vnto whom they shoulde prouide and giue remedie Is it vnto the Gods they doe suche pleasure No for that whiche a man doth by compulsion is not a sacrifice forasmuch as if it be not done voluntarlye and with the heart it is most execrable and accursed Forasmuch as there are but they whiche are constrayned and compelled throughe banishments iniuries imprisonmentes and tormentes which doe it If they bee Gods which are so honored truly for that only cause they ought not to be honored in as much as they woulde be so adored and worshipped they are worthye to be detested of men vnto whome sacrifice is made with teares and sighings and with bloud running downe all their bodie But we to the contrarie require not that any will he nill he shoulde adore and worship our God which is the Creator of all things nor we are not angry if they doe not worship him For we doe trust in his maiestie that he hath also great power to auenge as well those that doe contemne and despyse him as the iniuries and troubles of hys seruants and therefore when we suffer such things so wicked and execrable wee doe not therefore repugne agaynst the worde but we referre the vengeance vnto God. The Prophete Esay sayeth Truth is fallen downe in the streete and the thing that is playne and open may not be shewed yea the truth is layde in prison and he that refrayneth himselfe from euil must be spoyled When the Lorde sawe this it displeased him sore c. The Lorde sayde by the Prophet Ezechel I will deliuer my sheepe from their mouth so that they shall no more be spoyled c. Lactantius Firmianus in his diuine Institutions Lib. 5. Chap. 22. They are not then madde or angry with vs bicause we adore not or worship their Gods. For there are many people that do not worship thē but it is bicause the truth is with vs the which as the Prouerbe is getteth hatred c. Lactantius Firmianus Lib. 5. Chapter .23 Pacience is a principall vertue the which is by the common voyce of the people and of the Philosophers and Orators exalted with great prayse If no man wil denie but that pacience is a soueraine vertue It is necessary that the righteous wise man be in the power of the vnrighteous mā for to haue that pacience for pacience is a volūtary suffring of euils which are done vnto any man or which doe happen vnto him whereby the righteous and the wyse man hath in himselfe pacience bicause that he receyueth the vertue of the which he shall be altogither depriued if he suffer nothing to the contrarie Although that he do no iniurie vnto anye man nor that he coueteth his neyghbors goodes and though he defende not his own goods if they be taken from him by force and violence forasmuche as he can quietlye ynough suffer the iniurie that is done vnto him bicause that he is garnished with vertue It is necessarye that the righteous man be subiect vnto the vnrighteous mā And the wyse be despised of the foole to the ende that the one doe sinne bicause he is vnrighteous and that the other be in seruitude and bondage bicause he is righteous For howe can a Captaine prooue and trie his souldiers if he haue no enimie And yet neuerthelesse the aduersarie eleuateth and exalteth himselfe maugre him bicause that he is mortall and maye be vanquished and ouercome but bicause we cannot repugne and striue agaynste God he himselfe moueth and stirreth vp the aduersaries agaynst his name not for to striue and fight against him but against his souldiars to that ende he maye proue and trye the faithe and deuotion of his vntill suche time as he doth correcte and amend in pressing and beating the discypline whiche was become colde There is also an other cause wherefore hee dooth permitte and suffer that we should be persecuted that is to the ende that the people of God shoulde bee augmented Some desire to know what that goodnesse is which is defended euen vnto death which is preferred aboue all the pleasant thinges and best loued and set by in this world of which goodnesse nothing can drawe them from it neyther the losse of their goodes nor the losse of their sight dolor of body nor anye other tormentes whatsoeuer they be all thinges are much worth but the greatest causes which followed haue alwayes augmented our number The people being rounde about the good christians hearde them saye in their tormentes that they should not do sacrifice nor offer vnto stons made and hewen with mans handes but vnto the liuing God which is in heauen many doe heare that the same is good and true they receiue it in their minds and vnderstandinges Afterwarde as men haue accustomed or vsed to doe in vncertayne thinges when they demaund and enquire within them selues what may be the cause of that perseuerance and constancie many things belonging vnto religion are spread abroade and knowen and declared from the one to the other by the report that they make And by that meanes they are taught who for asmuche as they are good it is necessary that they please Furthermore the vengeance that followeth as it happeneth often hath a greate vehemence to make them beleeue All these causes put togither haue gotten and drawen vnto God a maruelous great company of people S. Hilary in his booke against Auxentius Ambition doth ayde it selfe by the name of Christe The Churche doth feare and compell the people through banishements and imprisonmentes to beleeue hir the which they haue beleeued through banishmentes and prisons Shee dependeth vpon those that doe disdayne to communicate with hir She which is consecrated and made holy by the terror of the persecutors driueth awaye the prestes Shee which hath bene engendred by the running away of priestes doth glory and extoll hir selfe to be beloued of the worlde Shee whiche coulde not be beloued of Christe if the worlde had not hated hir Experience cryeth in all mens mouthes and