in word you might now make it knowne by your deedes But now my fourth reason you gaine-say in this manner THE ADMONENT THe fourth to enduce Bishops ad remedium Schismatis that is to say the Authors of Schisme for the remedie of Schisme if this be not mockerie I know not what is mockerie for are not Bishops the onely Authors of Schisme in our Church Were they not the first occasion formers mouers forgers ftirrers vp and yet entertainers of it It was not till they came put them away and it is gone loe the right remedie of our Schisme c. Mâ—tter not therefore these suspitious words which you professe to speake lesse of for duties sake THE ANSVVERE SHall men hold their peace at thy lies and when thou mockest others shall none make thee ashamed It was Ieromes iudgement that Episcopall gouernement vvas brought into the Church inremedium Schismatis and I said the like rupture now required the like remedie This argument you vnloose not with your tongue but your teeth biting at that after the manner of beasts which offends you not answering it with reason What is mockerie say you if this be not mockerie Is it mockerie to say that a Bishop was brought in inremedium Schismatis since it is Ieromes saying charge him as a mocker and not me and after your owne manner trample all men vnder your feete be they auncients or recents that agrees not with your humour this vvas Ieromes Iudgement but when wee come to the point Episcopall gouernement will be found elder then Ieromes dayes and maintained by greater authoritie where-vnto also that I doe him no wrong I thinke his owne words shall leade vs. But say you there was no Schisme till Bishops came they haue made it not remedied it This double calumnie is answered very well by affirmation of the contrarie and where you vrge mee not to vtter such suspitious words as to say the lesse I speake for duties sake the more I leaue to be considered of them who know the truth heereof Mr. Dauid you may prouoke as you please and tempt as you will but you shall neuer preuaile to make mee vncouer nakednesse which should rather be concealed and couered And if of weakenesse I were moued so to doe yet as Calanus the Indian Philosopher said to Alexander what praise were it to you to force me to doe that which I like not Where Bishops are reuerenced there is a comely vnitie pleasant to see such as should be in the Familie of God mutuall loue among brethren and of them all loue and reuerence to their Bishop as vnto their Father This haue I seene and haue reioyced in it What needlesse diuision hath beene before is knowne also but shall not be knowne for me to them who know it not Now you proceede to the improbation of my first Reason by sixe Interrogatories THE ADMONENT NOw of the fift what shall I say when you haue searched all the question is about Ierusalems wall whether it should be round or foure-squared euill searched certainely who searcheth well will finde more to-wit the first question is whether the wals that are built already should be pulled downe and built in another fashion Secondly which are strong built with stone and lime at the least I might say with brasse and Iron bands already if they should be pulled downe and built with sand and grummell THE ANSVVERE BOth these questions are resolued with one answere Let the auncient wals of our Church-gouernment stand where they decaied let them be repaired not with sand and grummell of promiscuall regiment these are weake defences for a besieged Citie but with Episcopall Authoritie which is able to procure greatest reuerence to Ecclesiastique Censures which otherwise by the impietie of this age men would draw into contempt and make them but like the Spiders Web hauing some strength to hedge in the weaker but easily broken through by the stronger And this the Aduersarie findes in experience that the wall which they haue besieged so long is stronger now then euer it was where-through many of their chiefe Captaines are moued to forsake their Campe and enter themselues into the Citie And if our good Ezechia had not thus carefully repaired the wall doubtlesse you had felt the weakenes of it long ere now the charge being so great that was giuen by the enemie and I may well say that all those who are not bewitched with some sinister conceit finde peace procured to the Citie in her owne bowels and greater strength against the common enemie so that others also of the meaner sort who oft before contemned our greatest censure of Excommunication in all parts of the Kingdome are faine now to render themselues obedient to Discipline this is a knowne truth howsoeuer Mr. Dauid would obscure it THE ADMONENT BVT if