of this breade hee shall liue for euer the breade that I will giue is my fleshe which I will giue for the life of the worlde c. That which I deliuered vnto you I receyued of the Lorde to wit That the Lorde Iesus the same night in whiche he was betrayed tooke breade and when he had giuen thankes he brake it and sayd Take ye eate ye this is my bodie which is broken for you this doe ye in remembrance of me After the same maner also he tooke the Cup when he had supped saying This Cup is the newe testament in my bloude this doe as ofte as ye drinke it in remembrance of me For as often as ye shall eate this breade and drinke this Cuppe yee shewe the Lordes death till he come Wherefore whosoeuer shall eate this breade and drinke this Cuppe of the Lorde vnworthily shall be guiltie of the bodie and bloude of the Lorde Let a man therefore examine himselfe and so let him eate of this breade and drinke of this Cup. Is not the Cup of blessing whiche we blesse the Communion of the bloude of Christe Is not the Breade which wee breake the Communion of the bodie of Christ Bicause that we whiche are manye are one breade and one bodie in as muche as wee are all partakers of one breade Our fathers haue all eaten the same spirituall meate and did all drinke the same spirituall drinke for they dranke of the spirituall rocke that followed them and that rocke was Christ I am the breade of life he that commeth to me shall not hunger and he that beleeueth on me shal neuer thurst c. This is that breade which commeth downe from heauen that he whiche eateth of it shoulde not die Augustine in his 2. Quinqua vpon the 96. Psalme When the Lorde commaunded this he spake of his fleshe and sayde He that eateth not my fleshe shall not haue eternall lyfe And sayd The words that I speake vnto you are spirite and life Vnderstand spiritually that which I haue sayde vnto you you shall not eate that bodie whiche you do see you shall not drinke the bloud which shall be shedde by them which will crucifie me Augustine vpon Saint Iohn in the 27. treatise vpon the 6 Chapter If ye shoulde see the sonne of man ascend vp where he was before What is this By that he resolueth those whom he hath knowen of that he manyfested the thing whereby they haue ben offended For they did thinke that he would giue vnto them his body but hee sayth that hee will ascend vp into heauen all whole saying when yee shall see the sonne of man ascend vp where he was before at the least you shall see then that he doth not giue his bodie in the same maner as ye thinke and iudge at the least you shal then vnderstand that his grace is not consumed by morsels c. Augustine in his Sermon of the Sacramentes of the faithfull in the 2. ferie of Easter And for this cause as also the men of God haue vnderstoode it before vs our Lorde Iesus Christ hath recommended his body and his blood to the thinges which of many are reduced and brought into one thing For also the one of many Graynes is confecte and made into one and the other of many Grapes is reduced into one he that eateth my flesh and drinketh my blood dwelleth in me and I in him Then to eate this meate and to drink this drinke is to dwell in Christ and to haue our dwelling in him And so hee that dwelleth not in Christ and in whome Christ doth not dwell without doubt hee eateth not the flesh and drinketh not the bloud although that he eate and drinke the Sacrament of so great a thing to his iudgement Augustine in his .3 booke of the christian doctrine If you eate not sayth he the fleshe of the sonne of man and drinke not his blood you shall haue no life in you It seemeth that he doth commaund an vnlawful thing or a fault That is then a fygure commaunding that it must be communicated to the passion of our Lorde and gentlye and profitablye to put in memorye that his fleshe hath bene wounded and crucified for vs. Augustine of the words of the Apostle in his .2 sermon Saith If ye eate not my flesh and drinke not my blood ye shall haue no life in you c. The disciples were offended not all truly but many of them saying within themselues This is an harde saying who can abide the hearing of it What doth this signifie Doth this offende you Did you thinke that of this bodie here whiche you doe see I ought to make peeces and that I shoulde deuyde in peeces my members for to giue them vnto you What and if you shoulde see the sonne of man ascende vp where he was before Truly he which is ascended vp