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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14461	The Christian disputations, by Master Peter Viret. Deuided into three partes, dialogue wise: set out with such grace, that it cannot be, but that a man shall take greate pleasure in the reading thereoff. Translated out of French into English, by Iohn Brooke of Ashe; Disputations chrestiennes. English	Viret, Pierre, 1511-1571.; Calvin, Jean, 1509-1564.; Brooke, John, d. 1582.	1579 (1579)	STC 24776; ESTC S119193	490,810	627

colde coniectures Nowe Iesus Christ who is the infallible veritie woulde not that we should builde the articles of our fayth vppon coniectures but vpon the expresse veritie For sith that he and his Apostles doe witnesse that they haue man●fested all that which was necessary to our saluation hath commended to vs so much the loue towards our bretheren it is not lyke to be true but is repugnant to the witnesse of Iesus Christ that they haue spoken vnto vs so obscurely haue giuen vnto vs onely some coniectures of this matter and of the loue that we owe vnto the dead the which the Priestes doe wrest it more then that which is due vnto those that be liuing Hillarius Bicause that Iesus Christ hath spoken so obscurely therefore they would make commentaries gloses for to declare it bicause that it bringeth vnto them more profit Thomas Thou hast opened a place Theophilus of which I would gladly be resolued that is to say of the preaching to the dead For to tell the truth I haue oftentimes dreamed mused after it bicause that I considered y according to the witnesse of the Scripture n●ne can haue saluation but thorowe the faith in Iesus Christ Now if we do compare those which haue knowne Iesus Christ and haue beleeued in him with those which haue not beleeued and which haue neuer hard him speake the number of those here shal be very little in respect of others Wherefore it followeth that there should be a merua●lous number of the damned that the mercy of God shall not be so great as his rigor iudgement Now it is straunge to mans reason to iudge that God will dampne so many chie●●y sith y he hath had as many which haue not known Iesus Christ for want that one hath not shewed him vnto them Wherefore me thinketh that the opinion of those héere is not much out of reason And I would gladly know what places they can haue of the holy Scripture for to proue it for I will accord and agrée almost sooner to that then to the opinion of Purgatory Theophilus Thou hast moued a question the whiche cannot be expressed and absolued in few wordes For we must first declare what knowledge of Iesus Christ is necessary vnto saluation and how it hath bene alwayes preached from the beginning of the world among all people nations And how it hath ben sufficiently manifested vnto the elect for their saluation to the reprobate for their condempnation Insomuch that they are all inexcusable they cannot alledge ignorance sufficient for to excuse them And it is not néedfull that they haue any more preaching after this lyfe But I had rather that we would omit and leaue off that matter vntill an other time that we maye speake more amply of it and better to satisfie the question which is made dayly touching the saluation or dampnation of our predecessors which haue liued in errour and ignoraunce Yet neuerthelesse bicause that the places which we haue accustomed to alledge for y preaching to the dead may also serue to the matter at this present time I am contented y we do entreat of them for to declare that they are not firme inough for to proue the same nor the Limbe nor Purgatory in like manner to which the others would make thē serue But for that that it may be that Eusebus doth put them foorth amongst his defenses it were better that we do delay that matter vntil such time as he bringeth it in by course in following his matter by order or if be do it not thou maist put me in remembrance Thomas Yet neuerthelesse before that Eusebius pursueth the other places that he hath determined to put foorth or open I wil propound vnto him an argument concerning the point of which we haue entreated off that is to say of the remission forgiuenes of sinnes in the other world Whervpon I demaund of thée Eusebius when Iesus Christ did giue the keyes of the kingdome of heauen vnto his Church as wel in y person of S. Peter as vnto al y church generally that he declare the power of them of the ecclesiastical ministry hath he not sayd namely That which thou shalt binde in earth shall be bound in heauen that which thou shalt loose in earth shall be loosed in heauen He sayth not That which thou shalt binde or vnbinde in heauen or in Purgatory or in hell or in the other world or in the other life and in an other earth but speaketh of this héere in the which the keys