declareth and sheweth the comparison of the church the which of late hath bene giuen vnto vs and neuer shall be destroyed All that which is not of faith is sinne Chrysostome in his first Tome vpon S. Mathewe .47 homily Chapter .13 Let them both growe togither till haruest come the Lorde did forbid them least while they wente aboute to weede out the tares they should plucke vp the wheate also whiche thing he spake to forbidde the sheading of bloude For if the Heritickes were put to deathe without alliance of peace warre shoulde bee without truce Wherefore he doth forbyd it for two causes the one bicause they shoulde hurte and hinder a little the corne The other is that if they doe not heale them selues they shal neuer escape the eternall and euerlasting punishmentes and tormentes wherefore if thou wouldest amend and in no wyse hurte the corne you must attend and tarry the time
ovvn conscience vvhether vve be the ennmies of the fathers or they The auncient fathers haue sayde that the breade of the supper abideth alvvayes breade not being transubstantiated or chaunged I doe demaund of you in good faith vvherefore or vvhat is the cause that they shead dayly so abundantly the bloude of the poore children of God Is it not vpon this only poynte or for this cause that the fathers haue beleeued and mayntayned vvith a common consent as you shall see in that booke vpon the artycle of the Lordes supper I leaue it to your ovvne iudgement Furthermore vve doe reade that the ancient fathers of vvhom these here doe aduance and bost them selues to keepe and mayntayne their doctrine haue broken in peeces the images of Iesus Christe and of the Saintes that haue bene set vp in the temple of the christians saying that it is against the Christian doctrine to haue Images in the Church VVhat is he that doubteth that if the good fathers vvere yet liuing and that they shoulde so breake the Images as they did in that time but that they shoulde be out of hande or vvith all speede condemned as heretickes to be burned yea if they escaped so For vve do see many dayly vvhich doe not escape so good cheape but they haue done vnto them all the torments and paynes that these vvorshippers of the fathers can inuent or imagin Then vvhen you shall reade the doctrine of the fathers contayned in this present booke iudge vvhether it may be confessed and maintayned openly before these vvorshippers of the fathers vvithout daunger of lyfe In the meane time I desire you my deare brethren that ye feare not to abandon your bodie and lyfe for a doctrine so iust holy and good and let vs reioyce in this that vve holde the true auncient doctrine of the Prophets Apostles and Doctors of the Church And as touching you O ye Princes Iudges and Magistrates betvveene vvhose handes this present booke shall happen to fall I desire and require you in the name of the liuing God and of his sonne Iesus Christ our Lorde vvhich hath shed out all his bloud vpon the crosse for the loue of vs that you doe giue right iudgement vpon the poore faithfull people of vvhome your prisons are at this time full through the furor and madnesse of those vvorshippers of the fathers and bee no more the hangmen of that vvicked Vermine for it is not counted a thing honest nor meete among men that the Kings Emperours Princes and Magistrates shoulde bee made the hangmen of beggers Be ye then more ashamed than euer you vvere bicause that you beare the name of God and the povver to gouerne the people is giuen you from God not for to abuse it in punishing the good and defending the vvicked but to maintayne and ayde the good and to punish the vvicked as the Apostles haue taught vs But alas my God into vvhat blindenesse is the vvorlde fallen into to esteeme and thinke that they vvhich holde and keepe the true auncient doctrine are heretikes O you Iudges and Magistrates doe you not see dayly in your prisons the poore children of God to eate and drinke very scarsly bread and vvater and to be cast most vilely and filthily into a lovve dunge on vvith the venimous beastes lying as the poore beastes vpon a little stravve hauing their armes and legges broken vvith the racke Doe you not see I say on the other side those goodly masters vvhich beare such great zeale to the auncient fathers to haue their bellye altogither stuffed vvith vvine and delicate fare coming forth from their bankets and feastes vvith a face as red as fire or like to a Butchers boule comming forth to passe avvaye the time for to examine the poore faythfull people vvhich are not sought for at the table vvhere good cheare is but in a most filthie and darke dungeon they are poore children of God tyed and bounde vvith chaynes vvith a pale face and thinne cheekes brought before those fat bellies and firie faces through their ouermuche drinking and quaffing of vvine and the first vvords they speake is come hither thou vvicked heretick avvay thou dāned seducer of the people thou hast the deuil vvithin thee And assone as the pore children of God did thinke to haue spoken for their defence the fatte bellies quicklye put their hands to their Bible but it is another Bible than the olde olde or nevve testament For they can do nothing but prouide faggots and crie to the fire to the fire vvith those vvicked heretickes I knovve not vvhere they haue learned to doe so Haue they learned that of the Prophetes and Apostles It appeareth no. Neyther haue they learned it of the auncient fathers For they shall finde vvithin this present booke that they haue spoken and done altogither othervvise therefore they declare that it is a rage and a madnesse that they haue conceyued against the truth for to extinguishe and abolishe it vtterly and all those that maintaine it For libertie to speake is taken from vs Those that vvould speake their tongues