commeth from man will not haue that whiche commeth from one only God and therfore in seeking it outwardly they haue no glory in them selues but rather in an other Sixtus Pope of Rome in his Epistle to the first tome of the Councels He that is doubtfull in the faith is an infidell wherefore let vs esteeme and iudge those which doe commaund vs to doubt of the fauour of God towardes vs not only to contende and striue againste the sentence of the true Catholicke church but also to giue euill counsell to the health and saluation of the church S Barnard in his .5 Sermon in Quadragesima It may be that some doe not seeke through humilitie euerlasting life but as in the trust and confidence of their workes and merits I do not say this that grace receiued doth not giue boldnesse to praye but it must not be therefore that in the same they haue their hope and trust to obtayne it for that only doth giue the giftes promised to the ende that of the mercy of God which giueth those thinges we may hope yet for greater thinges Let then those thinges which doe belong to our only necessities be restrayned the prayer which is made for the temporall thinges and that which is made for the vertues of the soule sequestred from all impurite and vncleanenesse be only attentife towardes the good will of god And that whiche is made bicause of eternall life let it be made or done in all humilitie presuming as he must of the only deuine mercie Grace be with you and peace from God our father and from the Lord Iesus Christe O wretched man that I am who shall deliuer me from this body of death The grace of God through Iesus Christe our Lorde Euen so at this time the remnante is left through the election of grace if it bee of grace then it is not of workes or els were grace no more grace But if it be of workes then is it no more grace or els were workes no longer workes By grace are ye made safe throughe fayth and that not of your selues it is the gift of God not of workes least any man shoulde boast of himselfe Also That we being iustified by his grace shoulde be made heyres according to the hope of eternall lyfe Saint Peter sayth why tempt ye God to laye a yoke on the Disciples neckes which neyther our fathers nor we were able to beare but we beleue that through the grace of the Lorde Iesus Christ wee shall be saued euen as they doe God doth not saue vs of the deedes of righteousnesse which we wrought but of his mercie He which began a good worke in you shall go forth with it vntill the day of Iesus Christ Vnto you it is giuen for Christe that not onely ye shoulde beleeue on him but also suffer for his sake He sayth agayne And as touching the righteousnesse whiche is in the lawe I was without reproche But the thinges which were vauntage to me I counted losse for Christes sake yea doubtlesse I thinke all things but losse for that excellent knowledge sake of Christ Iesus my Lorde for whome I haue counted all things losse and do iudge them but dung that I might winne Christ and might be founde in him that is not hauing mine owne righteousnesse which is of the law but that whiche is throughe the fayth of Christ I meane the righteousnesse which commeth of God through fayth c. I am nowe ready to be offred and the tyme of my departing is at hande I haue fought a good fight and haue fulfilled my course and haue kept the fayth From henceforth is layde vp for me a crowne of righteousnesse which the Lorde that is a righteous iudge shall giue me at that day not to me only but vnto all them also that loue his comming But nowe in Christe Iesus ye whiche once were farre of are made nye by the bloude I say of Christ It is God which worketh in vs bothe the will and also the dede euen of his free beneuolence To as many as receyued him to them he gaue power to bee the sonnes of God euen to them which beleeue in his name which are borne not of bloude nor of the lustes of the fleshe nor of the lust of man but of God. In thy light shall we see light Your eyes haue seene great miracles and wonders and yet the Lorde hath not giuen you an heart to perceyue nor eyes to see nor eares to heare O Lorde giue me vnderstanding open myne eyes for to beholde the wonderous things of thy lawe Gzechiel speaking in the person of God sayth A newe heart will I giue you and a newe spirite will I put into you as for that stonie heart I will take it out of your bodie and giue you a fleshie heart I will giue my spirite among you and cause you to walke in my commaundements to kepe my lawes and to fulfill them As for men they are but vayne if they be put in the ballaunce they are lighter than vanitie it selfe Conuert thou me and I shall be conuerted for thou art my Lorde God yea as soone as thou turnest me I shall reforme my selfe Therefore we gather that a man is iustified by faith without the deedes of the lawe Againe Abraham beleeued God and it was counted to him for righteousnesse To him that worketh the rewarde is not reckened of fauour but of duety But to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse Also for if they whiche are of the lawe bee heires then is faith but vaine and the promise of none effect c. Therefore by faith is the inheritance giuen that it might come of fauour and the promesse might be sure to all the seede that is not to them only which are of the lawe but also to them which are of the faith of Abraham Then being iustified by faith we haue peace with God through our Lord Iesus Christ by whom also we haue accesse through faith vnto this grace wherein we stand and reioyce in hope of the glorye of God. Bicause of vnbeleefe they are broken of and thou standest stedfast by faith Whatsoeuer is not of faith is sinne We know that a man is not iustified by the deedes of the lawe but by the faith of Iesus Christ euen we I say haue beleeued in Iesus Christ that we might be iustified by the faith of Iesus Christ and not by the deedes of the lawe bicause that by the deedes of the lawe no flesh shal be iustified I doe not abrogate the grace of God for if righteousnesse commeth of the lawe then Christ dyed without a cause So ye knowe that they which are of faith are the children of Abraham for the Scripture sawe afore hand that God would iustifie the
downe from the father of lights Saint Paule also We are not able of oure selues to thinke anye thing that is good as it were of our selues but our abilitie commeth of God. Agayne vnto the Romaynes I knowe that in me that is to saye in my fleshe dwelleth no good thing For to will is present with me but I finde no meane to performe that which is good for I doe not that good thing which I woulde but that euill doe I which I would not Also the naturall man is not able to perceyue the thinges of the spirite of God for they are but folishnes vnto him neyther can he knowe them bicause they are spiritually discerned And 1. Cor. 12. God worketh all things in euery man. Agayne No man can say that Iesus is the Lorde but by the holy ghost Also Dauid Euery man liuing is altogither vanitie And in the 8. Chapter of Genesis The heart of man is enclined to euill euen from his youth To the Ephesians We were naturally the children of wrath euen as well as other Gregorie vpon the 7. psalme vpon the versicle Anima mea c. Forasmuch as freewill is corrupted in our first father we haue not the power to will well if we bee not ayded with the grace of God. Saint Hierome in his commentarie vpon Ieremie Chapter 23. Forasmuch as the heretikes haue accustomed to promise felicitie and to open to sinners the kingdome of heauen saying thou mayest imitate the maiestie of God so that thou be withoute sinne bicause thou hast receyued the power of free will and the intelligence and vnderstanding of the lawe by the which thou mayst obtayne that which thou wouldest Euen so the sayde heretikes doe abuse the poore simple people through fayre wordes and chieflye the yong women charged wyth sinnes who are caryed here and there with euery kynde of doctrine deceyuing thorowe flatterie all those which heare them Augustine in the 30. booke of his homilies Homilie 41. Let vs not consent vnto those which thorowe great pride go about to eleuate and extoll free will the whiche so doing doe bring more euill than good and seeke nothing but to ruinate and destroy man but let vs consider meekely that which the Apostle speaketh It is God that worketh in vs both the will and also the dede euen of his free beneuolence Let vs giue thankes vnto the Lorde our redeemer which without any merite preceding hath healed vs of our wounds sores and hath reconciled vs vnto God and redeemed vs from captiuitie and reduced and brought vs from darkenesse into light and called vs from death to lyfe c. Of merite and of good workes By grace are yee made safe throughe faith and not of your selues it is the gift of God not of workes least anye manne shoulde boast himselfe For we are his workemanship created in Christ Iesus vnto good workes which God ordeyned that we shoulde walke in them S. Ambrose in the first booke of Cain and Abel Chap. 7. It is the deede of a dull and slowe heart to attribute to his proper vertues that which is good or that whiche he doth obtayne of God and not to the author of grace but to esteeme himselfe to bee the author of his goodnesse There is another kinde of sinne yea lesse but of equall arrogancie and pryde that is to say of those which doe not denie God to be the distributer of goodnesse but doe thinke the goodnesse which commeth vnto them is bicause of their prudence and wisedome and that the merites of all other vertues are giuen vnto them of right And for that cause it is sayde agaynst those which haue receyued the heauenly grace that they