haue ben giuen in the which the Euangelical ministry hath his vigor and strength I wil not reiterate that that you said of the forgiuenes of fault paine For al that is against you But me thinketh that the Pope and those that haue receiued the power of him doe verye euill vnderstand their office willing to extend and stretch the power of their keyes pardons and indulgences vnto the other world and vnto the dead which haue their estate a part and seperated from ours and are no more vnder the iudgement of the church which is in earth which hath not to regard but on the liuing Eusebius Alexander of Ales Gabriel Biel haue very wel satisfied y obiectiō For they do answere y the dead ought to be accōpted to be yet vpō the earth as touching y absolutiō or ligatiō binding or vnbinding vntil y they are passed entred into the kingdome of heauen For whilest y the soules are in purgatory they are vpon the earth sith that they are not yet in heauē that they are yet of the Church militant not of y triumphāt Furthermore euen as those which are in the earth are yet in the way and not at the end full marke so are those which are deteined in Purgatory They are in passing for to goe to the countrey as touching the purgation by the which they are purged passe to the country as by y way Although y they are at the ende marke as touching the confirmation For they can no more sinne nor merit Furthermore all the while that they are ayded receiue comfort of the temporall earthly goods by prayers one may well holde accompt them for to be yet of this world sith that they doe communicate with vs of the goods which are there Hillarius He will accompt then of the dead as of the Monkes which are dead to the world in some pointes but not in other some They are dead to the world as to that that they doe serue and profit no person no more then the dead But they are not dead as to eating and drinking and to other carnall workes For in y there is not a people which doe better liue in the world nor which are more of the world Euen so shall it be of the dead They shal be dead to vs for to giue vs

cleane and very proper for to represent the same of the holy Ghost For it washeth purifieth cleanseth and refresheth the hearts and consciences for to comfort them and to make them bring foorth fruite pleasing vnto God in such sort that the water causeth the earth to fructifie renoweth and maketh it fertile washeth away the filthinesse from the body It quencheth and putteth out in lyke manner the fire and heate of wicked carnall concupiscences as the water quencheth out the fire and quēcheth the thirst and alteration of the poore féebled soules refresheth them for euer The seconde cause is that hée would haue opened vnto vs the intelligence and vnderstanding of ceremonies baptismes and purifycations conteyned in the law of Moses of y prophets in like manner by which the holy ghost was promised chiefly by Esay Ezechiel vnto whom he maketh allusion hath had the regard thervnto Therefore he would expound them vnto vs and giue vs to vnderstand that those waters promised of God did signifie none other thing thē the aboūdance of the holy ghost which ought to be shed foorth vpon all flesh as a riuer and a floud of water whiche watereth and ouerfloweth all the earth The which Sainct Peter witnesseth to haue bene accomplished both in him and in the other Disciples of Iesus Christ the day of Pentecost according to y prophecie of Ioel. And therefore Iesus Christ would as well in that place as in speaking vnto the Samaritane and bidding those which were in the temple to come drinke of those liuing waters vse those manners of speakings And for to declare vnto vs in like manner to what ende he hath instituted the signe of the water in the baptisme And that it is true I doe take Sainct Iohn for a witnesse who expounding the words of his Master saith that he vnderstandeth by those waters y holy Ghost y which the beléeuers ought to receiue Thirdly by that forme of figured speaking be teacheth vs in like manner what the Christian man ought to bée that is regenerated by the holy Ghost setting foorth the water and the winde which are bodyes more subtill thinner cléerer purer then the earth which is an elemēt more weightier vnpurer thicker and materyall These wordes then doe signifie as much as if hée had sayde that in stéede of that weightie earthlye carnall and corruptible man wée must be regenerated into a newe man heauenlye spirituall and perfect as much differing from this héere whiche is earthly and fallinge as the water and the winde doe differ from the earth And it must be that the same is done by the holy Ghost which is the true water which maketh that purification in vs. Eusebius Thy exposition is not without a fayre shew But ought I therefore the sooner to receyue it then the