And also we must wryte letters vnto our companions that the lawe of the Gospell and the doctrine of the Lorde be kept of euery one and that wee doe not goe backe from that the Christ hath taught and done c. Afterwardes he saithe If wee bee the priestes of God and of Christe I doe not finde that we ought to followe any other than God and Christ Forasmuch as especially he saith in the Gospell I am the light of the worlde he that followeth mee shal not walke in darkenesse but shal haue the light of life Lactantius Firmianus in the .6 booke of his godly institutions 8. Chapter We ought not to follow men but God. S. Augustine writing vnto Fortunatus 198. Epistle We ought not to holde or esteeme all the disputations of men as canonicall scriâ—tures although they haue bene made by learned men insomuch that it is lawefull for vs sauing the honor of men which is due vnto them to gainesay or reproue some thinges in their writinges if peraduenture we doe finde that they sauor otherwyse then the veritie conteyneth vnderstoode by others or of vs through the help of god I am such a one in other mens writings as I woulde that they shoulde be which doe vnderstand mine S. Augustine in his Prologue of the .3 booke of the trinitie Obey not my writinges as if they were the canonicall Scriptures but all that which thou shalt finde in them beleeue the same without doubting But giue no farther credit vnto myne than they do accorde and agree with them In the same booke I cannot denie but aswell in my greate workes as in my small workes there are many thinges which iustly and without any temeritie might be blamed S. Augustine in his Epistle vnto S. Ierome .19 Epistle .3 Tome folio .161 I doe confesse thorowe thy loue tâ—â—t I haue learned to beare that honor and reuerence only vnto the bookes of the holy Scriptures which are called canonicall And I doe beleeue most surely that no Authors of them writing them haue erred but if any thinges are found in them the which do seeme to be repugnant to the truth I doe esteeme it none otherwyse but that eyther the booke is euill written or that the interpreter hath euil vnderstode that which is saide therein or els that I doe vnderstande it nothing at all And as for others I doe reade them in such sort that with whatsoeuer holinesse or doctrine they be set and paynted forth yet I do not thinke that to be true which they saye bicause that they haue such an opinion but so farre as they coulde persuade me eyther by those canonical authors or by probable reasons which are not disagreing from the truth And as for thee my brother I doe thinke that thou thinkest none otherwise Yea I doe esteeme truly that thou wouldest not that we shoulde reade thy bookes as the bookes of the Prophetes and Apostles which haue written so certainly that it shoulde be a wicked thing to thinke that they haue erred or fayled in their wryting S. Augustine in the .112 Epistle written vnto Paulinus I woulde not that thou shouldest follow mine authoritie thereby to thinke that it is necessary for thee to beleue it bicause I haue spoken it but to the ende that thou beleeue the canonicall scriptures c. Saint Ierome vpon the Epistle vnto Titus .1 Chapter Without authoritie of the Scriptures babling and scoffing ought not to be beleeued Tertullian in his prescriptions agaynst the heretikes It is not in our desire or free will lawfully to bring in to chose or to alledge for witnesse that that another shall bring in or alledge for his will and pleasure For we haue the Apostles of the Lord for authors who haue brought in nothing for their pleasure neyther no newe thing but they haue faythfully taught vnto the people the discipline knowledge which they haue receyued of God. S. Augustine of one onely Baptisme in the Epistle vnto Vincent What is hee that knoweth not the holy scriptures c. My brother meddle not against so great heauenly things For the places are knowen by the Canon lawe of the Bishops Saint Augustine writing vnto Vincent in the .48 Epistle Gather not togither false accusations agaynst the brethren of the writings of the Bishops or of ours as of Hilarie or of that vnitie before that the part of Denatus be deuided or seperated as of Cyprian or Agrippin agaynst the heauenlye witnesses which are in so great number so cleare and not to be doubted First of al bicause that such kynde of letters ought to be discerned from the authoritie of the canonicall Scriptures For we do not read them after that sort as for to take witnes to whiche it is by no meanes lawfull to speake agaynst except peraduenture they haue perceyued any thing otherwyse than the truth requireth Immediatlye afterwarde he sayeth But neuerthelesse let vs walke in that in which we are come vnto that is to saye in that waye whiche is Christ For the integritie and the knowledge of letters of any Bishop howe noble and vertuous so euer he be cannot bee kept as the canonicall Scripture is kept through or by so many letters orders and tongues and through the susception of the ecclesiasticall celebration Against the which there are some notwithstanding who vnder the name of the Apostles haue inuented and imagined many things neuerthelesse it hath bene in vayne bicause that it is to well proued celebrated and knowen c. S. Augustine in his .2 booke of Baptisme against the Donatistes 3. Chapter You haue accustomed to put before vs the letters of Cyprian the sentence of Cyprian wherefore doe you take the authoritie of Cyprian for your schisme and do repeale and keepe backe his example for to trouble the churche And what is he but that he knoweth that the holy canonicall scripture aswel of the olde testament as of the newe is kept within his limits which are certaine and that the same is to bee preferred before all the writinges of the Byshoppes that are past insomuch that we must nothing doubt thereof neyther dispute to wete whither that all that which is written in the same be true But it is lawefull to rebuke the writinges of the byshops which haue bene written or whiche they haue written sithence the confirmation of the canonicall scriptures or by word peraduenture more full of wisedome of euery one better instructed in such things or by greater authoritie of other byshops or through the wisedome of the wyse or by the counsels if peraduenture they haue swarued in any thinge from the truth and also the counsels which are done through out euery region or prouince without all doubtes ought to giue place vnto the authoritye of the first counselles whiche are made through out all Christendome and the first generall determinations ought often times to be amended by those that follow after when through any experience of
the lawe of workes by the whiche none is iustified but to the lawe of faith by which the righteous man liueth Who shall be of so wicked opinion to thinke that the administration of death figured in the tables of stone is not saide of all the tenne commaundementes but only of one which appertayneth to the saboth Where shall we put then this place the lawe ingendreth wrath For where no lawe is there is no transgression and sinne hath bene in the worlde euen vntill the lawe and sinne was not imputed when there was no lawe c. Read the chapter all at length Reade also the same booke the .31 chapter Of purgatory It is written in the Hebrewes the first chapter which sonne being the brightnes of the glorye and the ingraued forme of his person bearing vp all thinges with the worde of his power hath by him selfe purged our sinnes and sitteth at the right hand of that most highe maiestie Through Iesus Christ we haue redemption through his bloud euen the forgiuenesse of sinnes of his ritch grace In whom we haue redemption through his bloud that is to saye the forgiuenesse of sinnes to reconcile all thinges vnto him selfe and to set at peace through the bloud of his crosse both thinges in earth and thinges in heauen For asmuch as ye knowe how that ye were not redemed with corruptible things as siluer and golde from your vaine conuersation which ye receyued by the traditions of the fathers but with the precious bloud of Christ as of a lambe vndefiled and without spot And the bloud of Iesus Christ his son clenseth vs from all sinne Vnto him that loued vs and washed vs from our sinnes in his bloud If the bloud of bulles and of goates and the ashes of an heyfar sprinkled sanctifieth them that are vncleane as touching the purifying of the flesh how much more shall the bloud of Christ which through the eternall spirite offered him selfe without spot to God purge your conscience from dead workes for to serue the liuing God Esay speaking in the person of God saith it is I it is I only that for mine owne selfe sake doe away thine offences and forget thy sinnes For I confirme that the afflictions of this life are not worthy of the glory which shall be shewed vnto vs. After that the kindnesse and loue of our sauiour God to manward appeared not of the deedes of righteousnesse whiche we wrought but of his mercy he saued vs by the fountayne of the newe byrth and with the renuing of the holy Ghost Nowe goe to saith the Lorde we wil talke togither Is it not so Though your sinnes be as redde as scarlet shall they not be whyter then snowe And thoughe they were like purple shall they not by like white wooll And hee put no difference betweene them and vs seeing that with faith he purified their heartes There is no condemnation to them which are in Christ Iesus Iesus Christ saith verely verely I say vnto you he that heareth my wordes and beleeueth on him that sent me hath euerlasting life and shall not come into damnation but is escaped from death vnto life Againe he that shall beleeue and bee baptised shall be saued Also enter in at the straite gate for wyde is the gate and broad is the way that leadeth to destruction and many there be which goe in there at Obiection Agree with thine aduersarie quicklye whiles thou art in the way with him least thine aduersarie deliuer thee to the iudge and the iudge deliuer thee to the sergeant and then thou be cast into prison Verily I saye vnto thee thou shalt not come out thence till thou hast payde the vtmost farthing Aunswere Saint Ambrose sayth vpon these words of Saint Mathewe When thou shalt go vnto the magistrate c. Chrysostome vppon S. Mathewe 5. Homelie 10. Doth expounde it of the reconciliation And Theophilact vpon the same place sayth as much Likewise S. Hilarie vnderstandeth it so in his Canons Obiection Verily I saye vnto thee thou shalt not come out thence till thou hast payde the vtmost farthing Answere In the first of S. Mathewe it is sayde that Ioseph knewe not his wife till shee had brought forth hir first borne sonne S. Augustine expoundeth that place by the Rauen that Noe did sende forth and sayth that the Rauen did neuer returne agayne euen so Ioseph neuer knewe the virgin Marie for she is a virgin Also Sit thou on my right hande vntill I make thine enimies thy footestoole Obiection Whosoeuer shall speake agaynst the sonne of man it shall be forgiuen him but whosoeuer shall speake agaynst the holye ghost it shall not be forgiuen him neyther in this worlde neyther in the worlde to come Aunswere Chrysostome in the 12. of S. Mathewe Homely 24. expoundeth it thus Forasmuche as this sinne is not veniall you shall be grieuously punished both in this lyfe and in the life to come Saint Augustine vpon Genesis 10. booke It is better to doubt of secrete things than to pleade of incertayne things I doe not doubt but that we must vnderstande that the riche man was in most cruell torments and that poore Lazarus in ioy c. Thoughe the righteous bee ouertaken with death yet shall he be in rest The soules of the righteous are in the hande of God and the payne of death shall not touch them In the sight of the vnwise they appeare to die and their ende is taken for very destruction The waye of the righteous is iudged to be vtter destruction but they are in rest Oure Lorde sayde vnto the woman Daughter be of good comforte thy fayth hath made thee whole go in peace Agayne vnto the theefe Verily I saye vnto thee to day shalt thou be with me in paradyse Man after his death goeth to his long home Also the bodie shall returne agayne vnto the earth from whence it came and the spirite shall returne vnto God whiche gaue it Put not your trust in Princes nor in any childe of man for there is no helpe in them For when the breath of man goeth forth he shall turne agayne to his earth and so all his thoughts perishe I woulde not brethren haue you ignorant concerning them which are fallen a sleepe that ye sorrowe not as other doe which haue no hope For if we beleue that Iesus died and rose agayne euen so they also which sleepe in Iesus God will bring with him Augustine of the Citie of God .13 boke 9. Chapter The soules of the good men being seperated from the bodie are at rest and we must nothing at all doubt of it But those of the wicked are punished vntil that the bodie of those shall ryse againe to eternall lyfe and of those here to eternal death which is called the seconde death Irenaeus sayth as much writing against the hereticke Valentine Augustine
