sleeues Thy sins are forgiuen thee Saluation is come to this house The promise is made to you your children who was deliuered to death for our sinnes rase againe to our iustification As he hath chosen us in him who hath predestinated vs to bee adopted To him that loued vs and washed vs from our sinnes in his blood and made vs Kings and Priests vnto God and a thousand like So that the Gospell doth not onely preach remission of sinnes and saluation vnto men but it preacheth it with application vnto the hearers And therefore to beleeue the Gospel is to beleeue it with application and so to apply and appropriate the benefits contained in it vnto thine own selfe that hearest it This say I is to beleeue the Gospel And so much for the Gospell which is The word of faith 2. Now as touching the Sacraments which are The seales of faith What manner of faith doe they seale vp and confirme in our hearts Doe they seale vp vnto vs the truth of the storie Are they confirmations vnto vs that Christ was about 30. yeares olde when he was baptized that he was tempted in the wildernesse that hee raised Iairus daughter that hee preached in the Synagogue that he washed his disciples feete or such like Noâ— but they seale vp that which is a great deale more consequent to vs and that is The mercie of God and the benefits of Christ to belong vnto vs. As for example In the Sacrament of baptisme there is first water which Pindarus said was reruns optima the best creature that is a worthy representation of the blood of Christ which Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretious blood for the inestimable effects Secondly there is the vnseparable proprietie of water which is to wash and cleanse a representatioÌ„ of the power and vertue of the blood of Christ which cleanseth from all sinne Yea and thirdly there is the applying of this water vnto the body of the person baptized a signe of the appropriating of the blood of Christ and the vertue thereof vnto him that doth receiue it And so baptisme carrieth with it not onely a representation of Christs blood and the power thereof in generall but also a particularizing of them both vnto the person which is made partaker of that holy Sacrament Hereof S. Paul calleth Baptisme a putting on of Christ All ye that are baptised into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue put on Christ. They haue put him on as their owne garment vpon their owne backs to couer their nakednes to shrowd them from the parching heat and from the pinching cold Hereof againe it is that Peter saith baptisme saueth vs that is shadoweth to vs the power of Christ by which wee are saued Hereof Tertullian said In baptismo tingimur passione Christi In baptisme wee are dipped in the passion of Christ. Hereof said Nazaanzenâ— spiritus sanctus me deisicat per baptismum The holy Ghost deifieth me by baptisme that is by holinesse maketh vs partakers of the godly nature as Peter speaketh Yea hereof is that high commendation which S. Basil giueth to the Sacrament Baptismus est captiuorum aeris alient remissio peccaâ—â—tmors animae regeneratio amictus splendens character indiprensibilis coeli iter regni coelestis conciliatio adoptionis gratia Baptisme is goaldeliuerie to the prisoners discharge to them that are in debt the death of sinne the regeneration of the soule the gorgeous arâ—y the indeprehensible badge the passage to heauen the obtaining of the kingdome of heauen the grace of adoption And such a thing is Baptisme not ex opere operato which the Fathers neuer dreamed of that knewe that wicked men also were baptized as wee haue heard before out of Augustine but by representing yea exhibiting yea applying Christ and his graces vnto vs and sealing vp to our faith the exhibition and the application and so the proprietie and benefit thereof Baptisme therefore applieth to the receiuer the mercie of God in Christ Iesus and the vertue of his blood to remission of sinnes Then to proceed to the Sacrament of the Lords supper there is first Bread and Wine a representation of the bodie and blood of Christ. There are secondly with them the naturall qualities of bread and wine which are to strengthen and make gladde the heart Apprime panis reficâ—â— Bread is a speciall nourisher And wine is sanguis terrae the blood of the earth as Androcides wrote to Alexander Sanguis vnae the blood of the grape A liuely image of the vigor of the bodie and blood of Christ of which himselfe affirmeth My flesh is meate indeede and my blood is drinke indeede Yea and that such meate and such drinke that whosoeuer eateth this flesh and drinketh