by none but by theÌ„ Agayne he sayth There are many thinges which the whole church doth hold and therfore are well beleeued to be commaunded by the Apostles albeit they be not found written Catholique positi The Catholique church doth ought to beleeue those things which the Apostles deliuered onely by worde without writinge in the same degree of faith with those which are written Note that the proofes of this position doth also proue thother going à fore Proofe 1. Therfore Brethren stand and hold the traditions which you haue learned whether it be by worde or by our epistle S. Basile saith I account it Apostolique to continue firmly in vnwritten traditions and alledgeth this place of S. Paule S. Chrisostome cited by Fulke himself saith thus Hereof it is manifest that they the Apostles deliuered not all by Epistles but many things without letters and the one is of as great credit as the other Therfore we think the tradition of the church to be worthie of credit It is à tradition inquire no more 2. O Timothee keepe the deposituÌ„ That is that which is comitted to thy trust not certes by writinge For litle or nothinge writren of the new testament was knowne to Timothee then See à large discourse herevpon in Vincentius lirenensis 3. But if anie man seeme to be contentious wee haue no such custome nor the church of god where S. Paule alledgeth the custome of the church as à sufficient disproofe of anie practise why not therfore for the proofe of anie The things which thou hast hearde of me by many witnesses these commende to faithfull men which shall be fitt to teach others also loe no word here of writing but of hearing teaching by worde of mouthe Nowe haueinge proued by Scripture it self and euident instances that many thinges are to be beleeued that are not directly contayned in Scripture it appeareth à sensless thinge to demaunde direct proofe of euerie thinge we beleeue out of Scripture Protestants Positi The holy Apostles deliuered not by word of mouth moethings to be beleeued and obserued by the church theÌ„ theyether founde written or wrote them selues And therfore are there no traditions to be holden or beleeued 2. The Catholique church ought not to beleeue those thinge which the Apostles deliuered onely by worde of mouth without writinge in the same degree of faithe with those which are written THE THIRD CON trouersie of the difficultie to vnderstand the Scriptures Catho positiones 1 All places of holy scripture conteyninge articles of fayth the obstinate misbeleife wherof is Damnable are not easâ—â— to be vnderstoode but requiâ—â— some rule to be interpreted by Proofe 1. Philipp sayd to the Eunucâ— whom he founde readinge thâ— Prophet Esay Trow est thou thâ—â— thou vnderstandest the things which thou readest who sayde how can vnless some man shewe me 2. Our Sauiour accordingly â—pened the vnderstaÌ„dinge of his Apostles that they might vnderstand the Scriptures see therfore what à speciall grace it is to â—nderstand the Scriptures in there true sense and meaninge In the which the Epistles of sainct Paule are certayne thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also the 〈◊〉 of the Scriptures to theyr owne perâ—â—ione Sainct Hierome explicatinge â—â—e text now cited out of the actes concludeth thus These thinges haue I breifly touched as the limitts of an Epistle would permitt that thou mayest vnderstande that with out a guide and teacher thou canst not enter the pathe of holy Scriptures which is easie to conceaue seeinge as he notethe in the same place no trade nor mechanicall art is learned with out à maister Certes it is not onely an heresie but à meere frensie to saye that all scriptures conteyninge poyntes of faythe necessary to be beleeued are easie to be vnderstoode of priuat beleeuers sithence all heresies whatsoeuer haue bene begoÌ„n and maynteyned for want of true vnderstandinge of holy scriptures wherof Vincentius Lirenensis sayth thus Some man may peraduenture aske foâ— asmuch as the canon of the scriptures 〈◊〉 perfect and in all pointes very sufficient in it self what neede is ther tâ— ioyne therunto the authoritie of the ecclesiasticall vnderstandinge For this cause surely for that all take not the holy scriptures in one and the same sense because of the deepness therof bâ—â— the sayinges therof some