doe not esteeme themselues in no wise to bee vnworthy to haue suche goodnesse of God When the Lorde thy God shall begyn to consume his people here in thy presence saye not in thine heart the Lorde hath brought me in to possesse this lande for my righteousnesse c. S. Barnard in the fyrst sermon of the Annunciation of the Virgin Mary Beleeue not that thou canst throughe any workes merite eternall life except it be giuen thee freely For who is that which can make him cleane being conceiued of filthy seede but only he which is altogeather cleane And so that which is done cannot be vndon But bicause that God doth not impute it it shall be as though it had neuer bene done Whiche the Prophet considering speaketh in this sort blessed is the man vnto whome the Lord imputeth no sinne But as concerning good workes it is most certaine that none hath them of him selfe for if the humayne nature being yet entire and whole coulde not holde it selfe in his estate how much lesse can it rayse it selfe when it is already corrupted But we doe knowe very well concerning this eternall life that the afflictions of this life are not worthy of the glory that shall be shewed vnto vs Yea when man shall suffer them all togeather For mans merites are not suche as by them eternall life shoulde of right be due vnto them or that God doth iniury and wrong vnto some men if he doe not giue it For although I should not say that all merites are the giftes of God in somuch as man is more bound vnto God for those merytes then God is vnto man yet what are all the merites in respect of so greate glory S. Barnarde of free will. What hast thou that thou hast not receyued art thou created art thou healed art thou saued whiche of them hast thou of thy selfe whiche of them is not impossible for free will thou couldest not create thy selfe when thou wast not made nor iustifie thy selfe when thou waste a sinner c. Agayne in the same booke But if that will vpon which all merites doe depende was not in Saint Paule by what meanes did he presume that the crowne shoulde bee kept for him which he calleth the crowne of righteousnesse But it is bicause that whiche is promised thankfully is of right demaunded as a thing due Finallye he sayth I knowe him in whome I haue beleeued and am persuaded that he is able to keepe that which I haue committed to his keeping He doth call the promise of God the thing kept and therefore he hath beleued him which hath promised it confidently he doth aske agayne the promise the promise I say done through mercye but the which ought nowe to bee restored through righteousnesse The crowne then whiche Saint Paule hath striued for is the crowne of righteousnesse but it is of Gods righteousnesse and not of his This is trulye a iust thing that he doth restore that whiche he hath sayde but he oweth that whiche he hath promised and that is the righteousnesse of the whiche the Apostle did presume euen the promise of God. S. Barnarde vpon the Canticles sermon 47. Wherefore is that That is to the ende it doe
Gentils through fayth and therefore preached before hande the Gospell vnto Abraham saying in thee shall all the Gentiles be blessed so then they which be of fayth are blessed with faythfull Abraham For as many as are vnder the deedes of the law are vnder the curse For it is written Cursed is euerye man that continueth not in all things that are written in the booke of the lawe to fulfill them And that no man is iustified by the lawe in the sight of God it is euident For the iust shall lyue by fayth and the lawe is not of fayth but the man that shall fulfill those things shall liue in them Nowe Christ hath redeemed vs from the curse of the lawe when he was made accursed for vs. For it is written Cursed is euery one that hangeth on a tree That the blessing of Abraham might come on the Gentiles through Iesus Christ and that we might receyue the promise of the spirite through fayth But the Scripture hath concluded all things vnder sinne that the promise by the fayth of Iesus Christ shoulde be giuen to them that beleeue c. For ye are all the sonnes of God by fayth in Christ Iesus Galat. 3. De poenitentia Distinction 3. chap. which beginneth Totam c. And we are iustified freely by his grace through the redemption that is in Christ Iesus whome God hath set forth to be a pacification through fayth in his bloude to declare his righteousnesse in that hee forgiueth the sinnes that are passed Without fayth it is impossible to please God. In whome euen nowe though yee see him not yet doe ye beleeue and reioyce with ioye vnspeakable and glorious receiuing the end of your faith the saluation of your soules c. And God which knoweth the heartes bare them witnesse in giuing vnto them the holy Ghost euen as he did vnto vs and he put no difference betwene them and vs seing that with faith he purified their heartes S. Ierome vpon Sophon Chapter 3. They doe seeke the righteousnesse the which is not but Christ alone Iesus Christ sayeth Daughter bee of good comfort thy fayth hath made thee whole Agayne Beleeue ye that I am able to doe this And they sayde vnto him yea Lorde Then touched he their eyes saying according to your fayth bee it vnto you Also Daughter be of good comforte thy fayth hath made thee whole goe in peace Also What shall we doe that wee might worke the workes of God Iesus aunswered and sayd vnto them This is the worke of God that ye beleeue on him whom he hath sent Likewise all things are possible to him that beleeueth The wages of sinne is death but the gyft of God is eternal life through Iesus Christ our Lorde If thou shalt confesse with thy mouthe the Lorde Iesus and shalt beleeue in thine heart that God raysed him vp from death thou shalt be saued For the beleefe of the heart iustifieth and to confesse with the mouth saueth a man. Who soeuer beleeueth on him shal not be ashamed But ye are of him in Iesus Christ who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption that according as it is written He that reioyceth shoulde reioyce in the Lorde This is the name that they shal call him euen the Lorde our righteous maker To him giue all the Prophets witnesse that through his name all that beleeue in him shall receyue remission of sinnes For among men there is giuen none other name vnder heauen whereby wee must be saued Ye are gone quite from Christ as many as are iustified by the lawe and are fallen from grace Let no man esteeme of himselfe more then it becommeth him to esteeme but that he discretely iudge of himselfe according as God hath dealt to euery man the measure of fayth How shoulde I then aunswere him or what wordes shoulde I finde out agaynst him yea though I be righteous yet will I not giue him one worde agayne but meekely submit my selfe to my Iudge If I will iustifie my selfe myne owne mouth shall condemne me If I will put forth my selfe for a perfect man he shall proue mee a wicked doer for that I shoulde be an innocent my conscience knoweth it not yea I my selfe am weary of my life Thou hast graunted me lyfe and done me good and the diligent heede that thou tookest vpon me hath preserued my spirite c. If I doe wickedly wo is me therfore If I be righteous yet dare I not lift vp my heade so full am I of confusion and see mine owne miserie What is man that he shoulde be cleane what hath he which is born of a woman whereby he might be knowen to be righteous Beholde there is no trust in hys Saintes yea the very heauens are not cleare in his sight Howe much more then an abhominable and vile man which drinketh wickednesse like water But how may a man compared vnto God be iustified Or how can he be clean that is borne of a woman We are all as an vncleane thing and all our righteousnesse are as the clothes stayned or a menstruous cloth There is not one iust vpon earth that doth good and sinneth not Verely in the Lord is my righteousnesse and strength To him shal men come but all they that thinke scorne of him shal be confounded And the whole seede of Israell shall be iustified and praysed in the Lorde The Lorde helpeth me therefore shall I not be confounded I haue hardened my face like a flint stone for I am sure that I shall not come to confusion Mine aduocate speaketh for me who will then goe with me to lawe My righteous seruant shall with his wisedome iustifie and deliuer the multitude for he shall beare away their sins c. We being iustified by his grace should be amde heires according to the hope of eternall life Yet darest thou say I am giltlesse Tushe his wrath cannot come vpon me behold I wyll reason with thee bicause thou darest say I haue not offended O howe euill will it be for thee to abyde it when it shall be knowen how oft thou hast gone backwarde Doubtlesse our owne wickednesse rewarde vs but Lorde doe thou according to thy name thoughe our transgressions and sinnes be many and haue sinned against thee They that put their trust in me shall inherite the land and haue my holy hill in possession Be it knowen â—nto you therefore men and brethren that through this man is preached vnto you the forgiuenesse of sinnes and that from all sinnes from which you could not be iustified by the lawe of Moyses by him euery one that beleeueth is iustified And of his fulnesse haue all we receyued euen grace for grace Which he predestinated before them also he called and whoÌ„ he called them also he iustified