same of the auncient Doctours who in that place by the water haue vnderstanded the baptisme whiche is giuen by the water and chiefely Saincte Iohn Chrisostome Theophilus I am well content to magnifie with the auncients the Sacraments as much as shall be possible So that thou wilt vnderstande them so as they themselues would they should be vnderstanded For although that I would receiue the exposition of Chrisostome it followeth not therefore that by the same one may conclude the element of the water to be so necessary vnto saluation that without the same man cannot obteine it For wée must consider that when the scripture the auncient Doctors do speake of the sacraments they haue not regarde onely to the outward signe but do staye themselues principally vpon the thing signified by them the which they doe vnderstand properly And therefore following their intellygence we may expounde those wordes after that sence as if Iesus Christ did say hée which shall not wash away his sinnes which shall not receiue truely the holy Ghost and which shall not be receiued into my Church and into my flocke after the manner as I haue ordeyned that hée shoulde doe by the baptisme shall not enter into the kingdome of god It followeth not therefore that he which shall haue héere all the thinges comprised and signified by the baptisme ought to bée reiected and forsaken of God if he lacke but the water But yet the better to content thée I will declare vnto thée euidently that not onely the auncient Doctors but also the scholasticalles and questionaries doe confirme my sentence For the master of the sentences hauing moued the same question which thou hast propoūded touching those words of Iesus christ aunswered that the same place ought to be vnderstanded of those which may be baptised and doe make none accompt of it or that one may thus expound it he which shall not be regenerate of the water the holy Ghost y is to say of that regeneration which is made by the water the holy Ghost shall not be saued Now y regeneration cannot be made onely by the baptisme but also thorow penance and by the bloud Behold the very wordes of the master of the sentences who vnderstandeth by the bloud the same of the Martyrs which is shed for the witnesse of the truth For your owne doctours perceiuing the absurdities inconueniences which would followe if one would vnderstand that place of Iesus Christ of the exterior baptisme and to take it rig●rously haue béene compelled to say that there shoulde be three sortes of baptisme that is to saye of the water of the holy Ghost and of bloud by the whiche diuision they doe confesse openly that there is an other kinde of baptisme then the same of the water by the which man may be saued There is the baptisme of the holy Ghost and of faith which may be without the same of the water Vpon which the maister of the sentences alledgeth Augustine saying Thou doest demaund which is greatest either faith or the water I doubt not but that thou wilt aunswere vnto mée that it is the faith If then that which is least can sanctifie shal not that which is greater do it better to wit the faith of which Iesus Christ hath said he that beléeueth on mée yea though he were dead yet shall he liue Eusebius S. Augustine neuerthelesse concludeth of the words of Iesus Christ that none can come vnto eternall life without the sacrament of baptisme but those which do shead their bloud for the trueth in the Church But which is more he sayth we do not beléeue that any Cathecumenian hath eternall life although that he shall dye in good workes if he be not baptised or martyred You do well knowe that in the auncient Church those which had receiued the Gospell and were not yet baptised were called Cathecumenes bicause that one had instructed them in the faith And following that same matter he saith more ouer We beléeue that there is no way of saluation but for those that are baptised Theophilus I

Purgatorye Wherefore if wée must praye for the dead it is most lykest that the prayer should haue bene ordeyned to that ende that they shoulde be deliuered from the Lymbes if there had bene any then from the paines of Purgatory or for the comming of Iesus Christ and the resurrection of the flesh But I doe not finde in all the holy Scripture as well of the olde as of the newe Testament that euer the Patriarches Prophetes and Apostles haue instituted or ordeyned that one shoulde make anye speciall or perticuler prayers for the dead neither for to drawe them from the Lymbes nor from Purgatorye nor for the resurrection of their bodyes I will not denye but that the holy Fathers haue greatly desired the comming of Iesus Christ and but that according to their desire they haue made earnest prayers and requestes vnto God euen as we doe praye dayly that Gods kingdome may come desiringe