The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

Of ecclesiasticall Orders.

The fourth place in their register hath the Sacrament of Order: but [ 22] the same so fruteful, that it bredeth out of it selfe seuen litle Sacramen∣tes. But this is very worthy to be laughed at, that wheras they affirme that there be seuen Sacramentes, whē they go about to rehearse them they recken vp thirtene. Neither can they allege for themselues, y^t they are but one Sacrament, because they tende all to one Presthode, and are as it were certaine degrees vnto it. For sith it is euident y^t in euerye one of them are seuerall Ceremonies, and they thēselues say that there be diuerse graces: no mā can dout but that they ought to be called seuē Sacramentes, if their opiniōs be receiued. And why striue we about it as though it were a thing doutefull, forasmuch as they themselues doe plainly and seuerally declare seuen? But first we wil brefely knitt vp by the way, how many and how vnfauorie absurdities they thrust in vnto vs, when they goe aboute to commende to vs their Orders in stede of Sacramentes:* 1.1 & then we wil se whether y^e Ceremonie which Chirches vse in ordering of ministers, ought to be called a Sacramēt at al. They make therfore seuē ecclesiastical Orders or degrees, which they garnish with the name of a Sacrament. Those be, dorekepers, Reders, Exor∣cistes, Acoluthes or folowers, Subdeacons, Deacōs, Prestes. And vii they say that they be, for the seuenfolde grace of the Holy ghost, where∣w^t they ought to be endued y^t are promoted vnto them. But it is encrea∣sed & more largely heaped to them in their promotion. Now y^e nūber it selfe is hallowed w^t a wrōgful expoūding of Scripture. whē they think y^t thei haue red in Esai vii vertues of y^e Holy ghost wheras both in dede Esay there rehearseth but six,* 1.2 & also y^e prophet mēt not to cōprehēd them al in that place: for he is ells where as wel called the Spirite of lyfe, of sanctification, of adoption of the children, as he is in y^e place called the

Spirite of wisdome,* 1.3 of vnderstanding, of coūsel, of strength, of know∣lege, & of the feare of the Lord. Howbeit some sutteler mē make not se∣uen orders, but nyne, after y^e likenesse (as they say) of the Chirche triū∣phing. But among them also there is strife: because some would have y^e shauing of the clergie to be y^e first order of al, & Bishoprike the last: other some excluding shauing altogether, recken Archebishoprike among the orders. I sidore otherwise diuideth them? For he maketh Psalmis••es & Reders to be diuerse: he apointeth y^e Psalmists for sōges, & the Reders to y^e reding of y^e Scriptures, wherw^t the people may be instructed. And thys distinctiō is kept by y^e canons. In so great diuersitie what wil they haue vs to follow or flee? Shal we say y^t there be seuē orders? So tea∣ceth y^e master of y^e schole: but y^e most illuminate doctors do otherwise de∣termine. Againe they also disagree among themselues. Moreouer the moste sacred canons call vs an other way. Thus forsoth do men agree, when they dispute of Godly maters without the worde of God.

[ 23] But thys excedeth all follye, that in euery one of these they make Christ fellow with them.* 1.4 First (say they) he executed the office of dore∣keper, when he did with a whip made of cordes, dryue the byers and sellers oute of the temple. He signifieth himselfe to be a dorekeper, when he sayeth.* 1.5 I am the dore. He toke vpon hym the office of Reader, when he red Esay in the Sinagoge. He did the office of an Exorcist, when touching the tong and eares of the deff and dumme man, he re∣stored to hym hys hearing. He testified himselfe to be an Acoluthe or folower in these wordes, He that foloweth me, walketh not in darke∣nesse. He executed the office of Subdeacon, when beyng girded with a linen cloth he washed the disciples feete. He did beare the persone of a Deacon, when he distributed hys body and blood in the Supper. He fulfilled the office of Preste, when he offred himselfe vpon the crosse a sacrifice to his Father. These thinges can not so be heard w^tout laugh∣ing, y^t I maruel y^t they were written w^tout laughing, if yet they wer mē that wrote them. But moste notable is their sutteltie wherewith they play y^e Philosophers about y^e name of Acoluth, calling him a Ceroferar, a taper bearer with a worde (as I thynke) of sorcerie, truely such a one as was neuer heard of in al nations and languages, wheras Acoluthos in Greke simply signifieth a folower. Howbeit if I shold earnestly tar∣ry in confuting these men. I should my self also worthily be laughed at, they are so trifling and very mockeries.

