Seuen goulden candlestickes houlding the seauen greatest lights of Christian religion shewing vnto all men what they should beleeue, & how they ought to walke in this life, that they may attayne vnto eternall life. By Gr: Williams Doctor of Divinity

CHAP. IX. Of the superabundant truth of God.

THe fift particle of Gods goodnesse, is, that hee is abundant in truth. Now truth (saith Anselmus) is as Time, or as Light, which though but one yet is it diuersly distinguished: So Truth (saith the Phylosopher) is variously considered: and that either

• * 1.11. Morally.
• 2. Physically.

In the first sence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Truth is a vertue, euenly placed betwixt arrogancy and simu∣lation; or as Cicero defines it, (and which Saint Augustine holds to be the best definition of it) Veritas est per quam immu∣tata quae sunt, quae fuerunt, & quae futura sunt, dicuntur: Truth is that, i. e. (that vertue) whereby things past, things present, and things to come, are immutably related as they are. And this Truth, though it be in God, or rather from God, because he al∣wayes saith and relateth things immutably as they be; yet is it not in him, as in vs; because in vs truth is a morall vertue, whereby, as by an habite, we are propense and inclined to shew forth the things as they be: but in God, it is not as a quality, but an essentiall property, whereby he is, what he is, and can no more leaue to be, or to relate Truth, then he can leaue to be a God.

* 1.2In the second sence, Ʋeritas cuiuslibet rei, est proprietas sui esse, quod stabilitum est ei: The truth of euery thing, is the pro∣priety of his being, or (as Saint Augustine saith) Ʋerum est id quod est; That is true which is: Illud enim omnes verum dicunt esse, quod tale reuera est,* 1.3 quale esse videtur, &c. For all men (saith he) ••ffirme that to be true, which is indeede as it seemes to be; and that to be false, which is not as it seemes to be; as the Image of a man in a glasse, seemes to be a man, and is not; and there∣fore though it be a true image of a man, yet is it a false man: And so hee is a false friend, which seemes to be a true fr••end and is not. A most heauy sentence against them, which say, They are Iewes,* 1.4 and are not, but are of the Synagogue of Satan;

which say they are Christians, but serue not God; and which seeme to be iust, and honest men, but inwardly are rauening Wolues; because they being not what they seeme to be, doe de∣ceiue themselues, and the truth is not in them: And therefore,* 1.5 Ni∣hil prodest illis nomen vsurpare alienum, & vocari quod non sunt; It will auaile them nothing to vsurpe a wrong name, and to be called what they are not: for though they may deceiue the World, yet Christ which is truth it selfe, and knoweth all truth, will tell them at the last day, that he neuer knew them; that is,* 1.6 to be true Christians, which they seemed to be, but were not.

And thus God is truth, and that two wayes.

• 1. Essentially in himselfe.
• 2. Causally in all things.

First, God is essentially true, yea trueth it selfe, as Moses, and as our Sauiour sayth; quia est quod est,* 1.7 because he is that which he is, and that which he seemes to be; and thus proper∣ly nothing can be sayd to be trueth, but God, because nothing is, or can be sayd to be of himselfe, but God.

Secondly, As God is essentially truth, so hee is causally truth:* 1.8 that is, the fountaine of truth, from whence, all other channells of truth doe flow: for this is the order of all veritie.

First, The trueth of all things is conceiued, in the Idea and no∣tion, or practicke knowledge and vnderstanding of God, from all eternitie; because all things had their being in the diuine vnderstanding, before they had their being in themselues: then,

Secondly, This truth floweth to the things existing in them∣selues: which are therefore true, because they are adaequated and conformable to that truth conceiued in the minde of God, concerning them: then,

Thirdly, This truth of things passeth to the vnderstanding both of Men & Angels, when the vnderstanding is adaequated and conformable to the things conceiued, as they are in them∣selues, i. e. when we truely vnderstand things to be as they be: then,

Fourthly, This truth conceiued in the vnderstanding, procee∣deth vnto expression, either by words, or writings, when our ex∣pression of things, is agreeable to that conception, which wee haue

of them in our vnderstanding, that is, when we speake, or write, as we thinke.

