good nor quiet The two good belong properly to the godly the two bad vnto the wicked whose coÌ„science is either too too quiet or else too too much vnquiet in neither peace non est gaudium impijs as the Translators of the Septuagints reade non est gaudere impijs There is no ioy to the wicked Somtime their conscience is too too quiet as Paul speakes euen feared with an hot iron when habit of sin takes away the sense of sinne when as men are past feeling in a reprobate sense giuen ouer to worke all vncleannes euen with greedinesse Ephes. 4.19 This is no peace but a numnesse yea a dumbnesse of conscience For at the first euery mans conscience speaks vnto him as Peter to Christ Master looke to thy selfe Her prick-arrowes as the shafts of Ionathan forewarne Dauid of the great Kings displeasure but if wee neglect her call and will not lend our eares while she doth spend her tongue this good Cassandra will crie no more Now it fareth with the maladies of the minde as it is with the sicknes of the bodie When the pulse doth not beate the bodie is in a most dangerous estate so if conscience neuer prick vs for sinne it is a manifest signe our soules are lulled in a deadly sleepe That schoole will soone decay where the monitor doth not complaine that armie must necessarilâ—e be subiect to surprise where watches and alarums are not exactly kept that towne is dissolute where no clocks are vsed â—o likewisâ—â—ur little citie is in great perilâ— when our conscience iâ—â—ill and sleepie quiet but not good tunc maxime oppugnaris si tâ— nescis oppugâ—ari saith Hierâ—me to Heliodore None so desperatly sicke as they who feele not their disease Saint Augustine notably Quid miserius misero non miserante seipsum and Bernard Ideo dolet charitas mea quòd cùm sis doleâ—dus non doleas inde ma is miseretur quòd cùm miser sis miserabilis tamen non es and Hierome to Sabinian Hoc plango quòd te non plangis When the strong man armed keepes â—is hold the things that are possessed are in peace Where Diuines obserue that vngodly men already possessed with Satan are not a whit disquieted with his temptations As God is at open war so the diuell is at secret peace with the wicked but yet saith Hierome tranquillitas ista tempestas est This calmâ— of conscience will one day prooue a storme For as God said vnto Cain If thou doest ill sinne lieth at the doore Where wickednesse is compared to a wilde beast which dogs a man wheresoeuer hee goeth in this wildernesse And albeit for a time it may seeme harmlesse for that it lieth asleepe yet at length except men vnfainedly repent it will rise vp and rent out the very throte of their soules A guiltie conscience being once roused and awaked thoroughly will make them like those who lie on a bed that is too strait and the couering too short who would with all their heart sleepe but cannot they seeke for peace of minde but there is no peace to the wicked sâ—iâ—h my God As the coÌ„science was heretofore too too quiet so now too too much vnquiet As godly men haue the first fruits of the Spirit and certaine â—asts of heauenly ioyes in this life so the wicked on the contrarie feele certaine flashings of hell flames on earth As there is heauen on earth and heauen in heauen so hell on earth and hell in hell an outward hell and an inward outward in outward darknesse mentioned in holy Scripture where there shall be weeping and gnashing of teeth at this feast as Bishop Latymer wittily there can bee no mirth where weeping is serued in for the first course gnashing of teeth for the second Inward hell is an infernall tormenting of the soule void of hope faith and loue this hell the diuels haue alwaies in theÌ„ and reprobate forlorne people carrie about theÌ„ insomuch that they can neither disport themselues abroad nor please themselues at home neither comforted in companie nor quiâ—ted alone but in all places and times Erinnys conscieâ—tiae so Melancâ—hon calles it hellish hags and infernall â—uries affright them Auâ—ustine in his â—narration of the 45. Psalm thus liuely describes the wofull estate of a despairing sinner Fâ—giet ab agro ad ciuitatem à publico ad domum à domo in cubiculum He runnes as a mad man out of the field into the citie out of the citie into his house from the common roomes in his house to his chamber from his chamber into his studie from his studie to the secret closet of his own heart ecce hosteÌ„ suum inuenit quo confugerat seip sum quò fugiturâ—s est and then last of all he is content least of all himselfe being greatest enemie to himselfe The blinde man in the Gospel newly recouering his sight imagined trees to be men and the Burgundians as Comiâ—aeus reports expecting a battell supposed long thistles to be launces so the