[ 24] But that they may not be able yet stil with false colors to deceiue euē very silly women, their vanitie is by the way to be vttered. They create with great pompe and solemnitie their Reders, Psalmistes, Doreke∣kers, Acolutes, to execute those offices, wherunto they appoint very children, or those whome they call lay men. For who for the most part lighteth the candels, who poureth wine and water into the cruet, but a childe or some base fellow of the laitie, that maketh hys gayne thereof? Doe not the same men sing? Doe they not shutt and open the Chirche dores? For who euer sawe in their temples an Acoluthe, or a Doreke∣per executing his office? But rather he that when he was a boy dyd the office of an Acoluthe, when he is ones admitted into the order of Acoluthes, cesseth to be that which he beginneth to be called, that they may seme to wil of purpose to cast of the office whē they take vpon them

the title. Beholde why they haue nede to be consecrate by Sacramētes, and to receiue the Holy ghost, namely, y^t they may do nothing. If they allege for exercise, that this is the frowardnesse of tymes, that they for∣sake & neglect their ministeries: let them therw^tal cōfesse that there is at this day in the Chirch not vse nor frute of their holy Orders, which they maruelously aduance, & that their whole Chirch is ful of curse: because it suffreth tapers & cruets to be handled of childrē & prophane mē, which none are worthy to touche but they that are consecrate Acoluthes: and because it committeth the songes to childrē, which ought not to be heard but of a hallowed mouth. As for their Exorcistes, to what ende do they cōsecrate them?* 1.6 I heare that the Iewes had their Exorcistes: but I se that they were so called of the exorcismes or coniurations whiche they vsed. Of these counterfait exorcistes who euer heard it spokē, that they shewed any exāple of their professiō? It is fayned that they haue power geuē them to lay their handes vpon mad men, them that are to be cate∣chised, & mē possessed with deuils: but they can not perswade the deuils that they haue such power, because the deuils doe not onely not yelde to their commaundementes, but also vse commaunding authoritie ouer them. For a man can scarcely fynde euery tenth of them, that is not led with an euil Spirite. Therfore whatsoeuer thinges they babble con∣cerning their pery Orders, are patched together of folish and vnsauory lyes. Of the old Acoluthes, & Dorekepers, & Reders, we haue spoken in an other place, when we declared the order of the Chirch. Our purpose here is only to fyght agaynst that new foūd inuētiō of the seuēfold Sa∣crament in ecclesiastical orders. Of which there is no where any thyng red, but amōg these foolysh praters the Sorbonistes and Canonistes. [ 25]

Now let vs cōsider of y^e ceremonies which thei vse about it. First whō∣soeuer they receiue into their order of soldiars, they do w^t one common signe entre them into Clergie.* 1.7 For they shaue them in y^e crown, that the crown maye betokē kingly dignitie, because Clerkes ought to be kīges, that they may rule thēselues & other. For Peter speaketh thus of them, Ye are a chosen kynde,* 1.8 a kyngly presthode, a holy natiō, a people of pur∣chace. But it was sacrilege to take to thēselues alone that which is geuē to the whole Chirch, & proudely to glory of the title which they had takē frō the faithful.* 1.9 Peter speaketh to y^e whole Chirch: these fellowes wrest it to a few shauē mē: as though it were sayd to them alone, be ye holy: as though they alone wer purchaced by the blood of Christ: as though they alone were by Christ made a kyngdome & presthode to God. Thē they assigne also other resons: the top of their hed is made bare, y^t their mind may be declared to be free vnto the Lord, which w^t opē face may behold y^e glory of God. Or y^t they may be taught y^t the faultes of their mouth & their eyes must be cut of. Or y^e shauing of their hed is y^e putting away of tēporal thynges, & y^e heary cōpasse about y^e crowne are y^e remnantes of goods y^t are reteined for their sustēance. Al in signes: because forsoth the beile of y^e tēple is not yet cut in sōder. Therfore being persuaded y^t they haue gaily discharged their duties, because they haue figured such thīgs by their crowne, of y^e very thinges in dede they performe nothing at al. How lōg wil they mocke vs w^t such false colors & deceites?* 1.10 The clergie by shearing of a few heares do signifie y^t they haue cast away y^e abūdāce of temporall goods, that they beholde the glory of God, that they haue

mortified the luste of the eares and eyes: but there is no kinde of mē more rauening, more senslesly dul, more lustful? Why do they not rather truely performe holinesse, than with false and lyeng signes counterfait a shewe of it?

