The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

CHAP. V. Of the sabbaoth and festiuall dayes of the Iewes.

WHen the children of Israel were come againe out of cap∣tiuitie, they, and all such as had forsaken heathenish ido∣latry, and ioyned themselues vnto them, kept the feast of vn∣leauened bread seauen dayes with ioy. And after the temple was finished in the sixt yeere of Darius, the Priests, Leuites, and residue of the children of the captiuitie, kept the dedication thereof, Esdr. 6.16, 22. Concerning which festiuall dayes and the like, because many are superstitious, and some very igno∣rant, it shall not be impertinent, in this place to set downe a briefe discourse thereof.

The first Section.

Of sabbaoths, one is legall, an other spirituall, the third celestiall. The spirituall sabbaoth is a ceasing from sinne, and is peculiar to the godly and regenerate: for with it dissolute li∣uers and carnally affected persons (such as Sardanapalus was) can haue no fellowship at all: albeit they professe a cer∣taine externall obseruance of the ceremoniall sabbaoth, and glo∣rie no little therein. For as the apostle saith, Rom. 8.13. they

that liue after the flesh must die, but they that mortifie the deeds of the bodie by the spirit, shal liue. This sabbaoth is not tied to any certain time or daies, but ought to be kept euery day with∣out anie intermission: for we must euer beleeue, euer hope, e∣uer loue, euer bring foorth the fruites of the spirit. Otherwise there should be no proportion, betweene the spirituall sabaoth, and the spirituall man.

The second Section.

The celestiall sabbaoth is it, in which wee shall rest both in body and soule, from the labours and vexations of this present mortalitie. Yet in this life we may labor in the body, although the mind regenerate do sabbatize vnto the Lord. For the spi∣rituall sabaoth doth not so prohibite the regenerate from corpo∣rall labours, but that they may in due season exercise the same, for their own honest sustentation and of others. Yea, the minds euen of the godly, albeit they sabbatize in the Lord, yet are they oft afflicted, now w^t tentations, now with errours, with tribu∣lations, now with anguishes, with charitable cōpassions ouer their brethren. These are the imperfections of this present life, which the spirituall sabaoth cannot take away, but the celestiall sabbath in the heauenly Ierusalem, will vtterly make an ende thereof. For in that sabbath there shall be no place, to anie labours, errours, tentations, or miseries whatsoeuer. For the vision beatificall will wipe away all teares from our face. This is the pure and perfect sabbath, not of the bodie onely as the legall (whereof I am to speake by and by) nor of the mind only, as the spirituall, but of soule and body both together; which sabbaoth was shadowed in the olde law, begunne in the new lawe, and shall be accomplished in the kingdome of hea∣uen, where we shall celebrate the sabbaoth of all sabbaoths, world without end.

The third section.

The legall, ceremoniall, and externall sabboth is a certaine set time appointed in the church, for the ministerie of the worde and administration of the sacraments. And it is of two sorts, immediate, and mediate; the immediate is that, which was in∣stituted immediately in the old Testament: and this kind was manifold, because there was the sabboth of dayes, as the sea∣uenth day of the weeke, which was tearmed by the peculiar and proper name of sabboth; as well in respect of the diuine rest which God had from creating new creatures, as of the rest which Gods people must keepe that day. There were also o∣ther sabbothes of dayes, though not properly so tearmed, but by the names of feasts; to wit, the feast of the Passeouer, the feast of Pentecost, the feast of Tabernacles, the feast of expia∣cion,* 1.1 the feast of blowing trumpets, the feast of vnleauened bread, the feast of the first fruites. Againe, there was the sab∣both of moneths, called neomeniae, 2. Paralipomenon the se∣cond chapter and the fourth verse. Thirdly, there was a sab∣baoth of yeares,* 1.2 as euerie seuenth yeare, Leuiticus chapter 25. vers. 4. in which yere the Israelites were prohibited to till the ground, to sow their seede, and to cut their vineyardes. Fourthly, there was also the sabboth of Iubilee, which came euerie fiftieth yeare, Leuit. 25. vers. 12. in the which yeare li∣bertie was proclaimed to all that were in bondage: in which yeare, none might sowe, none might reape, none might gather grapes: in which yeare, euerie one returned to his owne pos∣session: in which yeare, all land that had beene sold, returned to the familie: which yeare when it was farre off, they might sell dearer, but the nearer it was, the better cheap ought they to sel their land. An apishimitation of this Iubilee, the late Bi∣shops of Rome pretend vnto the worlde.* 1.3 But alas, who seeth not what a diabolical illusion it is? In this Iubilee none did or could pardon their neighbours sinnes; but the Pope pardoneth al, as well great as small: in this Iubilee, all bond men were