the question be light and of so small importance as you would make it seeme by that fashion of speaking as a difference onely betweene round and square why is so much trouble so much strife such trauell such charges â—â—ugre the indwellers with such compulsion of the worke men better let it stand as it stands then trouble all the Countrey or hurt a simple Labourer if there were no more c. THE ANSVVERE INdeede because you are the people onely Wisedome must remaine with you If the good man of Gods-Croft counsell had been craued and his consent obtained all should haue gone well But Mr. Dauid for all your malecontentment it is better then you apprehend it your errour proceeds from the wrong vptaking of the question if you had to do with your companion or the Controuersie were onely among the workemen themselues then to speake as you haue done were somewhat tolerable suppose-not absolutely best But here Mr. Dauid you haue to doe with your Master with your Soueraigne Lord with whom it becomes you not to stand vpon as good And here the question is feeing the great Maister of the worke vnder God with aduise of many skilfull and worthy workemen will haue the wals repaired and of circular made quadrangular knowing this to be best for the safetie of the Citie and that vpon his owne expences not troubling the whole countrey vnlesse you and your Diocie be the whole not maugre the indwellers but with consent and approbation of the most wise and auncient inhabitants in it Whether is it meeter that the rest of the Worke-men here should follow him or otherwise resist him and tell him to his face they will not doe it for him and not content onely to with-draw their owne seruice in this worke and obedience from him will not suffer if they may stay it any of their fellow-workemen to serue him in that worke or if any will doe murmure and grudge against them speake euill of them and esteeme them for enemies and so make a fearefull diuision in the Citie for a needlesse cause But to leaue the Parable and to speake plainely seeing a Christian
to defend your owne though with the interest of theirs And againe you say That such as shall be liberall to speake against you appearingly you call them carnall contentious Spirits Demi-gods as if God had set his tribunall in their tongue or made them Iudges of mens Consciences Libellers of lies Shemeis Raylers Busie-bodies Night-birds c. THE ANSVVERE DOe you not here speake as one of the children of men set on fire whose teeth are speares and arrowes and their tongue a sharpe sword Are you not heere blowing at the coale to kindle if you can a fire among brethren To strengthen your feeble cause you cry for a partie and goes about not with the godly policie of S. Paul to deuide Pharisies and Sadduces but with the godlesse impietie of the Serpent to sowe the seede of dissention among brethren That euill-one doth it in the night when men are sleeping and you are not afraid to doe it in the day and all men looking vpon you Is it true which you haue said speake you iustly and haue you iudged vprightly Will you throw these words of mine against my brethren are you become so brazen-fac'd haue you shaken off all shame and taken libertie to say what you like yea euen against your owne light for you dare not say plainely to it but appearingly say you I call them so Are not my words plaine said I not in mine Apologie I am sure no well aduised Christian will fight with such armour if I thinke no Christian will doe it farre lesse will any brother of the Ministrie doe it Are they who are contrarie minded in Church-gouernment otherwise stiled by mee then Reuerend Fathers or Brethren God knowes they are so in my heart as I haue termed them in speech Yet you say I haue iniured them in their name My speech was then against a lying Libeller and some other professours whereof some are preposterously zealous others prophanely presumptious to giue out rash iudgement of all men I knew not then that you had beene one of that sort but since my words haue beene to you like the breath of the Hart to draw such a Serpent as you out of your denne and make you know your selfe in your owne colours I cannot but tell you plainely that you are one of them to whom all these Epithets rehearsed by you are competent a few onely excepted Carnally contentious a rayling busie-bodie a Demâ—god vsurping Gods tribunall you haue here declared your self but of others I cleare you that you are not a night-bird a chatterer in secret a biter behinde backes For the height of your pride and stoutnesse of your conceit carries you so farre that you thinke it too little for the greatnesse of your reputation