this blood hath eternall life But all this is Historicall There is therefore yet farther in this Sacrament a giuing of bread a taking and eating of this bread there is also a giuing of this wine a taking and a drinking of this wine by the communicants This Action as it is most liuely so it is most significant it representeth the giuing of the bodie and blood of Christ to the receiuer the taking of the bodie and blood of Christ by the receiuer the eating on the bodie of Christ the drinking on the blood of Christ by the receiuer And so assureth our faith not onely that Christs bodie was broken and Christs blood was shedde but that it was also broken and fâ—â—ed for vs to whom the sacramental signes thereof are there tendered and reached out and so sealeth vp vnto vs our spirituall nourishment by him vnto euerlasting saluation Gregorie Nissene speaking of those words in the Gospell of Iohn There came out of his side blood and water maketh them two images of the two Sacraments Quoniam tum per diuinum baptisma tum per sancti sanguinis participationem vsum consecrari nos ac diuinitatem induore credimus For both by diuine baptisme and by the participation and vse of his holy blood we beleeue that we are consecrated to God and doe put on vpon vs the diuinitie that is the diuine qualities of God And he alleadgeth there Chrysostomes monition vpon the Exposition of those words Cùm ad horrendum poculum accsdis tanquam ab ipso dominico latere bibiturus accedas When thou commest to drinke of this fearefull cuppe in the Sacrament come as if thou shouldest there drinke blood running out of the very side of the Lord. So applicatiue should be our faith in communicating these holy misteries And indeed in such an applying maner did our Lord Iesus institute this Sacrament Take yee eate yee this is my bodie which is giuen not for others only but for you And againe This cuppe is the new Testament in my blood which is shead not for others only but for you
Euery man therefore that taketh these misteries must beleeue that Christs bodie was broken and that Christs blood was shead for him which I trow is a great deale more then to beleeue the storie S. Bernard hath a notable saying expresse to this purpose hoc designat illibatum illud altaris sacrificium vbi dominicum corpus accipimus And this doth that holy and vndefiled sacrifice of the altar signifie vnto vs where we receiue the Lords bodie vt ficut videtur illa forma panis in nos intrare sic nouerimus per eam quam in terris habuit conuersationem ipsum intrarein nos ad habitandum in cordibus nostris per fidem that euen as in that Sacrament the forme of bread is seene and sensibly discerned to enter into vs and our bodies so we might know that Christ himselfe doth enter into vs according to that flate which hee had here amongst vs to dwell in vs and in our hearts by faith The name of the Sacrifice of the Altar I refuse not Our right reuerend and right learned Bishop of Winchester hath abundantly shewed how that tearme was vsed of the Fathers and how it may be receiued of vs. The carnall eating of Christ if S. Bernard any such is also notably confuted by the same man in the same treatise But this is that I would prooue and that pregnantly from the words of the Father that the Sacrament of the Lords supper which hee there calleth the sacrifice of the Altar is not only a bare signe and representation of Christs bodie and blood broken and shead vpon the Altar of the Crosse but also that the receiuing in of the bread and wine into our selues doe seale vp vnto vs that doe receiue them Christs owne entering into vs and dwelling within vs euen in our hearts by a liuely faith And hereof it is that we call the Sacraments signa exhibitina signes that doe exhibite reach forth and tender the things which they figure and represent And our Church rightly profeffeth of the SacrameÌ„ts that they are non tantùm notae pâ—â—fessionis Christianorum not only markes or badges of Christian profession sed certa quaedam potius testimonia efficacia signa gratiae atque bonae in nos voluntatis Dei but rather also and much rather certaine assured testimonies and effectual signes of the grace and good will of God towards vs. In so much that when I come to the Lords table and there the Minister reacheth forth the holy mysteries to mee and I receiue them at his hand Nihil dubito quin ipse vere porrigat ego recipiam saith Calvin I nothing doubt but that Christ doth verily reach out vnto me and I doe verily receiue his bodie and blood to become the food and nourishment of my soule Such a faith therefore doe the Sacraments