Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE REHEARSERS CONCLUSION, OR THE FASTENING THE BORDERS TO THE SPOUSE HER NECKE AND BREAST.

PLinya 1.1 writeth of an Eccho sounding from the Tombe of Metella,* 1.2 which repeated the same sentence five severall times: this five-fold Eccho I am now become in your eares, eandem sententiam quinquies regerens, rehearsing now my Text five times, foure in repetition and appli∣cation to the foure Preachers, and now the fifth time in the conclusion and application to my selfe. Vary the translation as you please, yet the colla∣tion will still hold; if you stand to the last, and reade the words, wee will make thee borders of gold with studs of silver, the collation is already made: for the foure borders are the foure methodicall discourses, beautified with variety of art and learning, which I have imperfectly rendered; and nothing remaineth, but that (as it were) with a silke string or ribbon I gather the rowes of pearle, and all the borders of gold together (which before I tooke off, that we might more particularly view them) and fasten them all to the Spouse her neck & breast by drawing towards an end, and pressing close my exhortation to the heart of this great assembly. If you follow learned Juni∣us his translation, Faciemus tibi aureas lineas cum punctis argenteis, you may be pleased to interpret the foure lines of gold drawne at length, to bee the foure Texts handled and unfolded at large by the Preachers: and the puncta argentea, or the points of silver, speciall notes of observation upon them, placed as points or prickes in a line, some in the beginning, some in the mid∣dle, and some in the end. The points beginning and continuing wee have already passed, and are now come to puncta terminantia, the closing points; or rather period and full poin of all. But if you preferre the Seventies tran∣slation before either, and will have the Text rendred thus, Faciemus tibi similitudines auri cum punctis argenteis, Wee will make thee similitudes or re∣semblances of gold with points of silver; my application shall bee in the words of Origen, Nos tibi aurea ornamenta facere non possumus, non tam divites sumus ut Sponsus, qui aureum tibi monile largietur; nos similitudines auri faciemus. And indeed what are the imperfect notes which I have im∣parted to you, but similitudines, obscure resemblances of those borders of gold I spake but now of? In which respect, as when Marcellus in his Page∣ant brought in golden Statues or Images of the Cities hee had taken, and

afterwards Fabius brought in the same carved in wood; Chrysippus said wit∣tily, Has illarum thecas esse; so it may bee truly said, that the Sermons which I have repeated were but illorum thecae, covers, or at the best tables and indexes of theirs: the blame whereof lyeth not wholly upon the bro∣ken vessell of my memory, or my noters: for though the vessell be sound, and set direct under the spouts mouth, it is not possible▪ but that some drops should fall besides, and others be blowne away with the winde. The heavenly doctrine of the Preachers powred downe in great abundance like great showers of raine from heaven, they themselves were as golden spouts, at whose mouth though I set my pitchers as close and steady as I could, yet many silver drops went besides them; notwithstanding you see they are full and runne over. Take you yet another similitude, that you may have simi∣litudines, according to the letter of my Text, as the Seventy reade it. The foure Sermons were like foure Garlands crowning the Spouse of Christ, out of which I have culled some of the chiefest flowers; and howsoever in the plucking of them and sorting them many leaves are shattered, and some flowers lost, yet there are more left than can bee contained within the hand∣full of the time allotted. Wherefore now I will leave gathering, and fall to making up my Posie, winding up all the flowers orationis meae filo, with the remainder of the thrid of my discourse upon the Text.

We will make thee borders of gold with studs of silver. As out of the bran∣ches of trees there shoot first buds, then blossomes, and last of all fruit; so out of Texts of Scripture, which are [ 1] branches of the tree of life, issueth first the literall sense, which because it groweth immediatly out of the barke and stocke of the letter, resembleth the [ 2] bud: and then the spirituall, which because it is most pleasant and beautifull to the eye of the soule, may bee likened to the [ 3] blossome: and thirdly the morall sense, which because it is most fruitfull, and immediatly profitable for our instruction, may be termed the fruit. To illustrate this by the words of my Text, or rather the words of my Text by it. The literall sense is of Solomon his Queen, richly decked; the spirituall is of Christ his Church, rarely furnished; the morall is of sa∣cred vowes religiously to be performed. You see

• 1 The bud of the literall,
• 2 The blossome of the spirituall,
• 3 The fruit of the morall sense.

