Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	faith_n	work_n	1,745	5	6.1448	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19668	Fryer Iohn Frauncis of Nigeon in Fraunce A replication to that lewde aunswere, which Fryer Iohn Frauncis (of the Minimes order in Nigeon nigh vnto Paris in Fraunce) hath made to a letter, that his mother caused to be written, and sent to him out of England, in August. 1585. Wherevnto is annexed an aunswere, to that which the same fryer hath written to his father and mother: in defence, and to the prayse of that religion, which he dooth nowe professe: and to the disprayse and defacing of that religion, which is nowe professed in Englande. Whereof the fryer himselfe was a scholler and professor, vntill the yeere 1583. which was the 18. yeere of hys age. VVritten by Robert Crowley. Anno. 1586.	Crowley, Robert, 1518?-1588.; Debnam, Samuel.	1586 (1586)	STC 6091; ESTC S109119	122,478	144

tantum quoniam a beneficijs ipse cepit verum quoniam ipsius bona distribuimus si cuncta erog●mus All that we doo sayth Chrysostome we doo as satisfying or paying our debt wherefore he himselfe also that is Christ did say When you shall haue doone all say thus We are vnprofitable seruaunts for we haue doone those thinges that we ought to doo Therefore whether we shall shewe charity or whether wée shall giue money to the néedy we doo discharge our debt not onely because he did first beginne to bestowe benefites vpon vs but also because we doo but distribute his goods although we bestow al that we haue No man can write more plainly or pithily for confirmation of that which we holde concerning the meriting by workes then thys Chrysostome hath doone in these two places Thus you may sée if you be wylling to sée that the holy Doctors of the Catholicke Church are not so contrary to vs in iudgment as you haue perswaded your selfe that they be but when their works bée thorowly reade and the scope an purpose of their wrytings thorowly weyghed and considered they are found to be of a iudgment contrary to yours and be of one iudgment with vs. You alledge these wordes of our Sauiour Christ as a declaration of the cause of our saluation For you say hauing spoken these words Venite benedicti patris m●i c. Come ye blessed of my Father c. He sheweth the cause of this ioyfull sentence c. If you had sayde he sheweth a cause your spéeche might haue béene suffered For our féeding of the hungry giuing of drinke to the thyrsty clothing of the naked our harbouring of the harbourlesse c. are a cause of thys ioyfull sentence For they are Causa sine qua non A cause wythout which this ioyfull sentence shall not be pronounced To them onelie that haue doone these déedes it shalbe sayd Come ye blessed of my father c. But sith you say he sheweth the cause your meaning must be that these workes are the efficient cause of this ioyful sentence Which meaning is contrary to the definition or description of an efficient cause which is A quo primo fit motus That is The thing that maketh the first moouing That is to say the thing that doth principally or chéefely worke y e making of another thing And the efficient cause in giuing of this ioyfull sentence is by S. Chrysostome affirmed to be the frée mercy of God For in hys 80. Homely vpon Mathew whereof I haue made mention he sayth Per gratiam tamen coronantur Gratiae namque omnino illa benignitas est Although they in whose fauour this ioyfull sentence shalbe gyuen haue doone a thousande such workes yet they shalbe crowned through frée mercie for that bountifull liberality is altogether of frée mercy When you haue said he sheweth the cause you say that he sayth thus For when I was hungry you fedde me when I was thirsty ye gaue me to drink whē I was naked you clothed me but what are these thinges if they be not good workes Therfore and by thys place of Scripture good workes are meritorious to our saluation If you coulde prooue or if we would yéelde vnto you that these good workes were the efficient cause of the giuing of this ioyfull sentence which neither is confessed by vs nor can be prooued by you then might your conclusion be allowed of in the Schooles amongst Schollers But séeing that all men which haue knowledge to discerne one cause from another must néedes confesse that these workes be but Causa sine qua non A cause without which that ioyfull sentence shall not be giuen your argument is as good as this argument is Baculus stat in angulo Ergo Deus non est in coelo The staffe standeth in the corner Therfore God is not in Heauen From this place of S. Mathewes Gospell you sende vs to the seconde Chapter of S. Paule to the Romaines a little way of from the beginning of that Chapter where you say we shall finde howe GOD wyll rewarde all men according to their workes And you say furder