set at libertie, but in the Popes Iubilee, the Turks stil row in galies, in bondage they stil remaine, both in Italie & in Spain: in this Iubilee, all sold lands had an end, and returned againe to the seller; but in the Popes Iubilee, not onely sold landes do not returne againe, but landes bought with other mens goods do stil remain. Note wel (gentle reader) what I say, for of late yeares,* 1.4 since the Pope by diabolicall perswasions of ambitious and seditious Iesuites, intended the inuasion of this land, he hath promised facultie to his Iesuites and semi∣naries, that they may dispense with all popish recusants, neuer to pay their debts to loyall christian subiects. This assertion, because it is strange to good christian eares, cannot but bee ob∣scure, and hardly vnderstood: for explication sake, wee must note two principles, of lately coyned romish religion. First,* 1.5 that our most gratious soueraigne Queene Elizabeth, and al her faithfull subiects, are flatte heretiques. Secondly, that all her maiesties dominions, with all the landes and goods of her loyall, obedient, and christian subiects, are the Popes, due vn∣to him from the first day of the profession of their loyall obey∣sance, and of the true, ancient, christian, romain, catholike and apostolike faith. That these be their principles; their best wri∣ters doe testifie, their Iesuite Bellarminus their Canonists Nauarrus and Couarrunias, their Diuines Syluester and Medina, their religious friers Fumus and Alphonsus with many others. Vppon these rotten principles of their newe no religion, they grounde their most execrable dispensation, to witte, that it is lawfull for all popish recusants, by reason of such dispensations, to withholde what landes and goods soeuer, from all such as wil not yeelde themselues captiues, to the brutish bondage of poperie. Hereof it commeth first that [ 1] so many this daie make conscience to bee absent from diuine seruice in the church, who haue no conscience at all to pay their debts.

Hereuppon it commeth secondlie, that manie repute it [ 2] deadlie sinne once to heare a godlie sermon; who thinke it no sinne at all to owe great summes of money, and neuer to pay the same. Heereuppon it commeth thirdlie, that sun∣drie recusants haue so intayled their landes, and so frau∣dulently

away their goods, (and that of late yeares;) as no [ 4] law enforceth them to pay their debts to their poore creditors. Hereupon it commeth fourthly, that her maiesty is defrauded, her faithfull subiects impouerished,* 1.6 the Popes vassals enri∣ched, the lawes of the realme contemned, and domestical re∣bellion fostered. It therefore behooueth good Magistrates to haue speciall regarde hereof. Good lawes are established, but slowly in many places executed, God of his mercie, either con∣uert dissembling hypocrites soundly, or else for the common good of his church,* 1.7 confound them euerlastingly: for a greater and more pestilent plague cannot come vnto the Church, then to haue such magistrates as pretend publiquely to fauour it,* 1.8 and yet are secret enemies to the same: qui potest capere, capi∣at: this kind of popish pardoning, my selfe though then a papist could neuer brooke, but so soone as I vnderstood it, did sharp∣lie impugne the same.

The mediate externall sabboth is that, which God appoin∣teth mediately by his church in the new Testament; to wit, the sunday, which is our christian sabboth. And here obserue, that when I say (by the church,) I specially vnderstand the su∣preme gouernour of the Church, much lesse doe I exclude the same; which obseruation shall be made manifest, before the end of my discourse. And because no veritie doth clearely appeare, vntill the difficulties and doubts be plainely vnfolded; I will propound in order the greatest obiections that can be made a∣gainst the same, framing briefe, pithie, and euident solutions thereunto.

The first obiection.

The Sabbatharies contend with tothe and naile, that chri∣stians are no lesse bound this day to keepe the legall sabboth, then were the Israelites in time of Moses law, and they proue it,* 1.9 because God blessed the seuenth day, and sanctified it, which sanctification was nothing else, but a commaundement to keep it holy, as appeareth, by the declaration made by Moses:

Againe, bicause this sanctification was forthwith after the cre∣ation, and therefore as all nations are bound to make a memo∣riall of the creation, as well as the Israelites, so must all na∣tions as well as the Israelites, keepe holy the seauenth day, that is, the day of rest after the creation, which is our saturday; and vpon which day the Iewes still keepe their sabboth.

