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IT is, I must needs say, an over-just complaint of a Re∣verend writera, that Presses are already op∣prest, the world abounding with bookes even to satiety, and surfeit. And of Another, that the untimely brats of mens braines fly thicke up and downe the world, in this scribbling Ageb. And of a Third, that too many set forth in print, some, their owne wit, more, their owne follyc. Whilest, with Domi∣nio
in St. Hierome they care not What, but How∣much they utterd: with Al∣cibiades in the Moralist, they talke much, but speake littlee: or with those triflers in the Gospell, they hope to be heard, for their much hab∣lingf. These forget, belike, that Writers should set forth not Treatises, but Treasu∣riesg: and that words (as monies) are valued by their matter, not by their multi∣tudeh: and (as suffrages) they passe not among wise∣men, by tale, but by weighti. Great talkers, indeede, would be thought eminent: and some that publish much, affect to be publike; albeit they sound, many times, from their emptinesse onelyk.
Whereas the deepest waters are le••st heardl: and those orient starres, the higher they are set, the lesse they are seene. The best and biggest of them, as they appeare not at all by day; so by night, they shew themselves but small in their hugest Orbes, and but slow in their swiftest moti∣onsm: besides many a goodly one, that because of height comes not within our ken or account. I wot well, there's never a mothers child of us that is not too much the true child of our great grand-mo∣ther. We have each of us (saith our English Seneca) an Eues sweet-tooth in our heads, and would be more than we are: Every man would be either (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)
The man, or Some bodyn. The sweetest hearing (how∣ever dissembled) is ones owne commendationo: and he is a rare man that hath not some Babel, whereon he bestowes paines and cost, either to be pointed atp, and talked of, as Demosthenesq, or to curry favour with the common∣sort, as Herodr. For my selfe, truly, as I looke not to please all (mens fancies being as different as their facess) so, if I may approove my poore paines to Christ the Judge of allt, and to his Hidden onesu, the godly ju∣dicious, I have enough, and shall well enough comfort my selfe with that white-stone, Rev. 2.17. against the blacke coales (if any such be) of the
more malevolentx. It was a sweet and savoury saying of Occolampadius: I should be loth to speake, or write ought that Christ should disallowy. He (truly) is that master to whom every man stands or fallsz: and one good look from him, is insteed of all acclama∣tions. For, not he that com∣mendeth himself, saith that great Apostle; nor he whom the world cōmends, is appro∣ved, but he whom the Lord commendeth. Wherefore, let him that glorieth, glory in the Lord, 2 Cor. 10.17, 18. There are, that glory in themselves, as those ancient Gnosticks, and our moderne Iesuitesa; sacrifice to them∣selves, as Sejanusb, and those Babylonians, Hab. 1.16. set
up, and serve themselves of Christ and his service, as Ju∣das and his successours; that rob him of his rent, and run away with his glory: dealing with his worke, as once Phy∣dias the famous Carver, did with the Shield of Minerva, wherein hee so cunningly en∣chased his owne countenance, that it could not be defaced, but the Shield must be disfi∣gured. Such were those flaun∣ting Preachers of Philippi, that to carry away the bell from a better manc, sought to set up themselves in the hearts of their hearers. And such are those deceitful wor∣kersd now a daies, as preten∣ding to be Christs spokesmen, will needs bee his corrivalls (upon the matter) whiles they
give out themselves for some great onese, with Simon Magus, Act. 8.9. and interest themselves (as he, too far) in the peoples affections, ver. 10 11. These cannot preface to their works, as those ancients did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉f: but may justly betwitted, as that Pope was pi∣thily; when he had engraven upō the gates of his new-built Colledge: Vtretent (where he was borne) planted mee; Lovain (where he was bred) watered mee; but, Caesar (who had promoted him to the Popedom) gave increase: A merry Passenger under∣wrote; Here God did no∣thingg. So, God is not in all the tho ghtsh of these selfe∣seekers, that thus i••tervert one part of the price; with
that ill couple, Acts 5.2. whiles they turne Gods glo∣ry into shame, loving vani∣ty, seeking after lyesi. The word there used, signifieth such a lye, as deceiveth mens expectations, Psal. 89.35. Isa. 58.11. 2 King. 4.16. Of wch sort, by a specialty, is that smoke of popular applause, which the higher it mounts, the sooner it vanisheth. Ve∣rely, saith our Saviour to such, (and it is fearfull) they have their rewardk: all they are over like to have; let them make them merry with it. But what speake I of mer∣riment? when the best that can come of such mens wood, hay, stubble, laid upon the common foundation, is Re∣pentance to salvationl, yet so