those whiche doe reste in Christe we desire thee that thou wylt giue them place of comforte through the same Christe our Lord amen Aunswere In the 4. of the sentences Distinction 45. and the 13. glose Iniuriam facit martyri qui or at pro martyre That is to say he which prayeth for a Martyr doth iniury and wrong vnto the Martyr S. Cyprian in his .4 booke of baptisme and the maister of the sentences 4. distinct .4 Chapter If all the deaths and all the tormentes that all men the Patryarckes Prophets Apostles Martyrs and confessors haue euer suffered should be put togither they shall not be sufficient to put out the leaste sinne of the world Knowe ye not that the vnrighteous shal not inherite the kingdome of God Bee not deceiued neyther fornicators neyther idolaters neyther aduouterers neyther wantons neyther abusers of them selues with the mankinde neyther theeues neyther couetous neyther dronkardes neyther euill speakers neyther extorcioners shall inherite the kingdome of god And such were some of you but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirite of our God. Christe loued the church and gaue him selfe for it to sanctifie it and clensed it in the washing of water through the worde To make it vnto him selfe a glorious church without spot or wrincle or anye such thing but that it should be holy and without blame Iesus Christ sayth verely verely I doe saye vnto you except that a man be begotten of water and of the spirite he cannot enter into the kingdome of heauen Saint Iohn Baptist sayde of Iesus Christe he shall baptise you with the holy Ghoste and with fire which hath his fanne in his hand and will make cleane his floure and gather the wheate into his garner but will burne the chaffe with vnquencheable fire Iesus Christ saith nowe are ye cleane through the wordes which I haue spoken vnto you Also Peter saide vnto Iesus thou shalt neuer washe my feete Iesus sayde vnto him if I doe not washe thee thou shalt not haue parte with me Peter saide vnto him Lord not my feete only but also my hands and my head Iesus sayd vnto him he that is washed needeth not saue to washe his feete but is cleane euery whit He shall put downe our wickednesse and caste all our sinnes into the bottome of the sea Raymonde sayth Gratia magna dei veniamnon dimidiabit Aut nihil aut totum propitiando dabit That is to say God doth not pardon the moytie or halfe but his great mercye pardoneth all or nothing Moyses and Saint Paule doe say our God is a consuming fire The Pope in his Canons in the Glose of Baptisme and of his effect Chap. which beginneth maiores Causas Larga dei pietas veniam non dimidiabit Nam nihil aut totū te lachrymante dabit That is to say the great goodnesse of God wyll not giue pardon for the moyte for when thou commest vnto him with teares and weepings he will giue thee all or nothing Moyses saith The workes of God are perfect O Lorde thou forgiuest all our sinnes Chrysostome in the .2 homily vpon the 50. psalme When one demandeth mercy that is that he might not be examined of his sinne to the end he should not be handled according to the rigour of righteousnesse and to the ende that all punishment may cease for where there is mercie there is no more hell fire neyther rigour nor paine Chrysostome in his sermon of penance and confession The Lord doth punish vs for our sinnes not for to take anye recompence of oure sinnes but for to aduise vs of things to come S. Ambrose vpon S. Luke of repentance first distinction Chapter which beginneth Petrus Peter was sorowfull and did lament for he hath transgressed as man I doe not finde what he sayde I doe knowe verye well that he hath wept I doe reade of his teares and not of his satisfaction The Priestes doe sing in the beginning or prose of those that be deade such wordes Rex tremendae maiestatis qui saluandos saluas gratis salua me fons pietatis That is to saye O redoubtable king in maiestie whiche doest saue freely those which ought to be saued saue me O fountayne of goodnesse Blessed are the deade which hereafter die in the Lorde euen so sayth the spirite For bicause they rest from their labours and their works followe them Of a truth he onely taketh away our infirmitie and beareth our payne yet wee shall iudge him as though he were plaged and cast downe of God where as he notwithstanding shall be wondred at for our offences and smitten for our wickednesse For the payne of our punishment shall be layde vpon him and with his wounds shal we be healed As concerning the place of S. Paule 1. Cor. 3. That euery one shall be saued as it were by the fire S. Augustine in his boke of the Citie of God the 21. booke Chapter .26 And in his treatise of fayth and of workes Chapter .16 And in his Enchiridion Chapter 28. expoundeth it of the fire of tribulation and of the crosse and persecutions of this worlde by the which the Lorde examineth those that be his Gregory vpon Iob the .29 Chapter And in his morals the .28 booke the .17 chap. And in the .16 distinct Chap. whith beginneth Canones glossae atque As touching the bookes of the Machabees the church doth not hold them for canonicall saying we doe nothing vnorderly if we bring in the examples of the bookes which although that they be not canonicall yet neuerthelesse doe serue for the edification of the churche S. Augustine of the citie of god .18 booke 36. Chapter And of christian doctrine .2 booke .8 chapter Speaking of the number of the times which haue bene sithence the returne from Babilon vntill the comming of Iesus Christe the count and computation of them are not found in the holy Scripturs which are called canonical but in the other among whom are the bookes of the Machabees S. Ierome in the Epistle written vnto Chromatius and Heliodorus bishops And also in the Byble before the booke of the Prouerbes The Churche doth reade the bookes of the Machabees but it doth not receiue them as canonicall Also although that the Church doth reade the bookes of Iudith Tobie and of the Machabees yet neuerthelesse the Church doth not receyue them as Canonicall scripture And so the Church may read these two bokes for the edification of the people but not for to confirme ecclesiasticall doctrine Ierome in his Prologue Galeatus which is set before the booke of the Kings Sayth that he hath neuer founde the seconde booke of the Machabees in the Hebue tongue but he hath founde it in the Greeke tongue And writing against the Pelagians The seconde booke of the Machabees is written by Iosephus the Historiographer
and thinke it not sufficient for thee to remember or to haue in mynde the commaundementes of God and not fulfilling them by workes But knowe them to the ende you may learne that which ought to be done For before God they are not righteous which heare the lawe but the doers of the lawe shall be iustified Truly the fielde of the heauenly lawe is muche and without measure enlarged the which doth shyne with many witnesses of truth and as with a certayne heauenlye flower feedeth and nourisheth the spirite of him that readeth it with a marueylous delite All which things you shall knowe to be very good to keepe iustice S. Ierome writing vnto the Ladie Gaudentia of the bringing vp of hir daughter Pacantull When the little yong damsel shal come vnto seauen yeares of age and that she beginneth to be shamefast to knowe when she woulde keepe silence and to doubt of that that she ought to speake Let hir then learne by heart the Psalmes and vnto twelue yeares that shee doe make a treasure in hir hart of the bokes of Salomon of the Gospels of the Apostles and Prophetes Agayne writing vnto another good Ladie called Leta exhorting hir to instruct hir daughter from the cradle in the holy scriptures he willeth hir to loue the godly bookes in steade of precious stones and silke in which bookes let not the couers being embrodered with diuers colours please hir but the erudition distinct and corrected according to fayth Let hir learne first the Psalter and through such songs that shee doe withdrawe hir selfe from the worlde Let hir be taught to liue vertuously in the Prouerbes of Salomon And that shee doe accustome hirselfe to despyse and contemne worldlye things in Ecclesiasticus That she doe followe the example of vertue and pacience in Iob. That she doe learne the Gospell not letting it go out of hir handes That she willinglye learne the Actes and Epistles of the Apostles And when she hath enriched hir heart with suche riches to learne by heart the Prophetes and the bookes of Moyses the bookes of the Kings Paralipomenon Esdras also Hester and last of all the Canticles of Salomon called Cantica canticorum For if she should read them at the beginning it might hurt hir vnderstanding not the holye songs of the spirituall mariages vnder carnall words That she doe auoide all bookes that are apocrypha or hidden That shee haue alwayes in hir handes the workes of Cyprian Athanasius and Hilary S. Ierome in his Proeme of his commentaries vpon Esay vnto Eustachius I giue vnto thee that which I doe owe thee obeying the commaundementes of Christe whiche saithe seeke diligently the Scriptures seeke and you shall finde that it be not sayde vnto me as it was said vnto the Iewes you doe erre knowing not the Scriptures and the vertue of God and the wysedome of God and hee that knoweth not the Scriptures knoweth not the vertue of God nor his wisedome Ignorance of the Scriptures is ignorance of God. Chrysostome in his .3 Sermon of Lazarus I haue tolde you many times before nowe whereof we ought to speake to the ende that in the meane season you maye take the booke and consider it diligently and after that you haue vnderstoode that whiche shall be saide and that whiche shall remayne to be declared you shall make your spirites more instructed redy to heare the thing spoken of I doe exhort you and wil not cease to exhort you alwais to be attentife not only to that which shall be spoken here but also when you shall be in your houses alwayes giue good eare to the holy Scriptures which I haue not ceased to pricke forwarde cheefely those which haue bene with me and that none say vnto me his wordes are colde there are many things smally to be esteemed I am an aduocate I am let with publicke affaires I haue an occupation I haue a wyfe I doe bring vp my children I haue charge of my familie I am a temporall man it belongeth not to me to reade the Scriptures but for those that haue forsaken the worlde whiche dwell aboue the mountaynes which chastly leade a solitary life What saiest thou O thou man doth it not belong vnto thee to reade the Scriptures bicause thou art let and hindred with businesse and innumerable cares Therefore the more thou haddeste neede to reade them then they For those haue not so much neede of the ayde and helpe of the Scriptures as thou which art tossed through the middes of the waues of businesse troubles and cares for truely the Monkes and those that dwell in solitary places which liue without sute of lawe and other businesse and which dwell in the desertes haue none acquaintance with any man but studye philosophy in moste peaceable tranquillitie with safetie and haue the fruition of most safe thinges On the contrary we as in the middest of the sea tossed with innumerable sinnes haue alwayes neede of the perpetuall and continuall solace and comfort of the scriptures They are very farre of from the combat and therefore they doe not receiue many strokes and woundes but thou bicause thou art still in the battayle and that thou doest receiue many woundes thou hast the greater neede of remedy For thy wyfe doth prouoke thee and thy sonne doth make thee sad and doth styrre thee vp to anger and thy enemy goeth aboute to circumuent and deceiue thee and thy freende doth beare thee enuye and hatred thy neighbour doth persecute thee and thy companion doth deceiue thee and many times the Iudge doth threaten thee and pouertie doth molest and greeue thee the losse of the thinges in thy house dooth make thee sorowfull and prosperitie maketh thee proude and aduersitie draweth thee awaye to conclude diuers occasions and necessitie of cares troubles sorrowe boasting pride doe compasse and inuirone thee on euery side and rounde about innumerable dartes doe flye for whiche thinges it is necessary to take incessantly the weapons and armor of the Scripture Acknowledge thē that thou walke through the pinnacles that is to say the most high places of the citie For the concupiscences of the fleshe doe eleuate themselues more sharply against those which liue amongest the multitude of men whom the beauty of the face and the comlynesse of the bodye conceiued through looking on and dishonest wordes which entre in at the eares doe trouble muche And the harmonious and pleasant songes doe weaken often times the constancy of the spirite But to what ende doe I recyte this The sauor of the sweete smelles which seemeth to be a thing more vile then all that comming from those women whiche dwell at the stewes for gayne in playing the whores doth leade vs captife and ouercommeth vs by only meeting them so many things there be which doe assayle our soule And therefore we haue neede of heauenly remedyes not aswell to heale the hurtes wee receiued as for to keepe vs from them
in faithe For vve ought not to maruayle if the auncient fathers haue done many thinges in that time vvhich novv can not serue nor profite vs any thing at all inasmuch as they haue serued but onely for their time For the Apostles haue ordayned some thinges vvhich novve ought not to be follovved nor kept As vve doe reade in the actes of the Apostles that the counsell that vvas celebrated by the Apostles in Ierusalem decreed that vve should abstaine from bloude and from the fleshe of beastes that vvere strangled VVe knovve vvell inough that this ordinance novv hath no more place and is not in force among the christians nor ought to haue bicause that all thinges are cleane and purified through the vvorde and prayer Then vvee see that that decree vvhich hath bene decreed by the holy spirite by the Apostles to haue bene made bicause of the personnes and to serue onely but for that time Iudge novve if an ordinance made by the Apostles to support the infirmitie of men hath bene set foorth and aftervvardes abolished vvhat oughte vve to iudge of those vvhich are of lesse importance vvhich haue bene ordayned by men a great deale inferior and of lesse estimation then the Apostles There is no doubt that forasmuch as they haue bene ordayned to serue onely for that time that novve vve may let them alone and forsake them bicause that there is neyther Ievves nor Turkes among vs but christians at the least as they saye Also vve ought not vpon this to holde our peace or hide the vnshamelesse malice of many vvho neuerthelesse calling themselues christians vnder colour of antiquitie and of the auncient doctors doe forge and inuent of their ovvne vvicked and filthye brayne naughty and most detestable errors and aftervvard say that the auncient fathers haue vvritten so and preached so and by that meanes make the poore vvorld being seduced to beleeue it And yet the malice is so great in them that all they that vvill not receiue and allovve that vvhich their brayne hath inuented vnder the name of holy men they crye after them vvith open mouth to the fire to the fire vvith the Heritickes They reiecte the doctrine of the fathers Alas O my God and Lord thou knovvest our hearts and the heartes of these lyers that vve doe not desire but that in all and through all be it through life or death that thy son Iesus Christ and his doctrine may be onely receiued loued and vvorshipped And for this are vve apoynted as sheepe to be slayne vve are nought set by mocked beaten banished chased from tovvne to tovvne To be short vve are esteemed and counted as the most vile stinking filthynesse of all the vvorld troden dovvne vnderneth the feete of the vvorldlinges But for all that vve possesse our soules in patience looking for the righteous Iudge vvhich vvill iudge all the vvorld not according to the doctrine of men but according to hys holy vvorde for vvhich vve are had novve in suche abhomination to the vvorlde Furthermore they vvhich dayly accuse vs vvith so greate rage and furye against the auncient doctrine of the Apostles and Doctors shall at the last acknovvledge their malice and liuing that they haue declared in their bookes corrupting and marring the bookes of the auncient fathers of the churche If I durst I vvould gladly name one vvho in that occupation or science hath serued out his prentyshyppe