the lawe of workes by the whiche none is iustified but to the lawe of faith by which the righteous man liueth Who shall be of so wicked opinion to thinke that the administration of death figured in the tables of stone is not saide of all the tenne commaundementes but only of one which appertayneth to the saboth Where shall we put then this place the lawe ingendreth wrath For where no lawe is there is no transgression and sinne hath bene in the worlde euen vntill the lawe and sinne was not imputed when there was no lawe c. Read the chapter all at length Reade also the same booke the .31 chapter Of purgatory It is written in the Hebrewes the first chapter which sonne being the brightnes of the glorye and the ingraued forme of his person bearing vp all thinges with the worde of his power hath by him selfe purged our sinnes and sitteth at the right hand of that most highe maiestie Through Iesus Christ we haue redemption through his bloud euen the forgiuenesse of sinnes of his ritch grace In whom we haue redemption through his bloud that is to saye the forgiuenesse of sinnes to reconcile all thinges vnto him selfe and to set at peace through the bloud of his crosse both thinges in earth and thinges in heauen For asmuch as ye knowe how that ye were not redemed with corruptible things as siluer and golde from your vaine conuersation which ye receyued by the traditions of the fathers but with the precious bloud of Christ as of a lambe vndefiled and without spot And the bloud of Iesus Christ his son clenseth vs from all sinne Vnto him that loued vs and washed vs from our sinnes in his bloud If the bloud of bulles and of goates and the ashes of an heyfar sprinkled sanctifieth them that are vncleane as touching the purifying of the flesh how much more shall the bloud of Christ which through the eternall spirite offered him selfe without spot to God purge your conscience from dead workes for to serue the liuing God Esay speaking in the person of God saith it is I it is I only that for mine owne selfe sake doe away thine offences and forget thy sinnes For I confirme that the afflictions of this life are not worthy of the glory which shall be shewed vnto vs. After that the kindnesse and loue of our sauiour God to manward appeared not of the deedes of righteousnesse whiche we wrought but of his mercy he saued vs by the fountayne of the newe byrth and with the renuing of the holy Ghost Nowe goe to saith the Lorde we wil talke togither Is it not so Though your sinnes be as redde as scarlet shall they not be whyter then snowe And thoughe they were like purple shall they not by like white wooll And hee put no difference betweene them and vs seeing that with faith he purified their heartes There is no condemnation to them which are in Christ Iesus Iesus Christ saith verely verely I say vnto you he that heareth my wordes and beleeueth on him that sent me hath euerlasting life and shall not come into damnation but is escaped from death vnto life Againe he that shall beleeue and bee baptised shall be saued Also enter in at the straite gate for wyde is the gate and broad is the way that leadeth to destruction and many there be which goe in there at Obiection Agree with thine aduersarie quicklye whiles thou art in the way with him least thine aduersarie deliuer thee to the iudge and the iudge deliuer thee to the sergeant and then thou be cast into prison Verily I saye vnto thee thou shalt not come out thence till thou hast payde the vtmost farthing Aunswere Saint Ambrose sayth vpon these words of Saint Mathewe When thou shalt go vnto the magistrate c. Chrysostome vppon S. Mathewe 5. Homelie 10. Doth expounde it of the reconciliation And Theophilact vpon the same place sayth as much Likewise S. Hilarie vnderstandeth it so in his Canons Obiection Verily I saye vnto thee thou shalt not come out thence till thou hast payde the vtmost farthing Answere In the first of S. Mathewe it is sayde that Ioseph knewe not his wife till shee had brought forth hir first borne sonne S. Augustine expoundeth that place by the Rauen that Noe did sende forth and sayth that the Rauen did neuer returne agayne euen so Ioseph neuer knewe the virgin Marie for she is a virgin Also Sit thou on my right hande vntill I make thine enimies thy footestoole Obiection Whosoeuer shall speake agaynst the sonne of man it shall be forgiuen him but whosoeuer shall speake agaynst the holye ghost it shall not be forgiuen him neyther in this worlde neyther in the worlde to come Aunswere Chrysostome in the 12. of S. Mathewe Homely 24. expoundeth it thus Forasmuche as this sinne is not veniall you shall be grieuously punished both in this lyfe and in the life to come Saint Augustine vpon Genesis 10. booke It is better to doubt of secrete things than to pleade of incertayne things I doe not doubt but that we must vnderstande that the riche man was in most cruell torments and that poore Lazarus in ioy c. Thoughe the righteous bee ouertaken with death yet shall he be in rest The soules of the righteous are in the hande of God and the payne of death shall not touch them In the sight of the vnwise they appeare to die and their ende is taken for very destruction The waye of the righteous is iudged to be vtter destruction but they are in rest Oure Lorde sayde vnto the woman Daughter be of good comforte thy fayth hath made thee whole go in peace Agayne vnto the theefe Verily I saye vnto thee to day shalt thou be with me in paradyse Man after his death goeth to his long home Also the bodie shall returne agayne vnto the earth from whence it came and the spirite shall returne vnto God whiche gaue it Put not your trust in Princes nor in any childe of man for there is no helpe in them For when the breath of man goeth forth he shall turne agayne to his earth and so all his thoughts perishe I woulde not brethren haue you ignorant concerning them which are fallen a sleepe that ye sorrowe not as other doe which haue no hope For if we beleue that Iesus died and rose agayne euen so they also which sleepe in Iesus God will bring with him Augustine of the Citie of God .13 boke 9. Chapter The soules of the good men being seperated from the bodie are at rest and we must nothing at all doubt of it But those of the wicked are punished vntil that the bodie of those shall ryse againe to eternall lyfe and of those here to eternal death which is called the seconde death Irenaeus sayth as much writing against the hereticke Valentine Augustine
at the commandement of the Lorde And was buryed in a valley in the land of Moab besides Beth Pheor but no man wist of his sepulcher vnto this daye Iohn was beheaded of Herode and after his disciples came and tooke vp his body and buryed it And certayne men fearing God carryed Stephen among them to be buryed and made great lamentation ouer him God saide vnto Adam earth thou art and vnto earth shalt thou returne Eusebius in the ecclesiasticall history 4. booke .15 Chapter The diuell inuyted Niceta the father of Herodes and brother of Alces to obtayne of the iudge that he would not suffer the body of Saint Policarpe to be buryed fearing saith he least the Christians should leaue and forsake him whiche hath bene crucified and would beginne to worshippe him here c. The faithfull wil aunswere The miserable men doe not knowe that we can neuer forsake Iesus Christe who hath suffered death and passion for vs and that we cannot adore or worshipe any other then he whom we doe knowe to be the true god And afterwardes they gathered the bones of the Martyr which were burned and haue put them in a sepulchre c. Chrysostome in his vnperfect worke vpon Saint Mathewe 23. Chapter They make their Phylactaries broade c. O ignorante priestes saith he is not the Gospell reade euery day in the church that is to say in the congregation and heard of all And if the Gospell put into the eares of many doe not profit them any thing at all to saluation doest thou thinke that it will profite them any thing to hang it about their neckes Furthermore I doe aske thee wherein consisteth the truthe of the Gospell in the figures of the letters or in the vnderstanding of the same If the vertue of the Gospell dooth consiste in the figures of letters written thou doest well to carry them hanging about thy necke But if the vertue of the Gospel consisteth in the true sense and true vnderstanding as thou must beleue thou shalt then doe better to beare and carye them in thy heart than about thy necke But other which would shewe themselues to be more holye adde with the letters of the Gospell one part of the hemme or of the heares to wete of Iesus Christ and doe hang them about their necke O wickednesse they woulde shewe that there is greater holynesse in the robes than in the proper bodie of Iesus Christ And seeing that they are not healed in receyuing the bodie of Iesus Christ they thinke to bee through the holynesse of the hemmes they despayre of the mercie of God and put their trust onely in the robe of man And thou wilt say vnto me Did not S. Paule giue his partlets and napkins for to heale those that were diseased I doe confesse the same but that was before that men had knowledge of the true God whom he declared and shewed forth And it was good reason and to the same had Saint Paule respect to the end that through the holynesse of the men whiche doe declare the true God they shoulde acknowledge his vertue and power but nowe it is folie For sithence that wee haue the power of God what doth it profite to knowe the puissance and strength of men Ye men of Israel why maruayle ye at this or why looke ye so stedfastly on vs as though we by our owne power or godlynesse had made this man go The God of Abraham and Isaac and Iacob the God of our fathers hath glorified his son Iesus c. I my selfe whose name is the Lorde which giue my power to none other neyther myne honor to the Gods. Epiphanius in the 2. Tome 3. booke Heresie 79. God which is the worde hath taken fleshe of the virgin neuerthelesse not