to be a Pestilence walking in darknesse Nay for the honour of your name you must be daemonum meridianum a plague that destroyes at noone and an arrowe that flies by day to slay the innocent This is wickednesse more then enough and yet Vt sit supra modum peccans peccatum you will adde drunkennesse to thirst and not content to slay one you will as I said be a fire-brand in the Church to burne all kindling continuing encreasing fierie contention among brethren It became you rather of Christian dutie if you knew it to bring words of modestie truth and loue like water to quench the fire that is then by words of strife and contention to kindle it where it is not et sic oleum camino addere Thinke you Mr. Dauid to goe betweene vs and our brethren beleeue mee they neede not your patrocinie at our hands nor we yours or any mans at theirs euen the Lord knowes how wee haue tendred their names they are our brethren wee dare goe neerer them then you to liue with them to die with them where discrepance of iudgement is about things externall God knowes it is with our mutuall griefe where consonance is as blessed be the Lord it is in all points of Faith it is with our mutuall ioy And since the beginning of this Controuersie I did euer thinke it a lamentable thing to see such as agree in vnitie of faith disagree in a matter of Discipline and that those who could happily haue concorded on a scaffold to scale the truth of God professed by them both if so the Lord had called them vnto it should thus vnnecessarily discord for a question of externall Church-gouernement in it selfe not absolutely requisite to Saluation But this as I said in mine Apologie is the pittifull condition of humane infirmitie If I cannot mend it I shall at least mourne for it and will daily pray to my God that he would set peace in Ierusalems borders and vnite the hearts of his seruants into one Neither will I despaire of it but will pray the Lord to stirre vp in this Church such a man as Athanasius was and blesse the worke of this Vnion in his hands A powerfull instrument of the Lord was hee to conserue puritie of Doctrine by his singular constancie with peace among Preachers by his godly wisedome for this was he renowned as Columen Ecclesiae in his time Many times was hee banished by deceit and often-times forced to flie to eschew the furie of his enemie but none of all his sufferings purchased him such commendation as this that when hee came home and found a Schisme among the Fathers of the Church for a greater cause then any that is among vs praised be God yet he happily composed it Vtraque enim parte leniter humane accersita verborumque sententia diligenter accurrate perpensa postaquam Concordes reperit nec quantum ad doctrinam quicquam inter se dissidentes ita negotium transegit vt nominum vsum ipsis concedens rebus ipsos constringeret For calling both the parties with meekenesse and loue vnto him and iudiciously pondering either of their opinions he perceiued that concerning Doctrine there was no difference the diuersitie was about words the matter vvhich either of them beleeued one and the same hee did therefore so compose this discord that leauing vnto them free the vse of the words names hee bound them both with necessitie of the matter it selfe I wish againe that such an Athanasius were among vs for I can see nothing but strife about words and persons there being otherwise agreement both in the matter of Doctrine and Discipline The same power of gouernement that now is in our Church was alway in it now vnder the name of a Bishop before vnder a name equiualent to it And when both the names were silent yet the power of them both euer exercised by some When the name was not the matter remained the power I meane in substance But now contention is growne to such heat that an Office tollâ—rably lawfull needfull in it selfe is thought vntollerable vnder such a name and for such persons as are with it or against it A lamentable matter for the which I sigh within
