and in the hands of young men if there be not counsayl at home and in the breasts of the aged And as some fruits are ripe before others and divers fit for divers seasons of the year so God and nature hath so ordayned that the bodyes of young men should be ripe in their youth fittest for bodily employments by reason of their naturall heat and spirits and the counsayls of old men in their age through their long experience and observation Things go well where both do their parts in societies It is worthily sayd of one that Childehood should be manly that is not without all wisedom and age childe-like that is without pride and arrogancy Yet may the aged above the younger sort chalenge and use a kinde of authority and confidence in their words caryage So is there to be permitted unto childhood that childeishnes which without violence to nature the God thereof cannot be driven from it Many in pride striving and streyning to have their children men and women too soon and ere they be full boyes and girls force them above their pace and eyther cause them to tyre as discouraged or occasion them to content themselvs in after time with certayn manly forms without substance unseasonably forced upon them in their childehood Fruits ripened by art before their time are neyther toothsom nor wholesom So children made men when they should be children prove children when they should be men Notwithstanding stubbornnes and corruption cannot too soon be forced out of them Neyther is half that libertie to be given to the younger sort which they would take not knowing nor being easily brought to beleiv how slipperie their state is till they come to feel it by their fals which if they did they would not complayn with the foolish young man in the poet that all parents keeping any hand over their children though for their good are injurious unto them As all men are to honour all men because they are men and made after Gods image so should the younger sort specially be trayned up to a bashfull and modest reverence towards all and cheifly towards their ancients Which so well becomes their mayden years as that the phylosopher accounts blushing a vertue in young folks though a fault in the aged Many parents desire to have their young ones trayned up in such exercises and courses as may inbolden them But they should for the most part provide much better for them specially in our audacious age if they got them held constantly in courses of modestie and â—hamefastnes that so Demetrius might have his wish in them which was that young folks would reverence their fathers at home all men abroad and themselvs being alone The Apostle writeing to Timothie warns him to fly the lusts of youth If Timothy who was brought up in the knowledg of the Scriptures from a childe and who had profited so well therein and whose place in the church was so eminent for the teaching and governing of others stood in need of such advertisement and warning what warning can be sufficient for ordinarie young people to eschew and fly from such lusts and vanities as to follow after them and unto which the heat and heedlesnes of youth carryeth them It is indeed a great mercy of God when young persons get over that their slipperie and inexperienced state without eyther such publique scandall or secret wound of conscience as the scar whereof they carry to their graves with them How much more and greater a mercy is it when they receav the grace to consecrate their youth and best dayes to God in holynes offering their souls and bodyes as the sacrifices of young lambs unblemished upon the Lords altar Wicked men who hate goodnes both in youth and age use to say young saints old divels But the truth is young divels old Beelzebubs for the most part To whom yet if God in singular grace vouchsafe repentance in after age what a corasive will it be to the heart of such a convert casting back his eyes to his youth consumed in lusts and vanitie to think how great dishonour he hath brought to Gods name and hindrance to others salvation which he may repent of but cannot redeem On the contrarie sweet is the remembrance in old age of a youth led in true vertue and godlynes Some would enjoy both the honour of age and liberty of youth But curled grey hayr is not comely Eyther state hath its benefit and burden alotted of God He that obteyns the benefit must be content to bear the burden Young men must be content to want the honour which is due