are cut out of their heades and aftervvardes are burned In the meane time O ye Iudges and Magistrates vvhich haue the publicke charge haue regard from henceforth vvhat you doe in condemning them to death You cannot condemne them to death except ye condemne all the good and auncient fathers to death vvith them VVhat order doe you call this to condemne to death as Heretickes the Saintes and their doctrine vnto vvhom they crye and dayly pray vnto in their Letanie saying O Sancte Augustine O Sancte Cypriane O Sancte Hieronime c. Ora pro nobis that is to say O Saint Augustine O Saint Cyprian O Saint Ierome and so consequently of the other pray for vs And in the meane time they condemne them and their vvritinges and all those that follovve theyr doctrine to be burned as the experience dothe dayly teach vs. Therefore ye that Iudge the people haue a good respect vnto that that you haue to doe for it is not onely vnto vs that you doe adresse your selues but also to the sonne of God vvhich hath sayd vnto vs he that toucheth you toucheth the apple or sight of mine eye The same hath bene vvell shevved to Paule VVhen he persecuted the poore faythfull crying from heauen after him Saule Saule vvhy persecutest thou me he did not persecute him in his ovvne person but he persecuted him in his members vvhich are all the faithfull that beleue in him Euen so my deare brethren vve shall rest in patience and shall not be ashamed to be condemned vvith all those good and auncient fathers of the church and not onely vvith them but also vvith all the Prophets and Apostles Then vvhen you see your selues bound and brought before the Iudges to receiue sentence of death and condemnation against you behold vvith you the Prophets Apostles and the auncient doctors bound vvith you to be condemned in the same
body he hath giuen thee in the sensible thinges the things which are comprysed by the spirite S. Ambrose in his booke of the Sacraments the 1. Chapter Thou doest receiue the Sacrament for the similitude of the flesh and of the bloud of Christ but thou obteynest the grace of his true nature And in receiuing the bread in that meate thou art partaker of his deuine substaunce c. And he sayth afterward Euen as thou hast receiued at baptisme the similitude of death so likewyse thou hast drunke in that Sacrament the similitude of the precious bloud of Christe c. Bede vpon the .22 chapter of S. Luke After he had ended the solemnitie of the ancient Passeouer the which he made in remembraunce of the auncient deliueraunce out of Egypt he passed foorth to the newe solemnitye the which the church desireth to celebrate in remembraunce of her redemption to the ende that putting the Sacrament of his flesh of his bloud vnder the likenesse of bread and wine in steede of the flesh and of the bloud of the Lambe he sheweth himself to be him vnto whome the Lord hath sworne and wyll not repent thou art a priest for euer c. It followeth after bicause that the breade doth fortefie the flesh and that the wine causeth the bloud in the flesh the bread is referred mistically to the body of Christ and the wine to his bloud c. Druthmarus Monke of S. Benet in his commentary vppon Saint Mathew The wine refresheth and augmenteth the bloud for that cause the bloud of Christ is not vnproperly figured by the same in asmuch as all that commeth vnto vs from him doth make vs glad with a true ioye and increaseth all our goodnesse c. A little before he sayth The Lord gaue vnto his disciples the Sacrament of his body in remission of theyr sinnes and for to keepe loue and charitie to the end that hauing remembraunce of that deede he would doo alwayes in a figure that which he ought to doo for them and shoulde not forget that charytie This is my body that is to say in Sacrament c. Origen vpon Leuiticus in the .7 homely Knowe that these are figures which are wrytten in the holy bookes and therefore they ought to be examined as spiritually and not as carnall and to vnderstand the thinges which are sayd For if you doo receiue those thinges here as carnall they doo hurt you and not nourish you for the letter which killeth is not only found in the old testament but also in the Gospell in the new testament The letter killeth him which considereth not spiritually the thinges which are spoken For if thou follow according to the letter that whiche is sayd except that you doo not eate my flesh and drinke my bloud that letter killeth Wylt thou that I doo aledge vnto thee an other letter of the Gospell which killeth He which hath not a sword saith he let him sell his coate and buy one Doest thou see that letter is of the Gospell but it killeth truely if thou receiue it spiritually it kylleth not but in the same is the quickening spirite and therefore receiue spiritually the thinges which are spoken be it in the Lawe or in the Gospell For the spirituall man iudgeth all thinges but he him selfe is iudged of no man c. Denys in the ecclesiasticall Hierarchia Saith The Byshoppe after that hee shall haue ended by preaching the heauenly giftes he consecrateth and blesseth the holy misteryes and that which he before hath preached he setteth before euery one couert and hidde by venerable signes and tokens And after that he hath shewed his heauenly gyftes in all reuerence he turneth him selfe to the holy communion of them admonishing all other to communycate and after that the holy communion is receyued of euery one rendring thanks vnto God he maketh an end of the mistery Obiec Hoc est corpus meū this is my body Aunswere When God gaue the circumcision to Abraham he made his couenant before the circumcision and yet he called the circumcision his couenant or alliance saying Hoc est pactum meum This is my couenant S. Paule expoundeth the same saying Abraham hath receyued the signe of