Euery man therefore that taketh these misteries must beleeue that Christs bodie was broken and that Christs blood was shead for him which I trow is a great deale more then to beleeue the storie S. Bernard hath a notable saying expresse to this purpose hoc designat illibatum illud altaris sacrificium vbi dominicum corpus accipimus And this doth that holy and vndefiled sacrifice of the altar signifie vnto vs where we receiue the Lords bodie vt ficut videtur illa forma panis in nos intrare sic nouerimus per eam quam in terris habuit conuersationem ipsum intrarein nos ad habitandum in cordibus nostris per fidem that euen as in that Sacrament the forme of bread is seene and sensibly discerned to enter into vs and our bodies so we might know that Christ himselfe doth enter into vs according to that flate which hee had here amongst vs to dwell in vs and in our hearts by faith The name of the Sacrifice of the Altar I refuse not Our right reuerend and right learned Bishop of Winchester hath abundantly shewed how that tearme was vsed of the Fathers and how it may be receiued of vs. The carnall eating of Christ if S. Bernard any such is also notably confuted by the same man in the same treatise But this is that I would prooue and that pregnantly from the words of the Father that the Sacrament of the Lords supper which hee there calleth the sacrifice of the Altar is not only a bare signe and representation of Christs bodie and blood broken and shead vpon the Altar of the Crosse but also that the receiuing in of the bread and wine into our selues doe seale vp vnto vs that doe receiue them Christs owne entering into vs and dwelling within vs euen in our hearts by a liuely faith And hereof it is that we call the Sacraments signa exhibitina signes that doe exhibite reach forth and tender the things which they figure and represent And our Church rightly profeffeth of the SacrameÌ„ts that they are non tantùm notae pâ—â—fessionis Christianorum not only markes or badges of Christian profession sed certa quaedam potius testimonia efficacia signa gratiae atque bonae in nos voluntatis Dei but rather also and much rather certaine assured testimonies and effectual signes of the grace and good will of God towards vs. In so much that when I come to the Lords table and there the Minister reacheth forth the holy mysteries to mee and I receiue them at his hand Nihil dubito quin ipse vere porrigat ego recipiam saith Calvin I nothing doubt but that Christ doth verily reach out vnto me and I doe verily receiue his bodie and blood to become the food and nourishment of my soule Such a faith therefore doe the Sacraments seale vp vnto vs as doth not only acknowledge al that Christ hath done to be true but also doth applie the merits of Christ and thorough them the mercie of God vnto euery worthy receiuer thereof And so much of the Sacraments which are the seales of faith 3. It followeth to speake of our common forme of Creede which is not amisse called regula fidei the rule or square of our faith Because it containeth the most principall points of our Christian religion to the proportion whereof other particulars must be reduced Blind Bellarmine for who so blind as he that will not see vseth this for the first and as it were principall reason that iustifying faith is not confidence of mercie because that In symbole fidei in the common rule of our faith many things are contained which are necessarie to be beleeued if a man will be iustified by faith of the vnitie of the Trinitie of the incarnation passion and resurrection of Christ c. De speciali autem misericordia ne verbum quidem but in all the Creede or Creedes for hee ioyneth the foure knowne Creeds together there is not one word of speciall mercie And therefore he there striueth to confute Luther and Melancthon that would include the apprehension of speciall mercie in the Creed the one vnder that Article I beleeue the holy Catholique Church the other vnder that Article I beleeue the remission of sinnes Well let the controuersie stand betweene them as it doth for I will not meddle with the latter part of the Creed I will vse a new argument out of the former part which concerneth God and our beleefe in him And touching that I say that not only particular words but the whole tenure of our faith as we professe it in the Creed doth implie apprehension of speciall mercie to the professor Marke how the forme of the Creed runneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beleeue in God the Father And I beleeue in Iesus Christ. And againe I beleeue in the holy Ghost which if we could properly expresse in our English tongue and ioyne the preposition to the Accusatiue case should signifie thus much I beleeue towards God or into God the Father I beleeue towards or into Iesus Christ and so forth For Credo in Deum is more essentiall and effectuall then our language will fully expresse And this is no small matter in the eye of the Papists for Master Harding holdeth this forme Credo in Deum so authentike and materiall as that he deeply challengeth the Church of England for professing their faith in another forme Credimus vnam quandam naturam c. Credimus Iesum Christum c. And hee alleadgeth against this that the vtterance of our faith is strange to Christian eares who haue beene accustomed to heare Credo in Deum c. He saith that That other forme of words which we vse soundeth not so Christian like I beleeue there is a God I beleeue that Iesus Christ is the sonne of the Father I beleeue that the holy Ghost is God He rendreth this reason of his rebuke Although this forme of words I beleeue there is a God c. doe expresse a right faith yet beeing such as may be vttered by the Deuills and hath alwaies beene vttered by Heretikes their ministers the auncient and holy Fathers haue liked better the old forme and manner after which euery Christian man saith I beleeue in God I beleeue in Iesus Christ I beleeue in the holy Ghost for this importeth a signification of faith with hope and charitie that other of faith only which the Deuills haue and tremble as S. Iames saith Very well then Omen accipio let M. Hardings speach for this time goe for currant which notwithstanding the good Bishop fully answered in that place let the most auncient most authentique forme of professing our Creed be thus Credo in Deum c. I beleeue in God I beleeue in Iesus Christ c. The Question is now what it is Credere in Deum to beleeue in God Let the Fathers answer S. Augustine saith De Apostolis ipsâ—s dicere
