set a watch before his lips and S. Iames wisheth each one to be swift to heare but slow to speake for as Zenoph saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that venison is the most sweet which the huntsman takes with greatest sweat so are them words most delightsome that are most waighed in the ballance not as abortiue borne before their due time if we labour and study and seeke to speake as Salomon did 2 Secondly for paucitie Our words ought to be few for in much speaking there is much iniquitie and Salomon saies in his morall diuine philosophie He that hath knoweledge spareth his words We know nature hath set a double portcullis before our tongue our lips our teeth that it may learne not to presume to wander with Cain from the presence of the Lord to dwel in the land of Naid as Clemens hath it which word signifieth a flood it must not be exorbitant like a flood of waters that outstrips and oreflowes his banks this Naid is opposite to Eden as Clemens saies so is multiplicitie of words to Salomons pleasant words Thus also is the tongue as a guiltie poore prisoner tied as it were in chaines in fetters and strings in the mouth that it should not breake out in blasphemie against God against man against it owne soule The Hieroglyphicks to vncloud wisdome did paint forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heauen dropping deaw like this drisling deaw is euen wisdomes speech therefore the Prophet Ezekiel saies Sonne of man turne thy face towards Teman fac vt stillet verbum let thy words droppe toward the South to wit not in a shower but in a pearling deaw for as Nazianzen saies well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacietie of hunnie it selfe though neuer so sweete procures a vomit so is it with all boundlesse vnlimited speech 3 Thirdly words ought to be delightsome and they be twofold either pleasing the outward eare or touching the inward heart of both which a wise man who both is wont to doe things worthie to be spoken and to speake things worthie to be done must haue a speciall care but he must chiefely ayme at the heart with the word of God which is liuely and mightie in operation and sharper then a two edged sword and entreth through euen vnto the deuiding asunder of the soule and the spirit and of the ioynts and the marrow and is a discerner of the thoughts and the intents of the heart his words must not be sonantia but sanantia not manantia but manentia not hauing a meere sound but sound comfort healing the vlcer and taking out the core of concupiscence that lies hid in the heart he must rather secare quam palpare pungere quà m vngere magis planctum quam plausum quaerere speake words rather of sustentation then of ostentation not for the feeding of the fancie but for the bleeding of the heart to mooue thrilling drops of remorse rather then teares of temporarie ioy Words are most pleasant when in speaking euery circumstance is duly obserued otherwise it is rather vnseasonable then in due time and place like the foolish louer comming vnto his mistris as Theophrastus saith to banket and make merrie with her when shee was deadly sicke of an ague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see before what the Prophet Esai saith for this The Lord hath giuē to me the tongue of the learned to minister a word of comfort in due season to the wearied soule A wise speaker that meanes to speake pleasant words will regard time place subiect obiect and ende and euery circumstance For place Christ preached and taught in the Temple in the day time and at night he betooke him to a retiring place for fitter praying to the mount Oliuet so Elias he praied vnder the Iuniper tree Ionas in the belly of the whale Ezekias vpon his couch Daniel in the denne Manasses in prison the three children in the fierie fornace For time and subiect also Thus Abigail the prudent wife of the foole Nabal the Carmelite would not reprooue her husband for reuiling Dauid and dealing churlishly with him whiles hee was drunke and too much merrie with wine but in the morning most wisely when he had slept out some of his folly and surfet then shee told him of his fault and hunckish demeanour For obiect We must in speaking vtter the truth without all sophistrie and equiuocation for this proceedes from the deuill the father of lies we must not be like them historiographers in Herodians time who affected too much elegancy and neglected veritie like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul calls them these double-tongued deacons like thē in the Psalme who doe speak with a heart and a heart but we must deliuer the message of the Lord as becomes the wise Embassadours of so heauenly a King euen these pleasant words of Salomon the preacher to wit the words of truth information reformation consolation saluation such as doe inchaunt and captiuate the spirituall eare Againe for the end we are not to seeke our selues but the glorie of God for the golden streames of inuention if they returne not their tribute vnto the maine Oceane of wisdome from whence they first issued ayming at his glory and magnification of his name they are like the golden earings of the Israelits of which was framed the molten calfe they worshipped and so we may say of euery circumstance These pleasant words that Salomon sought to speake and which he inspired by the spirit did speak are the words of God vttered by an Apollos both eloquent and mighty in the Scripture such as will euen rauish and enthrall the vnderstanding Clemens compares these words to Amphion and Arions sweete singing whose dulcid and rauishing straines of musick inchaunted the wilde beasts the stones the trees the birds by the birds saith he are meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light behauoured men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the serpents are men deceitfull lyons stomackfull wolues rapacious stones are men senselesse for as he saith they are more stupid then stones who are baptized or dyed in the graine of ignorance so the Gentiles are these stones that worship stocks and stones this word this heauenly song of our celestial Arion is able of these stones to raise vp children not onely to Abraham the father of many but to God the father of all Of these heauenly words eloquent S. Bernard the Omega of the fathers speakes Viae domini sunt viae rectae viae pulchrae viae plenae viae planae rectae sine errore quia ducunt ad vitam pulchrae sine sorde quia docent mundiciem plenae multitudine quia totus iam mundus est intra Christi sagaenam planae sine difficultate quia donant suauitatem The wayes and wordes of the Lord are right are beautifull copious and plaine right without errour because they direct to life euerlasting
meant Aliis seruiens me ipsum contero by giuing light to others I burne out the lampe of my owne life If he thought this to be the duty of a secular prince how much more should we thinke it the dutie of a spirituall prophet of one that is set apart for the holy function of the ministerie to spēd his happie daies in Gods seruice to preach in season out of season neuer to giue ouer but to runne the race with chearefulnesse vnto the gole and end of his life knowing that his labour shall not be in vaine in the Lord. We know the Heffers that carried the arke they went lowing continually but these Estridges these Heffers these fatte Buls of Basan they neuer low at least so low that none can heare them or if they doe it is but tanquam partus Elephantinus as Elephants bring forth that is once in ten yeares and well too if they themselues who duly looke for their tithes at mens hands will giue the tenth yeare as tithe to God These men doe not giue that portion of meate in due time vnto the hunger-starued soules with Demosthenes they doe pati argyranchen they are molested with a siluer squinancie mute as S. Mathews fish with twentie pence in his mouth they haue bought a farme purchased possessions bought a yoake nay a hundred yoake of oxen and yet all them teames of oxen can not draw them out vnto the plow of the sanctuary vnto the solemnization of the mariage of Iesus Christ and his blessed spouse Whom for their securitie and supine negligence we may tearme as Athanasius cals the wicked that florish like a greene bay tree in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hogs that are larded for the day of destruction And the Lord Iesus open their eies that they sleepe not in death nor suffer the slumbering soules of Christs flocke committed to their charge to become as fuell for hell fire and that they may at the length after their long scandalous silence speake Salomons diure Kephets his pleasant words 3 Lastly In one word I will couch all the proiect comes to be considered He sought to find out that was his care and studie he beate his braine about this to speake pleasant words The hebrew word bickesh doth signifie with an earnest endeauour and care