And therefore, whensoeuer our words doe any wayes swarue from our minds, and vnderstanding; they cannot be true: quia mendacium est contra mentem ire, because a lye is to goe against our owne mindes, or to say otherwise then wee thinke, sayth Saint Augustine; and a truth of words, is the adaequation and conformitie of the tongue with the minde and vnderstanding; and whensoeuer we vnderstand any thing otherwise then it is, there can bee no trueth in that vnderstanding; because the truth of the vnderstanding, is the adaequation of the same, to the things existing, and being in their naturall causes, and whensoeuer things doe any wayes swarue from that aeternall notion and conception of them, in the minde and vnderstanding of God, they cannot therein be true: because the truth of all things, consisteth in their adaequation, and conformitie to the truth, eternally conceiued of them in the diuine vnder∣standing.

* 1.9But when our words are agreeable to our mindes, our minds and vnderstandings to the things conceiued, and those things to the minde of God; then are they true: because (as the Schooles truely teach) Intellectus diuinus est mensurans non mensuratus, &c. the diuine conception of things, is that which measureth the trueth of all things, and is not measured it selfe by any thing; Et res naturalis est mensurata & mensurans, and euery naturall thing, thus measured by the notion of God, doth measure the truth of our vnderstanding, and our vnderstanding measured by the truth of things conceiued, doth measure the truth of our words.

And so you see Truth to be primatiuely in God; as the light in the body of the Sunne; and thence to be deriued, in res ex∣istentes; into the things wherein it resteth subiectiuely; like vn∣to the light of the Moone, and the starres, which they receiue from the Sunne; and so to passe into the vnderstanding ter∣minatiuely, like the reflection of the light of the Moone, and the Starres, vpon these lower orbes; and lastly to our words, or writings, expressiuely like vnto the manifestation of things, by that light which shineth vpon them.

Now, this verum declaratiuum, this expressed trueth, is to bee considered two wayes:

• 1. Primarily.
• 2. Secondarily.

First, As it is directed by God, and guided by his Spirit, so as therein there can be no cōmixtion of error; and in that respect it is called, the diuine Truth, because it is wholy Truth, and expressed by the Diuine Spirit: for, as Saint Peter saith,* 1.10 The holy men of God, spake as they were moued by the holy Ghost; This is, Theologi∣call Truth, and it is wholy contained in the holy Scripture,* 1.11 which is therefore called, The Word of Truth.

And this Truth, though I might alledge many other reasons, to proue the worth, and the excellency thereof; yet is this suf∣ficient in stead of all, that (besides what Zorobabel saith of it) it is in many passages of the Scripture compared vnto the Light, as the Psalmist saith; Send forth thy Truth and thy Light: And that especially in three respects; for, as the Light is

• 1. The dispeller of darkenesse.* 1.12
• 2. The shewer of things.
• 3. The effecter of generable Creatures.

So is Truth: for,

First, As the Light, when it ariseth, chaseth away all darke∣nesse, and suffereth not the same to adhere vnto it; whereupon the Apostle saith,* 1.13 What agreement is there betwixt light and darke∣nesse? Euen so, this Truth when it shineth, dispelleth, and driueth away all errors and ignorance from the mindes of all wherein it resteth: And therefore Father Zachary saith, That Christ, which is Truth it selfe, when hee came to preach this Word of Truth; came, To giue light to them that sit in darkenesse,* 1.14 and in the shaddow of death: i. e. To disperse those mysts of ignorance and errours, which had ouer-shadowed the whole face of the Earth.

Secondly as the Light when it shineth, displayeth it selfe, and pierceth euery transparent body, though neuer so solid, and maketh all things manifest, what they are; for in the darke,* 1.15 there is no certainty of colours, white from blacke is scarce discerned; there is no certainty of things, Gold cannot be knowne from Copper: but when the Light shineth, it presently sheweth what euery thing is. Euen so, though while we are ignorant of Gods

will, euill may be deemed good, and good, euill; yet when this Truth of God shineth: i. e. this Word of God is Preached, it ma∣keth knowne euery thing what it is; it sheweth the true God from the false, the true seruice of God, from the false superstition of men; the true Church of Christ, from the false Synagogue of Satan, and the true members of Christ, from the false hypocrites of the World. Hence it, is, that the wicked cannot abide the Truth,* 1.16 Because their workes are euill; and by the preaching of the same, their workes are manifested to be so: And therefore Saint Paul saith, That the Preachers of Gods Word, are oftentimes become enemies vnto the wicked,* 1.17 because they tell them the Truth.

