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A16278 The fortresse of fayth defended both by the Scripture, and doctors / gathered by the learned German Bodonius ; and translated out of Latine into English by Edward Crane. Bodonius, Stephanus.; Crane, Edward. 1570 (1570) STC 3195; ESTC S1817 30,160 80

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into the Body But it is the Bread of euerlasting lyfe that sustaineth the substaunce of our soules ¶ Chrisostome Tome 1. Homelie 1. ex Capi. 15. THE Sacrament of Peace is that Sacrament that doth not agre with the seking of money and Simony for if Christ dyd not spare himselfe for our sakes whose suffering and death we are not worthy of if we spare not our soule for which Christ gaue himselfe and yet do we spare our monye Therfore let no Iudas nor vserrer approche to this Table wherof both shall perishe by the desire of money and Brasse Wherfore let vs flye this pitte neither let vs think it sufficient to our saluation that if thou dost robbe spoyle infaunts and widowes to offer thy golden Challies besette with precious stones in this Table wilt thou honour this sacrifice then offer thy soule for which Christ was offred and make that golden For if thy soule hée a lompe of leade what shall the Golden Vesselles prophitte thée and surely that Table was not of siluer neither was the Cuppe of golde wherin Christ gaue to his Disciples his most precious bloud it were they all most precious and honorable because they weare replenished wyth the holy Ghost will thou honour the Body of Christ then dispise him not when he is naked and seme not to clothe him in the Church and to suffer him to starue and dye for colde abrode for he that sayd this is my body and did also fulfill by his word the dead sayd also you sawe me a hungred and dyd not fede me and forasmuch as you dyd it not to one of these litleones you dyd it not to me this body of Christ doth not want clothing and our outward Raiment but it requiteth a cleane soule But this body of Christ which is the companye of the poore would be harbroued carefully cloched therfore let vs learne to sinowe Christ and to honour him according to his will as he would be honored for he that is honored doth delight to be honored with that honour which he most requireth and not with that honour as liketh vs best Euen so Peter thought that he dyd honour Christ well when he would not suffer Christ to wash his féete which certainely was contrary therfore honour him as he wil destribute thy goods and ritches to the poore in the Table of Christ thou nedest not vesseles of golde but bring with thée a pure sincere and golden hac●e answere me here to what auaeleth it if thy Table be throw out besette with plate and yet thou dyest for hunger Therfore first fede the hungrye and afterwarde of the surplusage make honorable vesselles for the Table For what proffitte commeth if thou maketh a golden Challesse and 〈…〉 therin so much as a little cold water therfore so honour Christ as he wil be honored and so receaue the Sacrament as he wold thou shouldest receaue it 〈◊〉 that 〈◊〉 otherwise is in haunger of Hell 〈◊〉 This man after he had offred one offringe for sinne euerlastingly sitteth one the right hande of God hereafter loking tyll his enimies he made his 〈…〉 With one oblation hath de euerlastingly fulfilled he offringe for those that are sanctified For where is the remission of sinnes there is no more offring for sinne But by his owne bloud he entred 〈◊〉 into the holy place and there found Remission c. That he shoulde not often offer by himselfe as dyd the hye Priest c. ¶ Augustine the. 10. Booke Deciuitote Dei Cap. 5. THE visible sacrifice is a testimony of an inuisible sacrifice that is to saye a holy signe ¶ FINIS Math. 23. Lib. Retract Etymologye Eccle. 4. Roma 16. Roma 5. 1. Cori. 15. Free will was in the first man. Gala. 5. Roma 8. Gene. 2. Gene. 3. The lawe of sinne Eccle. 15. Freewil is sufficient vnto euell Eccle. 10. Of y grace that was giuen to Adam before his fall Grace gyuen the electe after their fall Gene. 3● Psalme 3. To remayne in good commeth onely of God. The work of God in mans will. The wil of a good man is derected by the grace of God. Luke 22. 