for that cause is called our maister in his booke that he hath intituled The bouckler of the faithe vvherein he declareth the subtiltie of his intent and craft alledging the auncient Doctors in Latine after translating them into Frenche and at euery place where he found Sacrificium or the like manner of speaking in steade to put in sacrifice or holy mysterie he hath translated them alvvayes the holy mysterie of the Masse and so by that meanes they finde that vvorde Masse in the bookes of those good fathers vvhich they neuer thought nor did I beleeue he thought that his booke should not come but only in the handes of yong children or else he thought that he had to doe but vvith beastes like vnto himselfe There is no man though he haue but small iudgement and vnderstanding vvhich reading that booke but that he may see at the first dashe hovv he lyeth and vnsayeth and reuoketh it agayne and neuerthelesse he is heard and accounted as halfe a God not only of the poorest sort but of the greatest in the vvorlde In the meane time vve ought not to maruayle at this that such gallants haue bene so hardy and ouerbolde forasmuch as they vvere supported and maintayned of Kings Emperors Princes and Magistrates and that they vvere the best vvelcome to their Court. I remember that I haue reade in the Ecclesiasticall histories that in the time of the auncient Doctors there vvere abusers and seducers of the people that sovved their pestilent venim amongst the doctrine of the auncients Of that Denise bishop of Corinth complayned very much saying that many haue sovvn in his Epistles much vvicked doctrine Therefore thinke that if they haue bene so hardy and bolde that they durst corrupt the vvrytinges of the auncientes yea vvhilest they vvere yet aliue VVhat vvill they doe novve at the least they vvill doe asmuch as their auncient fathers that is to saye those Apostates ennemies of the fathers Novv notvvithstanding their shamelesse malyce they rebuke and checke vs vvith a vvhores face that vve are ennemies of the fathers despisers and contemners of their doctrine and disturbers of the vvorld I vvould to God that they vvould permitte and suffer vs to compare our doctrine openly and before all the vvorld vvith theirs to the end that all men might knovve vvho be the contemners and ennemies of the fathers somuch it vvantith that vve should be found condemners and ennemies of those good fathers that altogither it vvoulde be seene that the same doctrine that vve hold keepe at this day is the very same for vvhiche manye of those good fathers haue shead their bloud and vvould shead it if they vvere novve aliue It seemeth that the same is not true that I haue spoken that if the fathers vvere yet aliue that men vvould put them cruelly to death as most vvicked Heritickes Yea they vvhich at this daye doe boste and brag them selues to be their obedient children and make bucklers of their bookes Vnderstand and hold fast in minde dearely beloued behold this present booke may serue vs for a certayne argument of that vvhich is composed and faithfully gathered togither out of the very bookes of the auncient Doctors That if I vvould present this present booke vvherein there is nothing in it of mine but altogither of the auncientes for confession of my faith to those enemies of the fathers I doubt not but presently I should be as a moste vvicked Heretick condemned to be burned quicke into ashes Novve see dearely beloued and iudge iustly before God according to your
suffered persecution by the Iewes He hath ben hanged on the tree and dyed on the tree and was buryed and rose againe the third day and ascended into heauen the day it pleased him There he eleuated his body and from thence he shall come to iudge the quicke and the dead there he sitteth now at the right hand of the father How then is the bread his body And the cuppe or that which the cuppe conteineth how is that his blood My bretheren therefore are these thinges here called Sacramentes because that in them one thing is seene and an other thing is vnderstoode That which we see in a corporall likenesse but that which we vnderstand to a spirituall fruite He that receaueth the mistery of vnity and keepeth not the bond of neace he receiueth not by him the mistery but receaueth a witnesse agaynst him selfe And no man ought in any thing to doubt but that then euery faithfull man is partaker of the body and of the blood of the Lorde As to baptisme he is made a member of Christ and is not depryued from the company of that bread and of that cuppe also when hee which is constituted in the vnitie of the body of Christ shall depart out of this world before he doo eate that bread and drinke the cuppe for also he is not depryued from the participation and from the benefite of that Sacrament whiche hath found that which the Sacrament dooth signifie Prosper in his booke of sentences He that abydeth in Christ and in whom Christ dwelleth hath taken the meate of lyfe and hath drunke the drinke of the eternitie For he whiche discordeth from Christ doth not eate the fleshe of Christ nor drinketh his bloud Although that he doe take euery daye indifferently the Sacrament of so great a thing according to his iudgement Innocent in his thirde booke of the holy Aultar 4. 13. 14. Chapter Iudas sayth he hath eaten the Lordes breade but he hath not eaten the breade which was the Lorde Saint Hilarie in his 8. booke of the Trinitie The breade which descended from heauen is not receiued but of him which hath the Lorde and which is the true member of him Augustine in his 49. treatise vpon Saint Iohn the 11. Chapter If fayth be in vs Christ is in vs For what other thing sayeth the Apostle Christ dwelleth in your heartes through fayth but that through the fayth whiche thou hast of Christ Christ is in thy heart Augustine vpon Saint Iohn in his 25. treatise and 6 Chapter This is then to eate the meate not that which perisheth but which abideth vnto eternall lyfe Wherefore make ready thou the teeth and the belly beleeue and thou hast eaten c. Saint Cyprian in his Sermon of the vnction of Christ. Our Lorde Iesus Christ hath giuen in the table in the whiche he hath made his last banket with his Apostles the breade and the wyne with his owne hands but he hath giuen his bodye for to be wounded on the Crosse by the handes of the souldiers c. Augustine vpon Saint Iohn in the 26. Homely Sayth All we haue very well this daye receyued the visible meate but it is another thing of the Sacrament and of the vertue of the same From whence commeth it that many doe come vnto the aultar and take to their condemnation that which they receyue For the morsell of breade which our Lord gaue vnto Iudas was poyson vnto him not for that it was euill but bicause the man which tooke it was euill he tooke it euill c. A little after he sayth the Sacrament of this that is to saye the spirituall vnitie whiche we haue with Christ is presented vnto vs at the Lordes table to the one to lyfe to the others to death A little before hee hath sayde He which shall eate shall not die but I doe vnderstande it of him whiche shall haue the veritie of the Sacrament and not the visible Sacrament whiche shall eate him inwardlye and not outwardly whiche shall eate him in the heart and not crashe him with the teeth In what sense the auncient Doctors of the Church haue vnderstoode this place Hoc est corpus meum This is my bodye S. Augustine wryting against Adamantius the disciple of Manichaeus in the 12. Epistle Saith after this manner I maye interpret that this commandement cōsisteth in a signe for the Lord hath made it no doubt to say This is my body when hee gaue the signe of his body In the same place he sayth these three thinges The blood is water Behold my body And the rocke was Christ He teacheth these thinges to be sayde as though he spake by figure in signe and by signification Tertullian in his .4 booke against Marcion Sayth after this sort Iesus Christ after he toke the bread and distributed it to his disciples made it his body in saying this is my body That is to say saith he the signe of my body Chrisostome vpon S. Mathewe in the .83 homily the .26 chapter called the symbole of the supper and signe of the body of Christ. Augustine in his first quinquagesima in his prologue of the 3. psalm Saith Christ receiued Iudas vnto his supper in the which he recommended and gaue the figure of his body and of his blood to his disciples Chrisostome vpon S. Mathew in the .83 homelye Saith When the Heritickes say how shall it appeare that Christ hath ben offered We wyll stoppe their mouthes thus if Iesus Christ be not dead to what ende shall that sacrifice be a signe Saint Ierome vpon the 26. Chapter of S. Mathewe After that he acomplished the mysticall Passeouer or Easter had eaten the flesh of the Lambe with his Apostles He toke the breade which comforteth the heart of man and passed further to come vnto the Sacrament of the true Easter That euen as Melchisedech the highe Priest of the souereygne God hath done in the figure of this in offering of breade and wyne Euen so he representeth the veritie of his bodie and of his bloude Saint Ambrose vpon the first Epistle to the Corinthians the 11. Chap. Forasmuch as we are deliuered by the death of the Lorde hauing recordation thereof in eating and drinking wee doe signifie the fleshe and the bloude the which haue bene offered for vs c. Chrysostome vpon the 22. psalme Christ hath ordeyned the table of his holye Supper to the ende that in that sacrament he doe shewe vnto vs daylye the breade and the wine for the similitude of his bodie and of his bloude Saint Ambrose in his 6. booke of the Sacramentes the first Chapter The Priest sayth Make this oblation to bee acceptable vnto vs the whiche is the figure of the bodie and bloude of oure Lorde c. Chrysostome in the 83. Homelie vpon Saint Mathewe If thou haddest bene withoute a bodie hee woulde haue giuen thee all his signes naked and bare but bicause that thy soule is ioyned to a
and remembrance of the fleshe of Christ which he offered for vs and of his bloude which he hath shed Augustine in his 10. booke of the Citie of god Chap. 5. The visible sacrament is the testament that is to saye the holy signe of the inuisible sacrifice Chrysostome in the 7. homilye vpon the Epistle to the Hebrues We doe offer in deede but that which we doe offer we doe it in remembraunce of his death for that which we doe is done in remembraunce of that which hath bene done For he sayth doe this in remembraunce of me we doe not make it any other sacrifice as the priest doth But wee doe alwayes the very same and for to tell you better we doe the remembraunce of the sacrifice which hath ben done The Apostle vnto the Hebrues we doe by him offer the sacrifice of laude alwayes vnto God that is to say the fruite of those lippes which confesse his name I beseche you therefore bretheren by the mercifulnesse of God that yee make your bodies a quick sacryfice holy and acceptable vnto God which is your resonable seruing of God. The prophet Oseas O forgiue vs all our sinnes receiue vs graciouslye and then wyll we offer thee bullockes of our lippes vnto thee S. Paule sayth I was filled after that I had receiued of Epaphroditus the which came from you an odour that smelleth sweete a sacrifice acceptable and pleasant to God. Lactantius Firmianus in his 6. booke the .24 .25 chapters Iesus Christ sa yt I haue pleasure in mercy and not in offring Math. 9. Mat. 12. Oseas .6 and the 1. of Samuel 15. Pope Gregory in his .16 decretall the .7 question Pope Gregory in his decretals adiudgeth him culpable of Idolatry which shall heare the masse of a priest that is a whore monger or which shall communicate at his Sacramentes and Sacrafices Francis Maro in his suffrages for the deade He which causeth a masse to be sayde by an vnchast or whore maister priest or which is in deadly sinne it profiteth nothing neyther to the liuing nor to the deade The Apostle to the Hebrues the lawe which hath but the shadowe of good things to come and not things in their owne fashion can neuer with the sacrifices which they offer yearely make the commers therevnto perfect Agayne it is impossible that the bloud of Oxen and of Goates should take away sinnes Also Lo I come to do thy will O God c. By the which will we are sanctified through the offering of the bodie of Iesus Christ once for all Moreouer This man after he had offred one sacrifice for sinnes sat him downe for euer on the right hand of God. Likewyse with one offring hath hee perfected for euer those that are sanctified Agayne theyr sinnes and iniquities wyll I remember no more And where remission of these thinges is there is no more offring for sinnes Also he sayth not that Iesus Christ doth offer him selfe often as the hie priest entred into the holy place euery yeere with strange bloud for then must he haue often suffred sence the world began c. That there is but two Sacramentes in the church of Iesus Christe Augustine in his .3 booke of the christian doctrine the .9 chapter But in this time hereafter that the manyfest iudgement of our liberty is reuealed by the resurrection of the Lorde wee are not ouermuch charged through heauy operacions and workinges of signes which we already doe vnderstand But the same Lord hath giuen by the doctrine of the Apostles a certayne little number in steede of many which are easye to doe and good to vnderstand and most chast to keepe As is the Sacrament of baptisme and the celebration of the body and bloud of the lord And when euery one doth vse them being instructed to what ende they serue he shall acknowledge them not with a carnall seruitude and bondage but to honor them in the liberty of the spirite And as it is a seruyle infirmytie to follow the letter and to take the signes for the thinges which are signified by them so is it an euill error to interprete vnprofitably the signes c. Augustine wryting to Ianuarius in the 118. Epistle I would that thou shouldest knowe that our Lorde Iesus as he him selfe saith in the Gospell hath submitted vs to an easie yoke and light burthen And therefore he hath ordayned in the christian church a fewe Sacramentes in number easie to be kept excellent in significacion as the Baptisme consecrated in the name of the Trinitie and the communication of the body and bloud of the lord And if there be any other thing commaunded in the Scripture c. Augustine vpon S. Iohn in the .80 homelye The word being adioyned to the Clement it shal be made a Sacrament How we ought to vnderstand this word Sacrament Sacrament Mystery Secrete is all one and is vnderstoode for an hidde and vnknowen thing the which notwithstanding is reuealed at a certayne time when it pleaseth the goodnesse of God. Reede Tob. 12. Daniell 2. Sapien. 2. 1. Cor. 4. Ephe. 5. Ephes 1. Ephes 3. Collos 1.1 Timoth. 3. Apocal. 7. Of confession to God and of auricular confession Dauid sayth in the .32 psalm I haue acknowledged my sinne vnto thee and mine vnrighteousnesse haue I not hydde I sayd I wyll confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne Againe I acknowledge my faultes and my sinne is euer before me Agaynst thee only haue I sinned and done this euill in thy sight If we acknowledge our sinnes he is faythfull and iuste to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Acknowledge your faults one to an other and pray one for an other Eccles 28. Ephe. 4. Collos 3. If thy brother trespasse against thee c. Reade Luke 17. Deut. 17. 1. Cor. 5.2 Cor. 13. Augustine in his 10. booke of confessions the 2. chapter What haue I to doe then with men that they should heare my confessions As though they should heale my griefes That is a curyous kinde of people to know another mans life and slowe to correct and amend their owne wherefore doe they demaund of me to heare what I am where they wyll not heare of thee what they are And how doe they know when they doe heare me wheather I doe speake true when in deede no man knoweth that which is done in the man but the spirit of the man which is in him c. Chrysostome in the 12. chapter to the Hebrewes 3. homily and in the 4. tome 41. homily I doe not say vnto thee that thou accuse thy selfe openly nor before others But I would that thou shouldest obay the Prophet which saith reuele vnto the Lorde thy way acknowledg then thy sinnes before God pronounce thy vnrighteousnesse with prayer to the true Iudge not with the tongue but by the