* 1.18Thirdly, As the Light when it ariseth, doth so heate, and hearten euery thing, that it is most truly said; Sol & homo gene∣rat hominem, The Sunne and Man begets a Man: Euen so this Truth of God, and the Preaching of the same, is the onely meanes whereby we are regenerate, and begotten againe, to be the Sonnes of God; as the Apostle sheweth.

And this is that Truth, whereby God sheweth himselfe to be abundantly true; because as Hugo saith, In sacra Scriptura non solum bonitas est, quod praecipitur; & faelicitas, quod promittitur; sed etiam veritas est, quod dicitur: Whatsoeuer is said in the holy Scripture,* 1.19 it is absolutely true, without any errour; and the pro∣mises of God are as sure, as if they were already performed: for he is yea, and Amen, i. e. True in himselfe, true in his workes, and true in all his words: And this Truth of the Lord indureth for euer; for, He will not alter the thing that is gone out of his mouth, neither will he suffer his Truth to faile: But when we forget both him and our selues,* 1.20 he will still be mindfull of his promise, and re∣member his holy couenant.

And therefore, seeing that as the Light is so excellent a thing, the first-borne of all visible Creatures, and the very comfort of euery afflicted heart, that dispelleth all darkenesse, discouereth all things, and the procreatiue cause of all Creatures; so is this Truth of God,* 1.21 of that transcendent excellency, as that it is the best guide of our liues, and the sole meanes to saue our soules. It should teach vs,

First, Comparare veritatem, To purchase this Truth, and to

get the same vnto our selues by any meanes.* 1.22 It is that Treasure ••id in the field, to gaine which the wise Merchant sold all that euer he had: no labour is too great, no cost is too deare, to gaine this Truth.

Multa tulit, fecit{que} puer, sudauit & alsit.* 1.23

And as another saith;

—Ardua quamuis sit via, non metuit virtus inuicta laborem.

If the Gentiles did toyle, and moyle, and sweat, and spare no paines to get a little measure of humane learning, which did al∣most nothing else but puffe them vp with pride; what paines ought we to take, to search and seeke for this Diuine Truth, which is onely able to saue our soules?

Secondly, Retinere veritatē, to let passe this truth,* 1.24 when once we haue attained vnto the same, by no meanes; but to keepe it and to retaine it vnto death: for so Salomon saith, Buy the truth, but sell it not, i. e. when you haue gotten it part not from it: and this is no small taske: Non minor est virtus quam quaerere parta tueri: But it is as difficult a thing, to retaine it, as it is to finde it: for seeing the truth is like the light, and the light is many times obscured with cloudes and darkenesse; so the truth is oppo∣sed by errour and ignorance; it is enuied and hated by the sonnes of men; and as Tertullian saith, it hath beene euer seene,* 1.25 Ʋeritatem in terris peregrinam agere, & inter ignotos facile calum∣niatores inuenire; That the truth was entertained on earth but as a Pilgrime, and a Stranger, that easily findeth enemies in euery place, and scarce friends in any place: and so the Booke of God, and the story of times doth make it plaine; how the Professors of this Truth, were alwayes persecuted; and the Truth it selfe sought to be suppressed by the sonnes of darkenesse. Mo∣ses and Aaron were withstood by Pharaoh, and resisted by Ian∣nes and Iambres, and the rest of the Sorcerers of Egypt. The Prophets were so vehemently and so generally persecuted by the Iewes, that Saint Stephen asketh them,* 1.26 Which of the Pro∣phets haue not your Fathers persecuted? and Christ himselfe, which was borne to this end, Vt testimonium perhiberet veritati, That he might beare witnesse vnto the Truth,* 1.27 was resisted vnto death; and so all the Martyres and faithfull witnesses of this

eternall Truth, can beare witnesse what they suffered in the de∣fence of Truth.

* 1.28And therefore, if we would retaine the truth, wee haue need of Patience, we haue need of Courage, and of a constant Resolu∣tion, neuer to suffer this Heauenly Truth to bee taken from vs, vntill our selues be taken out of this wretched life. Let vs lay be∣fore vs the examples of the Patriarkes and Prophets, of Christ himselfe, of his holy Apostles, and of all his blessed Martyres, which thought not their liues too deare to defend this Truth; & let vs not be degenerate children of such worthy Progenitors, as transmitted this Truth vnto vs with the losse of their liues.