are hoped for And in his Commentaries vpon this text hee alledgeth places out of very approoued Authors Polybius and Herodotus where the word hypostasis is so taken yea in the same Epistle is an other place which giueth much light to this interpretation For we are made partakers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we keepe to the ende initium fiduciae so Calvin readeth it the beginning of our confidence that is of our faith which is yet but begunne in vs. Now then if faith be turned into fiducia doe but aske Thomas Aquinas what kind of thing fiducia is He will answer Fiducia est spes futuri auxilij concepta ex dictis aliorum vel ex his quae sunt in se vel in alio Confidence is the hope of future helpe or aide conceiued either from other mens words or from some thing else which a man hath in himselfe or hee knoweth in another Is Confidence such a thing and is faith confidence why then Faith is a hope of future aide or helpe or good conceiued from the words or promises of God and from somewhat else which is not in himselfe for in a mans selfe there is no hope of helpe in time to come but in God as his mercie his truth his loue his free grace vpon which indeed our faith is builded and groweth vp to full confidence in Iesus Christ. Faith therefore apprehendeth speciall râ—ercie Thus I haue finished the foure reasons which I propounded to you fourescoare more might be added if it were necessaire But I stay here and say with the Poet Iam satis est nè me Crispini scrinia Lippâ— Compilâ—sse putes Now for so much as Bellarmine maketh this doctrine of faith apprehending speciall mercie to be an opinion of Heretikes wherein they differ from the Catholikes and our homebredde Historians haue not shamed to auouch that it is The new villainous doctrine of Calvin and Beza a villainous terme to be giuen to so holy reuerend learned men therefore omitting what the Protestant Authors write in this case I will now shew what my poore reading hath found about this point in the Ancienter Fathers of the Church yea and in such Popish writers as hauing not their affections distempered with the heat of contention and disputation haue in a milde and open sort deliuered their minde herein as particular occurrances haue occasioned And first to beginne with the Fathers Irenaeus speaketh thus of faith Semper fides quae est ad magistrum nostrum permanet firma asseuerans nobis quoniam solus verè Deus vt diligamus Deum verè semper quoniam ipse solus Pater speremus subinde plus aliquid accipere discere à Deo quiae bonus est diuitias habens indeterminabiles regnum sine fine disciplinans immensam In effect thus in English Our faith which we beare towards our Lord and Master euer abideth stedfast telling vs that he is the only true God that we must alwaies heartily loue him because hee is our only Father and that we must hope euer and anon to receiue more from God to learne more of God because he is good and hath riches innumerable and an endlesse kingdome and learning vnmeasurable I note from hence 3. things 1. First faith holdeth vs to the onely true God 2. Secondly it holdeth vs to him with loue as to a louing Father 3. Thirdly it teacheth vs daily to expect from him as from a louing father the good which we need both for life and knowledge Now if my faith teach me that God is my Father and maketh me to loue him as a Father and to expect continually fauours from his hand as from a good God louing Father tell me if it doth assure my heart of his loue and mercie Origen thus Fides quae in Christo est praesentis vitae regulam tenet futura spei fiduciam praestat Faith in Christ both giueth direction for this life and yeeldeth assurance of that which we hope for to be hereafter in the life to come Faith therefore assureth vs of that which wee hope for Chrysostome thus Hoc verae fidei est quando promissiones non iuxta solitum morem hominibus cognitum fiunt nos promissionis virtute fidimus This is the propertie of true faith when God maketh promises after an vnusuall manner and such as men are not acquainted with as he did to Abraham Gen. 15. for of that he speaketh in that place and we beleeue depending vpon the promise Faith therefore taketh hold on Gods mercifull though extraordinarie promises Againe the same Father Gloriatur fidelis non solum quod Deum amet germanè sed quod ab illo magnum honorem assecutus est magnam item dilectionem The faithfull man boasteth or reioyceth not onely that he truely loueth God but also for that he hath receiued much honour loue from God Faith therefore perswadeth our hearts that God loueth vs. Epiphanius thus Ego debilis eram per carnem demissus est autem mihi Saluator in similitudine carnis peccati talem dispensationem perficiens qua me à seruitute redimeret à corruptione à morâ—e I was weake in the flesh or by the flesh but there was a Sauiour sent downe for mee in the similitude of sinfull flesh to redeeme me from bondage corruption and death Did Paul euer speake more applicatiuely of Christ to himselfe No not euen then when hee said who hath loued me and giuen himselfe for me for Epiphanius saith of himselfe There was a Sauiour sent downe for me to redeeme me from bondage But shall I nay may I dare to smoother the words that there follow Et factus est mihi iusticia sanctificatio redemptio and this Sauiour thus sent downe was made to me righteousnesse sanctification and redemption Iusticia quidem quoniam per fidem ipsius peccata dissoluit Sanctificatio verò quia per aquam spiritum verbum suum me liberauit Redemptio autem est sanguis ipsius dum pretium redemptionis agni veripro me seipsum tradidit This Sauiour was made vnto me righteousnesse because by my faith he dissolued my sinnes He was made vnto me sanctification because he hath freed me by water and his spirit and his word And my redemption is his blood whilest hee gaue himselfe for me as the true lambe the price of my redemption What did Paul affirme more of the Church in generall then this man of himselfe in particular He is of God made vnto vs wisedome and righteousnesse and sanctification and redemption A liuely president of faith laying hold vpon speciall mercie Mortalitas ipsius meae mortalitatis est abolitio Resuscitatio de mortuis ab Orco nostri liberatio Ascensus in coelum me quoque sursum transfert saith Nazivizer His death is the abolishing of my death his raising from the dead is a deliuerie of
beleeue further that God hath forgiuen thy sinne to thee this is necessarie This is the testimonie of the holy ghost in thee which cannot deceiue thee Thy sinnes are forgiuen thee He therefore which hath receiued true faith which is the gift of the holy Ghost and by which the holy ghost testifieth to the conscience he by this faith beleeueth forgiuenesse to himselfe which is a speciall application of mercie Sedulius shall make vp the iust dozen Disposuit Deus propitium se futurum humano generi si credant in sanguine eius se esse liberandos God hath determined to be mercifull to mankind if they beleeue that they shall be deliuered by his blood Short and sweete Hope well and haue well Beleeue deliuerance and take deliuerance But without beleefe of that there is no deliuerie It is therefore no new Doctrine as say our right Worshipfull Masters of the Historie no nor rashnesse and presumption as say Lindane and Bellarmine and other Papists by faith to applie in particular mercie to thy selfe No heare S. Augustine challenging such presumption from noueltie Praesume non de operatione tua sed de gratia Christi gratia enim saluati est is inquit Apostolus Non ergo hic arrogantia est sed fides Praedicare quod acceperiâ— non superbia est sed deuotio Could any thing be spoken more contrary to the doting Papists They dubbe applying faith with the name of Presumption and vnder that name condemne it for a sinne But what saith S. Augustine Presume so it be not of thine own workes but of the grace