A stock of divine knowledge, being a lively description of the divine nature, or, The divine essence, attributes, and Trinity particularly explaned [sic] and profitably applied the first, shewing us what God is : the second, what we ought to be / by the late learned and laborious preacher, and worthy instrument of Gods glory, Richard Stock ...

TO THE WORTHILY HONORED, THE RELIGIOVS and vertuous Lady, the Lady ANNE YELVERTON, Wife to the right Worshipfull, Sir CHRISTOPHER YELVERTON of Easton Maudet, in the County of Northampton, Knight, Grace and Peace.

THE whole counsell of God concerning mans salvation, is comprised by the Apostle in these two,(a) 1.1 Repentance towards God, and Faith towards our Lord Iesus Christ. The whole duty of man is contained in Davids charge to Solomon his son,(b) 1.2 Know thou the God of thy Fathers, and serve him with a perfect heart and a willing minde. The whole matter of condemnation is(c) 1.3 Ignorance

of God, and disobedience to the Gospell of our Lord Iesus Christ. This last is the naturall con∣dition of all mankinde,(d) 1.4 wee were foolish and disobedient, deceived, serving divers lusts, &c. He that thinkes himselfe the wisest, is(e) 1.5 borne like the wilde Asse colt (it may bee quick-sighted in vain and earthly things) in matters spirituall,(f) 1.6 neither receiving the things of God, nor able to know them, in this point worse then the Di∣vels(g) 1.7 for they beleeve and tremble) and like the senselesse stones, or(h) 1.8 the beasts that perish. Every man is a childe of disobedience, a servant to divers lusts, stuffed with rebellion against God, in this point(i) 1.9 like the Divels, and worse then the senselesse creatures; of which the Psal∣mist,(k) 1.10 They are all thy servants; Therefore the Apostle pronounceth universally concerning all, that they are children of wrath by nature.(l) 1.11 We (the Apostles and beleevers) were children of wrath by nature, as well as others, no lesse then Pagans and unbeleevers.

The freeing of men from this estate, is the work of the Spirit, the Spirit of(m) 1.12 wisedome and reve∣lation; of wisedome to(n) 1.13 search the deep things of

God; of revelation to discover them: the spirit(o) 1.14 of truth to lead into all truth; the spirit of ho∣linesse(p) 1.15 to sanctifie throughout the whole soule, the whole spirit and body. It is the end of the Scriptures, they were written(q) 1.16 to give wise∣dome to the simple, and to convert the soule: It is the end of the Ministery, which was ordained by Christ(r) 1.17 for the collection and edification of the Church,(s) 1.18 to turne men from darknesse to light, and from Satan to the living God.

Contrariwise, to hold men in the estate of Darknesse, and to drowne them in perditi∣on and destruction, through either ignorance or disobedience, or both, is the whole busi∣nesse and employment of the Divill, the Prince of darknesse: he alwayes compasseth the earth(t) 1.19 like a roaring Lion, seeking whom he may devoure.

Madam, it is a wofull spectable to behold, how exceedingly this Prince of darknesse pre∣vailes; how many eyes the(u) 1.20 God of this world hath blinded, that the glorious light of the Gospell cannot shine unto them; how many(w) 1.21 fooles he hath bewitched, that they

should not obey the truth; how many have(x) 1.22 left off both to understand and to do good; most men live(y) 1.23 without God in the world; Some like na∣turall bruit beasts,(z) 1.24 neither knowing him, nor asking nor inquiring after him. Others (worse then these)(a) 1.25 rejecting knowledge, and saying unto God, Depart from us, wee desire not the knowledge of thy wayes, shutting their eyes against the light, stopping their eares against the word, and despising the meanes of knowledge; many miss-led by seduced,* 1.26 or willingly seducing guides (beasts in the shape of men, as Ignatius tearmes them) when they thinke they know God, are farther from, and harder to bee taught true knowledge, then they that know nothing at all; Many say(b) 1.27 they know God, and by their workes deny him, being corrupt and abominable, divor∣cing (what God requires should bee joyned toge∣ther) obedience from knowledge, adulterate and false money, that have the imprease of God in their understandings, and the image of the Di∣vel in their hearts; like Toads that have a pre∣tious stone in their beads, and in their whole bo∣dies nothing but poyson.

