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.

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¶IMPRINTED AT LONODN, in Fletestreat by VVylliam Grif­fith. Anno Domint. 1570.

¶Cum Priuilegio.

[woodcut depicting eagle]
2. Esdras. cha. 7.‘¶There is no iudge more iust then God, and there is none more wyse then the most highest.’

¶TO THE RIGHT HONORABLE and my singuler good Lady and mystres, Lady Anne Duches of Sommersett her grace: your humble seruaunt Edward Crane wisheth long lyfe wyth preseruation of wealth and honour.

AS in all Artes and Sciences, (most honorable Lady) crafti conclusions & diuelish enuē sions haue snbtilly crept in, & diseatfully peruerted the naturall and true vse therof, in lyke case, ye and much more, such false inuasions from tyme to tyme, haue not let to assay the snbuersion of the true & sincer Religion, for such hath bene, and is the fond and foolysh phansie of dyuers, that they can neuer content themselues to ground their sure fayth and Religion on gods holy word, and such electe vessels as he hath cho­sen for the better declraring & expounding therof. But seking other meanes and wayes, than those that god hath appoynted, at the length growe not onely themselues to great confusion, but blind and disceaue the poore and simple wittes of their hearers if more be not the great mercy of god. To their [Page] euerlasting damnations,Math. 23. such they are that Christ calleth blind guides, whom he cryeth woe vnto, for if the Blind lead the Blind then fall they both into the pytte. They fol­lowe the trade af Iuglars, who by disceauing the eyen maketh that to appeare which in deede is not. But of these hipocrtitical VVolues inuested in Lammes skinnes our Sauiour hath geuen vs sufficient admoniti­on & warning. Vnder the pretence of sincer lyfe they bolster vppe and mayntayne a huge heape of sinne and no maruayle for when man forsaketh his maker and clea­ueth to himselfe what can come therof but sinne and diuelishnes. For such as is the tree of necessitie such must be the frute, for who hath gathered fygges of Bryers, or Reasons of thornes. But the chefe occasions of this blind fancie of man, may well bethought to haue bene chefely too. The one is Philowtie or selfe Loue, the other avarise or couetous­nes, for if we were not ouerwhelmed and drowned in our owne conceyptes, we would well consider our owne weakenes, and if we knewe our selues then would we not leaue the trew word of God and stick to our selues wherfore not in vayne sayth the Ethnike Poet, this is a golden sentence which came [Page] from heauen [...]: Knowe thy selfe. Yf we had this knowledge, then would wee not promisse farther then we were hable to performe, then would we not leaue the trew way, and seeke by wayes, then would we not leaue the doore of the Sheapefold, and clime vppe other wayes. Then would we not for­sake the holy scriptures, & cleaue & adhere to our owne inuensions.Lib. Re­tract. Therfore right wel sayth Augustine caueant ergo &c. Let such take hede lest that by their lippe wisedome they voyd thēselues of the crosse of christ, and so stumble at the stombling block, they follow not the example of Paule, for he saith Quod accepi, id tradidi vobis, that which I haue receaued that doe I preach and deliuer vnto you, he dorst go no farther then his commission extended vnto, for he knewe himselfe to be no master, but a messenger, But these men wilbe messengers accompted and yet they be masters, for they frame their messadge other wayes than their charter or commission giueth them libertie, if in the world it be accompted treason for the Em­bassadour to do other messadge then that is giuen him of his Prince, then what Trea­tours are these to the Prince of Princes, and Lord of Lordes, who sayth he that addeth [Page] or deminisheth one iote from his word, hea­peth to himselfe damnation. And because man is thus blinded in his owne conceypte and is so deceaued in himselfe, therfore doth he leaue the troth, and imbrace falshod, therfore doth he forsake God and his word, and sticke to himselfe and his owne imaginati­ons? The second cause of these blind errours may well be thought to be coueteousnes of priuate gayne and lucare, for there can be no better credence or profe than experiēce it hath bene well tried in this our age, ye as also in the ages past what gaynes and riches haue bene gotten by such vayne, vngodly, and vnlawefull practises as hath bene vsed, saluation hath bene made trafficke & mar­chandies to be bought and sold with mony Remission and forgeuenes of sinnes, which cost our Sauiour Christ his most precious bloud, by receauing of pardons and therfore well paying, was often tymes graunted. I nede not to reherse all such detestable enor­mities, and couetous poolinges of christian soules as hath bene in vere, and all vnder the [...]oulloure and pretence of pure and trewe Religion: VVhich is as much to saye a bind­ing and cooplinge of vs and our Fayth to Christ and gods holy word for it came of [Page] Religio to bind agayne.Etymolo­gye. But wheras they shoulde binde vs to Christ they loose vs from him and bynd vs to theire vayne ima­ginations, foolish fancies, and deuelysh traditions, and yet in any wise must they be called, Christes vicares on earth, and fayth­full seruaunts, but this practise is no newe thing for euer since the beginning the De­uell could turne himselfe into an angell of light otherwise his perswasions woulde not be followed neither could he get his praye, these men maye well bee compted to be of a Crokidelles kynd, who in the riuer neele when he wanteth his pray, hath no waye to get the same but by disimulatiō for he fay­neth himself to wepe & lament til such time he getteth the man into his daūger which being moued with pitie cometh to viset hym, but then greedely doth he deuouer him, but these are worse then Crokydelles, for he de­uoureth but the body, but these deuouer both body and soules, and all for the fylling of their owne purses, and satisfying of their couetous minde if then these bye wayes ought to be left, then let vs followe the hye and beaten way: Let vs onely imitate our Sauiour Iesus Christ and his most holy ap­postles, for he sayth exce dedi vobis exemplum [Page] behold I haue geuen you an example, so that we ought to frame our selues after his example, our lyues after his lyfe, and so we ought to interpretate as he hath geuen vs autoritie and commission: therfore these holy doc­tors and interpretators of the holy scrip­tures, which haue indeuored themselues to declare and expound the hid mysteries of the holy ghost which also from time to time haue bene approued and allowed to be right and trew expositors. would well be conside­red and followed. Therfore haue I gathered together in this lyttle volume the interpre­tation of our most auncient Fathers vppon certaine places: wherof most doubtes both haue, & dayly do arise and for the better confirming of their credite I haue set before their words, such textes of the holy scrip­tures as they do most ground vpon, and in these fewe questions you may easely and wel perceaue what false and erronious opinions haue bene raysed of the rest, therfore God graunt vs so to waye and diligently consider hereof that we may truely knowe his blessed will and plesure as also frame our liues and workes therafter to his glory & to the helpe of our poore brothers necessitie. Amen.

