it doth no good vnlesse we haue life and the iust shall liue by fayth It is very necessarie that we labour for fayth whereby we may perfectly be nourished and well fedde with this meate there is nothing that the deuill desireth more then to haue fayth out of our heartes therefore hee planted vnbeliefe in the heartes of Adam and Eue for vnbeliefe they were thruste out of paradise vnbeliefe in the heartes of Moses and Aaron for vnbeliefe they neuer came into the lande of promise vnbeliefe in the heart of Zacharie for vnbeliefe hee was dumbe vntill the thing came to passe whereof hee doubted Faith is the euidence of thinges whiche are not seene vnto faith did Christ call Mary when he saide to her touche me not for I am not yet ascended to my father Cum iam ascenderit saith Barnard tum tangi ab ea velit aut possit vtique poterit sed affectu non manu voto non ocu lo fide non sensibus woulde he or could he be touched of her when hee was ascended truely he coulde but with the hearte not with the hande with prayer not with the eie with faith not with sēses By faith we see him as the wise men we imbrace him as Simeon we heare him as Mary we touche him as Thomas Faith is the shield whereby we quenche all the fierie darts of the wicked by faith our hartes are purified by faith we resist the deuill by faith we are the children of Abraham by faith we shall not come to condemnation but shal passe from death to life no vertue by Christ so much cōmended as faith be it vnto thee according to thy faith thy faith hath made thee whole I haue not founde so great faith no not in Israell O woman great is thy faith be it vnto thee euē as thou wilt to faith nothing is vnpossible Whatsoeuer is without faith is sinne and without faith it is vnpossible to please GOD on the contrary parte nothing doeth more greeue the Maiestie of Almightie Iehoua then incredulitie and vnbeliefe all the day long I haue stretched out my hande to an vnbelieuing people O thou of litle faith why dost thou doubt to them that went to Emaus hee saide O fooles and slowe of heart to beleeue Againe O generation incredulous how long shall I bee with you how long shal I suffer you in his owne countrie hee coulde not do many myracles for their vnbeliefe the Iewes entred not into his rest Why for vnbeliefe let vs therfore crie with the Apostles Lorde increase our faith and as the father of the sicke childe cried with teares Lord I beleeue helpe my vnbeliefe Now because faith is not reuealed vnto vs by fleshe and blood but by the holy ghost let vs labour for him also that this meat by faith may worke effectually in vs let vs vtter vnto the Lorde strong cryings and deepe sighings for his spirite that our prayer may bee in his sight as the incence and the lifting vp of our handes an euening sacrifice For hee is the spirite of trueth the Maister and Teacher of the faithfull the shewer of thinges to come the witnesse of Christ the distributer of all giftes the spirite of adoption the pleadge of our inheritance hee beareth vs witnesse that we are the children of God hee helpeth our infirmities and maketh petition for vs. No man saith that Iesus is the Lorde but by the holy Ghost did not the Diuelles saith Chrisostome name Christe Somtime they named Christ saith he for feare not for loue and somtime that the people might giue eare to them take them for professours of the gospel so they might bring the people through a colour of christianity into manifolde heresies but of sinceritie heartie good will they neuer named him So then no man can name Christ louingly sincerely but by the holy Ghoste we haue not receiued the spirite of bondage to feare againe but the spirite of Adoption wherby we crie abba father Wherefore this is the end of my exhortation that you labour for all these three meate faith the spirit by heartie and earnest praier I meane not to crie all day long as Baals Priestes did O Baall heare vs O Baal heare vs. Nor as the Ephesians cried for the space of two houres great is Diana of the Ephesians But in hearte feruently and strongly as Moses Phinehes Manasses Ionas our Sauiour Iesus Though our praiers be short as was the prayer of the poore publicane God be