[ 26] Moreouer when they say that the crowne of the Clergie hath the be∣ginning and resō from the Nazarites: what other thing do they allege, than that their mysteries are sprong out of the Iewish Ceremonies, or rather that they are mere Iewishnesse? But wheras they further saye, that Prisilla, Acyla, and Paule hymselfe, taking a vow vpon them did sheare their heds,* 1.11 that they might be purified: they bewraye their grosse ignorāce. For it is no where red of Pricilla: and of Acyla also it is dout∣ful: for that same shearing may as wel be referred to Paul as to Acyla. But, that we may not leaue to them that which they require, that they haue an example of Paule: the simpler must note, that Paule did neuer sheare his head for any sanctification,* 1.12 but only to serue the weakenesse of his brethren. I am wont to cal such vowes the vowes of charitie not of godlinesse: that is to say, not taken in hande for any seruice of God, but to beare with the rudenesse of the weake: as he hymselfe sayth, that he was made a Iewe to the Iewes. &c. Therefore he did this, and the∣same but ones, and for a shorte tyme, that he myghte for a time fashion himselfe to the Iewes.* 1.13 These men, when they wil without any vse coū∣terfait the purifienges of the Nazarites, what do they ells but rayse vp an other Iewishnesse, when they wrōgfully couet to folow the old Ie∣wishnesse? With the same religiousnesse was y^t decretall Epistle made,* 1.14 which, according to the Apostle, forbiddeth clerkes y^t they shold not suf∣fer their heare to grow, but shere it roūde lyke a boowle. As though the Apostle, whē he teacheth what is comly for al men, were careful for the rounde shearing of the Clergie. Hereby let the reders cōsider, of what force and worthinesse are those other mysteries that follow, into which there is such an entrie.

[ 27] Whense the shearing of Clerkes toke beginning, appeareth sufficiēt∣ly euē by Augustine alone.* 1.15 Wheras at that time none suffred their heare to growe, but nice men, & such as coueted a smothenesse & trimnesse not mete enough for men: it semed to be a point of no good example, if that were permitted to the clergie. Therfore Clerkes were cōmaūded either to sheare their head or to shaue it, that they should not beare any shewe of womanlyke trimming. But this was so common, y^e certaine mōkes, that they might the more set out their own holinesse with notable and seueral attire from other men, did let their heare growe long. But af∣terwarde when the fashion turned to wearing of heare, & certain nati∣ons were added to Christiādome which alway vsed to weare lōg heare, as Fraunce, Germany, & England: it is likely y^e clerkes did euerywhere sheare their heds, least they should seme to couet the gaynesse of heare. At the last in a corrupter age, whē al old ordinances wer either peruer∣ted or gone out of kinde into superstition, because they saw no cause in y^e shearing of y^e clergie (for they had reteined nothing but a folishe coūter∣faiting) they fled to a mysterie,* 1.16 which now they superstitiously thrust in vnto vs for y^e approuing of their Sacrament. The dore kepers at their cōsecratiō receiue y^e keies of y^e Chirch, wherby they may vnderstād y^t the keping of it is cōmitted to thē. The reders receiue y^e holy Bible. The ex∣orcistes

receiue y^e formes of exorcismes, which they should vse ouer mad and them that are to be catechised. The Acolythes receiue the tapers & cruet. Lo these ar the ceremonies, wherin (if God will) there is so much secret power, that they may be not only signes and tokens, but also cau∣ses of inuisible grace. For this they require by their definition, when they will haue them taken among the Sacramentes. But to make an ende in fewe wordes, I say it is an absurditie that in their scholes and canons they make these lesser orders Sacramentes: whereas euen by their owne confession that teache this, they were vnknowen to the pri∣mitiue Chirch, and deuised many yeares after. For Sacramentes, sith they conteyne the promise of God, can not be ordeyned of Angels, nor of men, but of God alone, whoes office alone it is to geue promise.