to find out a thing euen as a mettalist would search for a golden minerall or as a merchant for a prizelesse orient pearle and this Salomon he did no doubt by them foure christian exercises in Augustine Lection meditation oration contemplation neither are here by the way meditation and contemplation to be confounded as some dote for meditation is a painfull searching out of the hidden truth and contemplation a ioyfull wondermēt at the truth reuealed Thus Salomon he sought to find out this pretious pearle of pleasant speach with all industrie If then in breefe Salomon who was inriched with an extraordinarie knowledge and wisedome that he might worthily threby be esteemed and tearmed the Non such for wisedomes residence the very quintescence of science the pretious balme of the wounded soule If he I say did studie to be wiser did seeke carefully to speake pleasantly then let vs who cannot espire to his heauenly pitch striue with might and maine to grow in all good gifts from grace to grace from knowledge to knowledge from faith to faith from vertue to vertue vntill wee become perfect men in Iesus Christ and let vs carefully indeauour that the meditations of our hearts and the words of our mouthes may euer be acceptable to God our strength and our redeemer that we may speake these diure kephets Salomons pleasant words And by your leaue here we may taxe a fourth sort of teachers insinuated in this our text which fitly might be called psittaci plain parrats but that they cā not crie Aue Caesar I meane our extemporarie start-vps who without preparation premeditation feare and trembling are wont to speake of the mightie name of Iehoua they neuer seeke with Salomon studie to speak these pleasant words We know Gedeons souldiers held in one hand a trumpe in the other hand a lampe and so should euery dispenser of the word who are the Lords souldiers to fight his battaile against the kingdome of sinne Sathan Antichrist and the wicked world they should I say hold in one hand the trumpe of the word in the other the burning lampe of spirituall vnderstanding and meditation they should both speake and see what they speake for cursed is he that doth the worke of the Lord negligently Those are they whose fiery deuotion is not managed by discretion they wholly relying on Dabitur in illa hora as if they had the spirit of God at commaund which as elegant Nazianzen whom I cannot mention too often saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heriliter non seruiliter it is present to vs all in dominion not subiection as a Lord not as a seruant and these are our Donatists and Brownists men of separation who are wont to vse such excursions in their preaching wandring in the wildernes of wofull digressions when they are the furthest from the mark shewing the hottest zeale and vociferation like your bastard plouer that beeing furthest from her nest will euer cry the most The zeale of Gods house did euen eate vp Dauid but they with their irregular zeale haue eaten vp the house of God These are vsually your hot spurres against the state against Caesar against the Gordian knot of the two worthy kingdomes against necessary tributes princely and noble recreations against our reuerend prelates blessed hierarchy all spirituall gouernement running in a fierie indiscretion they know not whether like Iehu the sonne of Nimshi that droue the coach as if hee had beene madde crying and shouting for a reformation or rather a deformation for a new presbiterie and sage senioury and for our our gouernement downe with it downe with it euen vnto the ground And it were very necessarie that in many places of this land they beeing growne vnto the height of Brownisme drawing an infinite troupe of the brainesick commonalty especially from their loyable allegeance that these eares of cockle and darnell were quickly cropt or their heads were pruned off in time and that these little foxes were taken with a quick sent and a full crie which will in time if not prevented with the hand of wisdome in my simple iudgement waighing with my selfe some priuate circumstance by a giddie and headie commotion by their burning firebrands of sedition set a wild fire on the vineyard of the Lord which the Lord in mercy forbid pardon me O Lord if in a feruent zeale of the peace of our Sion I may seeme as a rigorous and mercilesse inueigher against those schismatikes who violently would raught away the oliue branch of vnitie from the mouth of thy spotlesse doue and O pray for the endlesse peace of Sion they shall prosper that