to the ende that the virgin shoulde bee worshipped or that we should make hir God or to that ende that wee shoulde offer in hir name And agayne he sayth that the father the sonne and the holy ghost should be worshipped that none doe worshippe Marie nor anye woman nor anye man That mysterie is due vnto god The angels themselues are not capable of suche glorie Anon after he sayeth Let not the women saye we will honour the Queene of heauen c. Of one onely mediator S. Augustine vpon the first Epistle of S. Iohn the first treatise THis manne here hath not sayde yee haue an aduocate with the father but if any man haue sinne wee haue an aduocate with the father He hath not sayde ye haue nor hath sayde ye haue me And also he hath not sayde ye haue also very Christ but he hath put Christ and not himself and hath sayde we haue and not ye haue He had rather to put himself in the number of sinners for to haue Christ for an aduocate than to put himself an aduocate for Christ to be found amongst the proude damned creatures My brethren we haue an aduocate with the father Iesus Christ the righteous he it is that obtayneth grace for our sinnes He that holdeth this doctrine holdeth no heresie nor doth any schisme For from whence come the schismes or diuisions but when men saye wee bee righteous when men saye we doe sanctifie those that be defiled we doe iustifie the infidels we aske and obtayne it But what is that that Iohn sayth If any man sinne wee haue an aduocate with the father to wete Iesus Christ the righteous But some will say doe not the Sayntes then aske for vs doe not the Bishoppes then praye for the people vnderstande the Scriptures and marke that also the Prelates doe commend themselues vnto the people in praying also togither for vs. The Apostle prayeth for the people and the people doe praye for the Apostle My brethren we doe pray for you but pray ye also for vs Let all the members pray one for another and the heade shall be the mediator for all Therefore it is no maruayle that he sayde that which followeth where he stoppeth the mouth of those which deuyde the Church of god For he sayeth we haue Iesus Christ the righteous for an aduocate he it is that obtayneth grace for our sinne for those which ought to talk and saye Lo here is Christ or there is Christe and for those which will shewe in parte him which hath redeemed all and possesseth all thinges Augustine against Parmenian in his 2. and .6 booke .8 Chapter The Christians doe commend them selues the one to the other in their praiers but he which prayeth for all for whom no man can praye is the true and onely mediator Although that Saint Paule were one of the chefest members neuerthelesse in asmuch as he was a member knowing that the Lorde Iesus the true hie priest for all the church and congregation was entred into the sanctuary of God not by figure or image but in truth he commendeth him self to the prayers of
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
suffered persecution by the Iewes He hath ben hanged on the tree and dyed on the tree and was buryed and rose againe the third day and ascended into heauen the day it pleased him There he eleuated his body and from thence he shall come to iudge the quicke and the dead there he sitteth now at the right hand of the father How then is the bread his body And the cuppe or that which the cuppe conteineth how is that his blood My bretheren therefore are these thinges here called Sacramentes because that in them one thing is seene and an other thing is vnderstoode That which we see in a corporall likenesse but that which we vnderstand to a spirituall fruite He that receaueth the mistery of vnity and keepeth not the bond of neace he receiueth not by him the mistery but receaueth a witnesse agaynst him selfe And no man ought in any thing to doubt but that then euery faithfull man is partaker of the body and of the blood of the Lorde As to baptisme he is made a member of Christ and is not depryued from the company of that bread and of that cuppe also when hee which is constituted in the vnitie of the body of Christ shall depart out of this world before he doo eate that bread and drinke the cuppe for also he is not depryued from the participation and from the benefite of that Sacrament whiche hath found that which the Sacrament dooth signifie Prosper in his booke of sentences He that abydeth in Christ and in whom Christ dwelleth hath taken the meate of lyfe and hath drunke the drinke of the eternitie For he whiche discordeth from Christ doth not eate the fleshe of Christ nor drinketh his bloud Although that he doe take euery daye indifferently the Sacrament of so great a thing according to his iudgement Innocent in his thirde booke of the holy Aultar 4. 13. 14. Chapter Iudas sayth he hath eaten the Lordes breade but he hath not eaten the breade which was the Lorde Saint Hilarie in his 8. booke of the Trinitie The breade which descended from heauen is not receiued but of him which hath the Lorde and which is the true member of him Augustine in his 49. treatise vpon Saint Iohn the 11. Chapter If fayth be in vs Christ is in vs For what other thing sayeth the Apostle Christ dwelleth in your heartes through fayth but that through the fayth whiche thou hast of Christ Christ is in thy heart Augustine vpon Saint Iohn in his 25. treatise and 6 Chapter This is then to eate the meate not that which perisheth but which abideth vnto eternall lyfe Wherefore make ready thou the teeth and the belly beleeue and thou hast eaten c. Saint Cyprian in his Sermon of the vnction of Christ. Our Lorde Iesus Christ hath giuen in the table in the whiche he hath made his last banket with his Apostles the breade and the wyne with his owne hands but he hath giuen his bodye for to be wounded on the Crosse by the handes of the souldiers c. Augustine vpon Saint Iohn in the 26. Homely Sayth All we haue very well this daye receyued the visible meate but it is another thing of the Sacrament and of the vertue of the same From whence commeth it that many doe come vnto the aultar and take to their condemnation that which they receyue For the morsell of breade which our Lord gaue vnto Iudas was poyson vnto him not for that it was euill but bicause the man which tooke it was euill he tooke it euill c. A little after he sayth the Sacrament of this that is to saye the spirituall vnitie whiche we haue with Christ is presented vnto vs at the Lordes table to the one to lyfe to the others to death A little before hee hath sayde He which shall eate shall not die but I doe vnderstande it of him whiche shall haue the veritie of the Sacrament and not the visible Sacrament whiche shall eate him inwardlye and not outwardly whiche shall eate him in the heart and not crashe him with the teeth In what sense the auncient Doctors of the Church haue vnderstoode this place Hoc est corpus meum This is my bodye S. Augustine wryting against Adamantius the disciple of Manichaeus in the 12. Epistle Saith after this manner I maye interpret that this commandement cōsisteth in a signe for the Lord hath made it no doubt to say This is my body when hee gaue the signe of his body In the same place he sayth these three thinges The blood is water Behold my body And the rocke was Christ He teacheth these thinges to be sayde as though he spake by figure in signe and by signification Tertullian in his .4 booke against Marcion Sayth after this sort Iesus Christ after he toke the bread and distributed it to his disciples made it his body in saying this is my body That is to say saith he the signe of my body Chrisostome vpon S. Mathewe in the .83 homily the .26 chapter called the symbole of the supper and signe of the body of Christ. Augustine in his first quinquagesima in his prologue of the 3. psalm Saith Christ receiued Iudas vnto his supper in the which he recommended and gaue the figure of his body and of his blood to his disciples Chrisostome vpon S. Mathew in the .83 homelye Saith When the Heritickes say how shall it appeare that Christ hath ben offered We wyll stoppe their mouthes thus if Iesus Christ be not dead to what ende shall that sacrifice be a signe Saint Ierome vpon the 26. Chapter of S. Mathewe After that he acomplished the mysticall Passeouer or Easter had eaten the flesh of the Lambe with his Apostles He toke the breade which comforteth the heart of man and passed further to come vnto the Sacrament of the true Easter That euen as Melchisedech the highe Priest of the souereygne God hath done in the figure of this in offering of breade and wyne Euen so he representeth the veritie of his bodie and of his bloude Saint Ambrose vpon the first Epistle to the Corinthians the 11. Chap. Forasmuch as we are deliuered by the death of the Lorde hauing recordation thereof in eating and drinking wee doe signifie the fleshe and the bloude the which haue bene offered for vs c. Chrysostome vpon the 22. psalme Christ hath ordeyned the table of his holye Supper to the ende that in that sacrament he doe shewe vnto vs daylye the breade and the wine for the similitude of his bodie and of his bloude Saint Ambrose in his 6. booke of the Sacramentes the first Chapter The Priest sayth Make this oblation to bee acceptable vnto vs the whiche is the figure of the bodie and bloude of oure Lorde c. Chrysostome in the 83. Homelie vpon Saint Mathewe If thou haddest bene withoute a bodie hee woulde haue giuen thee all his signes naked and bare but bicause that thy soule is ioyned to a