interpret one way and some another way soe thaâ— tbere may almost as manye senses bâ— picked out of it as there be men Foâ— Nouatian doth expound it one waye and Sabellius another waye otherwise Arrius Eunomius Macedonius other wayes Photinus Apolinaris Priscillianus otherwayes Iouinian Pelagius Celestius lastly otherwayes Nestorius Thus far that auÌ„cieÌ„t father to whom we may ad otherwais wicliffe Luther Caluin Anabaptistes with the rest and this most truely seing of these fewe wordes This is my Bodye there are found aboue 80. diuers senses besides the Catholique â—ense and meaninge S. Augustine also auoucheth the samesayinge For no other reason are heresies made but because men not rightly vnderstandinge the Scriptures doe obstinatly affirme they re owne opiniones against the truthe of them Catho pos 2. Priuate personnes though true beieeuershaue not the spirit of interpretinge the holy Scripture in the true sense and meaninge of the same Proofe 1. No prophecie of scripture is made by priuate interpretation 2. The lippes of the Priest shall keepe knowledg and the lawe they shal require of his mouthe be cause he is the Angell that is the messeÌ„ger of the lord of hostes loe here the office of interpretinge the lawes of god giuen to priestes and not assured to euerie faythfull person 3. Vpon the Chaire of Moyses haue sitten scribes and Pharisies all thinges therfore whatsoeuer they shall saye to you obserue yee and doe yee loe here à commaunde to heare the prelates pastoures of the church and no man lefte to followe his owne fantasie in matters of faythe and manners Protestantes PositioÌ„ 1. All places of holy Scripture â—onteininge articles of faith the obstinate misbelief wherof is daÌ„nable are easie to be vnd er stood therfore require not anie rule to be interpreted by 2. Priuat persounes that are true beleeuers haue the Spirit and gift of interpretinge the holy Scripture in the true sense and meainge therof THE FOVRTH CONtrouersie Of the infallibilitie of the churche Catho pos THe sense and meaninge of holy Scriptures giuen or aproued by the holy Catholique church is vnfallibly true as are also the definitiones and declarationes of faithe deliuered by the same and euery one is bounde vpon his damnatioÌ„ not to reiect the iudgment therof Proofe 1. My spirit that is in thee and my wordes that I haue put in thy mouthe shall not departe out of thy mouthe and out of the mouthe of thy seede and out of the mouthe of thy seedes seede sayth our lord for this present and for euer
playne is that Rise vp and be baptised and washe away thy sinnes inuocating his name 3. Not by the workes of iustice which wee did but according to his mercie hâ— hath saued vs by the lauer of regeneration and renouation of the holy ghost Loe here wee are saued by baptisme 4. wherunto Baptisme being of the like forme now saueth you also As Noë saythe S. Augustine with his was deliuered by the wâ—tâ—r â—nd the woode So the family of Christ by baptisme signed wâ—th the pâ—ssion on the Crosse Protestantes position Nether baptisme nor the other Sacramentes of the newe lawe giue grace as cause therof but are onely signes of gods good will towardes vs or meanes to stire vp faythe in vs. CHARACTER Catholique position THe Sacrament of Baptisme Confirmation and orders besides the grace which they giue doe make and leaue a signe or seale in the soule of the receauer which after S. Augustine is ordinarily called a Character Proofe And he that confirmethe vs with you in Christ and that hath anoynted vs god whoe also hath sealed vs. of S. Augustines Doctrine coÌ„cerninge this matter M. Fulke sayth thus S. Augustin doth righely conuince the Douatistes that the Sacrament of Baptisme ought not to be reiterated because it is the Scale or character of regeneration which beinge once giuen by godes ordinance is not to be repeated the like he sayth of ordination Protestans positions Nether Baptisme nor anie other Sacrament of the new lawe doe leaue anie signe mark or character in the soule of the receauer THE 13. CONTROVERsie Of Iustification Catholique positions IVstification is the translation of sinners from the state of sinne vnto the state of grace and adoptione of the ChildreÌ„ of God and therfore consisteth not in the bare remission of synnes but in true sanctification and