as thorough the fire: be∣sides the losse of their worke, if not of some part of their wages, when the day shall declare itm: that is, when the light of the Truth, Rom. 13.12. or Time the father of Truth, or that Day of death, (when many recognize, and recant their errors) shal shew them their Sin. Good S. Au∣stin cryed to God, to pardon the vanities of his youth, and especially this, that hee had preached ut placeret, non ut doceret, to delight the eare, more than to smite the heart. A faire glasse for such to look in, a faire copie for such to write by, as write nothing but as in a frame. Every word is so marshalled, and every sen∣tence with its apt cadencie,
lies in such comely equipage. In these mens discourses, you cannot see matter for wordso as in some mens againe, scarse words for matter. Eu∣ripides, saith the Oratour, hath more sentences than sayingsp: and Thucydides, hath so stuft every syllable with substanceq, that the one runs along paralell with the otherr. Lysias his workes are so well coucht, that you cannot take out the least word, but you take away the whole sense with its. And Phocion had a speciall sa∣cultie of speaking much in fewt. Those best of Greekes were the short spoken par∣tansu; and the ••re••ans in Pla••ces time, (however de∣generated in Saint Paulsx;
were more waighty than wor∣dyy. Timanthes is famous for this, that in his pictures more things were intended than decipheredz: and Ho∣mer, that none could ever peere him for Poetrie, nor match him for mattera. How much more apt and apposite are these high praises to the Booke of God, rightly called The Bible? as if it were (as indeed it is, both for fit∣nesse of termes, and fulnesse of truth) the onely booke; to which, all other bookes in the world are but waste paperb. Called it is also, The Word, (by an excellencie) because it must be the But, and boun¦dary of our words: and, The Scriptures, as the standard of all humane writings. Yea,
that princely Preacher stiles them Princes, or Leadersc in one place, and Lords of Collectionsd in another, because they are as Leaders, and Lords Paramount a∣bove all other words or wri∣tings of men, collected into volumes. Here we are bound to bestow our day and night-studiese: and hence wee may well gather flowers, and phrases to polish our spee∣ches with; even those sound wordsf in Saint Paul, that have a healing property in them, farre above all filed phrases of humane elocution. To the Law therefore, and to the Testimonie (saith that rare Rhetorician) for, if any speake not accor∣ding to this Word, it is
because there is no light in themg. This is the c rtaine Cynosura, the Lampe and Lanterne, the Rule, and Rudder, the Wise-men, starre, that leades men to Christ, and without which, all their learning and lan∣guage doth but light them into utter darknesse. Good therefore, and worthy of all acceptation is the counsell of Saint James: So speake yee, and so doe, as those that shall be judg'd by the law of libertieh. And of Saint Paul: Let the word of Christ dwell richly in you, in all wisedome, &c. that, whatever yee doe in word or deed, yee may doe all in the Name (that is, in the word and warrant)
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of our Lord Jesus Christi. And of Saint Peter: If any man speake, saith hee, let him speake as the oracles of Godk: there's his pat∣terne. Neither need wee feare, as some prophane mis∣creants have done before usl, lest our smoother and purer stile should be marred or be∣mired, by the interlacing of Scripture solecismesl. The vulgar Translation, I con∣fesse, is so pesterd with Bar∣barismes, that, not onely Saint Hierome would dis∣avow it, but Priscian him∣selfe would call for his Fe∣rula. But read, as it was written, or rightly rendered (besides that, for the matter, it is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Tim. 3.16. thatm Physick for the
soule, that crystall brooke, out of which, nay out of that one booke of which, nay al∣most out of that one sixth chapter of that one booke of Deuteronomy, Our hea∣venly David chose all those stones, wherewith he pro∣strated the Goliah of helln) there is a divine majesty (that character of the deity) shining through the humility and simplicity of the phrase: And oh the happinesse of that man, that can aptly utter his minde in pure Scripture! God himselfe, I am sure (the greatest Master of speech, and Maker of it too, Exod. 4.11.) when he spake from heaven, made use of three severall texts in a breatho.
