The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

The FIRST* 1.1 SERMON. (Book 1)

I COR. II.II.* 1.2

For I determined not to know any thing among you, save Iesus Christ; and him Crucified.

THE former verse contains an Apologie for the plain and familiar manner of the Apo∣stles preaching, which was not (as he there tells them) with excellency of speech, or of wisdom,* 1.3 (i. e.) he studied not to gra∣tifie their curiosity with Rhetorical strains, or Philosophical niceties. In this he gives the reason, for I determined not to know any thing among you, save Iesus Christ, &c.

I determined not to know.* 1.4] The meaning is not that he simply despised, or contemned all other studies and knowledge:

but so far only as they stand in competion with, or opposition to the study and knowledge of Jesus Christ. And it is as if he should say, it is my stated setled Judgement, not a hasty, inconsi∣derate censure; but the product, and Issue of my most serious and exquisite enquiries: after I have well weighed the case, turn∣ed it round, viewed it exactly on every side, ballanced all ad∣vantages, and disadvantages; pondered all things that are fit to come into consideration about it: this is the result and final determination; that all other knowledge, how profitable, how pleasant soever; is not worthy to be named in the same day, with the knowledge of Jesus Christ: This therefore I resolve to make the scope and end of my Ministry, and the end regu∣late•• the means. Such pedantick toys, and ayrie notions as inju∣dicious ears affect, would rather obstruct, than promote my grand design among you: therefore wholy waving that way, I applyed my self to a plain, popular, unaffected Dialect: fitted rather to pierce the heart, and convince the conscience, than to tickle the fancy: this is the scope of the words. In which three things fall under consideration.

• [ 1] First, The subject-matter of his Doctrine, to wit Iesus Christ. I determined to know nothing▪ (i. e.) to study nothing my self, to teach nothing to you; but Iesus Christ. Christ shall be the Center, to which all the lines of my Ministry shall be drawn. I have spoken and written of many other subjects in my Sermons and Epistles, but it is all reductively the Preaching and discovery of Jesus Christ: of all Subjects in the world, this is the sweetest: if there be any thing on this side Heaven worthy our time and studies, this is it. Thus he magnifies his Doctrine, from the excellency of its subject-matter, accounting all other Doctrines, but arrid things, compared with this.
• [ 2] Secondly, We have here that special respect or consideration of Christ, which he singled out from all the rest, as the excellent Truths of Christ, to spend the main strength of his ministry upon: And that is Christ as Crucified: and the rather, because hereby he would obviate the vulgar prejudice,* 1.5 raised against him upon the account of his cross: for Christ Crucified was to the Iews a stumbling block, and to the Greeks foolishness, chap. 1.23. this also best suited his end, to draw them on to Christ: as Christ above all other subjects, so Christ Crucified above all things in Christ: there is therefore a great Emphasis in this word, And him Crucified.
• ...

• Thirdly, The manner in which he discoursed this transcendent [ 3] Subject to them is also remarkable: he not only Preached Christ Crucified, but he Preached him assiduously, and plainly: he Preacht Christ frequently, and when ever he Preacht of Christ Crucified,* 1.6 he Preached him in a Crucified stile. This is the sum of the words, to let them know that his spirit was so intent up∣on this subject, as if he neither knew, or cared to speak of any other: all his Sermons were so full of Christ, that his hearers might have thought he was acquainted with no other Doctrine. Hence observe,

DOCT.* 1.7 That there is no Doctrine more excellent in it self, or more necessary to be Preached, and studyed; than the Doctrine of Iesus Christ, and him Crucified.

All other knowledge how much soever it be magnified in the World, is and ought to be esteemed but dross, in comparison of the excellency of the knowledge of Jesus Christ, Phil. 3.8. in him are hid all the treasures of wisdom and knowledge, Col. 2.3.

Eudoxus was so affected with the glory of the Sun, that he thought he was born only to behold it: much more should a Christian Judge himself born only to behold, and delight in the glory of the Lord Jesus.

The truth of this Proposition will be made out, by a double consideration of the Doctrine of Christ.

First, Let it be considered absolutely, and then these lovely pro∣perties with which it is naturally cloathed; will render it supe∣riour to all other Sciences and Studies.