to the aged of their order otherwise in regard of the image of Gods eternitie which they bear And so must the aged be content to forbear even the lawfull libertie delights of youth Multitude of years should teach wisdom sayth young Elihu in Iob to his three ancients And this the younger sort should with reverence and may with good reason look for at their elders hands considering their long experience and manifold advantages above them for the getting of wisdom This wisdom makes their age honourable indeed and their grey head a crown of glory being founded in the way of righteousnes whereas an elementarie old man having no other argument to prove that he hath lived long but his grey hayrs and wrinkled forehead is a contemptible and ridiculous creature How many such a b c old folks are there in the world whose grey hayrs promise wisdom knowledg and to whom opportunitie and means of atteyning it hath not been wanting who yet being proved and known will appear very babes in understanding and such as for that skill had need to begin to live againe This is not meerly a want of wit in them or of the love of knowledg eyther but withall a curse of God upon them usually punishing a lustfull and rechlesse youth with a doltish age in whom the proverb is true in another sense Ab equis ad asinos Such of young horses become old asses A wise man should live well in youth and before old age come that he may dye well in age if it come and may be ready for death as the white regions are for the harvest and so may both wayt for it and even meet it the more boldly in the way of such vertuous actions as expose unto it For though youth likelyhood of long life should make none withdraw from any good duety or doe amisse for fear of danger of losse of life yet age should though in course of nature the more fearfull upon ground of good reason wisdom and grace make men the more ventersom of that in a good cause which God destiny will deprive them of ere long though other men let them alone as Solon was bold upon his old age to oppose himself to Pisystratus the tyrant One adviseth to be old
ready blessed is he whom his Lord when he cometh findes so doing Young folk may dye shortly but the aged cannot live long The green apple may be pluckt off or shaken down by violence but the ripe will fall of it self It is wisdom therefore to provide for death in youth there being many more that dye in youth or childehood then that survive till old age but madnes it is to neglect preparation when age commeth Though in truth few dye well in age that have not lived well in youth That we may once dye the great death aright and in peace it is requisite that we dye dayly many litle deaths both by outward afflictions inward mortifyings of our worldly and corrupt lusts We should so live as being content to dye when God calls us hence and that upon knowledg of the nature cause and event of death and out of a good conscience towards God and men And not in senseles blockishnes overcomeing death as the most do by forgetting it as if a man overcame his enemy by getting as far from him as he could nor yet by desperate wearisomnes of life for any troubles in it but as being willing yea desyrous to live to serv Gods providence for good upon earth It is ill sayth the wise heathen to wish death but worse to fear it But godly Christians are to doe both in different respects To desire it as it stands with Gods will that they may be free from sin and misery it being best for them to be dissolved and to be with the Lord To fear it as being in it self a fearfull punishment of sin the dissolution of the most excellent creature upon earth and an end of further praysing God in his church and performing particular offices of goodnes and love to men And in truth though grace have this effect with them that desire to be dissolved and to be with Christ that they do not dye onely patiently but even dye with delight and live patiently yet nature causeth that not onely they that know they must dye as all doe but they also which beleev that after death they shall enjoy a more happie state desire the deferring of it so loath to part are the two old acquayntances the body and soul. Pretious in the sight of the Lord is the death of his saincts when they dye for or in â—ayth and a good conscience as the gold melting and dissolving in the furnace is as much esteemed by the gold-smith as any in his shop or purse Pretious also it is whilst