hys blood and make hym Followe the matter harde beeing wholly inflamed with a burning desire to see the Cittie of GOD restored againe to her former glory So Abraham when the Angels came to him made hast to runne to his tent his wife made hast to kneade three measures of fine meale and his boy made hast to kill dresse a good and tender calfe Loe yee how all are imployed in a godly mans house Abraham and his wife man woman Abraham and his boy old and yong all make hast and Follow hard So Dauid did runne the way of Gods commaundements Nay no ordinary pace would serue him but hee must needs daunce before the Arke Yea his feete could not hold him but hee must needs haue wings as a Doue O that I had wings as a Doue sayes he then would I flye and be at rest Hee wisheth for winges not that he might first be at rest and afterward flye but that he might first flye and afterward be at rest That he might first Follow hard and flye vp with the wings of faith into the heauenly paradice and afterward be at rest and settle there in the tree of eternall life O that I had wings that I had wings as a Doue saies he then would I flie would I flie and be at rest And so must we after the example of Dauid of Abraham of Baruch of Paul fight for the faith which we haue receaued striue to enter in at the straight gate and labour for the meate which perisheth not and study to enter into rest We must I say studie and labour and striue and fight and Followe hard This is the fourth degree to perfection TOuching the fift he sayes not beside the marke but Toward the marke Austine holdeth that a man were better run either too slowly or too fast in the way then follow hard out of the way For the harder thou followest out of the way the further thou runnest from the Marke Herevpon the Apostle after following hard addeth immediatly Toward the Marke Insinuating thereby that to follow is nothing but the Marke is the matter And consequently that he which is not a skilfull Mark-man can neuer bee a faythfull follower Therfore we must marke well what this Marke is In one word it is the crosse of Christ For Christ hath set vp his crosse as a spell or as a Marke for vs to ayme at as a patterne of all perfection as an euerlasting signe which shall not be taken away Hence it is that speaking of one who should be his Disciple he sayes He that would come after me let him take vp his crosse and follow mee Let him take vp his crosse that he may come the neerer to my crosse and followe me that he may be directed all the way by me For thou canst neuer erre or goe beside the Marke so long as thou walkest in this way Therfore Maximus saith If thou wouldest finde the way which bringeth vnto lyfe then seeke it in that way which saith I am the way the truth and the life The way to them that begin the truth to them that proceed the life to them that are perfect Now the way of this way is the word Which S. Peter confirmeth saying The word of the Lord endureth for euer and this is the word which is preached among you He auoucheth that the eternall word is the preached word meaning thereby that the only way to the begotten word is the written word According to that of the Psalmist Blessed are they which are vpright in the way and walk in the law of the Lord. So that if thou wouldest be vpright in the way which is the word Christ then thou must walke in the lawe of the Lord which is the word of Christ. For the holy scripture is giuen by the inspiration of God to be a lanterne vnto our steps and a light vnto our paths that the man of God may be absolute being made perfect vnto all good works Wherefore to define this whole matter in few words we shal in mine opinion folow hard toward the mark if we labour earnestly in our seuerall vocations to expresse the vertuss of Christ our good Lord w c he shewed forth in al the course of his life especially in his death vpon the crosse for vs to imitate and follow by walking faithfully in the way of his commaundements and squaring all our actions speeches and thoughts according to the rule of his word Euen as on the contrary part it is very euident that all they run beside the marke which doe not propound to themselues to follow the ensample of Christ but either in their doctrine or in their life either in their opinions or in their actions continually swarue from him Such are all Atheists Temporizers Newters Humorists For Athiests runne beside the marke by going too much on the left hand They doe not make Christ a marke to ayme at that they may follow him but a signe to shoore at that they may blaspheme him They bend their tongues as bowes and shoote out their arrowes euen bitter words They corrupt others and speake of wicked blasphemy their talking is against the most high They say vnto God Depart from vs for we desire not the knowledge of thy waies And no meruaile that they speake so impiously which liue so vngodly Running altogether vpon the left hand in the broad way of the world of the flesh of the deuill For the world hath a kind of course which Atheists follow being past feeling and euen starke dead in their trespasses and sinnes The flesh also hath a by-path whereby they are seduced and deceaued Lastly the deuill hath a method which is without any methode and an order which is contrary to all good order and a left handed direction