seale vp vnto vs as doth not only acknowledge al that Christ hath done to be true but also doth applie the merits of Christ and thorough them the mercie of God vnto euery worthy receiuer thereof And so much of the Sacraments which are the seales of faith 3. It followeth to speake of our common forme of Creede which is not amisse called regula fidei the rule or square of our faith Because it containeth the most principall points of our Christian religion to the proportion whereof other particulars must be reduced Blind Bellarmine for who so blind as he that will not see vseth this for the first and as it were principall reason that iustifying faith is not confidence of mercie because that In symbole fidei in the common rule of our faith many things are contained which are necessarie to be beleeued if a man will be iustified by faith of the vnitie of the Trinitie of the incarnation passion and resurrection of Christ c. De speciali autem misericordia ne verbum quidem but in all the Creede or Creedes for hee ioyneth the foure knowne Creeds together there is not one word of speciall mercie And therefore he there striueth to confute Luther and Melancthon that would include the apprehension of speciall mercie in the Creed the one vnder that Article I beleeue the holy Catholique Church the other vnder that Article I beleeue the remission of sinnes Well let the controuersie stand betweene them as it doth for I will not meddle with the latter part of the Creed I will vse a new argument out of the former part which concerneth God and our beleefe in him And touching that I say that not only particular words but the whole tenure of our faith as we professe it in the Creed doth implie apprehension of speciall mercie to the professor Marke how the forme of the Creed runneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beleeue in God the Father And I beleeue in Iesus Christ. And againe I beleeue in the holy Ghost which if we could properly expresse in our English tongue and ioyne the preposition to the Accusatiue case should signifie thus much I beleeue towards God or into God the Father I beleeue towards or into Iesus Christ and so forth For Credo in Deum is more essentiall and effectuall then our language will fully expresse And this is no small matter in the eye of the Papists for Master Harding holdeth this forme Credo in Deum so authentike and materiall as that he deeply challengeth the Church of England for professing their faith in another forme Credimus vnam quandam naturam c. Credimus Iesum Christum c. And hee alleadgeth against this that the vtterance of our faith is strange to Christian eares who haue beene accustomed to heare Credo in Deum c. He saith that That other forme of words which we vse soundeth not so Christian like I beleeue there is a God I beleeue that Iesus Christ is the sonne of the Father I beleeue that the holy Ghost is God He rendreth this reason of his rebuke Although this forme of words I beleeue there is a God c. doe expresse a right faith yet beeing such as may be vttered by the Deuills and hath alwaies beene vttered by Heretikes their ministers the auncient and holy Fathers haue liked better the old forme and manner after which euery Christian man saith I beleeue in God I beleeue in Iesus Christ I beleeue in the holy Ghost for this importeth a signification of faith with hope and charitie that other of faith only which the Deuills haue and tremble as S. Iames saith Very well then Omen accipio let M. Hardings speach for this time goe for currant which notwithstanding the good Bishop fully answered in that place let the most auncient most authentique forme of professing our Creed be thus Credo in Deum c. I beleeue in God I beleeue in Iesus Christ c. The Question is now what it is Credere in Deum to beleeue in God Let the Fathers answer S. Augustine saith De Apostolis ipsâ—s dicere
IVSTIFYING AND SAVING FAITH DISTINGVISHED from the faith of the Deuils IN A Sermon preached at Pauls crosse in London May 9. 1613. BY MILES MOSSE PASTOR OF the Church of God at Combes in Suffolke and Doctor of Diuinitie The Text. IAM 2. 