they live and that which God will not lightly suffer to befall them And if he put their tears in his bottle he will not neglect their blood nor easily suffer it to be shed Neyther doth death when it comes part him and them though it part man and man yea man and wife yea man in himself his soul and body Freinds shew themselvs faythfull in sticking to their freinds in sicknes and all other afflictions but they how affectionate soever must leav them in death and are glad to remove them and to haue their dead buried out of their sight But the fruit of Gods love reacheth unâ—o death it self in which he doth his beloved ones the greatest good when freinds can do no more for them He that sayd Before death and the funerall no man is happy spake the truth as he meant of the happines which can be found in worldly things But both he and they who have so admyred his saying should have considered that he who is not happie before death in worldly things cannot be happy in them by it which deprives him of them all and of life it self which is better then they and for which they are But miserable indeed is the happines whereof a man hath neyther beginning nor certainâ—ie but by ceasing to be a man The godly are truly happy both in life and death the wicked in neyther We are not to mourn for the death of our christian freinds as they which are without hope eyther in regard of them or of our selvs Not of them because such as are asleep with Iesus God will bring with him to a more glorious life in which we in our time and theirs shall ever remayn with the Lord and them Not of our selvs as if that because they had left us God had left us also But we should take occasion by their deaths to love this world the lesse out of which they are taken heaven the more whether they are gone before us and where we shall ever enjoy them Amen FINIS THE TABLE Conteyning the Contents of everie Chapter CHap. j. Of mans knowledg of God fol. 1. Ch. ij Of Gods love 4. Chapt. iij. Of Gods promises 9. Chapt. iiij Of the works of God his power wisdom will goodnes c. shineing in them 13. Chapt. v. Of created goodnes 21. Chap. vj. Of Equabâ—litie and perseverance in wel-doing 29. Chap. vij Of religion and differences and disputations thereabout 38. Chap. viij Of the holy Scriptures 53. Chapt. ix Of authoritie and reason 65. Chapt. x. Of fayth Hope and Love Of fayth Reason and Sense 73. Chapt. xj Of Atheisme and Idolatrie 84. Chapt. xij Of Heresy and Schism 87. Chap. xiij Of truth and falshood 90. Cha. xiiij Of knowledg and ignorance 95. Chapt. xv Of simplicitie and craftines 101. Chap. xvj Of wisdom and folly 104. Chap. xvij Of discretion 110. Cha. xviij Of Experience 112. Chap. xix Of examples 114. Chapt. xx Of counsell 119. Chap. xxj Of thoughts 124. Cha. xxij Of speach and silence 127. Cha. xxiij Of books and writings 135. Cha. xxiiij Of good intentions 139. Cha. xxv Of means 141. Cha. xxvj Of labour 143. Ch. xxvij Of callings 147. Ch. xxviij Of the use and abuse of things 152. Cha. xxix Of riches and povertie 155. Chapt. xxx Of sobrietie 162. Chap. xxxj Of liberalitie 166. Chap. xxxij Of health 172. Cha. xxxiij Of afflictions 176. Ch. xxxiiij Of iniuries 184. Chap. xxxv Of patience 190. Cha. xxxvj Of peace 195. Ch. xxxvij Of Societie and friendship 199. Ch. xxxviij Of Credit and good name 209. Cha. xxxix Of contempt and contumelie 214. Chapt. xl Of envie 218. Chapt. xlj Of slander 221. Chap. xlij Of flatterie 225. Chap. xliij Of suspicion 227. Chap. xliiij Of appearances 231. Chapt. xlv Of offences 235. Chap. xlvj Of temptations 238. Chap. xlvij Of conscience 244. Cha. xlviij Of prayer 247. Chap. xlix Of oaths and lots 253. Chapt. l. Of zeale 257. Chapt. lj Of hipocrisy 260. Chapt. lij Of sin and punishment from God 264. Chapt. liij Of rewards and punishments by men 270. Chap. liiij Of affections 273. Chap. lv Of fear 278. Chapt. lvj Of anger 283. Chap. lvij Of humilitie and meeknes 287. Chap. lviij Of Modestie 293. Chapt. lix Of mariage 296. Chapt. lx Of children and their education 304. Chap. lxj Of youth and old age 314. Chap. lxij