generally all that which apperteineth to the fulfilling of the same But it followeth not therefore that wée must especially ordeine perticuler prayers in y church for to demaūd perticulerly all things apperteining vnto y kingdome depending of the same For in making such prayers wée regard not our selues nor our neighbour but onely the glory of God the which we desire to be eralted magnified without consideratiō of our persons nor of others but insomuch as our health saluation is ioyned together with y glory ●raltation of his kingdome But not in such sort y it is required or requisite to vse any other manner of praiers thō those of which we haue the expresse worde of God and the examples of the true seruants of god And if it should haue bene otherwise it is impossible that God would haue omitted it without making expresse mentiō in his holy scriptures as I haue alredy sufficiently declared vn to thée by reasons so euident that none can gaine say them Eusebius Thou wilt then conclude for a full resolution that in the worde of God is no mention made of Purgatory nor of prayers for the deade and that we haue no néede to pray for them Theophilus I will abide firme and stedfast in that sentence vntill such time as I haue founde aucthoritie or example in the holy scripture worthy to be followed the which I am certeine that one shal not finde except peraduenture we woulde pray for the deade euen as Daniel and other good Prophets and princes of Iuda haue made confession and prayers for their sinnes and those of their fathers and predecessors not to that end that God shoulde pardon those which were already deade For they cannot put to more nor take away any thing from them sith that they were alreadie before their Iudge But they praied to that ende that God should not impute vnto them the sinnes of their fathers Eusebius Howe shoulde he impute them sith that he hath said by his Prophet The sonne shall not beare the fathers offences but the soule that sinneth shall dye Theophilus I doe agrée to thée that if the father hath béene wicked and the sonne do turne from his iniquitie not willing to followe it that the iniquitie of the father cannot hurt hym no more then his righteousnesse can profite him if the father hath béene a good man the sonne wicked But when the sonne is a folower of his fathers iniquitie sith that by hys doings he alloweth it he yeldeth himselfe culpable not onely of his owne but of hys fathers also to the which he subscriveth augmenteth it And of those the Lord speaketh when he saith that he wil visite the sinne of the fathers vpon the children vnto the thirde and fourth generation of them that hate him Therfore when the Lordo did threaten to punish hys people and that he yeldeth the causes of his yre and wrath he checketh them not onely for the sinnes of the liuing but heapeth together rehearseth also al those of their auncestors and predecessors And our Lord Iesus Christ menaced threatned the Scribes Pharises that al the innocēt bloud which was shedde from Abell shall be required at their hands Wherefore we must not finde it straunge if the Prophetes and true seruants of God in their confessions prayers haue prayed for the sinnes of their fathers and predecessors that they should not be called to accompt for to kindle and prouoke the wrath of God any more vppon them the which thing in like manner hath Iudas Machabeus done as the historye witnesseth in the which it is written y they found vnder the cotes of those that were slaiue iewels that they had taken out of the temple from the Idolles of the Iamnites which thing is for●idden the Iewes by the lawe Then euery man saw that this was the cause wherefore they were slaine And so euery man gaue thanks vnto the Lorde for hys righteous iudgement which had opened the thing that was hyd They fel downe also vnto their prayers and besought God that the fault which was made might be put out of remembrance For we cannot denye but that sometime for the sinne of one man alone God punisheth all the people As it appeareth in Acham Which defiled his hands at the distruction of Iericho But how oftentimes hath God punished the cruelty of the fathers and predecessors vpon their successors and their children as doe witnesse as well the historyes as the Prophecies of y Amelechites Moabites Amonites Madianites Idumeans Babylonians and of the Israelytes themselues Eusebyus That which thou saiest should haue some shew if that place did not make expresse mention of prayer to the end that those that were deade shoulde be deliuered from their sinnes as though they themselues had béene yet bound and kept in them Theophilus Although that the dead in asmuch as they haue alreadie ended their course haue no more place of repentance nor of remedy of whom we haue certeine witnes in the word of God