mercifull to me a sinner of the prodigall sonne father I haue sinned against heauen and against thee am no more worthie to bee called thy sonne Of Steeuen Lord Iesu receiue my soule Of our Sauiour Christe Father into thy handes I commit my spirite nay though wee vtter neuer a worde the Lord will heare vs Moses spake neuer a woorde when GOD saide vnto him why doest thou cry vnto me Moses Anna spake neuer a word when God heard her prayer she only moued her lippes and Ely the Prieste saide she was dumbe If we thus labour for the spirite we shal obteine him and then our faith shall be fruitefull thē the meate in vs shalbe effectuall The word norisheth faith reuiueth the holy ghost quickeneth the word saueth faith iustifieth the holy Ghost sanctifieth the worde bringeth vs to heauen faith openeth the dore the holy Ghoste placeth vs among the holy Angels to haue euerlasting life which the sonne of man shal giue vnto vs. And this is the reason added to the exhortation being drawne from the person that giueth and the certaintie of the thing giuen Hee which is called the word of God the image of God the power and wisdome of God the Creator of all thinges the searcher of the heart the prince of life the Lord of glory the prince of saluation the prince of faith the brightnesse of the glory and the ingraued fourme of gods person the sonne of God doeth heere call himself the sonne of man he whom Peter confessed to be the sonne of God hee whom the Angell named Iesus hee of whom God the father witnessed this is my beloued sonn in whom I delight heare him hee when the very Diuelles could not choose but confesse him to bee the sonne of God doeth heere call himselfe the sonne of man Hee calleth himselfe the sonne of man first to testifie that he tooke a very true and substantiall nature of man both body soule vpon him fleshe of our fleshe bone of our bone Verbum caro factum est the worde was made fleshe heere some woulde proue that hee was not perfect man because the worde was made flesh that signifieth only the body but these men know not that flesh in the scripture sometime signifieth the one part of mā as when Christ saide
A spirite hath not flesh bone as you see mee haue Somtime carnall lustes and affections as whatsoeuer is borne of fleshe is fleshe somtime it doth signifie the whole man body and soule as all fleshe shall see the saluation of GOD that is mankinde and againe I will powre out of my spirite vpon all fleshe that is men And so in this place the worde was made flesh that is man Damnable therefore is the heresie of the Maniches who helde that Christes bodye was brought from heauen and put into the virgins womb damnable also is the heresie of the Arrians who saide that his body was made of nothing and that he had not his flesh of the virgin Athanasius willeth Epictetus Bishop of Corinth to ioyne these wordes of the Angel in Matthewes gospell that which is conceaued in her is of the holy Ghost with these wordes of the Angell in Lukes Gospel that holy thing that shalbe born of thee shalbe called the sonne of God Christe was conceaued in her therefore his body came not from heauen Christe was borne of her therfore his body was not made of nothing Secondly he doth cal himselfe the sonne of mā signifiyng that he was subiect to al infirmitity that happē to man sin only excepted For he was hungry he was thirstie he was werie he sorowed he wept he did sweate water blood he suffered the most vile and approbrious death the death of the crosse Lastly hee calleth himselfe the sonne of man as though he were acounted the vilest man in the worlde Beholde I who was borne in a stall laide in a manger poore needy contemned whome they call the Carpenter and the Carpenters sonne beholde I the sonne of man will giue euerlasting life vnto you Nowe if the sonne of man doth giue euerlasting life howe is it that he made this answere to Iames and Iohn to sit at my right hande and at my left hande is not mine to giue but it shall bee giuen to them for whom it is prepared of my father Againe he shall say Come ye blessed of my father inioy you the kindome of my father He saith not my blessed nor my kingdome but blessed of my father and