Twenty sermons formerly preached XVI ad aulam, III ad magistratum, I ad populum / and now first published by Robert Sanderson ...

THE PREFACE

1. I had thought to have given somewhat a larger account in this Preface, then now I doe: as well concerning the publishing of these Sermons [1. Why at all? 2. Why now? so late? 3. Why these? so many? so few?] as concerning the Sermons themselves [1. The Truth, and 2. The Choise of the Matters therein handled. 3. The Manner of handling,] and such other things, as some Readers out of curiosity expect to be satisfied in. But considering with my self, that there may be times, wherein it may be a point of the greatest a 1.1 prudence to keep silence; and wherein, as it was wisely said of old, Qui benè latuit, benè vixit, He liveth best that appeareth least; so it may be as truly said, Qui benè tacuit, benè dixit, He speaketh best that saith least: I thought it safer to save that labour, then to adventure the possibility of having offence taken, upon no better security then the not having meant to give any.

2. Therefore in short; thus. After these Sermons were preach∣ed, so far was I from any forwardness to publish them, that for some years they were throwen aside without any thought of printing them, but rather a resolution to the contrary. I could not observe any such scarcity of printed Sermons abroad, as that there should be any great need of sending out more: and the copying out of most of them a∣gain (which was to be done, ere the worke could be fitted for the Press, and could not well be done by any other hand then my own) could not be any such pleasing taske to me (especially at these years, 69. current) as to tempt me to a willingness to undergoe a drudge∣ry of so much toyle and irkesomeness. Wherefore, though I was often and earnestly sollicited thereunto, both by the entreaties and letters of friends, and some considerable offers also from such as trade in Books, to quicken me on: yet my consent came on very heavily, and my resolutions remained uncertain. Until I understood that one, who having by some means or other light on a Copy of one single

Sermon of mine, preached at Newport in the Isle of Wight during the treaty there, upon Gal. 5.22. had a 1.2 surreptitiously without my con∣sent, or so much as knowledge (and that b 1.3 negligently and imperfectly enough) printed it. Which, not knowing how to helpe for what was past, nor for the future how far it might become a leading ex∣ample for others to follow, (as c 1.4 ill Precedents seldome want seconds;) but well knowing withall, that there were in several mens hands, Copies also of most of the Sermons here printed: I had no other way left to secure the rest from running the same Fate their fellow had done, then by yielding my absolute consent to the publishing of them, and preparing them (as my leisure would serve) for the Press. For I had learned by this late, and some former experiences, that there are men, of those that d 1.5 make hast to be rich, who bear so little re∣verence to the Laws of common Equity and Ingenuity, that they will transgress them all, for the gain of e 1.6 three-half-pence, or a piece of bread.

3. But when thus resolved, I came to seek up my scattered Co∣pies, which lay neglected (so little did I value them) some in one corner, some in another: of the Two and Twenty, which I intended to publish (viz. Nineteen Ad Aulam, preached at the Court in my Attendance, Ordinary and Occasional there; and Three Ad Magi∣stratum, preached before some of the Reverend Iudges in their Cir∣cuits:) after the best search I could make, I fell short Five of my whole number: Those Ad Magistratum were all found; and being all now published, there need no farther account to be given of them. The Nineteen Ad Aulam were these, viz. f 1.7

I.	on Eccl. VII.1.	Whitehall.	1631.
II.	on Prov. XVI.7.	Whitehall.	1632.
III.	on 1 Pet. II.17.	Newarke.	1633.
IV.	1 on Luk. XVI.8.	Otelands.	1636.
V.	on Psal. XIX.13.	Belvoyr.
VI.	1 on Phil. IV.11.	Greenwich.	1637.
VII.	2 on Phil. IV.11.	Otelands.
VIII.z	on Esay LII.3.	Greenwich.	1638.
IX.	on Rom. XV.5.	Theobalds.
X.	on Psal. XXXVII.11.	Berwicke.	1639.
XI.	on 1 Tim. III.16.	Berwicke.
XII.	1 on 1 Cor. X.23.	Whitehall.	1640.
XIII.	on Psal. CXIX.75.	Whitehall.
XIV.	2 on 1 Cor. X.23.	Hampton.
XV.	on Rom. XV.6.	Whitehall.	1641.
XVI.	on Psal. XXVII.10.	Woburne.	1647.
XVII.	2 on Luk. XVI.8.	Stoke Pogeys.
XVIII.	on Gal. V.22.	Newport.	1648.
XIX.	on Heb. XII.3.	Newport.