which bringeth them to finall confusion Now Temporizers also run beside the marke by going about in a circle They goe about many things but bring about nothing They do all things for the time but nothing for the trueth They make many a period but neuer a full poynt They are alwaies learning but neuer come to knowledge The hedgehog hath two holes in his siege one toward the South an other toward the North. Now whē the southren wind blowes he stops vp that hole and turnes him Northward When the Northren wind blowes he stops vp that hole likewise turnes him againe Southward Such vrchins are all temporizers They beleeue for a time as long as the warme Sunne shines vpon them But as soone as any storme of persecution ariseth by and by they haue a starting hole to hide themselues in they change their religion and turne about with the time For as the harts of such men are as a cart-wheele their thoughts are like a rowling axeltree Or as a top which alwaies runs round
of forgetfulnes Therfore the first lesson that Socrates taught his Scholler was Remember For he thought that knowledge is nothing els but a calling of those things to remembrance which the mind knew before it knew the body But the first lesson that Christ teacheth his Scholler is Forget Harken ô daughter saies he see Forget thine owne Country and thy fathers house So that faith is that faire Hellena which drinketh to vs in a cup of Nepenthes and saith Be of good cheere there shall be no more sorrow neither crying neither death neither paine for the first things are past And the water of the word of God is that fountaine Lethe which when we come to drinke of it speaks to vs as it were in this sort Remember not the former thinges neyther regard the things of olde For as they which die cloth doe not immediatly change one contrarie into an other but first turne a white into an azure and then make a puke of it so wee can neuer holde colour as a good puke except first our white be turned into an azure that is as Lirinēsis saith except first we do well to Forget that which wee did ill to get except first we do happily vnlearn that which we did vnhappily learne And like as they which work in wax cannot frame any new impression in it till the olde bee defaced so the Image of Caesar the Prince of thys world the deuil must first be defaced before the image of Christ can be formed in vs. For this image of Christ as Clemens testifieth is seene only in them which Forget the hil of Helicon and dwell in mount Sion Wherfore though thou haue had a bloody issue twelue yeeeres yet thine issue being now stopt Forget all bloodines though thou haue had a crooked bodie eyghteene yeares yet thy body beeing nowe straightned Forget all crookednes thogh thou haue had blind eyes yet thine eyes beeing now cleared Forget all blindnes in seeing the truth though thou haue had deafe eares yet thine eares being now opened Forget all deafnes in hearing the word though thou haue had a dry hand yet thy hand beeing now restored Forget all drinesse and nigardlines with men though thou haue had a lame foote yet thy foote being now recured Forget all limping and halting with God though thou haue beene dead and buried in the graue foure dayes as Lazarus was yet being now reuiued Forget all deadnes in sin though thou haue ben possessed tormented with seauen deuils as Mary Magdalen was yet beeing now deliuered renounce the deuill and all his works and Forget all thy wicked workes which are behind thee Yea and all thy good works also For if thou Forget them then will God remember them The patriark Abraham was content for Gods pleasure to sacrifice his Son Isaac But as soone as he had done he Forgets it Therfore God remembers it and sets downe euery seuerall circumstance of it By mine owne selfe haue I sworn saith the Lord because thou hast don this thing There is the general But what thing The particuler followes And hast not spared yea not thy seruant but thy Son nay not onely thy Sonne but thine onely Sonne And hast not spared thine only Sonne therefore I will surely blesse thee That good woman gaue Christ louing and frindly intertainment But as soone as she had don she Forgets it Therfore Christ remembers it and amplifies it from point to point He turned to the woman and said to Simon Seest thou this woman when I came to thy house thou gauest me no water for my feet but she hath washed my feet with the teares of her eies and wiped thē with the haires of her head Thou gauest me no kisse but she since the time I came in hath not ceased to kisse me feet My head with oyle thou didest not anoynt but she hath anointed my feet with ointment Lo yee how true it is which I said before that if wee remember our good workes then God will forget them but if we Forget them then God will remember them yea he wil reward them when we haue forgotten them If we wage warre with God think to ouercome him with ten thousand of our good deeds then will he like a puisant Prince bring forth into the field a huge army of our sins twentie thousand of our sins against vs and with twenty thousand of our sins will easily ouerthrow ten thousand of our good deedes and so finally confound vs. But if one the other side wee can bee content to Forget all our good workes and to strowe our best garments and our most florishing branches at Christs