properly in their being doe demonstrate vnto vs that onely Christ abydeth altogither wholy and in his veritie The Councell of Nice Let vs not staye here belowe on the breade and wyne whiche are sette on the Lordes table but let vs lift vppe our spirites on high through fayth Let vs consider that the lambe of God whiche taketh away the sinnes of the world is in that holy table the whiche is not offered in sacrifice by the Priestes after the manner of beastes And in taking his precious bodie and his bloude let vs beleeue that they are the signes and tokens of our resurrection And for the same cause we eate not much but a little to the ende we may know that the same is not ordeyned for to fill our bellye withall but for to serue to sanctitie and holynesse c. Saint Ambrose in his booke of those which are dedicated to the mysteries Before the consecration one kinde or likenesse is named but after the consecration the body of Christ is signified Christe sayth that his bloud before the consecration is called an other thing but after the consecration is signified the bloud of Christe c. S. Ciprian in his sermon of penitent sinners Speaking of the mayd which did vomit out the Sacrament The drinke sanctified in the bloud of the Lord issued out of the polluted entrailes Chrisostome wryting to Caesar the Monke Before the consecration of the breade we doo call it bread but when the grace of God hath sanctified it by the priest it is deliuered from the name of bread and is exalted to the name of the body of the Lorde although that the nature of the bread abydeth alwayes and is not called two bodyes but one body of the sonne of GOD. Augustine vppon S. Iohn in his 80. homelye Iesus Christ sayth not that you are cleane bicause of the baptisme by the which you haue ben washed but he sayth it bycause of the word which I haue sayd vnto you That is for none other cause but that the word doth wash and clense you in the water If one doo take away the word what shall the water be but water Which if the word be ioyned to the element it shall be made a Sacrament and the word it selfe is made as visible from whence commeth so great vertue to the water that in touching the body it washeth the hart but by meanes of the word Not alwayes bicause that the word is pronounced but bicause that one beleeueth For in the worde it selfe truly there is a difference betwene the sound passing and the vertue abyding The Rubrycke wrytten in redde letters whiche is called cautela Missae If the body of the Lord be found within the armorye or pyxe to be rotten or mustye through to great moystnesse of the armorye or through to great negligence in not changing it If none can be founde which wyll receiue it that the sayd body of the Lorde be burned and the asshes put in a certayne halowed place Item if the sayd body of the Lorde be found within the sayd armorye to be eaten parte of it with Myce or Spiders if none can bee found which wyll receiue it that it be burned and the asshes put in a halowed place Item if any that is sicke who hauing receiued the sayd body of the Lord and through the infirmitie of his stomacke is constrayned to vomite it vp agayne if none can be found which wyll take that refection that the sayd body of the Lorde be burned and the asshes put into an halowed place S. Peter aunswereth to the same in his sermon Thou shalt not suffer thy holy one to see corruption S. Paule sayth asmuche in his sermon that he made to the people of Antioche saying He whome God raysed agayne sawe no corruption also God hath raysed him from death for to returne no more to corruption How our Lord Iesus Christ according to his Humanite cannot be but in one place S. Ambrose wryting vpon S. Luke in his 10. booke We ought not to seeke thee vpon earth nor in the earth nor according to the flesh if we wyll finde thee For we may not knowe now Iesus Christ after the fleshe S. Stephen did not seeke him vpon earth who did see him at the right hand of god But Mary which sought him in the earth had not the power to touche him Stephen hath touched him for he sought him in heauen Augustine in his 2. Quinquagesima psalme 54. Vntill such time as the heauen shal end the Lord shall be alwayes on high but the truth of the Lord is here with vs For it must nedes be that the body with which he rose agayne be in one certayne place but his truth is spread abroad euery where Augustine wryting to Dardanus in the 67. Epistle Doubt not that Iesus Christ as touching his manhod is not there where we doe looke for him And doe remember that which we confesse in our crede That he rose agayne and ascended into heauen and that he shall come from thence and not from any other place to iudge the quick and the dead And he shall come according to the witnesse of the Angell as they haue seene him ascend in that same visible form and in the same substance to the which he hath giuen immortalitie But he hath not taken frō him his nature according to the forme and substance of his body we must not think that he is dispersed euery where for we must take heede so to affirme his deytie that we destroy not his humayne nature Therefore it followeth not that all which is in God is God. Augustine vpon S. Iohn in his 30. treatyse The body of Christ is raysed vp from death and it must needes be that it is in one place If ye then be rysen agayne with Christ seeke those thinges which are aboue where Christ sitteth at the righ hand of god Thinke on the thinges which are aboue but not on those which are on earth Iesus Christ sayth I am yet a little while with you and then goe I vnto him that sent me Also the poore ye haue alwayes with you but me ye shall not haue alwayes My little children yet a little whyle am I with you ye shall seeke me and as I sayd vnto the Iewes wheither I goe thither can ye not come Again I go to prepare a place for you I wyll returne agayne and receiue you euen vnto my selfe that you may be there where I am also I tell you the truth it is expedient for you that I goe away For yf I goe not away that comforter wyll not come vnto you But if I depart I wyll send him vnto you I came out from my father and came into the world Againe I leaue the world and goe to my father Also the Angell sayde vnto the women I knowe that ye seeke Iesus whiche was crucified he is not
iustifie him Euen as Dauid sayth Blessed is the man whome the Lorde accepteth and iustifieth without workes and how is he iustified But forasmuch as he receiueth of God righteousnesse and what righteousnesse the righteousnesse of fayth the which God giueth without any good workes preceeding but not without good workes following after for righteousnesse of fayth profiteth not if after the fayth receiued man doth not exercise him selfe in all good workes In the same I doe not account thy workes good what soeuer they be if they doe not proceede from the good roote of fayth In the same God doth not giue vnto thee the payne and punishment whiche thou hast well deserued but he doth giue vnto thee the grace not deserued nor due He oweth vnto thee punishment and he giueth vnto thee mercie and doth pardon thee Begin then to be in fayth through the forgiuenesse of thy sinnes Gregorie vpon Ezechiel the first boke homilie 7. Then our iust aduocate doth defende vs for iust at the iudgement bicause that we shoulde acknowledge our selues and accuse our selues as vniust Let vs not then trust in our weepings nor in our works but in the allegation of our aduocate Augustine in his booke of meditations Chap. 14. This is lyfe eternall that they knowe thee to be the only very God and whome thou hast sent Iesus Christ through a right fayth and through workes worthy of fayth For thy inestimable loue exceedeth all knowledge the which thou hast shewed vnto vs throughe thy pietie and goodnesse vnto vs whiche are vnworthy For thy sonne our God in no sort toke the Angels but he tooke the seede of Abraham being made like in all things vnto vs without sinne This is verily all my hope and all my trust for the porcion of euery one of vs is to the same Iesus Christ our Lorde that is to saye the fleshe and the bloude and so where my porcion doth reygne there I doe beleeue that I shall reygne there where my flesh is glorified there I doe know my selfe to be glorified there where my bloude doth beare rule there I doe knowe that I shall rule Although I be a sinner yet I doe not distrust of the communication of this grace and if my sinnes do hinder or let it my substance doth require and aske it And if my offences doe shut me out the communion of the nature doth not dryue me backe but our Lord God is meeke and lowly and loueth his fleshe and his members and his bowels in himselfe which is God and in Iesus Christ our Lorde most meeke and louing and gentle in whome we are raysed vp and are already ascended into heauen and already sitting in the celestiall place Our fleshe doth loue vs and we haue in him the prerogatiue of our bloude for we are his members and his fleshe and finally he is our heade of whome all the bodie doth depende as it is written bone of my bones and fleshe of my flesh and they shall be two in one fleshe this mysterie here is great I saye in Christ and in the congregation sayth the Apostle Augustine in his manuel Chap. 22. All my trust and hope is in the death of my Lorde his death is my merite my refuge my helth my life my resurrection my merite is the mercy of god I am not poore of merite so long as the Lorde of mercie shall be in being if the mercies of the Lorde are great I am great in merites the more puissant he is for to saue so much the more am I assured Augustine in his manuel Chap. 23. I haue committed a great sinne and do feele my selfe culpable of a great many of sinnes and yet I will not despayre For where sinnes haue abounded grace hath more abounded He which hopeth not to haue pardon of his sinnes he denyeth