the kingdome of my father and in the fifth of Iohn hee saide I can doe nothing of my selfe Wherfore if he cannot giue to sit at his right or left hande if the kingdome bee not his if he can doe nothing of himselfe how doth he heare promise euerlasting life he saieth blessed of my father the kingdome of my Father I can doe nothing of my selfe because he woulde as man giue to the father all the glory My father hath appoynted these thinges to giue before the beginning of the world I am not now to bestow thē they shalbe giuen to them for whom it is prepared of my father But yet this is true as many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name We are sonnes by nature so we are the sonnes of Adam we are sonnes by discipline so we are the sonnes of Christ we are sonnes by adoption and so we are brothers to Christ and sonnes of God Heare doe the Papists gather that euerlasting life is due vnto vs by desert because by labouring or working for the meate of the soule we get euerlasting life I purpose not to entreat of the controuersie Christ doeth take away all doubt in these words following whē he saieth that hee will giue this life for whatsoeuer we haue of gift that is not of merit They are opposite as Paule saieth By grace you are saued through fayth and that not of your selues it is the gift of God yea by euill workes we deserue death and by good workes we deserue life according to the Maxima of the Logicians But if I followe Paule I must deny the argument for the wages of sinne is death but the gift of God is euerlasting lyfe through Iesus Christ our Lord. Moses did shewe vnto the Iewes the lande of promyse but hee could not bring them into it that was left for Ioshua euen so the law is a scholemaister to bring vs to christ it cannot purchase euerlasting lyfe that is left for Iesus whose office it is to giue euerlasting life and therfore he was sealed of the Father and this is the confirmation taken from the office and functiō of Iesus christ he saith of himself I came not into the world to iudge the world but to saue the world He came not as Herod thought to put him out of his kingdome not to giue Dukedomes and Lordshippes as Iames and Iohn thought not to restore the earthly kingdome to Israell as his Disciples thought not to be a King as the Iewes would haue made him not to call the righteous as the phariseies thought but sinners to repentaunce as we all beleeue For to this purpose hath his father giuen to him his seale he hath sealed him Hereby wee are able to answere all obiections that the deuil al the kingdome of hell is able to lay against vs and say if God be on our side who can be against vs it is christ that iustifieth who shall condemne vs. Hee hath the broad seale of his father to this purpose who can disanull it by this seale we are sealed also as the Apostle saieth grieue not the holy spirite of God by whome ye are sealed vnto the day of redemption by outward exercises we may doubt of others but by this seale the prynte whereof is in our hearts we may assure our selues of euerlasting lyfe Doest thou sacrifice thou doest well so did Abel and so did Cain doest thou prophecie so did Samuell and so did Saul art thou baptised so was christ and so was Simon Magus dost thou cōmunicate so did Simon and so did Iudas dost thou pray in the temple so did the Publican and so did the Pharisie therfore the holy Gost is a seale authentical in our own hearts wherby we may examine try and proue our selues whether we be the sonns of God or reprobates Caine had a marke to be known Esau being rough was known from Iacob being smoth the Lord hath a mark for his enemies and the Lord knoweth who are his The Gileadite by Shibboleth was knowne from the Ephraimite by Shibboleth the 500. valiant men by lapping water like dogges were known from the cowardes who kneeled lapped as Rahab was knowe by binding a red corde about her window as they were saued that had the letter tau on them as the Angell passed from them that had the blood sprinckled on their postes as they were not hurt that had the seale of God in their foreheades so we are known so we are saued so the Angell doth passe from vs so we are not hurt which haue the seale of the holy Gost in our hearts wherby we can