Doest thou thinke that the keyes of the kingdome of heauen are onely giuen vnto Peter and that none other of the blessed shall receyue them Augustine vpon the wordes of the Lord in S. Mathew in his 13. sermon Thou art then Peter and vppon this rocke which thou hast confessed vpon this rocke whiche thou hast knowne saying thou art Christe the sonne of the liuing God I will builde my church Vpon me I will buylde thee and not me vpon thee For those men which woulde be buylded vpon men doe saye I holde of Paule and I holde of Apollos and I holde of Cephas that is to saye rocke and the other which will not be builded vpon Peter but vppon the rocke doe saye I holde of Christ c. Iesus Christ is the heade of the church reade Ephes 4. Colos 1.2 Reg. 22. Augustine in his 3. booke of Baptisme the 3. Chap. And they are the wordes of S. Cyprian in the counsell of Carthage None of vs truly is establyshed Byshoppe of Byshoppes or none shall compell his companions by cruell tyranny through necessitie to come thereunto Gregory wryting to Eulogius Byshoppe of Alexandria in the 7. booke .3 Epistle Behold how you haue wrytten to me you haue put this worde of pryde in calling me vniuersall Pope but I pray your holinesse to call me no more so hereafter For all that which is giuen vnto an other aboue reason is taken from you Concerning my selfe I doe not repute that for honor wherein I doe see the honor of my bretheren weakened For my honor is that the estate of the vniuersall Church and of my bretheren be mainteyned in theyr strength If your holynesse doe call me vniuersall Pope you confesse that you are not in part of that which you attribute and giue vnto me for the whole Of free wyll of the merites of workes and of iustification by faith Iesus Christ sayth whosoeuer committeth sinne is the seruant of sinne Rom. 6. 2. Peter 2. All haue sinned and haue neede of Gods mercie Also Iesus Christ sayth without mee ye can doe nothing We are not apt to thinke any thing as it were of our selues but our abilitie commeth of God. The flesh ryseth agaynst the spirit and the spirite agaynst the flesh and these thinges are contrary one to an other so that ye cannot doe the same thinges that ye woulde Also he which beganne a good worke in you shall goe foorth with it vntill the day of Iesus Christ Agayne it is God which worketh in you both the will and also the deede according to his pleasure Likewyse I doe not that good thing which I would but that euill doe I which I would not Augustine in his Enchiridion to Laurence Chapter .29 This part of mankinde vnto whome God hath promised deliueraunce and the euerlasting kingdome can it be made better by his workes No no for what good can he doe which is lost but asmuch as he shall be deliuered from his perdition Can he doe by his free wyll the same the same also he cannot doe For man ill vsing his free wyll did lose him selfe and his free wyll and as he which killeth him selfe whiles he is liuing killeth him selfe but in putting him selfe to death he liueth no more and cannot rayse him selfe vp agayne when he is dead so when he hath sinned by his free wyll bicause that sinne hath bene victoryous hath free wyll ben loste For of whome soeuer a man is ouercom vnto the same he is in bondage This is truly the sentence of S. Peter And bicause that it is true I praye you what may be the liberty of a seruant that is in bondage but when he doth take pleasure to sinne For he serueth freely which doth willingly the wyll of the Lorde and therefore he is free to sinne which is the seruant of sinne and no man shall be free to doe iustly if first being deliuered from sinne he doe not begin to be the seruant of righteousnesse This is the true liberty for the bond of the worke that is wel done and also it is the faithfull bondage bicause of the obeying of the commaundement But from whence shall this libertie to doe well come vnto the man which is brought vnder and solde but by him who hath redeemed him of whom it is sayd if the son make you free then are ye free in deede Augustine vnto Paulinus in the .106 Epistle Let no man stumble agaynst the stumling stone as in defending subtelly free wyll and nature euen as the Philosophers of this world haue done with great force for to be esteemed or for to thinke to great the blessed life by vertue of theyr owne proper wyll Let such people then take heede to make through wysedome of wordes the crosse of Christe vayne and that the same be not vnto them to stumble against the stumbling stone For when humayne nature abydeth in that integryte in the which it hath bene made yet it cannot in any wise keepe it if his creator doe not ayde him Forasmuch then as it cannot keepe the health and saluation that it hath receiued without the grace of god How can it receiue that which it hath lost S. Augustine in the 107. Epistle vnto Vitalis If we will in deede defend free wyll let vs not fight against that whereof it is free for he which gaynsayeth the grace by the which our wyll is made free for to decline from euill and for to doe good he would that his free will be yet bond and captyue When man was in honor he did not vnderstand it he was compared vnto the beastes and was made like vnto them Augustine in his booke of corrections grace the 12. Chapter Now then forasmuch as that greate liberty is lost through the demeryte of sinne euen so doth remayne and abyde the infirmytie for to be ayded and holpen with greater giftes in truth It hath pleased God so to the ende cheifely to quenche the pryde of mans presumption that all flesh that is to say euery man should not glorie in himselfe before him c. The Counsell Mileuitan in two Canons Free will weakened to the first man can Canon 1 not be repayred and amended but thorow the grace of baptisme the which after that it is lost cannot be restored agayne but by him whiche hath power to giue it Wherefore the truth sayth if the sonne make you free then are you free in dede The seconde Canon sayeth God doth Canon 2 worke so in the heartes of men and to free will that if there be any godly cogitation any deliberation tending to the honor of God and any motion of good will all the same proceedeth from god For by him we may doe some good thing and without him we can doe nothing Augustine writing to Valentine of grace and free will. Chap. 18. To the end it should not seeme that men should doe any
made miserable bicause that we haue proued what power we haue without god Beholde man was made good and through free will he was made euill Then when shall the wicked man be a good man in forsaking God through free will. He being good coulde not kepe himselfe good Nowe he being euill can he make himselfe good When hee was good he coulde not keepe himselfe good And when he is euill he sayth I do make my selfe good What doest thou being euill when thou art lost being good except that he which continueth alwayes good doe not repayre and amende thee Augustine writing vnto Paulinus 106. Epistle What is he which shal seperate vs from that masse or burthen of perdition and from that fight but only he which is come to saue that whiche was lost Of whome also the Apostle being asked say who is he that doth iudge or discerne thee where if man say it is my fayth it is my will it is my good worke It may be answered him agayne and what hast thou that thou hast not receyued If thou hast receyued it why reioycest thou as though thou hadst not receiued it And yet neuerthelesse all this is sayde not that man shoulde reioyce but hee that reioyceth shoulde reioyce in the Lorde and not of workes to the ende that none doe exalte himselfe not that good workes are frustrate thorowe that faythfull cogitation Howe is it that God will rewarde euery man according to his deedes And that vnto euery man which doth good shall be rendred prayse honor and peace but bicause that workes are of grace and not grace of workes for faith which worketh by loue is nothing worth if the loue of God bee not spreade abroade in our heartes by the holy Ghoste which is giuen vnto vs yea we haue not that faith if God doe not deale to euery man the measure of faith c. Augustine writing to Valentin 46. Epistle Euery good gift and euery perfecte is from aboue and commeth downe from the father of lightes and let no man say that the grace of God is giuen vnto him eyther by the merites of workes or by the merite of his prayer or by the merites of his faith And that he doe not esteeme that to be true which the Heritickes say that the grace of God is giuen vnto vs according to our merites the which is altogither false But the grace and mercie of God doth conuerte man of whom the Psalmist sayeth The mercie of my God shall goe before me to the ende that he that is an infidell be iustified that is to say that of an infidell he be made a righteous man and that he doe begin to haue good merites the which God shal crowne when the world shall be iudged Augustine in his booke of the true definition of faith There is neyther Saint nor righteous man which is without sinne and yet neuerthelesse he leaueth not of nor ceaseth therefore to be holy and iuste inasmuche as through affection hee holdeth sanctification for we are not holy through the force and strength of mans nature but we doe obtayne sanctification through the grace of God whiche dooth ayde and helpe our purpose And therefore all the Saintes truely doe declare them selues to be sinners for truely they haue inough for to lament and bewayle And although that their consciences doe not rebuk them yet they haue to lament bicause of the nobilitie and vnconstancie of nature subiecte to preuarication S. Ierome against the Pelagians A certayne man of our writers hath very well affirmed the Philosophers to be the Patriarkes of Heriticks to haue defiled the puritie of the Church through peruerse doctrine insomuch as that they doe not knowe that which they speake of mans fragilitie or weakenesse Whereof should earth and ashes bost them selues In asmuch cheifely as of them the Apostle speaketh saying I see another law in my members c. And againe I doe not that good thing which I would but that euill doe I which I would not If he doe not that which he woulde how can that be true whiche is sayde that man may bee without sinne if he will By what reason may he be that which he will when the Apostle affirmeth that he cannot accomplishe and fulfill that which he desireth When I shall thinke my selfe to be come to the ende of vertues then shall I but beginne the onely perfection of men is to acknowledge them selues imperfect Chrysostome in his imperfect worke Chapter 6. If euery one doe consider the motions or mouinges of his flesh he shall be founde to do no goodnesse for all goodnesse is accomplished of vs in gainesaying and speaking against our selues bicause that the nature of the fleshe is contrary to goodnesse S. Ierome against the Pelagians firste booke Then are we righteous when we doe confesse our selues to be sinners and our righteousnesse is not of our owne proper mertie but consisteth in the mercy of God for the Scripture saith the righteous man is an accuser of him selfe in the beginning of the worde S. Barnard in his .5 Sermon of dedication Who shall be saued Say the Apostles to the Sauiour And he saide vnto them things which are vnpossible with men are possible with god This is all our trust this is all our consolation this is all the reason of our hope but we whiche are already certayne and sure of the possibilitie what doe we determine of the wil Who knoweth whither he be worthy of loue or hatred Who hath knowen the minde of the Lorde Or who was his counseller Now it is here necessary for vs that fayth doe helpe vs It behoueth here that the truth doe ayde vs insomuche as that which is hid from vs in the heart of the father be reueled vnto vs by his holy spirite and that his spirite in giuing witnesse doth perswade our spirites and mindes that we are the children of God that he doth perswade vs in calling in iustifying vs freely through faith c. Gregory in his morales .22 booke 6. Chapter There are also some men who in doing any good thing doe forget incontinently their sinnes and doe fasten the eye of the hart in the consideration of the good works that they doe therby doe esteme thinke themselues already holy wherefore among the goodnesse that they do they take away the remembrance of their faults in the which peraduenture they are yet stil wrapped who if they did consider diligentlye the rigours of the Iudge they woulde more feare their euils then they woulde reioyce of their imperfect goodnesse They ought to regarde rather that they are debters of thinges that they ought to doe that they haue not payed by their good workes the parte already due And so after the manner of the trauayler we ought by no manner of meanes to regarde or marke what way we haue walked in but what way we haue yet to