that if we will searche we shall finde the same most euidently in the xvi of S. Mathewes Gospell and in many other places of holie Scripture You might very well haue spared this laboure For we knewe before you were borne that both in those places that you name and in many other places of holy scriptures it appeareth euidently that God will giue vnto all men or as you terme it rewarde all men according to their works But what can you conclude vpon this Shall we therefore say that workes are the efficient cause of our saluation your selfe doo deny it For you say thus I doo not conclude by these parts of the New Testament that by good workes onely we are saued but mine intention is to prooue that neither by faith without good workes nor by good workes without faith we are iustified or saued Héere you haue flatly denied that which you haue before as flatly affyrmed For before you haue sayd that our Sauiour Christ sheweth the cause of the ioyfull sentence which he shall giue when he shal say Come ye blessed of my Father c. Wherein you affirme as before I haue prooued that the good workes that our Sauiour maketh rehearsall of are the efficient cause of gyuing that sentence and so by good consequence of our iustification or saluation And nowe you say that you conclude not so but that good workes and faith together are the efficient cause of our iustification or saluation For so men of your sorte doo meane by that manner of spéeche that you doo vse héere when you say by workes or by fayth But we haue another meaning of that spéeche as I will by Gods helpe let you vnderstand When S. Paul sayth thus Rom. 3. Arbitramur enim iustificars hominem per fidem sine operibus legis We suppose that man is iustified by faith without the déedes of the Lawe His meaning is that faith is the instrument y t God vseth in making vs righteous Gods frée mercy is the efficient cause and our faith is the instrumentall cause of our iustification So that God dooth make vs righteous by that fayth that himselfe hath wrought in vs by the word of his Gospell which is Virtus Dei in salutem omni credenti Rom. 1. The power of God to saluatition to euery one that beléeueth Thus we may sée that the word of the Gospell is the instrument that God vseth in making vs faithfull and faith is the instrument whereby he maketh vs righteous Fdes ex auditu auditus autem per verbum Christi Rom. 10. Fayth commeth by hearing and hearing commeth by the worde of Christ or as the Gréeke hath it of God So that the worde that is preached and the Preacher that preacheth are Gods outward instruments which he vseth in working fayth in the hartes of the hearers And in

this meaning S. Paul writeth thus to Timothe 1. Tim. 4. Attende tibi doctrinae insta in illis Hoc enim faciens et teipsum salum facies et eos qui te audiunt Take héede to thy selfe and vnto doctrine be instant or earnest therein for in dooing this thing thou shalt saue thy selfe and them that heare thée Héere we sée that Timothe being careful in looking to hys owne lyfe and to the soundnes of his doctrine and being earnestly bent to teache both by good example of life and by sownde doctrine is by S. Paule sayd to be the sauiour of himselfe and of them that heare him And yet it is manifest that he was neither the sauiour of himselfe nor of any other but an instrument that God vsed in working saluation both in himselfe and in other Because that by his carefull diligence in looking to his owne lyfe and sowndnes of doctrine and by his earnestnes in preaching the same fayth was begunne and increased in his hearers and continued and confirmed in himselfe Which fayth both in him in his hearers layd holde vpon and heldfast y e mercifull promise of God made in the mediation of the onely Mediator betwixt GOD and man euen the man Christ Iesus our Lorde 1. Tim. 1. And so bothe Timothe hys hearers and all the rest that haue béene are or shalbée by Gods good meanes made faithful are by Gods frée mercy saued according to the saying of the Apostle to the Ephesians Cha. 2. Gratia enim estis saluati per fidem et hoc non ex vobis Dei enim donum est non ex operibus vt nequis glorietur Ipsius enim sumus factura creati in Christo Iesu ad opera bona quae preparauit Deus vt in illis ambulemus By Grace are you saued through fayth and that not of your selues for it is Gods gyft not of workes least any man shoulde boaste For we are hys workmanshyppe created in Christ Iesus vnto good workes which God hath prepared that we shoulde walke in them And to the Rom. 9. Chapter The Apostle sayth thus Non volentis neque currentis sed miserentis est dei It standeth neyther in mans willing nor in mans running but in the mercy of God It séemeth to me a strange thing that any man professing the Religion of Christ dare conclude as you doo so directly contrary