circumcision as a seale of the righteousnesse of fayth God sayd to the Prophet Ezechiel thou sonne of man take a tyle stone and laye it before thee and describe vpon it the citie of Ierusalem after he saith this same is Ierusalem Hoc est corpus meum Augustine vpon Leuiticus 9. .7.57 also he wryteth agaynst Adamant The thing whiche signifieth hath of custome bene called of the name of the thing which is signified As it is wrytten the seuen eares are seuen yeeres The Scripture sayth not that they signifie seuen yeeres And the seuen kyne are seuen yeeres and many such thinges In lyke manner sayth S. Paule that the Rocke was christ and not that it signified Christ but as if it had ben him in very deede the which notwithstanding was not Christ by substance but by figuration c. Augustine wryting to Boniface Epistle 23. If the Sacraments haue no certayne similitude or agreeing with the things of which they are sacramentes they shall be in no maner of wyse Sacramentes For they take oftentimes the names of the things themselues by reason of that similitude As the Sacrament of the bodie of Christe is after one fashion or maner the bodie of Christ and the sacrament of the bloude of Christ the bloude of Christ Also the Sacramente of Fayth is the fayth Irenaeus agaynst the heretike Valens in his 4. booke 34. Chapter The breade with the which wee render thanks vnto God although that it be of the earth yet neuerthelesse when the name of God is inuocated and called vpon it is not the common breade but of giuing of thankes hauing two things in it the one earthly and the other heauenly c. Gelasius writing against Eutyches and Nestorius and also to the Counsell of Rome in the Chapter Comperimus de consecrat Distin. 2. The Sacramentes of the bodie and of the bloude of the Lorde Iesus Christe which we take they are heauenly things whereby we are made partakers by them of the diuine nature And yet neuerthelesse the substance of the breade and of the wine remayne there still and trulye the image and the similitude of the bodie and of the bloude of Christ are celebrated in the doing of the mysteries Then that is euidently shewed vnto vs which we must fele in Iesus Christ our Lorde yea the same which we protest celebrate and are in his image to the ende that euen as the natures are conuerted and chaunged into the diuine substance by the meanes of the holye spirite and yet neuerthelesse they abyde in their natures Also the same principall ministerie whose efficacie and vertue is trulye represented vnto vs by the things whereof it consisteth whiche abide
memory of thy conscience and then finally haue hope to haue mercie And vpon the .51 psalm in the .2 Tome Confesse thy sinnes to the end thou doe put them away If thou art ashamed to tell vnto an other that thou hast sinned tell it alwayes vnto thy soule I doe not saye that thou shouldest confesse thy selfe vnto one like vnto thy selfe for to rebuke and checke thee of them tell them to God which wyll heale them But when thou wilt not tell them is God ignorant when thou doest them He is there present when thou committest them he knoweth them very well wyll not he that thou shouldest acknowledg them Thou wast not ashamed to sinne and art thou ashamed to confesse them Confesse them in this worlde that you may haue rest in the other Chrysostome in his sermon of penance and confession the .6 Tome It is not necessary to confesse it before witnesses only make the acknowledging in thine heart this examynation doth not require witnesses it suffiseth that God only doe see and heare thee Chrysostome in the 5. homilie of the incomprehensible nature of God agaynst the Anomians I doe not call thee before men for to discouer thy sinnes vnfolde thine owne conscience before God shewe thy wounds and strypes vnto the Lorde who is the Phisition and pray him to remedie it he it is which doth not checke and whiche gently healeth the poore sicke persons In the historie tripartite in the 9. booke and 35. Chapter It is sayde that auricular confession was vsed at Constantinople vntill suche time that a woman making as though she woulde be confessed was founde that she tooke that cloke for to lye with one of the Deacons of the same Church Bicause of which euill fact Nectarius bishop of the sayd place a man renoumed in holynesse and of great learning abolished that obseruance of confession The hystories doe declare that there was no lawe or constitution before the time of Innocent the thirde touching auricular confession Chrysostome in his 4. Tome of Lazarus I would not that thou shouldest confesse thy selfe vnto a man who afterward may rebuke or checke thee or defame thee in telling thy faultes but shewe thy griefe vnto God who is the good phisition Afterwarde he bringeth in God speaking in this maner I do not compell thee to come in the open assembly confesse to me onelye thy sinnes that I maye make thee whole The Church of Rome doth commaunde to confesse all our sinnes not exceptnig any Answere Dauid sayth Who can tell howe oft he offendeth O clense thou me from my secret faultes Saint Ambrose of the repentance of S. Peter in his .46 sermon Peter poured forth teares not praying in voyce I doe finde that he did weepe lament but I doe not find what he hath sayde I doe reade of his teares but I reade not of satisfaction Chrysostome in the 12. homilie of the Cananite Iesus Christ did heale him that had the Leprosie and sayde vnto him Go shewe thy selfe vnto the Priest and offer that which Moyses commaunded in the lawe for thy healing O thing neuer hearde the Lorde healed the disease yet neuerthelesse he did sende them to the lawe of Moyses Wherefore did he so For none other cause but that the Iewes might not reproue him as a transgressor of the lawe S. Ambrose in his 3. sermon vpon the 119. Psalme Go