The serious and sad consideration of the im∣minent danger, and infinite multitude of those that know not God, or disobey him, being known, should excite in all that tender the everlasting welfare of their immortall soules, a more then or∣dinary solicitude of joyning these two together, Repentance to their Faith, Obedience to their Knowledge; which if seene in one (like Castor and Pollux appearing at once) doe promise a pro∣sperous navigation; if they bee separated each from other, they menace a ship-wracke. They that know God and disobey him, are like the Gentiles,(c) 1.28 who when they knew him, did not worship him as God, but captivated the truth under unrighteousnesse. They that thinke to serve him, and know him not, are liable to the Samaritans condemnation,(d) 1.29 Yee worship yee know not what: and equally guilty with the su∣perstitious Athenians(e) 1.30 who erected an altar to the unknowne God. Both these misse salvation, the one for want of knowledge, the other for want of obedience: both these fall into the pit; the one blind-fold and not seeing it, the other seeing it, and desperately leaping into it.

If wee desire to attaine salvation,* 1.31 and escape hell (saith Chrysostome) we must bee adorned both with the knowledge of the orthodox faith, and the integrity of a holy life. Happy is hee that findeth wisedome(f) 1.32 saith Solomon, and(g) 1.33 Iob describeth that wisedome: The feare of the Lord that is wisedome, and to depart from e∣vill, is understanding. Blessed are your eyes, for they see,(h) 1.34 saith our Saviour Christ, and yet not unlesse yee see to do.(i) 1.35 If yee know these things, happy are yee if yee do them.

These graces must be joyned together, because severed they bee not graces. The grace of know∣ledge consists not in the naked and perfunctorie theorie and apprehension of divine truths, but in conformity to them. A man knowes no more truly, then hee puts in practise.(k) 1.36 Hee that saith, I know God, and keepeth not his com∣mandements, is a lyer, and the truth is not in him; if a man know God, and disobey him, his knowledge is his fault. Obedience without knowledge, is not obedience, but will-worship and superstition; as faith without workes is a dead faith: so workes without faith, are dead

workes; the prayers of ignorant persons,* 1.37 in their owne conceits good prayers, are not good, because the sacrifice of(l) 1.38 fools; their meanings, which they call good, are not good(m) 1.39 without knowledge the heart is not good, &c Light is in the second (as in the first creation) the first worke.(n) 1.40 All things that appertain to life and godlinesse, are given us through knowledge: therefore without knowledge there cannot bee either life or godlinesse, or any thing that belongs to them.

The image of God (in which wee were at first created, unto which we must bee renewed) consists chiefly in knowledge and holinesse, not in one of these, but in both. The glorious Angels (who are proposed to us as patternes) are understan∣dingly obedient;(o) 1.41 they do his commandements, hearkening to the voice of his word: If wee know God and serve him we are like the Angels,* 1.42 like our patternes, perfect pleasing to God: if ei∣ther of these bee wanting, the danger is great, the blinde and the lame equally an abhomina∣tion.

God hath given to man an understanding and a will, an eye to see, and a band to execute; and

having given both,* 1.43 he requires both, one of these parts will not serve his turne: Hee hath given us a minde to know him,(p) 1.44 saith the Apostle: Hee hath made us to understand more then the beasts, saith Elthu in(q) 1.45 Iob, that wee might know him, which the beasts cannot doe; It is an injury to God,* 1.46 and a debasing of our understan∣ding, to lay out those intellectuals which God hath bestowed on us for himselfe, on earthly and other things, and to yeeld him a bruitish (be∣cause a blinde) obedience: He hath given us will and affections, and a body to love him, to feare him, to delight in him, to serve him, &c. It is no lesse injury and unthankefulnesse to God, to withdraw these from him,* 1.47 and bestow them on our lusts, on sinne, on Satan, on the world, on the creatures, on vaine things, by which, for which they were not made. I conclude, with Chryso∣stome, Let us give all diligence that wee may obtaine a cleare understanding of the true faith, and adde unto that a holy life, and a shining con∣versation.