to the expresse wordes of the Apostle Paule You say in your conclusion we are iustified or saued by fayth good works together S. Paule sayth Wée suppose that man is iustified by fayth without the déedes of the Lawe Nowe if you can teil vs of any déedes y t are of more force to make vs righteous before God then the déedes that God hath commaunded in his Law then haue you sayd somewhat although but a little For those déedes must bée déedes commaunded of men whereof the Prophet Esay writeth thus Chap. 29. Theyr feare towards me was taught by the precepts of men therefore beholde I wyll take in hand to worke a strange worke that shall be a miracle and an astonishment to this people For wysemen shall loose their wisedome and vnderstanding shalbe hydde from the prudent I would wysh you to weighe well these wordes of the Prophet Esay and to consider whether they be not already verified in you and in men of your sorte Consider also what our sauiour Christ addeth to these wordes Mat. 15. In vayne doo they worship me teaching the doctrines and commaundements of men Whereby we are admonished that it is but lost labour for a man to goe about to be made righteous before God by such workes as men doo or can deuise and commaund S. Paule to the Ephe. 2. sayth That through fayth wee are saued by frée mercie and that not of our selues For it is the gyft of GOD and commeth not of workes least any man might haue any occasion to boast and how dare any man conclude as you doo that faith and works coupled together may make vs righteous before God I doo therfore conclude according to y e true meaning of the wordes of our sauiour Christ the Prophet Esay and the Apostle Paul that neither the workes that God hath commaunded nor the workes that men haue deuised or can deuise and commaund yea or y e faith that God hath dooth or shall worke in the harts of men either bée or can be the efficient cause of mans righteousnes or saluation But the frée mercy of God onely is the alone efficient cause that hath wrought doth and shall worke saluation in the faithful onelie and in none other In whom he himselfe worketh faith that by that fayth they may laie hold vpon holde fast that saluation that in frée mercy he doth and will fréely bestowe vpon them And surder I conclude that though the workes that GOD hath prepared for the faithfull to walke in neither be nor can be the efficient cause of saluation yet they are Causa sine qua non that is a cause that must be founde in them to whom it shalbe sayde Come yee blessed of my Father c. so that they that shall heare that ioyfull sentence must hunger and thirst after righteousnes of life all the dayes of their life And vse that faith that GOD hath wrought in them in laying holde vpon and holding fast that righteousnes that God hath in frée mercy bestowed fréely vpon them hauing a continuall care to shewe themselues thankfull to him for the same by walking in those good workes that hee hath prepared for them to walke in Nowe for the meaning of those places that you direct vs vnto namely the 2. to the Romans the 16. of S. Mathew and many other wherin we may by search find how God will reward al men according to their works I say thus I could by y e knowledg that God hath giuen me answere you sufficiently Yet because my wordes be of small credite with you I wyll aunswere you by the wordes of a holy father of the Catholicke Church whose wordes I hope you will admit and giue credite to them although as I coniecture you be not much acquainted with them S. Augustine writeth thus Quod est ergo meritum hominis ante gratiam quo merito accipiat gratiam cum omne meritum nostrū non in nobis faciat nisi gratia Et cum Deus coronat merita nostra nihil aliud coronet quam munera sua What is the merite of man before whereby he may receiue grace séeing that nothing but grace dooth worke in vs all our merite And when God doth crowne our merits he crowneth none other thing but his owne gifts Thus writeth S. Augustine Tom. 2. Epistola 105. And againe in his 7. Tom. in the 7. Chap ter of his booke De gratia libero arbitrio he wryteth thus Si ergo Dei dona sunt bona merita tua non Deus coronat merita tua tanquā merita tua sed tanquam dona sua