of Christ. For by grace are yee saued saith the Apostle Herein thus to presume is no arrogancie but faith To professe or acknowledge what thou hast receiued is not pride but deuotion So then there is an holy presumption or confidence in the grace and mercie of God the profession wherof is the fruit of faith We see then what note the olde Fathers song Now if I shew that a number euen of Popish Writers haue taught this applying faith and apprehending by faith of speciall mercie I shall not onely cut the combes of our audacious Englishmen who of grosse ignorance if not of secret malice ascribe the fountaine of this Doctrine to Geneua but I shall also turne the edge of the Papists swords vpon themselues and cause them first to answer their owne before they proceede so peremptorily against strangers Thus therefore I goe on in that course and will summon also an Inquest of them Arnoldus de noua villa was a Spaniard a man famously learned He liued about the yeare of our Lord 1250. two hundred yeares before Luther and Calvin were borne He wrote against many errours of the Romish Church Among the rest he said That the faith which then Christian men were commonly taught was such a faith as the Deuills had Meaning belike saith M. Foxe the reporter hereof as we now affirme that the Papists do teach only the historicall faith which is the faith historiâ— non fiduciae A shreud more in a Papists dish but the Author himselfe were right worthy the seeing which my poore librarie affordeth not Gerson was a great man in his time both for learning and place Chancelor of the Vniuersitie of Paris He making the distinction of fides mortua fides ficta and fides viâ—ae saith that fides viâ—a est credere Dei veritatem â—bin hoc â—um amare timere per affectionem A liuely faith is to beleeue the truth of God But that is not all Besides beleeuing of Gods truth to be truth a liuely faith doth also loue God and feare God in affection as a naturall and louing child loueth and feareth his naturall and louing father for of a seruile feare I trow no Papist is so simple as to expound him Now how shall he affectionately loue and reuerence God as a Father which is not by faith perswaded that God carrieth a fatherly affection towards him The same Gerson preaching to the French King and directing his speach to the King by name exhorteth him against all the temptations of the Deuill to arme himselfe with the sheild of faith in te ipso per bonam dicas credulitatem and saith hee say thus to the Deuill in thy selfe or in thine owne heart by a steadfast faith O humani generis inimice hoc non me vinces pacto nec me falles O Sathan thou enemie of mankind thou shalt not thus ouercome mee nor deceiue mee Quia cùm credam Deum esse illum Deum meum esse Patrem meum Dominum meum c. Thou shalt not ouercome me for why Because I beleeue there is a God and that this God is my God my Father my Lord and all good things to me Marke how he teacheth the King the art of application and by a faith applying the goodnesse of God vnto himselfe to resist the Deuill Now no man can say God is my God my Father my Lord c. but by a speciall confidence in his mercie And for the manifestation thereof let me here insert a saying of S. Augustine though he be none of that band which now I am mustering to shew what manner of faith that is which maketh a man to crie with S. Thomas My Lord and my God So shall we see with what kind of faith Gerson perswaded his Soueraigne to resist the Deuill S. Augustine speaking of that in the Psalme Beâ—tus vir cuius Dominus Deus ipsius Blessed is the man whose Lord is his God saith thus Super omnes est Deus tamen nescio quo modo non facile quisque audet dicere Deuâ— meus nisi qui in eum credit qui illum diligit ipse dicit Deus meus God saith he is God ouer all men and yet I cannot tel how it is that not euery man dareth redily say My God only he that beleeueth in him in eum and loueth him hee saith boldly My God Tuum tibi fecisti cuius es hoc ipse amat Thou hast made God thine owne whose thou art by faith and loue and this God himselfe loueth Then he addeth Prorsus dulcedine affectus tibi secura praesidenti dilectione dic Deus meus Beeing affected in thy selfe with the sweetnesse of God and with a secure and verie confident loue towards God say My God It was obiected to the Protestants in Queene Maries dayes as a note of an Heretike to say my God my Father my Sauiour c. Indeed S. Augustine saith Euery man cannot say so and no maruaile if those bloodie persecutors durst not speake so For a man to say with a good conscience God is my God or God is my Lord hee must haue by faith feeling of Gods mercie and as a fruit of this faith loue towards God for his mercie and then he may comfortably applie God and as it were appropriate God vnto himselfe as his peculiar owne and with this faith resist
we should repose our trust in God Thus sarre Frier Ferus directly against Frier Bellaâ—mine Fratrum concordia 〈◊〉 a rare kind of agreement among Friers Now to an other What if Father Campian the glory of the Philistims the challenging Goliah of 〈◊〉 time what if he be taken suspicious of this hereticall doctrine of applying faith Read the conference had with him in the tower of London When D. Walker had said To know God mereating to be Almightie in gouerning wise c. this to apprehend is sufficient to saluation Campian replieth as correcting that speech To apprehend these things effectually so that we also obey his Commandements and not onely to graunt theÌ„ to be true but also to apply these things to our selues through the passion of Christ this is saluation and sufficient So then belike by this mans opinion the power wisedome c. of God must be applyed to our selues for our owne benefit thorough the passion of Christ which how a man can doe and not drawe home therewith and therein Gods mercie to himselfe I can not disceâ—ne D. Redmâ—â— seemeth to haue beene a man of great note for grauitie wisdome and learning In the dayes of Henry the eighâ— a great defender of Popeâ—â—e But lying vpon his death bedde about the ende of the raigne of Edward the sixt he greatly lamented that he had too seriously and earnestly withstood this Proposition Onely faith iustifieth And then deliuereth his present opinion about it which is this That So faith doe signifie veram viuam acquiescentem in Christo fidem id est amplexum Christâ— that is So as by the name of faith wee vnderstand a true and liuely faith a faith resting in Christ that is an embracing of Christ as it were in our armes as those doe which haue long deâ—ited to â—ee and enjoy one another and are gladde of the possessing one another it is a true godly sweet and comfortable doctrine viz that onely faith iustifieth The iustifying faith then is a resting vpon Christ with comfort and an embracing of him with ioy which no man can doe which is not perswaded by and in Christ to finde mercie of God Thus haue you an whole Iurie impanaled of either sort Fathers of the one side Popish writers on the other all speaking for such a faith as apprehendeth mercie and applieth it to the beleeuer which doth abundantly shew that so to teach is neither Calvinian noueltie as say our loâ—tie Historians