renouation of spirit Proofe Giuing thankes to god and the father whoe hath made vs worthye vnto the parte of the lott of the saintes in the ligtht whoe hath deliuered vs froÌ„ the power of darkeness and hath translated vs into the kingdome of the sonn of his loue The diligent reader may see S. Augustine alleadging this place in the same sence 2. God sent his sonn made of a woman made vnder the lawe That he might redeeme theÌ„ that were vnder the lawe that wee might receaue the adoption of sonnes 3. He hath saued vs by the lauer of regeneration renouatioÌ„ of the holy ghost whome he hath powred vpon vs abundantly by Christ Iesus our sauioure 4. Nor theeues nor couetouse nor drunkards nor raylers nor extortioners shall possess the kingdome of god And these thinges certes you were but nowe you are washed but now you are sanctified but now you are iustified in the name of our lord Iesus Christ and in the spirit of our god 5. Lay you away accordinge to the ould conuersation the owld man which is corrupted according to the desires of erroure And be renewed in the spirit of your mynde and put on the new man which according to god is created in iustice and helines of truthe Behould sayth S. Augustine what Adam lost by sinâ—e in that therfore we are renewed according to that which Adam lost that is according to the spirit of our minde Spoyling our selues of the owld man with his actes And doeing on the newe him that is renewed vnto knowledge according to the image of him that created hym This image sayth S. Augustine imprinted in the spirit of our minde AdaÌ„ lost by sinn which we receaue by the grace of iustice Catholique position 2. Synn is not onely couered or not imputed by iustification but it is washed purged and quite taken away Proofe 1. I will power out vpon you cleane water and you shal be clensed from all your contaminationes 2. Thou shalt sprincle me with hysope and I shal be clensed thou shalt washe me and I shal be made whiter then snowe 3. As farr as the cast is distant from the west hath he made our iniquities farr from vs. 4. Behould the lambe of god behould him that take the awaye the sinn of the world 5. Be penitent therfore and conuert that your sinnes may be put out But yf we walk in the light as he also is in the light we haue societie one toward another and the bloâ—de of Iesus Christ his sonn clensethe vs from all sinn OF CONCVPIScence Caetholique position THat rebellion or concupiscence of the fleshe which remay nethe in man after Baptisme is not properly sinne of it self or with out the free consent of the will Proofe Concupiscence when it hath conceaued bringe the forth sinn therfore of it self is it not sinn As S. Augustine playnly prooueth by these wordes sayinge when concupiscence hath conceaued it bringeth forth sinn verely in these wordes that which is brought forth is distinguished from that which bringeth forth that which bringethe forth is coÌ„cupisceÌ„ce that which is brought forth is sinn but concupisence doth not bring forth vnless it haue conceaued it conceaueth not vnless it hath allured that is vnless it hath obtayned the assent of the will to doe euill There is nowe therfore noe damnation to theÌ„ that are in Christ Iesus that walke not according to the fleshe S. Paule calleth it sinn because it his the roote cause matter and also the effect of sinn As likewise the golden calfe made by the people of Israell is called sinn because it was the cause and effect of sinn Our sauiour also is called sinn because he was the Host oblation for sinn Catholique position Asynner is not iustified that is clensed from sinn made iust holy and the child of god all which are effected by iustification by the externall iustice of Christ imputed vnto him but by internall grace truely receaued and inherent with in him Proofe 1. The holy scripture playnly testifiethe that there is a grace which is the spirit of god dwelling with in vs yf the spirit of him that raysed vp Iesus from the dead dwell in you he that raysed vp Iesus Christ from the dead shall quicken also your mortall bodyes because of his spirit dwellinge in you 2. which is the life of our spirit you are not in the fleshe but in the spirit yet yf the spirit of god dwell in you But if anie man haue not the spirit of Christ the same is not his But if christ be in you the bodie in deed is dead because of sinn but the spirit liueth because of iustification 3. which is the circumcision of the hart in spirit Not that which is in open shew in the fleshe is circumcision but the circumcisione of the barte in spirit not in the letter whoâ—e prayse is not of god The circumcision of the hart sayth S. Augustine is the will pure from all vnlawfull coÌ„cupiscence which is not made by the teaching threating letter but