This is my beloved Sonne, Psal. 2.7. in whom I am well pleased, Esay, 42.1. heare ye him. Deutero∣nomie, 18.15. Which you may note against the curious queasinesse of such nice ones, as disdaine at the slately plainnesse of the Scriptures (saith onep) And to shew of what au∣thority Scripture phrase is with God, saith another expositourq. I yeeld, there is a latitude, and a liberty lest here, wherein to ex∣patiate. Neither am I of Spiridions spirit, that could not brooke it in a Bishop of his time (more el••quent, haply, then himselfe) that he should vary the least tit∣tle in his text, though for
another of selfe-same sig∣nificationr. They that stum∣ble at such strawes, must first get their cares healeds (as the Oratour told his country-men) before they will be in cas to beare with fruit, or reade with profit. Let men be so ingenious, saith a Father, as to fa∣vour that in others which they cannot finde in them∣selves. Eloquence is cer∣tainely a singular gift of God, if not affected, abused, idolized: and becomes no man better then a Divine: whose part it is, by the tongue of the learned to time a wordt, and to set it upon its circumferencesu: to declare unto Man his righteousnesse, when not
one of a thousandx can doe it like him: to seeke to finde out pleasant wordsy, and an upright writing: such words as have goades, and nailes in them, being neither lecta nor neglecta, too curious, nor too carelesse. Not this; for where hony is forbidden for sacrifice, yet, there the first-fruits of hony are commanded, and call'd for. Leviticus, 2.11.12. Not that; because Gods ho∣ly things must be handled sanctè magis quàm scitè, with feare and reverence ra∣ther then with wit and dal∣liance, as he once told the wanton vestall. Holy Moses covers his glistering face with a vaile when he speakes to the people: and hath more
glory by his vaile then by his face. Those profoundest Pro∣phets accommodate them∣selves to their hearers capa∣cities, fetching discourse from that the people were most acquainted with, and accustom'd to: as from fi∣shes to the Egyptians, from droves of cattle to the Ara∣bians, trade and traffique to the Tyrians, &c. So our blessed Saviour tells his fi∣sher-men they shall be fishers of men. And after many plaine parables to the people, cries out Marke 4.13. (as if the wisedome of the Fa∣ther, the essentiall word, had beene at a fault for a fit word, familiar and low enough for our slow and shallow appre∣hensions) Whereunto shall
we liken the Kingdome of God? or with what com∣parison shall wee compare it? Yea, 'tis well observed, that th'Evangelists speake vulgarly, many times for their Hearers sakes, even to a manifest Incongruity, Joh. 17.2z. Rev. 1.4. &c. In after-ages (those two great lights of the Church) S. Au∣stin confesseth that hee was fain to use some words, some∣times, to those Roman Colo∣nies in Africke, where hee preached, that were not La∣tine, to the end they might understand hima. And Saint Hierome is for this much commended, that remem∣bring he was a Minister, hee stood not alwaies upon the purenesse of his stile, but was
farre more solicitous of his matter, than of his wordsb. Children, wee see, use money to gingle with, and men use slowers onely for sight and scent: but Bees for hony and waxe; not to guild their wings, as the Butter-flie, but to fill their Combs, and feed their Yong. In like sort, others store their heads, and tip their tongues, some for shew, and some for delight: but, Divines have these ta∣lents in trust, that there∣with they may save them∣selves, and them that heare themc; whiles they become all things to all men, in Saint Pau•••• sense, that they may win somed. And this (to ••••y sooth) is the just in∣tent and indeavour of this