But herein you are to observe a remarkable difference between the tree of life and other trees: for their buds are but a degree to the blossomes, and the blossomes to their fruit, neither bud nor blossome beare fruit; but in the tree of life both the bud, which I compared to the literall, and the blos∣some, which I called the spirituall, and the fruit, which I termed the morall, beare severall and distinct fruits. For instance, the bud yeelds this fruit, That it is lawfull for noble and honourable women, especially Kings wives & daugh∣ters, to weare rich attire and costly ornaments. The blossome yeelds this fruit, That as Gods goodnesse hath abounded to the Church under the Gospel, so all Christians ought to abound in love and thankfulnesse to him. Lastly, the morall sense, which I termed the fruit, yeeldeth over and above this fruit,

That what the friends of the Spouse here promise, all godly pastors and people ought to performe, that is, these out of the riches of their learning, they out of their worldly wealth ought to adorne and beautifie the Church, and in diffe∣rent kindes make for the Spouse of Christ borders of gold with studs of silver.

To gather first the fruit of the bud, or literall sense. If costly apparrell and precious attire were an abomination to the Lord; if cloth of gold and silver, and borders of pearle and precious stones were as great a deformity to the minde as they are an ornament to the body, the Scripture would not set outb 1.3 Rebecca in bracelets and abiliments of gold, norc 1.4 Ezekiel in the person of God upbraid the Synagogue as he doth: I decked thee with ornaments, and I put bracelets upon thine hands, and a chaine on thy necke, and I put a jewell on thy fore-head, and eare-rings in thine eares,* 1.5 and a beautifull crowne upon thy head; thus wast thou decked with gold and silver, and thy raiment was of fine linnen and silke: nor Solomon described hisd 1.6 Queene in a vesture of gold of Ophir: neither the Prophete 1.7 Esay have compared the Spouse of Christ clothed with the garments of salvation, and covered with the robes of righteousnesse, to a Bride adorned with jewells. And therefore howsoever Saintf 1.8 Paul, and Saintg 1.9 Peter forbid women to aray themselves with gold, or pearles, or costly aray: and Sainth 1.10 Cyprian is yet severer against costly apparrell, saying, Nullarum ferè pretiosior cultus est, quàm quarum pudor vilis est: and, Serico & purpurâ indutae Christum induere non possunt, auro & margaritis, & monilibus ornatae ornamenta pectoris perdiderunt (which I spare to English in favour of that sexe): yet, as I conceive, the holy A∣postles & the devout Father in these & the like wholsome and necessary ad∣monitions, condemne not simply Gods servants for the use, but rather pro∣phane persons for the abuse of these beautifull creatures of God; they seek to abase the pride of the heart, not abate the price of these merchandizes. They taxe, and that most justly, three vices too common in these luxuri∣ous times,

• 1 Vanity in the garish forme of apparrell.
• 2 Excesse in the costly matter or stuffe.
• 3 Indecency and immodesty in both, or either.

Or they speake comparatively, that women should not so much desire toi 1.11 adorne their out-side with resplendent pearles, as their inward parts with jewells of vertue and grace.

We have gathered the fruit of the bud: come we now to the blossome, that is, the beautifull allegory or spirituall sense; which containeth in it a gracious promise made to the Church, either of larger bounds and limits, likened to the borders of gold, or of a greater measure of knowledge in holy Scriptures, quae sensibus aureae sunt eloquii nitore argenteae,* 1.12 or abundance of the gifts of the spirit, which no otherwise adorne the Church with their variety, than a golden chaine or border wrought about with studs or specks of silver. Now if God hath made good these his promises to us, shall we make frustrate our holy vowes to him? the better he hath been to us, the worse shall we prove to him? hath hee made more of us than any Nation upon the earth, and shall we make lesse of him? No, the more we have re∣ceived at his hands, the more let us lift up our hearts and hands unto him, or

else for our unthankfulnesse hee will take the chaines and borders of gold from our Church, and put them on some other, that will more thankfully accept them. O let us resemble these resemblances in my Text, the bor∣ders of gold with studs of silver, which, as they receive lustre from the Sunne-beames, so they gild them, and reflect them backe with clearer light, and greater heat. Sacriledge hath already picked out, and plucked a∣way many Oe's and Spangles of silver from our Church, Heresie begins to corrupt her gold, God grant for our ungratitude and security in time we lose not both.