nor rash presumption as say our ignorant Papists Now for that I hold it my dutie to honour the Church in which I liue by giuing testimonie vnto it in all righteousnes which Church hath also receiued honourable testimonie from abroad to hold and teach soundly all points of Doctrine necessarie to Saluation and for that I haue heard with mine â—ares some that haue beene and some that now are great members in our Church challenged by name to be defenders of a sole historicall â—aith I will here in open place declare what the receiued iudgement of our Church is in this case Not caring in the meane time to know nor knowing to regard what euery particular Diuine holdeth in this Argument Tullie said Id ratum habent homines quod 〈…〉 quemprobant 〈…〉 vident I will therefore beleeue till I know the contrarie that all the Bishops and other Prelates which now liue in our Church doe ratifie that in this case which their predecessouâ—s haue determined especially since those their predecessors were men for life and learning so greatly approoued Thus therefore vnderstand the Veredict of our Church The Articles of Religion agreed vpon by that Conuocation Anno. 1562. and againe confirmed by the Subscription of the said Conuocation Anno. 157â— speake thus of Iustification We are accounted righteous before God onely for the merits of our Lord and Sauiour Iesus Christ thorough faith They therefore â—each such a faith as perswadeth a man that hee is iustified before God and that thorough the merits of Iesus Christ applied to him For else how can any man be made righteous by the merits of Christ if those merits of Christ belong not to him And how shall any man be assured of his Iustification vntill hee doe beleeue that those merits doe in particular and in speciall belong to himselfe Againe the Apologie of the Church of England professeth That there is no mortall creature which can be iustified by his owne deserts in Gods sight and therefore that our onely succour and refuge is to flie to the mercie of our Father by Iesus Christ and assuredly to perswade our mindes that he is the obteiner of â—orgiuenesse for our sinnes and that by his blood all our spots of sinne be washed cleane Now hee that is perswaded that Christ obteineth pardon for his sinnes and againe that all his sinnes are washed away in Christâ— blood that man I 〈◊〉 applieth Gods mercie by Christ to himselfe Lastly the good old Deane of Pauls who in the beginning of the late Quâ—enes raigne published a Catechisme authorised publikely to be â—aught in this land thus defineth in it a True Christian-sauing faith Fides est certa cognitio paterâ—â— Deierganos per Christum beneuolentia fiduciaque 〈◊〉 eadem fiâ—â—t in Enangelio testaâ—â—m est Faith is a certaine knowledge of Gods fatherly good will towards vs thorough Christ and a confidence in the same good will of God as it is testified in the Gospel This is the Doctrine of our Church concerning iustifying faith Those therefore which secretly whisper otherwise doe greatly wrong our Church and Church-gouernours yea indeed they greatly wrong themselues to resort with vs to the Word where such a faith is preached to communicate with vs in the Sacraments where such a faith is sâ—aled vp yea to liue in the bosome of our Church where such a faith is maintained and in the meane time to iumpe close with the Papists against vs in so essentiall a point of Saluation I will now conclude this Doctrine with her example of whom I am perswaded all true hearted Englishmen will be gladde to heare that same olde Mother and Nurse of this Church of England that same glorious Defender of this true auncient Catholike and Apostolike faith so many yeares that same raiser vp and protector of all those Bishops and other learned men that haue taught and confirmed this Doctrine of apprehensiue and applying faith among vs I meane the late Queene Elizabeth a woman of most famous and most renowned memorie She â—eared vp the preaching of this faith she maintained this faith she liued in this faith yea she died in this faith applying the mercies of God by the merits of Christ to her owne soule As appeareth in a Sermon put forth in print preached in this very place the next Sabbaoth day after her decease by a Preacher of reuerend respect in this Citie and familiarly knowne to me to be both wise and learned and religious and so one
sleeues Thy sins are forgiuen thee Saluation is come to this house The promise is made to you your children who was deliuered to death for our sinnes rase againe to our iustification As he hath chosen us in him who hath predestinated vs to bee adopted To him that loued vs and washed vs from our sinnes in his blood and made vs Kings and Priests vnto God and a thousand like So that the Gospell doth not onely preach remission of sinnes and saluation vnto men but it preacheth it with application vnto the hearers And therefore to beleeue the Gospel is to beleeue it with application and so to apply and appropriate the benefits contained in it vnto thine own selfe that hearest it This say I is to beleeue the Gospel And so much for the Gospell which is The word of faith 2. Now as touching the Sacraments which are The seales of faith What manner of faith doe they seale vp and confirme in our hearts Doe they seale vp vnto vs the truth of the storie Are they confirmations vnto vs that Christ was about 30. yeares olde when he was baptized that he was tempted in the wildernesse that hee raised Iairus daughter that hee preached in the Synagogue that he washed his disciples feete or such like Noâ— but they seale vp that which is a great deale more consequent to vs and that is The mercie of God and the benefits of Christ to belong vnto vs. As for example In the Sacrament of baptisme there is first water which Pindarus said was reruns optima the best creature that is a worthy representation of the blood of Christ which Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretious blood for the inestimable effects Secondly there is the vnseparable proprietie of water which is to wash and cleanse a representatioÌ„ of the power and vertue of the blood of Christ which cleanseth from all sinne Yea and thirdly there is the applying of this water vnto the body of the person baptized a signe of the appropriating of the blood of Christ and the vertue thereof vnto him that doth receiue it And so baptisme carrieth with it not onely a representation of Christs blood and the power thereof in generall but also a particularizing of them both vnto the person which is made partaker of that holy Sacrament Hereof S. Paul calleth Baptisme a putting on of Christ All ye that are baptised into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue put on Christ. They haue put him on as their owne garment vpon their owne backs to couer their nakednes to shrowd them from the parching heat and from the pinching cold Hereof againe it is that Peter saith baptisme saueth vs that is shadoweth to vs the power of Christ by which wee are saued Hereof Tertullian said In baptismo tingimur passione Christi In baptisme wee are dipped in the passion of Christ. Hereof said Nazaanzenâ— spiritus sanctus me deisicat per baptismum The holy Ghost