A manifest promise of the spirit of god to continue for euer in the church 2. All power is giuen to me in heauen and in earthe Goinge therfore teache yee all nations teachinge them to obserue all thinges what soeuer I haue cōmaunded you Loe here commission to teache giuen to the Apostles and in them to all pastores 3. He that heareth you heareth me and he that dispiseth you dispiseth me Loe here obligation for others to heare and obaye that which they who haue the former commission shall teache 4. Behould I am with you all daies euen to the consūmation of the worlde Loe here the assurance of Christs asistance to his church and the lawfull pastores therof till the ende of the worlde who can now doubt of the infallibilitie of the doctrine of godes church 5. I will aske the father and he will giue you another Paraclet that is an aduocate or comforther that he may abyde with you for euer The spirit of truthe loe here the spirite of truthe promised to abide with the church for euer By warrant of which promised the first generall coūcell that euer was houlden which was at Hierusalem sayth thus Yt hath seemed good to the holy ghost and to vs to laye no further burthen vpon you then these necessarye thinges 6. In respect of the singuler priuiledges of the church and spetiallye of the infallibilitie it hath in doctrine sainct Paule callethe it the howse of god the church os the liuinge god the piller and grounde of truthe 7. He that will not heare the church let him be to thee as the Heathen and the publican Touchinge which pointe of the infallibilitie of the church sainct Augustine hath this excellent doctrine Althoughe Saith he no example is brought out of canonicall Scripture of this thinge Speakinge sf the validitie os Baptisme ministred by heretiques yet doe we followe the truth of the same Scriptures in this pointe whilst we do that which pleaseth the whole church which the auctoritie of the Scriptures doth cōmēd And because the holy Scripture cannot deceaue whosoeuer feareth to be deceaued by the obseurite of these questiones let him consult ther vpō with the church which without all doubt the Scripture doth shewe Protes Pos. The sense and meaninge of the holy Scriptures giuen or approued by the Catholique churche is not alwaies true nether are the definitiones and declarationes of faythe deliured by the same vnfallible truthes Here the reader may marke à strāge peruersitie or blindness in the Protestantes who graunt the gift of interpretinge the Scriptures to priuate beleeuers and yet deny it to the whole chuche THE FIFTH CONtrouersie of the marKes of the true Churche THe true Churche of god is but one This being not denyed by the Protestantes needethe no proofe The question is which of all those Churches which doe challenge vnto them selues the name of the Churche is that one true churche which doubt will easelie be cleared by the notes and markes fololwinge Vniuersalitie Catho Positions The true Churche of Christ is Catholique or vniuersall aswell in respect of place as of tyme That is the true church of Christ hath euer continued since his gloriouse ascention into heauen till this day and shall doe till the end of the world which is to be Catholique or vniuersall in respect of time And it hathe or shal be spred throughe all kingdomes and countries that are vnder heauen which is to be vniuersall or Catholique in respect of place Proofe in respect of place Aske of me and I will giue thee the gentiles for thin inheritance thy posessione the endes of the earthe By this promise of god to Christ S. Augustine conuīceth the Donatistes and in them the Protestātes that they haue not the true Chruche because theyrs is not vniuersall in such sorte as here is promised 2. He shall rule from sea to sea and from the riuer euen to the endes of the rounde worlde These Prophesies are clearely vnderstoode