I will close up your stomacke, and my discourse, with the fruits of the morall sense of this Text. For the tree of life herein resembleth the Per∣sian Pomecitrine, which (as Theophrastus and Pliny write) Simul frondescit, florescit, & fructificat; at the same time hath buds, blossomes, and fruits on it: and which is more strange in this than in that, each of these beare their severall fruits. You have tasted the fruits of the bud or literall sense, and of the blossome and spirituall; let us now plucke the fruits of the mo∣rall.

Wee. Who speak here? The three persons, say three of our prime late Di∣vines, Junius, Mercer and Whitaker: nay rather, saith Rosetus out of Ori∣gen and Jerome, the friends of the Bride, or her companions. For this Song is a kind of divine Pastorall, or Marriage play, consisting of divers acts and scenes; or a sacred Dialogue with many interlocutory passages. First, the Bride comes in and saith, Let him kisse mee with the kisses of his lips: then the Bridegroome, I have compared thee, O my love, to a troupe of horses in Pharaoh's chariots; thy cheekes are comely with rowes of stones, and thy necke with chaines. After which words he withdraweth himselfe, and sitteth at his repast, Ver. 12. and leaveth the Bride with her companions, as it were alone on the Stage; who thus speake to her, Wee will make thee, &c. The words in the originall being indifferent to either Interpretation, I will rather be an Electicke, than a Criticke, chuse out of both, than censure ei∣ther. Admitting then the friends of the Bride to parley with her, what say they? We will. Which we? we of the Clergy, or you of the Laity? We of the Clergy, saith Aquinas, Rupertus,k 1.13 Sanctius, and Isidorus Hispalen∣sis. For by the borders of gold are meant the holy Scriptures, which shine in∣wardly with the gold of spirituall senses, and outwardly with the silver of hea∣venly elocution. Nay, rather yee of the Laity, will others say: for we of the Clergy may say truly with Peter, Aurum & argentum non habemus, wee have no gold to make borders of, nor silver to make studs of. If it be law∣full for mee to interpose my sentence, I would say questionlesse both: for both are retainers to this Queene, both are friends and servants of this Spouse, bothy owe homage unto her, both must offer unto her gold, silver, and precious stones: we out of the treasury of our knowledge, you of your wealth and substance. Our borders of gold are methodicall and elaborate Sermons and Treatises; yours are charitable deeds: wee make the Spouse borders of gold by sacred collections out of Scripture; you by liberall col∣lections, according to Scripture: we by setting forth learned works tending to devotion; you by shewing forth noble works of bounty & magnificency, proceeding from devotion, first of our workes, and then of yours.

1 First, I observe it is said we will make thee borders, in the plurall num∣ber, not a border of gold, with studs of silver, in the singular. It is not sufficient to make the Spouse one border, be it never so rich; we must make her many borders. Christ his threefold pasce injoyneth at least a double diligence in preaching:l 1.14 pasce after pasce teacheth us that we must draw line upon line, urge precept upon precept, lay linke upon linke, and joyne pearle to pearle, to make the Spouse a border. Peradventure you will say better one excellent Sermon than many meane and ordinary, Nardi parvus onyx eliciet vini cadum: one border of true pearle is more worth than a thousand of glasse or sophisticate stones; one picture drawne with true and rich colours stands in more than many slubbered over with sleight wash colours. I grant it; and it were to be wished that they who preach seldomer did it alwayes more accurately, that the defect in the number might be supplied in the weight of their Sermons: but certainely experience shew∣eth, that the water corrupteth in the conduits, that are so stopt that they either runne not at all, or but sparingly: and that the golden spouts which adorne the Temple, and run more frequently and fully, yeeld the sweetest and most wholesome water: and St.m 1.15 Basil observes the like of Wells, that they grow the better the more water is drawne out of them. Howsoever, considering the dulnesse of hearing, and meane capacity of the ordinary hearer, and brittlenesse of memorie in all, I wish those that are of most e∣minent gifts to dispense the mysteries of salvation more frequently than they usually doe, under pretence of more accurate preparation: because it is most true whichn 1.16 Cato said in his defence for distributing pieces of silver amongst his souldiers, whereas other Captaines bestowed gold on them: Melius est ut plures argentum quam pauci aurum referant, it is better that many should beare away silver than a few onely gold; or to clothe my al∣legorie with the words of my text, that many, if not all, receive from them studs of silver, than a few, or perhaps some one, a border of gold.