hasteth him to goe to that countrey common to all the Saintes in asking bicause of the filthynesse of that tarying that his sinns should be pardoned him before that he did depart from this life for he that shall not receiue here forgiuenesse of his sinnes he shal not haue it in the other life And he shall not haue it for he cannot come to eternall life bicause that eternal life is the forgiuenesse of sinnes and therefore he saith pardon me that I may be comforted before that I goe and that I be no more wherefore then doe we desire so greatly this life In the which the longer that any one shall be in it so much the more is he charged with the more sinnes c. S. Ierome in the Epistle of the Galatians 6. Chapter This little sentence doth declare vnto vs although that it be somewhat obscure a newe doctrine and hidde that is when we be in this world we may helpe our selues togither aswell through prayers as through counsell when notwithstanding when we shall come before the consistorye and iudgement of God neyther Daniell no nor yet Iob can praye for any one for euery one shall beare his burthen The Canon of the .3 councell of Toledo Chapter 22. and .23.2 chap. which beginneth Qui diu We doe commaund that those whiche depart out of this life through Gods calling should be carryed to the earth with psalmes only and not the song of those which doe sing for we doe forbyd altogither that prayer of the funeralles which they haue accustomed to sing commonly for the dead That it suffiseth that they doe giue vnto the bodyes of the christians the seruice of the heauenly songes in hope of the resurrection Epiphanius in his .2 booke Tome .1 Heresy .59 Vpon that place of the songes O my Doue come out of the caues of the rockes which toucheth the wall out of the holes of the rocke in the loue of Christ and in the mercy of the Lord These are that caues of the rockes of faith of hope and veritie touching the wall That is to say before that the gate be shut before that the King being within the wall receiueth no person vnto him after the departing from hence and death when the gates are no more touching the wall but are shut and it is no more lawfull to correct And afterward he saith there is neither fasting nor almes nor penance nor righteousnesse neyther good nor euill which doth profite or hurte after that one is dead For Lazarus did not come vnto the ritch man nor the riche man vnto Lazarus And the rich did not receiue that that he demaunded although that he demaunded it through great prayer of the mercifull Abraham for the garners and cellers are shut vp and the time is accomplished and the combat ended and those whiche haue fought doe rest themselues c. S. Cyprian in his sermon of mortalitie We must not thinke that the deathe of the wicked is of such forme and condition as is of the good men The good men are called to rest and solace the wicked and vniust to paynes and torments safegarde and defence is sodainlye giuen vnto the faythfull and tormentes vnto the vnfaythfull We are verye much vnthankfull for the heauenly benefites not acknowledging that which is giuen vnto vs c. Afterward he sayth we ought not to mourne for our brethren deliuered frō this world through Gods vocation Forasmuche as I doe knowe very well that they are not vtterly lost but are onely sent before preceding those which depart and that wee ought to desire their companie and not to bewayle them euen as those do which go by lande or by sea and that we must not here take blacke robes in asmuch as they haue already taken vpon them whyte vestures c. Augustine of the Citie of God .1 booke 12. 13. Chapters and in the 4. of his sentences 45. Distinction It is also written in the Decretals and also by the Maister of the sentences The diligence and labor that some take about funerals the ornament and decking of burials the pompe of obsequies and burials are more for to comforte the liuing than for to ayde the deade If the costly burying doth profite any thing vnto the wicked the vyle and contemptible sepulture shall hurt the good or if they remayne vnburied c. Gregorie Neocaesarian vpon Eccles Chapter 9. Those whiche are departed out of this worlde haue no more any thing common with our affayres And it was so that the begger dyed and was caryed by the angels into Abrahams bosome The riche man also dyed and was buried c. Chrysostome vpon the Epistle vnto the Hebrues Chap. 13. In what place soeuer we be buried the earth is the Lordes and all that therein is that which a man ought to doe let him doe it But to bewayle weepe and lament for those whiche depart oute of this lyfe commeth of weakenesse and for lacke of courage and we cannot vnderstand it but that it cometh of none other thing but of a despayre of the resurrection to come c. Dauid prayed for his chylde that was sicke he fasted lying vpon the grounde But when they tolde him that he was deade he rose vp and ceased Nowe the chylde dyed without Circumcision the which Circumcision was vnto them as Baptisme is vnto vs yet Dauid did not despaire of the saluation of the chylde Obiection The Priestes say that we must offer for the deade S. Cyprian in the .4 booke of Epistles 5. Epistle Writing of Celerin which hath had almost all his houshoulde martyred and put to death for the name of Iesus Christ sayth thus It is alreadye a long time sithence that Celerin his grandmother hath bene crowned for a martyr his vncle by the father and Laurence his vncle by the mother Ignatius which once haue fought and haue bene men of armes in worldlye affayres but being true and tryed men of armes to fight in Gods quarrel hauing vanquished the diuell through the confession of Christ haue obteyned of the Lorde rewards and crownes through a glorious suffering We doe offer alwayes as you doe remember well inough sacrifice for them as often as we doe celebrate the passions of the martyrs and that we do make commemorations of their dayes yearely See diligently the commemoration that the priestes doe make for the dead which is the .10 part of the Canon Memento etiam domine famulorum famularumque tuarum N. qui nos praecesserūt cum signo fidei dormiunt in somno pacis ✚ ipsis domine omnibus in Christo quiescentibus locum refrigerij lucis pacis vt indulgeas deprecamur per eundem dominum nostrum Amen That is to say remember O Lorde thy menseruauntes and maydseruauntes N. which haue gone before vs with the signe of faith and do sleepe in peace ✚ vnto them O Lorde and vnto all
no more any such vayles which are against our religion For it becommeth thy honestye and it is also reasonable that rather thou haue a care to take from the Church of Iesus Christ all scrupulous thinges which are not meete for the people giuen thee in charge S. Ierome doth giue witnesse of Epiphanius writing to Pammachius against the errors of Iohn Byshoppe of Ierusalem Thou hast Epiphanius the Byshoppe who by the letters that he hath sent vnto thee hath called thee openly Heriticke Truely thou art no greater then he neyther of age nor of knowledge neyther in holynesse of life neyther according to the testimonye of all the worlde during the time that the heresye of the Aryans and Eunomians did raigne in all the Easte countreys except Pope Athanasius and Paulin when thou wouldest not communicate or haue felowship with those of the West partes neyther with those that did confesse the name of God in exile Eyther he was not heard of Euticius during the time that he was but priest of the Monastery nor after that he was Byshop of Cypres he was not touched of Valens for he was alwayes so honored and esteemed that the Heritickes them selues being in their kingdome would haue thought that the same should haue turned to their ignomynie and sclander if they should haue-persecuted so excellent a man. Also the history Tripartite 9. booke Chapter 48. affirmeth That he did many myracles The saide Epiphanius hath written a booke called the booke of heresyes out of which Saint Augustine allegeth witnesses He liued in the time of Theodosius about the yeere of our Lorde 390. Of fastings and of meates THe spirit speaketh euidently that in the latter times some shal depart frō the faith and shal giue hede vnto spirites of error and doctrines of diuelles which speake false lyes through hipocrysie haue their consciences burned with an hotte yron forbidding to marrye and commaunding to abstayne from meates which God hath created to be receiued with giuing thanks of them which beleeue and knowe the truth For all creatures of God are good and nothing ought to be refused if it be receiued with thanks giuing For it is sanctyfied by the worde of God and prayer S. Athanasius in his expositions vpon the Epistle to the Hebreus 13. Chapter These are truly strange doctrines And he rebuked those which had brought in the Iewishe abstinences and obseruations of meates For he sayth you ought to be fortified with grace that is to saye with fayth and ye ought to be moste sure that nothing is defiled and that all thinges are pure and cleane vnto him that beleeueth and so that faith is necessary and not the obseruation of meates For those whiche doe abstayne from meates that is to saye those which haue their affection alwayes to obserue in such manner meates it is most manifest that such haue nothing profited no more then those which doe seperate them selues from the bonds and lymytes of the true faith and serue wholy a lawe altogither vnprofitable What soeuer is solde in the fleshe market that eate ye and aske no question for conscience sake S. Ierome vpon the first Chapter of Malachye Turne neyther to the right hand neyther to the left to decline and turne to the right hand is to abstaine from meates whiche God hathe created to bee vsed Also to condemne and forbyd marriage is to fall into that whiche is written in another place be not righteous in thy selfe beyonde measure Iesus Christ sayth that whiche goeth into the mouth defileth not a man but that which commeth out of the mouth defileth the man. The Councell of Bracara or Braga 2. 30. distinct Chapter which beginneth Si quis Helde in the yeare 619. Hath excommunicated those which did abstayne themselues from eating of fleshe through superstition Eusebius in the ecclesiasticall historie the .5 booke Chapter 3. Rehearseth that among those whiche were prisoners for the fayth at Lyons there was one named Alcibiades who led a very strayte life for he woulde eate nothing but breade and drinke water wyth salt the which lyfe he was willing to continue being in prison He was notified vnto Attalus the true martyr of Iesus Christ after his first confession that hee made in the theater that the same Alcibiades did euill in not eating those creatures which God hath made and that the same was an offence vnto others the which thing being come to the knowledge of Alcibiades he did eate by the admonishing of Attalus all things as others did rendring thankes vnto God for that the holy ghost reuealed vnto the same Attalus that which he did teach S. Augustine of ecclesiasticall maners 33. vpon the letter K. Speaking of the Monkes of Millaine whose straytnesse he sawe None is constreyned to beare a heauyer burthen than he can else let him refuse to beare it and he which is weaker than the other is not therefore condemned of them They all do knowe howe greatlye loue and charitie is commended They doe knowe very well that all meates are cleane to those that are cleane therefore all their industrie is not to reiect any meates as vncleane but only to tame their concupiscence and lust and to holde and keepe themselues in brotherly loue They do remember this sentence Meates are ordeyned for the belly and the bellye for meates neuerthelesse manye which are strong shall abstayne bicause of the weake Many haue another reason to wete bicause that they had rather to bee fedde with grosse meates and not with sumptuous and delicate therefore those which in health doe abstayne from one kynde of meate make no doubt being sick to eate of it Many doe not drinke wyne yet neuerthelesse they doe not thinke to be defiled therewith for they themselues doe ordeyne that one shoulde giue vnto those that are of a weake complexion and can none otherwise keepe their health if there be any that refuseth to drinke they admonishe them brotherly not to make themselues through vayne superstitions more weake than holye Euen so they doe diligently exercise themselues in the feare of god And as touching the exercise of the bodye they doe knowe verye well that it profiteth onely for a little time Loue is chieflye kept and therevnto is applyed meates words apparayle and the countenances euery one doth consent vnto a mutuall loue and charitie and doe abhorre to violate it as much as God doth if any one do resist the same he is cast out if any one doe disagree from the same they will not suffer him one day Rebuke them sharply that they maye be sounde in fayth and not taking heede to Iewishe fables and commaundements of men that turne from the truth Vnto the pure al things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen the very mindes and consciences of them are defiled The Councell of Toledo 13. hath excōmunicated those whiche forbydde to eate fleshe The
