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Neque per legem justitia, neque per naturæ possibilitatem, sed ex fide et dono Dei per Jesum Christum Dominum nostrum.--Ad Innocent. Epistola 177, tom. 2, p. 626.

“Quis enim te discernit? Quid autem habes quod non accepisti ?" 1 Cor. iv. 7. Non ergo nos discernunt merita, sed gratia. Nam si merita, debitum est; si debitum est, gratis non est; si gratis non est, gratia non est.-Sermo 293, in Natali Joh. Bapt.tom. 5, p. 1182.

Nullane igitur sunt merita justorum? Sunt planè, quia justi sunt. Sed ut justi fierent, merita non fuerunt. Justi enim facti sunt, cum justificati sunt, sed sicut dicit apostolus, justificati gratis per gratiam ipsius.-Ad Sixtum. Epist. 194, tom. 2.

Scriptum est in evangelio, quod mater et fratres Christi, hoc est, consanguinei carnis ejus, cum illi nunciati fuissent et foris expectarent, quia non possent eum adire pro turba, ille respondit, Quæ est mater mea, aut qui sunt fratres mei? Et extendens manum super discipulos suos, ait, hi sunt fratres mei, et quicumque fecerit voluntatem patris mei, ipse mihi frater et mater et soror est. Quid aliud nos docens,nisi carnalicognationi genus nostrum spirituale præponere, nec inde beatos esse homines, si justis et sanctis carnis propinquitate janguntur, sed si eorum doctrinæ ac moribus obediendo atque imitando cohærescunt. Beatior ergo Maria percipiendo fidem Christi, quam concipiendo carnem Christi. Nam et dicenti cuidam beatus venter qui te portavit, ipse respondet, imo beati qui audiunt verbum Dei et custodiunt. Denique fratribus ejus, id est, secundum carnem cognatis, qui non in eum crediderunt, quid profuit illa coguatio? Sic et materna propinquitas nibil Mariæ profuisset, nisi felicius Christuin corde quain in carne gestasset.-De Sancta Virginit. ch. 3, tom. 6,

p. 342.

Proptered cùm Dominus in turba admirabilis videretur, faciens signa et prodigia, et ostendens quid lateret in carne, admiratæ quædam animæ dixerunt, Felix venter qui te portavit. Et ille, Immo felices qui audiunt verbum Dei et custodiunt. Hoc est dicere, et mater mea, quam appellastis felicem, inde felix, quia verbum Dei custodit, non quia in illa verbum caro factum est.-- In Joh. Evang. ch. 2, tract. 10, tom. 3, p. 370.

Against the judicial power of the Priests to forgive Sins. That passage in the Gospel, “ As my Father sent me, so also do I send you, when he had said this, he breathed upon them and said “Receive the Holy Ghost, if you forgive any sins they shall be forgiven, and if you retain them they shall be retained ;" would be against us, so that we should be compelled to confess that this was done by men, and not by the instrumentality of men, if after he had said, And I also send you, he had immediately added, “Whose sins ye remit they are remitted, and whose sins ye retain they shall be retained.” But since the words are introduced, When he had said this he breathed upon them and said “receive the Holy Ghost," and then was conferred upon tbem either the remission or the retention of sins, it is sufficiently evident that they themselves did not do this, but the Holy Spirit by their agency, as he says in another place, It is not you that speak but the Holy Spirit who is within you.- Against the letter of Parmenianus, book 2, tol. 9, p. 42.

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JEROME.

Was born about the year 345, and died in the year 420.

Christ the Rock.
Christ is the rock, who granted to his apostles that they also
should be called rocks.-Upon Amos, book 3, c. 6, vol. 5, p. 265.
Printed at Paris, 1602.

And the foundations of the earth were manifested.] The prophets and the apostles upon whom the foundations of all the churches, are placed. Upon the 17th Psalm, vol. 7, p. 57. (Ed. as abote.)

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We are all built upon the foundation of the apostles and prophets, Jesus Christ our Lord the corner stone holding us together; and as we are founded on the prophets, so did the patriarchs also stand upon the foundation of the apostles.-Second book of Commentaries to the Galatians, c. 4, tom. 6, p. 308. (Ed. as above.)

But the catholic church, which is founded with a firm root upon the rock Christ, stands as a perfect dove close to him upon his right hand, and bas po evil in her. *-To the Virgin Principia, rol. 3, p. 173. (Edit. as above.)

Peter the Foundationa palpable contradiction to the

preceding quotations. Whence Christ also founds his church upon one of the mountains, and says to him, Thou art Peter, and upon this rock I will build my church.-Book 1 upon Isaiah, ch.2, vol. 4, p. 15. (Edit. as above.)

Nam illud ex evangelio, sicut misit me Pater, et ego mitto vos, hoc cùm dixisset, insufflavit et dixit, “ Accipite Spiritum Sanctum, si cui dimiseritis peccata, dimittentur, si cui retinueritis, retinebuntur;" contra nos esset, ut cogeremur fateri ab hominibus hoc, non per homines fieri, si posteà quam dixit et ego mitto vos, sulijecisset continud, “Si cui dimiseritis peccata dimittentur, et si cui retinueritis, retinebuntur. Cùm verd interpositum est,“ hoc cum dixissit, insufHavit et ait illis, accipite Spiritum Sanctum," et deinde illatum per eos, vel remissionem vel retentionem fieri peccatorum ; satis ostenditur non ipsos id agere, sed per eos utique Spiritum Sanctum, sicut alio loco dicit, “non eniin vos estis qui loquimini, sed Spiritus Sanctus qui in vobis est."-Contra Epist. Parmeniani, lib. 2, tom. I, p. 42.