loue thee peace be within thy walls and euermore plenteousnes within thy palaces and I charge you you by an oth O ye daughters of Ierusalem ye that are well-willers vnto Sion euen by the roes and the hindes of the field that ye waken not and disturbe this blessed spouse of Christ least that her comely garment her vestment of honour and tranquility be cut like Ieroboams coat in twelue peeces which if those smokie firebrands be not in time put out ciuill dissention is like to bring to passe Neuer was there in open speach especially by them and others too who haue not taught their tongues to speake Salomons pleasant words so great contempt of state nobilitie magistracie learning religion and of God himselfe as now as if Lucifer had broke loose from the chains of deepe darknes had possessed mens hearts tongues Fastus festus literae sunt liturae curia spuria sacerdotium sacrum otium Musae muscae religio religatio heluones Hellenes iusiurandum iocus honos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proud contempt is their best feeding content with them learning 's a blemish the court a bastard our ministery vnhallowed securitie the Muses like flyes too many in a swarme Religion a bannishment gluttonisme a merry Grecisme cannon othes are forsooth but Lady Lingua's recreation and Honour is made a foole vpon a stage witnesse some of our audacious theatres now made as spanish strappados for luxations like Pityocamptes his bending pine-trees to racke the best good names persons of state and Vniuersities withall too to intolerably permitted in that O blessed and thrise and euer blessed God to what a dead low ebbe of grace is this world growne to now for irregularity both of speach and action How are the bitter waters of Marah distilled â—oÌ„ the sweetest flowers Gods abundant graces are prooued the limbecks and the seminaries of all vices the most men are hardly yet in the Christ-crosse-row of Christianity babes and infants in diuine knowledge who haue not yet learnd to speake rather spellers then gospellers Let vs euery one euen euery one from the eminent Cedar vnto the lowlyest shrub seeke to imitate Christ Iesus as in all our actions so in all our speeches of whome the blessed Euangelist speakes thus froÌ„ the very mouth of his enemies Neuer man spake as this man doth the Church therefore the spouse of Christ being enamoured with him and with his comfortable words she thus begins her sacred Canticle Let him kisse me with the kisses of his mouth that is cum eius dulci alloquio with his sweete and honie-flowing speach as if thus she should breake out into a feruent passion of her loue saying O sweete Iesu thou fountaine of the gardens thou well of liuing waters thou fountaine of Bethlem thou Ocean of blisse thou minerall of all perfection thou heauenly manna the bread that came downe from heauen thou that art hony to the mouth and harmonie to the eare a iubile to the heart loe I O Lord am sicke of loue of the loue of thy lawes which are dearer to me then thousands of gold and siluer comfort me O comfort me with thy heaueÌ„ly words the balsame of my wounded soule O Lord O my deare Sauiour list vnto me that I may so list to thee as the Hart brayeth panteth for the riuers of waters so my soule panteth and thirsteth for the riuers of Paradise flowing and gushing out of thy mouth O Lord kisse me I beseech thee with thy lips that distill downe the pure myrrh of sauing doctrine Lord O my Lord for thus my liuely faith imbraceth thee thou hast kissed me by Moses by the Prophets these brightsome lamps that now are consecrated to th'euerlasting shrine at their blessed lippes their learned lips a long time haue I bin fed now O Lord I humbly sue for the kisses of thy mouth of thine own mouth say thou vnto my soule I am thy saluation let these my poore praiers be as powerfull aduocats and suppliant oratours to plead for mine vnworthines I know the impure vessells of mine eares are vnfit to drink in so heauenly a moisture of grace beeing neither seasoned nor sufficiently capacious to intertaine thy hallowed word the food manna of my soule yet Lord thou that openest no man shutteth thou canst open my heart as once thou didst the heart of Lydia for sacred attention O let me claime that interest in thine vnspeakeble mercies let me take a faire coppie out of thy mouth that I may learne to speak thy words deliuered