deifieth me by baptisme that is by holinesse maketh vs partakers of the godly nature as Peter speaketh Yea hereof is that high commendation which S. Basil giueth to the Sacrament Baptismus est captiuorum aeris alient remissio peccaâ—â—tmors animae regeneratio amictus splendens character indiprensibilis coeli iter regni coelestis conciliatio adoptionis gratia Baptisme is goaldeliuerie to the prisoners discharge to them that are in debt the death of sinne the regeneration of the soule the gorgeous arâ—y the indeprehensible badge the passage to heauen the obtaining of the kingdome of heauen the grace of adoption And such a thing is Baptisme not ex opere operato which the Fathers neuer dreamed of that knewe that wicked men also were baptized as wee haue heard before out of Augustine but by representing yea exhibiting yea applying Christ and his graces vnto vs and sealing vp to our faith the exhibition and the application and so the proprietie and benefit thereof Baptisme therefore applieth to the receiuer the mercie of God in Christ Iesus and the vertue of his blood to remission of sinnes Then to proceed to the Sacrament of the Lords supper there is first Bread and Wine a representation of the bodie and blood of Christ. There are secondly with them the naturall qualities of bread and wine which are to strengthen and make gladde the heart Apprime panis reficâ—â— Bread is a speciall nourisher And wine is sanguis terrae the blood of the earth as Androcides wrote to Alexander Sanguis vnae the blood of the grape A liuely image of the vigor of the bodie and blood of Christ of which himselfe affirmeth My flesh is meate indeede and my blood is drinke indeede Yea and that such meate and such drinke that whosoeuer eateth this flesh and drinketh this blood hath eternall life But all this is Historicall There is therefore yet farther in this Sacrament a giuing of bread a taking and eating of this bread there is also a giuing of this wine a taking and a drinking of this wine by the communicants This Action as it is most liuely so it is most significant it representeth the giuing of the bodie and blood of Christ to the receiuer the taking of the bodie and blood of Christ by the receiuer the eating on the bodie of Christ the drinking on the blood of Christ by the receiuer And so assureth our faith not onely that Christs bodie was broken and Christs blood was shedde but that it was also broken and fâ—â—ed for vs to whom the sacramental signes thereof are there tendered and reached out and so sealeth vp vnto vs our spirituall nourishment by him vnto euerlasting saluation Gregorie Nissene speaking of those words in the Gospell of Iohn There came out of his side blood and water maketh them two images of the two Sacraments Quoniam tum per diuinum baptisma tum per sancti sanguinis participationem vsum consecrari nos ac diuinitatem induore credimus For both by diuine baptisme and by the participation and vse of his holy blood we beleeue that we are consecrated to God and doe put on vpon vs the diuinitie that is the diuine qualities of God And he alleadgeth there Chrysostomes monition vpon the Exposition of those words Cùm ad horrendum poculum accsdis tanquam ab ipso dominico latere bibiturus accedas When thou commest to drinke of this fearefull cuppe in the Sacrament come as if thou shouldest there drinke blood running out of the very side of the Lord. So applicatiue should be our faith in communicating these holy misteries And indeed in such an applying maner did our Lord Iesus institute this Sacrament Take yee eate yee this is my bodie which is giuen not for others only but for you And againe This cuppe is the new Testament in my blood which is shead not for others only but for you
vs from hell his ascending into heauen will carrie me vp thither also What can be spoken in words more patheticall in sense more applicatiue in faith more apprehensiue Thus spake the Greeke Fathers now turne wee to the Latine Cyprian disswading from the feare of death and rebuking in men their vnwillingnes to die If saith he some graue man of good report promised thee any thing thou wouldest surely beleeue his promise nor wouldest thou doubt that he would deceiue thee knowing him to be a man that will be as good as his word or will stand to his promise well then Nunc deus tecum loquitur iâ— mente incredula perfidus fluctuas Now doth God speake to thee and giue thee his promise and doest thou with an vnbeleeuing heart doubt of performance Deus tibi de hoc mundo recedenti immortalitatem pollicetur atque aeternitatem tu dubitas God promiseth to thee when thou departest out of the world immortalitie and eternitie and doest thou doubt of possession Hoc est Deum omnino non nosse hoc est Christum credentium Magistrum peccato incredulitatis offendere hoc est in Ecclesia constitutum fidem in domo fidei non habere This is not to know God â—t all this is by vnbeleefe to offend Christ the master of the beleeuers this is for one to be in the Church and to haue no faith in thâ— house of faith I gather from hence these conclusions 1. First Gods promises made to vs must be beleeued now they are promises of mercie 2. Secondly God promiseth to vs immortalitie and eternitie they therefore by faith must be assuredly expected 3. Thirdly to doubt of the performance of these is not to knowe God yea it is to haue no faith at all The same Father in the same place Qui spe viuinâ—u in Deum credimus in Christum passum esse pro nobis resurrexisse confidimus in Christo manentes per ipsum atque in ipso resurgentes quid aut ipsi recedere istinâ— de seculo noluâ—â—us aut nostros recedentes quasi perditâ—s plangimus Wee which liue in hope and beleeue in God and put our trust in Christ that he suffered and rose againe for vs abiding in Christ and by him and in him rising againe why are we our selues so loth to depart hence or why doe wee lament our friends departed as if they were vtterly lost Here is beleefe in God here is trust in Christ here is beleeefe that he died for vs and rose againe for vs here is an exhortation built vpon this beleefe to die comfortably and to take the death of our friends patiently doth not this manifestly inferre a faith apprehending mercie Arnobius vpon the Psalmes if that booke be his The meanest Christian saith he and the vilest sinner shall be preferred before that seruant that beareth himselfe aloft and neglecteth his masters honour qui se credit per fidem ad misericordiam peruenire eius qui regnat in secula seculorum euen that sinfull Christian who beleeueth by faith to attaine to his mercie who liueth for euermore Marke that sinner shall be saued who beleeueth to finde mercie Beleefe of mercie therefore bringeth to saluation Tertullian Vt certum esset nos esse filios Dei misit Spiritum suum in corda nostra clamantem Abba Pater That we might be certaine that we are the sons of God he hath sent his spirit into our hearts crying Abba Father Here obserue 1. It is certaine that we are the Sonnes of God How is it certaine Not by reuelation ergo by faith 2. To be the Sonne of God is speciall mercie ergo to beleeue that is to beleeue mercie 3. The Spirit teacheth vs in assurance hereof to call God our Father the name of