due in Religion we hust have him both for the Object and Appointer of our worship The Apostate Israelites of old and Antichristians since are said to have worshiped Divels not for that they did at least ordinarily direct their worship unto Divels but for that at least more commonly they followed their suggestions in the devised manner of worshiping though even the true God As in directing our worship unto him alone we honour and acknowledg his Majestie and Fatherhood as being our Father in heaven so in receaving it from him as the onely Institutor we honour and acknowledg both his love in providing and his wisdom in contriving and his authoritie in commanding the manner of his service and means of our salvation thereby This Religion is the means of Gods worship and withall of mans happinesse which two main ends God in great wisdom and mercie hath joyned togither inseperably that the desire of the latter might provoke to conscience of the former and the exercise of the former effectually promote and further the obtaining of the latter And this being the onely way to happinesse ought to be common to all men rude and skilfull base and honourable high and low And so all Chistians are one in Christ and Christ one in and unto them For though the terrene and worldly state of the persons who are Christians be verie different yet is their Spirituall estate of Christianitie all one There is one Lord Christ through whom and one Faith by which they are justified and that equally one Spirit by which they are sanctified though in different degrees One calling of God begun and perfited by the same Gospel and Ordinances thereof No mans highnesse of worldly estate can set him above the lowest part of it or them nor anyes mean-nesse keep him down from flying as high a pitch of Christianitie as any other An afflicted outward state stands in need of Religion to sustain it a prosperous to perfit it in eternall happinesse besides the moderating of it in the mean while And seeing our Religion is to God alone and onely the manifestation of it to men we ought to be alike grounded in it and resolved of it and zealous for it whether we enioy the fauour of the times or the contrarie All things requisite for the performance of Religious exercises are not parts of Religion but some are of naturall necessitie others for civill order and comlinesse The former need neither be taught nor commanded being imposed by absolute necessitie which is the strongest Law and most pressing Master that may be The other are such as without which all exercises of Religion would be confused and unorderly and like the Chaos which God made in the beginning void and without form and whose face darknesse covered For these the generall rules of the Word with common sence and discretion are sufficient Notwithstanding though things be not therefore comely and orderly because they are done of custom or commanded by authoritie but are therefore both used and commanded lawfully because they are comely and orderly yet if either custom commend or authoritie command things that are such indeed wise godly and peaceable men should hold themselvs even therefore the more bound unto them Religion is the best thing and the corruption of it the worst neither hath greater mischief and villanie ever been found amongst men Iewes Gentiles or Christians then that which hath marched under the Flag of Religion either intended by the seduced or pretended by Hypocrites The Iews in zeal of God such as it was persecuted Christ himself to the death and Saul in a kind of zeal of the Law was no lesse then a blasphemer persecuter and oppressor Pompey the Roman having erected that arcem omnium turpitudinum would not call it the stage or stews as it was but the Temple of Venus And what shall we think of the Spaniards Romish zeal who by their own Bishops relation in his first instance of Spanish cruelty hanged upon one Gallows thirteen innocent Indian women in honour of Christ and of his twelue Apostles But God is not pleased with good intentions exercised in evill actions much lesse either pleased or deceaved with the vizzards of impietie and inhumanitie But as he will repay unto the wicked according to their evill works of all kinds so will he render double vengeance unto them who under the liverie of Religion seek countenance for impietie and wickednesse A man hath in truth so much Religion as he hath between the Lord and himself in secret and no more what shews soever he makes before men and makes sound proof of his Religion both before God and men so far as he is forward and readie to everie good work especially to the works of mercie towards them that need Pure Religion and undefiled before God the Father is this to visit the fatherlesse and widows in their affliction and to keep a mans self