in their due place are like apples of gold with pictures of siluer they are as flagons of refreshment O stay me with these flagons and comfort me with these apples for I am sicke of loue Thy words are the sweet sauour of life vnto life to euery one that doth beleeue The precious spikenard ointment in the alabaster boxe the sacrifice of Noah sweet smelling in gods nostrils Aarons holy incense the Queene of Sheba her sweet odours the wisemens frankincense the fragrant orchard of Alcinous they are but as the putrid smells of Golgatha nothing in compare with the sweete perfume of thy heauen-dropping deaw of those thy surpassing pleasant wordes Thus the spouse of Iesus Christ in a sanctified deuotion thirsts after the words of Christ as well for her speaches imitation as for her sorrowes limitation And thus let vs all in the feare of God as wee tender our owne dearest soules ransomd with the prizeles blood of Iesus Christ that immaculate lambe propose him vnto our selues the liueliest patterne of all complete perfection in whome was hid all the treasures of wisdome sanctitie and knowledge let vs adore and kisse in all humilitie of soule and bodie his worthy footsteps whose happy tract will lead vs vnto immortality and let vs humbly craue at Gods hands to giue vs hearts and hands and tongues malleable for good impressions that we may thinke and doe and speake what is most pleasing in his sight And let vs for our speach which most concernes our text remember that one verse of Dauid which the good old Heremit Pambo could not learne in nineteene yeares I said I will take heed vnto my wayes that I offend not in my tongue calling to minde how many by their tongues haue lost their lands their liberties their liues and all to the wofull preiudice of their posteritie And if either this or any other way we do offend if in the day time with Penelope we weaue the spiders webbe of sinne ah let vs at night by teares vntwist it and by our true repentance let vs dissolue our soules into sighes and melt our braines into brinish teares to lauer and rinsh away our crimsen deep-dy'd spots And grant good Lord that we who haue too long serued Satan by Indenture writing it with our tongues in this the pen of too ready a writer subscrib'd it with our hearts dated it euen from our very infancy
seal'd it with the kisses of our lips deliuered it in the presence of many witnesses our consciences God Angels men and euery creature may now at last haue this our grieuous bond cancelled by thy mercy O sweet Lord since to remit a sinne is no lesse nay greater glorie then to reuenge it And if we chaunce to lull and hush our selues a sleepe or slumber in future senfuality O thou the keeper of Israel who neither slumbrest nor sleepest rouze vs vp with the shril sound of the truÌ„pet of thy fearfull iudgement that wether we eat or drink or what ear we doe we may with holy Hierom say Me thinks I heare the trumpet of the Lord sound these words shrilly in my eares Arise ye dead come to iudgement And though the most of vs all here convented in Gods presence this day God knowes whether any one excepted sold our selues to sinne by ignoraÌ„ce in the Aprile the forenoone of our yeares graunt good Lord that in the afternoone the cold December of some of our daies we may dedicate and wholly deuote our soules and bodyes to thy seruice ô sweet Sauiour according to our ful determination that at what watch soeuer it pleaseth thee to come we may be found prepar'd invested with the wedding garment clad with the pure and snowie robes of righteousnesse and so with Ioshua and Caleb the little nuÌ„ber of them that shall be sau'd we may happily enter into the land of promise that heauenly Canaan that flowes with milke and honie of all eternity that heauenly Ierusalem the city of the Saints whose walls are built of pretious stone whose gates are pearles whose porters Angels whose streetes are pau'd with gold that farre surpasse the gold of Ophir throgh which doe glide the chrystall streames of life which whosoeuer tasts shall neuer thirst againe where God is the Angels sunne and euer shineth the Alpha of all true and euerlasting ioy and the ohgr mêga of all sorrow and anguishment in whose presence is fulnesse of ioy and at his right hand pleasures for euermore whether he bring vs that so dearely bought vs euen Iesus Christ the righteous thy Christ O blessed Lord but our sweete Iesus to whom with thee O Father and the holy Spirit we in loyaltie of heart and lowlines of affection doe ascribe all honour glory dominion this day this howre and euermore Amen FINIS Northampt. Iulian in his Casar Patricia Plebeia Plin. 15. 