receiue it into your care but much more vndutifully to publish it in writing and spend so many words vainely vpon it for you haue made vp here a Commentarie of sixe score and sixteene lines vpon a false narration Now you intermixe a discourse against the riding of Bishops at Parliament no lesse foolish then the former for so you reason out of the Fable THE ADMONENT THat they were proud is argued by the effect riding now riding is not a fault in the person nor for the person in it selfe all the Lords rode and you call them not proud for that it became them it is of their place and due then it was the fault of the office you marked thereby for wee must take heede that the word ride is not taken nakedly for a simple action of riding that had beene no fault and as little wonder for so they had done when they were simple Ministers but imports all circumstances riding in Parliament riding in pompe of horse of harnessing of apparrell c. THE ANSVVERE NOW truely Mr. Dauid of a South-land Gentleman you are the worst rider that euer I heard of for you ride your selfe cleane out of the Saddle and casts your selfe to be dirided of all men I told you already your narratiue whereupon you build this is false and albeit it were true fectlesse to be vsed in such a purpose except you would shew your selfe ridiculous for why is riding and riding in pompe and fine apparrell an effect of pride tell mee Good man is it so with your selfe are you alwayes proud when you are mounted vpon your Courser and your courting garments vpon you or if it be not so with your selfe why will you not thinke of another as you finde it in your selfe May there not be an humble heart vnder an honourable garment Read you euer of Eligius Nouiomagensis Episcopus it is recorded of him Cum vestibus holosericis externe amictus esset intra vestimenta ad nudam cutem cilicio indutus erat when hee was clothed with Silke without hee had Sacke-cloath within nearest his bodie and yet out of an outward garment you will gather pride and as your owne words beare such a pride as is not referred to the countenance but to the heart But in all this Mr. Dauid you haue said nothing to proue Bishops proud Prelates and proud not in countenance onely but in heart also but haue still proclaimed your selfe a proud pratler puâ—t vp with highest pride that can be in that you will not rest in the countenance which is Mans part but you will iudge the heart which is reserued to God And now Mr. Dauid if you were there that day walking on foote in the streete and other two with you whom I might name there are many deceiued but three were more pride going on foote with you there then was riding on horse-backe with all the thirteene though they had beene there Your second argument is from a publicke speech of mine vttered in a Sermon at the Parliament of Perth there say yee I taught that the very stile of Bishops was to be abhorred with many other imputations of yours which admit they were as true as you would haue them yet are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figgie Sword a weake weapon that neyther helpes you nor hurts mee Doubtlesse if your cause were as strong as you suppose you would bring stronger arguments to defend it then to leaue the purpose and fall vpon the person but your allegation is false I had as I declared mine owne misconceptions of that estate but neuer thought farre lesse taught that the stile and name of Bishops was to be abhorred And albeit you thinke I taught much in that Sermon against Bishops yet I remember more iudicious hearers then you who were familiar with mee maruelled I had spoken so little the iust copie of the Sermon is yet extant and when I looke vnto it I maruell at it and reuerence the Lords prouidence who then directed mee to a conclusion wherein yet I remaine for so were my words That we may espie the cause of this diuision let vs see what part of the wall hath gagged from the foundation whereupon the building stands and from that policie wee haue receiued from our Fathers let that be drawne in to the rest againe then shall arise an happy vnion which shall assure vs of the continuance and encrease of Gods worke in the middest of vs. These are the words whereunto the Lord led me and I yet stand to them And againe to this same purpose serues the words of my exhortation directed to such as stood for Episcopall gouernment that if they had nay new light which they had not before they would communicate it to their brethren that wee also might follow them c. This makes the matter cleare that I was not so farre miscarryed as to condemne eyther the name or office of Bishops as you alledge but offered my selfe readie and willing to follow better light if they would bring it or God otherwise should send it And these words as being mine owne you vse to my selfe in the end of this Treatise desiring that if I haue any new light I should communicate it to you which here I haue freely and truely done wishing it may moue your heart as it moued mine Your third Reason followeth THE ADMONENT I Might adde the admonition giuen in by you subscribed to this same Parliament where that office is called a slander to the Gospell a defection c. THE ANSVVERE YOur third argument is taken from an admonition as you call it but a supplication as I take it subscribed by