19. The Deuills beleeue and tremble August Ser. 27. de verb. Apost c. 1. Fides est credere quod nondum vides cuius fidei merces â—st videre quod credis PRINTED BY CANTRELL Lâ—GGâ— Printer to the Vniuersitie of CAMBRIDGE 1614. And are to be sold by MATTHEVV LAVV in Pauls Churchyard at the signe of the Foxe TO MY VERIE HONOVRABLE LORD SIR EDVVARD COOKE Knight Lord chiefe Iustice of England and one of his Maiesties most Honourable priuie Counsell Saluation by Christ Iesus IT is a diuine truth Worthy Lord though crossing humane sense spoken by the Father of truth to him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of all our fathers in the truth Virtus mea in infirmitate perâ—icitur My power is perfited in weakenesse That is to say The assisting hand of God is then most lightsomly discerned when the weakenes of man hath most euidently appeared As the great Antesignanus of all the Interpreters most pithily doth expound it As for example Gods diuine Spirit did then most sensibly shewe it selfe in Iacob when hee prophecied so powerfully lying sicke vpon his death bed In Dauid when he prayed so seruently almost ouerwhelmed with troubles In Paul when he sang so cheerefully fastened in the stockes In S. Laurence when he spake so couragiously broyling on the gridiâ—on In a word through the helping-hand of God it commeth to passe that when men are weake then they are strong weake in the flesh strong in the spirit weake in themselues strong in the grace of God All humane infirmities are in nature destructiue They arise from sinne Expecâ—ati â—â—mo ortae sunâ— lachrymae and they tend to death which is the wages of sinne For these are all praenuncij mortis â—arbengers of death and quoddaâ— mortis atrium a dore that leadeth into the house of death euery one weakeneth and furthereth dissolution But nowe theâ—ough grace they are made preseruatiue against pride against securitie against worldlinesse against prophanenesse against a thousand sinnes vtilius est frangi languoribus ad salutem quâ—m remanere incolumes ad damnationem And as it is with bodily infirmities so is it generally with all afflictions They are like Quick-siluer and Henbane and such other creatures which though they be poisonable in nature yet they are made medicinable by art The Scripture compareth them sometimes to fire Peter calleth them the firery tryall Sometimes to water The waters are entered euen into my soule In one of the Psalmes they are both conioyned transâ—â—imus per ignem aquam we passed through fire and water The resemblance is many wayes significant For fire warmeth and fire consumeth water refresheth and water choaketh And this they doe either as they serue vnder men or domineer ouer men for They are cruell masters but profitable seruants saith our English Prouerb So it is with men and their afflictions Where they master as they dâ— in the wicked there they choake and consume them but where they serue as they do in the saints there they warme and refrâ—sh them In so much as Dauid professed Bonum est It is good for mee that I haue beene afflicted And one of the Fathers very notably Inuenies non aliâ—er regnare in nobis Iesum nisi per afflictionem A Christian man shall finde by experience that the Lord Iesus doth not otherwise or more effectually raigne in his heart but euen by affliction I prosecute the Scriptures comparison yet a little farther Plinie writeth that there are some creatures which liâ—e in the fire and some that quench the fire This hath beene true of men and euen in the letter The three young nobles walked vp and downe in the 〈◊〉 and the Apostle saith that some by faith quenched the violence of the fire But it is daily true in the Metaphor The children of God liue and like and thriue in the fire of affliction as the children of Israel increased vnder the bondage of Aegypt which Moses calleth the iron furnace Their tribulation bringing forth patience and patience experience and experience hope and hope making that they are not confounded The same Author reporteth of diuers waters in diuers places in which nothing will sinke As of Asphaltides in Iurie of Arethusa in Armenia of Apuscidamus in Africa Now of that kind are all the waters of trouble to the children of God They sinke not in them they euer float aboue as safe as in Noahs Arke vpon the face of the waters We are afflicted saith S. Paul yet are we not in distresse in pouertie but not ouercome of pouertie We are persecuted but not forsaken cast downe but we perish not The reason is The Lord putteth vnder his hand to hold them vp as it were by the chinne that they sinke not in those waters Yea further the Spirit of God is fire and water it selfe with which Spirit they beeing baptized their troubles are all so spiritually sanctified that they consume them not nor choake them not but they serue like fire to warme their zeale and like water to coole the heat of flesh and so many wayes to fit them better to the workes of their callings But whereunto now tendeth this dolefull treatie of Afflictions I write not this so much for you mine honourable Lord