yet neuertheles bicause of the coniosiction felowship which they haue had with their families or with their people there is no doubt but that their sinnes which do redound vpon others in part bicause of them and for which it must be that others do suffer and that their sinnes be vnto them aggrauated cannot rightly be called theirs For notwithstāding y for their part they haue receiued already punishment neuertheles they kindred and familyes as it happened vnto Achab and to all his house And we must not thinke that punishment little sith that oftentymes the fathers and parents do feare more the dishonour and domage vnto their children and lynage then their owne as we do sée sometime by experience in those which are brought to the gallowes who although they cause thē to dye without shewing mercie yet they thinke it a greate grace and fauour if one graunt them that they wil not let their bodyes to hange on the Gibet for feare of dishonour

now that the opinions of men are so diuerse For how goodly a reason soeuer he can alledge notwithstanding that he condempneth openly the Purgatory of the Priestes and their suffrages for the dead yet neuerthelesse sith that hée putteth foorth that proposition we must praye for the dead It were impossible but that in euery pointe it should he euill spoken off and offensiue For the Idolaters and superstitions which were yet in their olde errour touching that matter doe drawe that proposition to their aduauntage to the confirmation of their Purgatory and care not for all his other reasons and sophistries the which the most part cannot vnderstand others wil not It is mough for them that they can say Monsieur the Doctor hath preached that we must pray for the dead They doe arme themselues with that proposition against the truth as with a buckler and doe condemne more boldly the holesome doctrine The other poore simple people which haue already some knowledwe of the abuses were not also without being troubled fearing to haue ben euill taught For all could not easily comprehend those sophisticall subtilties but doe abide in perplexitie Notwithstanding that that dreame which hée did put foorth was not newe It hath alreadye at an other time bene put foorth by others the which yet neuerthelesse they haue not followed Those which were best instructed and most firme in the doctrine of the Gospell although that they had their spirites sharpe inough for to comprehend that which they sayd yet they were not out of daunger For sith that this proposition abideth and continneth we must pray for the dead And this héere the Church hath alwayes duely p●ayde for them that they should be deliuered from death it was much to be feared that by succession of time but that they should fall againe to the first errour and that the Diuell which was driuen away would retourne againe with seauen other wicked spirites worse then the first For after that the vnderstanding of man hath bene corrupted thorowe some false opinion he is easy to fall agayne and to withdrawe from his purpose all that whiche approcheth any thinge at all Hillarius I doubt not but that the same was the marke to which Sathan pretented the which he hath yet better declared when be induced and perswaded that poore man to returne againe as the dogge to eate that which he had vomited and to bay and ●arke agaynst the ministers of the truth enforcing and endeuouring himselfe to reedif●e the errours and heresies which he had before condempned and destroyed Theophilus It is a great deale better that he declared himselfe what he was then to dwell in the Church of Iesus Christ for to trouble it and to ende that that he hath taken in hande For in stéede whereas before they did but sing Masse for the dead whome they presumed to bée deteined and kepte in Purgatorye they must also sing Masse and offer for the Saintes which are in Paradise according to his Theologye For it shoulde haue bene as easie to giue coulour vnto such Masses as the scholasticall Doctors doe giue vnto those which they doe singe in the name of younge children which are dead in their innocencie immediately after their baptisme Thomas What néede haue they For I beléeue that they will not denye but that they accompte them for saued Theophilus They confesse that they are in Paradise and that they haue no néede to doe it for their saluation But they affirme that it is good yet neuerthelsse to singe Masse for them for to signifie witnesse y they are of the Church members of his misticall body And so by that meanes the Priestes cannot fayle to get money of euery side both of the olde and younge or vnder the title of Purgatory or of the communion of the Church or of the resurrection of the body or of the consummation of the eternall selicitie In so dooing they must yet at the ende come to pray for Iesus