* 1.29And though wee haue neede of Patience, to suffer much in the defence of Truth, yet wee may be confident, that Truth will preuaile and get the victory; for as no darkenesse can so swallow vp the light, but that in its appointed time, it will glori∣ously returne againe; so no power of darknesse can so suppresse the Truth, but at last it will appeare as the cleare day. Because as the nature of errour is such,* 1.30 that although none be to with∣stand it, yet as the smoake, at last it will vanish of it selfe; so the nature of Truth is such, that although neuer so many doe op∣pugne it, yet at last it will preuaile as Zorobabel saith; and as the Comicke saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Time will bring out the Truth into Light at last: And therefore seeing the Truth, is of that inuincible power, that although it may be obscured, yea, for a time with Christ himselfe be buried, yet it cannot be extin∣guished, nor remain perpetually intombed, but that the time will come wherein nothing is hid which shall not be reuealed, nothing is couered which shall not be manifested. We should arme our selues with confidence and sure trust in God, which according to his Truth, will at last bring all Truth to light, and saue all them that put their trust in him.

But here me thinkes I heare some saying, they would wil∣lingly spend their liues in defence of Truth, if they could tell what were Truth: for now there are so many Religions, so ma∣ny Professions, and so many diuersities of Opinions in the world, that it is farre easier for them to spend their life, then to find out what is Truth.

I answere that as Claudian saith, Saepe mihi dubiam traxit sen∣tentia

mentem, curarent superi terras, an nullus inesset rector.—He was much distracted, and knew not what to resolue, whether there was a Diuine prouidence or not; because when he saw the most admirable course of things, he said,* 1.31 Tunc omnia rebar consilio firmata Dei; He thought it was vnpossible, that that could pro∣ceed, but from a superiour cause: but on the other side, when (as the Prophet Dauid saith) He saw the wicked in such prosperity, and the Righteous hang downe their heads like a Bull-rush; yea, and h••nged many times like the wicked sonnes of euill do∣ers;* 1.32 then hee thought it could not bee that there should bee any God; because he cared not (as he thought) for the righ∣teous people: Euen so I must needes confesse, that when I consider the sincerity of that Religion which wee teach, the summe of it plainely expressed in the Scriptures, and the end of it, tending onely to the glory of God: I doe assure my selfe, that we haue amongst vs the very Truth of God: but on the other side, when I consider Quomodo commutauerunt veritatem Dei in mendacium, How many of vs doe change this Truth of God into a lye, when they doe liue cleane contrary to what they Professe; and some of the best of vs, euen of the Teachers of this Truth, doe leade our liues, not onely as they doe, whom we daily condemne for such intollerable corruptions, vnbesee∣ming Christians; but also in many things, as Pagans who know not God; It makes me often muse, and Nicodemus-like to aske, how can these things be?* 1.33 to haue the Truth amongst vs, and yet to haue such pleasure in vanity, and to seeke after leasing:* 1.34 For our Sauiour prayeth for his seruants, that God would sancti∣fie them through the Truth:* 1.35 and yet behold the fruits of our San∣ctification. It was said of old,

Mos est praelatis praebendas non dare gratis;* 1.36 Sed bene nummatis aut corum sanguine natis.

And now the world saith of some of vs; Wee sell our Churches, we purchase Lands, we raise our sonnes to worldly honours, we suppresse whom we lift, though neuer so good, we raise our friends though neuer so bad, and what not? What should I say any more? what (say they) can Rome doe more? or what more doe we then the Heathens doe? or as our Sauiour saith, Doe not the Publicans and Sinners euen the same? and if these

things be done in a greene tree? If this be the life of vs that are as the light of the world, what shall we say of others, which by Pro∣fession are lay secular men? I take God to witnesse, before whom I stand, and by whom I shall be iudged, that I haue admired, and often grieued at my heart, not onely to heare, what perhaps the aduersaries of the Truth, or some lewd dissolute men that nei∣ther loue God, nor his Ministers, but are euer ready to speake the worst of all, for the offence of few, might falsely say against vs; but also to see how dissolute, how worldly, and how con∣formable to the world, boone companions, fashionable to all Com∣panies, a great many of vs doe liue:

Nec Iouis imperium, nec Phlegetonta timent.

And therefore I wonder not, that the simple are brought to their nonplus to see Truth and Wickednesse thus linked together in the same persons:

* 1.37But when I consider what the Apostle saith, that the Gentiles did hold the Truth in vnrighteousnesse; I must needs acknow∣ledge that wicked men may haue the theoricke knowledge of the Truth, and teach this Truth vnto others; and yet be castawayes themselues; for so our Sauiour saith, that many shall come in the last day, and say, Lord open vnto vs, for we haue prophesied in thy Name, and done many great workes through thy Name, to whom the Lord shall answer, I know you not; depart from me you workers of iniquity.