First, The knowledge of Jesus Christ is the very marrow and [ 1] Kernel of all the Scriptures:* 1.8 the scope and center of all Divine re∣velations: both Testaments meet in Christ. The Ceremonial Law is full of Christ; and all the Gospel full of Christ: the blessed lines of both Testaments meet in him▪ and how they both harmonize, and sweetly concente•• in Jesus Christ; it is the chief scope of that excellent Epistle to the Hebrews, to discover: for we may call that Epistle, The sweet Harmony of both Testa∣ments: this argues the unspeakable excellency of this Doctrine,

the knowledge whereof must needs therefore be a Key to unlock the greatest part of the Sacred Scriptures: for it is in the under∣standing of Scripture, much as it is in the knowledge men have in Logick and Philosophy: if a Scholar once come to under∣stand the bottom principle, upon which as upon its hinge the controversie turns; the through knowledge of that principle shall carry him through the whole controversie, and furnish him with a solution to every argument; even so the right know∣ledge of Jesus Christ, like a clew leads you through the whole Laberynth of the Scriptures.

[ 2] Secondly, The knowledge of Jesus Christ is a fundamental knowledge, and foundations are most useful, though least seen: the knowledge of Christ is fundamental to all Graces, Duties, Comforts, and Happiness.

First, It's fundamental to all graces: they all begin in know∣ledge, Col. 3.10. the new man is renewed in knowledge; as the old, so the new Creation begins in light; the opening of the eyes, is the first work of the spirit: and as the beginnings of grace, so all the after improvements thereof depend upon this in∣creasing knowledge, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Saviour: see how these two, grace and knowledge keep equal pace in the soul of a Christian, in what degree the one increases, the other increases answerably.

Secondly, the knowledge of Christ is fundamental to all du∣ties: the duties, as well as graces of Christians are all founded in the knowledge of Christ: must a Christian believe; That he can never do without the knowledge of Christ; Faith is so much dependent upon his knowledge, that it is denominated by it, Isa. 53.11. by his knowledge shall my righteous servant Iustifie many: and hence Ioh. 6.40. Seeing, and believing are made the same thing: would a man exercise hope in God; That he can never do without the knowledge of Christ, for he is the au∣thor of that hope, 1 Pet. 1.3. he is also its object, Heb. 6.19. its ground-work and support, Col. 1.27. and as you cannot be∣lieve or hope, so neither can you pray acceptably, without a competent degree of this knowledge: the very Heathen could say, non loquendum de deo sine lumine, (i. e.) men must not speak of God without light: the true way of conversing with, and enjoying God in Prayer; is by acting faith on him through a Mediator; so much of faith, and Christ as is in a Duty, so

much comfort, and true excellency there is in it, and no more. Oh then how indispensible is the knowledge of Christ; to all that do adress themselves to God in any Duty!

Thirdly, It's fundamental to all comforts: all the Comforts of believers, are streams from this Fountain. Jesus Christ is the very object-matter of a believers Joy, Phil. 3.3. our rejoycing is in Christ Iesus: take away the knowledge of Christ, and a Chri∣stian is the most sad, and melancholy creature in the world: again, let Christ but manifest himself, and dart the beams of his light into their souls, it will make them kiss the stakes, sing in flames, and shout in the pangs of death, as men that divide the spoil.

Lastly, this knowledge is fundamental to the eternal happi∣ness of souls: as we can perform no duty, enjoy no comfort, so neither can we be saved without it, Joh. 17.3. this is life eter∣nal to know thee the only true God, and Iesus Christ whom thou hast sent: and if it be eternal life to know Christ, then it is eternal Damnation, to be ignorant of Christ: as Christ is the door that opens Heaven, so knowledge is the key, that opens Christ. The excellent gifts, and renowned parts of the Moral Heathens, though they purchased to them great esteem, and honour among men; yet left them in a state of perdition; because of this grand defect: they were ignorant of Christ, 1 Cor. 1.21. thus you see how fundamental the knowledge of Christ is, and essentially ne∣cessary to all the graces, duties, comforts, and happiness of souls.