mee for answere to this I will very plainely and truely declare the matter as it is that men may see there is no pith in your allegation to proue that which you intend That there was a supplication giuen in I heare who penned it or what was in it I know not where they assembled whether in the Church or in a priuate house I enquire not present at that meeting sure it is I was not It was brought to mee by a familiar brother to mine owne house I cannot remember whether before Sermon or when I had new come from it but well I wot at such a time wherein I had no leasure to reade it like as I neuer read it they tolde mee it contained nothing but a supplication for continuance of Church-gouernment that then was And as I haue said at that time I could willingly haue contented yea contended for it as I might that our gouernment might continue fearing euer least the intended course had beene to abolish it but from the time I perceiued that the course was not to disanull any substantiall point of Discipline which we had but onely to roberate it by restoring againe Episcopall power whereby I perceiued the Church not weakened but strengthened not preiudiced but confirmed in all her lawfull libertie I reproued my selfe of my former folly
they differ from him a particular answere is here returned vnto them The Authors of them I know not their names are suppressed the first and the third goe together and seemes to be some Preachers of Fyffe they reckon out some sundry indwellers of Fyffe to proue a certain alleagance concerning the late Bishop of S. Andrewes their intelligence also with Perth bordering with that Prouince from which reports of my Sermons are so easily carried vnto them insinuates also the same but for their persons be what they will the matter is all one Great brags were made be Mr. Dauid of many answeres and many Inquisitors that were to search mine Apologie before they came some great thing was expected but no such thing is found doubtlesse they haue manifested the weakenesse of their cause that so many labouring about one thing haue not brought among them all so much as one argument to defend it An Answere to the first THE first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is vnacquainted with mee onely hath heard mee teach oftentimes and beene as sundry others were comforted thereby for which hee thankes God for truely the glorie of that good which God worketh by the ministrie of his weak Seruants belongs vnto himselfe for wee are not able of our selues so much as to thinke a good thought And to the end that such as haue gotten good by my Ministrie may be further confirmed I thought it my dutie after I had considered the matter of Church-gouernement rightly to informe them that there is no cause why our Church should thus be diuided for it And I may and now doe with a good warrant of the word and mine owne conscience say to it I should not I will not I dare not be an author nor maintainer of diuision in our Church for it If any will let them doe it vpon their owne perill wherein I will be loath to communicate with them In your third Sect. you mislike the boldnes of others that vsurpe the Iudicatorie of other mens consciences I wish the like moderation had beene vsed of the rest of your Complices This onely you say that albeit God be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart yet men may iudge of other men by their fruits whereunto I willingly agree for it is the rule of our Sauiour By their fruits you shall know them If a man condemne the life of another let him disproue it by his euill deedes or if hee will impugne the opinion let him doe it by strength of reason but to vsurpe the Iudicatorie of an other mans conscience is it not intollerable presumption yet commonly practised by your Complices for whom it were good they remembred Nazianzen his warning Multa versanda sunt animo priusquam aliâ—m iraepiet atis condemnes Sect. 8. You graunt that from the beginning of reformation till the yeere 1575. Our Church contented themselues with Bishops and Superintendents why then is it counted so odious a thing that Bishops should be in it now You affirme also that I can bring no warrant for Episcopall gouernment neyther from Gods word nor practise of the primitiue Church for the first three hundred yeeres The Answere you will finde in my Reply to the last Opponent Sect. 11. You alledge that they who assembled at Glasgow came vpon priuate missiues from his Maiestie and vpon promises of gaine Mr. Dauid obiected that before and I answered it in my Dikaiologie onely you adde that I know it to be so but if you hope to make your Assertion good you shall doe well to vse some other probations for in truth I know not any such thing Sect. 16. The argument I vsed mistaken by you concerning the Apostles dispensation of Circumcision shall be cleared in mine answere to the last Opponent who also impugnes it Sect. 17. 