* 1.38Besides, as the Apostle saith of the Iewes, What if some did not beleeue, shall their vnbeliefe make the faith of God without effect? God forbid:* 1.39 or what If all did not obey the Gospell, or that some of the branches be broken off? Shall this hinder the saluation of the rest? God forbid; So I may say of vs: What if some of vs, what if many of vs, euen the best of vs, should be, as the world saith we are? should that preiudice the rest, and especially the Truth of God? God forbid: I hope I may boldly say it, that the world cannot say, nor any man in the world deny it, vnlesse he putteth on the face of the father of lies; but, as we haue had ma∣ny Reuerend and faithfull Bishops, many graue and painfull Preachers, that haue spent their strength in the expressing, and sacrificed their deerest bloud in defending this Truth; so wee haue still many worthy and godly Bishops, and many holy and

heauenly Ministers,* 1.40 that doe most vprightly walke in the Truth of God, and shall these be condemned and reproached for the of∣fence of others? Shall all be blamed for the offence of few? No, God forbid, let euery horse beare his owne burthen: for euery man shall be iudged according to his owne workes.

And therefore though as in the field of Gods Church, there are Tares as well as Wheat; so in our Priestly dignity there are many amongst vs, that are not of vs, (of whom I vnderstand what I said before) that are like Statuae Mercuriales, which shew the way to others, but walke not one steppe themselues; or like those skilfull Cookes that dresse good meate for others, but taste not a bit thereof themselues; or rather that feed not the flocke at all, but feed themselues vpon the flocke of Christ: and gather wealth to themselues in steed of gayning soules to God; yet let GOD be true, and euery man a lyar, and let not the wicked life of some men, scandalize this eternall Truth of God: we haue it now amongst vs: It was purchased by paines, preserued by blood, and most gloriously continued to this very day: and I doe assure my selfe, that as there were seauen thou∣sand men in Israel which bowed not their knees to Baal:* 1.41 so there be many thousands of men in England, that if they wanted Inke to defend that Diuine Truth which we doe Professe, would maintaine the same with their deerest blood; and I boldly set it downe, that if Satan should be let loose to persecute the Saints of God; I doe vnfainedly wish my burning bones might first giue light vnto all them that desire to walke in this Truth But we haue more cause to pray to God to defend the Defendor of this Truth: not onely by his Royall Authority, whereby wee doe inioy this Truth in a blessed peace, but also by his owne Di∣uine Penne and industry, whereby he shewed himselfe, Esse quod est; to be of the Truth indeed, rather then any wayes in the least manner to feare or suspect the disturbance of the same: for God, who is abundant in Truth, will preserue his owne Truth for euermore. And therefore seeing that, though some of vs be wicked, yea, though all of vs should be wicked and depriue our selues of happinesse, which I hope our greatest enemies will not dare to say: yet doth not that make the Truth of God of none effect: Let vs be Gens Sancta, custodiens veritatem; a Righte∣ous

and a holy Nation,* 1.42 to hold fast this Truth of God, not shew∣ing our selues like Rehoboam, that found shields of gold, but left behinde him shields of Brasse; to receiue the cleere Truth, from our fathers, and to leaue the same darkened vnto our chil∣dren.

Secondly, As the word of God is the primary and most absolute declared Truth, wherein there is no possibility of error, Quia dicta Iehouae, dicta pura; Because the words of the Lord are pure words; So the words of men, agreeable to their vnderstan∣ding conformed to the Truth of things,* 1.43 are secondarily the Truth of God; because as euery lye is from the Deuill, though it should be vttered from the tongue of a Saint, as our Sauiour sheweth; so euery Truth is from God, though it were spoken from the mouth of a Diuell; because the Spirit of God is the Spi∣rit of Truth, Et omne verum à quocun{que} dicitur, à Spiritu sancto est, And all Truth (whosoeuer speaks it) doth spring from the Spi∣rit of God, saith Saint Ambrose.