There remayne three orders, whiche they calle the greater. Of the [ 28] whiche, Subdeaconrie (as they call it) was remoued into that number, sins that the route of the smaller ones beganne to growe. But because they seme to haue a testimonie for these out of the word of God, they do peculiarly for honors sake, call them holye orders. But nowe it is to be sene, howe crokedly they abuse the ordinances of God to their pretence. We will begyn at the order of Presthode or the sacrificers office. For by these two names they signifie one thyng, and so they call them to whom they say that it perteineth to offer vpon the altar the sacrifice of the bo∣dye and blood of Christe, to pronounce prayers, and to blesse the giftes of God. Therfore at their consecration they receiue the patine with the hostes, for tokens of power geuen to them, to offer acceptable sacrifices to God. And their handes are anointed: by which signe they ar taught, that they haue power geuen them to consecrate. But of the Ceremo∣nies we shall speake hereafter. Of the thyng it selfe I say: it so hath no title of the worde of God which they pretende, that they could not more wickedly corrupt the order set by God. Fyrst verily this ought to stande for a thyng confessed (which we haue affirmed in entreating of the Po∣pishe masse) that they are all wrong doers to Christ, which cal them sel∣ues sacrificyng prestes, to offer a sacrifice of appeasement. He was ap∣pointed and consecrate of the Father a prest with an othe, accordyng to the order of Melchisedech,* 1.17 without any ende, without any successor. He ones offred a sacrifice of eternall satisfactorie cleansyng, and reconcilia∣tion: and nowe also beyng entred into the Sanctuarie of heauen, he maketh intercession for vs. In hym we are all sacrificyng prestes, but to praises and geuyngs of thanks, finally to offer vs and ours to God. It was his singular office alone, with his offryng to appease God, and to purge sinnes. When these men take that vpon them, what remaineth but that their sacrificyng Presthoode is vngodly and full of sacrilege? Truely they are to wicked, when they dare garnish it with the name of a Sacrament. As touchyng the true office of Presthode, which is com∣mended to vs by the mouth of Christe, I willyngly accompt it in that degree. For therin is a ceremonie, fyrst taken oute of the Scriptures, then suche a one as Paul testifieth not to be vaine nor superfluous, but a faithfull Signe of spirituall grace.* 1.18 But wheras I haue not set it for a thirde in the number of Sacramentes, I did it because it is not or∣dinarie and common among all the faithfull, but a speciall rite for one certaine office. But sith this honor is geuen to the Christian ministerie,

there is no cause therfore why the Popish sacrificérs should bee proude.* 1.19 For Christ commaunded distributers of his Gospell and mysteries to be ordeined, not sacrificers to bee consecrated. He gaue them commaunde∣ment to preache the Gospel and to feede the flock, not to offer sacrifices. He promised them the grace of the Holy ghost, not to make satisfactorye purging of sinnes, but rightly to execute and to mainteine the gouerne∣ment of the Chirch.

[ 29] The ceremonies agree very well with the thing it selfe. Our Lorde when he sent forth the Apostles to preache the Gospell, did blow vppon them.* 1.20 By which Signe he represented the power of the Holy ghost whi∣che he gaue vnto them. This blowyng these good mē haue reteined, and as though they did put forth y^e Holy ghost out at their throte, thei whis∣per ouer their silly prestes that they make, Receiue the Holy ghost. So leaue they nothing which they do not ouerthwartly counterfait: I wyl not say like players (which vse their gesturinges neither withoute arte nor withoute signification) but like apes, which counterfait euery thing wantonly and without any choise. We kepe (say they) the example of the Lord. But the Lorde did many thinges which he willed not to be exam∣ples to vs.* 1.21 The Lord said to the disciples, Receiue the Holye ghoste. He sayd also to Lazarus, Lazarus come forthe. He said to the man sicke of the palsey, Rise and walke. Why do not they say the same to al dead men and sicke of the palsey? He shewed a profe of hys diuine power, when in blowing vpō the Apostles he filled them w^t the grace of the Holy ghost. If they go about to do the same thing, they enuiously counterfait God, and do in a maner chalēge him to striue with them: but they are farr frō the effect, and do nothing with thys foolish gesturing but mocke Christ. Uerily they bee so shamelesse, that they dare affirme that they geue the Holy ghost. But how true that is, experience teacheth, which cryeth oute that so many as be consecrated prestes are of horses made asses, of foo∣les made madmen. Neither yet doo I stryue with them for that: only I condemne the ceremonye it selfe, which oughte not to haue ben drawen to bee an example, for asmuche as it was vsed of Christe for a singular signe of one miracle: so farre is it of, that the excuse of folowing hys ex∣ample ought to defend them.