a Father is a name of â—ercie The Spirit therefore teacheth vs to beleeue mercie S. Ambrose by his faith thus applyeth Christ vnto himselfe Non gloriabor quia iustus sum c. I will not glory saith he that I am righteous but I will glorie that I am redeemed froÌ„ mine vnrighteousnes I will not glorie that I am free from sinne but I will glorie that the sinnes which I haue are forgiuen me Then he addeth Non gloriabor quia profui neque quia profuit mihi quispiam sed quia pro me Advocatus apud Patrem Christus est sed quia pro me Christi sanguis effusuâ— est that is I will not glorie that I haue profited any man nor that any man hath profited mee but I will glorie of this that Christ is an Aduocate for me with the Father and that Christs blood was shed for me Marke Bellarmine here is a notable presumptuous Heretique I am redeemed my sinnes are forgiuen Christ is mine Aduocate Christs blood was shed for me What Protestant euer applyed Christs benefits neerer to his owne vse verily not Luther himselfe when he professed a little before his death I haue taught him I haue knowne him I haue loued him as my life my health my redemption But I returne to the Fathers for neither Luther nor any of Luthers side are olde enough though learned enough to stoppe the Aduersaries mouthes S. Augustine saith thus The deuills beleeued Christ but they did not loue Christ. And therefore though they beleeued yet they said what haue wee to doe with thee Iesu thou Sonne of God But let vs beleeue so as wee may beleeue in him and loue him Et non dicamus Quid nobis tibi est Sed dicaâ—â—us potiùs Ad te pertinemus Tu nos redemisti And let vs not say as the deuills said what haue we to doe with thee as desirous not to come neere him But let vs say rather We are thine we pertaine to thee thou hast redeemed vs as drawing him and his merits home vnto our selues Now let a Papist tell me how a man shall cheerefully goe to Christ and say vnto him I belong to thee thou hast redeemed mee without a faith laying hold of speciall mercie Bernard hath a notable and comfortable saying Si credis peccata tua non posse deleri nisi ab eo cui soli peccâ—sti in quem peccatum non cadit bene facis If saith he thou beleeuest that thy sinnes cannot be wiped away but onely of him against whom onely thou hast sinned and into whom no sinne falleth therein thou doest well Sed adde adhuc vt hoc credas quia per ipsum tibi pecata donantur But yet goe on further and beleeue this also that thy sins are forgiuen to thee Hoc est enim testimonium quod perhibet in corde nostro spiritus sanctus dicens demissa sunt tibi peccata tua For this is the testimonie or record which the holy Ghost beareth in euerie one of our hearts Thy sins are forgiuen to thee A golden sentence To beleeue that God onely can forgiue sinne is well but not sufficient To
all temptations of the Deuill as Gerson well aduised that his Roiall Auditorie Granatensis is another of good note among them He dedicated his bookes to Sixtus Quintus and is of him greatly commended for a teacher of Sanctimonie Let vs here what he writeth of faith In one place he saith Fides proponit nobis beneficia diuina Faith propoundeth or tendereth vnto vs as it were to be fedde vpon the benefits or mercies of God It is therefore exercised about mercie and tendreth mercie to the heart In an other place Fidei atque spei sinum quaâ—ntum poterimus expandamus certi de immensa Domini benignitate nunquam frustrà nos in eo spem collocâ—turos Let vs set open the bosome of our faith and hope as wide as possibly we can beeing assured of the infinite goodnes of God that we shall neuer repose our trust in bim in vaine Here is an assurance of Gods goodnesse which the Papists call presumption and here is a perswasion that God will neuer faile vs which can arise of nothing but from faith in his mercie The same Author in another place Omnes qui a peccato ad gratiam vocantur propter illius gratiam merita vocantur All that are called from sinne to mercie are called thereto for the grace and merits of Christ for of him there hee speaketh A notable speach against Opera praeâ—isa But it followeth In cuius rei signum inter ea quae ad impâ—â— iustificationem requiruntur fides in Christum cum prâ—mis numeratur Qua profiâ—emur atque testamur nos ob eius merita a Deo Patre vocari iustificari In testimonie whereof namely that those which are called are called for the grace and merits of Christ among those things which are required to the iustifying of a sinner faith in Christ is reckoned with the chiefe By which faith we professe and protest that we are called and iustified of God the Father for his merits and fauour Did euer Protestant affirme more of faith then this that it maketh a man in the assurance of his heart to protest that he is called and iustified of God the Father for the merits of Iesus Christâ— What greater mercie can faith seale vp vnto vs For my part I shall neuer begge better faith then this of the Lord. Sâ—â—lla writing vpon that in the Gospel of Luke When he sawe their faith c. saith that There is duplex fides a double kind of faith Altera qua â—reditur haec est virtus Theologica One kind of faith is that by which we beleeue and this is a Theologicall vertue Altera est fides quae confidentia quaedam est scilicet qua credimus quod donabit Deus id quod ab eo petimus There is an other kind of faith which is a certaine confidence or assurance by which we beleeue that God will giue to vs what we begge of him Viraque autem requiritur ab eo cui peccata dimittenda sunt And both these kinds of faith are required of him whose sinnes are forgiuen Of the first kind of faith he saith that he which beleeueth not the things that belong to God cannot bee forgiuen yet therein excepteth the case of infants which cannot knowe them and so not beleeue them De alterae autem â—ide id est de confidentia dicendum est quòd sine illa non possunt peccata dimitti Of the other kind of faith which is confidence or assurance it is absolutely to be said that without it sinnes cannot be forgiuen But marke well what followeth Nam quamvis aliquis credat omnia quae in sacra Scriptura continentur quae Ecclesia credit si non confidit Dominum ei remissurum si ipse doluerit non vâ— ique dimittentur For although a man doe beleeue all that is contained in the holy Scriptures and all that which the Church beleeueth there is iumpe Bellarmines faith yet if he do not beleeue that the Lord will forgiue him if he sorrowe for his sinne there is apprehension of mercie they shall neuer be forgiuen him Imo etiamsi peteret illa dimitti si non confideret certissimè crederet illa sibi dimittenda nunquam dimittentur yea though a man do pray that his sinnes may be forgiuen if hee trust not and most certainely beleeue marke that against doubting that they shall be forgiuen him they shall neuer bee forgiuen him The words are long but neede no long glosse There is a faith which is confidence or assurance of Gods mercie towards vs. And without this faith of obtaining mercie it is not possible to finde mercie at the hand of God Well fate say I then that kinde of faith which â—aieth hold of Gods mercie and beleeueth it to belong vnto himselfe for that shall finde