The answere

I say first, that there is no precept in the olde or new Testa∣ment, by which either the Gentiles then, or christians now, are bound to keepe the legall sabboth. I say secondly, that albeit it could be proued, that the fathers before the law had kept it, yet would it not follow, that wee were bound by their ensam∣ple this day to keepe the same: for otherwise we shoulde be bound to offer vp bloudy sacrifices, as they did both before and after the deluge.

The second obiection.

God speaking of the sabboth, saide it should be a signe be∣tweene him and the children of Israel for euer; and hee added,* 1.10 for in sixe dayes the Lorde made heauen and earth, and in the seauenth day rested, therefore all nations are bound to keepe the sabboth of the seauenth day.

The answere.

I say first, that the word (euer) is not taken there simplici∣ter, but secundum quid, as the schooles tearme it; that is, not for eternitie or for the duration of this life, but for all the time from Moses vnto Christ, (which was 1495. yeares.) I say secondly, that though the sabboth be not eternall as it is cere∣moniall, (which I shall prooue by and by,) yet is it eternall in the thing signified, that is ceasing from sin and rest in God, which shall be accomplished in heauen for euermore.

The third obiection.

The decalogue was before Moses, and this day is of force:* 1.11 for the Gentiles were bound before the promulgation of the law written in the tables of stone, and we christians after the

translation of the law, to abstaine from blasphemie, periurie, theft, murder, whoredome, couetousnesse, fraudulent dealing, and the like, as were the Iewes in time of the law.

The answere

I answere, that whereas the law of Moses was partly iudi∣ciall, partly ceremonial, and partly morall, the morall part be∣ing the verie lawe of nature, engrauen in mens hearts in the hour of their natiuities, as it was before Moses, so shall it en∣dure to the worlds end; but all ceremonies which were types and figures of the promises made in Christ Iesus, were ac∣complished and abolished in his sacred aduent: such was the circumcision giuen to Abraham, the sacrifices commanded to our first fathers, and the sabboth in respect of the determinati∣on vpon the seauenth day,* 1.12 for it was not Gods will to conti∣nue shadowes, after the things indeede were exhibited.

The fourth obiection.

A perpetuall cause requireth a perpetuall lawe, and conse∣quentlie, since the memorie of the creation and meditation of Gods works, is a perpetuall cause of the law of the seauenth day; it followeth necessarily, that the law of the seauenth day must still abide in force.

The answere.

I answer that the memorie of the creation is indeed a perpe∣tuall cause of a perpetuall sabboth, but not of a perpetual, pre∣cise and determinate sabboth; the reason hereof is euident, be∣cause the memorie of our creation may be done as conuenient∣ly vpon another day, as vpon the seauenth day: thus my an∣swere is confirmed, because the sabboth which wee now keepe, is not the seauenth day but the eight; for our sunday is the first day of the weeke, and the day on which God began the creati∣on of euerie thing.

The first obiection.

We christians obseruing the first day after the sabboth (which we call sunday) are charged odiously with superstition, by the wicked Anabaptists; and they proue it by S. Paul, who forbid∣deth

the difference of dayes in the Christian Church, vppon which prohibition it followeth,* 1.13 that it is as vnlawfull to keepe the first day, as the seauenth.

The answere.

I answere, that the Apostle exclaimeth not against euerie difference of dayes simply: but against that sole and onely dif∣ference, which is obserued with opinion of necessitie or wor∣ship. After which manner our christian sabboth or sunday is not obserued. For first, in the old testament, the old sabboth was a figure of things to be accomplished by Christ, yet in the [ 1] new testament, the new sabboth hath not that signification, but is onely obserued for decencie and comely order sake: without which the ministerie of the word either cannot be at all, or at least not so conueniently. Secondly, the Iewes obserued their sabboth of the seauenth day, as a part of Gods diuine worship, [ 2] neither was it lawfull for them to change and alter the same: but we christians (who abhorre Iudaisme indeede,) keepe our sabboth day, not as a part of Gods worship, but for ciuill order sake, not with opinion of necessitie, but with such christian free∣dome, as we confesse it may be changed into another day. And because this libertie granted to the Christian church, is not suf∣ficiently vnderstood of many, whereof some be otherwise well learned, I purpose in God to proue the same effectually. First, [ 1] by the holy scriptures: secondly, by the iudgement of anti∣quitie: [ 2] thirdly, by the latter writers. Touching the scrip∣tures, [ 3] my first reason shall be affirmatiue, my second shall bee negatiue: the affirmatiue is this, whatsoeuer is abolished, doth not binde vs christians: but the lawe of Moses is aboli∣shed: therefore it doth not bind vs. The argument is in forme. The proposition is euident, because an obligation cancelled is not of force. And the assumption wherein resteth the dif∣ficultie if there be any at all,* 1.14 is proued by S. Paul in his epistle to the Hebrews; where he auoucheth expressely y^t the law must perforce be changed with the priesthood. Neither wil it help to say,* 1.15 that we keepe a day different from the Iewes (marke well my words gentl reader) bicause if we keep our day with neces∣sitie of the day, so as it may not be altered into another day,* 1.16 then such our obseruation of dayes, is reproued to the Colossi∣ans,