that God is mercifull he doth great iniurie vnto God which distrusteth of his mercy as much as he can he denyeth that God hath loue truth and strength in whiche things consisteth all my hope that is in the loue that he hath towards me to make me his adoptiue sonne in the veritie of his promise and in the puissaunce of his redemption Let my foolishe thought nowe thinke and murmure as long as it will saying but what art thou and what is this glorie and by what merites thinkest thou to haue it Then I doe aunswere in good fayth I doe knowe verye well vnto whom I submit my selfe and that through great loue he hath made me his adoptiue sonne and is true in his promises and of power to fulfill them and it is lawfull for him to doe all that pleaseth him I cannot then bee afrayde of the multitude of my sinnes if I doe remember the Lordes death S. Ambrose in the booke of Iacob and of blessed life Euen as Iacob hauing not of his meate the eldershippe hid him selfe vnder the habite of his brother and apparayled him selfe with his coate the which did giue a most sweete sauour and in this manner presented him selfe vnto his father to receiue to his profite the blessing vnder the person of another so it is necessary that we doe cloth our selues and put on the righteousnesse of Iesus Christ through fayth and that we doe hide our selues vnder the deuine purite of our eldest brother if wee will be accepted and taken for righteous before God And truly the same is the true verytie for yf we doe appeare before God not clothed with the righteousnesse of Iesus Christ without doubte we shall be iudged worthy of eternall damnation S. Ambrose vpon the .4 chapter of the Epistle to the Romaines They are manifestly blessed vnto whom without laboure or without any workes iniquities and wickednesse are pardoned and the sinnes couered not requiring of them any works of penance but that they doe beleeue onely Ambrose vpon the 3. Chapter of the Epistle to the Romaines They are iustified freelye throughe his grace bicause that not doing anye thing and not rendring the lyke by onely fayth they are iustified through the gift of God. Augustine in his boke of 50. homilies Homilie 14. The Lord will giue vnto me the crown as a iust and righteous iudge For hee which beholdeth after that he hath beheld the worke cannot deny the reward I haue fought a good fight that is a worke I haue fulfilled my course that is a worke I haue kept the fayth that is a worke There remayneth for mee the crowne of righteousnesse that is the rewarde But thou doest nothing to the rewarde and in the worke thou hast not wrought alone thou hast the crowne of him but the work is of thee and yet it is not but throughe the ayde of him I haue fought I haue ended and fulfilled my course I haue kepte the fayth He doth rewarde the goodnesse but what goodnesse Such as he hath giuen Hath not he giuen vnto thee to fight a good
fight If he hath not giuen it what is that that thou sayest in another place I haue laboured more abundantly than they all yet not I but the grace of God which is in me In that then that he hath ayded thee and that he hath giuen vnto thee thou hast fought a good fight and hast fulfilled thy course and hast kept the fayth Pardon mee Apostle I doe knowe nothing of thine owne but the euils Pardon me Apostle we doe speake it bicause that thou hast taught it I do heare him which confesseth himselfe and I doe not finde that he is vnthankfull Truly in all that thou art instructed of thy selfe we can knowe nothing but euill Then when God doth crowne thy merites he crowneth nothing but his giftes to the ende that none be waxen proude of such fayth or of such puritie in good workes through his free will. Augustine vpon the wordes of the Apostle sermon .15 Thou shalt doe the worke of God not only bicause thou art a man but also bicause thou art iust and righteous for it is better to be righteous then to be a man if God hath made thee a man and that thou makest thy selfe righteous thou doest a better thing then God hath done But God hath made thee without thy selfe for thou hast giuen no consent vnto God for to make thee how shouldest thou consent which wast not then borne He then which hath made thee without thy selfe doth he not iustifie thee without thy selfe He hath then made him which giueth not his consent but he iustifieth him whiche giueth thereunto his wyll and consent yet he doth iustifie thee to the ende it shoulde not be thine owne righteousnesse and that thou shouldest not turne thy selfe to hurt detryment and vnto filthynesse And shouldest be found in him not hauing thy owne righteousnesse which is by the law but that which is of God through the fayth of Iesus Christ that is to say the righteousnesse of fayth for to knowe it and also to knowe the vertue of his resurrection and the fellowshippe of his afflictions and that same vertue shall be the fellowshippe of the afflictions of Christe that shall be thy vertue Augustine in the first Quinquagesima in the Prologue of the .31 psalm Who be those that are blessed Are not those they in whome God did finde no sinne No for he did finde it in all men for all haue sinned and are destitute of the glory of God. If then sinne be found in all it followeth that none are founde blessed but those whose sinnes are pardoned Therefore hath he euen so praysed the same Abraham beleeued God and it was rekened vnto him for righteousnesse but vnto him which doth the worke that is to say which doth presume of workes and which by the meryte of the same saith that the grace of faith is giuen vnto him The rewarde is not imputed according to the grace but according to the debt What is this but that our rewarde is called grace if that be grace it is giuen freely What is this that is giuen freely It is that thou hast done no good thing and yet the forgiuenesse of thy sinnes is giuen vnto thee if thy workes be considered they shal be founde all wicked and euill if God should render that which is due to such workes truely he shoulde condemne them God doth not render vnto thee the punishment due but he doth giue thee grace which is not due vnto thee Augustine in the fyrst Quinquagesima vpon the .31 psalme verse Lorde I haue hoped in thee O Lorde deliuer me and redeeme me through thy righteousnesse For if thou doe consider my righteousnesse thou condemnest me deliuer me through thy righteousnesse for the righteousnesse of God is ours when it is giuen vs but it is called the righteousnesse of God to the ende that man doe not esteeme or thinke to haue righteousnesse of him selfe For as the Apostle saith vnto him which beleeueth in him which iustifieth the infidell or vnbeleeuing man What is he that iustifieth the infidell He which maketh the infidell righteous What is he that is not saued freely Is it he vnto whome the sauiour doth finde nothing for to crowne him but for to condemne him He doth not finde the merytes of goodnesse but he findeth the merites of euill if he doe as moste truly it is purposed and set foorth by the rule of the lawe the sinner ought to be damned if he doe after that rule whome shall he deliuer For he hath found them all sinners he is come alone without sinne who hath foūd vs sinners The same the Apostle speaketh saying all men haue sinned and are destitute of the glorie of God he doth deliuer thee and not thou thy selfe bicause thou canst not deliuer thy selfe whereof dost thou vaunte and boste thy selfe Wherefore dost thou presume of the lawe and of righteousnesse Dost thou not see that which shall heale thee inwardly is against thee Dost thou not heare the rebell and the confesser and him which desireth ayde and helpe in the battayle saying O wreatched man that I am who shall deliuer me from this body of death the grace of God through our Lorde Iesus Christe wherefore the grace bicause that it is giuen freely without merytes preceeding but the benefites of God haue preuented it S. Ambrose vpon the Epistle vnto the Romains chapter 34. Bicause that without the workes of the lawe faith is reputed for righteousnesse vnto him which beleeueth that is to say vnto the gentill which beleeueth in Christ as it was reputed vnto Abraham how then doe the Iewes thinke to be iustified by the workes of the lawe of the iustification of Abraham seeing Abraham to be iustified not through the workes of the lawe but only through faith The lawe then taketh no place when the infidell is iustified only through faith before God according to the purpose of the grace of God. Euen so ought it to be ordayned to the ende that the lawe doe cease and that we demaund only faith of the grace of God for our health and saluation As also Dauid saith confirming the same by the example of the Prophet The blessednesse of man is in him vnto whome God imputeth righteousnesse without workes He calleth those blessed vnto whome God hath confirmed the same that without labour and without any obseruations through faith only they are iustified with God he declareth then the blessednesse of the time in whiche Christe was borne as also the Lord did saying That many Prophetes and iust men haue desired to see those thinges which ye see and haue not seene them and to heare those things which ye heare and haue not heard them Augustine vpon the words of the Lord in the mountayne Sermon 7. O thou Christian take heede take heede I say of pride for although that thou be a follower of the Saintes yet repute alwayes euery thing to the grace