Thirdly, The knowledge of Christ is profound and large: all [ 3] other Sciences are but Shallows; this, a boundless, bottomless Oce∣an: no creature hath a line long enough to fathom the depth of it: there is height, length, depth, and breadth ascribed to it, Eph. 3.14. yea,* 1.9 it passeth knowledge: there is a manifold wisdom of God in Christ, Eph. 3.10. It is of many sorts and forms, of many folds and plights: it is indeed simple, pure and unmixed with any thing but it self, yet it is manifold in degrees, kinds and Administrations: though something of Christ be unfolded in one age, and something in an other, yet eternity if self cannot fully unfold him. I see something (said Luther) which blessed Austin saw not, and those that come after me, will see that which I see not: it is in the studying of Christ, as in the planting of a new discovered Country; at first men sit down by the

Sea side, upon the skirts and borders of the Land; and there they dwell, but by degrees they search farther, and farther into the heart of the Country: ah, the best of us are yet, but upon the borders of this vast Continent.

[ 4] Fourthly, The study of Jesus Christ is the most noble Subject, that ever a soul spent it self upon: those that rack, and toture their brains upon other studys, like Children, weary themselves at a low game: the Eagle plays at the Sun it self, the Angels study this Doctrine, and stoop down, to look into this deep abyss: what are the Truths discovered in Christ? but the very secrets that from eternity lay hid in the bosom of God, Eph. 3.8, 9. Gods heart is opened to men in Christ, Ioh. 1.18. this makes the Gospel such a glorious dispensation, because Christ is so glo∣riously revealed therein, 2 Cor. 3.9. and the studying of Christ in the Gospel, stamps such a Heavenly glory upon the contem∣plating soul, v. 18.

[ 5] Fit••hly, It is the most sweet, and comfortable knowledge; to be studying Jesus Christ, what is it? but to be digging among all the veins,* 1.10 and springs of comfort, and the deeper you dig, the more do those springs flow upon you: how are hearts ravished with the discoveries of Christ in the Gospel? what extasies, meltings, transports, do gratious souls meet there? doubtless, Philips extasie, Ioh. 1.45. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: we have found Jesus, was far beyond that of Archimedes: a believer could fit from Morning to Night, to hear Discourses of Christ; his mouth is most sweet, Cant. 5.16.

Secondly, Let us compare this knowledge, with all other knowledge, and thereby the excellency of it will farther ap∣pear.

[ 1] First, All other knowledge is natural, but this wholly super∣natural; Matth. 11.27. no man knoweth the Son, but the Father; neither knoweth any the father, save the Son; and he to whom so ever the Son will reveal him: the wisest Heathens could never make a discovery of Christ by their deepest searches into nature; the most Eagle-eyed Philosophers were but Children in knowledge, compared with the most illiterate Christians.

Secondly, O••her knowledge is unattainable by many: all the [ 2] helps, and means in the world would never enable some Chri∣stians to attain the Learned Arts and Languages: men of the best wits, and most pregnant parts are most excellent in these; but here is the mysterie and excellency of the know∣ledge of Christ, that men of most blunt, dull, and con∣temptible parts, attain (through the teaching of the spirit) to this knowledge: in which the more acute and ingenious are utterly blind, Matth. 11.25. I thank thee, O Father, Lord of Heaven and Earth; because thou hast hid these things from the wise and prudent: and hast revealed them unto babes, 1. Cor. 1.26, 27. you see your calling brethren, how that not many wise men after the flesh; not many mighty, not many noble are called: but God hath chosen the foolish things of the World, to confound the wise, &c.

Thirdly, Other knowledge, though you should attain the [ 3] highest degree of it, would never bring you to Heaven, being defective and lame both in the integrity of parts, the principal thing, viz. Christ being wanting: and in the purity of its na∣ture, for the knowing Heathens grew vain in their imaginati∣ons, 1 Rom. 21. and in the efficacy and influence of it, on the heart and life, they held the truth in unrighteousness: their lusts were stronger than their light, 1 Rom. 18. but this knowledge hath potent influences, changing souls into its own image, 2 Cor. 3.18. and so proves a saving knowledge unto men, 1 Tim. 2.4. and thus I have in a few particulars pointed out the tran∣scendency of the knowledge of Christ.