Christ and to singe masses for him as for his members vntill such time as his kingdome hée fully consummated and ended and that he hath put all his enimies vnder his footstoole Thomas Now I haue heard al your matters and wel considered of them I knowe that we haue bene meruailously abused Wherefore from hencefoorth I remit and forgiue the Priestes I will staye my selfe but onelye to the pure word of god As touchinge my voyage I am come backe agayne I haue séene that which I desired to knowe I thincke that Eusebius is as much pressed and ouercome as I and that hee hath no more greater harneys nor weapons for to defend his Purgatorye nor his Lymbes Eusebius It is most certeine that I haue my spirit much troubled with so many matters and not without cause But neuerthelesse I haue not yet all disployed and shewed foorth my argumentes reasons You haue nowe robbed me of the place whiche I haue propounded vnto you of the booke of the Machabees vnder the tytle that it was Apocripha But those that I will propound vnto you now shalbée taken out of bookes so Autentickes and Canonicall that you can by no meanes reiect them And if you can shewe by euydent reasons that I dooe not alledge them to the purpose and that they do serue mée nothing at all for to proue my intention I will confesse my selfe vanquished and wyll giue you my hand for to be of your side Hillarius What pretendest thou to mainteine by them either the Lymbe of the young children and the baptisme of women or the Lymbe of the auncient fathers or the Purgatory For Theophilus hath ouerthrowne this day all that Eusebius Thou shalt vnderstande it when thou shalt heare it But at this time we haue sufficiently inough discussed of the matters at one time and there r●maineth yet inough for a good while Yet neuerthelesse I doe hope that we shall sée the ende Thomas I desire the same very much and that wée may agrée as soone as shal be possible that we may all abide and continue of one good resolution Theophilus God giue vs his grace as I hope hée will. THE SVMME OF THE SIXT and last Dialogue IN this latter dialogue Eusebius putteth foorth the places of the holy scripture the which they alleadge commonly for the defence and confirmation of purgatory to the which Theophilus answereth and expoundeth them after the true sence of the scripture and confuteth the false interpretacions of the Sophisters and declareth many good pointes and places of the holy scripture It shal be also intreated of the power of the keyes and howe the Pope and his would stretch them euen to the other worlde It shal be in like manner spoken of the Popes power and deite of ●ubile and of the vertue of the bulle pardons and indulgences Afterwards shal be touched the opinion of them which thinke that there shal be preaching in the other worlde And a manifestation of Iesus Christ to saluation for

Christ 21● Masses for the lyttle Infants 259. Masse of Requiem for the Saints 255 Mans reason the foundation of purgatory 222. Men that are dead Gods to the Idolaters 282. Mercury 269. Ministers of Sacraments 241. Moonkes dead to the world 274. Mortui non mordent 274. N. Necessitie 228. New Letanie 255. New transfiguration of Sathan 258. O. Obiection 2●3 222. 232. Obiection of the necessitie of baptisme 237. Office of a Lieuetenaunt 27● Offices Ecclesiasticall 241. The onely death of Iesus Christ satisfieth 220. One onely God. 280. Opinion of Lombard 227 P. Pagatory 276. Paynes of the Limbe 224 Payne for satisfaction 220. Payne and fault 251. Paynes of purgatory 224. Pardons to whom they profit 285. Pelagians 239. Poena damni poena sensus 224. Philip king of Fraunce 280. Pickelockes 286. Place of purgatory 279 Place of Saint Luke ca. 12. 287. Place of the Actes ca. 2. 289. Place of Saint Mathew ca 12. decl●●ed 271. Place of the Apoc. ca. 5. 292. Place of the 1. Corinthians ca. 15. 290. Place of the Philippians ca. 2. 291. Place of Saint Peter 1. ca. 3. 293. Place of Thoby contrary to the priests 262 Place of Saint Mathew ca. 5. expounded 267. Place of the second booke of the Machabees serueth nothing at all for purgatory 219. Playes and games of the Panims 283 Pope God and more then God. 278 Pope Clement the sixt cyted by Fryer walter being dead 286. Pope Lieuetenaunt of Saint Peter 274 Pope more puissant then Christ 252. Pope hath more power then the saints 278. Pope Iudge of the quick and the dead 284. Power of the keies and indulgences for the dead 274. Power of the keyes 274. Power of the keyes lymitted in this worlde 284 Power to giue pardons lymitted 285. Power of the dead vppon the Popes 286. Prayse giuen to God for all creatures 292. Prayers for the resurrection 252 Prayers for the Saints that be in Paradise 255 Prayer for the deade how that may be done 253 Prayer for the resurrection of the bodye and the comming of Christ 254. Prayers of the diuells 291. Predication to the dead 273. 