all whole cannot be consumed c. What is it to drinke this thing but to liue Eate the lyfe drinke the lyfe thou shalte haue lyfe and thou shalt be the whole lyfe And then this shall be that is to saye that the bodie and bloude of Christ shall be the lyfe of euerye one if that which they do take visibly in the sacrament be in dede spiritually eaten and drunke For we haue hearde the Lorde himselfe saying It is the spirite that quickeneth the fleshe profiteth nothing The wordes that I speake vnto you are spirite and life Augustine in his Decrees of penance in the 2. distinction Chapiter of Charitie To eate the breade and drinke the wyne that is to beleeue in Christ and in louing him to giue our selues vnto him Bede in his Collection These are also the wordes of Saint Augustine in his sermon made to the children at the aultar of the Sacrament The Cuppe of blessing c. That which ye see in the Aulter ye haue also seene it the night past But you haue not yet vnderstoode what it doth signifie and howe it conteyneth a Sacrament of a greate thing That then whiche ye haue seene is bread and wine the which your eyes doo demonstrate vnto you But that which your faith desireth to be instructed in the bread is the body of Christ and the wine the blood And that truly is brefly sayde in asmuch peraduenture that it suffiseth the fayth but the fayth desireth to be instructed for the Prophet sayth If ye beleeue not you shall not vnderstand Yee may then say vnto me thou hast commanded that we should beleeue expound it to the ende that we may vnderstand it For such cogitacion and thought may enter into the mindes and vnderstanding of euery one we doo know very well from whence our Lord Iesus Christ hath taken his flesh that is to say of the Virgin Mary he was nourished vp in his infancie he was brought vp he became great and came to the age of a young man He
no more any such vayles which are against our religion For it becommeth thy honestye and it is also reasonable that rather thou haue a care to take from the Church of Iesus Christ all scrupulous thinges which are not meete for the people giuen thee in charge S. Ierome doth giue witnesse of Epiphanius writing to Pammachius against the errors of Iohn Byshoppe of Ierusalem Thou hast Epiphanius the Byshoppe who by the letters that he hath sent vnto thee hath called thee openly Heriticke Truely thou art no greater then he neyther of age nor of knowledge neyther in holynesse of life neyther according to the testimonye of all the worlde during the time that the heresye of the Aryans and Eunomians did raigne in all the Easte countreys except Pope Athanasius and Paulin when thou wouldest not communicate or haue felowship with those of the West partes neyther with those that did confesse the name of God in exile Eyther he was not heard of Euticius during the time that he was but priest of the Monastery nor after that he was Byshop of Cypres he was not touched of Valens for he was alwayes so honored and esteemed that the Heritickes them selues being in their kingdome would haue thought that the same should haue turned to their ignomynie and sclander if they should haue-persecuted so excellent a man. Also the history Tripartite 9. booke Chapter 48. affirmeth That he did many myracles The saide Epiphanius hath written a booke called the booke of heresyes out of which Saint Augustine allegeth witnesses He liued in the time of Theodosius about the yeere of our Lorde 390. Of fastings and of meates THe spirit speaketh euidently that in the latter times some shal depart frō the faith and shal giue hede vnto spirites of error and doctrines of diuelles which speake false lyes through hipocrysie haue their consciences burned with an hotte yron forbidding to marrye and commaunding to abstayne from meates which God hath created to be receiued with giuing thanks of them which beleeue and knowe the truth For all creatures of God are good and nothing ought to be refused if it be receiued with thanks giuing For it is sanctyfied by the worde of God and prayer S. Athanasius in his expositions vpon the Epistle to the Hebreus 13. Chapter These are truly strange doctrines And he rebuked those which had brought in the Iewishe abstinences and obseruations of meates For he sayth you ought to be fortified with grace that is to saye with fayth and ye ought to be moste sure that nothing is defiled and that all thinges are pure and cleane vnto him that beleeueth