Of these the I.II.III.IV. and X. were all missing; and the XVIII. was before fallen into the hands of another; who would not be perswaded to part with his Copy, as he calleth it, either to me upon entreaty, (perhaps to chastise me for my Ignorance, who was so sil∣ly before as to think I had had some right to my own;) or to his fel∣low-Stationer upon any reasonable (or rather as I am informed, un∣reasonable) terms: which is done, though not all out so agreeable to the old Rule, Quod tibi fieri non vis, yet very conformly to the old Pro∣verb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—

4. Of these Six, thus in hazard to be all left out in the impressi∣on; Three are recovered, and here presented to publick view, and Three are not. The First, viz. that on Eccles. VII.1.) I made a shift by the help of my memory, to make up (as neer, as it would serve me, to what I had so long since spoken) out of an old Copy of a Ser∣mon formerly preached upon the same Text elsewhere. For I am not ashamed to profess that most of those Ad Aulam were framed upon such Texts, and out of such Materials, as I had formerly made use of in other places: but always cast (as it were) into new moulds. For both, fit it was the difference of the Auditories in the one place, and in the other should be somewhat considered: and besides my first crude meditations being alwayes hastily put together, could never please me so well at a 1.8 a second and more leisurable review, as to pass without some additions, defalcations, and other alterations, more or less. The Second and Third also (viz. that on Prov. XVI.7. and that on 1 Pet. II.17.) it was my good hap, searching purposely a∣mong the Papers of my late worthy friend and neighbour (whose memory must ever be precious with me,) Thomas Harrington Esq deceased, there to finde, together with the Copies of divers others which I wanted not, transcribed with his own hand. But the Fourth and Fifth are here still wanting, because I could not finde them out: and so is the Eighteenth also, because I could not get it in. The want of which last, though happening not through my default, yet I have made a kinde of compensation for, by adding one other Sermon of those Ad Populum, in lieu of that which is so wanting, to make up the number an even Score notwithstanding. The Reader shall finde it in the later end of the Book, carrying on every leafe (by a mistake in the printing) the title of The First Sermon: which he may please to mend, either with a dash of his pen, by putting out the whole 3. words [The First Sermon,] seeing there are no more to follow it; or else (with reference to the Seven Sermons Ad Populum formerly pub∣lished, by writing [Eighth] instead of [First] all along in the Title.

5. As for the Sermons themselves, the matter therein conteined, the manner of handling, &c. I must permit all to the Readers doome. Who if he be homo quadratus, perfectly even, and unbyassed both in his Iudgment, and Affection, (that is to say, neither prepossessed with some false Principle to forestall the one; nor carried aside with

partiality for, or prejudice against, any person or party, to corrupt the other) will be the better able to discern, whether I have any where in these Papers exceeded the bounds of Truth and Soberness, or lay∣ed my self open to the just imputation either of Flattery or Falshood. There hath been a generation of men (wise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for their own purposes,* 1.9 but Malignants sure enough) that la∣boured very much when time was, to possess the world with an opinion, that all Court-Chaplains were Parasites, and their preaching little other then daubing. I hope these Papers will appear so inno∣cent in that behalf, as to contribute somewhat towards the shame and confutation of that Slander.

6. The greater fear is, that (as the times are) all men will not be well pleased with some passages herein, especially where I had occasion to speak something of our Church-Ceremonies; then under command, but since growen into disuse. But neither ought the dis∣pleasure of men, nor the change of times, to cast any prejudice upon the Truth: which in all variations and turnings of affairs remain∣eth the same it was from the beginning; and hath been accustomed, and therefore can think it no new thing, to finde unkinde entertain∣ment abroad, especially from them whose interest it is to be (or at leastwise to seem to be) of a different perswasion. For, that the Truth is rather on my side in this point then on theirs that dissent from me, there is (besides other) this strong presumption onwards; That I continue of the same judgment I was of, twenty, thirty, forty years agoe; and profess so to doe, with no great hopes of bettering my temporal condition by so professing: whereas hundreds of those, who now decry the Ceremonies (as they do also some other things of greater importance) as Popish and Antichristian, did (not many years since) both use them themselves, and by their subscriptions ap∣prove the enjoyning of them; but having since in complyance with the times professed their dislike of them, their portion is visibly growen fatter thereby. If the face of affairs be not now the same it was, when the Sermons wherein this point is most insisted on were preached; what was then done, is not sure in any justice now charg∣able upon me as a crime: who never pretended to be a Prophet; nor could then either foresee that the times would so soon have chang∣ed, or have believed that so a 1.10 many men would so soon have changed with the times.