of the inheritance and kingdome that is the Churche of Christ as he is man Accordinge to which prophesies our sauiour saythe All power is giuen me in heauen and in earthe Goeinge therfore teache yee all nationes baptisinge them in the name of the father and of the sonn and of the holy ghost 3. You shall receiue the vertue of the holy Ghost comminge vppon you and you shall be witnesses vnto me in Hierusalem and in all Ieury and Samaria and euen to the vtmost of the earthe See Sainct Augustine Learned reader if thou pleas Proofe in respect of tyme. 1. In the dayes of those Kingdomes the god of heauen will rayse vp a Kingdome that shale not be dissipated for euer and this Kingdome shall not be deliuered to another people 2. And he shall reigne in the howse of Iacob for euer of his Kingdome there shall be no ende 3. Behould I am with you all dayes euen to the consummation of the world 4. Vppon this Rock will I build my Churche and the gates of hell shall not preuayle agaynst it A faithful sayinge Saith Sainct Athanas. and not à waueringe promise and the Church is an inuincible thinge althoughe hell it self should be moued The vniuersalitie of the church all christians profess to beleeueī the creed of the Apostles and of the first councell of Constantinople sayinge I beleeue the holy Catholique church protes pos The ttue Churche of Christ is not necessarily Catholique or vniuersall nether in respect of place nor tyme. This positione most cleerely against holy Scripturs must the Protestantes defende and proue yf they will proue and defende they re Churche to be the true Churche of god and consequentlye theyr religione to be true Visibilitie Catho pos The true Churche of god ys visible and apparant both to the faithfull beleeuers that are in it and to heretiques and those that are out of it Proof 1. A Citie cannot be hid situated vpon à mountayne He put his tabernacle in the Sunn S. Augustine proueth our positione by these textes say inge The true churche is hid to no man whence is that which he our sauiour Sayth in the Gospell A Citie sett vppon à mountane cannot be hidd And therfore is it sayd in the Psalme hee hathe put his tabernacle in the sunn that is in manifest 2. In the latter dayes the mountayne of the howse of our lorde shall be prepared in the top pof mountaynes and it shal be eleuated aboue the little hilles and all nationes shall flowe vnto it 3. Men doe not light à Candell and. put it vnder a bushell but Vpon à Candlesticke To these textes doth S. Augustine allude when he saythe what ells am I to saye then that they are blinde that doe not see so great à mountayne that shutt they re eyes against the lampe sett vppon the candlesticke 4. If thy brother offende against thee
body which is giuen for you This is the chalice the newe testament in my blood which shall be shed for you and yet agayne Our lord Iesus in the night that he was betrayed tooke breade And giuinge thankes brake sayd Take yee eate This is my body which shall be deliuered for you this doe yee for commemoration of me In like manner also the chalice after he had supped sayinge this chalice is the newe testament in my blood this doe yee as often as ye shall drinke for the commemoration of me Note that these wordes this is my body beinge vnderstoode as they sounde there can be no more controuersie about this poynt And that they are to be vnderstoode as they sounde and without all figure may be conuinced in this sorte There can nether reason nor aucthoritie be alledged why anie other wordes of holy scripture are to be vnderstoode as they sounde and namely these wordes which are most like them This is my welbeloued sonne which doth not proue the same of these wherof we now speake Therfore without all sense reason merely of hereticall wilfulness is a figure sought in these Wordes more then in any other and namely in these I haue mentioned But here I inteÌ„d not any further dispute OF TRANSVBST ANtiation Catholique position THe worde TransubstaÌ„tiation is not founde expressly in holy scripture as likewise is not coÌ„substantiall but as the Catholique churche did euer beleeue the equalitie of power vnitie of substance in the Father and the sonne and by the assistance of the holy ghost the spirit of truthe which teacheth her all truthe did express her beleefe in that