and shewe thy selfe vnto the Priest who is the true Priest but he which is the euerlasting Priest S. Cyprian in his 5. sermon of penitent sinners The seruant cannot pardon that whiche is committed agaynst the Lorde Ambrose in his booke of Cain and Abel The sinnes are pardoned by the worde of God of the which the Leuice is the expositor and as an executor Chrysostome in his 7. Tome in the homilie of repentance This is the place of healing not of iudgement Tell vnto God onely thy sinne who will giue no punishment but the remission of sinnes Of the power to bynde and vnbynde or loose Augustine in the 50. homilie vpon S. Iohn If the figure of the Church had not bene in Saint Peter the Lorde woulde not haue sayde vnto him I will giue vnto thee the keyes For if the same be spoken to Peter only the Church hath not the keys if the Church hath them it was figured in the person of S. Peter Augustine in the 11. homilie and in the 124. homilie Although it be that all were asked Peter alone aunswered thou art Christ and it is sayde vnto him I will giue vnto thee the keyes as though the power to bynde and loose had bene giuen vnto him onely But as he answered for all so he receyued the keyes with all as bearing the person of vnitie He is then named alone for all forasmuche as there is betweene them vnitie Augustine vpon S. Iohn in the 124. treatise Chapter 21. The rocke is not sayd of that name Peter but that name Peter is named of the rocke So Christ is not called Christ of a christian but the christian is called christian of Christe And therefore also the Lorde sayde vpon this rocke I will build my Church bicause that Peter had sayd thou arte Christ the sonne of the liuing God vppon this rocke then which thou hast confessed I will builde my churche and the rocke was Christ vpon the which foundation also Peter himselfe hath bene builded For other foundation can no man laye than that which is layde whiche is Iesus Christ The church then whiche is builded vpon Christ hath taken the keyes of the kingdome of heauen of Christ in Peter that is to say the power to bynde and loose Theophilact vpon Saint Iohn the 8. Chapter It belongeth to God onely to pardon sinnes therefore sayeth he whosoeuer committeth sinne is the seruant of sinne you are then seruāts for you be all sinners Saint Hilarie in his 6. booke of the Trinitie The father hath reuealed vnto Peter who sayth thou art the sonne of GOD wherefore the building of the congregation is vpon that rocke of confession that faith is the foundation of the church that fayth hath the keyes of the kingdome of heauen All that whiche this fayth shall bynde and loose in earth is also bounde and loosed in heauen This fayth is the gift of the fatherly reuelation Augustine in his first booke of retractation the 22. Chapter In the booke where I haue before time affirmed in a certayne place of S. Peter the Apostle that in him as in the rocke the church is builded The which sense also is song of many in the verses of Saint Ambrose there where he speaketh of the cocke But I doe knowe very well that oftentimes afterwarde I haue thus expounded it Thou art Peter and vpon that rocke that is to say the rocke affirming thou art Christ the sonne of the liuing God Origen vpon Saint Mathew the 2. homilie
of mortall man and of birdes and of foure footed beastes and of creeping beastes wherefore God gaue them euen vp vnto their heartes lust vnto vncleannesse to defile their owne bodies betweene themselues which turned the truth of God vnto a lie and worshipped and serued the creatures neglecting the Creator whiche is blessed for euer Amen For this cause also God gaue them vp vnto shamefull lustes c. Be yee no worshippers of Images as were some of them according as it is written the people sat downe to eate and drinke and rose vp agayne to playe Flie from idolatrie Babes keepe your selues from Idols We knowe that an Idoll is nothing in the worlde and that there is none other God but one And thoughe there be that are called Gods whether in heauen or in earth as there be many Gods and manye Lordes yet vnto vs there is but one God which is the father of whom are all things and wee in him and one Lorde Iesus Christ by whome are all things and wee by him Athanasius agaynst the Gentiles The Gentiles and Paynims saye vnto me how is God knowne by the Images is it by the thing or cause whiche is outwardly or by the forme and figure which is grauen and put within the thing If it be through the thing it selfe what nede is there to make the forme or figure For as much then as before that suche portraytures were made God was manifested and shewed forth by the meanes of all things Inasmuch also as all things doe giue witnesse of the glorie of god If the pourtracture be the cause of the heauenlye knowledge what needeth it painting or any other matter or thing And wherfore doe not men come vnto the knowledge of God by the true creatures rather then by figures and remembrances for truly the glorye of God should be more clearly knowen if it were manifested by the resonable and vnreasonable creatures then by those which are without soules and immouable Then when you doe engraue and make the images and pourtractures for to make vs to knowe God truely you doe a wicked thing Lactantius Firmianus of his godly institutions against the Gentils and idolaters 2. booke God is aboue man and is not set here by lowe but we must seeke him in the hie region and therefore it is most certayne that religion is not in the places where there are images For if religion cōsisteth in diuine thinges and that it is so that there is nothing diuine but in heauenly and celestiall thinges we must then conclude that there is no religion in images He saith further in his second booke and second chapter That God whose spirite and puissance