mercie and none but that Guilliandus Bellijâ—â—nâ—is commenteth vpon the Gospel of S. Iohn his booke printed at Paris dedicated to the Cardinall of Guise approoued by the facultie of Diuinitie there Writing vpon those words of Christ This is the worke of God that yee beleeue in him whome he hath sent speaketh in this manner Opus Dei vacauit sidem quâ—â— est certâ— de boniâ—ate Dei persuasio confidensque saâ—utis ab eo expectatâ—o Christ calleth faith the worke of God which is a certen perswasion of the goodnes of God and a confident expectation of saluation from him What can bee more plainâ—e The same man speaking of those words of our Sauiour Whilest you haue the light beleefe in the light Obserua non ait Credite in bâ—ce sed credite in luceâ— Marke saith hee that Christ saith not beleeue in the light with an abâ—â—tiue case but beleeue in the light with an accusatiue case So it is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we would say Beleeue into the light what that phrase meaneth hath beene before declared But heare his inference from Christs speaking in that manner Vâ— distingâ—at Christus inter fidem vt simplicem historiâ— de Christo notitiam inter fidem viâ—nas seâ— salutarem Quae est certa fiducia qua quis sine dubitatioâ—e statâ—it apud se Christum esse sibi lumen adsalutem Christ saith hee spake in that manner that he might distinguish and put a difference betweene that faith which is a simple or bare knowledge of the historie of Christ and betweene a liuely and sauing faith which liuely and sauing faith is an assured confidence by which a man without doubting mark how verie Papists seclude vncertaintie from Faith resolveth with himselfe that Christ is vnto him light vnto saluation Me thinkes I see Bellarmine here fretting and fuming with the Diuines of Paris for autorizing this book But poore old man what can he do where the Pope himselfe dâ—â—eth not stirre the coales It is best that they suffer France still to approoue our applying faith I shall dispatch some others more shorâ—ly Goâ—ran citeth out of
that would not gloze nor dissemble in the matter It was spoken here now tenne yeares agoe let the performe those same decennalia to that peerelesse Qâ—eene who is worthie to haue her vicenalia yea her centenalia in this and all other our greatest assemblies I find it in that Sermon reported that Queene Elizabeth lying vpon her death bed M. Watson then Bishop of Chichester and her Almoner rehearsed to her the grounds of Christian faith requiring some testimonie of her assenting to them which she readily gaue both with hand and eye And when hee proceeded to tell her that it was not inough generally to beleeue that those things were true but euery Christian man must beleeue that they were true to them that they were members of the true Church truely redeemed by Iesus Christ that their sinnes were forgiuen c. shee did with great shew of faith lift vp her eyes and hands to heauen and staied them long as in testimonie of her assent thereunto O bessed Queene that liued so gloriously that died so Christianly that was optima iâ—dole in her prosperitie by the iudgement of the Papists her enemies that was optima fide in her deepest distresse in the heaâ—ing of the Protestants her â—oiall Subiects that maintained this applying faith while she liued to the good of so many thousands that professed this applying faith when she died to the honour of the Gospell and the sauing of her selfe Thanks be to God for his vnspeakeable grace The Truth beeing thus taught and proouedâ— good order of proceeding would that the contrarie Error and the Arguments which tend to the establishing thereof should be confuted And there is furniture inough in the word of God to dispatch that also for the Scripture is aâ— able to improoue as to Teach But this must be some other mans labour or mine aâ— some more leisure for this were a webbe that would aske three houres weauing more Bellarminâ— hath made vs a world of doe if a man would stand vpon euery Obiection Hee hath soâ—re seuerall Chapters fraâ—ght with Scriptures and Reasons and Fathers alleadged after his manner against faith of speciall mercie To name many were enòugh to confute them but they are vncooth and let them be vnkissed to vse olde Chaucers phrase Two places of Scripture there are which two English Knights once when it was pressed vpon me at the table and that so eagerly as they gaue mee no space to eate they beeing two to one sounded out their own triumph as if their Arguments were inuincible Them I will now indeauour charitably to satisfie by these presents Obiect 1. It is written Ioh. 17. 3. This is life eternall that they may knowe thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the onely very God and whome thou hast sent Iesus Christ From hence they would conclude that The sole knowledge of God and of Christ is sufficient to eteranall life Resp. The Answer must consist of many branches which I will first seuerally display and then conioyne all together 1. First Aliquandâ— cognoscere pro eo quod est credere pâ—nitur Sometimes to knowe is put for to beleeue saith S. Augustine speaking of those words That the world may knowe that thou hast sent mee And there he alleadgeth an other like place out of the same Chapter They know that I came out from thee and they haue beleeued that I was sent of thee 〈◊〉 crediderunt Hot dixit posterius crediderunt quod prius dixerat cognouerunt The latter expoundeth the forâ—mer they knowe that is they beleeue So may it be taken also in the third verse and well may knowing be taken for beleeuing contra quia illud noâ—imus quicquid fide non ficta etiamsi nòndum per speciem contuendo iam tamen inconcussè credendo retinemus because we know all that which now wee hold without waâ—ering by faith vnfained though yet we doe not sensibly behold it Take that first though this well I wore doth not fully satifie the purpose 2. Secondly To knowâ— doth not euer signifie bare vnderstanding sed quandâ—m animi adid quod gratuâ—â— nobis est affectioneâ— But to know signifieth sometimes a certaine affection or inclination of the minde with loue and liking to that which is acceptable vnto vs. There is in man as there is in God Dâ—plex notitia a double kind of knowledge one is simplicis speculationis of simple vnderstanding so God knoweth all things both good and euil The other is notitia approbationis that is to know with approouing So God knoweth the way of the righteous that is he knoweth it with liking and approbation And on the other side he neuer knewe thâ—â—icked that is to loue theâ— and their doings Hoc enim loco charitas cognitio dicitur saith Theophilact In that place loue is called knowledge Read more for this distinction if it seeme strange to any August in Psal. 118. Teth. Elias Cretensis in Nazian â—rat 11. Sotto Maior in 2. Tim. 2. I apply it thus to this matter To knowe God and Christ with a bâ—re and simple vnderstanding what they are what they haue done c. this is not nor cannot be eternall life as hath beene before declared But to knowe God and Christ with approbation affected with them louing them taking delight and ioy in them for being such as they are and for doing that which