agaynst the Pelagians 5. booke There is but two wayes that is one to damnation and one to saluation Augustine in his Enchiridion 108. Chapter The time then which is betwene the death of man and the latter resurrection the soules are receyued into secrete receptacles euen as euery one is worthy eyther of rest or of miserie according to that that he hath deserued when it liued in the flesh Augustine of the Citie of God .10 boke 24. Chapter Speaking vnto Porphyrius a Platonist He hath not known Iesus Christ to be the beginning throughe whose incarnation we are purged In the same booke Chapter 22. We haue then victorie in his name who hath taken mans fleshe and hath liued without sinne to the ende that he being the Priest and the sacrifice was made the forgiuenesse of sinnes that is to saye by the mediator of God and men the man Iesus Christ through whom the purgation of our sinnes is made we are restored agayne with god For men are not seperated from God but through sinne of which the purgation is not done in our life through our vertue but through Gods diuine mercie through his clemencie not through our power for the same vertue which is called ours whatsoeuer it be is graunted vnto vs through his goodnesse Reade Lactantius Firmianus 6. booke 3. Chapter of the institutions agaynst the Gentiles and Idolaters There is but two wayes the one of vertue the other of sinne which leadeth vnto hell Augustine of the Trinitie .4 booke 13. Chapter By his death that is to saye throughe one onely and moste true sacrifice whiche hath bene offered for vs he hath purged and hath abolished and put out all the faultes for the whiche the principalities and powers doe detayne vs for to bee punished and hath called vs through his resurrection vnto a newe lyfe we which are predestinated he hath iustified those whom he called and hath glorified them whome he iustified Augustine in his Enchiridion vnto Laurence Chapter 66. Some men beleeue that those also whiche haue not abandoned the name of Christ and whiche haue bene baptised in his Churche and haue not bene cut of from the same through any schisme or heresies that in whatsoeuer sinnes they haue liued the which they haue not defaced and blotted out through penaunce nor redeemed through almes but shall perseuer and continue in them continually vntil the last day of this life shall be saued through the fire Although that according to the greatnesse of their sinnes and misdeedes that fire shall be diuturnall not eternall But me thinketh that those which beleeue that and notwithstanding are catholikes are deceyued through mans beneuolence For the holy Scripture if one doe loke in it answereth an other thing S. Ierome vpon the Prophet Esay 65. Chapter He which shall not obtayne pardon of his sinnes whilst that he liueth in this body and shall so depart out of this life hee perisheth to God and leaueth to bee although that he ryse vnto himselfe in paines Augustine writing vnto Macedonius 54. Epistle There is no other place for to correcte the manners then in this life for after this life euery one shall haue that he hath here gotten Againe in this world the mercye of God helpeth those which doe repent but in the world to come repentance profiteth not but we must render and giue account of our workes Libertie of repentance is only giuen vnto vs in this life after the death there is no licence of correction nowe is the time of mercye afterward shall be the time of iudgement Augustine vpon S. Iohn 12. treatise Expounding the wordes of Christ hee which beleeueth not is already iudged Also the iudgement is not yet appeared but the iudgement is already done And the Lorde knoweth those which are his and knoweth those which shall abyde looking for the crowne of glorye and those whiche abyde looking for the fire S. Chrysostome in the .2 sermon of Lazarus Make readye the woorkes for the ende and prepare thy selfe to the waye And if thou hast taken by violence anye thing from anye man restore it and make restitution and saye with Zachaeus if I haue taken any thing from any man by forged cauillation I restore it him foure double And if thou art angry with any man reconcile thy selfe before that thou cummest to iudgemente paye here all thinges to the ende that without trouble or molestation thou mayest see that iudgement All the while that we be here in this life we haue a most faire and shining hope but when we shall be departed and deade we shall no more repent nor doe penance nor washe and clense the sinnes that wee haue committed Afterwardes he saith truly he which shall not in this lyfe washe and clense his sinnes in the other lyfe he shall finde no consolation Saint Cyprian agaynst Demetrian 1. Treatise Beleeue and ye shall liue and ye which doe persecute vs for a certayne time bee ioyfull with vs for euer When one shall depart from hence he shall haue no more place of repentaunce nor no more effect of satisfâ—â—tion Here is the lyfe lost or wonne Here is conquered the eternall health through the veneration of God and through the fruite of faith and so long as one shall abyde in this lyfe no repentance is to late c. S. Ierome in his .7 Tome vpon Ecclesiastes 9. Chapter Bicause that before he hath sayde that the heartes of men are full of wickednesse and shame and after that all these things doe ende when they doe die nowe he maketh an ende of the same and repeateth that as long as men doe liue they may be made righteous but no occasion of good workes is giuen after death For the sinner that is alyue maye be better than the righteous whiche is deade If he will passe into the vertues of him or verily he maye be better than he which reioyceth in his wickednesse and in his strength and shame the which is deade and maye be better than he howe poore or base soeuer he be Wherefore Bicause that those that be liuing for feare of death may doe good workes But the deade can nothing adde to that that they haue once caried away with them from this life c. Chrysostome vnto the people homily .69 and .70 and vpon S. Iohn 11. Chap. and vpon the Hebrues 2. chapter 4. Homelye Let vs not bewayle without reason those that are deade but let vs bewayle those which are dead in sinne Those are worthy of sorowe and of teares For what hope hath he to be gone with his sinnes where it is not giuen him to put of the sinnes Ambrose in the first Tome of the goodnesse of the dead chap. 2. The holy man Dauid hasted him selfe to goe out of the place of his pilgrimage saying I am a stranger and a pilgrimme with thee as all my forefathers were and therefore as a pilgrimme he
truth the virgin was a virgin and honoured neuerthelesse she was not put forth to be worshipped but she hirselfe worshipped him who according to the fleshe proceeded and was borne of hir Augustine in his booke of the care and sorowfulnesse that men ought to haue for the deade Chap. 13. If the soules of the deade were present with those of the liuing when we doe see them in dreames they woulde speake vnto vs And without speaking of others my holy mother who hath followed me by sea and by lande for to liue with me woulde not forsake me one night God forbydde that through the most blessed life in which she is it shoulde chaunce that she woulde not comfort hir sorrowfull sonne when I haue any anguishe in mine heart whome she loued dearely whome she would neuer see sorrowfull But truly that which holye Dauid sayth is true My father and mother haue forsaken me but the Lorde hath taken me vp If then our fathers haue forsaken vs howe are they present at our affayres or doings And if our parents are not present who are they among the dead which doe knowe what we doe or suffer The Prophet Esay sayth Thou art our father for Abraham knew not vs neyther is Israell acquainted with vs If the worthie Patriarkes were ignorant or knewe not the things whiche the people of the worlde did which were engendred and begotten of them vnto whome that people were promised that he wold come of their lyne and stocke bicause they haue beleeued in God and was promised that the people themselues shoulde come of their roote or stocke Howe is it possible that the deade shoulde knowe and helpe the affayres of the liuing Howe doe we saye that it happened well vnto them which are departed to die before that the euilles shoulde come which are come after their decease if it be so that after their death they perceyue all things which shall happen in the calamitie of mans lyfe Shall it be possible that wee can erre in saying and thinking those to be in rest which are tormented with the lyfe of the liuing whiche is full of ingratitude What is that then that God promised vnto the most holyest king Iosias for a great benefite That is that he shoulde die before the euils whiche shoulde happen vnto that place and vnto that people should come and that to the end he shoulde not see them The words of the Lorde are these Thus sayeth the Lorde God of Israel as touching the wordes which thou heardest bicause thine heart did melt and thou didst humble thy selfe before the Lorde when thou heardest what I spake agaynst this place and the inhabiters of the same howe it shoulde be destroyed and made accursed and tarest thy clothes and didst weepe before me of that also I haue hearde sayth the Lorde And therefore see I will receyue thee vnto thy fathers and will fet thee vnto thy graue in peace thyne eyes shall see none of the euill which I will bring vpon this place Iosias being afraid of Gods threatnings did weepe and rent his clothes and beleeued all the euilles to come by the death which shoulde come bicause that by that meanes he shoulde rest in peace in suche sort that he shall not see all those things Then the soules of the deade are in one place where they see not the thinges which are done or chaunced in the lyfe of men S. Ierome in his commentary vpon Ezechiel .16 Chapter The righteousnesse