whose pathes are on euery side so prosperous though I doubt not but you haue also your Crosses to beare and which Crosses thorough the grace of God doe more sanctifie you and your actions But I take vp this Argument ère nata as the naturall course is of Epistles to shew how in the studying and acting of this Sermon The power of God hath appeared in my weakenesse Immediately after that the right reuerend Lord the good Bishop of London had by his mâ—ndatorie letters called were to the Crosse it pleased the high Bishop of my soule to crosse mee deepely with infirmitie of bodie which much 〈◊〉 my studie and meditations This infirmitie continuing many weekes and increasing I wrote to London to my most especiall freind a man of mine owne degree and of farre better meanes to performe it to make supplie of my place When 〈◊〉 his vnwillingnesse thereunto I had resolued to 〈◊〉 and to aduenture my bodie I found my iorneying all the way so teadiously painefull as that those about mee were much discomfited and my selfe almost despâ—â—â—ed of habilitie Which caused me when I came there noâ— only to be 〈◊〉 again with that freind of mine to haue relieued 〈◊〉 bùt also at the bèginning of my Sermon to mà ke a certaine Apologie for my selfe aâ— fearing that I should
we should repose our trust in God Thus sarre Frier Ferus directly against Frier Bellaâ—mine Fratrum concordia 〈◊〉 a rare kind of agreement among Friers Now to an other What if Father Campian the glory of the Philistims the challenging Goliah of 〈◊〉 time what if he be taken suspicious of this hereticall doctrine of applying faith Read the conference had with him in the tower of London When D. Walker had said To know God mereating to be Almightie in gouerning wise c. this to apprehend is sufficient to saluation Campian replieth as correcting that speech To apprehend these things effectually so that we also obey his Commandements and not onely to graunt theÌ„ to be true but also to apply these things to our selues through the passion of Christ this is saluation and sufficient So then belike by this mans opinion the power wisedome c. of God must be applyed to our selues for our owne benefit thorough the passion of Christ which how a man can doe and not drawe home therewith and therein Gods mercie to himselfe I can not disceâ—ne D. Redmâ—â— seemeth to haue beene a man of great note for grauitie wisdome and learning In the dayes of Henry the eighâ— a great defender of Popeâ—â—e But lying vpon his death bedde about the ende of the raigne of Edward the sixt he greatly lamented that he had too seriously and earnestly withstood this Proposition Onely faith iustifieth And then deliuereth his present opinion about it which is this That So faith doe signifie veram viuam acquiescentem in Christo fidem id est amplexum Christâ— that is So as by the name of faith wee vnderstand a true and liuely faith a faith resting in Christ that is an embracing of Christ as it were in our armes as those doe which haue long deâ—ited to â—ee and enjoy one another and are gladde of the possessing one another it is a true godly sweet and comfortable doctrine viz that onely faith iustifieth The iustifying faith then is a resting vpon Christ with comfort and an embracing of him with ioy which no man can doe which is not perswaded by and in Christ to finde mercie of God Thus haue you an whole Iurie impanaled of either sort Fathers of the one side Popish writers on the other all speaking for such a faith as apprehendeth mercie and applieth it to the beleeuer which doth abundantly shew that so to teach is neither Calvinian noueltie as say our loâ—tie Historians nor rash presumption as say our ignorant Papists Now for that I hold it my dutie to honour the Church in which I liue by giuing testimonie vnto it in all righteousnes which Church hath also receiued honourable testimonie from abroad to hold and teach soundly all points of Doctrine necessarie to Saluation and for that I haue heard with mine â—ares some that haue beene and some that now are great members in our Church challenged by name to be defenders of a sole historicall â—aith I will here in open place declare what the receiued iudgement of our Church is in this case Not caring in the meane time to know nor knowing to regard what euery particular Diuine holdeth in this Argument Tullie said Id ratum habent homines quod 〈…〉 quemprobant 〈…〉 vident I will therefore beleeue till I know the contrarie that all the Bishops and other Prelates which now liue in our Church doe ratifie that in this case which their predecessouâ—s haue determined especially since