and is become a flat ceremony of the Iewish law. For, this strict point (tempori obligari, to be tied to determined time) is that only circumstance or ceremonie, wherein the Ie∣wish sabbaoth differeth from ours. Which point, I hope, wil shortly be more euident. My negatiue reson is this; No text of holy scripture, either in the olde or new testament can be alled∣ged, which commandeth to keep our christian sabbaoth, eyther vpon the first day, or vpon any other determinate day; therfore it remaineth in the libertie of the church to change that day, as the circumstances of times, places, & persons shal require. The consequence is good, and so the consequent ought not to be de∣nied: for whatsoeuer is not commanded by the holy scriptures, but appointed by the law of man; all that may be altered euen by the law of man. The antecedent I prooue sundry wayes; [ 1] first, because the places of scripture cited for this purpose, ney∣ther do nor can prooue any such thing. For the Apostle to the Corinthians,* 1.17 willes only that collections be made for the poore when the congregation is assembled on some sabboth day. But he neither commandeth christians, to obserue the first day after the sabbaoth; neyther yet doth he affirme, that christians then kept their assemblies vpon that day. Yea, the learned and zea∣lous writer maister Caluin denieth flatly, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth either signifie the first day of the sabaoths, or the sunday. He opposeth himselfe against the patrones of that opinion, and saith flatly that the apostles did at that time keepe the Iewish sabbaoth.* 1.18 And that of the Reuelation prooueth nothing else, but that S. Iohn had his reuelation vpon the day of our Lords resurrection. But saint Iohn neither saith, that christians must obserue that day for their sabbaoth, neyther yet that the Apo∣stles kept the same.* 1.19 Which thing both Petrus Martir, and E∣rasmus doe willingly grant. Yea Erasmus auoucheth that the christian Penticost was not yet ordayned. And therefore doeth he by Penticost in that place vnderstand saint Paules abode at Ephesus to be 50▪ dayes. Caluine and Martir vnderstand the Iewish penticost properly, bicause the christian penticost was [ 2] not yet appointed. I proue it secondly, bicause if the determina¦tion of the christian sabaoth had bin set downe in the scripturs, and appointed by the apostles; then would there not haue beene

such controuersie about that matter, as was in the est and west Churches long after the Apostles time, which thing I haue shewed at large in my booke of Motiues. Thirdly, if it were [ 3] granted, which can neuer be proued, that the Apostles then kept the sabboth vpon the first day, yet would it not follow, that christians must of necessitie this day obserue the same: which I will make good by sundry important reasons. First, because [ 1] our sauiour Christ, in the verie institution of the sacrament of his body and bloud, did minister the same after supper, and yet are not wee tied to that practise, but do it before dinner. Now since the practise of Christ himselfe, doth not make a law to be kept of necessity; much lesse can the practise of his disci∣ples impose such a law vppon vs. Therefore if it be graunted, that the Apostles kept their sabboth vpon the first of the weeke, as this day wee obserue, and that very laudably, yet may wee for our christian liberty, alter the day and keep it vpon another. Secondly, because Christ celebrated the holy communion of his body and bloud, in sweete and vnleauened bread;* 1.20 and yet [ 2] notwithstanding that practise, the Greeke church did euer, and wee our selues in these dayes, vse leauened bread: euen so may we keepe our sabaoth vpon Tuesday, or vpon some other day, (if it so seeme good to the church,) albeit the Apostles kept it vpon the munday. Thirdly, because the Apostles and the whole church in their time,* 1.21 decreed to absteine from eating [ 3] of bloud and yet doe we this day, without scruple of conscience eate the same. If answere be made, that this decree was not a perpetuall law, I replie directly,* 1.22 that much lesse doeth their practise binde the church for euer, to a strict ceremonie of the Iewes. Fourthly, because wee may iustly bee accused of that [ 4] superstition, wherewith the Apostle charged the Colossians and Galatians:* 1.23 and so the Anabaptists shall haue their inten∣ded purpose. My second proofe is this, Socrates a famous writer, who liued aboue 1150. yeares sithence, hath these ex∣presse words: Mens namque fuit Apostolorum, non de diebus sancire festiuitatum sed conuersationem rectam & dei praedica∣re culturam: mihi ergo videtur,* 1.24 quod sicut multa alia per pro∣uincias ad consuetudinem venerunt, sic & Paschae festiuitas tradita sit, eó quod nullus Apostolorum aliquid huic sanxisset.