is not for to obtaine righteousnesse the which inwardly is the beautie of the kings daughter Chrysostome in the 4. tome of fasting in Lent. Homilie 73. If we doe dayly here agree and that we doe fast all the Lent and doe not amende our lyues greater occasion of damnation shall be done vnto vs. Gregorie the 7. hath commaunded to fast the Lent vpon payne of deadly sinne Reade Platyna Pag. 171. in his life Apollonius the martyr of Iesus Christ in the ecclesiasticall hystorie 5. booke Chapt. 11. Rebuked the heretike Montanus bicause he was the first which made the law of fastings Saint Ierome to Nepotian first tome Laye vpon thee such maner of fasting as thou canst beare That thou haue pure chaste simple and moderate fastings not supersticious What profiteth it not to eate of the oyle and to seeke certayne dainties and difficult kyndes of meates as figges peares nuttes fruites of palmes or dates the flower of wheate of honie and such maner of meates There is no kynde of garden fruite wherewith we do not torment our selues to the ende we eate not of breade and whylest we doe folowe our pleasures we are drawen from the kingdome of heauen Furthermore I haue hearde of some who against the rule of the nature of men drinke not water and eate no breade but doe eate of delicate suppings and of punned Leekes and drinke not the pottage in a cuppe but in a dishe What shame is this howe are we not ashamed of such maner of follies how are we not weried with such superstitions Furthermore also we seeke in delicates the renowne of abstinence The strongest fasting is breade and water but bicause that there is no glorie therein and bicause all liue of breade and water as of a common thing we doe not esteeme it to be fasting In the olde time they fasted vntill night The fasting without workes of mercie displeaseth God. Cassiodorus reciteth in the 9. boke of his historie That the Romaynes had but three weekes for the Lent fasting euery day except the Sundaye and Saterdaye The Illerickes and the Grecians had sixe and the other seauen but they fasted by space betweene Reade of fasting Actes 13. 1. Cor. 16. Math. 4. Luc. 2. Tobi. 2. 1. Reg. 6. 2. Cro 20. 1. Esdras 8. Ioel. 2. Ionas 3. Hester 4. and .14 Psalme 35. and .69 and .109 Deut. 9. 3. Reg. 19. Dauid and his people fasted vntill euening hearing that Saule and Ionathas were dead Dauid fasted and prayed for the people which were stroken of God. Achab fasted and slept hauing on sackecloth walking comfortlesse and the Lord had compassion and pitie on him Iudith fasted all the dayes of hir life Hester purposing to enter vnto the king for to speake vnto him fasted three dayes and three nightes Iosias declareth the fasting to all the people and caused the wordes of the booke of Ieremye to be reade openly Iesus Christ humbled his soule with fasting psalm 35. and .69 and .109 Vnto whome is he like that fasteth and neuerthelesse ceaseth not to sinne Fasting profiteth nothing at all to the wicked and obstinate people Iesus Christ saith Take heede to your selues least at any time your heartes bee ouercome with surfeting and drunkennesse and cares of this worlde Ye haue bene called vnto liberty onely let not your libertye be an occasion vnto the fleshe but in loue serue one an other Of maryage and of vowes THe spirite speaketh euidently that in the latter time some shal depart from the faith and shal giue heede vnto spirites of error and doctrins of deuills which speake false lies through hipocrysie and haue their consciences marked with an hotte iron forbidding to mary Iesus Christe saithe haue ye not reade howe that he whiche made man at the beginning made them man and woman and sayde for this cause shall a man leaue father and mother and cleaue vnto his wyfe and they twayne shall be made one fleshe wherfore they are no more twayne but one fleshe Let not man therefore put asunder that which God hath coupled togither Origene vpon Saint Mathew 23. Homilye The Scribes and Pharyses are set in Moyses chayre c. He doth rebuke then such manner of preachers who doe not only that they saye but also doe cruelly and without mercy great thinges whiche one cannot doe not esteeming or iudgeing what is the vertue of euery one of the hearers as those which forbid to mary And doe constraine the people to a moste vyle vyllanye for that they doe forbydde that which is expedient Those also which doe teach to abstayne from meates and other such manner of thinges to the which the faithfull ought in no wyse to be constrayned They do laye great burthens through the worde of their expositions against the will of Christ saying my yoke is easie and my burthen is light And often times we doe see that those that doe teache suche thinges doe liue altogither contrarye to their sayings doing all thinges for the regarde of men and for vaine glorye as the word following doth shewe it saying All their workes they doe for to be seene of men Salomon in the .18 Chapter of the prouerbes doth describe the blessing of maryage The Prophet Dauid in the .128 psalme dothe describe the blessing of God vppon those that are maryed The angell Raphael did teache Tobie howe hee ought to marie as God commaundeth The confirmation of mariage is in the 9. Chapter of Genesis vnder the letter A. Eusebius in the Ecclesiasticall hystorie 3. booke .27 Chap. Saint Clement as Eusebius of Cesaria doth recite hath written agaynst those who doe despyse mariage Among other things that he hath written sayth as followeth Will they also reproue the Apostles Saint Peter and Saint Philip had wyues and maried their daughters and Saint Paule in one of his Epistles was not ashamed to make recommendations and salutations vnto his wife whom he sayth he woulde not leade with him about the countrie to the ende he might be the more free to preache the gospell And by and by after hee sayth that Clement in his 7. booke of his work sayth as followeth It is sayde that S. Peter when he did see his wyfe to be martyred reioyced seeing that by that meanes shee was of the number of the elect and that she returned vnto hir owne house of Paradise and that he cryed after hir when they brought hir to hir death calling hir by hir name saying vnto hir O deare wyfe remember god Such were the mariages of the Saintes and their affections perfect In the 4. of the sentences distinction .17 Chapter .4 and in the 27. decret question 2. Chapter which beginneth Cum societas c. The Pope in his Decretals calleth mariage vncleannesse pollution and carnall filthynesse Saint Paule answereth the Pope saying Wedlocke is to be had in honor among all men and the bed
thinges that which was secrete is declared and that which is hid is made knowen without any kinde of pryde which is no sacriledge not hauing a necke puffed vp with pride without any contention or enuye with holynesse humilitie with the catholicke peace with christian charitie Irenaeus in his .3 booke .4 chap. What would it be if there were any disputation or debate moued of anye lighte question must wee not haue our recourse vnto the moste auncient churches whiche were in the time of the Apostles and to take of them that which is cleare and certayne for to resolue the debate or question put foorth S. Augustine of baptisme against the Donatistes .3 booke .9 Chapter Honoratus Attuca hath saide forasmuch as Christe is the truth we ought rather to followe the truth then custome The Byshop Castus in the 5. Chapter He that presumeth to follow custome in condemning the truth eyther he is enuyous or wicked towardes the brethren vnto whom the truth is reueled or he is ingratefull towardes God through whose inspiration the church is instructed Trust not in false lying wordes saying here is the Temple of the Lorde here is the Temple of the Lorde here is the temple of the Lorde c But take heede howe ye doe trust in coūsels that beguile you and doe you no good God hath witnessed of his sonne saying This is my deare sonne in whome I delight here him The Lorde hath saide But the prophet which shall presume to speake ought in my name whiche I commaunded not to speake and he that speaketh in the name of strange Gods the same prophet shall dye Moyses saide ye shall doe after nothing that we doe here this daye euery man what seemeth him good in his owne eyes Moyses saide ye shall doe afer nothing that we doe here this daye euery man what seemeth him good in his owne eyes Ye shall put nothing vnto the word which I commaunde you neyther doe oughte there from that ye may keepe the commaundementes of the Lorde your God which I commaunde you Beholde I haue taught you ordinances and lawes such as the Lorde my God commaunded me S. Augustine writing vnto Orosus against the Priscillanistes and Originistes .11 Chapter The doctrine of man seemeth to haue reason so long as it is not compared vnto the heauenly knowledge but when the lye approcheth to the truth it is by and by deuoured and destroyed as a sparke of fire and all the teachinges of faulshod and lyinges the whiche nowe are called Idolles Forasmuch as they are made they shal be altogither broken He that commeth from an hie is aboue all he that is of the earth is earthly and speaketh of the earthe he that commeth from heauen is aboue all And what hee hath seene and heard that he testifieth but no man receiueth his testimony howbeit he that hath receiued his testimonye hath sealed that God is true For he whom God hath sent speaketh the words of God. Iesus Christ saith And his wordes haue ye not abiding in you for whom hee hath sent him ye beleeue not Search the scriptures for in them ye thinke ye haue eternall life and they are they which testifie of me My doctrine is not mine but his that sent me If anye man will doe his will hee shall knowe of the doctrine whither it be of God or whither I speake of my selfe He that speaketh of him selfe seeketh his owne prayse but he that speaketh his prayse that sent him the same is true and no vnrighteousnesse is in him He that sent me is true and I speake in the world those thinges which I haue hearde of him If ye continue in my wordes then are ye my disciples and shall know the truth the truth shall restore you to libertie c. I speake that I haue seene with my father and ye doe that which ye haue seene with your father Verily verily I saye vnto you if a man keepe my saying hee shall neuer see death My sheepe heare my voyce and I know them and they followe me I haue not spoken of my selfe but the father which sent me gaue me a commandement what I shoulde saye and what I shoulde speake And I knowe that this commaundemente is lyfe euerlasting Whatsoeuer I speake therefore euen as the father bade me so I speake The wordes that I speake vnto you I speake not of my selfe If ye loue me kepe my commaundements He that hath my commaundements and keepeth them the same is he that loueth me He that loueth me not keepeth not my sayings and the wordes which ye heare are not mine but the father which sent me Many other signes also did Iesus in the presence of his disciples which are not written in this booke These are written that ye might beleeue that Iesus is Christ the sonne of God and that in beleeuing yee might haue lyfe through his name Though that wee or an aungell from heauen preach vnto you other wayes than that whiche we haue preached vnto you holde him as accursed As we sayd before so say I nowe agayne if any man preache vnto you other wayes than that yee haue receyued holde him accursed The woman that was a Samaritane sayde vnto Iesus I wote well Messias shall come which is called Christ when he is come he will tell vs all things I haue kept nothing backe but haue shewed you all the counsell of God. Chrysostome in the first homilie vpon the Epistle vnto Titus The Gospell doth contayne all things the things present and things to come honor pietie and fayth c. Saint Hilarie vpon Saint Mathew 14. Canon Euery plant which my heauenly father hath not planted shall be plucked vp by the rootes that is to say all mans traditions ought to be plucked vp by the fauor of the whiche they haue transgressed the commaundement of the lawe And therefore he called them the blinde leaders promising the waye of euerlasting lyfe the which they see not themselues and sayth that the falling hedlong of those blind leaders and their conductors is common S Augustine vpon S. Iohn .49 treatise .9 Chapter Although that the Lorde Iesus Christe hath done many things which haue not bene written as also his owne Euangelistes doe witnesse it that the Lord Iesus Christ hath sayde and done many things whiche are not written neuerthelesse the things haue bene chosen to be written whiche were thought sufficient for the saluation of the beleeuers Of the holy scripture and howe it is lawfull for all men to reade it HAppie is he that readeth and happie are they that heare the wordes of this Prophecie and keepe those things which are written therein for the tyme is at hande Iesus Christ sayeth Happie are they that heare the worde of God and kepe it Thy worde is a lanterne vnto my feete and a light vnto my pathes Gods worde in the
and to me For I shall haue no great labor to declare vnto you the vertue and efficacie of the gospell so that the sentence before be made easy by you in your house And you shal be a great deale more wyse not onely to heare and vnderstande but to teach others For there are a great manye that heare and take great payne to keepe all the wordes of the Gospell and all that wee doe interprete vpon them yet neuerthelesse they profite not very much although wee shoulde remayne there with them a yeare Wherefore Bicause they giue not themselues vnto our sermons but a small time that onely in the Churche And if anye excuse themselues by reason of their businesse and occupations of publike and particular things First of all they erre very much chiefly in that they vnderstande so manye things and are so much giuen vnto temporall affayres and businesse as they doe nothing at all studie on the things whiche are moste necessarie and doe alledge a vayne excuse and of no force For one may rather accuse in this matter the long conuersation of frendes the long sitting in the theaters and gasing places the long time that men spende in beholding the running of horses in which vayne things they consume and spende manye times a whole daye and the which neuerthelesse they excuse not themselues by reason of their occupations Furthermore ye are to diligent in things that are vyle and nothing worth But when ye muste vnderstande heauenly things ye esteeme them vnprofitable and of no price insomuch as yee make none account to bestowe on them anye little care and diligence And howe are they worthie of victuals and to see the sunne which make so small account of it The negligent people haue yet another excuse but very euill that is to say that they haue no bokes That should be a ridiculous thing to answere here for the rich but bicause I doe thinke that many poore men doe vse manye times that excuse I will a little speake vnto them and aske them whether they haue not all the instruments and tooles that belong to their arts and sciences Although that pouertie letteth or hindreth them greatlye to buye them It is then a foolishe thing to excuse themselues through pouertie and to be diligent in lacking nothing necessarie for their occupations and sciences yet to excuse themselues vppon their occupations and pouertie in things whereof commeth vnto them so great vtilitie and profite Augustine in the .56 Sermon vnto the brethren being in sorrowe and care He which maketh none account to reade the holy Scriptures sent from paradise ought to feare that he do not only peraduenture receiue eternall retributions and rewardes but also that he escape not eternall paines For it is so dangerous not to reade the heauenly precepts that the Prophet with great mourning doth crye therefore commeth my folke into captiuitie bicause they haue no vnderstanding for he that is ignorant shall be ignorante still Without doubt he whiche maketh none accounte in this world to seeke God by heauenly reading God will scorne to knowe him in the eternall and euerlasting blessednesse We ought greatly to feare with the fiue foolish virgines who came after the gates were shutte when Christe saide vnto them I knowe you not depart from me ye workers of iniquitie What is that to saye I knowe you not I knowe you not Howe doth he not knowe those whom he sendeth to the fire not without cause both of them For as he saide not long sithence those whiche will not vnderstande in reading in this worlde God will not knowe them in the daye of iudgement We ought also to heare not negligently but diligently and with great feare that which is written in the prouerbes of Salomon hee that turneth saith he awaye his eare from hearing the lawe his prayer shal be abhorred He that woulde be hearde of God oughte first to heare God for howe