2 Secondly, I observe that it is here said borders of gold: the matter of the borders or chaines must be gold, the matter of our Sermons must be the pure word of God, which is compared in Scripture to the puresto 1.17 gold. If any man speake (saith St. Peter) let him speake as the Oracles of God: not Popish legends, not scholasticall subtleties, not morall essayes, no nor sen∣tences of holy Fathers, as the ground-worke of their building; but as but∣tresses or ornaments onely. For asp 1.18 Origen rightly inferreth, Sicut om∣ne aurum quod fuit extra templum non est sanctificatum, ita omnis sensus qui reperitur extra divinam Scripturam, etsi admirabilis, non est sanctus; as no gold without the Temple was sanctified, so no sense or sentence is ho∣ly, though it seeme never so admirable, if it bee without the Scripture, that is, neither expressed therein, nor deduced by good consequence from thence.

3 Thirdly, I observe that it is said borders of gold, with studs of silver: this gold must be wrought into borders, our observations and meditations upon Scripture must be digested into order; and they may be illustrated also with varietie of humane learning, and choyce observations and senten∣ces of other eminent writers, as it were studs of silver: such as we finde not onely in St. Jeromes epistles, and St. Austines bookes of the Citie of

God, and Eusebius his tractates De praeparatione, & demonstratione Evange∣lii, and Clemens Alexandrinus his Stromata; but also in the divinely inspi∣red writings of St. Paul.

4 Fourthly, I observe that it is said borders of gold, with studs or spangs of silver, not borders of gold and silver, much lesse borders of silver, with studs of gold: the borders of gold were not made to set out the studs of sil∣ver, but contrariwise, the studs of silver to beautifie and illustrate the bor∣ders of gold. We must not apply divinity to art, but art to divinity, lest we deservedly incurre the censure of St.q 1.19 Basil upon some preachers in his dayes, They preach art and wit, and not Christ crucified. We must not make our Scripture texts serve to vent our secular learning, but contrari∣wise, modestly, and moderately use secular learning to explicate andr 1.20 illu∣strate texts of Scripture: sentences of Fathers, and other Authors, may be scattered in Sermons, as spangs of silver about the Spouse her border, the border must not be made of them. A faires 1.21 jewell in the hat, or pendants at the eare, or a chaine of gold or strings of pearle about the necke, become the parts well: but to bee all hung about with foure hundred distinct jewels as Lollia Paulina was, and not onely to bore the eares with rings, but also to dig holes in the cheekes, chinne and lips, and there sticke pretious stones after the manner of thet 1.22 Peruvians, were vaine folly, if not madnesse. I have done with our taske, I come now to yours.

Although it properly appertaines to our skilfull Bezaleels and Aholiabs to make borders and chaines for the Spouse, yet you are to contribute at least to the making of them: it is your duty to bring into her wardrobe jewels of gold, and jewels of silver, and jewels of raiment. It is not enough to love God with your strength, you must honour him also with your sub∣stance. It is not onely required that you communicate with your Pastors in the Word and Sacraments, but also that you communicate to him that tea∣chethu 1.23 in all good things: you have not well acquitted you of your devotion when you have given Christ your eares, you must farther give eare-rings to his Spouse: it will not excuse you to write Christ his words in the palmes of your hands, if you make not bracelets for her armes: you have not done all when you have bowed your necke to his yoake, you must far∣ther decke her necke with chaines: there is something more required of you than to put on the Lord Jesus, you must cloathe his Queene in a vesture of gold. Where can you better bestow your wealth than upon the Church which receiveth of you glasse, but returneth you pearle; receiveth from you carnall things, returneth to you spirituall; receiveth from you com∣mon bread, returneth to you sacramentall; receiveth from you covers of shame, returneth to you robes of glorie: in a word, receiveth from you earthly trash, returneth to you heavenly treasure? When God commanded the people to bringx 1.24 offerings to the Lord, they brought them in so freely, that there needed a Proclamation to restraine their bounty. And Livie repor∣teth of the Romans, that when the Tribunes complained that they wanted gold in the treasurie to offer to Apollo, the Matrons of Rome plucked off their bracelets, chaines and rings, and gave them unto the Priests to sup∣ply that defect. And who knoweth not that our Forefathers in the dayes of ignorance placed all Religion in a manner in building religious Houses, and

setting them forth most gorgeously? O let not the Jewes exceed us Chri∣stians, let not Heresie, Idolatry and Superstition out-strip true Religion in sacred bounty. If their devotion needed bridles, let not ours need spurres: If they built Temples upon the ruines of private families, let not us build private houses upon the ruine of Temples: If they turned the Instruments of luxury into ornaments of piety, let not us turne ornaments of piety into instruments of luxury. As nothing is better given than to God, so nothing is worse taken than from his Church. Will God, thinke you, enrich them, who spoyle him? will he build their houses, who pull downe his? will he increase their store, who robbe his wardrobe? will hee clothe them with his long white robe, who strip his Spouse of her attire and comely orna∣ments? Nay rather, as Aeneas, though before he had purposed with him∣selfe to spare the life of Turnus, yet when hee espyed Pallas girdle about him,