Amongst all those poynts which are objected to our knowledge, there is none more generally

necessary and usefull, then this of God and Christ, of God in Christ: This is the first principle and foundation of faith and obedience:(r) 1.48 Hee that commeth unto God, must beleeve that he is, and that hee is a rewarder of them that diligently seeke him, saith the Apostle: without this know∣ledge no grace can bee obtained, no salvation can be hoped for: upon this depends faith: (for(s) 1.49 they onely that know his Name will trust in him: that which ignorant persons mistakingly call faith, is mere presumption) and patience (for(t) 1.50 they only that are illuminated, can endure the fight of great afflictions, others may be senselesse, bruitish, stupid, these only truly patient:) and all obedience (for(u) 1.51 they onely can keep the com∣mandements, to whom he hath given understan∣ding, others as they desire not the knowledge of his wayes, so they say in their hearts(w) 1.52 What is the Almighty that we should serve him? And what profit should we have if we pray unto him? or as(x) 1.53 Pharaoh, who is the Lord that I should obey his voyce?) upon the knowledge of God in Christ dependeth interest in mercy, and salvation;(y) 1.54 God will draw forth his loving

kindnesse to them that know him; they that know him not, are as farre(z) 1.55 from finding favour as from knowledge, God hath bound it with an oath,(a) 1.56 That the people that have not knowne his wayes, shall not enter into his rest. Notable is that speech of holy Ignatius:* 1.57 If a man believe not that Christ is incarnate, if hee confesse not his crosse, his passion, his bloud which he powred forth for the salvation of the world, (and this be cannot doe without knowledge) he can∣not obtaine everlasting life; though a King, though a Priest, though a Ruler, though a pri∣vate person, though a Master, though a servant, though a man, though a wo∣man; let him that receiveth, receive it, let him that heareth, heare it. The ground of this speech is that of our Saviour Christ.(b) 1.58 This is life eternall, to know thee the onely true God, and him whom thou hast sent Iesus Christ: because this knowledge of God is thus usefull, and of this absolute ne∣cessity to salvation. It ought to be the businesse and maine study of every one that desires

grace, or glory, to search after him, and that he may finde him, to search after him first, where he may bee found, and secondly, as he will be sought.

First, God may be found in his word, there is no point in which nature is more blinde, from which it is more averse, then this of God, and Christ; God is great, and we know him not saith Elihu, this Well is deep, and we have nothing of our owne to draw with. There are manifest impressions of God stamped upon the creature: The invisible thinges of him from the creation of the world are clearely seene, being understood by the thinges that are made, even his eternall power, and Godhead; Not onely the Heavens, and the firmament, his glorious, and magnifi∣cent workemanship, declare his glory, but the beasts, the foules, the earth, the fishes, the least, the most contemptible of his creatures, shew forth his handy worke, yet the wisest of men by these know not God, by these (which is worse) were taken off from God, from seekeing him, from serving

him, from seeking him while they imployed their understandings wholly in the search of the secrets of nature, and spared no time to enquire after the God of nature, from serving him, whilest they doted upon, and deified the creature, worship∣ping the Sunne, the Moone, the Hoast of hea∣ven; nay, foure footed beasts, & creeping things, and plants, and hearbs in stead of God But after that in the wisedome of God the world by wise∣dome knew not God,* 1.59 it pleased God by the foo∣lishnesse of preaching, to save them that beleeve; It hath pleased God to discover himselfe (so far forth as we are able, and it is needfull to salva∣tion to know him) in his holy word: in this God may be found, in this God must be sought. This is that light in which, & by which we may behold & gaze upon God; within this we must contain our inquiry after him, that we wax not vaine in our empty speculations, and bee precipitated into er∣rours: as farre as this we must extend our inqui∣ry after him, lest wee bee found guilty of wilfull ignorance, and convict of Atheisme. He that de∣sires to finde God, must to the Law and to the Te∣stimonies, must search the Scriptures, they testifie

of him; As the sunne discovers himselfe by his owne beames, and the fire by his owne light; so God reveales himselfe by his owne word; a light more bright then the sunne in his glory, discovering God, and opening our blinde eies that we may see him.