1. Cori. 1. Against the defendours of freewill Our frewil is made fre by the grace of God. 1. Re. 16. Psal. 4. 8. Obedience is the greatest vertue The tree of knowledge of good euell Sapi. 2. The creation of the first man Adam Adam lost immortalitie by free-will Esai 42. Esai 43. Esai 44. Math. 11. Psalme 29 Psalme Ieremi 2. Gene. 35. Deut. 6. Barauch 3. Roma 1. Roma 11. We ought to worship one onely God. Apo. 19. Eueri man shall beare his owne burden Wee ought not to trust in creaturs Aut. 29. Marc. 7. Deut. 2. 8. Deut. 7. The honor of God is not in ontwarde workes Math. 7. Exo. 15. Leuit. 19. Psalme 87 Iud. 13. Hie. 1. Hie. 2. Hie. 17. Apo. 1. 3. 1 Timo. 2. 1. Cor. 8. Euerye maus own praier doth most please God. The silēce of the Lord to the Cananite In y same Homelie with God we nede no spokesmen Iosue 22. Iosue 22. 2. Reg. 5. 4. Reg. 5. Ezech. 7. Ezech. 20. Ezech. 26. More at large it doth apere wee ought to folow y maners of the sainctes No righteousnes commeth to vs of man. Nume 11. Iohn 20. It is an vngodli thing to gyue thankes to praye to stockes or stones and vayne Images what is the true Image of God. The honoring of god Nume 23. Esaie 6. Wisdo 13. Psalm 80. All holines commeth of one only God. Psalme 31. Psal. 50. Psal. 50. 1. Iohn 1. Math. 15. Iames. Eccle. 28. Math. 18. The continual remēbraunce of our sinnes is profitable Too sayth these wordes Ca. 4. Psal. 36. The Profet of confession Math. 26. The confession of Peter thapostle Eccle. 17. Math. 12. We can do all thinges but by the Lordes strenght power Ephe. 5. To remitte sinnes is only in the power of God. Roma 3. Hebrae 5. 1 Iohn 2. Sinnes ar forgiuen bi the name of God only 1 Cor. 1. He only hath the power that Peter had that doth his workes 1 Thi. 3. The workes of a Bishoppe Iohn 6. 1 Cor. 10. 1 Cor. 11. Esaie 6. 1 Cor. 12. we are the Bodye of Christ Actor 4. Howe the wyne is made Iobn 6. Hebreos 9 Detro 8. Luc. 22. The fleshe and Bloud of the word of God. Supersubstantiall Bread. The Sacrament of peace The bodye in the Sacrament Hebre. 10 Hebre. 9. Eodem loco Etimologie of the worde IMPRINTED AT LONDON in Fletestreat at the signe of the Faucon by VVylliam Gryffirh and are to be solde at his shoppe in S. Dunstones Churchyarde Anno Domini 1570.
you to vnderstand and perceaue other hid secretes of the Scriptures and by thenstruction herof you maye easely iudge the scismes and subtelities of the damnable companye This Boke shall wake them that sleepe shall spurre forward them that runne and shall conuerte you withall your harte vnto the liuing God shall after one vnspeakable sorte where as nowe you see as it were in a glasse in the darke make you see the troth face to face Thus gentle Reader farwell take in good parte I besech thee these my simple doinges ¶ Of the fall of Adam and of originall sinne liber Gene. 20. WHerfore as by one man sinne entred into the worlde and death by the meanes of sinne And so death went ouer all men in so much that all men sinned c. By a man came death and by a man came the resurrection of the dead for as by Adam all dye euen so by Christ shall all be made alyue c. ¶ Augusti lib. against fortunate in the disputation I Say that ther was frée will in him that was first made and created he was so made that nothing could resist his will if he would haue kept the preceptes and cōmaundements of God But afterwarde of his owne frée will and mind he sinned but we be cast into a necessitie that come of his séede and stocke therfore so long as we do beare the image of an earthly man that is so long as we walke after the flesh which is called the olde man we haue a necessitie of our custome that we do not that that we would But the grace of God hath inspired his loue into vs and hath made vs subiect vnto his owne will to whom it is sayd you be called into libertie and the grace of God hath deliuered me from the lawe of sinne and death the lawe of sinne is that whosoeuer sinneth should dye we be deliuered from this lawe when wée beginne to be iust the law of death is by the which it is sayd vnto man thou art earth and in to earth thou shalt returne For of it we men are so made because we be earth in to earth we shall returne againe for the desart of sinne in the first man but by the grace of god which doth deliuer and make vs frée