they haue done this is and this must needes bee eternall life For why This affectionate and approouing knowledge is euer ioyned with confidence in the mercie of God and of Christ and in truth is a comfortable Effect of the same The Deuills and the Reprobates knowe God and Christ what they are and what they haue done for mans saluation as well as we but they affect not with liking thaâ— which they know because they are not perswaded of any loue mercie or kindnesse in God towards themselues But the true beleeuer as he knoweth them so hee liketh to know them and is affected to them in loue as perswaded that all the goodnesse loue mercie and fauour which is in God and in Christ doe belong vnto him and thus to know God and Christâ—â— eternall life Thirdly Sciendum duplicem esse Deinotitiam saith Peter Martyr we must know that there is in a man a double kind of the knowledge of God Vnam efficacem qua immutamur ita vt quae nouimus opere conemur exprimere alteram frigidam qua nihilo reddimur meliores There is one an effectuall kind of knowledge by which we are so changed in heart and affection as we striue to expresse in our deeds that which we know Of which kind I take that to be spoken of S. Paul to the Colossians Yee haue put on the new man which is renued in knowledge after the image of him that created him Now this is such a knowledge as ariseth of faith and by faith ioyneth vs to
in Christ and said Lâ—e here is water c. Now it hath been shewed before that Crederâ— in Christum to beleeue in Christ is a great deale more then to professe him to be the Sonne of God Therefore that example carrieth no weight of argument I am putting now my shippe into the hauen onely this I must adde that after this confirmation of the truth and confutation of falsehood this doctrine of faith apprehending and applying the mercie of God would be seriously and effectually driuen home by Exhortation to the hearts and consciences of the hearers The Papists would be adiured by the high and sauing name of the Lord Iesus no longer to feede themselues and the people with the courser morsels of faith alone neglecting that which is the flower and marrowe of faith and which while they neglect they omit the very life and substance of the whole Gospel Our Historians would be exhorted not to deceiue themselues with a broader nigher and easier way to heauen then God himselfe hath chalked out least they fall into that which leadeth to destruction And lastly all wee present should be carefully admonished to vse all holy meanes by which this sauing and iustifying faith might be kindled increased and continued in our hearts Therefore had wee neede diligently and conscionably to read the Scriptures to heare the word preached to frequent the Sacraments yea we had need to pray much to God to meditate much with our selues to conferre much with others for the strengthening of our consciences in the same But this place beeing by vse almost wholly appropriated vnto Doctrine hardly admitteth any length of Exhortation This therefore onely I will adde I preach these things to you not as if I had alreadie attained to them or were alreadie perfect my selfe well see and know my weakenesse therein But I say on still with the Apostle I followe if that I may comprehend that for whose sake also I am comprehended of Christ Iesus Which that I may attaine vnto I desire all that either heard my Sermon or â—ead this discourse to helpe mee with their praiers And that you may apprehend the like my prayers shall be for you all to God the father in the mediation of Iesus Christ. Amen Bernard serm 61 in Cantica Meritum meum miseratio Domini M. M. FINIS a Iustin. Mart. qu. resp 119. b â— Cor. 12. 9. c Calv. Com. in 2. Cor. 12 9. d Gen. 49. e Psal. 6. 51. alibi f Act. 16. â—4 25. g Ambr Oshe lib. 1. h 2. Cor. 1â— 10. i 〈…〉 4. k Rom â— 23. l 〈…〉 m 〈◊〉 in Gen. 2. 17. n Hugo de 〈◊〉 lib. â— o 1. Pet. 4 12. p Psal. 59. 1. q Psal. 66. 12. r Psal. 119. 71. s 〈…〉 t Plin. l. 11. c. 36. u lib. 10. c 67. x Daâ— 3. 25. y Heb. 11. 34. z Exod. 1. â— a Deut. 4. â—0 b Rom. 5. 3. 4. c Pliâ— l. 5. c. 16. d lib. 6. c. 17. e lib. 31. c. 1. f 2. Cor. 4. 8. g Psal. 37. 24. h Matth. 3. 11. i Ioh. 3. 5. D. Gardener k â— Chr. 15. 2. l Plutere de gerendâ— m 〈…〉 n P. R. o Hier. in let l 4. ad c. 22. p In Scorpiaco q Sen. Proverb r Laeâ—â— in vitâ— Anachars s Naz cyg 〈◊〉 indefiniâ— t 〈…〉 2 Epicurium u Bernard ser. 39. in Caâ—tica x Cie de or at 3. y Plutarch de Socratis Genio Et de placitis Philosop l. 4. cap. 1â— z Aug. â—om 2. epist. 27. Platâ— a Ad Diâ—nis b D. â—rante c Pro. M. Caelio d De serm Domin in monte lib. 1. Prolegomeâ—â— The inscription a 2. Cor. 3. â— b P. Berchorius in dictionario c August in Psal. 90. conâ— â— d Iam. 1. 1. e Tertull de Triâ—it Chrysost in eredo in deum c. Athan in symb f August contr Câ—escon grammat lib. 1. cap. 9. g Grâ—â— scholiast Occuâ—en h Test. Rhem. in 〈◊〉 epist. lacoâ—i i Gen. 〈◊〉 36. k Ambros. com in Rom. 1. l Cyril in Esa. 49. m Aretius in arg in Epist. Iac. n In Epist. Iac. o Lyra. in epist. Iacobi p Euseb. hist l. 2. cap. 1. ex Clement lib 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Euseb. hist. 2. cap. 11. Niceph. l. 2. c. 38. Erasmus Gualter Test. Rhem. r Piscator s Mat. 10. 3. t Hemingiâ—s Arcrius Piscaâ— u Act 12. 2. x Mat. 17. 1. The Authoritie y Euseb hist. lib. 6 cap. 19. z Hist. l. 2. c. 12. lib. 3. c. 19. a In Catalog Script b Lib. â— cap 38. cap. 46. c De sacra scriptura thes 5 d De doct christ lib. â— c. 8. e Exposiâ— an symbol f De scripturâ— libeâ—s genninis g Art 6. h Art 37. i Rat 1. k Epitom cont l De saer scripturae cont 1. qu. 1. Art 16. The Occasion m Test. Rhem. arg in epist lae n Fulke Ibid. o De fide operibus p Hemin gius q Iam. 1. 2. Iam. 5. 9. r Aretius s 2. Tim. 3. 5. t Apoc. 3. 1. The state u Athan. x Iam 2. 14. 15. 16. 17. 18. 19. 1. Subiectum y Apol. c. 32. z De liberis educ a Socrates hist. Eccles. l. 3. c. 19. b Acts. 17. 18. d L. Viâ—es in August de ciâ— Deâ— l. 9. c. 19. e De 〈◊〉 dei lib. 9. c. 19. f 〈◊〉 1. 48. g Apol. cap. 〈◊〉 h Aug. vbi supr i Ioâ— â— 44. k Iadâ— 6. l Cyprian de habitu virgin 2. Praediâ—atum m 2. Tim. 1. 12. n Phocilides o Ioh. 2. 24. p Arist. analyt prior l. 2. q Rom. 10 â— r Gal. 3. 6. s 1. 〈…〉 t lib. 〈◊〉 â—n Luk. â— u Ephes. 2. 〈◊〉 Eph. 6. 12. x Iob 17. 1. Pet. 5. 8. y Aug. de diuinat daem cap. 3. z Apol. c. 2â— a 〈◊〉 Iohan. 14. b Muscul. â—oe coâ—â—de fide c Ioâ— 1. â— d Titâ—â— e Psal. 12. 6. f Isidor de sâ—m boâ— l. 1. c. 1â— g August de 〈…〉 c. 9. h 2. Tim. 2. 15. i Teâ—tul de spectacâ—l k August de 〈…〉 viâ— cap. 37. l Orpheus apud Iust. Mart. cohort ad Graec. m Mar. â— 7. Act. 16 17. n Seraplâ—â—d Thulem Selâ—eâ—cer lib. â— o Act. 19. 14. p Matâ— 8. â—â— q 〈…〉 r Expoâ— in Rom s Mat. 4. 7. t Athan in viâ—â— Aâ—ton u Act. 1â— 7. x 1. Sam. â—8 17. y Aug. de diuin dâ—em c. 1. Aug. de 〈◊〉 Dâ—â— l 8. c 23. z Th. Aqâ—in qâ— obscurioâ—e dâ— dâ—â—non qu. 16. art 8. a Plato in â—rat Lactan. l. â— August de eiv dei l. 9. â— 20. Martian capel Chalcidius in Trinaeum Platonis c. b Zaâ—ch de nat dei l. 3. c. 2. quest 1. c Th. Aq. 〈◊〉 par 1. q. 12. aâ— 13 d Pet. Mart. in Rom 〈…〉 deo e Th. Aq. secun secund q. 5. 〈◊〉 f Mat. â—6 8. o D. Whiâ—aâ—ers p Plin 〈◊〉 lib. 16.