would he that God should heare him considering that he dispiseth so much as he maketh none account to reade his holy commaundements And that what is it my brethren Some christians yea and which is worse some of the clergye when they would bring them into the right waye doe ordaine that bread wine and oyle and other necessarye things of coste be prepared for them And forasmuche as euery one prepareth so manye thinges for his terrestriall iorney for to nurrishe his fleshe wherefore hath he no care or desyre to reade so excellent a booke of whiche his soule shoulde be refreshed here eternally What soeuer thinges are written afore time are written for our learning that we through pacience and comfort of the scriptures might haue hope To all you that be at Rome he hath written vnto all that that he did write These thinges were written to put vs in remembrance whom the endes of the world are come vpon Saint Ierome writing vnto Caelantia a gentlewoman of Rome You demaund and redemand very carefully and earnestly that I should describe for you a certayne rule of the holy Scriptures to whiche you shoulde addresse and leade the course of your life to the end that knowing the will of the Lorde among the honors of this worlde and the pleasure of riches you should rather haue a heape and great store of good manners And to that end that you being maryed may please not onely your husbande but also him whiche hath permitted maryage And againe first of all that the authority of the husband be kept and that all his family doe learne of you how greatly they ought to honor him the Lorde declareth through seruice and great obedience by humilitie for the more you honor him the more you shalt be honored for the Apostle saith The husband is the wiues heade For the bodie hath more ornaments vpon the head than all the residue of the whole parts Againe S. Ierome writing vnto the sayde Caelantia Let all excuse of error cease the filthie the filthie and dishonest reioycing in sinne let them be put awaye for if we will excuse and defende our selues by the example of the multitude reciting many times the vices of others for our consolation and comfort saying that we haue none whō we may followe we doe nothing We are sent to the example of him who we doe all confesse ought to be followed And therefore the chiefest care is to knowe the heauenly lawe by the which thou mayest see the examples of the saints as if they were present Learne by the counsell of the same what we ought to do what to auoid For he helpeth greatly to iustice that is to say increaseth vertues that filleth his spirite and mynde with heauenly wordes and whiche hath alwayes in his heart that which he desireth to fulfill by works c. Immediatly after he sayth Let the holye Scriptures bee then alwayes in thy handes and continually in thy thought
that they doe not assault and afflict vs againe but to auoyde and giue the repoulse through the continual reading of the scriptures to the darts of the diuell comming a farre For if we be alwayes hurt take no remedy what hope of health shall we haue Doest thou not see the workers of mettal goldsmythes coyners and all those which doe exercise any occupacion to haue all the instrumentes of their occupacion readye and to lacke none Although that honger constrayneth them and pouertie doth afflict them they had rather to suffer all thinges then to sel any instrument of their occupacion for to nurrish them yea many had rather to borrowe mony vpon vsurye then to lay to gage any little instrument of their science or occupacion and for a good cause for they doe knowe that after that they haue solde it the occupacion shoulde be vnprofitable and all the foundation of their gayne taken away but in hauing them it may be that in time they will paye that they haue borowed of another in vsing alwayes their occupation But if they doe sell them to other before they haue payde that they doe owe they haue not whereby to excogitate or inuent any thing to helpe their hunger and pouertie Truly it behoueth vs to be of such courage for euen as to them the Hammers Anuiles and Tongs are instruments of their Artes euen so the bookes of the Apostles and Prophets are instruments of the Arte and waye of saluation and all Scripture being heauenly inspired is profitable And euen as they finishe all that they doe take in hande to doe by those instruments euen so truly by those bookes we frame our soule and amende and correct it when it is wicked and renue it when it is waxen olde For those can but onely by their Arte giue formes and fashions to things for they cannot chaunge nor alter the substaunce of the mettall neyther make golde of siluer but onely giue them their figures to be like But it is not so with thee but thou mayst doe more for thou mayest sometime of a vessell of wood make a vessell of golde of which thing S. Paule is witnesse speaking after this maner In a great house are not onely vessels of gold and of siluer but also of woode and of earth some for honour and some for dishonour But if a man purge himselfe from such fellowes he shall be a vessell sanctified vnto honor meete for the Lord and prepared vnto all good works Wherfore let vs not be negligent to buye vs bookes that we receyue not woundes in our heartes and let vs not lay vp our gold in the earth but let vs furnishe our selues with a treasure of spirituall bookes Truly when that golde aboundeth greatly then it deceyueth greatly those which possesse it but great store of bookes gotten togither doe bring great vtilitie vnto those that haue them euen as weapons in the roial assemblies although that none doe vse them yet neuerthelesse they giue great assurance vnto them which dwell in the house where they are when neyther theeues nor breakers of wals nor anye wicked persons dare not assayle the house Euen so in any house where these spirituall bokes shall be from them all the force of the deuill is driuen awaye and great consolation and comfort commeth vnto those that dwell there for the onely beholding of bookes maketh vs the slower to sinne And although that we haue done some things that are prohibited and haue defiled our selues the conscience doth condemne vs more sharplye when wee are come vnto the house and haue behelde the bookes and are made slower to committe at another time such things agayne If we doe persist in holynesse wee are made surer and stronger by the bookes For as soone as any hath touched the Gospell he hath by and by withdrawne his spirite from worldly things by the beholding of them and if he reade diligently the soule is by such meanes purged made better no otherwise thā being in the holy secrets it imploieth it selfe to holy things God speaking vnto it by such scriptures What thē say they if we vnderstand not that which is contayned in the bokes truly although thou vnderstād not that which is hid yet neuerthelesse great holines cōmeth of such reding For it cannot be that thou be ignoraunt of it altogither For trulye the grace of the holy spirite hath so dispenced and moderated it to the ende that the Publicanes and sinners makers of Tabernacles Pastors and Apostles Idiotes and the vnlearned shoulde be saued by those bookes And to the ende that none of those Idiotes might excuse themselues alledging the difficultye thereof he woulde that those things whiche are spoken shoulde be easie at the first sight and that the labourers seruants women wydowes and the most ignorante of all men should receiue some gaine and profite of the reading that they did heare For those whom God hath reputed from the beginning worthy of the grace of the holy spirite haue not done all these things through vayne glorie as gentilles but to the saluacion and healthe of the hearers Truely the Philosophers being ignorant of Christe good orators and composers of bookes not seeking that which profiteth all men but tending to make them selues esteemed although they haue saide some thing that is profitable yet not withstanding obscuritie hath kept it hid as in a certayne kinde of foolish wysedome but the Apostles and the Prophets haue done altogither therwyse expounding vnto all men the bookes clearly and manyfestlye that they haue written as publicke doctors of the worlde in such sort that euerye one may learne the thinges which are spoken by the onely reading That whiche the Prophet did pronounce saying al shall be taught of God and from thence foorth shall no man teache his neighbour or his brother and say know the Lorde But they shall all knowe me from the loweste vnto the hyest I brethren when I came vnto you came not in gloriousnesse of wordes or of wysedome shewing vnto you the testimonye of God And agayne my wordes and my preachinges was not with entising words of mans wysedome but in shewing of the spirite and of power And againe That which we spake is not the wisedome of this worlde neyther of the rulers of this worlde whiche goe to noughte For vnto whome are not all the thinges that are in the gospell manyfest who would haue a maister for to learne hearing any of these wordes Blessed are the meeke blessed are the mercifull blessed are the pure in heart and such other thinges The signes miracles and historyes are not they knowen and manyfest vnto euery one That is a colour and a cloked excuse of their slothfulnesse to saye thou vnderstandest not the thinges which are there how canst thou a-thing at all vnderstand when thou wilt not but with great paine lightly see it Take the bookes in thy handes reade all the hystory and keeping in memory
the thinges that are playne and knowen let passe the harde and obscure thinges And if thou canst not with continuall reading find out that whiche is there spoken goe vnto one that is wyser then thy selfe or vnto a doctor declare vnto him the thinges that are written declare vnto him thy feruent desire And if God would giue vnto thee so great promptitude of corage he will not dispise thy diligence and carefulnesse But yet although that no man will teache thee that whiche thou desirest to knowe yet without doubt he will declare it vnto thee Remember the Eunuch of the Queene of the Ethiopians who although he were a barbarous and rude man letted and hindred with innumerable cares and on euery side enuironed with worldly affaires and troubles and that he did not vnderstande that which he reade neuerthelesse he did reade it sitting in his charret If all the time as he went in the way he ceased not to reade much lesse when he was at rest in his house if he did reade vnderstanding not that which he reade and hath not ceased to reade muche lesse after that he hath learned Now to the ende that thou know that he did not vnderstande that which he did reade heare what Philip sayde vnto him Doest thou vnderstande sayth he that which thou readest And he hearing his wordes was not ashamed but confessed his ignorance and sayde Howe can I vnderstande except I had a guyde When there was none that coulde shewe him the way neuerthelesse he did reade and therefore he had immediatly a guyde God knowing his prompt and ready courage and louing his diligence incontinently did sende him a doctor but we haue not Philip ready Let vs not despyse my brethren and frendes our health and saluation all thinges are written for the loue of vs for our correction vnto whome the endes of the ages are come vpon The reading of the Scriptures is a great munition against sinne the ignorance of the Scriptures is a greate perill of falling headlong into hell to know nothing of the heauenly lawes is a great perdition of saluation This thing hath engendred heresyes this hath made vs lead a naughty life and hath mingled all thinges bothe high and lowe Truely it can not be that he shoulde be sent awaye without fruite which taketh pleasure in continuall and attentiue reading of the Scriptures S. Ierome in his .6 Tome vpon Ieremie Chapter .9 The error of our forefathers ought not to be followed but the authoritie of the Scriptures and the commaundement of God which he teacheth vs And agayne truly through the ignoraunce of the lawe they receyue Antichrist for Christ Chrysostome in the 29. homilie vpon Genesis There is neither the passion of the body nor of the soule in mans nature but that it maye take medicine of the holy Scripture Afterwarde he sayth Therefore I pray you come often hither and marke diligently the reading of the holy scripture not onely when you doe come hither but also in your houses take in your handes the holy Byble and receyue with greate diligence and care the vtilitie that lyeth therein hid for thereby you shall get great profite First trulye that by the reading your tongue bee reformed afterwarde your soule taketh wings and eleuateth hir selfe and is illuminated through the splendor and brightnesse of the sunne of righteousnesse And in the meane time it is deliuered from the inticementes and allurements of filthie and vncleane thoughtes reioicing with great rest and tranquillitie And furthermore that whiche the corporall meate doth vnto the body for to augment increase strength the same doth the reading of the holy scriptures vnto the soule The Canon lawe in the Chapter Praelatum de consecratione .3 Distinction That whiche the Scripture doth vnto the readers the same doth the Paynter vnto the Idiotes and ignoraunt in beholding it for in the same the ignorant people doe see that whiche they ought to followe in the same they doe reade whiche knowe not the letters The Emperor Iustinian in his newe Constitutions autentike in the 146. Constitution of the Hebrues sayth thus It was expedient that the Hebrues shoulde take great pleasure not of the hystorie onely when they gyue eare vnto the holy bookes but that they shoulde marke and beholde the sense hidde in them by the whiche they shewe forth the great God Iesus Christ sauiour of mankinde But although that by the interpretation among them dreamed they doe debate and reason it among them selues vnto this day neuerthelesse they haue erred from the right sentence And bicause we haue knowen that they haue amongst themselues debates we woulde not leaue them in such dissentions For wee haue known by the interpellation and reports whiche haue bene tolde vs that some of them would not receiue but the Hebrewe tongue onely and would that we shoulde vse them in the reading of holy bookes other doe holde an opinion that wee muste haue the Greeke tongue and there hathe bene for this thing of long time sedition among them We then hauing vnderstode this debate haue iudged those better whiche desire to haue the Greeke tongue in the reading of holy bookes and for to be short such a tongue as the place requireth moste fitte and meetest for the hearers we then doe ordayne that in what soeuer place the Hebrewes are it shall be lawefull for them in their assemblies to reade the holy Scriptures in the Greeke tongue and in the Italian tongue or translated and changed into any other tongue as the place shall require to the ende that all the continuation and order of that whiche is sayde be manifested vnto those which shal vnderstand the holy boks by the reading of them And according to these thinges they doe direct their lyfe and study and their interpretors whiche doe vse only the Hebrewe tongue may not after their owne fancie maliciously entreate and expounde them hiding and cloking their wickednesse by the ignorance of the people And a little after he saith let vs altogither forbyd that which they doe call Deuteros as the second tradition not contayned in the holy bookes not giuen from aboue by the Prophets but conteyning a certayne extracte of men whiche speake not but of earthly and terrestriall things not hauing in it any thinge of the heauenly spirite But truly we desire that they reade the holy sayinges when they declare the holy books not hiding the things that are therein contayned and not heape togither vaine wordes that are not written but excogitated and inuented by them to the destruction of the simple people which licence by vs giuen shall not turne to any mans hurt or dammage of those that receiue the Greeke tongue other tongues and that shall not be prohibited nor forbidden them by no man what soeuer he bee And ouer and besides those which are cal-Archpharasies or Auncients or maisters shall not haue licence to prohibite through their cautelous inuentions or