Ety 1.25 notis fulserunt cingula bullis.

he changed his minde, and turned the point of his sword to his heart, say∣ing,

Tun' hinc spoliis indute meorum eripiêre mihi?

so our blessed Redeemer, when hee seeth his Priests garments upon sacrile∣gious persons, and the chaines and borders of his dearest Spouse upon their minions neckes, will say,

Tun' hinc spoliis indute meorum eripiêre mihi?

shalt thou escape judgement, who hast robb'd mee thy Judge? shall I spare thee, whom I finde with mine owne goods about thee? shalt thou get out of my hands, who quaffest like Belshazzar in the bowles of my Sanctuary, and bravest it in my Spouse attire?

Now, as the speciall operations of the soule reflect upon themselves; and, as definition defines, and division divides, and order digesteth, so also repe∣tition may and ought to repeat it selfe. For the close of all then I will reca∣pitulate my recapitulation, and rehearse my selfe, as I have done the foure Preachers.

Of this parcell of Scripture, Faciemus, &c. I have made a threefold ex∣plication, and likewise a threefold application; the first explication was of the rich attire of Solomons Queene; the second of the glorious types of the Jewish Church under the Law; the third of the rich endowments, large borders, and flourishing estate of the Church under the Gospel. My appli∣cation was first to the Clergy; secondly, to the Laity; thirdly, to this present exercise. The friends that here promise to adorne the Spouse with rich bor∣ders, I compared to the foure Preachers, their Sermons to the foure bor∣ders, both in respect of the matter and the forme: their matter was Scrip∣ture doctrine, like pure gold; their forme exquisite art beautifying their Scripture doctrine with variety of humane learning, and sentences of the ancient Fathers, like spangles or studs of silver. In the borders of Solomons

Queene, there was the representation of a Dove, whence they are called Torim, whichz 1.26 some translate Turtures aureas; and their preaching was not in the inticing words of mans wisedome, but in the evidence of the spirit, which descended in the likenesse of a Dove. The borders were joyned to∣gether, and in their Sermons there was good coherence: for whereas there are two parts of Divinity,

• 1. The first de Dei beneficiis erga homines.
• 2. The second de officiis hominis erga Deum.

The former were handled in the two former Sermons, and the later in the two later.

The benefits of God are either

• 1. Spirituall, as Redemption, of which the first dis∣coursed.
• 2. Or Temporall, as the wealth of the world, of which the second.

The duties of man to God are either

1. Proper to certaine men in regard of their speciall place or calling, as Magistrates or Ministers, of which the third.

2. Common to all Christians, as to offer sacrifices of righteousnesse to God, of which the fourth.

The first, as a Herald, proclaimed hostility, Awake, O sword, &c.

The second, as a Steward of a Court, gave the charge, Charge the rich, &c.

The third, as a Judge, pronounced a dreadfull sentence, In the day thou eatest thou shalt dye the death.

The fourth, as a Prophet, gave holy counsell and heavenly advice, Of∣fer, &c. That we may be free from, and out of the danger of the blow of the first, and the charge of the second, and sentence of the third, wee must follow the advice of the fourth. All foure may bee likened to foure buil∣ders,

The first fitted and laid the corner stone.

The second built a house, whose foundation was laid in humility, Charge the rich that they be not high minded: The walls raised up in hope, to lay hold on eternall life: The roofe was covered with charity, that they bee rich in good workes.

The third beautified it with a garden of pleasure, and hee fenced it with the Discipline of the Church, as it were with a strong wall.

The fourth built an Altar to offer sacrifice.

The first made according to the last Translation borders of gold: his spe∣ciall grace was in the order and composition.

The second, according to Junius his version, Lineas aureas, golden lines: his grace was in frequent sentences and golden lines.

The third, according to the Seventies interpretation, made Similitudines aureas, golden similitudes, comparing our Church to Paradise.