For the meaning of the Apostles was not to make lawes for keeping holidaies, but to preach the word of God, and holy con∣uersation. I therefore thinke, that as many other things grew to a custome in diuerse countries, so did also the keeping of Easter; because none of the apostles made any lawe for the [ 1] same. Out of whose wordes I do note first, that the scope of Christs apostles was this, to preach the word of God, not to [ 2] appoint holidays. Secondly, that the keeping of Easter (which is our sabbaoth) was after the custome of the countrey. Third∣ly, [ 3] that the apostles made no lawe for the same. Yea, the first man in the world, that made any positiue lawe for the christian sabbaoth, was Constantine surnamed the Great, who within three hundred and thirtie yeres after Christ, about the 20. yere of his reigne, to take away all contention in the church, made a flatte Edict for the keeping of Friday and Sunday through∣out the yeere. Of this none can stand in doubt, that shall per∣vse that fine Oration which Eusebius made,* 1.25 de Laudibus Con∣stantini, the three and thirtieth yeere of his happy raigne. This controuersie (by the Emperours appointment) was handled in the councill of Nice, and immediatly after his decree: which thing is euident by the saide Eusebius in his third booke de vitae Constantini:* 1.26 and in his fourth booke hee affirmeth plainely, that all subiect to the Romane empire, were commaunded to abstaine from all bodily labour, vppon the sundayes and fri∣dayes.

Cassiodorus doeth prooue the same out of Sozomenus, in these expresse wordes,* 1.27 Die verò qui Dominicus vocatur, quem Hebraei primam vocant, Graeci autem soli distribuunt, & qui ante septimum est, sanctuit à iudicijs aliísque causis vniuersis habere vacationem, & in eo tantum orationibus occupari. The Emperour Constantine decreed, that all people should cease from al sutes and other ciuil causes, and consecrate themselues wholy vnto prayer vppon the Lordes day, which the Iewes doe call the first day of the weeke, and the Greekes doe terme Sunday, as also vpon the friday. The learned diuines in Ger∣manie affirme directly, that the Sunday may be altered. These are their words;* 1.28 Nam qui iudicant ecclesiae authoritate, pro sabbato institutam esse diei Dominici obseruationem tanquam

necessariam, longè errant: for they that thinke the church ap∣pointed the sunday to be kept for the sabbaoth of necessitie, are deceiued grossely.

My third proofe is this; Philippus Melancton,* 1.29 Erasmus Ro∣terodamus, Iohannes Caluinus, Petrus Martir, Bullingerus and Ʋrsinus, do all with vniforme consent, yeelde so manifest testi∣monie to mine assertion; as none doubtlesse that reade them attentiuely, can without blushing deny the same.* 1.30 Petrus Mar∣tir hath these words; Quòd vnus dies certus in hebdomada cul∣tui diuino mancipetur, stabile & firmum est; an vero hic vel a∣lius constituatur, temporarium est ac mutabile: That one day in the weeke must be assigned for diuine seruice, it is constant, firme and perpetuall: but whether this or that day ought to be appointed for that purpose, it is a thing that respects the time, and may be changed. Caluin in his Institutions, after he hath commended the alteration of the saboth in the primitiue church affirmeth flatly, that the day may yet be changed: these be his wordes; Neque sic tamen septenarium numerum mor••r, vt eius seruituti ecclesiam astringam;* 1.31 neque enim ecclesias damnaue∣ro, quae alios conuentibus suis solemnes dies habeant, modò à superstitione absint. Quod erit, si ad solam obseruationem disci∣plinae & ordinis bene compositi referantur. Neyther do I for all that make such accompt of the seuenth day, that I will haue the church tyed to keepe the same, for I will not con∣demne churches which appoint other solemne dayes for their meetings, so they be voide of superstition. Which shal bee done, if they appoint such tdayes onely for discipline,* 1.32 and for comely order sake. Vrsinus hath these words; Summa est, alli∣gati sumus sabbato moraliter & ceremonialiter in genere, sed non in specie. Hoc est, ad aliquod ministerii publicè exercendi tempus, sed non ad septimum vel aliquem alium cer∣tum diem. This is the effect,* 1.33 we are tied to the saboth morally and ceremonially in generall, but not in speciall: that is to say, we are bound sometime to exercise the publike ministerie, but wee are neither tied to the seauenth, nor to any other certaine day.