The use of all this I shall give you in a few Inferences, on which I shall not enlarge, the whole being only praeliminary to the Doctrine of Christ, only for the present I shall hence infer,

The ••••sufficiency of the Doctrine of Christ,* 1.11 to make men wise unto salvation. Paul de••ired to know nothing else, and indeed nothing else is of absolute necessity to be known: a little of this knowledge (if saving and eff••ctual upon thy heart) will do thy soul more service than all the vain speculations, and profound parts that others so much glory in; poor Chri∣stian, be not dejected, because thou seest thy self out-stript, and excelled by so many, in other parts of knowledge: if thou know Jesus Christ, thou knowest enough, to comfort and save thy

soul; many learned Philosophers are now in Hell, and many illi∣terate Christians in Heaven.

* 1.12If there be such excellency in the knowledge of Christ, let it humble, all, both Saints, and sinners that we have no more of this clear, and effectual knowledge in us, notwithstanding the excellent advantages we have had for it. Sinners, concerning you I may sigh, and say with the Apostle, 1 Cor. 15.34. some have not the knowledge of Christ, I speak this to your shame; this, oh this, is the condemnation; and even for you that are enlightned in this knowledge, how little do you know of Jesus Christ, in comparison of what you might have known of him? what a shame is it, that you should need to be taught the very first truths, when for the time you might have been teachers of others? Heb. 5.12, 13, 14. that your Ministers cannot speak unto you as spiritual, but as unto carnal, even as unto babes in Christ, 1 Cor. 3.1.2. Oh, how much time is spent in other stu∣dies! in vain discourses, frivolous Pamphlets, worldly imploy∣ments, how little in the search and study of Jesus Christ?

* 1.13How sad is their condition, that have a knowledge of Christ, and yet as to themselves,* 1.14 it had been better, they had never had it! many there be that content themselves with an unpractical, ineffectual, and meerly notional knowledge of him; of whom the Apostle saith, it had been better for them not to have known, 2 Pet. 2.21. it serves only to aggravate sin and misery: for though it be not enough to save them, yet it puts some weak restraints upon sin, which their impetuous lusts breaking down, exposes them thereby to a greater damnation.

* 1.15Fourthly, This may inform us by what rule to Judge both Ministers, and Doctrines; certainly that is the highest commen∣dation of a Minister to be an able Minister of the New Testa∣ment; not of the letter but of the spirit, 2. Cor. 3.6. he is the best Artist, that can most lively and powerfully display Jesus Christ before the people; evidently setting him forth as Cruci∣fied among them; and that is the best Sermon that is most full of Christ, not of art, and language. I know that an holy Dia∣lect well becometh the lips of Christs Ministers, they should not be rude, and careless, in language or method: but surely the excellency of a Sermon lyes not in that, but in the plainest dis∣coveries, and livelyest applications of Jesus Christ.

Let all that mind the honour of Religion,* 1.16 or the peace and comfort of their own souls; wholly sequester and apply them∣selves, to the study of Jesus Christ,* 1.17 and him Crucified; where∣fore spend we our selves upon other studies? when all excellency, sweetness, and desirableness is concenter'd in this one? Jesus Christ is fairer than the children of men, the chiefest among ten thousands, as the Apple-tree among the trees of the wood: quae faciunt divisa beatum, in hoc mixta fluunt; these things which singly ravish and delight the souls of men, are all found con∣junctly in Christ. O, what a blessed Christ is this! whom to know is eternal life: from the knowledge of Jesus Christ do bud forth all the fruits of comfort, and that for all seasons and conditions. Hence Revel. 22.2. he is called the tree of life which bears twelve manner of fruits, and yields its fruit every month and the very leaves of this tree are for healing; in Christ souls have (1.) All necessarys for food and physick, (2.) All varieties of fruits, twelve manner of fruits, a distinct sweetness in this, in that; and in the other attribute, promise, ordinance. (3.) In him are these fruits at all times, he bears fruit every month; there is precious fruit in Jesus Christ, even in the black month; Winter fruits, as well as Summer fruits. O, then study Christ, study to know him more extensively, there be many excellent things in Christ, that the most Eagle-eyed believer hath not yet seen: ah 'tis pitty, that any thing of Christ should lye hid from his people! study to know Christ more intensively, to get the experimental taste, and lively power of his knowledge, upon your hearts, and affections: this is the knowledge that carries all the sweetness and comfort in it. Christian, I dare appeal to thy experience; whether the experimental taste of Jesus Christ in Ordinances and duties, have not a higher and sweeter relish than any created enjoyment thou ever tasted in this world? O then separate, devote, and wholly give thy self; thy time, thy strength to this most sweet trascendent study.