unspotted from the World There are many civill Hypocrites who if they converse honestly and kindly with men presume of great acceptance from God though they have little care to know his will in his Word and lesse to observe his Precepts and Ordinances of Worship There are also Religious Hypocrites not a few who because of a certain zeal which they have for and in the duties of the first Table repute themselvs highly in Gods favour though they be far from that innocencie towards men specially from that goodnesse and love indeed which the Lord hath inseperably joyned with a truly-Religious disposition Such persons vainly imagine God to be like unto the most great men who if their followers be obsequious to them in their persons and zealous for them in the things which more immediately concern their honours and profits do highly esteem of them though their dealings with others specially meaner men be far from honest or good But God is not partiall as men are nor regards that Church and Chamber Religion towards him which is not accompanied in the House and Streets with loving kindnesse and mercie and all goodnesse towards men Such are also stuffed with selflove in their verie service of God and do but flatter him for their own advantage For if they love not and that in truth and deed their brother whom they see how can they love God whom they see not Besides they sacrilegiously divide the two Tables of the Law one from another making the two great Commandments which Christ saith are like one to another to be unlike in effect In these Pharisaism lives and Faith is dead who as they shame Christianitie and Christ in it what in them lyes so shall their recompence from him be answerable at that day when everie man shall receav honour or shame according to the works specially of mercie and goodnesse that way which he hath done or not done in the flesh The common saying As good never a whit as never the better
betimes that so we may be old long But who would desire to be that loâ—g which is but a long infirmitie Save as age accompanyed with wisdom and godlynes ads authoritie to the aged for the more effectuall enforceing of these and the like vertues upon others CAP. LXII Of Death NAturall death stands in the separation of the soul from the body spiritúall of the soul and whole man from God in respect of grace eternall in respect both of grace and glorie with the sense of the contrarie evils By sin death in all three degrees came into the world For albeit God onely have immortalitie and unchangeablenes from and in himself and that all creatures and so man with the rest in regard of his elementarie body be subject to change save as they do depend upon him that uncreated beeing and are susteyned and upheld by the word of his power and by a continuall influx from him yet God having engraven his image in man did both so temper his body and order all creatures under his providence for him as that nothing but sin could possibly impeach his life or welfare By his sin he actually lost spirituall life and the right both to temporarie and eternall The first death is a naturall evill the second a spirituall the third both For although in regard of the universall and of Gods supernaturall ends it be better that a man bee to be continued though in eternall miserie then that he should cease to be altogether yet in regard of the persons particular as better eye out then ever akeing better never to have been born or by death utterly to be abolished as the bruit beasts are then to live and continue alwayes accursed and miserable By naturall death divers men how like soever they have been in their temporall state become most unlike in their eternall the wicked miserable without hope and the godly happy without fear And by the same death both they and all other in other things altogether alike how unlike soever they have been in them formerly After death remayns no naturall or civill relation as of father son housband wife or the like all these are for this life onely The liveles earth unto which the body returns is altogether uncapable of them so is the soul being a spiritual substance whether in heaven or hell With them in glory after the end of the world God shall be all in all and men shall be like the angels neyther taking wives nor giving in mariage nor remayning maryed Peter and Paul neyther are nor shall be Apostles there neyther is the virgin Mary Christs mother there but they onely