feete and to cast downe our verie crownes before the throane of the Lambe then he will be a right Lambe indeed hee will not fight with vs but hee will crowne vs with honour glory Almighty God appoynted his people not to sheare the first borne of the sheepe The first borne of the sheepe are the best of our good works These we must not sheare nor lay naked and open to the view and knowledge of all men but Forget them and hide them vnder the fleece of silence and keepe them secret to our selues So Ioseph whom God did lead as a sheepe hauing a first borne did not sheare this first borne of the sheepe but called him Manasses that is Forgetfulnes of those thinges which were behind when God had now answered the desires of his hart The faithful speaking to Christ say thus wee will make for thee borders of golde guilt with siluer This is quite contrary to the fashion of the world The fashion of the world is to guild siluer with gold to put the best side outward But the faithfull guild gold with siluer and put the best side inward So Moses hauing a glorius countenance did not set it out to the shew but did Forget it and couered it with a vaile Now a glorious countenance couered with a vaile what is it else but a border of gold guilt with siluer But we we alas for the most part haue such base mindes that wee are scarce worth the ground we goe vpon We doe not guild our borders of golde with siluer but wee sheare the first borne of our sheepe We do not cast down our garments and our branches and our crownes-before the throane of the lamb but we war against God with tenne thousand of our good works Or rather indeed which of vs all can muster together so many good works to fight for him Nay if wee haue done one thing well or one time well we think all is well we need do no more we haue done good inough and oft inough Yea if others do not commend vs also we do so wonderfully please our selues in it that wee are ready presently to prayse our selues for it But heere we may all of vp
Elias called him went about the bush as we say and would needes goe bid his Father and his Mother farwell before he would follow the Prophet Paul did not so Being called of God hee did not stand temporizing and cirkling and consulting with flesh and blood before hee would followe toward the Marke neither did he fetch a compasse as hee was constrained to doe when he ariued at Rhegium but as hee came with a straight course to Cous so heere straight wayes hee came to Christ. There is but one place in the whole Scripture which may seeme to serue them which serue the time And that is where the Apostle exhorteth vs not to be slothfull in seruice but feruent in spirit seruing the time They that by seruing the time vnderstand taking all oportunities to doe good expound it neuerthelesse thus That wee must apply our selues to the time yet so as in euery inclination and turning we keepe a straight course But all the fathers Origen onely excepted doe reade the place otherwise Ierome by name saith most peremptorily Let others reade seruing the time I for my part will reade seruing the Lord. And this reading in deede is much more agreeable to the text So that heere is nothing sayde in defence of time-seruers For they that are such serue not the Lord Iesus Christ they are not Christ-seruers but they serue their owne bellies and with their glauering and flattering they seduce the harts of the simple and leade them beside the Marke Therfore as fleachers to make their shatts fâ—ie stedily peece them with sugarchest or holy or such like heauy wood so we must adioyne to that aspe or seruice tree or such other light matter which we are all made of the sweet sugarchest of the holy ghost that we may not be vnsteadie as arrowes of aspe nor yet slothfull in seruice but feruent in spirit seruing the Lord. Saint Ambrose reporteth that the Bee beeing to flye home to her hiue and fearing least if she should be taken by the way with the wind shee might perhaps bee blowne about in the ayre counterpeizes her selfe with a little stone and so flies straight home This may teach vs also what we ought to doe We must not be wauering carried about with euery blast of doctrine like a reed shaken in the wind but as the Bee is balaunced with a little stone so wee must be built vpon the chiefe corner stone and grounded vpon a rock and established with grace that howsoeuer the rayne fall or the floods arise or the winds blow or what times soeuer come yet wee may stand fast in the streete which is called straight alwayes following Christ directly toward the Marke To come nowe to Newters they may be compared to a Weauers shittle which if it goe forward one way presently goes backward againe as much another way Or to a Weauer himselfe such an one as Penelope was who would doe and vndoe weauing that in the day time which shee did vnweaue in the night But contrariwise sayth our Apostle If I build againe the things that I haue destroyed I make my selfe a transgressor As if he shold say If I weaue and vnweaue if I build and destroy I make my selfe a Newter and so consequently run beside the Marke For no man doth more transgresse then he that is doubtfull and vncertaine in religion one while putting his foote forward another while pulling it backward againe God sayth to his people which come to worship