magnifie the Lord and our spirit must reioyce in God our Sauiour It is not enough that we come neere to God with our lips in chanting hymnes and psalmes except we make melodie to the Lord with the best member that wee haue Plus valet consonantia voluntatum quà m vocum How wee neglect this precept in singing when our hearts are on our haruest and our mindes on our meate I neede not say your domesticall Chaplane doth daily tell you To the Lord That as of him and through him and for him are all things so vnto him may be glorie for euermore Whatsoeuer yee doe in word or deede A generall rule extended to all men and all actions in all places at al times vno cumulo cuncta complectitur as Luther vpon the place Doe all Not say yee but doe Celsus and Antiphon writing against the truth intituled their treatise the book of truth and the Papists vnder the name of the Church ouerthrow the Church Ecclesiae nomiâ—ee armamini contra ecclesiam dimicatis Anabaptists are most carnall and yet they boast of the spirit Vnconscionable men in our time seeme to be all for conscience Iustice and Conscience are the greatest martyrs in the world For a great man in doing mischiefe pretends iustice and a meane man alway conscience so that as it is in the Prouerb In nomine domini incipit omne malum So soone as the malicious man had sowen his tares he went his way See the Gospell for this day In the name of the Lord Iesu Not in our owne name for there is no good in vs of our selues we cannot think so much as a good thought much lesse speake a good word or doe a good deede nor in Angels name nor in any Saints name for that is to mingle the blood of Thomas with Christs blood as Pilate did the blood of the Galileans with their owne sacrifice Christ is our only Sauiour and redeemer our only mediatour and aduocate This saith the Wiseman is the summe of all that he is all yea all in all and therefore good reason all should bee said all should bee done in his name that is as our Church in the Collect begun continued and ended in him he is Alpha therefore we must begin euery worke by calling vpon his name and squaring it according to his word he is Omega therefore all must be referred vnto him and end in him 1. Cor. 10.31 To God the Father Because God and because a father God for his greatnesse Father for his goodnesse By him Otherwise our spirituall sacrifices are not acceptable to God 1. Pet. 2.5 The Gospel MATTH 13.24 The kingdome of heauen is like vnto a man which sowed good seed in his field c. THis parable being explained by Christ vers 37. needs not any further exposition but our good disposition only to practice that hee taught it requires application rather then explication For application then vnderstand that it makes against 4. principal enemies of y e Church Carnall Gospellers Brownists Papists Atheists Against carnall Gospellers in that they neither watch ouer the Church nor pray for the Church as they should Satan is here called our enemie both ab affectu and effectu for his malice going about daily like a roring lion seeking whom he may deuoure For his successe ouercomming many for this cause called a man in 28. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Scipio was called Africane for that hee conquered Africa or as other obserue there is such affinitie betweene Satan and the wicked as that mutually they be called one by anothers name The wicked man is called a diuell Haue not I chosen you twelue and one of you is a diuell and the diuell is here termed a wicked man This enuious aduersarie soweth alway tares among the wheate where God hath his Church he hath his chapell The diuell hath not any ground of his owne but he soweth in Gods field vpon Gods seede and so the corruption of the good is the generation of the bad heresie being nothing els but an ouersowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an after teaching or another teaching Almightie