point by the worde consubstantiall in the holy councell of Nice so like wise haueinge euer beleeued the true reall presence of Christes body in the most holy eucharist by the change of the bread into the same body did beinge assisted by the same neuer fay linge spirit of truthe in the holy councel of Lateran first and since in diuerse others express her beleif in that poynt by the worde transubstantiation as most fitly declaringe the veritie of that most holy mystery Nether can the protestantes produce anie thing against transubstantiation which they themselues are not bounde to solue and answere the Arriannes obiectinge the very like against that of consubstantiall That the doctrin of traÌ„substaÌ„tion is not newe Adamus Francisci a learned protestant with others confesseth in these words The fiction of transubstantiation crep into the churche betimes And this shall suffice for this pointe till occasion be giuen of a larger discours OF ADORING THE holy Eucharist Catholique Positions OVr Sauioure Christ beinge noe less truly present in the holy Eucharist theÌ„ he was in the stable in Bethelem or vpon the cross he is noe less to be adored of all faithful christians in the sacrament then he was there or then beinge in the forme of a gardiner he was of S. Marie Magdalein Proofe Adore yee him all his Angells which wordes S. Paule hebrwes cap. 1. vnderstaÌ„deth of the adoâ—ation of Christ in his humanitié Adore yee the footstoole of his feete By which footstoole S. Augustine vnderstandeth the fleshe or bodie of our sauiour Christ and saith Because he walked here in fleshe and gaue the same fleshe to vs to be eaten for our Saluation and no man eateth that fleshe vnless he first adore it it is fouÌ„de howe the footstoole of our lord is adored Certes he that acknowledgeth our sauiour Christ truly present in the B. Sacrament and yet thinketh him not worthie of Adoration is more sensless and vnthankfull then that vngratfull kaytiff that seeinge his grations soueraigne coÌ„ming to visit him in his vile cottage should thinke him less honorable for suche exceeding grace and fauoure Protestantes positions In the holy Eucharist the true body and blood of our sauiouâ— Christ is not truly really anâ— substantially but in figure only 2 The body of Christ is not iâ— the Eucharist by transubstantiatione 3 He ys not to be adored in the Eucharist OF COMMVNION vnder one kinde Catholique positions 1. IT is no where forbidden iâ— holy scripture to minister the holy communion to lay personnes vnder one Kinde onely This Positione is clear no such prohibitione appearing in the scripture And yf the ProtestaÌ„tes growndes of beleeuinge nothinge but what is proued by scripture were true would sufficiently warrant the practise of the Roman churche in this poynt But â—urther It is no where commaunded â— holy scripture to giue the holy â—ommunion vnder both kindes â—o the laye people This Posision ys also cleare no such commaundement anie where appearinge For that which is sayd doe â—his for remembrance of me is spokeÌ„ onely of the kinde of bread and therfore doth well prouue the contraire S. Paule in deed â—ddeth it to both kindes therby also declaringe this holy mysterie taken ether under both or one kinde to be a memoriall of Christ and his passione and therfore doth rather proue the Catholique Roman practice then anie waye disproue yt Thoughe these wordes doe rather giue power and auctoritie to the Apostles priestes to consecrate and offer the vnbloody sacrifice here instituted and offered by our sauiouâ— Christ then import anie commaundement of ministringe thâ— same to the laye people vndeâ— both kindes And this shal appeare more euidently by thaâ— which followeth Catholique position The Catholique Roman churche doth not anie wronge or iniurie to the lay people ministringe vnto them the holy Eucharist vnder one kinde onely They receauinge the same benefit by one that they should do by bothe christs bodie blood beinge whole in eache Proofe He that saythe vnless you eate the fleshe of the sonn of man and drinke his bloode you shall not haue life in you saithe also He that eatethe me the same also shall liue by me And agayne he that eateth of this bread shall liue foreuer And he that sayth he that eateeth my flesh and drinketh my blood abideth in me and I in