* 1.44A sufficient reproofe for them that will not heare the Word of God, but from the mouth of Saints: for we are not to respect who speake, or what they be that speake, but what is spoken: and therefore if Balaams Asse should preach me Christ, I would willingly be his disciple; for Saint Paul tels me, that none can say,* 1.45 that Iesus is Christ, but by the Spirit of God, and therefore hee did not so much care, who preached, nor how they preached, so they preached Iesus Christ, because he knew that euery truth must needs proceed from the Spirit of Truth.

* 1.46And therefore this should teach vs to make much of Truth, and not onely to beleeue the Truth whosoeuer speakes it; but also to speake the Truth, euery man vnto his neighbour, whatso∣euer comes of it; though it should be like Cassandra's Pro∣phesie, not beleeued; or, O dium parere, Beget hatred, as the Co∣micke speaketh: Quia dilexit Deus veritatem, because as all Truth is from God; so God loueth all Truth whatsoeuer.

* 1.47And yet we see, Quod diminutae sunt veritates à filijs hominum, The Truth is troden downe in the street, and the faithfull are minished from among the children of men;* 1.48 we are all like the Cre∣tians, alwayes lyars; and though the godly man keepeth his pro∣mise vnto his neighbour,* 1.49 though it were to his owne hinderance;

yet, now we seldome think of any promise, vnlesse it be for our furtherance to attaine vnto our owne desires: so farre are wee from Truth. But we must all loue Truth, and follow after Truth, if we would be children vnto him that is abundant in Truth. And so much for the fift Particle of Gods goodnesse: Of Gods abun∣dant Truth.

Notes

• * 1.1

  Arist. aethic. l. 4. c. 7. & Mo∣ral. l. 1. c 33. What morall Truth is.
• * 1.2

  What Physical Truth is.
• * 1.3

  A••gust Soli••••{que}. l. 2. c. 5.
• * 1.4

  Reuel. 2.9.
• * 1.5

  1 Iohn 1.6.
• * 1.6

  Math 25.12.
• * 1.7

  Deut. 32.4.
• * 1.8

  Iohn 14.6. The manner how all Truths doe proceede from God.
• * 1.9

  How the di∣uine vnder∣standing, is the rule that mea∣sureth all Truths.
• * 1.10

  2 Pet. 1.21.
• * 1.11

  Coloss 1.5.
• * 1.12

  The excellen∣cy of the di∣uine Truth.
• * 1.13

  2 Cor. 6.14. Truth expel∣leth errors.
• * 1.14

  Luke 1.79.
• * 1.15

  Ephes. 5.13. Truth sheweth what euery thing is.
• * 1.16

  John. 3.19.
• * 1.17

  Gal. 4.16.
• * 1.18

  Truth begets vs vnto God.
• * 1.19

  2 Cor. 1.20.
• * 1.20

  Luke 1.72.
• * 1.21

  What we ought to doe.
• * 1.22

  First, to spare no cost to get that Truth. Matth.
• * 1.23

  Horat.
• * 1.24

  Secondly, to hazard all we haue in de∣fence of this Truth.
• * 1.25

  Juellus in Apol. ex Tertul. Apol∣loget.
• * 1.26

  Acts 7.52.
• * 1.27

  John 18.37.
• * 1.28

  What is need∣full for vs, if we would re∣tain the Truth.
• * 1.29

  That Truth at last will euer preuaile.
• * 1.30

  Cokus de iure regis Eoclesia∣stico.
• * 1.31

  Claud. l. 1. in. Ruff.
• * 1.32

  —Rursus labefacta cade∣bat religio.
• * 1.33

  John 3.
• * 1.34

  Psal. 4.
• * 1.35

  Iohn 17.17.
• * 1.36

  ô Monachi ve∣stri stomachi sunt amphora Bacchi; vos estis Deus est testis turpissima pestis.
• * 1.37

  Rom. 1.18.
• * 1.38

  Rom. 3.3.
• * 1.39

  c. 10.16.
• * 1.40

  Parcite pauco∣rum diffundere crimē in omnes. Spectetur me∣ritis quilibet apte suis.
• * 1.41

  1 Kings 19.18.
• * 1.42

  Esay 26.
• * 1.43

  Iohn 8.44.
• * 1.44

  Euery Truth whatsoeuer, whosoeuer saith it, pro∣ceeds from God.
• * 1.45

  1 Cor. 12.3.
• * 1.46

  ••hat we should say nothing but Truth.
• * 1.47

  Corruit in pla∣tea veritas.
• * 1.48

  Psal. 12.1.
• * 1.49

  Psal. 15.5.