7. Of the presumption aforesaid I have here made use; not that the business standeth in need of such a Reserve, for want of compe∣tent proof otherwise, which is the case wherein b 1.11 the Lawyers chiefly allow it: but to save the labour of doing that over again in the Pre∣face, which I conceive to be already done in the Work it selfe. With what success I know not: that lieth in the brest of the Reader. But that I speak no otherwise then I thought, and what my intentions were therein; that lieth in my own brest, and cannot be known to the Reader.

Who is therefore in charity bound to believe the best, where there appeareth no pregnant probability to the contrary. The discour∣ses themselves for much of the matter directly tend to the peace both of Church and State, by endeavouring to perswade to Vnity and Obedience: and for the manner of handling, have much in them of Plainness, little (I think nothing at all) of Bitterness, and so are of a temper fitter to instruct, then to provoke. And these I am sure are no Symptomes of very bad Intentions. If there be no worse Constructi∣on made of them then I meant, nor worse Vse: I trust they neither will deserve much blame, nor can do much hurt. Howsoever, having now adventured them abroad, though having little else to commend them but Truth and Perspicuity, two things which I have alwayes had in my care (for whereto else serveth that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherewith God hath endued man, but to speak reason and to be un∣derstood?) if by the good blessing of Almighty God, whom I desire to serve in the spirit of my minde, they may become (in any little degree) instrumental to his Glory, the Edification of his Church, and the promoting of any one soul in Faith and Holiness towards the at∣tainment of everlasting salvation: I shall have great cause of re∣joycing in it, as a singular evidence of his undeserved mercy towards me, and an incomparably rich reward of so poor and unworthy la∣bours. Yet dare I not promise to my self any great hopes, that any thing that can be spoken in an argument of this nature, though with never so much strength of reason and evidence of truth, should work any kindly effect upon the men of this generation; when the times are nothing favourable, and themselves altogether undisposed to re∣ceive it: No more then the choisest Musick can affect the ear that is stopt up; or the most proper Physick operate upon him, that either cannot or will not take it. But as the Sun when it shineth clearest in a bright day, if the beams thereof be intercepted by a beam (too but of another kinde,) lying upon the eye, is to the party so blinded as if the light were not at all: so I fear it is in this case. Not through any incapacity in the Organ so much, especially in the learneder part among them; as from the interposition of an unsound Principle, which they have received with so much affection, that for the great complacency they have in it, they are loath to have it removed. And as they of the Roman party, having once throughly imbibed this grand Principle, that the Catholick Church (and that must needs be it of Rome) is infallible, are thereby rendred incapable to receive any impressions from the most regular and concluding discourses that can be tendered to them, if they discern any thing therein disa∣greeing from the dictates of Rome; and so are perpetually shut up into a necessity of erring, if that Church can erre, unlesse they can be wrought off from the belief of that Principle: which is not very easily to be done, after they have once swallowed it, and digested it, without the great mercy of God, and a huge measure of self-denial:

Even so have these our Anti-cer••monian Brethren framed to them∣selves a false Principle likewise, which holdeth them in Errour, and hardeneth them against all impressions or but Offers of Reason to the contrary.