29. Virg. Gen. 2â— 17. 1. King 14. Exod. 15. 23. Ioh. 5. Mar. 11. Ier. 11. 16. Iud. 12. Reu. 22. 2. Plin. l. 8. 36. nat hist. Ioh. 2. 10. Prov 10. 24. so Ier. 3. 15. Gen. 29. 2. Heb. 5. 12. Nazian in orat de Pent. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Gell. 7. 16. Theocrit eidyll 22. Vbivis auro contectum Amos 8. 11. Psal. 106. 15. Marcus Heremita in l. de lege spirituali i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answ iehouah Matth. 21. 9. Matth. 27. 22. Cypr. lib. de vâ—it Eccl. 1. Sam. 25. 25. Plato Ioh. 7. 46. 2. King 2. Thaodoret Serm. 3. Naz. in orat de laudibus Athan. Herod l. 2. Act. 5. Lingua her ba nascitur iuxta fontes Plin. 24. 19. Psal. 55. 14. Ecclesiastic 21. 26. Exod. 15. 27. â— King 19. 6. Cantic 2. 5. Aristae in suo â—b de Sept. 〈◊〉 Ioseph 12 2. Exod. 32. 2. Esa 50. Origen in his prelude before the Canticles Plutarch Nazian epitaph Basil. Gyraldus Act. 18. 1. King 10. Ierem. 1. 6. Exod. 4. 10. Esa. 6. 5. Bernard in Cant. 2. Sam. 23. 15. Xenoph. 7. institut Cyr. 1. King 4. 32. Evdill 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King 10. 10 1. King 10. 23 1. King 8. 63. Eccles. 3 9 10 1. King 5. 15. Ecclesiast 2. Dan. 6. 10. 1. Pet. 2. 11. Mercerus ex Baua bathra Ruth 2. 8. Aug. de civ dei 17. c. 20. ad Faust Manich l. 22. c. 88. per tot c. In Psal. 126. in the midst of the enarration Bacchiar ad Ianuar. de lâ—psis recip med cap. Tertull. ad Iudaeos a litle from the ende Iren. 4. haeres 45. August cont Donatist Esa. 63. 1 2 3 Reuel 19. 11 12 13. 1. King 11. Ambrose vpon S. Luke Ecclesiast 47. Hierom. in 43. Ezech. Prov. 24. 32. Septuag Nazian orat de Sanc bap Cyrill Baechiar ad Ianuar. 2. Sam. 12. 25. Luk. 13. 28. Eccl. 2. 12. Sannazarius Erasm in vit Origen Hierom. cahal congregavit Ecclesiast 12 Nazian orat â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 6. 4. Martial distich Eccl. 11. Amos 6. Pol. Virg. Angl. hist. l. 7. ad finem Eccles. 1. 1. Theodor. 1. Cor. 1. 21. Eccles. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in his oration of Christs natiuitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. l. 2. contra vituperatores vitae Monast. Exod. 17. Gen. 41. 2. Sam. 8. last Psal. 78. so 2. Sam. 5. 2. Isa. 49. 23. Gen. 41. 43. Abrech Ragnah wherupon regnum comes signifies pascere regere Exod. 39. Reu. 20. Ioh. 16. Act. 27. 8. 2. king 3. 15. Lucian in Pseudolog Esa. 57. 20. Ezech. 10. 10 Prov. 25. 11. Athan. p. 288 Homer Exod. 39. Lust. Mart. in dialog cum Tryph. Iud. p. 202. Hierome verba coctissima comptissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1. verba quae scita erunt si quaesita satis ditata si meditata Prov. 17. 27. Clemen Al. 2. stromat Nod. instab Eden deliâ—iae whereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes Orus Apollo Ezech. 20. 46 Naz. in orat cont Eunom Heb. 4. 12. excellent in the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophrast in characte re de intempestinitate Esa. 50. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 1. 1. Tim. 3. 8. Psal. 12. beleâ— valeb Exod. 32. 3. Clemens in Protrep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bernard vpoÌ„ the words in the x. of wisdome IustuÌ„ deducit c. Theodor. in ser. de mart Vnto the Iewes a stuÌ„bling block vnto the Gentiles foolishnes 1. Cor. 1. 23. Luk. 19. Mustela 2. Sam. 18. 23 2. Sam. 21. Iudg. 1. 6. Tertullian lib. de pallio Rom. 10. 15. Ceuodi heb but Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Mollerum doctissim Eccl. 5. 1. 〈…〉 Ezec. 3. 3. Marlian in his Topograph Rom. lib. 5. 25. vide etiam A. Gel. 5. 12. 1. King 19. 1. King 6. Ezec. 41. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. paed 2. 1. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caupo vel propola 2. Cor. 2. 17. 1. King 10. 22. 2. Tim. 4. 3. Mark 6. 43. Arist. Ethic. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Act. 24. 26. Dan. 5. 6. Ezech. 11. 13 Pierius Hierogl Epiph. lib. de mens pon Plinie Luk. 12. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. quaest ad Antioch quaest â—8 August descala parad Iudg. 7. Ier. 48. 10. Nazianz. in orat Pentec Plutarch in Thess. Pellican in Cant. 1. cap. Apoc. 3. 7. Act. 16. 14. 2. Cor. 2. Mar. 14. 3. Gen. 8. Exod 30 34. 1. King 10. Matth. 2. 11. Socrat scho lib. 4. 18. Psal. 38. 1.