and so that faith is necessary and not the obseruation of meates For those whiche doe abstayne from meates that is to saye those which haue their affection alwayes to obserue in such manner meates it is most manifest that such haue nothing profited no more then those which doe seperate them selues from the bonds and lymytes of the true faith and serue wholy a lawe altogither vnprofitable What soeuer is solde in the fleshe market that eate ye and aske no question for conscience sake S. Ierome vpon the first Chapter of Malachye Turne neyther to the right hand neyther to the left to decline and turne to the right hand is to abstaine from meates whiche God hathe created to bee vsed Also to condemne and forbyd marriage is to fall into that whiche is written in another place be not righteous in thy selfe beyonde measure Iesus Christ sayth that whiche goeth into the mouth defileth not a man but that which commeth out of the mouth defileth the man. The Councell of Bracara or Braga 2. 30. distinct Chapter which beginneth Si quis Helde in the yeare 619. Hath excommunicated those which did abstayne themselues from eating of fleshe through superstition Eusebius in the ecclesiasticall historie the .5 booke Chapter 3. Rehearseth that among those whiche were prisoners for the fayth at Lyons there was one named Alcibiades who led a very strayte life for he woulde eate nothing but breade and drinke water wyth salt the which lyfe he was willing to continue being in prison He was notified vnto Attalus the true martyr of Iesus Christ after his first confession that hee made in the theater that the same Alcibiades did euill in not eating those creatures which God hath made and that the same was an offence vnto others the which thing being come to the knowledge of Alcibiades he did eate by the admonishing of Attalus all things as others did rendring thankes vnto God for that the holy ghost reuealed vnto the same Attalus that which he did teach S. Augustine of ecclesiasticall maners 33. vpon the letter K. Speaking of the Monkes of Millaine whose straytnesse he sawe None is constreyned to beare a heauyer burthen than he can else let him refuse to beare it and he which is weaker than the other is not therefore condemned of them They all do knowe howe greatlye loue and charitie is commended They doe knowe very well that all meates are cleane to those that are cleane therefore all their industrie is not to reiect any meates as vncleane but only to tame their concupiscence and lust and to holde and keepe themselues in brotherly loue They do remember this sentence Meates are ordeyned for the belly and the bellye for meates neuerthelesse manye which are strong shall abstayne bicause of the weake Many haue another reason to wete bicause that they had rather to bee fedde with grosse meates and not with sumptuous and delicate therefore those which in health doe abstayne from one kynde of meate make no doubt being sick to eate of it Many doe not drinke wyne yet neuerthelesse they doe not thinke to be defiled therewith for they themselues doe ordeyne that one shoulde giue vnto those that are of a weake complexion and can none otherwise keepe their health if there be any that refuseth to drinke they admonishe them brotherly not to make themselues through vayne superstitions more weake than holye Euen so they doe diligently exercise themselues in the feare of god And as touching the exercise of the bodye they doe knowe verye well that it profiteth onely for a little time Loue is chieflye kept and therevnto is applyed meates words apparayle and the countenances euery one doth consent vnto a mutuall loue and charitie and doe abhorre to violate it as much as God doth if any one do resist the same he is cast out if any one doe disagree from the same they will not suffer him one day Rebuke them sharply that they maye be sounde in fayth and not taking heede to Iewishe fables and commaundements of men that turne from the truth Vnto the pure al things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen the very mindes and consciences of them are defiled The Councell of Toledo 13. hath excōmunicated those whiche forbydde to eate fleshe The
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
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