is spreade abroade euerye where cannot be absent The image then is alwayes superfluous Lactantius Firmianus in the .2 booke and .4 Chapter Seneca did deryde and mocke the folly of the auncientes saying Wee are not twyse children as the prouerbe is ther◠is notwithstanding great difference by the same that we being old and of age to iudge and discerne the good shoulde occupye our minde to such follyes that to these great puppets beutified and decked vp men should offer oyntmentes incens and good smells to those that haue mouthes without teeth Clement in his .5 booke vnto Iames the brother of the Lorde We doe adore and worshippe the visible images in the honor of the inuisible God the which truely is false For if ye wyll truely worship the image of God in doing good vnto man you shall worship the true image of God in him For the image of God is in all men and the similitude is not in all But only there where the soule is gentle and the thought pure If thē you will truly honor the Image of God wee shall declare vnto you that which is veritable and true that you doe good vnto man which is made after the Image of God that you doe honour and reuerence him that you administer meate vnto him which is an hungred and drinke vnto him that is a thirst clothing vnto him whiche is naked visite those that bee sicke and lodge and harbour the stranger and helpe the necessities of him that is put in prison The same is the thing which shall be reputed truly to bee done vnto god And therefore those things doe come vnto the honor of the Image of God insomuche that he which hath not done them shall be esteemed to haue done iniurie vnto the Image of god What is that then to honor God to runne here and there after Images of stone and woode and to honor the vayne figures without soules as diuine things and to despyse man in whom truly is the Image of God And which is more be ye certayne that he which doth commit homicide or adultrie and all that which is payne or iniurie to men the Image of God is violated and defiled in all such things For it is great infidelitie agaynst God to hurt man Then when thou doest vnto another that whiche thou wouldest not suffer thou doest defile and marre the Image of God most wickedly Vnderstande then that such subiection is of the serpent which is hydde within you the which doth make you beleeue that you may be faythfull when you doe honor the insensible things and that you are not vnfaythfull when ye hurt those that be sensible and haue reason In the same booke Who is so wicked or so vnthankfull which to obtayne and receyue the benefite of God doth render thankes vnto woode or stones Therefore awake ye and gyue good eare vnto your health Trulye God hath no neede of any man and requireth nothing and is nothing at all hurt But it is onely we whiche are ayded or hurt in that that wee are eyther thankefull or vnthankefull Agayne in the same booke They are esteemed verilye to be righteous and iust whiche haue in veneration not the things which are done for the administration of the worlde but the creator of them and of the worlde also those thinges doe reioyce themselues when he is honoured and worshipped and cannot abide to see that the honor of the creator shoulde be giuen to the creature For adoration is a thing belonging vnto God alone who onely was not created And all things are his workes As then it is the propertie of him whiche onely was not created to bee God in lyke maner all that which hath bene made is not truly god We ought then before all things to vnderstande the deception of the olde serpent and his cautelous suggestions who as through wisedome hath deceiued you As by a certaine reason doth creepe into your senses And begynning at the head doth slyde vnto the interior partes esteeming your deception to be great gayne Lactantius Firmianus 6. booke 2. Chapter Woulde not a man iudge him to be out of his wit which doth offer candles of wax for an oblation and gift vnto God whiche is the author and giuer of light
there were brought vnto him more than sixe thousande heades of little children whiche had bene cast in there for to couer and hide the whoredome of the Priestes and other Ecclesiasticall persons Wherefore Gregorie seeing the same was constrayned to saye condemning the decree that he had made against the maryage of the ecclesiasticall persons The Apostle saithe it is better to marye then to burne And I say also for my part that it is better to mary then to giue occasion of death This Epistle was founde in a library of the towne of Hollande called Aldwater Of vowes S. Ambrose vpon the fyrst to the Corinthians 7. Chap. NO man ought to be constrayned least hauing forbid things that are lawfull he doe fall into thinges vnlawfull The counsell of Toledo .8 did permitte to breake the vowes and othes made against the faith Dauid sinned in swearing that he would put to death Nabal and all his men hee did very well to breake that vowe whiche was against God And therefore he praysed greatly God for that he letted him to shead bloud by Abigail Herode made a vowe to giue vnto the daughter of Herodias that daunced before him whatsoeuer shee would aske And she being before instructed of hir mother said giue me here Iohn Baptist his heade in a platter And the king sorowed neuerthelesse for his othes sake for their sakes which sat also at the table he commaunded it to be giuen hir He did euill in fulfilling that vowe against God. Saule did euill to vowe to put to deathe his sonne Ionathas who was hindred to accomplishe his vowe by the people God hath sayde and commaunded thou shalt not kill Iephtha vowed a vowe vnto the Lorde and sayde if thou shalt deliuer the children of Ammon into my handes then that thing that commeth out of the dores of my house against me when I com home in peace from the children of Ammon shall be the Lordes and I will offer it vp a burnt offring After the wars were ended he came home and see his daughter came out against him with Timbreles and daunces And when he sawe hir he rente his clothes and sayde Alas my daughter thou hast made me stoupe and art one of them that trouble me For I haue opened my mouth vnto the Lorde and cannot goe backe c. And he killed his daughter against the commandement of God which forbyddeth to kill Saint Cyprian the Martyr of Iesus Christ. 