God hath foure principall fields Heauen Paradise The Church Mans heart In heauen Lucifer ouersowed pride by which himself and his angels fell in Paradise Satan ouersowed disobedience by which he deceiued Adam and Eue God said in the day that thou eatest of the tree of knowledge thou shalt die the death Eua being corrupted by the Serpent said lest ye die Satan himselfe ye shall not die so Gods good seede moriemini was turned first to ne moriamini then vnto non moriemini Deus affirmat mulier dubitat diabolus negat In the Church as it is here shewed he doth ouersow schismes and heresies in such sort that tares ouertop the wheate at least they be so mingled together as that the one cannot bee rooted vp without hurt to the other In mans heart which is Gods especiall enclosure when the good seede is sowen Satan enters and endeuours to catch it away planting in stead thereof vnlawfull lust pride of life couetous desires He doth labour to blast our good workes either in the act or els in the end and all this is done saith the text while men sleepe The which I finde construed of Priests especially called in holy Bible the Watchmen of Israel but not onely for the Prince being a pastor of his people must watch also the flocke yea the shepheards ouerseeing the Seers and watching the watchmen that they doe not sleepe This also concernes the people for euery master hath charge of his house euery man of his soule The master doth sleepe when he doth not gouerne well his familie euery man doth sleepe when hee neglects Gods seede sowen in his heart That therefore which our Sauiour said vnto his Disciples he said vnto all Watch and so the Church expounds it of all idle persons insinuating that it is the best time for the diuell to worke his feate when men are negligent in their calling It is not Gods fault then that tares are mingled among wheate for he sowed none but good seede All that he made was good yea very good Neither can we iustly condemne the diuell for he doth but his part being a murderer from the beginning all the blame belongs vnto our selues in that we sleepe when we should watch Here the Gospell and Epistle parallel If the word of God dwell in vs plenteously with all wisedome then Sataâ— cannot sow tares in our soule If Ministers Magistrates and Mâ—sters as Gods elect put on tender mercie kindnes humblenes of minde loue toward their charge their compassionate bowels assuredly will pitie the dangerouâ— â—state of such as are tares vnder their gouernment endeuouring to make them wheate against the great haruest For the seruants here teach vs
burdens of the weake being â—ies to the blind and feet to the lame And when hee heâ—rd the people passe by We must apprâ—hend euery fit occasion for our good and when once we haue begun well we must not faint in our course but continue though the world râ—buke vs as the people did the blind man here Let vâ— still cry for mercy manifesting a liuely saith in our words and waâ—es In our words acknowledging Christ to be man O Iesu thou Son of Dauid God haue mercy on me By our waies iâ— forsaking our old wicked courses and following Christ that other seeing our good example may likewise giue praise to God The Gospell and Epistle well agree For iâ— the Epistle S. Paul aboue all other vertues extolleth loue Now greater loue then this hath no man then tâ— bâ—stow his life for his friâ—nds And yet Christ as S. Lukâ— â—eâ—orts in the Gospell was betraied and mocked and spitteâ—â—â— â—nd â—â—ourged and â—ut to deaâ—h eâ—en for vs hâ—s eâ—emieâ— Agaiâ—e Saint Paul in the Epistle next to loue commends in a Christian faith and hope both which as the Gospell iâ—timâ—tes are emineâ—t in blinde Bartimaeâ—s vnfaiâ—edlâ— bâ—lieuing that Christ could and in his greatest dâ—scouragement hoping against hope that Christ would haue â—â—rcie on him in so much that Truth it selfe giues this testimony Recâ—iâ—e thy sight thy faith hath saued thee If Duke Iosâ—a be renowned in holy Bible for that hee made the naturall Suâ—ne to stand still at his praier in Gibeon O what omnipotent faith had this blind man to make the supernaturall sunne the Sunne of righteousnesse the Sunne that made the sun to stay his course and stand still in the way till his desire was fulfilled O Lord increase our faith and loue making the one like this in the