tumultuary Treatise, hud∣led up, and scribled out in great haste and heat of Pas∣sion, and Compassion (a paire of ill Speakers, as wee see in David, Psal. 116.11. and Peter, Math. 16.22.) for mine own, and some few o∣thers support and solace, in the sad losse of our dearest friends, and sweetest chil∣dren by the last-yeares mor∣tality. Since then, it fell (or ere I wist) into the hands of Authority, by meanes of such as ever-ween'd it: Being got abroad, how it will take a∣mong the Many, I know not, feare not, force not. Those that have a blemish in their eye, think the skie to be ever cloudy: and nothing's more common with weaker spirits,
than to be criticizing, and contending. The matter (I conceive) is sound and seaso∣nable; much of it borrow'd from the best Authors I have met with; and I shame not, yee see, to professe by whom I have profitedf. Neither need I, when I call to mind, how the Prophet Zachary (as some will have it) com∣mits to writing that which the Prophet Ieremy had preachedg; Obadiah (I am sure) that which the same Ieremy had penn'd, before them. St. Iude transcribes St. Peter in many things: St. Marke abbreviates the o∣ther Evangelists, but yet, ever with Vsury, as one speakes. Clemens Alex∣andrinus is call'd Contex∣torh,
and a latter man, Co∣mestor, for their often alle∣gations and authoritiesi. I will indeavour (saith Ger∣son, and I with him) out of other mens good Meditations and Collections, to frame to my selfe, with the busie Bee, some sweet Hony-comb of Truth, by mine owne art and industrie, in mine owne words and methodk: and then be bold to say with ano∣ther, Omne meum, nihil meuml; All's mine, though 'twere none of it m••••e. But something, I take it, I ••ave learn'd by the things I have suffer'dm. Affliction is a good helpe to experimen••••ll knowledgen as Job fo••nd it chap. 42.5. And there shall be onely feare, saith the Pro∣phet,
to make you understand the hearing. Isay, 28.19. Vnderstand yee these things? saith our Saviour: yes. Therefore every Scribe that is instructed to the kingdome of God is like unto a housholder that thrusteth fortho (that is freely and fully im∣parteth) out of his store∣house (called here a treasu∣ry, because we cast pearles afore menp, if they be but as ready to take them as we to tender them) things both new and old: that is, not onely out of the New and Old testament (as sonne would re∣straine it) but new for the nice, and old for the stronger stomacke. A good stomacke, we see, falls to the same dish
oft and afresh, againe and againe, to day and to mor∣row, and feeles no satiety, nor cries out, he is cloyed: No more doth a good Chri∣stian. And this meetes with those that demaund, what neede this waste after so much written already of the same subject? The Heathen answers: What forbids to say the same good things over once and againeq? Our Saviour, I am sure, (in whose one exam∣ple is a globe of precepts) preacht the same thing him∣selfe, and bad his disciples doe the like, that Iohn Bap∣tist had done before himr So he twice over, taught his A∣postles the Lords prayer; nay, that whole sermon, as
some probably gather by the circumstances, as they are severally set downe by the two Evangelistss And when at twice, he drove those mo∣ny-merchants out of the tem∣ple, he both times made use of the selfe-same allegations, and argumentst. Most sure it is, that that can never be too much taught, that's ne∣ver sufficiently learn'd. And how others have pro∣fited in Afflictions Schooleu, they can best tell: but for mine owne part; though I feare not lest while I preach to others, my selfe should be a castawayx; Yet I have cause to feare lest some man say unto me, Physitian heale thy selfe: or twit me in ear∣nest (as one did Erasmus in
jest, touching his Enchiridi∣on) that there's more good sound in my booke, then in my bosomy The comfort is, I am chiefly to approve my selfe (and so art thou, Rea∣der) to him that takes goates-haire from some hands as well as Iewells; and two mites from a meane bodyz in as good part, as two millions from those that are more able. A female was allowed in peace offerings: to note, that a ready heart sets an high price with ••od upon a low p esent. Araunah was but a su••ject, yet because of that little he had, he gave like a King, 2 Sam. 24.23. his piety is renowned, and registred to all posterity, Zach. 9.7. Ekron (that is the barbarous