haue in his other hand a rod wrapt in snaks to giue poyson ruine and death beware least while you gape for the scepter you receiue snakes And although your GOD is saide to haue kylled Argos who had a hundred eies least Argos shoulde perceiue the vniust dealying of the Merchauntes yet the Lorde your GOD lyueth who searcheth the corners seeth the bottome heareth the motions and vnderstandeth the thoughtes of your heartes But what sayeth the Prophet All men shoulde prayse the Lorde but aboue all other merchantes are bound to performe the same For sayeth hee they that goe downe to the Sea in ships and occupie their businesse in greate waters these men see the woorkes of the Lord and his woonders in the deepe And when there hee hath fully described the woonders and woorkes of the Lorde that they see hee thus concludeth with a vehement exhortation O that men woulde therefore prayse the Lorde for his goodnesse and declare the woonders that hee hath done for the sonnes of men Twoo thinges are required of you O yee Merchauntes to prayse the Lorde and too declare his woonders that you haue seene vnto others Forsake not the Lorde by goyng too your shippes Remember the shippe that Ionas was in Beware howe you haue felowshippe with heathen men with Infidels Athistes and Papistes because Iehosophat king of Iuda ioyned with Ahaziah king of Israel to sende shippes too Tarshish for gold he was reprehended by Eliezer and his shippes were broken Take Christe into your shippes when Christ was not in the shippe with his Disciples the shippe was almost drowned If Christ be in your shippe let him not sleepe there when he slept the shipp had almost perished Keepe him waking with prayer singing with melodie in your heartes too the Lorde To conclude labour not for the meate which perisheth for then you shall perish but labour for that meate which doth endure vnto euerlasting life for then the sonne of man shall geue you euerlasting life for hee is a Lambe and hee is a Lion hee is a friend and hee is a foe hee is a Iesus hee is a iudge he is a Redeemer hee is a confounder hee will not bruise a broken reede hee will bruise with a rodde of yron hee hath water hee hath fire hee hath heauen hee hath hell hee hath Angels he hath diuels he hath a scepter he hath a sword hee hath Vae woe hee hath Euge go too he hath Benedicti Blessed he hath Maledicti Cursed he hath Venite come hee hath ite goe hee hath a right hand hee hath a left hand he hath ioy he hath sorrowe hee hath mercy hee hath vengeance he doth geue euerlasting death and euerlasting life to him therefore with the Father and the holie Ghost be geuen all honor glory c. Amen An ende of the first Sermon The ii Sermon LAbour not for the meat that perisheth c. FOrasmuche as I haue shewed you the braod way where you shulde not walke the wide gate where you should not enter it is reason that I declare the narrowe way where you should tread and the straight gate where wee all desire to passe thorow Behold I haue opened vnto you the woorkes of darknesse which you must caâ—â— of nowe I will geue you the armour of light which you must put on I haue dehorted you and I hope thorowly dissuaded you from labouring for the meate that perisheth Nowe in the tender mercie of God in the bowels blood and wounds of Iesus Christ I exhort you and I trust I shal thorowly perswade you too labour for that meate which endureth vnto euerlasting life Wherefore as our Sauiour reprehended Martha beeing carefull about many things in preparing the dinner not simply reprehending eyther her labour as her hospitalitie but reprehended her because she did not consider the time wher in Christ taught Mary and offered too teach her and because shee preferred the dressing of the dinner to the hearing of Gods woord and afterwarde exhorted her too followe the example of her sister Mary who had chosen the better parte which neuer should bee taken from her So after that I haue proued that we shuld not labour for the meat which perisheth and that wee all are too carefull for many thinges not considering the tâ—me wherin our Sauiour doth so mercifully offer to