Secondly, he must seeke him as he will bee sought, and that in these particulers; First, with diligence of endeavour, consisting in the dailinesse and serious earnestnesse of inquiry; this mystery is great, mans capacity is slow, it is constant labour that must raise up slow ca∣pacities, to great mysteries: Ioshua had a charge to meditate in the booke of the law day, and night;* 1.60 the Bereans had a commendation for doing it, and the Eunuch a reward, and we a promise if we doe it. If thou incline thine eare to wisedome, and apply thy heart to under∣standing, if thou criest after knowledge, and liftest up thy voice for understanding, if thou seekest her as silver, and searchest for her as for hid treasures, then shalt thou understand the feare of the Lord, and find the knowledge of God. This is that which our Saviour requires in

his command.* 1.61 Search the Scriptures; for what is it to search but carefully and diligently to in∣quire out something that is hidden, the daily, and serious reading, and meditation of the w rd, make the language of the holy Ghost familiar to us, and the eye of the soule quicke sighted.

Secondly,* 1.62 with a washed and a pure consci∣ence; this is the Apostle Saint Iames his coun∣cell. Lay aside all filthinesse and superfluity of naughtinesse; with him agrees S. Peter. Lay aside all malice, and all guile, &c. as new borne babes desire the sincere milke of the Word: No man will powre pretious liquors into uncleane vessels, nor new wine into old bottles: God will not infuse sa∣ving knowledge into sensuall hearts, but the se∣cret of the Lord is with them that feare him, and he will teach them his covenant; they that desire to see God, and know him as he is, must prepare themselves with preparations befitting God, for an unsanctified eye cannot see him as hee should be seen, nor know him as he should be knowne.

Thirdly, with a teachable, and a tractable heart, ready to entertaine that light which shineth into it, and imbrace and submit unto that truth

which God reveales concerning himselfe,* 1.63 without consulting with flesh and blood: This is a neces∣sary condition; foolish man that cannot perfectly comprehend the nature of the smallest, of the ba¦sest creature, is too ready to measure God by his bruitish understanding: there is a generation that make reason (which they tear me right) the judge of faith, and boggle at,* 1.64 or plainely deny those mysteries which reason cannot reach to, and o∣thers that professe not so much to the world, se∣cretly harbour the same principle in their hearts, & manifest it in their disputes: they that wil know God, must lay aside carnall reasonings, and bring with them faith to beleeve what God hath re∣vealed concerning himself, though they apprehend it not. God knowes himself best, and is a sufficient witnesse to himself, no words can describe him,* 1.65 no minde can conceive him as be is, if they could he should not be infinite, & so not God. In this (saith Salvian) is the excellencie of God more admira∣ble, because man cannot understand his justice, (say the same of all his attributes, man cannot un∣derstand his wisedome, power, mercy, &c.) but the greatnesse of his justice seemes to man to be in a

manner injustice;* 1.66 It should bee sufficient to per∣swade us to beleeve, that God hath said it: it is one part of that glory which we must yeeld to God, and comfort that we must affoord to our selves, to acknowledge that wee serve such a God as in∣finitely exceeds all that wee can speak or thinke.

Fourthly, with prayerfull hearts; The same spi∣rit by whom the Scriptures were inspired, is the expositer of the Scriptures: There is a veile over every mans heart naturally, when hee reads the word; where this Spirit is, the veile is done a∣way, no man can see the things of God, but hee to whom God reveales them, and bee reveales them to them that ask him. But of this in the Treatise.

Lastly, he must make use of the Ministers of God, of their lippes and labour: The Priests lippes should preserve knowledge, and they should en∣quire the Law at his mouth. The Eunuch read the word, but understood it not, God sent Philip to instruct him: Cornelius fasted and prayed, but understood not; the Angell warnes him to send for Peter, and heare words of him. This was done for our instruction, to teach us to make use of those Pastors which God raiseth up according to his

owne heart, to teach us in wisedome and under∣standing.