people of Palestina) shall be as the Iebusite: that is, as this famous proselyte A∣raunah, as Iunius interprets it. Saul had but five pence in his purse to give the Seer: the Seer, after much good cheare, gives him the king∣domea. Loe such is Gods dealing with the sonnes of men. Doth Iob serve God for nought? chap. 1.9. doth any so much as shut the doore or kindle a fire upon his altar for nought? Mal. 1.10. I trow not. God is a liberall paymaster, and all his retributions are more then bountifull. Nebuchadnez∣zar the tyrant going upon Gods errand, shall have E∣gypt as his pay, for his paines at Tyr••b. And Simon of
Cyrene, with his two sonnes Alexander and Rufus, have a naile and a name in Gods ho••se better then of sonnes and of daughtersd, for that involuntary service he did our Saviour, in carrying his crosse, Mar. 15.21. How much more then will he gra∣ciously accept, and liberally reward the small offerings of his weake servants, when he seeth them to proceede from great love? 'Tis of his owne alas that we give him, as David gladly acknowledgeth when the people had given their beste. And what are we Ministers, but the voice of another that criethf, as Iohn Baptist: the pen in Gods hand as Moses, and the prophets, 2 Pet. 1.2. vessels to beare
Gods name, as Paul, Act. 9.15. Brethren (said hee, Act. 13.15.) if there be in you (as in so many vessels of honour, 2 Cor. 4.7.) any word of exhorta∣tion, say on. Spirituall nice∣nesse is the next degree to un∣faithfulnesse. If thou have not fine Manchet (said Bu∣cer to Bradford) yet give the poore people Barly-bread, or whatsoever else the Lord hath put into thy handg. Hee hath concredited unto us these precious talents, not to hide them, but to trade with them: which if wee doe faithfully, ascribing all the gaine and glory to God, as those good Servants did, Luke 19.16. when they said; Not we, but thy talents
have gained other five, and other two, &c. (which is pa∣rallell to that of Saint Paul, Howbeit, not I, but the grace of God that was in mee, 1 Cor. 15.••0.) hee will surely reward our labour of love, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not according to our accep∣tance with the world which is ••fiea little enough) but according to our honest in∣deavour of serving the Lord Christ. Who will in that name▪ put upon us the inhe∣ritance, Coloss. 4.24. and in that day meet us with an Euge bone serve, Well done good servant, thou hast beene faith••ull in a little, (so hee calls the largest mea∣sure here, even ten talents, in comparison of that sarre
more exceeding and eternall waighth hereafter) be thou master of much; whether five, or ten, or two Cities ac∣cording to thy proportion, and capacitie; besides, a lar∣gesse of joy to boot; Enter into thy masters joyi. A joy more like the joy of God than of Man, a joy more meet for the master than for the ser∣vant; yet, such a master doe wee serve, as will crowne us with such a joy. Oh how should the serious considera∣tion hereof, fire up our hearts, and force open our eyes, to see with all Saints, what is the bredth, and length, and depth, and heighth; And to know the love of Christ, that passeth knowledge, that wee might be filled with all
the fulnesse of Godk! But I must contract, for if a great booke be a great vill (as he said once) how much more a long Preface to a little book? I shall therfore suddenly shut up with the same Apostle, in the words next following those afore cited: Now, un∣to him that is able to doe exceeding abundantly, a∣bove all that wee aske or thinke, according to the power that worketh in us; Vnto him be glory in the Church, by Christ Jesus, throughout all ages, world without endl. Amen.