8. All Errours, Sects, and Heresies, as they are mixed with some inferiour Truths, to make them the more passable to others; so do they usually owe their original to some eminent Truths (either mis∣understood, or mis-applied,) whereby they become the lesse discer∣nable to their own Teachers: whence it is that such Teachers a 1.12 both deceive, and are deceived. To apply this then to the businesse in hand. There is a most sound and eminent Truth, justly maintained in our own and other Reformed Churches, concerning the Perfection and Sufficiency of the holy Scriptures: which is to be understood of the revelation of supernatural truths, and the substantials of Gods worship, and the advancing of moral and civil duties to a more sublime and spiritual height by directing them to a more noble end, and exacting performance of them in a holy manner; but without any purpose thereby to exclude the belief of what is otherwise rea∣sonable, or the practise of what is prudential. This Orthodox Truth hath by an unhappy mis-understanding proved that great stone of of∣fence, whereat all our late Sectaries have stumbled. Upon this foundation (as they had layed it) began our Anti-ceremonians first to raise their so often-renewed Models of Reformation: but they had first trans-formed it into quite another thing; by them perhaps mis∣taken for the same, but really as distant from it, as Falsehood from Truth; to wit this, That nothing might lawfully be done or used in the Churches of Christ, unless there were either Command or Example for it in the Scriptures: Whence they inferred, that whatsoever had been otherwise done or used was to be cast out as Popish, Antichristian, and Superstitions. This is that unsound corrupt Principle whereof I spake: that root of bitternesse, whose stem in processe of time hath brought forth all these numerous branches of Sects and Heresies, wherewith this sinful Nation is now so much pestered.

9. It is not my purpose, nor is this a place for it, to make any large discovery of the cause of the mistake, the unsoundness of the Tenent it self, and how pernicious it is in the Consequents. Yet I can∣not but humbly and earnestly intreat them, for the love of God, and the comfort of their own souls; as they tender the peace of the Church, and the honour of our Religion; and in compassion to thou∣sands of their Christian brethren, who are otherwise in great danger to be either misled or scandalized: that they would think it possible for themselves to be mistaken in their Principle, as well as others, and possible also for those Principles they rest upon to have some frailties and infirmities in them, though not hitherto by them ad∣verted, because never suspected; That therefore they would not ha∣sten to their Conclusion, before they are well assured of the Premises,

nor so freely bestow the name of Popish and Superstitious upon the opinions or actions of their Brethren, as they have used to do, before they have first and throughly examined the solidity of their own grounds: finally, and in order thereunto, That they would not therefore despise the offer of these few things ensuing to their con∣sideration, because tendered by one that standeth better affected to their Persons then Opinions.

10. And first I beseech them to consider, how unluckily they have at once both straitned too much, and yet too much widened that, which they would have to be the adequate Rule of warrantable acti∣ons; by leaving out Prudence, and taking in Example. Nor doth it sound well, that the Examples of Men, though never so godly, should, as to the effect of warranting our actions, stand in so near equipage with the commands of God, as they are here placed joyntly to∣gether without any character of difference so much as in degree. But the superadding of Examples to Commands in such manner as in this Assertion is done, either signifieth nothing, or overthroweth all the rest: which is so evident, that I wonder how it could escape their own observation. For that Example which is by them supposed sufficient for our warranty, was it self either warranted by some com∣mand or former Example, or it was not. If it were; then the adding of it, clearly signifieth nothing: for then that warrant we have by it, proceedeth not from it, but from that which warranted it. If it were not; then was it done meerly upon the dictates of Prudence and Reason: and then if we be sufficiently warranted by that Example (as is still by them supposed) to act after it, we are also sufficiently thereby warranted to act upon the meer dictates of Prudence & Rea∣son, without the necessity of any other either Command or Example for so doing. What is the proper use that ought to be made of Ex∣amples is touched upon a little in the Eighth Sermon Ad Aulam, to∣wards the later end; but is very needful to be better understood then it is, considering the ill use that hath been made of Scripture Examples both in former, and (much more) in these our later times.

11. Secondly, I beseech them to consider, (whereof also I have given some touch more then once in the ensuing Sermons) what scandal is given, and what advantage to the Anabaptists, Familists, Quakers, and the whole crew of our modern Sectaries, by what other name or title soever they are called or distinguished. When this gap was once opened [What command have you in Scripture, or what Example for this or that?] Unà Eurús{que} Notúsque: it was like the opening of Pandora's Box, or the Trojane Horse. As if all had been let loose; swarms of Sectaries of all sorts broke in, and (as the Frogs and Locusts in Egypt) overspread the face of the Land. Not so only, but (as often it happeneth) these yong Striplings soon out∣stript their Leaders, and that upon their own ground: leaving those many Parasangs behinde them, who had first shewed them the way,