293. 296. ●he Priests or woemen Priests 242. Priesthoode of the dead 276. Prison 297. Prisoners 29● Prochet Archbishop of Genes 280. Propositions equipolents 271. The latter Prophets 217. Prouerbe common 211. 267 Priuiledge 220. Punishment vppon those that doe reiect the Gospell 289. Punishment of the elect with the reproreprobate 188. Punishment of sinnes 222. Purgatory the nurse of sinnes 222 Purgatory by what reason it is builded 219. Purgatory before the cōming of Christ 219. Purgatory of purses 276. Purgatory for the body 258. Q. Question of the Infantes of the Hebrewes dead without circumcision 226. Question Theologicall 230. R. Rage of Pope Stephen against Formosus 281. Raymond 251. Rebellion and dispising the commaundements of God. 223 Reconciliation fraternall 269. Regeneration 234. Regula 267. Renumeration of good deedes 222. Reward of foolish builders 26● Requ●escant in pace in Purgatory 293. De Roma the defiler of the faith 18● S. Sacrifice of Christ eternall 24● Saluation without exterior Sacraments 229. Saluation without Baptisme 237. Saluation ly●● to the elements 233 Saluation without visible Baptisme 213. Saluation by piruiledge 220. Sara and Agar 256. Saued by fire 265. Saul a persecutor made an Apostle 299. See God before and behinde 279. Seigniory of Iesus Christ 291 Sence and meaning of the words of S. Peter 1. epist. Cap. 3. 296. Sence of S. Mat. words Cap. 5. 270. Sence of the words of S. Luc. Cap. 11. 270. Sence of the words of Iesus Christ vpon the 5. Cap of Saint Mat. 269. Sence of the parable 270. Sentence of Saint Augustine touching the children that are dead without baptisme 238. Sergeants of Purgatory 268. Sergius and Formosus 281 Shed out ones bread and wine vpon the graues of the iust 262 Sichimites 230 Signe to iudge the true and false Prophets 258. Signes and figures for the thinges signed and figured 240 Silla and Marius 281. Sillogisme 178 Signification of Limbe 225. Sim●n Peter 276 Sinne against the holy Ghost 272 Sinne to death 256. Sinne originall 2●9 Sextus 283. Skirmishers 257. Solution of Baptisme 237. S●●e of the Scripture of the auncient Doctors touching the Sacramets 236 Stella Clericorum 281. Speaking of dumbe and incorporal creatures 292 Spirite of Bacchus 213. Spirites prisoners 295 Spirite that preached to the dead what ●● it is 294 Supper giuen to Infantes by Ciprian and Origene 234. Suburbes of hell and of Paradise 226. T. Theology inferior and metaphisical 257 Those which haue not beleeued in this world 298. Three sortes of baptisme 237 Treasure of the Church and the dispensation of the same 284 Treasure of the Church 264. Three hells 224 Torments of the reprobate agrauated 247. Transfer and giue kingdomes 280. True Gedeon 287. Two wayes 225 V. Vaineglory 257. Valentinian 233. Valew of twelue thousand ●ragmes 213 Vertue of Iesus Christ come to the dead 196. Vertue of the buls and pardons 283 Vse of Allegories 298. W. Warre of the Geants 256. Wells 297 Wells of Saint Patricke 212. Wells of fire and brimstone 293. What knowledge of God is necessary to saluation 279 298 Who doe boow the knee in hell 291. Witnesse of God. 218. Witnesse of conscience that he is a God. 248. Word of God Iudge and guide 212. Workes of hipocrites 223. Worme of the conscience 249. FINIS TABVLAE MIEVLX VAVLT MOVRIR EN VERTV QVE VIVRE EN HONCTE ¶ Imprinted at London by Thomas East dwelling by Paules wharfe 1579. A prouerbe Luc. 16. l. 20. The cause of y temptation to the elect Heb. 4. d. 15. The fall of Peter Mat. 26. g. 25. Luc 22. l. 60 The errour of Saul Act. 7. 8. 9 The darknesse of the vvorld Exo. 10. l. 22. The Aegyptians at this present time Aegypt and Babilon One onely veritie The meanes for to finde out the truth Prouerbe The foole counsaileth the vvise Sape etiam est holitor valde opportuna locutus The lavve of the Babilonians for the diseased Herodo It. 1. Bxo. 23. 〈◊〉 Latine bookes All languages good to God. Luc. 4. d. 23. The gift of tongues Act 2. 2. 1. French bookes Anacharsis Amos. 7. d. 13. Dauid Esay The Apostolicall eloquence and humaine ●loqūence Curious men of speaches Manglers of Latine These vvhich doe auoide the reading of dinine bookes Prouerbe Velut Canis Nilo All Artes and disciplines the handmaides of holy bookes Doctrinall of Alexander Eloquence vvithout the feare of God. Cleero and Gariline Eschines and Demostlienes The true science and eloquence Esa. 〈◊〉 〈◊〉 3. Iohn 17. 23 Out of east of the bread of life Curious readers of foolish bookes The svveet smellings vnto hogs Vile and filthy bookes Fooles bables Good books despised forbidden The Christian all to all men 1. Cot. 9. c. 20. Holy deceyts Booke discouering the abuses The office of fooles and scoffers Vile and 〈◊〉 be 〈◊〉 〈◊〉 An idle vvord Mat. 12.