Gospell and the other according to thy precept in the Epistle that being mounted vpon these two wings we may soare to the place where thine honor dwelleth and there rest with thee for eâ—ermore Amen FINIS Errata Pag. 8. lin 15. a fine reade â—â— p. 10. l. â— reade measurably p. 24. l. 11. reade are p. 26. l. 12. a fine reade same p. 68. l. 5. a fine reade aâ— p. 96. l. â—1 in the margin reade Acts 13. p. â—16 l. 10. a fine reade â—sti p. 127. l. 8. a fine reade wâ—y p. 187. l. 7. reade Psalm 135. p. 190. l. 2. in margin reade pag. 225. in margin deleâ—tur â—eremy 17. pag. 230 l. â—9 reade Clâ—rius p. 24â— â— 4. reade picture p. 25â— l. 15. a fine reade haruâ—st Other faults are either so grosse that they correct themselues or so small that they will be soone corrected of other I forbeare prefaces and Indices vntill the whole be finished Assiâ—t me with thine hearty praiers vnto the Father of merâ—y that it may be for his glory and thy good FINIS a Libr. contrâ— Valentin cap. â— b Gorran in Loc. c Melâ—nct Tilâ—an in loc d Debitum morale legale Thâ—mas 12 ae quaest 99. art 5. Pâ—t Aragon in 22 â— quaest 58. art 5. e Postil maior dom 4. ab Epiphan f Act. 20.27 g Rom. 1.14 h 1. Cor. 9.19 i Gorran in loc k Lexicon Theolog Altenstaig iâ— verb. debituâ— l Luther in 1. Galat. 16. m Iulius Scaliger vti Iosephus Scaliger in eius vita n Citing his authoritie for the lawfulnesse of vsuriâ— when they would borow but all eaging the text nibil indâ— sperantâ—s when they should pay o Serm. Gosp. Dâ—m 2. Aduent p Last Sermon before King Edw. the sixth q Augustin epist. 54. r Iustin. institut lib. 4 tit 1. c. lib. 6. tit 2. s Luke 19.8 t In â—oc u Loc. de surâ—o in explicat epist ad Ephes. cap 4. x Tract nâ—t of repent cap. 11. y See Church hom of repentance part 2. z Ephes. 4.28 a Prou. 2.14 b Vbi supra c Institut lib. 4. cap. 22. d Latimer Sermon on the Gosp. Dom. 2. Aduent e 2. Cor. 8.12 f Bernard ep 77 g Perkins vbi suprâ— h 22 â— q. 62. i In â—oc Thom. supra k Comment in loc Thom. l Aphorism in verb. debitum restitut m Rom. 14 23. n Lombard sent lib. 4 dist 39. o Melancthon in loc p August epi. 62 q Anselmus in loc ex Augustiâ—â— vbi supra r Aristâ—t s Prou. 11.24 t In loc u Caluin Martyr in loc x Augustin consess lib. 4. cap. 9. y In Gal. 5.14 z Martyr in loc a Ephes. 4.13 b Aâ—â—stot c Chrysostom in epist. ad Rom. bom 14. d 1. Cor. 9.25 e 2. Tim. 4.7 f Theophylact. in loc g 2. Pet. 3.10 h Ambros. Hieron Aquin. in loc i Melancthon in loc k Sarcerius in loc l Luther Postil maior in epist. Dom. 1. Aduent m Prou. 14.9 n 2. Sam. 2.14 o Theophylact. in loc p Aquin. in loc q Defence for not lubâ—câ—ip cap. 8. r BB. Bible s Hom. against gluttonie and drunkennesse t Institut lib. 3. cap. 4. u B. Latimers Sermon vpon this epistle x Caluin in Leuit 19. Carthusiâ—n in Leui. 17. B. Babington in Gen. 9.4.5 y Lament 4.10 Et Iosephus de bello Iudaico lib. 7. cap. 8. z Hieron catalog in vitâ— Ignat. a Laertius in vita Diogenis b Church hom against gluttonie c. c Bernard de considerat lib. 1. d Luke 16.19 e Rom. 13.5 f 2. Part hom of fasting g Melancthoâ— loc com Tit. de ceremon Christian. liber Beza epist. 24. Perkins tâ—eatise of conscience cap. 2. h Luther Melancth in loc i Esay 61.10 k Apocalyp 7.9 l Math. 22.11 m Psalm 32.1 n Apocalyp 1.8 o Ferus ser. 1. Dom. 1. Aduent p Theodoret. de curat Graec. affect lib. 2. q Cicero ad Mar. Brutum orat r Augustin quaest 73. super Leuit. In vetere nouum latet in nouo vetus patet s Tertul. lib. 4. contra Marcion Augustin Haeres 21. t In admonitorio u De ciuit Dei lib. 8. cap. 42. x Bellarmin de verbo Dei lib. 1. cap. 2. y Postil cathol con 2. Dom. 1. Aduent Maldonat in loc z Hom. 37. in Matth. a Maldonat in 2. Matth. 15. b Esay 7.14 c Tertullian lib. de praescript haeretic d Abdias Amphilochius Hippolytus c. e In indic expurgat f Answer to M. Hardings conclusion g Contra Faust. lib. 27. cap. 32. h Act. 10.13 i Baronius orat ad Paul 5. de Venet. excom k Psalm 91.13 l Nauclerus gen 40. an 1177. m Gen. 1.16 n Lib. 1. tit 33. de maior obediâ—n cap. 6. o Ibiâ—em in verb. inter solâ—m lunam p Prâ—â—fat coâ—ment in 4. Euâ—ngelist caâ— 2. q In loc r Caluin Marlorat in loc s Ribera in Hoseam caâ— 10. num 28. t Homer Iliad 7. u Leuit. 26.12 x Psalm 87.2 y Psalm 76.2 z Maldonat in loc a Iaâ—sen in loc b Cant. 1.3 c Cant. 6.2 d Tract de