D. King Lect. upon Ionas Prof.
Passim cir∣cumvolitant in hoo feraci chartarum saeculo huma∣ni cerebelli Minervae. D. Prid. Lect.
Hezek. Re∣c••v.
Non quid, sed qua••••um &c. Hier. in Ap••l. ad Domnionem.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. plutar.
Matth. 6 7. confer Ec••les. 10.14.
Amhores non debere libros, sed the∣sauros com∣ponere. Do∣mitius Piso. Sic Pli••••j Opus Erasino thesaurus est, imò verè mundus re∣rum cognitu dignissimatū
Idem ser∣moni congru∣it quod num∣mi•• &c. S••hyox.
Non nume∣••arda suff••a∣gia, sed expen denda.
Vasa quae magis conti∣nent, minus sonant. Sen.
Lene fluit Nilus, sed cunctis amni∣bus extat Vti∣lior, nullas confessus mutmure vi∣res. Claudian.
In maxi∣ma sui mole se minimùm ostendunt stellae.
B Hall. E∣pist.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xo∣noph.
digito mon∣strari, &c.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Legatur Bez An••••t. in Ioh. 2.20.
D. Haukw. Atol.
Heb. 12.
Psal 83.3. Equidem plu∣tis secerim justam com∣mendationem unius alicujus pij & boni viri quàm ad∣mirationem stultam totius multitudinis. Host. in Ioh. 3.28.
Malis dis∣plicere, lau∣dari est. Sen.
Nolui ali∣quid loqui vel scribere, quod improbatu∣rum putem Christum.
Rom. 14 4.
Gnostici se solos fontem veritatie hau¦sisse, &c. Iren. lib. 1 cap. 24
Iesuita non potest esse haereticus: & Imperium li∣terarum est penes Iesuitas Casaub. ex Apologista. They vaunt that the Church is the soule of the world, the clergy of the Church, and they of the Clergy. Sand. rela. of West. relig.
Seianus sibi sacra facere solebat. Dio in vita Tiber.
Philip. 1.16.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 11.13.
Testis est Iustinus, quod hi•• statuam habuerit inter pontes Tiberis cui insculpe∣batur, Simoni Deo Sancto.
Co••l. Rho∣dig. ex Pausa∣nia.
Papa Ha∣àrtatus cum Lovanij col∣legium mag∣no sumptu struxisset. &c. Hommis va∣nit item re∣da••gait alius subs••ribens, Hic Deus ni h••l fecit. Pa∣reus in 1 Cor. 3 6.
Psal. 10.4.
Psal. 4.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Math. 6.
2 Cor. 7.
Inferiore gradu gloriae quàm alij Pae∣reus. quem consule.
1 Cor. 3.12 13.
Confess.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Melaneth. apud Laert.
Plu es sen∣tentias quam verba. Cic.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Adeò plenus referrus{que} re∣bus, ut pro¦pe verborum numerum nu∣mero rerum exaquet. Cic.
S••ex Plato∣nis oratione aliquid de∣ma••, manes{que} de elegantia tantum de∣traxeris; si ex Lysiae, de sen∣tentia. Pha∣verinu•• apud Gell.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plu∣tarch.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Tit. 1.12.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat.
Plin. li. 35. cap. 10.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xenophon.
Ego odi meos libros, & saepé opto eo, interire, quod metuo ne morentur lectores à le∣ctione ipsius Scriptura quae sola namis saptentiae sons est. Luther in Gen. 19.
Prov. 8 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Eccl. 12.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Iosh. 1.8.
2 Tim. 1.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Isa. 8.20.
Iam. 2.12.
Col. 3.16, 17.
1 Pet. 1.11.
Longolius, Pon p••n Lae∣tus, Poli••••u∣nus Canoni∣cus Florent: qui odas Pin∣daricas psal∣mis Davidiers pratulit, ausit nelario. Spuinx Phi∣los. p. q.