and made entrance for them. For as those said to others; What Command or Example have you for kneeling at the Communion? for wearing a Surplice, &c? for Lord Bishops? for a penned Liturgy? for keeping Holy-dayes? &c. and there stopt: So these to them; Where are your Lay-Presbyters, your Classis, &c. to be found in Scripture? Where your Steeple-houses? your National Church? your Tithes and Mortuaries? your Infant-sprinklings? Nay, where your Meeter-Psalms? your two Sacraments? your observing a weekly Sab∣bath? (for so far I finde they are gone, and how much farther, I know not, already: and how much farther they will hereafter, for Erranti nullus terminus, God only knoweth,) shew us, say they, a Command or Example for them in Scripture.

* 1.13Fugeunt trepidi vera & manifesta loquentem Stoïcidae—

Thus do these pay them home in their own metal: and how the pay can be honestly refused, till they order their Mintage better, I yet understand not. If any of them shall say, with him in the Satyrist

* 1.14—haec ego nunquam Mandavi dices olim, nec talia suasi.

the reply is ready in the next verse there

Mentis causa malae tamen est, & origo, penes te.

I doubt not but many of those that made a stand sooner, are highly displeased with those that rusht on headlong & adventured farther; yea and it may be, declame against them with some vehemency both in the Pulpit and Press. But truly no great reason, if they lent them their premises, to fall out with them about the Conclusion: The Ma∣ster in the Fable did not well to beat his Maid for serving him with thin Milk, when it was his own Cow that gave it. For why should he that giveth another Scandal, be angry with him for taking it? or he that helpeth to set it on tumbling down the hill, blame the stone if it tumble on still Ex virtute impressâ, and do not stop just where he would have it? So mischievous a thing is it, as Aristotle often ob∣serveth,* 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not to lay the foundation upon a firm bottom at the first. It had been best, if this had been looked to sooner & from the beginning: but better then not at all, if it would be well considered yet, & some remedy thought on to help it as much as may be, before it grow past all hope of recovery.

11. But thirdly and above all I beseech them to consider, whither that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which many times marreth a good business, hath carryed them; and how mightily (though unwitting∣ly, and I verily believe most of them unwillingly) they promote the interest of Rome, whilest they do with very great violence (but not with equal prudence) oppose against it: so verifying that of the Hi∣storian-Poet, spoken in another csae

* 1.16—Omnia dat qui justa negat.

I mean, in casting out not Ceremonies only, but Episcopacy also, and

Liturgie, and Festivals out of the Church, as Popish and Antichristian. —Hoc Ithacus velit. If any of these things be otherwise guilty, and deserve such a relegation upon any other account (which yet is more then I know) farewell they: But to be sent away packing barely upon this score that they are Popish and Antichristian; this bringeth in such a plentifull harvest of Proselytes to the Jesuite, that he doth not now as formerly gaudere intus & in sinu (laugh in his sleeve, as we say) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 openly and in the face of the Sun triumph gloriously and in every Pamphlet proclaim his victo∣ries to the world. If you shall say, that the Scandal is taken by them, not given by you: it is (to all but your selves) as much as nothing; whilest the contrary is demonstrable, and that there is in these very pretensions, a proper (and as I may say a natural) tendency to pro∣duce such effects, as we see to have ensued thereupon. The truth whereof will evidently appear by stating the Case thus. A man other∣wise rational and conscientious, but somewhat wavering in point of Religion, yet desiring in sincerity of heart to be of the truer Church, if he knew which were it, hath some temptations offe∣red him by his education, friends, bookes, the confusions a∣mong us, or otherwise, to encline him towards the Church of Rome. W••ich temptations being not able of himself to conquer, he repaireth to a Presbyterian (suppose) or Independent, he acquainteth him with his doubts, and desireth satisfaction therein: telleth him among o∣ther things, that he had a good opinion of the Church of England heretofore, whilest she had Episcopal government, and a well-for∣med Liturgie, and did observe Christian Festivals, and some kinde of outward decency in the worship of God, as all the Churches of Christ had and did in the purest and primitive times; but now that all these things are layd aside, he must needs be of another minde, unless they can fully satisfie him concerning the premises. In this Case, I would faine know what possible satisfaction such a man could receive from either of these, holding to their Principles. To tell him these things were Popish, and therefore to be cast out of the Church, were the next way to put him quite off: he would presently conclude (and it is impossible he should do otherwise, being already so prepared as in the Case is supposed) that certainly then that which we call Popery is the old Religion, which in the purest and primitive times was professed in all Christian Churches throughout the world. That only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is usually the last Reserve in these dis∣putes, That the mystery of iniquity began to worke betimes; will seem (to him) but a ridiculous begging of the Question; and he will tell them, that every Sectary may say the same to them. Whereas the sober English Protestant, is able by the grace of God, with much evidence of truth, and without forsaking his old principles, to justi∣fie the Church of England, from all imputations of Heresie or Schism, and the Religion thereof as it stood by Law established from the