Lastly,* 1.18 Let me close the whole with a double caution, one to our selves, who by our callings, and professions are the Ministers of Christ: another to those that sit under the Doctrine of Christ daily.

First, If this Doctrine be the most excellent, necessary, fun∣damental, [ (1.)] profound, noble, and comfortable Doctrine, let us

then take heed lest while we study to be exact in other things, we be found ignorant in this:* 1.19 ye know it's ignominious by the common suffrage of the civilized world, for any man to be un∣acquainted with his own calling, or not to intend the proper business of it. It's our calling (as the Bridegrooms friends) to woo and win souls to Christ: to set him forth to the people as Crucified among them, Gal. 3.1. to present him in all his at∣tractive excellencies that all hearts may be ravished with his beauty, and charmed into his arms by love: we must also be able to defend the truths of Christ, against undermining Hereticks; to instill his knowledge into the ignorant, to answer the cases and scruples of poor doubting Christians. How many intricate knots have we to untye? what pains, what skill is requisite for such as are imployed about our work? and shall we spend our preci∣ous time in frivolous controversies, Philosophical niceties, dry and barren Scholastick notions? shall we study every thing but Christ? revolve all Volumes but the Sacred ones! what is ob∣served even of Bellarmine, that he turn'd with loathing from School Divinity, because it wanted the sweet juice of piety; may be convictive to many among us, who are often too much in love with worse imployment, that what he is said to loath. Oh let the knowledge of Christ dwell richly in us.

[ 2] Secondly, Let us see that our knowledge of Christ be not a pow∣erless, barren, impracticable knowledge: Oh that in its passage from our understandings to our lips, it might powerfully melt, sweeten, and ravish our hearts! Remember Brethren, an holy calling never saved any man, without an holy heart; if our tongues only be sanctified, out whole man must be damned:

we and our people must be judged by the same Gospel, and stand at the same bar,* 1.20 and be sentenced on the same terms, and dealt with as severely as any other men: we cannot think to be saved by our Clergy, or to come off with a Legit ut elericus, when there is wanting the Credidit, & vixit ut Christianus; as an eminent Divine speaks.

O let the Keepers of the Vineyards look to, and keep their own Vineyard: we have an Heaven to win, or lose as well as others.

Thirdly, Let us take heed that we with-hold not our know∣ledge [ 3] of Christ in unrighteousness from the people. O that our lips may disperse knowledge and feed many! let us take heed of the Napkin, remembring the day of account is at hand. Remember,* 1.21 I beseech you the Relations wherein you stand, and the obligations resulting thence: Remember the great Shepherd gave himself for, and gave you to the flock; your time, your gifts are not yours, but Gods. Remember the pinching wants of souls who are perishing, for want of Christ; and if their tongues do not, yet their necessities do bespeak us, as they did Ioseph, Gen. 47.15. wherefore should we dye in thy presence, give us food that we may live, and not dye: even the Sea-monsters draw forth their breasts to their young ones, and shall we be cruel! cruel to souls! did not Christ think it too much to sweat blood, yea to dye for them; and shall we think it much to watch, study, preach, pray, and do what we can for their salvation? O let the same mind be in you, which was also in Christ.

Secondly, To the people that sit under the Doctrine of Christ [ (2.)] daily, and have the light of his knowledge shining round about them.

First, Take heed ye do not reject and despise this light: this may be done two ways, (first) When you despise the means of knowledge, by slight and low esteems of it. Surely if you thus reject knowledge, God will reject you for it, Hosea 4.6. it is a despising of the richest gift that ever Christ gave to the Church: and however it be a contempt and slight that begins low, and seems only to vent it self upon the weak parts, in∣artificial discourses, and untaking tones and gestures of the speakers; yet (believe it) it's a daring sin, that flyes higher than you are aware, Luk. 10.16. he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.