¶Your graces most humble seruaunt E. Crane.

¶THE EPISTLE TO the Reader.

SIth that, (gentell Reader) in this our age we do plainely see many Bookes and innu­merable sorte therof to be setforth, which do not onely cleane ouerthrowe the mind of the Reader: But also do allure and drawe thee in, into schismes, and most pestiferous sectes: Therfore I did think [...] it would be a more fitte worke to renewe the olde moniments, and workes, of our Fathers, which by occasion of tyme, and rashnes of writers, haue bene peruerted, then to setforth any new matter. And such workes ought most chefely to haue credite geuen to them, which haue there original of our excelent roote and stocke: and which doth flowe out of a good stone, and runne out of a most excellent fountaine or welspringe, as are those which be drawne out of the Buttries of the old Catholike Doctors, which vn­der the choyse of wordes haue powred (out the de­uine spirite) in such sorte, that all the worlde maye easely vnderstand, and chuse an immortall lyfe: as also knowe what is good, and what is euill, and as sone as like vnto diligent and paynefull Bees, you haue drawne out the swete hony more precious then Rosemarie out of the swete flowers of our holy Fa­thers and hath layed them vppe in the hyue of your minde, there is no doubte but that you shall haue floddes of water of lyfe, sesoninge, and with force watering the poore thirstie Church of our Sauiour Christ, farthermore euery purpose or Arte hath his princes of whom it is led by, as of capitaines which doth most sone and with great expidition bring our purpose to that effect which otherwise our wittes would hardly comepasse, as I knowe him which is setforth or fygured to me by the shape of an other which goeth or passeth by so in our lyfe we shall sone [Page] addicte our selues to followe other mens examples, as it is sayd of old liuely examples sticketh in ye mind wherof as Heronimus doth witnes the Romanes did follow as leaders & capitaynes, the Camillians the Fabricians, and the Scipians: The Philoso­phers, hath apoynted maisters of there Arte. Py­thagoras, Socrates, Plato, and Aristotle. The Poets do followe Homere, Virgill, Menander, and Terens, The historians Thucidides, Salust, Herodatus, and Liuius. The Orators Licias, Graccus, Demosthenes, and Tullie. The Pain­ters or caruers, Appelles, Dedalus, Iason. But we which labour for and seeke the moste excellent giftes of the mind and the knowledge of Christian doctrine, haue so many and so great examples of our most worthy forfathers that we lacke nothing per­tayning to thaugmenting or establishing of a Christian lyfe. Sith that therbe an innumerable number of interpretors or Prophets of the word of God, and Canonicall scriptures I thought good out of so great a number to chuse certayne which both by sin­ceritie and purenes of doctrine by integritie of man­ners, by vehimens of teachinge. By sharpnes of wtte doth both much affect and delight as also make vs wel instructed prepared and Armed not that the doctores themselues would haue vs farther to cre­dite or beleue them then they do agree with the holy Scriptures, as Augustine doth witnes in many places, but chefely in his booke of (Retractiones) wh [...] he sayth, I nether can, nor ought to denye. But as there were in my forfathers, so there are in my, so many and huge workes many things which by iust iudgement and without any temeritie may well be erected, but they haue made Arroes and dartes a­gaynst these Antechristes in the Church. For neuer since the dayes of the Apostles vnto this our tyme, [Page] vpon whom the endes of the worlde are come, the Church of Christ hath bene free from those enemies, althought continually the truth remaineth inuinci­ble, yet falshood doth neuer leaue of taduaunce her selfe agaist it, if in this world there might be the end of lying, the Church of Christ should be in quiet. But this most detestable euill, and sinne, doth neuer rest to knocke at the harte of man, and with, such argumentes as one woulde not thinke, to disquiet the Catholike fayth, therfore it is necessary for the folowers of the troth, wisely to forsee these captious Arguments, and being vncouered and brought to light, with the mallet of veritie and truth to beate them downe, yea and euen to the death, and bloud­sheding for verities sake,Eccle. 