remayn those persons which sometimes upon earth had these states and relations upon them If there be any naturall or bodily difference after death it is that the bodyes of the richer sâ—inck the more by reason of their greater fulnes and aboundance whilst they lived And for the good and bad which are mingled together in this life but cannot agree death parts them for ever being hastened of the Lord that the godly dying may no more be vexed with or by the wicked nor the wicked any longer persequute the godly If men should live alwayes in the world or but so long in our age as did the first patriarks to what a height would many come in worldly happines or misery How extreamly rich would many be how many extreamly poore How mightie and powerfull some how dejected and depressed many more But the wise providence of God is to be honoured herein by which it comes to passe that the more men are set to drive things to extreamitie the lesse time should be allowed them for their courses one or other in the world Onely man being both mortall and reasonable can think of his death Not the angels for though they can by understanding conceav of death yet are they by their spirituall state set without the reach of it nor bruit beasts though mortall because it is not perceaved by sight or other sense but being a privation to wit of life is onely discernable by understanding If a beast see never so many of its own kinde slaughtered before its eyes it fears not death which it sees not though it may fear the instrument which it sees or other terrible and sensible object And hence it comes to passe that the more brutish men are they have the lesse thoughts or fear of death for the most part It is appointed unto men once to dye ordinarily and after this the judgment I say as the Apostle means ordinarily for some dye not but are changed onely Some dye twice as Lazarus and others This death which will certeynly once come and with it eternall and unchangeable happines or miserie we should alwayes bear in mynde as if Phillips deaths head were set before us For though the thoughts of death be not sufficient to rayse the heart to heavenly things yet are they so avaylable to draw it from earthly which is first to be done as no thing is more then the frequent and serious meditation thereof We should think seriously of that part of our life which remayns unfinished that we may provide things necessarie for it and also of our death that we may cut off superfluityes and use that moderately which we must not use long The saying Nothing more certayn then death and yet nothing more uncertayn then the hour of death is common and commonly abused The certayntie of it should teach us moderation in the use of the world and all worldly things and that we abuse them not because the fashion of this world passeth away But contrary-wise many take hereby occasion to lay the faster hold of it eyther in the profits thereof for themselvs or theyrs or pleasures saying let us eat and drink to morrow we shall dye And whereas God would have us ignorant of our last day and hour that suspecting it alwayes we might alwayes be ready we are apt on the contrarie because we know not the certayn tyme to be the lesse ready at all times and which is worse not to take warning neyther as we ought by any or all those known messengers of death which are reckned three 1. Casualâ—ie 2. Weaknes and 3. age the first shewing our death to be doubtfull the second and third to be near and at hand Hardly any so old but thinks he may yet live a year or so sick but that he may live a day longer Not onely the foolish but even the wise virgins are too prone to slumber if the bridegroome defer his coming a litle Few regard the good counsayl given to account every day the day of our death and as that wherein we are it may be to appear before the Lord. Few watch because they know not what hour the Lord wâ—â—l come as all are warned But the servant that so doth and is