like imputation of Novelty; and to apply proper and pertinent an∣swers to all the Objections of those (whether Papists, or others) that are contrary-minded, to the full satisfaction of all such, as have not by some partial affection or other rendred themselves uncapable to receive them.

12. I confess I had no purpose (as may appear by the begin∣ning of my Preface) when I set pen to paper, to have said much, if any thing at all of these matters: but I had so very much more to say for the pressing of each of these three Considerations, and the business withall seemed to me of so much importance, that after I had once begun, I had much adoe to repress my self from drawing this Preface into a yet far greater length. But since I have thus adven∣tured to unbowel my selfe, and to lay open the very inmost thoughts of my heart in this sad business before God and the world: I shall hope to finde so much charity from all my Christian Brethren, as to shew me my Errour, if in any thing I have now said I be mistaker, that I may retract it; and to pardon those excesses in modo loquendi, if they can observe any such, which might possibly (whilest I was passionately intent upon the matter) unawares drop from my pen, Civilities which we mutually owe one to another, —damus hanc ve∣niam, petimús{que} vicissim: considering how hard a thing it is, amid so many passions and infirmities, as our corrupt nature is subject to, to doe or say all that is needful in a weighty business, and not in something or other to over-say and over doe: Yet this I can say in sincerity of my heart, and with Comfort, that my desire was, (the na∣ture of the business considered) both to speak as plain, and to offend as little, as might be. If I can approve my carriage herein to the judgment and consciences of sober and charitable men; it will be some rejoycing to me; but I am not hereby justified. I must finally stand or fall to my own master, who is the only infallible Iudge of all mens hearts and wayes. Humbly I beseech him to look well if there be any way of wickedness or hypocrisie in me; timely to cover it him∣self, and discover it to me, that it may be by his grace repented of, and pardoned by his mercy; by the same mercy and grace to guide my feet into the wayes of Peace and Truth, and to lead me in the way everlasting.

Decemb. 31. 1655.

O be favourable and gracious unto Sion: build thou the walls of Ierusalem; Repair the breaches thereof; and make no long tarrying, O Lord our helper and our Redeemer. ETIAM VENI DOMINE IESU.

Notes

• a 1.1

  Amos. 5.13.
• a 1.2

  Vide Episto∣lam meam di∣vulgatam— Hocne oportuit me inconsulio? Lips. Cent. 2. Epist. 100.
• b 1.3

  — Et an sic oportuit? solam? imò & corrup∣tam? Ibid.
• c 1.4

  Exempli im∣probi res est: nec pro••us ali∣quis neget. Ibid.—Mali exempli est, ar∣bitrium hoc sibi sumere in scri∣pta aliena. Id. ad lector. praefix 2. Cen∣tur. Miscell.
• d 1.5

  —nam quae reverentia le∣gum, Quis pu∣dor, aut metus est unquam, pro∣perantis avari? Juven. Sat. 14.
• e 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristoph. in Plut.
• f 1.7

  Prov. 28.1.
• a 1.8

  refrigerato inventionis a∣more. Quintil. Epist. ad Tryph.
• * 1.9

  Luk. 16.8.
• a 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz.
• b 1.11

  Vbi deficit plena probatio, praesumptioni∣bus agendum est.
• a 1.12

  2 Tim. 3.13
• * 1.13

  Juvenal. Sat. 2
• * 1.14

  Id. Sat. 14.
• * 1.15

  Arist. 3. de coelo 7. See also 1. de coelo 5. de incessu ani∣mal. cap. 7. de generat. animal. cap. 7
• * 1.16

  Lucan.