him in his temple That he which entreth in by the way of the North gate shall goe out by the way of the South gate and he that entreth by the way of the South gate shall goe forth by the way of the North gate hee shall not returne by the way of the gate wherby he came but they shall goe forth ouer against it Thus the wise men which came to worship Christ returned not home the same way they came but returned home another way For it was behoofull that beleeuing nowe in Christ they should not walke any more in the wayes of their olde conuersation but that taking a new course they should leaue all their former errors goe forward continually toward the Marke Among those sowles which are counted abhominable the Sea-mew or the Gull is one Nowe this is vncleane because it liues in both elements both in the water and in the earth swimming as a fish and yet flying as a bird And certainely those wise men shold haue been such fooles and such gulls as these are if they had worshipped both circumcision which is an earthly rudiment and also Bapâ—â—sme which is administred by water by the holy Ghost For the holy Ghost sayth if you be circumcised Christ shall profit you nothing As if hee should say If you goe backward againe to the circumcision of Herod hauing gone thus far forward to the baptisme of Christ you make your selues Newters and shall neuer come to the Marke The Iewes were charged not to weare a garment of diuers sorts as of linnen and woollen together Hath God care of Oxen and hath he not much more care of preachers Hath God care of those garments wherewith our bodies are couered and hath he not much more care of those vertues wherewith our mindes are adorned Yes verely wee must so vnderstand it that by this Iewish lawe we are all charged not to runne with old clouted shooes vpon our feet when our feete should be newe shod with the preparation of the Gospell of peace not to sow a peece of new cloath into an olde garment when old things are now past and al things are become new In one word not to haue a linsie woolsie religion or a parcht moath-eaten conscience but to weare such a faire cognisance of certainty and constancie vpon our coate as all men may see that without any newtrality or hipocrasie we follow hard toward the Marke and sincerely serue God Therefore as Theseus beeing guided by Ariadnes threed which shee tyed at the entrance into Dedalus labyrinth escaped all the danger and error of it euen so wee must make Christ the doore by which we must enter into the labyrinth of all our affaires and tye Rahabs threed at this entrance and follow it all the way that so wee may be safe and goe in and out and finde pasture For to goe in and out after this sort is not to goe forward backward but to go only forward Seeing whether we goe in by remembrance of Christs mercies or goe out by consideration of our own miseries whether we goe in by faith or goe out by good works whether we goe in by life or goe out by death alwayes we finde pasture that is heauenly comfort in Christ alwayes we goe forward alwayes wee follow toward the Marke Now for Humorists S. Paul aduiseth vs
foe that may be loued but embraceth all in him who neuer doth forsake vnlesse he be forsaken Now this charity of ours ought to be skarlet twise dyed I meane extended not onely towards men but also towards God VVhich loue of God must make vs contemne the world and loath our owne selues and mortifie all our inordinate desires and keepe no propriety in any thing we haue but renounce and resigne our whole will and our whole soule to the good will and pleasure of God For indeede so many times we step out of the way as we desire any thing which is not finally referred to the loue of the Lord And therfore as a cunning archer will hit not only the white but euen that very blacke in the middest of the Markâ— which is commonly made in the forme of a hart semblably a sincere louer of God must neuer leaue darting and shooting vp to God his most passionate and piercing desires till hee hath hit the Marke and with his wounded heart hath also wounded Gods hart that the Lord may mercifully and louingly confesse vnto him and say Thou hast wounded my hart my sister my spouse But now as in our charity to men we must loue not only our friends but also our foes so in our charity to God wee must loue the Lord not onely when hee sheweth sensible signes of familiarity and fauour toward vs but also vvhen he seemeth to frowne as it vvere and to be offended vvith vs. Dauid saith in one Psalme Trouble and heauines haue found mee but in another Psalme I haue found trouble and heauines Betweene these two speeches there is a great difference For trouble and heauines may finde him vvhich runneth into a corner and hideth himselfe and vvould not bee found by affliction But he finds trouble and heauines vvho vvhen it is in his owne free choyce vvhether hee vvill bee afflicted or no vvillingly vvith Moses chooseth to suffer affliction and loueth the Lord most of all vvhen hee layeth some fatherly chastisement and correction vpon him Knovving that as Christ vvas consecrated and perfected by afflictions so nothing doth more perfect a Christian make him fine gold indeed as S. Paul also in the very next verse almost before my text declareth theÌ„ the fellowshippe of his afflictions and to be made