And againe hee saith, that all ceremonies appointed by the church,* 1.34 may be altred againe by the counsell of the church. A∣gaine in another place, he hath these expresse words; Ecclesia christiana primum vel aliumdiem tribuit ministerio salua sua libertate: the church of Christ hath libertie, to appoint either the first day or some other day, for Gods seruice. To what end shoulde I alleage moe authorities? for nothing can be more plainely spoken.

* 1.35 And as the church hath authoritie to alter the sabboth day, so hath it power also (which B••llinger hath well obserued,) to appoint for the seruice of God, certaine other festiuall dayes; as the feast of the birth of our Lord, of his incarnation, circum∣cision, passion, resurrec••ion, ascension, and such like. All which is this day verie prudently and laudably, practised in the church of England.

An obiection.

If this your doctrine were true, as you beare the world in hand it is, then would it follow necessarily, that there shoulde be no difference betweene the ordinance of God and man: the reason seemeth euident, because they both should be of like au∣thoritie.

The answere.

I answere, that they are not of like authoritie, and I yeeld a double disparitie thereof: for first, the sabboth day is de iure diuino in generall, albeit the determination thereof to this or that day in speciall, be de iure humano: but the other holidayes are both in generall and in speciall, de iure humano. Secondly, because other holydaies are as well generally as specially ap∣pointed by man, and therefore may be wholly abolished by the power of man. But the sabboth day is generally appointed by God, although the limitation thereof be reserued to his church: and therefore notwithstanding that the church can limit the obseruation to this or that day, yet can no power vpon earth wholly abolishe the same.

Notes

• * 1.1

  Leuit. cap. 23.
• * 1.2

  Leuit. 25. vers. 11, ••1, 13, 14, 15, 16, &c.
• * 1.3

  The popish Iu∣bilee.
• * 1.4

  An execrable plaine diabolical dispensation.
• * 1.5

  The principles of romish religion.
• * 1.6

  Fraudulent deeds of gift.
• * 1.7

  Dissembling ma∣gistrates. ••
• * 1.8

  Mat. 19.12.
• * 1.9

  Genes. 2. verse 3
• * 1.10

  Exod. 31. ver. 17
• * 1.11

  Exod. 34. vers. 4 Deut. 10. ver. 1.
• * 1.12

  Re exhibita, ••esat figura.
• * 1.13

  Coloss. 2. ver. 16. Gal. 4. vers 10, Rom. 14. vers. 6
• * 1.14

  Hebr. 7. ver. 12.
• * 1.15

  Marke well this point.
• * 1.16

  Coloss. 2. ver. 16
• * 1.17

  1. Cor. 16.2.
• * 1.18

  Apoc. 1.10.
• * 1.19

  1. Cor. 16.8.
• * 1.20

  Exod. 12. ver. 19.
• * 1.21

  Act. 15. v. 6.20.
• * 1.22

  Vide Socrat. 5. cap. 21.
• * 1.23

  Coloss. 2. v. 16. Gal 4. vers. 10.
• * 1.24

  Histor. tripar. libr. 9. cap. 38.
• * 1.25

  Eusebius de laud. Constant.
• * 1.26

  De vita Const. ••ib. 3. cap. 13 & ••••••inceps.
• * 1.27

  ••••stor. tripart. ••ib. 1. cap. 10.
• * 1.28

  〈◊〉〈◊〉 artic. cons••s. ••••gust▪
• * 1.29

  The third 〈◊〉〈◊〉
• * 1.30

  Martir in 1. Co•••• cap. 16.
• * 1.31

  Caluin. libr. 2. cap. 8. § 34.
• * 1.32

  Vrsinus in 4. pr••¦cept. p. 223.
• * 1.33

  Vrsinus p. 23••.
• * 1.34

  ••••rsmus, p. 226.
• * 1.35

  ••••ullingerus praecepto 4. ••oc. 2. serm. 4