Secondly, You despise the knowledge of Christ, when you despise the directions, and loving constraints of that knowledge; when you refuse to be guided by your knowledge, your light and your lusts contest and struggle within you: Oh 'tis sad when your lusts master your light; you sin not as the Heathens sin, who know not God; but when you sin, you must slight and put by the notices of your own Consciences; and offer violence to your own convictions; And what sad work will this make in your souls? how soon will it lay your consciences waste?

Secondly, Take heed that you rest not satisfied with that knowledge of Christ you have attained, but grow on towards perfection: it's the pride and ignorance of many professors when they have got a few raw and indigested notions, to swell with self-conceits of their excellent-attainments, and it's the sin even of the best of Saints, when they see (veritas in profundo) how deep the knowledge of Christ lyes, and what pains they must take to dig for it; to throw by the Shovel of Duty, and cry dig we cannot. To your work Christians, to your work; let not your candle go out, sequester your selves to this study, look what intercourses and correspondencies are betwixt the two worlds, what communion soever God and souls maintain; it is in this way: count all therefore but dross in comparison of that excellency which is in the knowledge of Jesus Christ.

Notes

• * 1.1

  Serm. 1.
• * 1.2

  Opens the excellency of the Sub∣ject.
• * 1.3

  Non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣ficat aestimare, aut eximium dur••••e, in hoc autem non temnit, n••c da••••at omnem aliam scientiam, nisi ut opponitu scientiae Christi, &c. Wall.
• * 1.5

  Vehementem habet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod adjecit, & hunc cruci∣fixum. Pet. Martyr in loc.
• * 1.6

  Christum cruci∣fixum stylo cru∣cifixo predica∣bat.
• * 1.7

  Doct.
• * 1.8

  Qui scientiam secularem prepo∣nit studio aut cognitioni hui•• sacrae, is the∣sauro quisquilius praefect. Da∣ven. in Coll 2. v. 3.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multi for∣mis sapientia dei.

  Caryll in J••b 11.6.
• * 1.10

  Omnis cognitio tuae veri••atis long•• ju••u••∣dissima est sua∣vissi••a & amaenissima, etiam quae prostat pro ••o∣ribus, & ob∣viam cui{que} sese s••onte data quantu•• deliciarum est illius, quam in intimis penetralibus reconditam apud te habes, multis{que} seris, & repagulis clausam? Brightman in Cant.
• * 1.11

  Infer. 1. Ple••è sapit, qui evangeliu•• di∣dicit; prorsus insa••it, qui co••nitionem sa∣lutarem alibi quaerit; hi•• enim om•••••• the∣sauri. Dav. in Coll.
• * 1.12

  Infer. 2.
• * 1.13

  Infer. 3.
• * 1.14

  Vide Za••ch in Eph 4. p. 161. de d••pli i cog∣nitione Christi.
• * 1.15

  Infer. 4.
• * 1.16

  Infer. 5.
• * 1.17

  I am sure (saith an holy one) the Saints at their best, are but strangers to the weight and worth▪ of the incompa∣rable sweet∣ness of Christ: he is so new, so fresh in excellency every day to those that search more and more into him, as if Heaven could furnish as ma∣ny new Christs (if I may so speak) as there are days be∣twixt him and us; and yet he is one and the same still: oh, we love an unknown lover, when we love Christ.
• * 1.18

  Infer. 6.
• * 1.19

  Cavete ne ger∣minante indies arbore s••ien∣tiae, sola steri∣leseat arbor vitae, cav••te ••e do••is sp••ritus contenti, do∣num spiritum nihili aestimetis. S. Ford amb. Sacr. p. 35.

  Peritum esse, & sine doctrina pietatis peritu∣rum. Aug.

  Melius est ut nos reprehen∣da••t gramatici, quam ut non intellegant po∣puli — ••oi quanta eloquentiâ, sed quanta eviden∣tia non rheto∣ricè sed Apo∣stoli••è, non diserta, sed fortia. Quod à studiis scholasticae theologiae averteretur ferè na••sc••bundus, quoniam sicco carebant liquidae pietatis. Fuligat. in vita Bel.
• * 1.20

  Gildas Salvia∣nus, p. 27.
• * 1.21

  We may ap∣ply to Mini∣sters, what Tacitus speaks of Magistrates; Ita nati estis, ut bona, mala{que} vestra ad Rem∣pub. pertineant. Tacit. Annal. lib. 4.