6. The diuels dvvell in the temples of Idolaters Leuit. 26. 2. Cor. 6. Iohn 14. Exo. 22. Esay 2. Those vvhiche doe honor images doe honor the deuill Psal. 97. Those are cursed that vvorship Images 2. Cor. 6. Exod. 20. Deut. 5. Psal. 81. 4. Reg. 18. Ezechias did burne the Image of Iesus Christ bicause it vvas abused The Canon lavve permitteth those vvhich can reade to haue the scriptures Abac. 2. Iere. 10. Marc. 7. Esa. 57. Gala. 3. VVe haue a true Image of the crucifixe in the Gospell Epiphanine entring into a temple of the christians founde there the Image of Iesus Christ the vvhich he did teare in peeces The heretikes had thought that it had turned to their dishonestie if they had persecuted Epiphanius for his holy life 1. Tim. 4. Those vvho doe forbid mariage and to eate of certayne meates doe teache the doctrine of diuels Faith is necessarie and not the obseruation of meates 1. Cor. 10. Mat. 15. Behold the order of the Monkes in times past 1. Cor. 6. VVe ought to giue meates according to charitie Titus 1. Collos 2. 1. Tim. 4. Spiridion durst eate fleshe in Lent. Rom. 14. 1. Cor. 8. Rom. 14. Rom. 14. 1. Cor. 8. 1. Cor. 8. Esa. 58. The true fast vvhich pleaseth god is to abstayn from all euils Math. 6. Col. 2. 1. Tim 4. Math. 9. Mar. 2. Luc. 5. Christian libertie is to fast alvvayes and not by obseruing of dayes VVe finde not in the Scripture in vvhat time vvee must fast Superstitious fastings The most strong fasting Iudg. 20. Zacha. 7. 2. Reg. 1. 2. Reg. 12 3. Reg. 21. Iudith 8. Hest. 4. Iere. 36. Math. 4. Esay 58. Ierem. 14. Luc. 21. Rom. 13. Gal. 5. 1. Tim. 4. Mat. 19. Genes 1. Genes 2. Ephes 5. 1. Cor. 6. No constraint from mariage Mat. 23. Pro. 18. Psal. 128. Tob. 6. Genes 9. The Apostles vvere maried Clement sayth that Saint Paule vvas maried Heb. 13. Iohn 2. Note vvhat chastitie is The Councell of Nice vvould not make a lavve that the Priestes shoulde not marie Priestes maried in France S. Hilarie bishop of Poictiers vvas maried 1. Tim. 3. S. Paule teacheth that the byshops may be maried The Deacons vvere maried in the primatiue church 1. Tim. 4. Titus 1. Naucler Albertus Crantzius Lambert Hirsued Genes 2. 1. Cor. 7. Virginitie not commanded but desired 1. Cor. 7. 1. Cor. 7. Note the fruite vvhich came of the forbidding of mariage vnto Priests VVe maye breake the vovves made agaynst the fayth 1. Sam. 25 The vovve of Dauid Mat. 14. The vovve of Herode 1. Sam. 14 The vovve of Saule Exod. 20. Iudg. 11. The vovve of Iephtha If the virgins vvil not or cannot perseuere in their virginitie let them marie If the Mones do think themselues more holy than the maried folk they ought to be excommunicated or giuen vnto the deuill The prouerbe of the Pope Mat. 15. Math. 15. 1. Cor. 7. The vvicked haue Churches Preachers Orders and Clarkes 2. Cor. 11. The true Church knovvne by the holye Scriptures The Church is in the vvordes of Iesus Christ Heresie the troupe of the souldiers of Antichrist 2. thess. 2 For to haue the surenesse of the true fayth vvee must haue regard vnto the holy Scripture Mat. 24. Mat. 24. VVe must beleeue no men if they do not teach the scriptures Iudges of the Church in our time The Priestes are apparalled pompously like harlots and those that play in comedies or tragedies vvhen they doe their diuine office Esay 38. VVe ought to take hede of Antichrist for if vvee doe marke vvell the scriptures vve shall finde him in the Church Esa. 9. Mat. 20. Philip. 2. The Priests are shoren and shauen and doe all their ceremonies for couetousnes Esay 1. The heades of the Church doe persecute the Church The Pope sayth that he hath povver to make lavves against nature and agaynst the Gospell 2. Thes 2. Iudge yee novve vvho is Antichrist according to the Canon and according to the vvord of God. Luc. 22. Alexander .6 Pope .227 in the yeare of our Lorde 1492. Reade Guliel Bud. Beholde the enormitie of the Popes and their life more than diabolicall The Popes may verye vvell erre Gregorie .7 vvas not chosen of God. Gregorie hath put in question the catholike fayth and hath bene a coniurer necromancer Note the lyfe of Gregorie The Papesse Iohn 8. Pope 107. Yeare 855. Apoc. 17. Esay 3. Beholde the goodly stuffe that hath bene holden by the popes Syluester 2. Pope 147. Yeare 999. The Pope giueth himselfe to the deuill Benet 8. Pope 152. Yeare 1012. The Pope did shevve himselfe a diuell being aliue and the diuell appeared Pope after his death The Pope vvas founde in a lie and proued a lier The Councell of Ariminū hath erred neuerthelesse it vvas general The Councell of Carthage in vvhich Saint Cyprian vvas present hath