Of death 318. FINIS Prov. 2. Ps. 62. Caluin Bernard Acts 17. Iohn 4. Thales 2 Cor. 5. 1 Cor. 1â— Dionisius Cant. 5. 1 Tim. 3. Eph. 3. 1 Pet. 1. Scaliger Iohn 11. Philâ— Rom. 8. Iob 5. 2 Cor. 3. Austin 1 Cor. 2. Rom. 8. Gal. 5. Ps 119. 2 King 9. and 10. Math. 13. 1 King 1â— Austin Iohn 17. Ps. 34. Revel 22. Mal. 2. Math. 18 Math. 28 Ps 118. Tertullian 1 Cor. 12. Scaligâ—r Iunius Acts 17. 1 Tim. 2. Ezech. 33 Ps. 115. Ps. 104. Tertullian Ps. 146. Acts 17. Rom. 11. Austin Gen. 49. Iob 38. Hosh. 2. Ier. 12. Ps. 37. Ier. 12. Bodin Rom. 1. Ps. 19. Perkins Anaxagoras Acts 17. Rom. 1. Rom. 11 Ps. 146. Acts 14. and 17. Iames 1. Austin Iob 1. 1 Sam. 25 Lumbard Austin Luke 10. Math. 7. Rom. 12 Eccl. 11. Gal. 6. Prov. 3. Seneca Eusebius Esay 65. Seneca 2 Cor. 8. Bernard 2 Cor. 8. Math. 25 Seneca Gal 6. Seneca Math. 10 Luk 10. Math. 5. Rom. 12 Ps. 11 Seneca Ps. 16. Ps. 136. 2 Cor. 12. Terence Seneca Ferus Acts 20. 1 Cor. 12 Plutarch Math. 25. Tit. 2. Eph. 4. Gal. 5. Rom. 8. Barnard Tertullian 2 Iohn Gal. 6. Dan. 3. 2 Sam. 2â— Gal. 5. Rom. 7. Ps. 19. Gal. 6. Rev. 2. Ps. 92. Math. 20. Mark 13. Gregorie Ps. 92. Eusebius Ierem. 3. Math. 28. 2 Pet. 3. Austin Philip. 3. Ps 27. Ps. 19. Coloss. 2. Rom. 1. 1 Cor. 1. Phil. 1. Hebr. 3. 1 King 8 1 Cor. 2. Math. 13 2 Tim. 2. Hebr. 6. 2 Pet. 2. Iude. 1 Iohn 2. Caluin Acts 17. Iohn 4. Cicero Lactantius 1 Cor. 2. Tertullian 2 Chr. 1â— Revel 9. Math. 6. Morneus Ficinus Gal. 3. Iohn 17. Thales Gen. 1. 1 Tim. 1. Tertullian Glasse of Spanish crueltie Iames 1 â— Iohn 4. 2 King 17 Rom. 2. 1 Cor. 11 2 Tim. 3. Lactantius 1 Cor. 14. Acts 17. Prov. 18. Scaliger Ps. 19. Bodin Ps. 119. Tertullian Lactantius King Steven Num. 15. Ps. 101. 2 Chr. 15 Austin Keckerm Psal. 119. Iunius Iohn 20. and 21. 2 Pet. 3. Acts 14. Tertullian Whittakers Tertullian Iohn 3. Morneus Psal. 1. Ierom. 1 Thess. 4. Hebr. 11. Rom. 10. Prov. 3. Math. 12. Tertullian Whittakers Luke 11. Psal. 25. Luther Ireneus Celsus Chrysostom Melancton Tertullian Chrysostom Tertullian Iames 1. Gal. 5. Gal. 6. 1 Cor. 8. Math. 25. Mark 14. 2 Cor. 2. 1 Cor. 14 Gal. 2. Rom. 8. Rom. 3. Rom. 1. Hebr. 2. Philip. 2. 1 Sam. 6. 2 Sam. 6. 2 Chr. 26 Anacharsis Comineus Acts 21. Lactantius Whittakers P. Martyr Act. 15. 23. 29. Gal. 1. 2. Vrsinus Scaliger Hebr. 11. Rom. 5. 1 Cor. 15 Scaliger Ignatius Gal. 2. Cyril Luther 1 Cor. 9. 1 Cor. 12. and 13. Gen. 17. Perkins Iohn 1. Hebr. 11. and 12. Eph. 2. 1 Iohn 5. Luke 22. 1 Tim. 1. Iames 2. Bernard Chemnitius Perkins Eph. 4. Habak 2. Hebr. 10. Eph. 6. Curtius Hebr. 6. Hebr. 10 Rom. 5. Scaliger 1 Pet. 1. Mark 13. 2 Pet. 2. 2 Cor. 6. Rom. 5. Zanchy 1 Iohn 5. and 4. Ps. 119. Iohn 14. 1 Iohn 4. Rom. 13. Hebr. 8. 1 Thess. 4. 1 Iohn 3. Iohn 13. Tertullian Titus 3. Acts 20 Math. 5. Luke 6. Math. 5. Luke 10. Gal. 2. 1. Pet. 1. Rom. 10. Seneca Plutarch Morneus Prov. 14 Cicero Ps. 64. Rom. 1. Acts 17 Exod. 32. 2 Chr. 33. Coloss. 3. Philip. 3. 1 Cor. 11 Gal. 5. Titus 3. Hebr. 6. â— King 12 Hebr. 10. 1 Cor. 3. and 12. Iude 19 2 Pet. 2. 1 Iohn 2. Tertullian Scaliger Austin Ambrose Iohn 15. Iohn 8. Eusebius Aristotle Tertullian Ezra 3. Cicero Iames 1. Iohn 1. Austin Prov. 29 Iohn 8. Levit. 18. Iob. 13. 1 Iohn 3 Rom. 3. Revel 22 Plautus Bernard Coloss. 3. Zanchy Math. 6. Tertullian Exod. 4. 2 Cor. 2. Prov. 15. Eccles. 11 Daniel 4. Bernard Prov. 3. Iohn 9. Seneca Ps. 25. Iames 1. Alciat Genes 3. Plutarch Psal. 49. â—ames 4. Bernard Socrates Acts 8. Luke 12. Zanchy Rom. 1. Seneca Bodin 1 Sam. 2â— Prov. 7. Genes 3. Ireneus Livius Petrarch Lord Willoughby 2 Sam. 17 Seneca Austin Eusebius 1 Gor. 1. Coloss. 2. Iames 3. Plutarch Philip. 4. 2 Tim. 3. Prov. 29. Eccl. 1 Chapt. 2. Chapt. 7. Cartwright Senoca Psal. 25. Acts 17. Rom. 1. Deut. 4. Genes 3. Plutarch Seneca Ps. 25. 1 Cor. 12. Phil. 1. Seneca Politian Plutarch Iosephus Austin Eccl. 1. and 2. Tertullian Ps. 77. Greenh 〈…〉 Plato Caluin Rom. 4. Iames 5. Hebr. 12. Plutarch Lord Willoughby Plutarch 1 Cor. 11 Plutarch Psal. 19. Plutarch Exod. 14. Beza Austin Cal. 2. Math. 1â— Keckerm Menandâ—r 1 King 12 Prov. 11. and 12. Esay 9. Prov. 8. Panormiâ— 1 King 22 Plutarch Erasmus Ierem. 42 Ezech. 14 1 Sam. 25 Exod. 6. Math. 15 Ambrose Hebr. 11. Iohn 21. Prov. 12. Cartwright Math. 12. Genes 28. Iohn 1. Revel 19. Cartwright Plutarch Prov. 15. Hugâ— Psal. 1. Prov. 29 Seneca Math. 12. Seneca Ephes. 5. Psal. 45. Iam. 3. Iames 1. Sueton. Plutarch Theodoret 1 Cor. â— Cicero Morneus Agesilaus Prov. 20. Numb 30 Prov. 27. Chap. 17. Chap. 1â— Seneca Prov. 18. Plutarch Seneca 2 Sam. 13 Eccl. 3. Rom. 1â— Tertul. Seneca Psal. 119. Austin Bernard Gen. 20. 2 Sam. 7. Bodin Exod. 8. 1 Cor. 1. Iudg. 7. Philo Iud. Num. 11. Matt. 16. Gen. 2. and 3. Iob. 5. Ecles 1. Plutarch Ringelb Prov. Ierome H. Smith Bernard Seneca Musonius Genes 4â— Psal. 128. Iohn 9. Iob 1. 1 Pet. 5. Seneca Ierom. Iohn 6. Ephes. 1. 1 Cor. 7. 1 Tim. 1. Act. 16. Luke 18. Psalm â— and 3. Calvin 1 King 3. 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