those their predecessors were men for life and learning so greatly approoued Thus therefore vnderstand the Veredict of our Church The Articles of Religion agreed vpon by that Conuocation Anno. 1562. and againe confirmed by the Subscription of the said Conuocation Anno. 157â— speake thus of Iustification We are accounted righteous before God onely for the merits of our Lord and Sauiour Iesus Christ thorough faith They therefore â—each such a faith as perswadeth a man that hee is iustified before God and that thorough the merits of Iesus Christ applied to him For else how can any man be made righteous by the merits of Christ if those merits of Christ belong not to him And how shall any man be assured of his Iustification vntill hee doe beleeue that those merits doe in particular and in speciall belong to himselfe Againe the Apologie of the Church of England professeth That there is no mortall creature which can be iustified by his owne deserts in Gods sight and therefore that our onely succour and refuge is to flie to the mercie of our Father by Iesus Christ and assuredly to perswade our mindes that he is the obteiner of â—orgiuenesse for our sinnes and that by his blood all our spots of sinne be washed cleane Now hee that is perswaded that Christ obteineth pardon for his sinnes and againe that all his sinnes are washed away in Christâ— blood that man I 〈◊〉 applieth Gods mercie by Christ to himselfe Lastly the good old Deane of Pauls who in the beginning of the late Quâ—enes raigne published a Catechisme authorised publikely to be â—aught in this land thus defineth in it a True Christian-sauing faith Fides est certa cognitio paterâ—â— Deierganos per Christum beneuolentia fiduciaque 〈◊〉 eadem fiâ—â—t in Enangelio testaâ—â—m est Faith is a certaine knowledge of Gods fatherly good will towards vs thorough Christ and a confidence in the same good will of God as it is testified in the Gospel This is the Doctrine of our Church concerning iustifying faith Those therefore which secretly whisper otherwise doe greatly wrong our Church and Church-gouernours yea indeed they greatly wrong themselues to resort with vs to the Word where such a faith is preached to communicate with vs in the Sacraments where such a faith is sâ—aled vp yea to liue in the bosome of our Church where such a faith is maintained and in the meane time to iumpe close with the Papists against vs in so essentiall a point of Saluation I will now conclude this Doctrine with her example of whom I am perswaded all true hearted Englishmen will be gladde to heare that same olde Mother and Nurse of this Church of England that same glorious Defender of this true auncient Catholike and Apostolike faith so many yeares that same raiser vp and protector of all those Bishops and other learned men that haue taught and confirmed this Doctrine of apprehensiue and applying faith among vs I meane the late Queene Elizabeth a woman of most famous and most renowned memorie She â—eared vp the preaching of this faith she maintained this faith she liued in this faith yea she died in this faith applying the mercies of God by the merits of Christ to her owne soule As appeareth in a Sermon put forth in print preached in this very place the next Sabbaoth day after her decease by a Preacher of reuerend respect in this Citie and familiarly knowne to me to be both wise and learned and religious and so one
in Christ and said Lâ—e here is water c. Now it hath been shewed before that Crederâ— in Christum to beleeue in Christ is a great deale more then to professe him to be the Sonne of God Therefore that example carrieth no weight of argument I am putting now my shippe into the hauen onely this I must adde that after this confirmation of the truth and confutation of falsehood this doctrine of faith apprehending and applying the mercie of God would be seriously and effectually driuen home by Exhortation to the hearts and consciences of the hearers The Papists would be adiured by the high and sauing name of the Lord Iesus no longer to feede themselues and the people with the courser morsels of faith alone neglecting that which is the flower and marrowe of faith and which while they neglect they omit the very life and substance of the whole Gospel Our Historians would be exhorted not to deceiue themselues with a broader nigher and easier way to heauen then God himselfe hath chalked out least they fall into that which leadeth to destruction And lastly all wee present should be carefully admonished to vse all holy meanes by which this sauing and iustifying faith might be kindled increased