erred VVe are not holden by the authoritie of Coūcels but by holy scripture A lay man vvell instructed in the Scriptures may be obiected against the Councell or the Pope if they erre Articles of the faith not to be altred VVhat it is to sit vpon Moyses seat Iohn 15. Mat. 17. Christ alone ought to be hearde Esay 29. Mat. 15. Those vvhiche doe reiecte the vvorde of God haue none excuse Iohn 8. The vvritings of holy men are not to be preferred before the canonicall scriptures Augustine vvoulde not that vvee should obey his vvritings as canonical There is no fault in the canonicall scriptures Augustines opinion VVe ought not to bring the faults of the auncient doctors againste so great number of vvitnesses of the holy scriptures Custome ought not to be follovved Iere. 7. Mat. 17. 2. Pet. 1. Deut. 18. Deut. 17. Deut. 12. Deut. 12. Deut. 4. Apoc. 22. Mans doctrine hath great apparance in it selfe but compared to the truth is confounded Iohn 3. Iohn 5. Iohn 7. Iohn 8. Iohn 8. Iohn 10. Iohn 12. Iohn 14. Iohn 20. Galat. 1. Iohn 4. Act. 20. Mat. 15. All mans traditions ought to be plucked vp by the rotes Apoca. 1. Luk. 11. Psal. 119. Eccle. 1. Iere. 15. Ephes 6. VVe ought not to forbid any man to knovve the truth The ignorance of the Christians is the cause that the infidels doe not acknovvlege their error 1. Pet. 3. VVe ought to be readie to giue a reason of our fayth vnto those that aske vs Colos 3. Prou. 10. Common vvordes to be simple Mat. 10. 4. Reg. 22 Iudges 4. Iudith 13 Hester 7. The slothfulnesse of Christians in not reading diligentlye the vvorde of God. A great number of those vvhich doe cal themselues christians haue oftener the tables and dyce in their hands than holy bokes Prou. 7. Scriptures to be grauen in our harts and the bokes diligently read ouer Iere. 31. Psal. 1. 1. Tim. 6. Neighbours ought to take holye scripture in their handes to sprinkle their soules Ephes 6. Reading of the scriptures maketh children obedient Collos 3. The lay people ought to haue the
Poet flourished in the time of Maximilian the first and Alexander the .6 Pope Marcus Antonius Coccius Sabellicus borne in the dominion of Venice a bishop flourished the yere 1501. vnder Maximilian Emperour and Pius the 3. Pope He wrate a large historie from the creation of the worlde to the yeare 1504. whiche is augmented by Gaspar Hedio Gesner Simler The order of the Councelles according to Pantaleon AT Carthage once very famous now ruinous and cleane destroyed a Citie in the kingdome of Tunes vnder the Turkes dominion were celebrated sixe Councelles The first in the yeare 360. Galienus being Emperor 32. in succession and Stephen the first Pope The seconde the yere 413. Honorius being Emperor The thirde in the yeare 429. vnder Theodosius the 2. The fourth fifth in the yeare 437. vnder the same Emperor The sixt by 217. Byshops in the yeare 459. vnder Martianus At Anticyra in Galatia was celebrated a Councell by Vitalis Bishop of Antioche the yeare 295. Diocletian being Emperour At Nice a Citie in Bithynia nowe called Nichea in Asia the lesse vnder the Turke were celebrated two Councels The first against the Arians the yeare 326. vnder Constantine the great where was established the Nicene Creede The seconde the yeare 781. vnder Constantine the sixt The Councell of Gangra nowe called Cangri in Asia the lesse was celebrated the yeare 333. vnder Constantine the great At Elyberis or Illyberis nowe called Granado in Spayne was celebrated a Coūsell in the yere 337. vnder Constantine the great by xix Bishops At Ariminum now called Rimino in the territorie of Flaminia nowe Romandiola in Italie was celebrated a Councell the yere 362. vnder Iulian the Apostata The Councell of Laodicea in Syria was celebrated the yeare 368. vnder Iulian the Apostata At Constantinople in Thrace sometime called Byzantium builded by Constantine the great nowe the chiefe seate of the Turke and called in his language Stambola were celebrated eyght Councelles The first the yeare 383. by 180. Bishops vnder Gratian the Emperour The seconde the yeare 448. vnder Theodosius the seconde The thirde in the yere 546. vnder Iustinian the first The fourth the yeare 576. vnder Iustine the seconde The fift the yeare 681. by 289. Bishops vnder Constantine the v. The sixt the yeare 695. vnder Iustinian the seconde The seuenth the yeare 726. by 330. Byshoppes vnder Leo the thirde Emperor The eyght the yeare 870. vnder Basilius Macedo Emperor