[ 30] But of whō receiued they the annointing? They answer that they re∣ceiued it of the sōnes of Aaron, frō whō their order also toke beginning. Therfore they had rather alway to defend them selues with wrongfull examples,* 1.22 than to confesse that themselues haue deuised that which thei vse without cause. But in the meane tyme they consyder not, that while they professe them selues the successors of the sonnes of Aaron, they are wrongdoers to the presthode of Christ, which alone was shadowed and figured by all the olde sacrificing presthodes. In him therfore they were all conteyned and fulfilled, in him they cessed, as we haue somtimes al∣ready repeted, and the Epistle to the Hebrues without helpe of any glo∣ses testifieth. But if they be so much delited with y^e ceremonies of Mo∣ses, why do they not hastily take oxen, calues, and lambes to make fa∣crifices? They haue in deede a good part of the olde tabernacle and of y^e whole Iewish maner of worshippīg: but yet this wāteth in their religiō, that they do not sacrifice calues and oxen. Who can not see, that this ob∣seruation of annoynting is much more hurtfull than Circumcision, spe∣cially

when there is adioyned superstition and Pharisaicall opinion of the worthinesse of the worke? For the Iewes did sette in Circumcision, trust of righteousnesse: these men doo set in anoynting, spiritual graces. Therfore while they couet to be counterfaiters of the Leuites, they are made Apostataes from Christe, and do putt them selues from the office of Pastors.

This is (if God will) the holy oyle y^e printeth the marke that can not [ 31] be raced out. As though oyle coulde not be wyped awaye with dust and salt, or if it stick faster, with sope. But this marke is spiritual. What hath oyle to do with the soule? Haue they forgotten that which they oft chaūt to vs out of Augustine, that if y^e word be taken from the water, it shalbe nothing but water, & that it hath this from the word that it is a Sacra∣ment? What worde will they shew in their fat liquor? Will they shew the cōmaundemēt y^t was geuen to Moses,* 1.23 concerning the anointing of the sonnes of Aarō? But ther is also cōmaūdemēt geuē, of y^e coa••e y^e ephod, the hatt, the crown of holinesse, with which Aaron was to be garnished, and of the coates, girdles, and miters, wherewith the sonnes of Aaron were to be clothed. There is commaundement geuen to kill a calfe, and burne the fatte of him for incense, to cutt rammes and burne them, to sanctifie their eares and garmentes with the blood of an other ramme, and innumerable other obseruations, which being passed ouer, I mar∣nell why the onely anoynting of oyle pleaseth them. But if they loue to be sprinkled, why are they rather sprinkled with oyle than with blood? Forsoth they goe about a witty thing, to make one religion of Christia∣nitie, Iewishnesse, and Paganisme, as it were of patches sowed toge∣ther. Therfore their annointing stinketh which is without the salt, that is, the word of God. There remaineth layeng on of handes, which as I graunt in true and lawfull Orderings to be a Sacrament, so I deny y^t it hath any part in this play, where they neither obey the cōmaundemēt of Christ, nor haue respect to the ende wherunto the promise oughte to leade vs. If they wil not haue the signe denied them, they must apply it to the thing it selfe, whereunto it is apointed.

About the order also of Deaconrie I woulde not striue with them, if [ 32] that same ministerie which was in the Apostles tyme and in the purer Chirche were restored to the vncorrupted state thereof. But what like thing haue they whome those men faine to be deacons? I speake not of the men (least they shoulde complaine that the doctrine is wrongfullye weyed by the faultes of the menne) but I affirme that for those whome they deliuer vs by their doctrine, they vnworthily feiche testimonie from the example of them whome the Apostolike Chirch ordeined Dea∣cōs. They say that it perteineth to their deacons to stand by the prestes, to minister in all thinges that are done in the Sacramentes, namelye in Baptisme, in the chresine, in the patine, in the chalice: to bryng in the offrynges and lay them vpon the altar, to make ready the Lordes ta∣ble, and to couer it: to carry the Crosse, to pronounce and sing the Gos∣pell and Epistle to the people. Is here any one worde of the true mini∣sterie of Deacons? Nowe lett vs heare the institutyng of them. Up∣pon the Deacon that is ordered, the Bishop alone layeth his hande. He laieth a prayer boke and a Stoale vpon his lefte shoulder, that he may vnderstande that he hath receyued the lyght yoke of the Lord, wherby