Longolius, Pon p••n Lae∣tus, Poli••••u∣nus Canoni∣cus Florent: qui odas Pin∣daricas psal∣mis Davidiers pratulit, ausit nelario. Spuinx Phi∣los. p. q.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut ille olim de Liblioth. A∣•••••• 〈◊〉〈◊〉.
Matth. 4.
Matth. 17.5
Cart. in lo∣cum.
Malcolm. in Act. 3.
Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum usus es∣set in istius historiae e∣narratione. Mar. 2 4. E∣piscopus qui∣dam disci∣tio••, tam fuit offensus Spi∣••dion, celo∣b•••• & lor∣tasse morosior Episcopu••, ut in media con∣cione in rexe∣rit. Beza in l••••. ex Niceph.
Demost. o∣rat. de o••d. civ.
Esay 50 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Prov. 25.11.
Iob 33.23.
Eccles. 12.10, 11. Verba deside∣rata: Ca••e••. delectabilia. Tre••••. expeti∣bilia. Va••ab.
Manifestum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed Evange∣listae multa di••endi gene∣ra è medio petierunt, ut ••udi vulgò s••s•• accommo∣da ent. B•••• in loc.
As essum for os, d••lus for dolor, stor••et for s••••rebit. Bice••••voods enq••••ties. p. 29.
L. Vives. lib 2. & 3. de t. ad. discip.
1 Tim. 4.16.
1 Cor. 9.22.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antonin.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hero••ot l. 7.
Ingenuum est prositeri per quos pro∣feceris.
Pareus in Math. 27.9.
The blessed Virgin hath much of her Magnificat out of Esay 29.
Clem. Alex a Ca••iedoro appellatur Contexter. A••ste••. Chro∣nol. p. 434.
Ibid. p. 450.
Enicar ut ex bene inventis, & doctrinis altotum ego men verbis ••••coordine, savum ali∣quem verita∣tis, &c. De la••de sc••ipt.
Macrob.
Heb. 5.8.
Zox practi∣ca. Pareus.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nonn.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Math. 13.51, 52. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Math. 7.6.
Quasi post Homerum Iliada.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
Quod uti∣nam ••j per∣penderent quib•••• ade•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 placent, ne∣q••id ab alijs didicisle vi∣deantur. Mu∣thes.
Math. 6. Luke 6.
Ioh. 2.16. Marke 11.17.
Nunquam satis dicitur quod nungaā satis discitur. Sen.
Schola cru∣cis, schola ••i∣cis.
1 Cor. 9. ult.
Plus sancti∣n onix con∣spici in ipso libello quam in l••belli au∣thore. Eras.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••uc. 19 2. id est, irquit Sy••us, duas octavas ••e licet, oboli.
1 Sam. 9 8. & 10.1.
Ezek. 29.18, 19.
Ezra 9.8.
Isa 56.5.
Lege Be∣z••••••n ad locū. & ad Act. 20 4. Nec illum tantùm sed filios ejus Rufum, & A∣lexandrum ad Ecclesiam aggregatos & inter discipu∣los probe no∣tos. Luc. 23.26.
1 Chron. 29.14.
Math. 3.3.
Fox Mar∣tyrolog.
Agricol•• è sterco••ibus quaestum fa∣ciunt, quantò magis in pre∣ciosis de•• do∣nis nihil non exercendum?
Secundum labor••m, non secu••dum proventum. Bern.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 4.17. Alludit ad Heb••••u•••• & Chal leu•• nomen gloriae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 came ro••.
Math 25.21 Non ita mor∣tales, Luc 17.7. A••raba••••us cum oecono∣mum fideliss: haberet, ••g••e tamen tulit illum sibi h••••∣re lem, libe∣rotum o••bi∣tate, conseri∣bendum. Sa∣lomon, Ierobo∣amum, &c.
Eph. 3.18, 19.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Callimachus apud Athe∣naum.
ver. 20.21.