Madam, it is the scope of this Treatise to reveal God, and shew what use should be made of this knowledge. It was pēned by an able minister of the Gospel, in his time a burning & shining light, emi∣nent above others for his learning and for his la∣bours. Divers other books of this subject have out run this into the world (as Ahimaz did Cushi) I doubt not but this that comes after them, will deliver the message as fully as any that went be∣fore it: the Author in it hath clearly opened dark points, hath brought downe high points to low ca∣pacities, hath unfolded intricate questions, cut in sunder the sinewes of many heresies made profi∣table applications of all points herein discussed: I confesse it comes not forth so gorgeously attired as some others; it is an orphane, the wombe that bred it had not strength to bring it forth: it wants the enticing words of mans wisedome, the Apostle wated them, & gloried in it,* 1.67 he was rude in speech but not in knowledge, he did discover (as Chry∣sostome said of Saint Iohn) the naked truth with a naked head, he was a preacher and not an

Orator,* 1.68 he perswaded God, and not man, and therefore did (what Prosper counsels all Prea∣chers to do) lay aside Rhetoricall paintings much fitter to obscure plaine matters, then illustrate dark ones;* 1.69 it is their duty not to rub itching ears with froathy eloquence, but to cure sicke hearts with sound doctrine. This was the purpose of the Author in this treatise, which how farre bee hath attained, I leave it to others to judge: the nurse is many times as fond of the infant she suc∣kles, as is the mother that brought it into the world: my judgement therefore may be partiall.

Madam, this booke as it is, I present to your Ladiship, it is not any personall ingagement hath inforced me to it, (though Iowe you my selfe) but your goodnesse which I acknowledge and desire to helpe.* 1.70 Madam, it is a certain truth, that God hath bestowed on women as well as men, a reasonable soule, and hath given to them a capacity of perfor∣ming all workes commendable and vertuous: hee implanted in them his own image; this they have lost (the woman was first in the transgression) & are in as a wofull a condition naturally as man, and must be saved out of it by the same means, and

in the same method a man is saved, by repentance towards God, and faith towards Christ, the joyning of knowledge and obedience concernes them.* 1.71 Ma∣dam, I have heard your Ladiship plead for these things, and know in part your pains and your pro∣gresse in them: I know a book of this subject will not be unacceptable, will not bee neglected by your Ladiship. Ministers (like husbandmen) sow their seed with most readinesse where they expect the greatest increase. Madam, your growth and in∣crease in those graces which are already eminent in your Ladiship, is the thing I desire, and this book, with Gods blessing on it, may procure. The prayer of the Apostle for the Colossians, shall bee mine for your Ladiship, that you may bee filled with the knowledge of Gods will in all wisedome and spirituall understanding, that you might walke worthy of the Lord unto all well-pleasing, being fruitfull in every good work, and increasing in the knowledge of God.

Your Ladiships to be commanded in Christ, JAMES CRANFORD.

Notes

• (a) 1.1

  Acts 20.21 cúm 27.
• (b) 1.2

  1 Chron. 28.9.
• (c) 1.3

  2 Thess. 1.8.
• (d) 1.4

  Titus 3.3.
• (e) 1.5

  Job. 11.12 Acuti ad vana hebetes ad ae∣terua. Amb. hex. l. 5.
• (f) 1.6

  1 Cor. 2.14.
• (g) 1.7

  James 2.19.
• (h) 1.8

  Psal. 49.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. adm. ad gen.
• (i) 1.9

  Joh. 8.44.
• (k) 1.10

  Psal. 119 91 Non intelli∣gere belluinū est, intellecta non agere, ul∣tra belluina immanitatis rabiem esse videtur. Hil. de Trinit. l. 1.
• (l) 1.11

  Ephes. 2 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. ubi supra.
• (m) 1.12

  Eph. 1.17.
• (n) 1.13

  1 Cor. 10.11.12.
• (o) 1.14

  Joh. 16.13.
• (p) 1.15

  1 Thess. 5.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Joh. hom. 1.
• (q) 1.16

  Psal. 19.7.
• (r) 1.17

  Ephes. 4.10.
• (s) 1.18

  Act. 26.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. hexa. hom. 1. & in Psal. 1. in initio.
• (t) 1.19