tantum You sée that man is iustified by works and not by faith onely Iames. 2. Wée doo rather choose to be anathematized of your holy father the Popes holines and of all those fathers that were gathered together in the Tridentine Councell then of father Paul whose holines doth surmount the holines of your holy father the Popes holines Father Paul hath written thus in his Epistle to the Galathians Chap. 1. Licet nos aut Angelus de coelo euangelizet vobis praeterquam quod euangelizauimus vobis Anathemasit Although I my selfe or an Angel from heauen should preache vnto you anie other Gospell then that which I haue preached vnto you holde him accursed The Gospell that S. Paul had preached to the Galathians and others was and is the Gladtydings of frée iustification or discharge of all their sinnes onely by the mediation of our onely Mediator our Lord Sauior Jesus Christ Take héede Fryer John that you be not within the reache of this Anathematization if you be 4000. whyskes with your whip wil not brushe it away from your naked and scuruie shoulders I terme them scuruy because I suppose that whipping your selfe so often and so sore as in your Letters you haue reported the skynne of your shoulders and backe can not be without skabbes Well let vs nowe consider your other péece of Ordinaunce which is a part of the xxv Chapter of S. Mathewes Gospel First you haue sayd thus The Fryar As concerning your opinion that by fayth onelye we are iustified I referre you to the Epistle of the holye Apostle S. Iames as also to those words of our Sauiour Iesus Christ written in the Gospell after S. Mathew Cap. xxv Where it is written that our blessed Sauiour Iesus Christ in the latter day giuing the finall and euerlasting sentence as well vnto the saued as vnto the damned shall vtter these wordes Venite benedicti patris mei c. That is to say Come ye blessed of my father and possesse the kingdome prepared for you from the beginning of the worlde Nowe hauing spoken these wordes he sheweth the cause of thys ioyfull sentence For sayth he when I was hungry you fed mee when I was a thyrst you gaue me to drinke when I was naked ye clothed me but what are these things if they be not good works Therefore and by this place of Scripture good workes are meritorious to our Saluation Reade likewise I pray you the second Chapter of the Epistle of S. Paule to the Remaines a little way of from the beginning You shall there finde howe God will reward all men according to their workes The same also if you wyll search you shall find in the xvi Chap. of S. Mathew and in many other places of the Scripture I doo not conclude by these partes of the Newe testament that by good workes onely wee are saued but mine intention is to proue that neither by faith without good workes nor by good workes without fayth we are iustified or saued Crowley As I haue explaned vnto you the meaning of the Apostle Iames in that which he wrote touching the iustifying of men by workes in such sort I hope that your selfe doo sée that you are much deceiued in your iudgment touching the meaning of the Apostle So I hope I shall explane the meaning of our Sauiour Christ in the wordes which you cite out of the xxv Chapter of S. Mathewes Gospell And first because you haue said before that we admitte not the words of y e holy Doctors of the Catholicke church I wyll let you sée certaine words that one of them hath written euen vpon these very wordes y t you haue cited out of the xxv Chap. of S. Mathewe Iohannes Chrysostomus Homelia 80. in Mat. John Chrysostome in his 80. Homelie vpon S. Mathewes Gospell hath written thus His igitur rationibus isti non iniur●a puniuntur illi etiamsi mille talia fecerint per gratiam tamen coronantur Gratiaenamque omnino illa benignitas est vt pro rebus minimis vilissimis coeleste regnum tantus honor tribuatur That is to say For these causes therefore both the one sort are without iniury punished and although the other sort haue doone a thousand such workes yet it is by frée mercy that they are crowned For that bountifulnesse whereby the kingdome of heauen and so great an honor is gyuen for the smallest and most vils thinges is altogether of frée mercy Thus hath Chrysostome wrytten as the conclusion of all that hée hath written before in commendation of those that feede the hungry giue drinke to the thirsty clothe the naked c. and in discommendation of them that leaue those workes vndoone The one sort sayth he that is they which leaue those works vndoone are iustlie punished And the other are crowned and yet not for the worthines of the workes although they worke them neuer so often but that bountifull liberality wherby the kingdome of heauen and that great honour of being crowned in that kingdome are gyuen for so small and vile matters as our workes are commeth altogether of Gods frée mercy and not of any worthines that eyther is or can be in vs or in any workes that we can worke This Chrysostome is not onely in this part of his wrytings but in all his workes a very earnest mayntainer of the merites of good workes and yet sée howe he co 〈…〉 udeth In this conclusion he ioyneth with vs and we ioyne with him We holde that good workes such as GOD hath commaunded and prepared for vs to walke in are acceptable in the sight of God and that God doth and wyll reward them both in this lyfe and also in the life to come And we craue of GOD that we may kéepe still