18. You would proue that you are not the Authors of Schisme but Bishops why because they haue departed from the gouernment whereunto you stand say you but this middes will not draw on that conclusion For wee stand to the gouernment of our first Fathers confessed by your selfe from the which who so shall be found to haue departed let the blame be theirs Sect. 19. Your alledging of the growth of Papistrie now that was not before is as I told you a Sophisme A non causa pro causa Kingdomes and Churches haue their owne periods of times whereinto sinnes long contracted before doe bring iudgement vpon them which honest and godly men cannot hold off By this same reason Daniell and Ezekiell might be blamed for Babels Captiuitie which the sinnes of former ages had procured It were but folly for you or vs eyther to charge one another with the causes of this wrath There are none of vs free by our sinnes wee haue deserued iudgement God giue vs grace ioyntly to preuent it by vnfained repentance in all holines and loue Sect. 28. You charge mee for comparing my brethren of the Ministrie to Shimeies if I had so done I were worthie to be blamed but in truth you haue mistaken mee God forbid My words are plaine against the Libeller and such as hee who if in their calling they were laborious as I did hope to giue them example if they were acquainted with mee they should finde no time for such idle toyes and I maruell how men can so farre misconstrue my words for I affirmed plainely that I was perswaded no well aduised Christian would fight with such armour as lying Libels and if no common Christian will doe it farre lesse euer thought I that a Christian Preacher would doe it And where you say they are very idle if they be not more laborious then I my answere is let the Worke beare witnesse And so fare you well in the Lord. Edenburgh Nouemb. 24. 1613. An Answere to the second THE second to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth in like a swaggerer breathing out many brawling speeches without either truth or modestie â—he shoots his fectlesse bolt and hideth himselfe which is the fashion of a feeble coward hee conceales his name but by his speech may be discerned to be some Lucius Blastus a furibund but a figuline fellow loadned with railings lyings fabulous fictions wherewith he ouer-burdens himselfe I leaue him where I found him vexing himselfe with his owne anger tumbling and weltring in the puddle of his tumultuaâ— thoughts whereof hee cannot rid himselfe bragging most vainely but bringing nothing that may be counted worthie of an answere saue onely that for lacke of any other thing wherewith to charge me Hee carps at my Commentarie vpon the eight to the Romanes and passing by as the manner of enuious men is all the good that is in it hee findes fault with the Grammaticall construction of the seauenth verse A great matter indeede I thanke the Lord these labours of mine published in twelue or thirteene seuerall Treatises hath done good to the Church and howsoeuer they be disesteemed by you and some of
it I haue by the grace of God laboured as faithfully diligently and I trust also fruitfully as you or any with you that haue stretched the penne against mee Hee that made mee a Doctor in Israell hath taught mee that which I neuer learned from man and wherewith you if you were well tryed would be found vnacquainted Some of your sort I wot not if it be your selfe haue beene carping at my works in a publicke Sermon to the people S. Luke saith hee when hee wrote the Historie of the Acts dedicates it simplie to Theophilus but some Writers of our time must in their Dedicatorie Epistles premit honourable Stiles Is not this thinke you good Diuinitie But the reputation of this Doctor maketh any thing good enough that hee liketh to speake But if hee read the Booke through before hee beganne to expound it hee might haue marked that S. Paul speaking to Festus giues him an honourable Stile O Noble Festus What will hee say vvhen hee comes to that place If it had beene eyther Heresie or flatterie or vnlawfull in it selfe to giue Stiles of honour to honourable men S. Paul would not haue vsed it And hee who did obserue this lesson on Saint Lukes speech to Theophilus did but abuse his hearers and wrong the absent whose workes hee would faine disgrace for a misliking of himselfe As for fideliâ—â—e in the Ministerie the onely Iudge thereof is