and continued in our hearts Therefore had wee neede diligently and conscionably to read the Scriptures to heare the word preached to frequent the Sacraments yea we had need to pray much to God to meditate much with our selues to conferre much with others for the strengthening of our consciences in the same But this place beeing by vse almost wholly appropriated vnto Doctrine hardly admitteth any length of Exhortation This therefore onely I will adde I preach these things to you not as if I had alreadie attained to them or were alreadie perfect my selfe well see and know my weakenesse therein But I say on still with the Apostle I followe if that I may comprehend that for whose sake also I am comprehended of Christ Iesus Which that I may attaine vnto I desire all that either heard my Sermon or â—ead this discourse to helpe mee with their praiers And that you may apprehend the like my prayers shall be for you all to God the father in the mediation of Iesus Christ. Amen Bernard serm 61 in Cantica Meritum meum miseratio Domini M. M. FINIS a Iustin. Mart. qu. resp 119. b â— Cor. 12. 9. c Calv. Com. in 2. Cor. 12 9. d Gen. 49. e Psal. 6. 51. alibi f Act. 16. â—4 25. g Ambr Oshe lib. 1. h 2. Cor. 1â— 10. i 〈…〉 4. k Rom â— 23. l 〈…〉 m 〈◊〉 in Gen. 2. 17. n Hugo de 〈◊〉 lib. â— o 1. Pet. 4 12. p Psal. 59. 1. q Psal. 66. 12. r Psal. 119. 71. s 〈…〉 t Plin. l. 11. c. 36. u lib. 10. c 67. x Daâ— 3. 25. y Heb. 11. 34. z Exod. 1. â— a Deut. 4. â—0 b Rom. 5. 3. 4. c Pliâ— l. 5. c. 16. d lib. 6. c. 17. e lib. 31. c. 1. f 2. Cor. 4. 8. g Psal. 37. 24. h Matth. 3. 11. i Ioh. 3. 5. D. Gardener k â— Chr. 15. 2. l Plutere de gerendâ— m 〈…〉 n P. R. o Hier. in let l 4. ad c. 22. p In Scorpiaco q Sen. Proverb r Laeâ—â— in vitâ— Anachars s Naz cyg 〈◊〉 indefiniâ— t 〈…〉 2 Epicurium u Bernard ser. 39. in Caâ—tica x Cie de or at 3. y Plutarch de Socratis Genio Et de placitis Philosop l. 4. cap. 1â— z Aug. â—om 2. epist. 27. Platâ— a Ad Diâ—nis b D. â—rante c Pro. M. Caelio d De serm Domin in monte lib. 1. Prolegomeâ—â— The inscription a 2. Cor. 3. â— b P. Berchorius in dictionario c August in Psal. 90. conâ— â— d Iam. 1. 1. e Tertull de Triâ—it Chrysost in eredo in deum c. Athan in symb f August contr Câ—escon grammat lib. 1. cap. 9. g Grâ—â— scholiast Occuâ—en h Test. Rhem. in 〈◊〉 epist. lacoâ—i i Gen. 〈◊〉 36. k Ambros. com in Rom. 1. l Cyril in Esa. 49. m Aretius in arg in Epist. Iac. n In Epist. Iac. o Lyra. in epist. Iacobi p Euseb. hist l. 2. cap. 1. ex Clement lib 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Euseb. hist. 2. cap. 11. Niceph. l. 2. c. 38. Erasmus Gualter Test. Rhem. r Piscator s Mat. 10. 3. t Hemingiâ—s Arcrius Piscaâ— u Act 12. 2. x Mat. 17. 1. The Authoritie y Euseb hist. lib. 6 cap. 19. z Hist. l. 2. c. 12. lib. 3. c. 19. a In Catalog Script b Lib. â— cap 38. cap. 46. c De sacra scriptura thes 5 d De doct christ lib. â— c. 8. e Exposiâ— an symbol f De scripturâ— libeâ—s genninis g Art 6. h Art 37. i Rat 1. k Epitom cont l De saer scripturae cont 1. qu. 1. Art 16. The Occasion m Test. Rhem. arg in epist lae n Fulke Ibid. o De fide operibus p Hemin gius q Iam. 1. 2. Iam. 5. 9. r Aretius s 2. Tim. 3. 5. t Apoc. 3. 1. The state u Athan. x Iam 2. 14. 15. 16. 17. 18. 19. 1. Subiectum y Apol. c. 32. z De liberis educ a Socrates hist. Eccles. l. 3. c. 19. b Acts. 17. 18. d L. Viâ—es in August de ciâ— Deâ— l. 9. c. 19. e De 〈◊〉 dei lib. 9. c. 19. f 〈◊〉 1. 48. g Apol. cap. 〈◊〉 h Aug. vbi supr i Ioâ— â— 44. k Iadâ— 6. l Cyprian de habitu virgin 2. Praediâ—atum m 2. Tim. 1. 12. n Phocilides o Ioh. 2. 24. p Arist. analyt prior l. 2. q Rom. 10 â— r Gal. 3. 6. s 1. 〈…〉 t lib. 〈◊〉 â—n Luk. â— u Ephes. 2. 〈◊〉 Eph. 6. 12. x Iob 17. 1. Pet. 5. 8. y Aug. de diuinat daem cap. 3. z Apol. c. 2â— a 〈◊〉 Iohan. 14. b Muscul. â—oe coâ—â—de fide c Ioâ— 1. â— d Titâ—â— e Psal. 12. 6. f Isidor de sâ—m boâ— l. 1. c. 1â— g August de 〈…〉 c. 9. h 2. Tim. 2. 15. i Teâ—tul de spectacâ—l k August de 〈…〉 viâ— cap. 37. l Orpheus apud Iust. Mart. cohort ad Graec. m Mar. â— 7. Act. 16 17. n Seraplâ—â—d Thulem Selâ—eâ—cer lib. â— o Act. 19. 14. p Matâ— 8. â—â— q 〈…〉 r Expoâ— in Rom s Mat. 4. 7. t Athan in viâ—â— Aâ—ton u Act. 1â— 7. x 1. Sam. â—8 17. y Aug. de diuin dâ—em c. 1. Aug. de 〈◊〉 Dâ—â— l 8. c 23. z Th. Aqâ—in qâ— obscurioâ—e dâ— dâ—â—non qu. 16. art 8. a Plato in â—rat Lactan. l. â— August de eiv dei l. 9. â— 20. Martian capel Chalcidius in Trinaeum Platonis c. b Zaâ—ch de nat dei l. 3. c. 2. quest 1. c Th. Aq. 〈◊〉 par 1. q. 12. aâ— 13 d Pet. Mart. in Rom 〈…〉 deo e Th. Aq. secun secund q. 5. 〈◊〉 f Mat. â—6 8. o D. Whiâ—aâ—ers p Plin 〈◊〉 lib. 16.