him The same also sayth the bread that I wil giue is my fleshe forthe life of the wolrde And he that sayth he that eateth my fleshe and drinketh my blood hath life euerlastinge The same sayth he that eateth this bread shall liue for euer All these are the sayinges of our sauiour Christ in on the same hapter of S. Ihon where if we say with most Catholique Docteurs that he speaketh of the holy Sacrament Sacramentally receaued it is manifest that he ascribeth the same effect and vertu to one kinde that he doth to both And therfore can they haue noe wroÌ„ge done them that for most iust causes haue it ministered vnder one kinde onely But yf we saye with the Protestantes that here is no speache of sacrameÌ„tall eatinge of Christ his body theÌ„ is there noe difficultie in theyr cheest argument which is grounde vpon the first wordes alleadge in this proof 2. The were perseueringe
thou mayst vnderstaÌ„d that I haue not laboured to bring all the plaâ—â—◠〈◊〉 holy Sripture for euerâ— poynte which maketh for thâ— proofe therof for I profess not to compile here an index or concordance of all such passages which prouâ— the poyntes of the Catholique religion but haue brought those that I esteeme sufficient to satisfie anie indiffereÌ„t vnderstanding thoughe I haue not peraduenture brought alwayes the most pregnant according to thy iùdgment wherein so far as I haue fayled I humbly request the defect to be supplied by thy diligence and zeale in defence of the Catholique truthe yf thou be Catholique Finis Note Contra epistolaÌ„ fundamenti cap. 5. Iohn cap. 10. v. 30. Iohn cap. 17. v. 21. 2ae Iohn v. 12. 3ae Iho 13. 1. Cor. cap. 11. v. 34. Mat. cap. 28. v. 20. Exod. cap. 31. v. 16. August de Bapti con Donatistas lib. 2. cap. 7. De baptis coÌ„a Donatis lib. 5. cap. 27. 2. Thesalo cap. 2. v. 15. Basil de Spiritu sancto cap. 29. cap. 27. Fulk 2. Thesali cap. 2 sert 17. 1. to Timoth cap. 6. vs. 20. 1a Cor. cap. 11. vs. 16. 2. ad Timo. cap. 2. vs 2. Act. 8. vs 30. 31. Luc. 24. vs 45. 2. Petri 3. vs 16. Epist 103. ad Pauli num His booke against the prophane â—oueltie of heresie Sanctes de Eucha repet 1. cap. vlto in fine De gen ad literaÌ„ lib. 2. crp. 9 2a Petri cap. 2. vs 7. Malachi cap. 2. vs 2. 3. Mathe. â—3 vs 27. â—â—ay cap. 59. â—s 22. Mathe. 28. vs 18. 19. Luc. cap. 10. v. 16. 20 Mat. vs 28. cap 20. Io. cap. 14. vs 16. 17. Act. 15 vs 28 Math 18. vs 17. Agaynst Crâ—sconius lib. 1. cap. 3. Psal 2. vs 8. In hunc Psalme Psa 27. vs 8. Math. cap. 18. vs 18. 19. Actes cap. 1. vs 8. Con. Petilian lib. 2. cap. 38. Daniell cap. 2. vs 44 Luc. cap. 1. vs 33. Mathe. 28. vs 20. Mathe cap. 16. vs 18. Oratione qnod Christus sit vnus Mathe. cap. 5. vs 15. Psal 13. Contra literas petibani lib. 2. cap. 32. Isay c. 2. vs 2. Mathe. cap. 5. vs 16. Tract 2. vppon the. Epist of S. Iohn Mathe. 19. vs 17. Ephes. cap. 4. vs 11. first to the coâ—â— cap. 12. vs 18. Succession Ephesia 4. vs 11. 12. 13. Mathe. 28. 19. 20. Psal 44 vs Vpon this Psalme tovvardes the ende act cap. 13. vs 22. Hebru cap. 5. vs 4. Ro. cap. Vs 14. 15. 10. cap. 10. Vs 1. 2. Hiere cap. 14. vs 14. Hiere 23 vs 21. lib. 4. cap. 43. att the ende Lib. 1. epla 6. Io 21. v. 17. 1 De vnitate Ec Hom. 1. depenit Mathe 16. v. 18. In Anccorato CouÌ„â—ell of Caledon actiones 3. Mathâ— 16. Apoc. 1. v. 18. Apoc. 3. v. 7. Act. cap 1. v. 15. vnto the 26. In hunc locum Gala. 1 vs 18. Hom 87. in Ihoan EphesiaÌ„s cap. 4. vs 12. 13. Lib. 2. de Sace a. lib. 3. cap. 3. b. lib. 2. against parmea niane c. heresie 27. d. epla 65. 1 ansvver to a couÌ„terfaite cathopa 27. Contra eplaâ—n fundamenti cap. 4. Psalme 138. vs 17. Io cap. is v. 14. â—s 13. Math. 26. vs 13. Luc. cap 22. vs 19. Iosue cap. 5. vs 13. Rom. cap. 15. vs 30. Genesis cap. 48. vs 16. Matth. â— 22. v. â—0 Luc. c. 20. vs 36. c. Matt. cap. 18. vs 10. d. Luc. cap. 15. vs 10. Apocal. cap. 3. vs 26. 27. Iob last cap. vs 7 8. 9. 10. Iam. cap. 5. vs 16. 2. pet cap. 1. sec 3. reminder to Bristo 3. pa. Actes cap. 19. vs â—18 Actes cap. 5. vs 15. 4. of the â—imges cap. 13. vs 21. The. 22. booke of the cit e of god cap. 8. Exam. 4. parteÌ„ sec haec gentilia Exodus cap. 25. vs 18. 19. 20. 3. of the kinge cap. 6. vs 28. 29. Nübres cap. 21 vs 8. Psulme 9. vs 5. Psalme 5 vs 9. PhilipeÌ„ cap. 2. vs 10. Exodus cap. 3. vs 5. Iosue cap. 5. vs 13. Matthe cap. 23. vs 19. 