teach vs I must exhort you to choose the better parte which neuer shall bee taken from you that is to labour for that meat which endureth vnto euerlasting life For although the Lord did raine flesh as thick as dust feathered foules as the sande of the sea and Manna as the hoare frost yet he would haue euery man to labour and gather it one house might not gather it for an other one man might not sell it or giue it to another euen so euery man must labour for this meate gather it for himselfe be it neuer so plentie being farre better then Manna for Manna melted when the sun did shine but this Manna though heauen and earth should be on fire and burne to ashes continueth euer endureth vnto euerlasting life Although we need not go seeke the arke of GOD as Dauid did nor the booke of the law as Iosias did nor goe vp to Ierusalem to worship as the Iewes did nor desire that one might come from the dead and teach vs as the glutton did we cannot say the law is in the mount with Moses who shall goe vp and fet it wee cannot say as in the dayes of Queene Mary wee might it is beyond the seas who shal goe ouer and bring it vnto vs yet we must not be idle negligent and carelesse we must labour for it although the worde be very neere vnto vs euen in our mouths our harts for to doe it as Moses spak to the Iewes though the Lord hath put his lawes in our mindes and in our hearts hath written them he our God and we his people euery man doeth not or should not neede teach his neighbour nor euery man his brother saying know the Lord but all knowe him from the least to the greatest as Ieremy prophecied yet must we labour for this meate Though Elyas cannot now say I am left alone Achab cannot say there is but one Michiah besides my 400. Prophets though Elyas haue not onely Elizeus for his scholler nor Elizeus onely Esay nor Esay onely Ieremy nor Ieremy onely Daniell nor Daniell onely Aggeus and Zacharias nor the Lorde onely xii Prophets that haue written nor Christ onely eleuen good Disciples but the Lord hath giuen the worde and great is the company of the preachers yet we must labour for this meat Although the Ministers are not scattered abroade as Iohn in Asia Peter in Samaria Phillip in Alexandria Thomas in Aethiopia Bartholomewe in India Andrew in Scythia Simon in Persia Iudas in Mesopotamia Marcus in Colonia Nathanaell in Fraunce Ioseph of Aramithia in Scotland and Paule
our owne heades our owne pollycies our owne inuentions Let vs then receiue this meate which came from heauen and put nothing into it least while we with the young Prophets thinke to gather good hearbes we gather and cast Coloquintida into the pot No water euer so good as that which came out of the rocke no meate so delicate as Manna which came from heauen no wine so wholsome as that which Christ made of water no oyle so precious as that which the Samaritan had no robe so coastly as that whiche the father gaue to the prodigall sonne no bread no foode no meate so profitable as this meate of the soule which doeth endure and bring vs vnto euerlasting life O contemne not this meate he that despiseth Moses law dieth without mercie vnder two or three witnesses of how much sorer punishment suppose ye shall he be worthy which treadeth vnder foote the sonne of God counteth the blood of the newe testament an vnholy thing wherwith he was sanctified and doth despite the spirite of grace These men crucifie to themselues again the sonne of GOD and make a mock of him This meat is water to refreshe vs and wine to cheare vs it is bread to strengthen vs Manna to nourish vs it is a treasure to enrich vs and a pearle to adorne vs it is a leauen to heate vs and salt to powder vs it is a sword to defend vs and fire to purge vs it is a salue to heale vs and a lantorne to guide vs it is a trumpet to call vs and wisdome to enstruct vs a way to directe vs and lyfe to reuiue vs. If wee haue this meat this leuen this bread this Manna wee shall haue no neede of Elizeus to encrease our oyle to augment our loaues we shall haue no neede of his meale to sweeten our pottage wee neede not to waite at the gluttons gate or sende to churlish Nabal for foode If wee haue this treasure we neede