coÌ„formable vnto his death For the sweet lambe of God was in such an extreame agony anguish distresse and desolation of spirit that his blessed body was bathed all ouer mâ—a sweat of bloud To teach vs that thogh we haue suffered very much already for the loue of Christ yet if we be not coÌ„tent to suffer a thousand times more and euen to endure martirdome to sweat a bloudie sweat for his sake wee are not of his body But on the other side that this is the hiest perfection that can be in this life not onely in prosperitie but also in the greatest aduersity to blesse God if it please him for our further tryall to take avvay from vs all comforts both outward and inward yea to bring vs in a manner to the very poynt of desperation yet euen then then also to shew an inuinsible faith only for the pure and perfect loue vvhich vvee beare toward his Maiestie to vvrestle with the whole worlde and to fight manfully against the powers of hell it selfe and to braue it out and triumph ouer all tribulations each one of vs saying with Iob Though he kill me though he kill me yet will I loue him and put my trust in him and with Christ Father father O my louing Father if it be possible let this cup passe from me neuerthelesse not my wil not my will but thy will be fulfilled This is indeed to follow hard toward the Marke This is the fift degree to perfection TOuching the sixt he sayes not for any other prize but For the prize of the high calling of God in Christ Iesus A man were as good to shoot at no marke as at a wrong marke And a man were as good venter for no Prize as for a wrong Prize For he that suffreth martirdome which as I said euen now is the highest top of perfection that any mortal creature can reach to in this life he I say that suffereth martirdome to this intent to haue his reliques honored of all men or is willing any other way to haue his blood shed to this end to make himselfe famous in the world followeth hard I graunt toward the mark yet he followeth not for this perfect Prize but for popular praise And therefore all that he suffereth dooth rather torment him for his hipocrisie then crowne him for his victory VVherfore it will not be amisse to consider what ought to be the chiefest end of all our actions and what is the greatest felicity that man may attayne by following hard towarde the marke which the Apostle here calleth The prize of the high calling of God in Christ Iesus Varro reporteth that the auntient Philosophers haue held and maintayned two hundred threescore and eight seuerall opinions concerning felicity No meruaile then though Athens and Rome and all the braue and gallant wits in the world could neuer attaine to the true knowledge of perfect blessednes For following so many they could neuer finde any but vanishing away in their owne smokie conceites when they thought themselues wise men they prooued in the end to be very fooles Seeing this is the greatest folly that can be and a miserie of all miseries for a man but once to dreame of so diuers and so contrary felicities I will touch but a few of them at this time And that very briefely Some therefore define perfect happines to be an action of the minde according to vertue in a perfect life But by this perfect lyfe they vnderstand this present life VVhereas the Apostle auoucheth that the Seruants of God haue their fruit in righteousnes and theyr end euerlasting lyfe Therefore as euerlasting death is the greatest miserie so euerlasting life is the greatest felicity VVhich iuerlasting life being the perfect life is not this present life nor in this present life but the life to come in the life to come This is and then is euerlasting life Others esteeme worldly honour to bee peâ—fect happines But Hilary coÌ„trariwise affirmeth That all the honour of the worlde is the marchandize of the deuill not the prize of perfection And Eucherius also sayth That the honors of the worlde are the waues of the world which Christ dyd teach vs to coÌ„temne tread vnder our feet when he himselfe did walk vpoÌ„ the water For so the very heathenish Romans did They had for the difference of their nobilitie a little ornament in the forme of a moone which they did wear vpon theyr shooes VVhat did they but think all worldly honor very mutable vvhen they
feete of clay Shall wee begin in the spirit and ende in the flesh p God forbid God for his mercie sake keepe vs from such fearfull falling from him Nay rather let vs remember that Ioseph signifieth encreasing and Arimathea signifieth getting the reward to teach vs that if wee would bee like to Ioseph of Arimathea wee must alwayes encrease and goe on till we get the reward The other Ioseph also had a coate reaching downe to his feete to teach vs that we must not haue skarlet about our head and dung about our feete not gold about our head and clay about our feete but that vvhen we put on the Lord Iesus we must put on such a skarlet robe of righteousnesse such a golden garment of grace such a vesture of a godlie and vertuous lyfe such a coate of a holy and heauenly conuersation as may reach to the feete as may continue to the end considering our Sauiour hath sayd He that perseuereth vnto the end shall be saued and againe Be faithfull vnto death and I will giue thee the crowne of life This crowne of lyfe is promised to all those which make a