  1 Pet. 5.8.
• (u) 1.20

  2 Cor. 4.3, 4
• (w) 1.21

  Gal. 3.1.
• (x) 1.22

  Psal. 36.3.
• (y) 1.23

  Ephes. 2.12.
• (z) 1.24

  Jer. 2.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Mat. Hom. 2.
• (a) 1.25

  Job. 21.14.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad Smyrnen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ba∣sil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz. orat. 1.
• (b) 1.27

  Tit. 1.6. Ignat. ad Mag∣nesios. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alexan.
• (c) 1.28

  Rom. 1.28.
• (d) 1.29

  Joh. 4.22.
• (e) 1.30

  Acts 17.23
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Gen. hom. 13.
• (f) 1.32

  Prov. 3.13.
• (g) 1.33

  Job 28.2 S.
• (h) 1.34

  Mat. 13.16.
• (i) 1.35

  Joh. 13.17.
• (k) 1.36

  1 Joh. 2.4. Cognoscere non in solâ, & perfunctoriâ scientiâ est, sed in eorum ope∣ratione quae o∣porteat fieri. Amb. de Pa∣rad. c 6. Non est vera scientia boni, nisi ad hoc comprehenda∣tur ut agatur. Prosp. Nihil estaliud scientia nostra quam culpa, qui ad hoc tantum modo leg emnovi∣mus, ut majo∣re offensione peccemus. Salv.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Gen. hom. 2.
• (l) 1.38

  Eceles. 5.
• (m) 1.39

  Pro. 19.
• (n) 1.40

  2 Pet. 1.3.
• (o) 1.41

  Psal. 103.20
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. ad Ephes.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Mat. hom. 2.
• (p) 1.44

  1 Joh. 5.20.
• (q) 1.45

  Job. 35.11.
• * 1.46

  Non sufficit Deo intelle∣ctus nisi fiat in amore ejus vo∣luntas, imo nec haec duo suffi∣ciunt nisi & memoria, &c. Amb. de dign. hum. c. 2.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Joh. hom. 6.
• (r) 1.48

  Heb. 11.6.
• (s) 1.49

  Psal. 9.10.
• (t) 1.50

  Heb. 10.32.
• (u) 1.51

  Psal. 119.34.
• (w) 1.52

  Job. 21.14.15.
• (x) 1.53

  Exod. 5.3.
• (y) 1.54

  Psal. 36.10.
• (z) 1.55

  Ose 27.11.
• (a) 1.56

  Psal. 95.10.11.
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ep. ad Smyr∣nen.
• (b) 1.58

  1 Joh. 17.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Joh.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athan. cont. Gentes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. ad gentes adm. Quae Deus oc∣culta eum vo∣luit non sunt scrutanda, quae autem ma∣nifesta fecit non sunt ne∣ganda ne in illis illicitè cu∣riosi in istis damnabiliter inveniamur in∣grati. Prosp. de vocat. gentes.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Joh. hom. 53.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athan. hom. 2.
• * 1.62

  Qui vindemi∣am colligit va∣sa prius mun∣dare consuevit quibus vinum. infunditur—Emunda ocu∣los mentis—ne qua festuca peccati ac em tui perstringat ingenii, Ambr. Hex. lib. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Chrys. in Joh hom. 1.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil in Psal. 115.
• * 1.64

  Concedamus cognitionē sui Deo, dictisque ejus p••â vene∣ratione famu∣lemur: Idoneus enim sibi testis est, qui nisi per se cognitus non est. Hil. de Trin. lib. 1.
• * 1.65

  Hoc mirabilis magis Dei vir∣tus est quod in∣telligi ab ho∣mine mag∣nitudo justitiae non potest ut quantum ad imbecillitatem humanam per∣tinet pene in∣justitie especiem magnitudo ju∣stitiae habere videatur.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Heb. hom. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Martyr cum Tryphone.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Joh. hom. 1.
• * 1.68

  Devita con∣templat. lib. 1 cap. 23.24.
• * 1.69

  Non tam otio∣sorum auribus pl••ceant, quam aegrotorum mentibus pro∣sunt. Salvi.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Martyr cum Triphone.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Joh.