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
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
Open thy mouth wyde and I shal fill it And although that we cannot open the mouth except it be through the ayde of him without whome we can doe nothing Neuerthelesse wee doe open it through his ayde and through our worke but the Lorde doth fill it without our worke By and by after he sayeth God doth many good things in man which man doth not But man doth none which God doth not to the ende that man doth them Augustine vpon Saint Iohn in the 49. treatise Chap. 9. Let no man then flatter himselfe for of himselfe he is a deuill but of God he is blessed And what is that to be of himself but of sinne Cast awaye the sinne which is of thee thy righteousnesse sayth he is of me For what hast thou that thou hast not receyued Augustine in his contemplations of the soule with god Chap. 18. O Lorde I doe confesse as thou hast taught me that I am no other thing but altogither vanitie and a shadow of death and but a darke earth vayne and voyde the which without thy blessing doth not encrease and bring forth anye fruite but confusion sinne and death If I haue had any good thing I had it of thee All that which I haue receyued is from thee or I had it of thee If I doe any thing that is right that is through thee But when I am fallen I am fallen through my selfe and had alwayes remayned in the myre if thou hadst not lifted me vp I had bene alwayes blinde if thou hadst not illuminated mee When I did fall downe I shoulde neuer haue bene raysed vp againe if thou hadst not giuen me thy hande And afterwarde also when thou hadst raysed me vp I shoulde haue fallen agayne if thou hadst not sustayned mee I had bene oftentimes lost if thou hadst not gouerned me Euen so O Lorde euen so thy mercie hath alwayes gone before me in deliuering me from all euill keeping me from those that be past and in keeping me from those that be present and in defending and preseruing me from those whiche are to come breaking also in peeces before mee the snares of sinners in taking awaye the occasions and the causes for if thou hadst not done vnto me those things I had done all the sinnes of the worlde For O Lord I doe knowe verye well that there is no sinne that euer man hath done but that an other man dothe the same if the creator of whome man is made be absent But thou hast done it so to the ende that I doe not that which thou hast forbidden and hast shed out in me thy grace to the ende that I may beleeue in thee c. Augustine in his .2 boke of the remission of sinnes Chapter 18. Men doe take payne to finde in our wyll some goodnesse which is ours and not of God but I doe not knowe howe they can finde it Saint Barnarde in the first homily of the Annunciation of the Virgin Mary As touching good workes it is moste certayne that no man hath them of him selfe for if the humaine nature could not continue in his state when it was whole and perfect how much lesse can it rayse it selfe nowe in that it is marred and corrupted It is most certayne that all thinges drawe to their beginning asmuch as is possible for them Augustine vnto Vitalis in the 107. Epistle Aunswere I pray thee how saith the Apostle in giuing thankes to God the father which hath made vs fitte to be of the company of Saintes in light if it be not he which doth deliuer our free will but that the free will doth deliuer it selfe We doe render then faulsly thankes vnto the father as if he did that which he doth not and he hath erred whiche hath sayde that he doth make vs fitte Aunswere how we haue our free will for to deliuer vs from euill and for to doe good and when free wyll was vnder the power of darkenesse From which darkenesse if God hath deliuered vs as saith the Apostle truely he hath made the wyll free wherefore it followeth that euen as men are not faythfull but by free wyll Neuerthelesse they are made faithfull through the grace of God which hath deliuered free will from the power of darkenesse And so the grace of God is not denyed but is declared to be verytable and true although no merytes of men preceede it And free will is so defended that it is affirmed by humylitie and not ouerthrowen by pryde Then the grace of God is not geauen in the nature of free will nor in the lawe nor in doctryne as the wicked and peruerse Pelagian hath set foorth But is geiuen to all the workes through the will of him of whome it is wrytten O Lord God thou doest seperate from thy wyll the soule that is wylfull for we haue lost free wyll for to loue God through the greatnesse of the first sinne c. Afterwardes he sayth in that we doe beleeue in God or in that we doe liue faithfully it lyeth not then in mans will or running but in the mercy of God nor that we ought to wyll nor runne but bicause that he doth in vs both the wyl and the running Let vs not say then that the grace is the loue but let vs acknoweledge the grace which doth cause the doctrine and learning to profit for where that grace is absent we doe see that the same doth hinder and let the learning Augustine in his fyrst booke against Pelagius and Celestine Whosoeuer hath heard and learned of the father commeth vnto me The wyll of mā is so ayded not only in this that it doth knowe what it must doe but hauing knowen what it doth And therefore when the Lorde doth teach through the grace of his spirite he doth teach in such sorte that not only euery one doth see that which he hath learned in the knowledge thereof but of will he doth desire it and of worke fulfill it Augustine in the .3 booke vpon the wordes of the Apostle .3 sermō And in his booke of the spirite and the letter Chapter 3. How are these wicked men proude of free wyll before they are free or of their strength if they are already free they doe not consider that in this word of free wyll is signified a libertie For where the spirite of the Lorde is there is libertie If then they be the seruantes of sinne how doe they bragge and bost to haue free wyll For of whome soeuer a man is ouercome vnto the same is he in bondage If they are already deliuered how doe they boste them selues as it were of their proper workes Are they so free that they would not be the seruantes of him which sayth without me ye can doe nothing Iesus sayth No man can come vnto me except the father which hath sent me drawe him Saint Iames Euery good gift and euery perfect gift is from aboue and cōmeth