in minde the wordes of the Apostle Heb. 13. To doo good and to distribute forget not for with such sacrifices God is well pleased Yea we craue of God that we doo neuer forget the saying of the Apostle Paule to Timothe 1. Chap. 4. Exerce teipsum ad pietatem nam corporalis exercitatio ad modicum vtilis est p●etas autem ad omnia vtilis est Promissionem habens vitae quae nunc est futurae Exercise thy selfe to godlines saith S. Paul for bodily exercise is profitable but to a small matter but godlines is profitable to all thinges Hauing a promise of the life that nowe is and of the lyfe that shall be Thys we holde this we teache and this we are willing to practise And for a further explanation of the meaning of Chrysostomes conclusion aboue mentioned marke I pray you what he wryteth in his 53. Homelie to the people of Antioche Omnia quae f●cimus agimus debitum implentes proper hoc ipse dicebat Cum omnia feceritis dicite quia inutiles serui sumus quae enim debebamus facere fecimus I gitur siue charitatem exhibuerimus siue dederimus pecun●asegenis debitum implemus non

and it did nourishe them to euerlasting life although it were to you a condemnation But hasting to an ende of your exhortation and so of the whole matter you thought méete to impart to your mother in these your Letters you say thus as followeth The Fryar If you be persecuted reioyce with S. Paule in your persecutions remembring that sentence which our Lorde hath spoken saying VVhosoeuer wyll come after me let hym deny himselfe let him take vp hys Crosse and follow me Saint Paule sayth that the Passions and tribulations of thys world are not worthy of that glory which GOD wyll gyue vs. Thus I commend you to God From our Fryery at Nigeon a myle from Paris the seauenteene day of Marche 1586. Your sonne carefull for your soules health Fryer Iohn Frauncis And then you write thus in the margine I haue changed my name I am no more called Samuell Debnam but Fryer Iohn Frauncis If you sende any Letter to mee wryte on the backe of it A frere Jehan Francoys Minime a Nigeon aupres de Paris ces Lettres soyent donnees Crowley To comfort your Mother against persecution you put her in minde of the words of our Sauiour Christ in the ninth Chapter of Luke And of the wordes of S. Paule in the 8. to the Romaines I hope shée wyll remember these sentences when you shall come into Englande as you say your hope is shortly to doo and shall there sette vp that Order of Bone homes which you haue professed and bée an Inquisitor there that shee may stande constantlie to the professyon of that auncient Catholike and Apostolick fayth which shée hath by hearing learned and by the assystaunce of Gods spirite professed and practized before and euer since she bare you a babe of whom shée hoped to haue had such ioy as naturall Parents doo naturally hope to haue in their naturall Children But nowe that you are degenerated and become an Apostata forsaking that right Religion wherein you were baptized and Catechized shée hath iust cause to wysh that she had neuer nourished you with the milke of her breasts if the Lords will hadde béene so but rather that her wombe hadde béene your graue It is true as you say that whosoeuer will come after Christ must take vppe theyr Crosse and followe him It is true also that the passyons and tribulations of thys worlde are not woorthye of that glory which GOD wyll giue vnto vs. But sir if your mother should hearken to you and by going to shrift and hearing of masses and professing of Popery pull such a Crosse vpon herselfe as they doo beare which willingly and wittingly doo put thēselues into the danger of y e iust Lawes of our Country she should beare a heauy Crosse indéede but not after Christ For not Christ but Antichrist calleth men and women from their due allegiaunce to Princes and dispenseth with thē for their lawfull othes of faythfull obedience which they haue taken to be true to theyr princes The passyons tribulations that your Seminary men and such as follow them doo suffer are not persecutions but iust executions euen such as GOD commaunded to be executed vpon false Prophets and Idolators Deu. 13. If you may haue your wished hope I doubt not but you wyll put both your Father and mother and all others that haue béene your fosterers to their tryall for yeeare become an hungry whelpe of that bloudie Butchers curre that ruleth in Rome and thyrsteth after the bloude of the English Nation But that God that hath the hartes of all Princes in his hande wil I hope worke so in the hart of that Noble Prince that nowe raygneth in that noble Realme of Fraunce or in the hart of some of hys surcessors that all the Romysh rabble shall by them be rowsed out of theyr dennes as in the dayes of our noble King Henry the eight they that then were in England were rowsed