11. Epistle fyrst booke If the virgins haue giuen them selues with a good wil vnto Christ let them perseuere in chastitie not dissembling being so strong and constant that they attend the rewarde of their virginnitie if they will not or cannot perseuere it is better for them to mary then to be throwne hedlong into the fire through their pleasures The counsel of Arausique or Orenge the 11. chapter hath decreed that we can vowe nothing rightly vnto God but that which we haue receiued at his hand In asmuch as all thinges which we can offer vnto him are gyftes proceeding from him The counsell of Gangres in Galatia in a Canon and rule saith if any of those which keepe virginitie for the loue of Iesus Christe doe eleuate them selues against those that are maryed let them bee excommunicated or giuen to the diuell In an other Canon it is saide when a man bicause of dissembling countenance vseth strange apparell beleeuing that thereby he hath righteousnesse in him selfe and despiseth others which with honesty and reuerence doe weare caps and other comely apparell that he be excommunicated Iohn le Maire of the difference of schismes and of the counsels of the Churche Pope Gregory the seuenth was the first which made a lawe that priestes shoulde not mary Platyna in the life of Pope Pius .2 or Aeneas Syluius The Pope Pius borne at Senee aforenamed Aeneas Syluius among other prouerbes which he was wont to speake was accustomed also to saye by good right and by good cause they haue taken awaye maryage from priestes but for better cause they ought to restore it vnto them againe Iesus Christ sayth in vayne they worshippe me teaching for doctrines whiche are but mens preceptes All plantes whiche my heauenly father hath not planted shall be plucked vp by the rootes It is better to mary then to burne Of the church and howe it may be knowen and of hir authorytie Chrysostome vpon S. Mathewe .48 homily .24 Chapter THere be some who doe greatly seduce althoughe that it be through liyng yet neuerthelesse they doe preache Christe they declare the faith For they also haue orders and priestes aswell as the faithfull They doe also reade the holy Scriptures Also they doe thinke that they do giue the same Baptisme and the same Sacramentes of the body and of the bloud of Christe likewyse they doe honor the Apostles Martyrs and thereby doe cause the thoughtes of men greatly to erre not onely of the meane and simple people but also of the prudent and wyse Who shall he be whom Antechrist will not moue partly doing the workes of Christe and fulfilling al the offyces of the Christans before the Christians excepte it bee paraduenture hee which considereth that which the Apostle hath sayde Forasmuch then as Sathan himselfe is changed into the fashion of an angell of light Therefore it is no great matter though his ministers fashion them selues as though they were the ministers of righteousnesse whose ende shall be according to their deedes and not after the fayning and forme of their christianitie Chrysostome vpon S. Mathew 9. Homilie Chapt. 24. All the Christians in this present time ought to conferre themselues in the holye Scriptures For sithence the time that heresie hath obtayned and gotten hir churches men can haue no certayne proofe or triall of true christianitie And there can be no other refuge for the Christians who are willing to know the truth of the faith but the holy Scriptures Afterwardes he sayth Whosoeuer then will knowe what the true church of Iesus Christ is howe shall he knowe it but onely by the Scriptures Saint Augustine 2. Tome 166. Epistle In the holy Scriptures we haue learned Iesus Christ and in the Church we haue commonly those holye Scriptures Wherefore then is it that in them we kepe and holde not altogither in common both Iesus Christ and his Church S. Augustine .7 Tome in the Epistle against Petilian a Donatist Chapter 2. 3. 4. Amongst vs and the Donatistes is a question where the Church is What is it then that we shall doe Ought we to seke it in our wordes or in those of our heade Iesus Christ Truly we ought to seeke it in the wordes of him whiche is the truth and which also knoweth his bodie Chrysostome vpon Saint Mathewe 49. Homilie Chap. 24. Heresies are the bandes and troupe of the souldiers of Antichrist chiefly those whiche haue obtayned the place
good than to make them such For the wicked do profite nothing but the good doe very muche empayre Afterwardes hee concludeth Beholde the murmuring and common complaynt of all Churches they doe crie out that they are cut in peeces and dismembred There are very fewe or almost none whiche doe not feare the stroke or wounde Doest thou demaunde what The Abbots are drawen away from their Bishops the Bishops from their Archbishops It is great maruayle if one can excuse the same In doing so you doe shewe very wel that you haue fulnesse of power but not of Iustice You doe the same bicause that you can doe it but the question is whether you ought to doe it You are there constituted and placed for to keepe and preserue vnto euery one his honour and his degree and not for to beare him enuie and malice In the 34. distinction Chapter Lector Glose and distinct 82. Chap. Presbyter Glose And in the Canon of the Apostles .17 quest 4. Chapt. And distinct 