good beginning but performed onely to those which make a good ending And they which runne in a race runne all yet one onely that is he which holdeth out to the end receiueth the prize And none are saued but such as are marked in theyr foreheads with the letter Tau which is the note of perseueraâ—ce and perfection And if we would be conformable to the crosse of Christ the liuely picture of all perfection wee must be like vnto it not onely in the depth of faith and in the height of hope and in the breadth of charity but also in the length of perseuerance Because all the depth height and breadth of the crosse is nothing without the length and so all the faith hope and charity of a Christian is to no purpose without continuance in them euen vnto the end VVherefore my good brethren yet once againe I will say and then I will say no more Let vs drawe neere vnto God with a true heart in assurance of faith and let vs keepe the profession of our hope without wauering and let vs consider one another to prouoke vnto charity and to good workes and so much the more because wee see the breaking of the day draweth neere and the kingdome of heauen is at hand There is a Greeke word signifying the ende of a race which is deriued of another Greeke word signifying to spurre or pricke on forward VVhich proueth that as they which runne theyr horses for a wager spurre hardest at the races end so seeing our saluation is neerer now then euer it was therefore wee must runne faster now then euer wee did Especially because the very horse and mule and diuers other bruite beasts which haue no vnderstanding though they haue beene neuer so much wearied and tyred before yet when they come neere home they will mend their pace And therefore the more to blame should we be if hauing trauailed thus far already in the way to perfection and being come by this time almost to our iournies end wee should now goe no further when in deed we ought if it be possible to run much faster to our euerlasting home in heauen O beloued all the Saints in heaueÌ„ think long yea they think of vs they long for vs and they earnestly desire to be perfected with vs because they certainely knowe they cannot be perfected without vs The holy Angels also as they blush and holde downe theyr heads vvhen they see vs stumble or trippe neuer so little so on the other side they shoute and clap their hands when they see vs runne cheerefully in a good course and come away apace to perfection Lastly Christ himselfe doth stand wayting for vs and beckning to vs and hartning vs on all the way being readie to receiue vs and to imbrace vs in the armes of his louing mercy as soone as euer wee come to the ende of our race For euen as a royall King when one of his nobles returnes home which hath in a forraine Countrey by chiualry or feates of armes or other like excellent parts atchieued great renowne to his realme presently sendeth for him to the Court and in open audience giueth him words of grace and aduanceth him to high preferments and honors so Christ our most magnificent King immediatly vpon our arriuall into heauen out of the forraine Countrey of this world will reach forth vnto vs his holy hand conducting vs to the eternall tabernacles of rest and as for all the prayers that wee haue made all the teares that we haue shed all the almes that we haue giuen all the other exercises of a Christian life that we haue performed though neuer so secretly in this pursuite of perfection he will openly reward them and most gloriouslie crowne them vvhen as all the hoast of Angels shall triumph for our coronation and the blessed Saints shall thinke themselues more perfect for our pefeâ—â—ion and all the Court of heauen shall applaude our prayses and God himselfe shall saye Amen to our felicities VVhich that it may so happily come to passe and that euery one of vs vvhich nowe vvith Iacob vvrastleth vnto the breaking of the day and constantlie keepeth the law appoynted vnto him may in the ende with Israell see God and haue the full fruition of his glorie and enioy the euerlasting testament which is The prize of the high calling of God in Christ Iesus graunt vvee beseech thee O deare Lord graunt it to vs I say not for our owne deserts or merits but for the tender mercies of the same our sweete Sauiour Christ Iesus to vvhom vvith the Father and the holy Ghost be all honour and glory power and prayse dignitie and dominion now aâ—d euermore Amen FINIS a He. 7. v. 19 b Ih 19. 13. c Lu. 14. 30. d Ge. 1. v. 1. e Rom. 9. 14 f 1. Cor. 3. 9 g Mar. 5. 48. h Quomodo proficis si iâ— tibi suâ—â—icis i Exo. 25. 10. i1 Ki. 7. 32 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 1. Sa. 3 23. m Lu. 17. 10. n Esa 64. 5 o 2. Cor. 12. 9. p 1. Cor. 13 12. q 2 Cor. 5. 7. r 1. Col. 13. 12. s Est quaedaÌ„ imperfecta perfectio vt sciat homo se non esse perfectum in hac vita Primaesius in Col. c. 1. in fine t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nyssenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fine u Spes vitae immortaliâ— est vita vitae mortalis Au. in p. â—03 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecume in Hâ— c. 6. y Reg. 10. 19. z Cum animus diuiditur ad multa fit minor ad singulae a Iere. 39. 5. h Vt res opposstas mens ferat vna duas Cor. Gallus i Lu. 22. 3â— k Gen. 49 14. l Iam. 1 8. m