not rob the Aegyptians if we haue this pearle we shal not neede the gold of Ophir if we haue this water we neede not to drawe water at Iacobs well Naaman need not wash himselfe seuen tymes in Iorden the sick neede not to goe to the poole Bethsida for helpe we need not Elizeus salte or Moses tree to heale the venomous water if we haue this sword Peter may put vp his sword into his sheth if we haue this fire we need not the fire of purgatorie if we haue this lantern we neede not the Lanterns of Gedeon to ouercome the Midianites to conclude if we haue this trumpet we shall haue no neede of the Priests trumpets made of Rams hornes to pull downe the walles of Ierico For by this meate we shall doe all thinges for it doth endure and will bring vs vnto euerlasting lyfe O then labour for this meate and I speake vnto you as sometyme Naamans seruant spake vnto him when he refused to wash himselfe seuen times in Iorden as Elizeus willed him Naaman thus sayde are not Abanah and Pharapar ryuers of Damascus better then all the waters of Israell May not I wash me in them and be healed but this man sayde if the Prophet had commaunded thee a great thing wouldest thou not haue done it how much rather then when he saith to thee wash and be cleane you are bidden to come for the water of life for the bread of heauen Doe not many say there are other meates at Rome other waters at Rome better then all the meate and water that is now in England O but I say vnto you if the Lord should commaund you to doe a great thing ought ye not to doe it How much more then when he sayth labour for the meate which endureth vnto euerlasting lyfe which I the sonne of man will giue vnto you this is but aske and haue seek and finde knock and it shall be opened Let vs aske let vs seek let vs knock let vs labour for this meate Labour for this meate O you people and pray vnto the Lord that his Ministers put their candell on a candelsticke with cherefulnes and not vnder a bushell labour for this money and pray vnto the Lorde that his merchantes may occupy with aduauntage with faythfulnesse and not to hyde it in the grounde labour for this seede and pray vnto the Lord that his husbandmen may sowe it with painfulnesse not hoard it in their barnes Labour for this meate and pray vnto the Lord that his Stewards may distribute it with bountifulnes and not keepe it in their closets Labour for this that is be earnest hot zealous firy God the Father did appeare in fire God the Sonne doth baptise with fire God the holy Ghost came downe in forme of clouen and fiery tongues but alas are not yet the people as they were in the time of Ieremy they sayde to him the word thou hast spokē to vs in the name of the Lord we wil not heare it of thee but we wil doe whatsoeuer thing goeth out of our mouth as to burne incense to the Queene of heauen and to purge out drink offrings vnto her as we haue don both we and our fathers our kings and our princes for then had we plenty of victuall and were well and felt no euil Are not these the sayings of the romanists and Papists first to graunt that we haue the word of GOD secondly to say we will not so much as heare it thirdly to follow their own inuentions Againe are not these their arguments first of custome wee haue done so and our fathers secondly of a generalitie not we onely but our fathers our Princes and al haue done so thirdly of their belly then we had plentie of victuall and felt no euill and to whome would they offer their sacrifice not to God but as the Papistes doe to the Queene of heauen Aske the Papistes how they prooue their religion to be the trueth and they will drawe their argumentes from antiquitie from custome from vniuersalitie and from the belly as did the Iewes in the dayes of Ieremy Nay hath not the deuill raysed vp Iehoiakim from the dead to burne the wordes that Baruch had out of the mouth of Ieremy and Antiochus to burne the bookes of the law and delectation to know the bookes of the Prophets and Apostles But beholde I shewe you a better way and whome you should folow When Moses made the arke euery man was cōmaunded to bring somthing the people brought to much and were bidden to bring no more And that no man should think he were exempted from Gods work he that hath no gold to bring might bring Goates hayre or badgers skinnes if a woman were not able to buy a Lambe it was accepted of the Lord if she brought a payre of turtle doues or two young pigeons Euery man cannot be a head in this mysticall body of Christ to be a King Euery man cannot be an