40. Chapt. Si Papa And distinction .96 Chapt. Satis And Chapter Simplici And Incipitis It is written in those Canons that the Popes haue such power and authoritie that they may dispence agaynst the Apostolicall doctrine and agaynst the right of nature and consequently agaynst the Gospell and the worde of god For the Pope hath all the rightes as well diuine as humane in the inwarde partes of his brest wherefore he ought to iudge euerye man and ought to be iudged of none Insomuch that though he should lead a great number of people into hell yet no mortall man ought to presume to rebuke his faultes For he is God which cannot be iudged of men Saint Paule aunswereth vnto the same saying Let no man deceiue you by anye meanes for the Lorde commeth not except there come a departing first and that that sinnefull man be opened the sonne of perdition which is an aduersary is exalted aboue all that is called God or that is worshipped so that he shall sitte as God in the Temple of God and shewe himselfe as God. Saint Hilary in his booke against Auxentius Whosoeuer denieth Christe to be suche as he hath bene preached by the Apostles he is Antechrist The property of the name of Antechriste is to bee contrary vnto Christe The Priestes doe saye that the Pope cannot erre neyther the counsels Iesus Christ hath sayde vnto S. Peter I haue prayed for thee that thy faith faile not Vnto the same their owne Canons doe aunswere in the .40 distinction Chap. which beginneth Si Papa If the Pope doe fall into an error in the in the faith and that he be an Hereticke one may very well rebuke and checke him in his faultes Pope Alexander the .6 speaking once vnto an Embassador of the king of Fraunce vnto whome he had these wordes this fable of Iesus Christe hath gotten vnto vs great riches Sanazarius an Italian Poet in his Epigrammes in the .2 booke Speaking of that Pope Alexander noting the inceste of him with his owne daughter Lucrecia and asking hir Lucrecia wil Alexander desire thee alwayes afterwardes aunswered O wicked case it is thy father Behold the witnesse whiche the writers of his time haue declared of that head of the churche Abbas Vrspurgensis reciteth of Gregory the .7 otherwise called Hildebrand That the common wealth of Rome and all the Churche hath bene vnder him in great danger through the error of newe schismes and not heard of and that he hath vsurped the Papall seate through tyrannye and not by lawfull election The counsell holden at Wormes in the yeere .1080 Affirmed of Gregory the seuenth that it is most true that he was not chosen of god but that hee exalted him selfe without all shame through disceit and money and that he hath turned vpside downe the ecclesiasticall order and that he hath troubled the kingdome of the Christian Empyre and that he hath attempted the deathe both of the bodye and soule of that Catholicke and quiet king and that he hath defended and holden vp the wicked and periured king and that he hath sowen discorde among those that agreed togither and strifes amongest the peace makers and offences amongest brethren and diuorcement betweene maryed folke and that he hath remoued and troubled all that was at reste quiet and in peace betweene the good lyuers We being assembled togither of God agaynst the sayde Hyldebrand preaching sacriledges and fires mayntayning periured persons and homycides or men slears putting in question or doubt the catholicke and Apostolicke faith of the body and bloud of the Lorde being an obseruer and keeper of diuinacion and coniuring and of dreames and a most manifest Necromancyer hauing familiar spirites and for that cause swaruing from the true faith we doe iudge that he ought to be canonically deposed driuen away banished and condemned perpetually if he doe not leaue of his seate after that he hath heard these thinges Benno Cardinall in the life of the sayde Gregorye Amongest many wickednesses that he alledged of him sayde that he alwayes vsed to beare about with him a booke of Necromancye the which was vnto him very familiar and that he did cast through his enchauntments the consecrated hoste into a fire that by that meanes he might faine to haue had a heauenly reuelation against the Emperor Henry Benno alledgeth for witnesse Iohn Byshop of Porta Secretary of the said Hildebrand Platyna in the lyfe of Iohn the 8. And Sabellicus lib. 1. of the 9. Ennead The woman called Iohn the eyght was borne in Englande and hir parents were of Mentz She followed in hir yong age a yong scholler in the studies of learning and profited so well at studie that she was esteemed at Rome amongst the wysest for which cause she was chosen to be Pope thinking that shee had bene a man and was chosen with as great consent as euer was Pope following still the studie that she had learned with hir studie felow At the time that she was chosen Pope she was founde with childe with one of hir owne seruants who perceiuing hirself big knewe so well to prouide for hir great bellye that none coulde perceiue it vntill such time as she trauayled of childe in the open streete and in the open procession vppon the shoulders of those that did beare hir dyed in the same trauayle the second yere after hir Papacie One maye nowe well see whether the Pope cannot erre Platyna in the life of Syluester And Sabellicus Lib. 2. of the 9. Ennead Syluester the 2. was a Monke in his youth afterwards did giue himselfe vnto the diuell as a right sorcerer vpon condicion that his bodie and soule should be his after his death Prouided that the diuell doe helpe to obtayne that that he desireth by which meanes he came afterwardes to be Pope Platyna in the life of Bennet 8. And Sabellicus lib. 2. of the 9. Ennead
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
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