woundes suche people haue more neede of Gods medicine or helpe c. Chrysostome vpon the .21 Chapter of S. Mathewe 39 homily And when he was come into the temple the cheefe priestes and the elders of the people came vnto him as he was teaching and sayde By what authoritie doest thou these thinges and who gaue thee this power They declared that there was some which did giue power vnto men be it corporall or spirituall As if they had said thus thou art not engendred of the sacerdotall family the Senat hath not permitted thee to doe this Ceasar hath not giuen it thee but if they had beleeued that all power is from God they woulde neuer haue asked who hath giuen thee this power knowing that euery good gift and euery perfect gifte is from aboue and commeth downe from the father of lightes and that a man can receiue nothing at all except it be giuen him from heauen Of the assemblies and congregations of the faithfull Saint Hilary against Auxentius I Praye you O ye Byshoppes whiche doe thinke your selues to be so what suffrages haue the Apostles vsed for to preach the gospell with what power were they ayded for to preache Christ and as it were to change all Gentils from images to God haue they taken any dignitie of the palace in singing of Himnes Psalmes vnto God in prison being in yrons and chaynes and afterwarde to be whipped and scourged Did Paule assemble the Churche of Christ by the Kings Edicte when he was as a spectacle in the theater He did defende himselfe as I beleeue by Nero or Vespasian or Decius through whose hatred and malice the confession of the heauenly preaching hath flourished they nourishing and keeping themselues with their owne handie labour in assembling themselues togither within chambers and secret places and by the stretes and villages did enuiron and compasse about almost all people by lande and by water against the decrees and ordinaunces of the Senators and Edictes of the Kings Tertullian in his Apologie against the Gentiles .29 Chapter This assemblie of the Christians should be very vnlawfull if it were like or equall vnto the vnlawfull things it shoulde bee worthilye condemned if it were complayned of as of a faction or sect But whome haue we endammaged or hurt by our assembling and meeting togither wee are the very same as when we were all dispersed asunder euerye one by himselfe not hurting any man When wyse men and good and faythfull people doe assemble themselues togither we must not call that a faction or sect but rather a court And on the contrary we must applye the name of faction vnto those which hate good mē that crie agaynste the bloude of the innocents vnder colour of their vnitie and for defence of their hatred forasmuche as they doe esteme and iudge that the Christians are the causes of all losses and common mishaps If the riuer Tyber mounteth or swelleth aboue the walles If the riuer Nylus doe not descende vppon the fieldes If the heauen doe stande still If the earth tremble If there be famine or pestilence by and by they crie after the Christians for to cast them into the lyons denne Saint Luke declareth in the Actes the order of the primitiue Church that the faythfull assembled themselues oftentimes in the fieldes saying thus On the Saboth day we went out of the citie besides a ryuer where they were wont to praye and wee sate downe and spake vnto the women which resorted thither c. They assembled themselues togither in the night within chambers for to preach the word celebrate the Lords supper as it appeareth by that which is written And the first day after the Saboth the disciples being come togither fo to breake breade Paule preached vnto them redy to depart on the morowe and continued the preaching vnto midnight And there were many lightes in an vpper chamber where we were gathered togither c. And when the dayes were ended we departed and went our wayes and they all brought vs on our way with their wyues and children till we were come our of the citie and we kneeling downe on the shore prayed c. Tertullian in his Apologie 39 Chapter We coming and assembling our selues togither doe pray for the Emperors for their seruants and for the magistrates for the estate of the worlde for peace c. We are assembled to make commemoration of the diuine scriptures we doe feede and nourishe the fayth with voyce and holye wordes we hope well we plant and graffe most stronglye our fayth and doe trauayle much to imprint in the hearts the discipline of the commaundements c. Tertullian in his Apologie 30. Chap. We christians haue our eyes eleuated vnto heauen and our handes streched out bicause they are innocente and the heade bare and vncouered bicause we are not ashamed and we doe it without bydding For we doe pray with the hearte we pray alwayes for all the Emperors that God would giue them long life and assured empyre and a trusty and sure house mightye in battayle a faithfull counsell good people a quiet worlde and all that man and the Emperour can desire I may not demaunde and aske these thinges but of him of whom I doe know I shal obtaine them for it is he onely that will giue it and I am he that ought to require it that is to say his seruant which doe honor him and which haue in reuerence him only which am killed for his doctrine and discipline and whiche doe offer the best and greatest sacrifice that he hath commaunded that is to saye the prayer that proceedeth from a chast body and from the innocent soule and from the holy ghoste Not with little graines of incence of small valew nor also with the teares of the tree of Arabie nor those two drops of wine neither the bloud of a wicked man that desireth his owne deathe c. Plinie in the .10 booke of his Epistles 317. Epistle The Emperor Traianus did sende him a commaundement commaunding him to make enquirye of the faithfull and of their manner of liuing and afterward to persecute them Plinie did write againe vnto the Emperor that after he had throughly enquired yea with most cruelty and tormentes vntill suche time as he deliuered them into the handes of the hangmen to see them executed he neuer did finde anye other thing but that the faithfull haue accustomed to assemble them selues togither at certayne times in the morning before daye and when they were come togither they did sing prayses and psalmes vnto Christe as vnto god c. If any wyll see more amplye these thinges let him reade the ecclesiasticall history and there he shall finde howe the faithfull did assemble them selues in the mountaines in caues and dennes for feare of persecutions As it is declared in the historye of Theodorite after this manner When that the faithfull
holy scriptures Collos 3. The holy scriptures cause vs to beare all tribulations paciently Little children ought to be taught the holye scriptures 2. Tim. 3. Euery one may dravve out of the holy scriptures that vvhich is needefull for his soules health VVe ought to teach one another in Gods vvord VVhat is the cause that manye doe profite so little in the scriptures No excuse from reading of scripture An admonition vnto the poore people to haue the holy bookes He ought to feare vvhich vvill not reade the Scriptures to be tormēted vvith eternall paynes Esay 5. 1. Cor. 14. Math. 25. Pro. 28. Hee that vvoulde be hearde of God ought first to heare God. Rom. 15. Rom. 1. 1. Cor. 10. The maried vvife ought to be an example to all those of hir house in holynesse of life and conuersation Ephe. 5. 1. Cor. 11. The vvicked lyfe of another to couer ours ought not to be alledged Rom. 2. Hovve vve ought to bring vp the yong daughters in reading The canonicall bokes Iohn 5. Christ is the vertue of God. The excuses that the temporall people doe make to auoyde from reading the holy scriptures Monkes vvere solitarie people vvho notvvithstanding did lead a common life not as the Monkes at this day Euen as the instruments of arte for to gayne the lyfe euen so are the bookes of the Apostles for the lyfe of our soules 2. Tim. 2. The profite that commeth vnto vs of the holy bookes Although that manye doe not vnderstand all the scripture they must not therefore leaue of to profit in it The Philosophers haue not searched that vvhich profiteth but to make themselues esteemed The Apostles and Prophetes haue vvritten clearely and plainly Iere. 31. Heb. 8. 1. Cor. 2. Math. 5. Act. 8. The diligence of the Eunuch reading the scriptures not vnderstanding them Act. 8. 1. Cor. 10. VVe ought not to follovve the error of oure forefathers This constitution in the bodie of the lavve is imprinted at Paris at the signe of the golden sunne The holye ordinaunce that Iustinian made touching the holy bokes to haue thē in al tōgues to the ende they should be reade of all men VVe ought to take hede of the malice of the interpreters The Emperour Iustinian giueth libertie vnto all men to read the holy scriptures and the reason vvherfore Those vvhiche vvoulde not suffer the scripture in all languages and tōgues vver punished through the confiscation of their goodes Iohn 6. Num. 11. Moyses enuyed not those vvhich had the gift of god Amos. 7. The Priestes doe say that it appertayneth not vnto the laye people to dispute in the Church behold diligently the contrarie Chrysostom vvould that all vvere doctors 1. Thes 5. Many doe learne sooner foolish and baudie songs than spirituall The excuse of many Math. 21 Rom. 13. Iam. 1. Iohn 3. Act. 5. Act. 16. The Christians neuer assembled themselues to the hurt of any man. If rhere happeneth any euill vnto the vvorlde the vvorldlings doe say that it is bicause of the faithfull Act. 16. Act. 20. Act. 2. Act. 1. Act. 21. In the auncient assemblies they prayed for the Emperors and magistrates Praier is the best sacrifice that one can offer vnto God. Plinie vvriteth vnto the Emperor of the lyfe and maner of the faithfull in their assemblies Eusebius Caesariensis in the ecclesiasticall historie lib. 11. Chap. 4. Theodorite lib. 4. cha 24. Historie tripartite lib. 10. chap. 20. Ievves burned in a caue 2. Mac. 5. Psal. 133. Math. 18. In this latter time the vvicked are called good the good vvicked Mortal man is vvoorth nothing Truth and force inseperable and righteousnes and crueltie To kill and exercise crueltie belongeth not vnto the good but to the euill The signe of the good and the euill Compulsion auayleth not God vvill auenge the griefes of his seruants Esay 59. Ezec. 34. Veritas odium parit VVhat patience is It is necessary that the righteous man be afflicted of the vvicked to the ende he haue pacience The cause vvhy aduersaries are stirred vp Through persecutions a great nūber is ioined to the gospell Rom. 14. Math. 13 Iesus Christ doth not require shedding of blud The persecutors do seke to put to death for feare that their malice shoulde bee vncouered and knovvn Genes 27. Exod. 2. The holye men haue fled from the handes of the persecutors 1. Reg. 21. 3. Reg. 19. 3. Reg. 18 Iohn 20. Act. 9. Num. 35. Iosua 20. Mat. 10. Iohn 8. Iohn 12. Math. 2. Mat. 12. Iohn 11. Iohn 8. Luc. 4. Men ought not to burn them that speake other vvise than the truth allovveth Mat. 14. The persecutors them selues are ignorant of the gospell Iohn 7. Iohn 2. Iohn 7. Math. 26 Sapien. 6. Rom. 10. An admonition vnto Kings Princes and Iudges Miche 3. Persecuters cruelly tormented Luk. 18. The despising of the poore people of God is pitifull Mat. 23. Esay 26. Eze. 22. Miche 7. Iohn 16. Mat. .12 Psal. 116. Esa. 26. Zacha. .2 Mat. .23 Persecution is prophecied to happen vnto the children of God. 3. Reg 21. Prou. 17. Esay 5. Prou. 29. Prou. 29. Prou. 31. Prou. 29. Ierem. 26. Ieremy vvas accused by the priests Esa. 10. The torments of the vvicked princes 2. thess. 1 Sap. 5. The complaint of the persecutors at the day of iudgement Sapi. 5. The doctrin of the Apostles nevve doctrine Act. 17. Act. 28. Act. 24. Act. 24. The resurrection of the righteous and vnrighteous shall come Act. 17. 1. Tim. 4. 1. Sam. 31 Note the vengeance of God agaynst the vvicked persecutors Act. 1. Esay 37. 2. Mac. 8. Act. 12. Euseb li. 1 cap. 9. li. 2 cap. 10. 3. Reg. 22 4 Reg. 15.21.24.25 A Table to finde oute the principall things contayned in this present booke and first of the Letter A. ABstinence Pag. 229. Adam condemneth his posteritie Pag. 50. Adam not good of himselfe Pag. 59. Adam his free vvill Pag. 59. Aduocate for vs Iesus Christ Pag. 192. Aduocate any other is error Pag. 191. Aduocate for S. Iohn onely Christ Pag. 191. Aduocates none vvith God as Earles and Lordes vvith Kings Pag. 200 Angels not to be honoured Pag. 175 Angels vvould vve should honour god Pag. 175. Apostles maryed Pag. 245. Apostles teach the commaundements of god Pag. 284 Apostles vvrite clearely Pag. 325. Apostles praying for the Cananite Pag. 197. Apostles assembled secretly Pag. 340. Assemblies certified by Plinie Pag. 345. Assemblies of the Christians by night Pag. 342. Assemblies their deedes Pag. 343. Assemblies harmelesse Pag. 241. Assembled their prayers Pag. 343. Assemblie of Ievves burned Pag. 346. Ashes of Saints Pag. 186. Augustine counteth but tvvo Sacraments Pag. 38. Augustine his recantation Pag. 48. Augustine of free vvill Pag. 60. Augustine his exposition Pag. 171. Augustine his opinion Pag. 283. B. Baptisme purgeth not sinnes Pag. 23. Bishop of Bishops none Pag. 50. Bloude of Oxen. Pag. 37. Bodie of Christ not carnally eaten Pag. 3. Bodie of Christ not diuided Pag. 3. Bodie of Christ vvhole in