he may subdue to the feare of God those thyngs that perteine to the left side. He geueth him the texte of the Gospell, that he maye perceiue him∣selfe to be a publisher of it. And what belong these thinges to Deacons? They doo euen like as if a man wold say that he ordeined them Apo∣stles whom he appointed only to burne frankincense, to trimme the I∣mages, to swepe the Chirches, to catche mise, to driue away dogs. Who could suffer such kinde of men to be called Apostles, and to be compared with y^e very Apostles of Christ? Therfore let them not hereafter lyeng∣ly say y^t those be Deacōs, whom they institute only for their enterlude∣like plaies. Yea & by the very name it self they sufficiently declare what maner of office they haue. For they call them Leuites, & will haue their order & beginning referred to y^e childrē of Leui. Which I geue thē leaue to do so that thei do not afterward garnish them with y^e fethers of other.

[ 33] Of Subdeacons to what purpose is to speake? For wheras in dede they were in olde tyme appointed for care of the poore, they assigne to them I wote not what triflyng busynesse, as to bring the chalice & the patine, the litle cruet with water, and y^e towel to the altar, to powre wa∣ter to washe handes. &c. Now wheras they speake of receyuyng & brin∣ging in of offrings, they meane those which they deuoure as abandoned to their holy vse. With this office very well agreeth the forme of theyr consecratyng. That he receiue of the Bishop, the patine & the chalice: of the Archdeacō, the cruet with water, y^e manuale, & such other baggage. Within these trifles they require to haue vs confesse that the Holy ghost is enclosed. What godly mā can abide to graūt this? But, to make ones an ende, we may determine the same of them that we do of the rest. Nei∣ther nede we to repete further those thynges that are aboue declared. This may be enough to teache the sober and willyng to learne (whome I haue taken in hand to instruct) y^t there is no Sacrament of God but where is shewed a Ceremonie ioyned with a promise: or rather veryly but where is a promise sene in a Ceremonie. Here is not foūd one sylla∣ble of any certain promise: therfore it were in vaine to seke a Ceremonie to confirme the promise. Againe of those ceremonies that they vse, it is not red y^t any one is institute of god. Therfore here cā be no Sacramēt.

Notes

• * 1.1

  Libr. 4. Sen. dist. xxxiiii. cap. 9.
• * 1.2

  Esa xi.ii. Ezec. i.x. Ro. i.iiii. & viii.xv.
• * 1.3

  The first is the opi¦nion of Hue, the other of William of Pa∣rise, Isidorus lib vii. Dist. 21. &. disti. 33. cap. Lect. &. cap. Os∣tiarius.
• * 1.4

  Iohn. ii.xv.
• * 1.5

  Ioh. x.vii Luke. iiii xvii. Mar. xvi. xxxiii. Ioh. viii.xiii. Ioh. iii, iiii. Mac. xxvi xxvi Mathew xxvii.l. Eph. v.ii.
• * 1.6

  Actes. xix.xiii.
• * 1.7

  cap Dupl xii quest. i
• * 1.8

  i. Pet. ii, ix
• * 1.9

  Lib. ••iii. Senten. Dist. xxiiii. cap. Duo sunt.
• * 1.10

  Libr. 4. Sen. dist. 24. ca. 1.
• * 1.11

  Act. xviii.xviii.
• * 1.12

  i. Cor. ix.x.
• * 1.13

  Num. vi.xviii.
• * 1.14

  Cap. pro hibemus Disti. xxv. i. Cor. xi.iiii.
• * 1.15

  Austust de oper. monach in fine, Item in Retract.
• * 1.16

  Libr. 4. Senten. disti. 24. ca, 8,
• * 1.17

  Psal. Cx.iiii. Heb v.vi et. vii.iii.
• * 1.18

  i. Timo. iiii.xiiii.
• * 1.19

  Mathe. xxviii, xix. Mar. xvi.xv. Ioh. xxi.xv.
• * 1.20

  Iohn. xx.xxii.
• * 1.21

  Ioh. xx.xxii. Iohn. xi.xlii. Mat. ix.v Iohn. v.viii.
• * 1.22

  Lib. 4. Sen. di. 24. ca. 8 et in ca∣non. dist xxi. ca. i
• * 1.23

  Exo. xxx.xxx.