of the righteous shall be vpon him and the wickednesse of the wicked shall dwell vpon him euerye one shall die in his owne sinne and shal be saued through his righteousnesse And the Iewes doe saye in vayne Abraham is our father forasmuch as they haue not the workes of Abraham and if there bee any thing whereon we must put our trust let vs haue our hope and trust in the Lorde onely for the man is cursed whiche putteth his trust in man yea though he be holy yea and also a Prophet We doe reade in the Scripture put not your truste in Princes nor in the sonnes of men And againe It is good to truste in the Lorde rather then in Princes not only in the Princes of the worlde but also in the Prelates of the churche who if they be righteous will saue only their soules God sayde vnto Abraham in thy seede shall all the nations of the earth be blessed S. Paule saith that the seede is Christ Among men there is giuen none other name vnder heauen whereby we must bee saued but by the name of Christ Seke the Lord while he may be found and call vpon him while he is nie The time shall come that whosoeuer that calleth on the name of the Lorde shall be saued He is ritche vnto all that call on him Augustine in his manuell .22 chapter And of the wordes of the Lord 40. Sermon All my hope is in the death of my Lord his death is my meryte my refuge my health my life and my resurrection Epiphanius in his .3 booke the 2. commentarye Speaking of the Christians whiche committed Idolatrye with the dead bodyes sayth many thinges and the like vnto this haue bene done in the world for the seduction of the deceiued not that the Saintes are a cause of offence to any man But bicause that the thoughtes of men cannot be kept quiet but are peruerted and turned into euil For although that the Virgin Marye be dead and buryed her sleepe is in honor and the death in chastitie and the crowne in Virginitie or be it that shee hath bene killed as it is written the sword shall pearce throughe thy soule among the Martyrs that is hir glory and the holy body of her by whome the light is come into the world in prayses or be it that shee doe continewe For it is not impossible to God to doe all that he wyll for the ende of her is not knowen of any man we must not honor the Saints besides the deutye but we must honor the Lorde of them Then let that error of the seduced cease for Marye is not God and hath nother body from heauen but of conception of man and of woman disposed neuerthelesse according to the promise as the body of Isaac Chrysostome of the seuen Machabees 2. homilye Speaking of the seuen Machabees Staye not vpon the ashes of the bodyes of Saintes and of the relikes of their fleshe and to all the bones which are consumed by the time But open the eyes of faythe and beholde the hidden thinges of the heauenly vertue and of the grace of the holye spirite and shining of the clerenesse of the heauenly light Yet Michael the Archangell when he stroue against the deuill and disputed about the body of Moyses durst not blame him with cursed speaking but sayth the Lorde rebuke thee Moyses the seruant of the Lorde dyed there in the land of Moab
thinges that which was secrete is declared and that which is hid is made knowen without any kinde of pryde which is no sacriledge not hauing a necke puffed vp with pride without any contention or enuye with holynesse humilitie with the catholicke peace with christian charitie Irenaeus in his .3 booke .4 chap. What would it be if there were any disputation or debate moued of anye lighte question must wee not haue our recourse vnto the moste auncient churches whiche were in the time of the Apostles and to take of them that which is cleare and certayne for to resolue the debate or question put foorth S. Augustine of baptisme against the Donatistes .3 booke .9 Chapter Honoratus Attuca hath saide forasmuch as Christe is the truth we ought rather to followe the truth then custome The Byshop Castus in the 5. Chapter He that presumeth to follow custome in condemning the truth eyther he is enuyous or wicked towardes the brethren vnto whom the truth is reueled or he is ingratefull towardes God through whose inspiration the church is instructed Trust not in false lying wordes saying here is the Temple of the Lorde here is the Temple of the Lorde here is the temple of the Lorde c But take heede howe ye doe trust in coūsels that beguile you and doe you no good God hath witnessed of his sonne saying This is my deare sonne in whome I delight here him The Lorde hath saide But the prophet which shall presume to speake ought in my name whiche I commaunded not to speake and he that speaketh in the name of strange Gods the same prophet shall dye Moyses saide ye shall doe after nothing that we doe here this daye euery man what seemeth him good in his owne eyes Moyses saide ye shall doe afer nothing that we doe here this daye euery man what seemeth him good in his owne eyes Ye shall put nothing vnto the word which I commaunde you neyther doe oughte there from that ye may keepe the commaundementes of the Lorde your God which I commaunde you Beholde I haue taught you ordinances and lawes such as the Lorde my God commaunded me S. Augustine writing vnto Orosus against the Priscillanistes and Originistes .11 Chapter The doctrine of man seemeth to haue reason so long as it is not compared vnto the heauenly knowledge but when the lye approcheth to the truth it is by and by deuoured and destroyed as a sparke of fire and all the teachinges of faulshod and lyinges the whiche nowe are called Idolles Forasmuch as they are made they shal be altogither broken He that commeth from an hie is aboue all he that is of the earth is earthly and speaketh of the earthe he that commeth from heauen is aboue all And what hee hath seene and heard that he testifieth but no man receiueth his testimony howbeit he that hath receiued his testimonye hath sealed that God is true For he whom God hath sent speaketh the words of God. Iesus Christ saith And his wordes haue ye not abiding in you for whom hee hath sent him ye beleeue not Search the scriptures for in them ye thinke ye haue eternall life and they are they which testifie of me My doctrine is not mine but his that sent me If anye man will doe his will hee shall knowe of the doctrine whither it be of God or whither I speake of my selfe He that speaketh of him selfe seeketh his owne prayse but he that speaketh his prayse that sent him the same is true and no vnrighteousnesse is in him He that sent me is true and I speake in the world those thinges which I haue hearde of him If ye continue in my wordes then are ye my disciples and shall know the truth the truth shall restore you to libertie c. I speake that I haue seene with my father and ye doe that which ye haue seene with your father Verily verily I saye vnto you if a man keepe my saying hee shall neuer see death My sheepe heare my voyce and I know them and they followe me I haue not spoken of my selfe but the father which sent me gaue me a commandement what I shoulde saye and what I shoulde speake And I knowe that this commaundemente is lyfe euerlasting Whatsoeuer I speake therefore euen as the father bade me so I speake The wordes that I speake vnto you I speake not of my selfe If ye loue me kepe my commaundements He that hath my commaundements and keepeth them the same is he that loueth me He that loueth me not keepeth not my sayings and the wordes which ye heare are not mine but the father which sent me Many other signes also did Iesus in the presence of his disciples which are not written in this booke These are written that ye might beleeue that Iesus is Christ the sonne of God and that in beleeuing yee might haue lyfe through his name Though that wee or an aungell from heauen preach vnto you other wayes than that whiche we haue preached vnto you holde him as accursed As we sayd before so say I nowe agayne if any man preache vnto you other wayes than that yee haue receyued holde him accursed The woman that was a Samaritane sayde vnto Iesus I wote well Messias shall come which is called Christ when he is come he will tell vs all things I haue kept nothing backe but haue shewed you all the counsell of God. Chrysostome in the first homilie vpon the Epistle vnto Titus The Gospell doth contayne all things the things present and things to come honor pietie and fayth c. Saint Hilarie vpon Saint Mathew 14. Canon Euery plant which my heauenly father hath not planted shall be plucked vp by the rootes that is to say all mans traditions ought to be plucked vp by the fauor of the whiche they haue transgressed the commaundement of the lawe And therefore he called them the blinde leaders promising the waye of euerlasting lyfe the which they see not themselues and sayth that the falling hedlong of those blind leaders and their conductors is common S Augustine vpon S. Iohn .49 treatise .9 Chapter Although that the Lorde Iesus Christe hath done many things which haue not bene written as also his owne Euangelistes doe witnesse it that the Lord Iesus Christ hath sayde and done many things whiche are not written neuerthelesse the things haue bene chosen to be written whiche were thought sufficient for the saluation of the beleeuers Of the holy scripture and howe it is lawfull for all men to reade it HAppie is he that readeth and happie are they that heare the wordes of this Prophecie and keepe those things which are written therein for the tyme is at hande Iesus Christ sayeth Happie are they that heare the worde of God and kepe it Thy worde is a lanterne vnto my feete and a light vnto my pathes Gods worde in the
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