goodnesse are of God yea faith it selfe Againe the Apostle saith I haue obtayned mercie O true confession He doth not say I haue obtayned mercy bicause that I was faithful but to the ende that I should be faithfull I haue obtayned mercie Let vs come vnto the first works of Paule Let vs behold Saule which did wax madde let vs behold him in his crueltie let vs behold him breathing out his threatnings and thirstie after bloude This was the way of Paule Christ was not yet his way what had he in his heart What had he but euill Giue me his merites Whiche if we doe searche his merites they shall bee merites of damnation and not of deliuerance Augustine vpon the wordes of the Lorde Sermon 40. The medecine of the soule is the only propitiation for the sinnes of all that is to beleeue in Christ c. Afterwarde he saith wherefore doe the children of God whiche beleeue in him liue for they are borne of God by the adoption of grace whiche is through the faith of our Lorde Iesus Christ And therefore welbeloued it is not without cause that our Lord and Sauiour saith that same to be the only sinne of which the holy Ghost rebuketh the world to wete because they haue not beleeued in him He would then that the world should be reproued only of that sinne that they doe not beleeue only in him to wete because that in beleeuing in him all sinnes are pardoned he woulde that to be imputed by which all the other are assembled And therefore in beleeuing they are borne of God and are made the children of God for he hath giuen vnto them the power saith he to be the sonnes of God euen to them that beleeue in his name c. Chrysostome vpon the .25 chapter of Saint Mathewe 2. Tome .2 homilye Come ye blessed of my father inherite ye the kingdome prepared for you from before the beginning of the worlde bicause that you haue giuen that which you cannot haue receiue that which you shall possesse eternally for one graine that you haue sowen vpon earth you shall haue an hundreth folde asmuch in heauen For the kingdome of heauen hath not bene created suche as the righteousnesse of man could merite it but such as the power of God might prepare it for if he woulde haue created the kingdome of heauen according to the merites of mans righteousnesse Truely he would haue created it after mans workes but bicause that nowe he hath not ordayned the reward of Saintes according to the reward of men but according to his greatnesse therefore hath he prepared the kingdome of heauen in heauen before that he created the saints in heauen S. Barnarde vpon the first sermon of the Annunciation of the virgin Marie The testimonie of our conscience is our reioycing sayth the Apostle not such testimonie as the proud Pharisey had in his wicked thought and seducing his master which bare witnesse of him selfe whiche witnesse is true which the spirite doth witnesse vnto our spirite For I doe beleeue that this witnesse consisteth in three things First and aboue all things it is necessarie to beleeue that thou canst not haue remission and forgiuenesse of thy sinnes but throughe the indulgencie of god Secondly thou canst not haue any good workes except he himselfe doe giue them vnto thee Finallye that thou canst not merite eternall life for any workes and it must be giuen thee freely c. Afterwardes he sayth For we doe well know that as for eternall life the afflictions of this lyfe are not worthie of the glorie which shall be shewed vpon vs although that one only man doth abide and suffer al. For mans merites are not suche that for them eternall life shoulde be due of right or that we shoulde saye that God doth vs wrong if he doe not giue them vs by reason of them For though I shoulde holde my peace that all merites are the gifts of God insomuch that for them man is more indebted to God than God is to man What is that that all the merites doe in respect of so great glorie To conclude what is he that is more excellent than the Prophete vnto whome the Lorde doth giue so excellent a witnesse saying I haue founde a man according to mine owne heart And yet he had neede to saye vnto God Enter not into iudgement with thy seruant c. Let no man then deceyue himselfe for if he will thinke well he shall finde without all doubt that he can not with ten thousande men go to meete him whiche commeth agaynst him wyth xx thousande But these things which we haue now spoken of are not yet altogither sufficient but wee must the rather holde them for a beginning and foundation of fayth Therefore if thou beleeue that thy sinnes cannot be put or blotted out but by him agaynst whome onely thou hast sinned thou doest well But adde yet one thing more to wete that thou beleeue also that thy sinnes by him are pardoned Beholde the testimonies and witnesses which the holy ghost doth giue into our heartes saying thy sinnes are pardoned thee For euen so doth the Apostle think that man is iustified freely through fayth In lyke maner as touching merites if thou beleeue that one cannot haue them but by him it sufficeth not vntill such time as the spirite of fayth doth witnesse that thou hast them through him Euen so it is necessarie that thou haue also witnesse to wete that thou doest come therevnto thorowe Gods liberalitie For it is he which pardoneth sinnes which giueth merites and yet neuerthelesse doth giue agayne the rewarde For all his testimonies are most assured For as to the remission of sinnes I doe hold the passion of our Lord for a most strong argument For the crye of his bloude hath had greater force than the bloude of Abel in as much as he doth crie in the heartes of the electe remission of all sinnes For he was deliuered to death for our sinnes And there is no doubt but that his death is more puissant and of greater force to doe good than our sinnes are to doe euill As touching good workes his resurrection is an argument for me which hath no lesse vertue For asmuch as he is rysen againe for our iustification as touching the hope of reward his ascention serueth for a witnesse for he is ascended for our gloryfication Thou hast these three things in the psalm saying Blessed is the man vnto whome the Lorde imputeth no sinne And in another place blessed are the men whose strength is in thee Also in an other place Blessed is the man whom thou hast chosen and receiuest vnto thee that he maye dwell in thy courte such is the true glory I say which is within for that dooth departe from him whiche dwelleth in our heartes through faith But the sonnes of Adam seeking the glorye which
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
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