4. to fight against them, and chefely because the holy Scriptures doth admonish and saye,Roma. 16. Be not dismayed or asrayd to speake the word for thy soule, and for the troth euen to death, for Paule doth desire the Romanes to marke them which cause diuision and geue occasions of euill con­trary to the doctrine which they had learned and to auoyde them, for they that are such, serue not the Lord Iesus Christ, but their owne bellies, and with sweete preaching and flattering wordes, dis­ceaue the hartes of the innocents, it may be that the Apostle did admonish the Romaines that they shold not be wauering in faith and in the word, that they should shonne and put away Heritikes and seducers of soules. But it is commaunded vnto vs that we should preach the word, and should stand to it at all times and seasons, we should correcte, we shoulde perswade, we should chide and chasten them withall patience and doctrine, for the time shall come, and now it is, when they shall not away with true and wholsome doctrine, but shall get them masters ac­cording to their owne desires which haue itchchinge [Page] eares and which turne their hearing and sence from veritie and truth, vnto fables. Therfore the Apostle doth exhorte vs to watch, to labour, and to do the workes of true gospellers, let that terrible sentence of S. Chrisostome neuer be out of our eares, saying, he is not onely a Treatour to veritie, that doth o­penly setforth a lye in stead of troth, but he also that doth not freely without feare speake the troth. Au­gustine saith the like in his Epistle to Casulan: who soeuer for feare of any power doth hide the truth, such a one doth prouoke the wrath of god vpon him, because he doth more feare man then God. But gentle Readers I do besech and perswade you that do wisely and simply loue the wordes of troth, that you do not contemne this treasure that you haue now in your handes, but both to loue it and set it for­warde, for this one little Booke doth declare that which being contayned in many volumes, would be hard tattaine vnto, and this shall lead 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,Roma. 5. 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,1. Cori. 15. 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,Free will was in the first man. 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,Gala. 5. therfore so long as we do beare the image of an earthly man,Roma. 8. that is,Gene. 2. so long as we walke after the flesh, which is called the olde man,Gene. 3. we haue a necessitie of our custome, that we do not that that we would.The lawe of sinne.

[Page] 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:Eccle. 15. if thou wilte obserue the com­maundements: and kepe acceptable faith­fulnes [Page] 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 shalbe geuen him.

¶Augusti. lib. of the newe soinge. cap. 8.

WHat fréewil can do,Freewil is sufficient vnto euell. 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 [Page] 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:Eccle. 10. 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,Of y grace that was giuen to Adam before his fall. 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 [Page] 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,Grace gy­uen the e­lecte after their fall. 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, [Page] [...] [Page] [...] [Page] 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 would, which not to will came of his owne fréewill, which then was so frée, that it might chuse either good or euill. Therfore these two sentences that differ betwene themselues must with a vigilant eye and diligently be considered, Posse non mori, et non pos­se mori. two cannot dye, and not two can dye, too cannot sinne, and not too can sinne▪ too cannot leaue good, and not too can leaue good. The first man had potuit non pecca­re, potuit non mori, potuit non disserrere [Page] bonum, that is to saye? He might not haue sinned, he might not haue died, he might not haue least good: But shall we saye, non potuit peccare, he could not sinne, that had such a frée will,Gene. 3 [...]. or non potuit mori. He could not dye. To whom it was sayd, it thou dost sinne thou shalt dye the death or not, potuit bonum disserrere, he coulde not forsake and leaue good, sith that by sinne he left it and is therfore dead, ther­fore the first libertie was, posse non pec­care, too cannot sinne, but the second is greater, non posse peccare, he cannot sinne, the first immortalitie was, posse non mori, he might not haue died. But the second shalbe a great deale and much bigger he cannot dye, the first power and strength to remayne in felicitie, was Bonum posse non disserrere: He might not haue lefte good for he might haue chosen, but the se­cond shalbe Bonum non posse disserrere, he can not leaue good.