HIERONYMUS.

Parisiis, 1602. Petra Christus est, qui donavit apostolis, ut ipsi quoque petræ vocentur.-In Amos. lib. 3, ch. 6, tom. 5, p. 263.

Et revelata sunt fundamenta orbis terræ] Prophetæ atque apostoli super quos omnium ecclesiarum fundamenta locuntur.-In Psalm 17, tom. 7, p. 57.

Omnes ædificati sumus super fundamentum apostolorum et prophetarum, continente nos angulari lapide Jesu Christo Domino

* Et quomodo nos super prophetas fundati sumus, ita et patriarchæ in apostolorum fundamine constiterunt.--Comment. lib. 2, in Epist. ad Galatas, ch. 4, tom. 6, p. 308.

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Quæ autem super petram Christum stabili radice fundata est catholica ecclesia, una columba perfecta et proxima stat a dextris et nihil in se sinistrum habet. -Ad Principiam Virginem, tom. 3,

p. 173.

Contra. Unde et super unum montium Christus fundat ecclesiam et loquitur ad eum, Tu es Petrus, et super hanc petram ædificabo ecclesiam meam.-In Esaiam, lib. 1, ch. 2, tom. 4, p. 15.

The Scriptures the sole Rule of Faith. The church of Christ, which has churches in the whole world, is united by the unity of the spirit, and has the cities of the law, the prophets, the Gospel and the apostles ; she has not gone forth from her boundaries, that is, from the Holy Scriptures.--Commentary upor Micah, book 1, tom. 5, p. 334. (Edit, as above.)

The Church. The church does not consist of walls, but of true doctrine. Whereever the true faith is, there is the church. Fifteen or twenty years ago the heretics possessed all the walls of the churches that are here. Twenty years ago the heretics possessed all these churches. But the true church was there, where the true faith was.-On the 133rd Psalm, vol. 7, p. 388.

A Romish Exposition of the Foundation of the Church, which is con

stantly quoted by Romanists, who however, omit the first part,

which is fatal to the Pope's Supremacy. I, who follow no one as first, but Christ, am associated in communion with your holiness, that is with the chair of Peter. I know that the church is built upon that rock; whoever eats the lamb out of this house is profane.---Letter 5, to Damasus, tom. 2, p. 175. (Edit. as above.)

Anti-Supremacy. With the exception of ordination, what does a bishop do which an elder does not? The church of the Roman city is not to be deemed vne thing, and the church of the whole world another. Gaul, and Britain, and Africa, and Persia, and India, and all barbarous nations, adore one Christ and observe one rule of truth. If you look for authority, the world is greater than a city. Wheresoever a bishop is, whether at Rome or Eugubium, or Constantinople, or Alexandria, or Tar nais, he is of the same worth, and the same priesthood. The power of riches and the humility of poverty do not make a bishop higher or lower. But all are the successors of the apostles. Why do you produce to me the custom of one city ?-To Evagrius, tom. 2, p. 512. (Printed at Paris, 1602.)

Bishops should recollect that they are greater than elders, rather by custom than by the truth of the Lord's appointment, and that they ought to rule the church in common.- On the Epistle to Titus, book 1, c. 1, vol. 1. (Edit. as above.)

Ecclesia Christi in toto orbe ecclesias possidens, spiritus unitate conjuncta est, et habet urbes legis, prophetarum, evangelii, et apostolorum ; non est egressa de finibus suis, id est, de Scripturis sanc, tis.-Comm. in Mich. lib. 1, c. 1, tom. 5, p. 334.

Ecclesia non parietibus consistit, sed in dogmatum veritate. Ecclesia ibi est, ubi fides vera est. Cæterùm ante annos quindecim aut viginti parietes omnes hic ecclesiarum, bæretici possidebant. Ante viginti enim annos omnes ecclesias has hæretici possidebant. Ecclesia autein vera illic erat, ubi vera fides erat.-In Psalm 133, tom. 7, p. 388.

Contra. Ego nullum primum, nisi Christum, sequens, beatudini tuæ, id est, cathedræ Petri, communione associor, super illam petram ædificatam ecclesiam scio. Quicumque extra hanc domum agnum comederit, profanus est.--Ad Damas. epist. 57, tom. 2, p. 175.

Quid facit, exceptà ordinatione, episcopus, quod presbyter non faciat? Nec altera Romanæ urbis ecclesia, altera totius orbis existimanda est. Et Gallia, Britannia, et Africa, et Persis, et Oriens, et India, et omnes barbaræ nationes unum Christum adorant, unam observant regulam veritatis. Si autoritas quæritur, orbis major est urbe. Ubicumque fuerit episcopus, sive Romæ, sive Eugubii, sive Constantinopoli, sive Alexandriæ, sive Tanai, ejusdem meriti, ejusdem sacerdotii. Potentia divitiarum et paupertatis humilitas, vel sublimiorem vel inferiorem episcopum non facit

. Cæterùm omnes apostolorum successores sunt. Quid mihi profers unius urbis consuetudinem.- Ad Evagrium, tom. 2, p. 512.

Episcopi se magis consuetudine, quam dispositionis dominicæ veritate, presbyteris esse majores, et in commune debere ecclesiam regere.- Epist. ad Titum, lib. 1, c. 1, tom. 6.

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