the Lord and who hath laboured more or lesse fruitfully in his worke will be knowne in that day wherein euery mans fruit shall be manifested your presumpeuous preuenting of it will make no man vp nor downe hee is not higher because you doe commend him nor the lower because you disesteeme of him My labours published for edification of others are not the lesse regarded that they want some Fifaean Sonnets prefixed to them meeter for Actors of Comedies then Doctors of Diuinitie In your Conclusion seeing you will haue no peace except it agree with your humour which I am not able to giue and is as little reason you should receiue I leaue you till God mend you and worke a more sober and peaceable minde in you and so farewell Edenburgh Nouemb. 28. 1613. The CONCLVSION AND now to conclude all if Mr. Dauid or any of his Complices will still be contentious let them know I will no more interrupt the course of my studie and better exercises for such matters except it be by commaundement of my Superiours if any moe had come so long as my penne was about this purpose they should not haue wanted an Answere but now seeing I know none others I close vp this Combat Non licet ad huiusmodi ineptias vacare surmise say report backbite lybell as you will buâ— seeke some other partie I haue bent the course of my studie to more profitable labours I wish my paines may worke in you what I would but because wee finde by daily experience the truth of that once spoken by Macarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I turne mee with Nazianzen to the Lord who is onely able to tame the nature of man Beatissime Christe mortalium lumen velim super mare nostrum ambules iâ—ctari desinet Sweet Iesus the light of mankinde let it please thee to come and walke vpon the Sea of our perturbed affections and it shall become calme Veni Domine Iesu aufer scandala de Regno tuo Come Lord Iesus take offences out of thy Kingdome out of our hearts Who but thou should raigne in them let not Pride possesse vs let not Arrogancie rule ouer vs let not filthie Couetousnesse command vs Put these to the doore O Lord come thou and possesse thine owne none but thou O Lord can claime a title to vs Vtinam praeter Christum nihil in nobis viueret Oh that nothing beside Christ Iesus were liuing in vs Lord Iesus who left thy peace to thy Church keepe it among vs that wee may be one in thee with all holinesse truth and loue Amen FINIS Philo de migratione Abrahamâ— Zach. 3. Cyprian ad Anton. Hâ—â—â—â—n Prolog 2. 〈◊〉 Iob. Nazian Ambros. Tertul. Amb. Off. lib. 1. to 5. August ad Frat. in Erem Ambros in Psal. 119. Aug. Confess Art 7. Nazian Beza Hosea 2. 8. August Amb. Off. Aug. cont liter Petil. lib. 3. c. 7. 1 Cor. 1. Iam. 1. Aug de verb. Dom Ber. epist. 78. Nazian lib. cyg Carm. Chrysoft in Ioan. cap. 7. Cler. Rom. Cyp. epist. 31. Pro. 26. 5. 1 Cor. 4. Ber. Psal. 37. 14. Rom. 12. 17. Turtul Nazian Eustochio epist. 55. Basil. Ser. de ira 2 Sam 2â— Aug. Marcel Epist. 5. Psal. 55. 12. Psal. 35. 12. Reuel 9. Pro. 26. 23. 1 Sam. 12. 3. ☞ Pro. 18. 17. Basil. Ser. in 4. Mar. 1. ☞ Psal. 57. Psal. 58. Psal. 91. 6. Nazian de laude Athan. Pro. 26. 28. Sect. 2. Sect. 4. Iudg. 21. 6. 1 Sam. 30. 16. Phil. Athan. cont gent. 2 Sam. 6. 22. Mich. 7. 9. Sect. 3. Pro. 26. 9. Iob. 28. 15. 3. Ambros. Aug. de Ciuit. Dei lib. 10. ca. 4. Psal. 37. Nazian Psal. 119. Rom 9. 1. Ber. ad Ogâ—r Epist. 87. Iob. 19. 2. Psal. 35. 11. Psal. 7. 9. Psal. 17. 3. Iames 3. 17. Psal. 19. 12 Aug. Nâ—z orat 39. in sancta luminaria Ambros. Aug. Ephes. 6. Rom. 16. Aug. confess Art 7. Beza do presb exâ—om Beza de gradibus ministrorum Amb offi lib. 1. ca. 2. Amb. Basil. Ascâ—â— Philo. lib. de Ioseph Nazianâ—rat â—rat 2. de Thâ—olog Gregor moral Philo de Temulentia Seneca Pro. 27. 4. Aug 〈◊〉 Epist. Parm. â—ib 1. ca. 4 Pisid. Sect. 4. Nazian Cyg Carm. Histor. Tripart lib. 8. Prou 25. 11. Iob. 9. 20. Iob. 27. 4. 1 Kings 19. 9 Chris. 〈◊〉 Mat. hom 22. Pisid. Iob 15. 1. Prou. 25. 14. 2 Sam. 19. Prou. 21 24. Prou 26. 21. Prou. 6 19. ☞ Elias in Naz. de compositu dâ—ffer rationâ— Iob. 11. 3. Iob 12. 2. Pro. 11. 1. Pro. 23. 3. Cyp. Epist. 26. Sect. 18. Prou. 26. 20. Acts 23. 3. Cent. 7. lib. 2. â—ea 20. Psal. 52. 4. Psal. 26. 9. Sect. 22. Nazianz. orat ad Euâ—om Iob 6. 25. 1 Tim. 17. Psal. 7. 14. An. 1561. An. 1561. An. 1562. An. 1562. An. 1573. An. 1563. ☜ Amb. in 1. Epist. ad Tim. cap. 3. Beza de grad minist cap. 23. sect 29. sect 11. Beza ibid. cap. 23. sect 11. Naz â—rat 7. 2 Cor. 3. 1â— Ignat. ad Traâ—lliaâ—â— Epist. 2. Nazian â—rat 7. de Composita disserâ—â—â—â— ratiâ—ne Concil Carth. 4. cap. 3. Ambr. in 1. Tim. 3. Cypr. Epist. 10. Fol. 13. 15. Acts 26. 25. Cypr. Episâ— 6.