from the lawe of sinne and of death being turned to righteousnes we be so deliuered that afterward that flesh that dyd torment vs in paines remayning in sinne shal in the resurrection be geuen vs againe and shall by no aduersitie or contraritie trouble or hinder vs to kepe Gods commaundements and precepts God made man from the beginning left him in the hande of his owne counsell he gaue him his commaundements and precepts if thou wilte obserue the commaundements and kepe acceptable faithfulnes foreuer they shall preserue thée He hath set water and fyre before thée reach out thine hand vnto which thou wilt Before man is lyfe and death good and euel loke what him liketh shal be geuen him ¶ Augusti lib. of the newe soinge cap. 8. WHat fréewil can do not being helped in Adam it is declared vnto euell it is sufficient but not vnto good vnles it be helped of God for the first man receaued fréewill fully and the Lord set before him as the Scripture sayth fyer and water and sayd put thine hande vnto which thou wilt he dyd chuse fyer and left the water Behold the iust Iudge that hée chose being frée he had He woulde haue euell and euell folowed him behold farther that iust Iudge doing mercie For when he dyd sée that man by th' abuse of his fréewill had in himselfe as in a Roote had damned all his progenie and stocke he beinge not requested or desired came downe from Heauen and with his humilitie healed mankinde which perished through his owne pride those that went astraye he brought vnto lyfe straungers he brought and lead vnto a countrey therfore let not man glory in himselfe but let him glory in him that made him The beginning of mans pride is to fall away from God and why his harte is gone from his maker for pride is the oraginall of all sinne ¶ Augusti lib. of correption and grace Cap. 10. IT is demaunded of vs what our opinion is as touching the gift that was geuen vnto the first man which certainly was made perfect without any vice Therfore we do surely confesse and rightly beleue that God the Lord of all which created all thinges verie good and forknew that euel would come of good and that it wold be more honour and glory vnto himselfe to make of euell good againe then not to suffer euell to be dyd so ordayne and appoynt the lyfe both of Angell and man that in it he might first shewe what their fréewill could do without grace secondly what his great mercy was of it selfe thir●ly what his iust Iudgement could would do not being restrayned by mercye ¶ Cap. 11. The first man had not this grace that he should neuer haue a will to be euill but he had that grace in which if he would haue remayned he shoulde neuer haue bene euell without that grace for all his frée will he could not be good But by his frée will he might leaue that grace therfore God would not haue him to be without his grace whom he left in fréewill because fréewill is sufficient to euell but not vnto good vnlesse it be helped of the euerlastinge goodnes which helpe if man had not forsaken of his fréewill he had euer bene But he forsooke and was forsaken the helpe was such that he might leaue it when he would and in which he might remaine if he would this is the first grace that was geuen vnto the first Adam but it is of more strength and efecacie in the second Adam the first is that man might be iust if he would But the second is more for by it man is made to haue a will and such a will as is ioyned with a feruent loue so that volupteousnes of the flesh wishing and desiring contrary to the spirite we do ouercome and conquer be the spirite by this grace giuen of God we haue not onely a power and strength ▪ but also a will and desire both to receau● good and to remaine in good so that we haue both will and power which was not in the first man God gaue him a helpe without which he could not remaine if he would but for to haue a will he left 〈◊〉 in his owne power and fréewill therfore he might haue remayned if he would because he gaue him an helpe by the which he might and without which he could not but because he would not remaine by thée liuing god It was his faulte whose reward should haue bene if he would haue remayned he had power if he would But he had not will to his power for if he had he had still remayned if he