of the East and Lewes the seconde of the West At Toledo in Spayne were celebrated 13. Councelles The first the yeare 393. vnder Arcadius and Honorius by 18. Byshops The seconde the yeare 470. vnder Leo the first The thirde the yeare 615. vnder Heraclius by 62. Byshoppes The fourth the yeare 632. vnder Heraclius The fifth and sixt the yeare 639. vnder Constantine the thirde The seauenth the yere 680. But according to Phrygio 640. by 30. Bishoppes vnder Constantine the fourth The eyght the yeare 666. by 59. Bishoppes vnder Constantine the fourth The ninth and tenth the yeare 675. by 16. Bishoppes vnder Constantine the fourth The xi xii xiii the yeare 692. vnder Constantine the fourth The Councell Mileuitan was celebrated at Mileuita in Aphrica against the Pelagians the yeare 418. vnder Honorius The Councell of Ephesus nowe called Epheso in Ionia in Asia the lesse was celebrated the yeare 430. by 200. Bishops agaynst the Pelagians and Nestorians vnder Theodosius the 2. At Orenge in France but excepted from the dominion of the Frenche Kings hauing a seuerall Prince were helde two Councelles The first the yeare 451. vnder Theodosius the seconde and Valentinian The seconde the same yere vnder the sayde Emperors The Councell of Chalcedon in Bythinia nowe called by the Turkes Scutari situated right ouer against Constantinople was helde the yeare 453. agaynst the Eutychians Manichees and Dioscorus by 600. Byshops vnder the reygne of Theodosius the 2. and Valentinian the 3. At Orleans in Fraunce were helde fiue Councelles The first the yeare 518. vnder Iustinus the first by 33. Bishops The seconde the yeare 550. vnder Iustinian the great The thirde the same yeare vnder the same Emperor The fourth the yeare 567. vnder Iustinus the second The 5. the yeare 572. vnder the sayde Emperour At Bracara now called Braga in Spain were helde three Councelles The first the yeare 555. vnder Iustinian the great The seconde and thirde the yeare 583. Martianus being Emperor The Laterane Councelles were seauen The first by Stephan the 3. the yere 767. vnder Leo. The seconde by Nicolaus the seconde the yeare 1058. vnder Constantine the 12. of the East and Henrie the 4. of the West The thirde by Innocentius the 2. the yeare 1138. vnder Caloioannes of the East and Lotharius the 2. of the West Emperors The fourth the yeare 1167. by Alexander the 3. vnder Emanuel of the East and Frederike of the West The fift the yeare 1205. by Innocentius the thirde in the presence of 7. Archbishoppes 412. Bishops 1300. Prelates vnder Henrie the 6. of the West and Balduine the first of the East The sixt the yeare 1446. by Eugenius the 4. vnder Frederike the 3. The seauenth the yeare 1510. by Iulius the 3. vnder Maximilian the first At Chalons in Fraunce were helde two Councelles The first the yeare 670. vnder Constantine the 4. The seconde the yeare 805. vnder Charles the first Emperour of the West and Nicephorus of the East At Wormes in Germany were 5. Councelles The first the yeare 868. vnder Lewes the seconde of the West and Basilius of the East Emperours The second the yere 1067. vnder Romanus the second of the East and Henrie the fourth of the West The thirde the yeare 1494. vnder Maximilian the first The fourth the yere 1520. vnder the sayde Emperour The fift the yeare 1536. vnder Charles the fifte FINIS The summe of the common places contayned in this Booke OF the Supper of our Lorde Iesus Christ Pag. 1. Of confession to God and of auricular confession Pag. 40. Of the power to binde and lose Pag. 46. Of free will. Pag. 51. Of merites and of good workes Pag. 70. and iustification by fayth Pag. 107. Of the Lawe Pag. 133. Of Purgatorie Pag. 147. Of the honouring of Saintes Pag. 174. Of one onely Mediator Pag. 191. Of Images whether they be lawfull in Churches of Christians or no. Pag. 201. Of fasting and meate Pag. 228. Of Mariage Pag. 243. Of Vowes Pag. 254. Of the Church and howe it may be knowen and the authoritie thereof Pag. 258. Of holy Scripture and that it is lawfull for all men to reade it Pag. 293. Of the assemblies and congregations of the faythfull Pag. 340. Of constraining no person to beleeue Pag. 347. Of persecuting Magistrates which vnder shadowe of religion doe persecute the faythfull and their torments of eternall paynes Pag. 368. Finis The Staffe of the Christian Faith. Of the holy Supper of our Lorde Iesus Christ. I Am that liuing breade which came downe from heauen If any man eate