And then that hope of yours will be at an ende But sir what meane you by thys that you say that God wyll gyue vs that glorie whereof the passions and tribulations that wée suffer héere are not worthy Howe standeth this with that which you haue written before by occasion of the wordes of our Sauiour in the xxv of S. Mathewe where you say that the féeding of the hungry c. are the cause of that ioyfull sentence Come ye blessed of my Father c. For there you say that thys glorye is due to those and such like workes and nowe you affyrme that it is Gods gyft God wyll giue it say you Mendacem memorem esse oportet A lyer must not bée forgetfull You lyed before but now you affyrme the trueth For that glorye which you speake of is indéede the frée gyfte of GOD through Iesus Christe our LORDE and canne not bée deserued either by our working or by our suffering And that was the meaning of the Apostle Our workes though they be neuer so many neu●r so good neuer so orderly doone yet can they not be worthy of that glory Our passyons and tribulations although they be neuer so greate neuer so vndeserued yet they can not bee woorthy of that glory which GOD hath prepared for them that loue him And thus you commende your Parents to GOD in as courteous manner as you saluted them at the firste That is euen as though they had béene some of your companions and not your Parents Such is the Arrogancy of Fryer Iohn Frauncis But yet hée is the sonne of those ouermeane Parents and careful for their soules health It were well if you had a care for your owne soules health which you can not haue so long as you haue no care to doo any duety either to your naturall Parents or to your natiue Country or to any others to whom you doo owe duety both by the Lawe of GOD and of nature You haue renounced that obedience that GOD hath commaunded all naturall Children and Subiects to shewe towardes theyr naturall Parents and Princes and you haue chosen a new obedience and vowed to obserue that Your Pryor and your Subpriors in the Minimes Religion must be obeyed The holye Father the Pope must haue his commaundements obserued You may not doo that which GOD commaundeth to bée doone except the same be commaunded by your holy Father the Pope the Pryor and your Subpriors If the Popes holines your father Pryor and your Subpriors commande any thing that you may and must doo and you may not mooue any question at all whether God haue not commaunded the contrary Yea though you know that GOD hath forbidden the dooing of it yet you must néedes doo it for you haue vowed obedience c. You know that GOD hath forbidden the worshypping of Images and all vse of Imagry in the exercise of Religion Exo. 20. And yet you must néedes haue them and worship them because they to whome you haue vowed obedience doo commaund it Christ hath sayd Patrem nolite vocare vobis super terram vnus est enim Pater vester qui in coelis est Call no man your Father vpon earth for one is your Father which is in heauen Mat. 23. But you must haue a most holy father which is the Popes holines And he must bée called Papa That is Pater p●trum Father of Fathers If your eyes bée not altogether blinded your eares stopped your vnderstanding doubled and your hart hardened you can not but sée perceiue and vnderstand into what miserable case you haue brought your selfe Repent therefore betime receaue againe your first name leaue Fryer Iohn Frauncis in Nigeon Let Samuell Debnā come ouer into England againe Iohn and Catherine wyll embrace their Prodigall and lost sonne All theyr and your fréendes wyll reioyce together with them when they shall sée Samuell Debnam that was lost founde and brought home agayne Your fall hath caused greate gréefe your rysing agayne shall cause greater ioy The meanest seruaunt in your Fathers house is in better case then the happyest amongst your superiors in Nigeon You thinke your selfe to bée in the way of saluation but in very déede the ende of your way is destruction Come vnto Christ that calleth Math. 11. Open vnto Christ that knocketh Apoc. 3. Forsake the whore of Babilon Defie Antichriste and his whole Religion From London the sixt of August 1586. ⸪ Your instructer euery way carefull for your soule health Robert Crowley ❧ Faultes escaped FOlio 3. B. line 13. Reade to bée the right Religion Fol. 6. A. line ●1 Reade Papistes Fol. 7. B. line 16. Reade after Fol. 22. A. line 4. Reade did bidde B. line 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 23. A. line 19. Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 23. B. line 33. Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 24. B. line 2. Reade and had chosen to walke in Fol. 32. A. line 11. Reade Gorgias Fol. 34. A line 12. Reade dilectionem Fol. 52. B. line 9. Reade haue her to confesse Fol. 55. A. line 11. Reade Arrogating