boldly call Christ our brother and God our Father The foundation of God remayneth sure and hath this seale the Lord knoweth who are his and let euery one that calleth on the name of Christ depart from iniquitie The Lord seale vs vnto the day of redemption the Lord graunt we may alwayes labour for that meat which endureth vnto euerlasting lyfe that we may labour for the word for fayth and for the holy Ghost that wee may be fully assured of euerlasting lyfe because the sonne of man and the son of God to that purpose is sealed appointed annointed cōsecrated of his father to whom with the holy ghost 3. persons and one immortall God be all honour glory praise power dominion authoritie worship and Maiestie both now and euer Amen FINIS Rom. 1 Psal 102. Psal 119. Psa 73. Psal 77. Reuel 10. Ezech. 3. Reuel 2. 3. Heb. 12. Exod. 16. Iosu 5. 2. Chro. 5. Iohn 4. Iohn 7. 1. Chro. 11. Mat. 11. Luke 17. Homil. 42. in Iohan. Tit. 2. Phillip 3. Rom. 16. The diuision Mat. 16. Iohn 3. Iohn 4. 1. Cor. 6. Psal 2. Math. 13. Math 7. Mark 6. Isay 1. Ierom. 8. Orati per M. Marc. In somnio Scipionis Exod. 19. Mat. 23. Psalm 19. Ios 10. 2. Reg. 20. Chro. 19. Act. 2. 2. Chron. 34. Iohn 3. Iud. 3. What meate is here ment Lyra in Ioh. August Lira in Iohan. We ought not to labour for this meat Gen. 2. Lib. 2. dist 17. Gen. 2. Gen. 3. 2. Thessa 3. Pro. 20. Luk. 16. Pro. 20 Gen. 3. Reuel 3. Reuel 20. Exod. 32 Num. 11. 1. Cor. 10. De ieiunio Psal 147. Math. 6. Deut. 22. 1. Cor. 10. Psal 104. Psa 104. Luk. 11. Homil. 42. in Iohan. Li. 20. aduersus Marcinnē 2. Mach. 7. Heb. 11. Daniel 10. Iam. 4. 1. Iohn 2. 2. Pet. 3. Rom. 6. Ierom. Gen. 5. Luk 6. Colloss 3. Adelp Arist hist animall 40. Luk. 12. 2. Chro. 12. Iob. 10. Iames. 5. 1. Cor. 1 Heb. 13. Gal. 5. Esai 5. 1 Pet. 5. 1. Thes 5. Rom. 13. 1. Sam. 7. 1. Cor. 9 Marc. 8. Whether we labor for this meat or noe Isay 47. Iudg. 9. 2. Reg. 22. Ezech. 4. Luk. 12 1. Tim. 6. Actes 19. De Zacheo Math. 8. ◠Chro. 21. ◠Reg. 19. Math. 24. 2. Reg. 18. Gen. 47. Psal 107. 2. Chro. 20. Luke 10. Exod. 16. 2. Sam. 6. 2. Reg. 22. Deut. 30. Iere. 31. 1. Reg. 19. 1 Reg. 22 1. Theodoret. Exo. 2. Iosh 2. 1. Sam. 19. 1. Reg. 18 Act. 9. Exod 4 Iere. 1. Io. 1. Gene. 42. 1. Sam. 25. Num. 11. 2. Reg. 7. Io. 6. Deut. 28. Ezech. 16. Mat. 15 Act. 12. Luk. 19. Mar. 2. Mat. 9. 1. Reg. 10. Act. 8. Mat. 2. Mat. 3. Act. 2. Gala. 4. Cicero Mat. 8. Mat. 20. 1. Cor. 14. Mat. 13. Mat. 7. 1. Chron. 13. 2. Chron. 26. Io. 5. Mat. 19. Mat. 19. Num. 11. Luke 9 Leuit. 10. Gala. 10. Luke 2. 2. Cor. 4. Mat. 21. Rom. 9. Mat. 13. 1. Cor. 1. Psal 119. Otho Cardinalis Gen. 19. Cyprian Iud. 16. Marke 8. Gen. 19. 2. Reg. 6. 1. Sam. 13. Apoca. 18. 1. Sam. 5. Iosh 6. 1. Reg. 16. 3. Reg. 9. 1. Cor. 16. Marke 14. 2. Tim. 4. Marke 8. Matth. 19. Reue. 2. 3. Amos. 8. Act 13. Matth. 21. Mathew 21. Luke 13. Luke 19. Rom. 11. Lombar li. 2 Distinct 21. Ambrose in Rom. 11. Heb. 2. Theophil in 2. hab 1. Pet. 4 Ierom. 25. Exod. 25. 2. Reg. 4. Heb. 10. 2. Reg. 5. Mat. 3. Act. 2. Iere. 44. Iere. 36. 1. Mach. 1. Euseb li. 8. c. ◠Exod. 3◠1. Esdr 3. 2. Esdr 8. Act. 13. Act. 12. Io. 1. Exod. 31. Nehem. 4. Ezra 4. Iosh 9. 1. Reg. 14 Gen. 26. 2. Sam. 24. 2. Reg. 22. 2. Chron. 23. 2. Chron. 26. 1. Reg. 6 2. Reg. 18. 2. Chron. 34. Deut. 17. Fayth Heb. 11. Barnard sup Cant. ser 28. Ephe. 6. Iohn 15. 1. Peter 5. Rom. 9. Io. 5. Esay 65. Mat. 14. Luk. 24. Mar. 9. Mat. 15. Heb. 2. Luk. 17. Mark 9. The holy Ghost Iohn 14. Luk. 12. Ioh. 16. Iohn 15. 1. Col 17. Rom. 8. 2. Cor. 1. 1. Cor. 12. Chrisost in eodem loco Rom. 8. 1. Sam. 1. The reason 1. Iohn 1. Col. 10. 1. Cor. 1. Iohn 1. Mat. 9. Act. 3. 1. Cor. 2. Heb. 2. Heb. 12. Heb. 1. Mat 3. Iohn 1. Luk. 24. Iohn 3. Esay 40. Ioel. 2 Manichai Arriani Matth. 1. Athanasius Luk. 1. Matth 20. Matth. 25. Io. 5. Io. 1. Ephe. 2. Rom. 6. Confirmation Io. 12. Ephe. 4. Ezech. 9. Reuel 7. 2. Tim. 2.