The fourth (as Brightman rendreth the words) made turtures aureas, gol¦den turtles, gilding over, if I may so speak, our spirituall offrings with a ric•• discourse of his owne. Pliny* 1.27 writeth of the Opall stone, that it represen¦ted the colours of divers precious stones; by name the Ruby or Carbun∣cle, the Amethyst, the Emrald, and the Margarite or Pearle. In like manner I have represented unto you in this Rehearsall the beautifull colours of di∣vers precious stones: in the first the colour of the Ruby; for he discoursed of the bloudy passion of Christ. In the second the purple colour of the Ame∣thyst; for hee treated of riches and purple robes, and the equipage of ho∣nour. In the third the green colour of the Emrald; for hee described the green and flourishing garden of Eden. In the fourth, the cleare or white co∣lour of the Chrystall or Pearle; for hee illustrated unto us the sacrifices of righteousnesse, which are called white, in opposition to the red and bloudy sacrifices of the Law. The Opall representeth the colours of the above∣named precious stones, incredibili mysturâ lucentes, shining by an incredible misture: a glimpse whereof you may have in this briefe concatenation of them all. God hath given us his Sonne the man, that is, his fellow, to be sacrificed for us, as the first taught; and with him hath given us all things richly to enjoy, as the second sh••wed: not only all things for necessity and profit, but even for lawfull delight and contentment, placing us as it were in Paradise, as the third declared. Let us therefore offer unto him the sa∣crifice of righteousnesse, as the fourth exhorted. Yee whom God hath enriched with store of learning, open your treasures, and say to the Spouse of Christ, out of these we will make thee borders of gold with studs of silver. Yee of Gods people, whom hee hath blessed with worldly wealth, open your treasures, and say to the Spouse of Christ, out of these wee will make thee borders of gold with studs of silver: and then bee yee assured, God will open the treasures of his bounty, and the three persons in Trinity will say, We will make you borders of gold with studs of silver; and not onely borders for your breasts, and chaines for your neckes, but also eare-rings for your eares, and bracelets for your hands, and frontlets for your faces, and a crown for your heads: wee will enrich you with invaluable jewels of grace here, and an incorruptible crowne of glory hereafter.

So be it heavenly Father, for the merits of thy Sonne, by the powerfull operation of the Holy Spirit.

To whom, &c.

Notes

• a 1.1

  Plin. l. 2. nat. hist. c. 44. Me∣tellae Crassi uxoris sepul∣chrum ita con∣structum est, ut quinquies can∣dem verborum sententiam re∣gerat.
• * 1.2

  Conclusion.
• b 1.3

  Gen. 24.22.
• c 1.4

  Ezek. 6.11, 12.
• * 1.5

  Ver 13.
• d 1.6

  Psal. 45.9.
• e 1.7

  Esay 61.10.
• f 1.8

  1 Tim. 2.9.
• g 1.9

  1 Pet. 3.3.
• h 1.10

  De habitu Virg.
• i 1.11

  Antiph. Po∣et. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  Rupertus, Isi∣dorus, and Gre∣gorius.
• k 1.13

  Sanct. in bunc loc. Nam in murenulis Scriptura sacra ostenditur, quae auro spiri∣tualium sen∣suum fulget in∣teriùs, & ar∣gento coelestis eloquii nitet exterius.
• l 1.14

  John 21.15, 16, 17. Syn. sect. c. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• m 1.15

  Basil. ep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.16

  Eras. Apoph. in Catone.
• o 1.17

  1 Pet. 4.11.
• p 1.18

  In Mat. hom. 21.
• q 1.19

  Basil. ep 62. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.20

  Sanctius in hunc locum. Concionatores ars talis esse debet, ut auri nitorem non obscuret sed accendat, quod in monili prae∣stant argentei vermiculi.
• s 1.21

  Quintil. inst. orat. Ut affert lumen clavus purpurae loco insertus, ita certè neminem deceat intexta pluribus notis vestis.
• t 1.22

  Bertius Geo∣graph.
• u 1.23

  Gal. 6.6.
• x 1.24

  Exod. 35.5.
• y 1.25

  Virg. Aenid.
• z 1.26

  Brightman in Cant.
• * 1.27

  Lib. 37. nat. hist c. 2 In O∣pale est Car∣bunculi tenui∣••r ignis Ame∣••hysti fulgens purpura & Smaragdi vi∣rens m••re, &c.