17 Theodo 5. booke ofhis historie cap. 19. Euseb lib 9. cap. 9. Math. cap. 9. Exseb lib. 7. cap. 14. SozomeÌ„ lib. 5. cap. 20 Exodus cap. 20. Demost of his probleâ—â— title siâ—num Crucis Math. cap. 12. v. 32. Deciuit lib. 21. cap. 13. Ma the. cap. 5. v. 25. 27 Epistle to Antonian 1. Corin cap. 3. vs 13. vs 15. Vpon the Psal 37. 2. Catho pos 2. 1. Corin. cap. 15 vs 29. 30. Marc. cap. 10. vs 38 2. Machah c. 12. vs 43. 44. 46. 3. part octaua secte Io. cap. 3. vs 5. Herese 88. Marc. c. 7. vs 33. 34. First booke of sacrament v. cap. 1. Matth. cap. 26. vs 26. 27 28. Marc 14. v. 22 24. cap. 22. vs 19. 20. 1. corint cap. 11. vs 23. 24. 25. Matth. cap. 17. vs 5. Iohn ca. 16. vs 13. Marga. theologi pag. 256. Psal 69 vs 8. Psalm 98. v. 5. S. August vpon that plaâ— Luc ca. 22. v. 19. 1 Corin. cap. 11. Io cap. 6. from the 53. smasorvvard Actes cap. 2. vs 42. Actes cap 20. v. 7. Epistlo 86. to Cassâ—la Lue. cap. 22. v. 19. 1 cor in cap. 11. v. 23. Psal 109 Genesis cap. 14. v. 18. Mala. chie cap. 1. v. 1. Deciuie dei lib. 18. câp. 35. True reformatioÌ„ of the churche Actes cap. 8. v. 20. Epistle 73. to Iubai Epistle 72 Agaynst the letters of Petilian lib. 2. cap 104. Iohn cap 20. v. 23. Lib. 3. de Sacer. dotio Actes cap. 19 v. 18. Iames. cap. 5. v. 16 Origen homilie 2. vpon leuiticus Vpon th 20. cap. of s. Iohn Sect S. â—ovvardes the ende NuÌ„b cap 14. v. 20. 21. 2. of kinges cap. 12. v. 13. 14. 2. of Paralip cap. 7. v. 13. 14. Daniell cap. 4. v. 24. 1. CoriÌ„ cap. 11. v. 30. 31. ColloseÌ„ cap. 1. v. 24. Roman cap. 8. v. 17. 2. Cor. cap. 2. v. 6. Mathe. cap. 3. v. 2. Luc. 19. vs 8. Centurie 3. coll 127 Matth. cap. 16. v. 19. 6. Mat. ca. 18. v 18 2. Cori. cap. 2. v. 10. 1. Tim. cap. 4. v. 14. 2. Tim. 1. v. 6. Act. ca. 13. v. 6. Perpetuall gournment pag. 10. Ephe. 5. v. cap. 31. In the samâ— cap v. 24. 25. De bono coniugali cop 18 The same booke cap. p. 4. Iohn cap 3. v. 5 Actes cap. 2. v. 32. Actes cap. 22. v. 17. Titus cap. 3. v. â— 1. Petri cap. 3. v. 21. Lib. 12 against fausius cap. 14. 2. Cor. cap. 1. v. 21. 22. Vpon the 2. to Cor. cap. 1. Scr. 7. Colloss cap. 1. v. 12. 13. De Nâ—â— oncu lib. 1. cap. 20. Gallatas cap. 4. v. 4. 5. Tit cap. 3. v. 5. 6. 1. Cor. cap. 6. v. 10. 11. Ephesios cap. 4. v. 22. 23. 24. Degene ad lâ—t lib 6. cap. 26 27. Coloss cap. 3. v. 9. 10. In the place last cited Ezechiel cap. 36. v. 2â— Psalme 50. v. 9. Psalme 102. v. Iohn cap. 1. v. 29. Actes cap. 3. v. 19. 1. Iohn cap. 1. v. 7. Iames. cap. 1. v. 15. Against Iuliane lib 6. cap. 5. Romanes cap 8. v. 1. Roma cap. 7. Deutrono cap. 9. v. 21. 2. Cor. cap. 5. v. 21 Romanes cap. 8. v. 11. Romanes cap. 8. v. 9. 10. Romanâ—â— cap. 2. v. 29. De Spiâ—itâ— litera cap. 8. 2. Cor. cap. 3. v. 3. Titus c. 3. v. 5. 6. Romaues cap. 5. v. 5. Despiritu litera cap. 32. a 1. Cor. cap. 3. v. 16. b Gala. c. 6. v. 15 c 2. â— Petri. c. 1. v. 4. d Gala. 3. v. 27. e Ephe. cap. 3. v. 14. f â— Iohn cap. 3. v. 9. 1. Cor. cap. 13. v. 2. Tom 7. concio de gestâ—â—â—uÌ„ Emerito ante medium The same cap. v. 13. Iames. â— 2. v. 20. Same â— v. 24. Same ca. v. 26. Galatas cap. 5. v. 6. 1. Timo. cap. 1. v. 5. Mathe. cap. 25. v. 41. de fide et operibus cap. 15 〈…〉 De fide operi cap. 15 Luk. 8. cap. 13. 1. Timo. cap. 1. v. 19. 1. Timo cap. 6 v. 10. vc 21. 1. Iohn cap. 2. v. 19 Romanes caâ— 11. v 20. 1. Cor. cap. 4. v. 4. 1. Cor. cap. 9. g. v. 27. 1 Cor. cap. 10. v. 12. De correptione â—rat cap. 13. 2. Cor. cap. 12 Matthe cap. 25 v. 34. Vpon the Psalme 49. 2. Timo. cap. v. 7. De gratia libero arbitrio cap. 6. Heb. cap 6. v. 10 Against Ioui lib. 2. cap. 2. Math. cap. 16. v. 27. Serm 35. de verbis Apost 1. Cor. c. 7. v. 37. Mathe. cap. 25. v. 34 41. De actis cum Felice manicheâ— cap. 8. Ecclesi cap. 15. v. 17. 18. De gract lib. arbitirio cap. 2. Centur. 2. cap. 4 collum de libero arbitrio Psal 18. vs. 10. 11. 12. Luke c. 1. vs. 6. Mathe. cap. 11. v. last 1. Iohn ca. 5. v. 3. Denatura gratia c. 69. Romanes c. 8. v. 4. Math. c. 19. v. 21. vpoÌ„ the 1. to the corinth cap. â— 1. cor c. 7. v. 25. De S. Virginitate cap. 14. Math. c. 19. v. 12 Luke c. 10. v. 35. De S. Virginitate cap. 30. lib. 4 institu c. 13. sect 27. 1. corint cap. 7. v. 32. 2. Timo. cap. 2. v. 4. Luke c. 1. v. 23. 1. Regum c. 21. v. 45. concelli cartagiuÌ„ 2. can 2. Luke c. .1 v. 9. 10. Leuie cap. 10. v. 17. 1. Cor. cap. 14. v. 16. v. 14. 1. cor c. 11. v. 16.