Cap. 12. Now after, that great li­bertie was vtterly lost, for the desert of sinne, our great infirmitie must be helped and restored by some more excellent gifts. for it pleased god that he might extinguish & put out the pride of mans presumption, [Page] that is to say of man, that no flesh should glory before him, but of his owne deserts which he might haue had, but now hath lost: and by that he might haue had them▪ but that he hath lost thē y is by his frewil, wherfore now he remaynes onely to be deliuered by the grace of his Sauiour, therfore let not the vniust glory or pride in themselues, because they haue not wherof to be proud, nether the iust ought to pride, because they haue not their owne glorye but receaue it of an other to whom they saye,Psalme. 3. thou art my worshippe and the lifter vp [...]f my head. Therfore the Lord would not haue his beloued to glory or triumphe in their owne strength, but in him, that doth not onely geue them such helpe as he gaue to the first man,To re­mayne in good com­meth onely of God. without they could not stand if they would: But also worketh this will in them: therfore both power & will to remayne in euerlasting ioye is gi­uen them by the larges and frée gifte of Gods grace,The work of God in mans will. their will is so inflamed and setforward of God his spirite, that therfore the can because they wyll, and therfore the will because God worketh in them will. For if the Lord should leaue them to their owne will and libertie, in the infirmitie▪ [Page] of this lyfe, wherin notwithstanding the must, for the correction of their pride, exercise vertue, as in the helpe of God, without which they could not stand, they might haue remeaned, if they would nei­ther God neded not to worke in them wil, but nowe amongst so many tentations their will by infirmitie must nedes fall, and therfore now they cannot remayne, because of infirmitie they cannot haue a will, or els cannot so will, as they ought: Therfore the weakenes of mans will, is prouided for and lead by the guidinge of Gods grace, and therfore although it be weake and infirme yet it will not bewea­ried, neither will by any aduersitie be o­uerthrowne,The wil of a good man is derected by ye grace of God. it is so brought to passe, that the will of man, being full of inbecilitie and weakenes. Yet doth remaine in the lytle goodnes by the vertue and gifte of God, wheras the will of the first man be­ing strong and hole, hauing also the beni­fite of fréewill could not remaine in one more large goodnes, he suffered the strong man to do what him listed, but the weake he hath helped that by his gifte the should both haue a wil for good and also remaine therin,Luke. 22. as sayth Christ▪ I haue prayed for [Page] thée that thy fayth fayle not, it is vnder­stand to be sayd vnto him that is build vp­on the rocke: and the man of God hath not only found mercy that he might be faythfull,1. Cori. 1. but also that hsi fayth should be stedfast that he that doth reioyce should reioyce in the Lord.

¶S▪ Augustine in his Epistle to Paulinus.

LEt them not stumble at the stumb­ling block: supersticiously or presūpteously, defending & mayntayning na­ture and fréewill, as haue done the Philo­sophers and wisemen of this world, which haue taught that of their owne will they could liue well and blessedly: Let such take hede least by the wisedome of words,Against ye defendours of freewill. or rather glosinge therof they make the crosse of Christ in vaine, and this is to stumble at the stumbling blocke: for sith that nature could not remayne and kepe her selfe in that integritie and perfect state wherin she was created, neither without the grace of God could preserue that lyfe that was giuen her, how now without the grace of God can she receaue it againe [Page] being once lost.

¶S. Augustine in the Epistle to vatal, 107.

IF we will truly defend fréewill,Our frewil is made fre by ye grace of God. let vs not put away that wherof it is made frée, for he that putteth away grace wherby our fréewill is made frée to decline from euell, and to do good, such on will yet haue his fréewill still to remaine in bond­age, and not frée.

Therfore Saule sayd vnto Dauid, 1. Re. 16. blessed art thou my sonne Dauid in doing thou shalt do, and in strength, thou shalt haue strength.

Man being in honour,Psal. 4. 8. and not hauing vnderstanding, was compared to brute Beastes, and is made like vnto them.

¶Augusti. of Genesi. lib. 8. Cap. 6.

NEther he yt made althings very good and precious,Obedience is the grea­test vertue. in Paradise made any euell. But the euill that happened vnto man, was the transgression and breakinge of the precept & commaundement [Page] it was therfore expedient and necessary, that man being vnder God, should haue some thing prohibited and forbidden him, that by his obedience the Lord might be knowne, honored, and worshiped: which vertue of the rest is the chefest, so that the greatest vice that is in a resonable man is disobedience, and to haue a will to vse his owne power, and strength: to his great destruction. Therfore man should not haue knowne, that he had a Lord ouer him a ruler or superiour, if he had not bene com­maunded somwhat:The tree of knowledge of good & euell. therfore that trée was not euell, but it was called the trée of knowledge of good and bad, so that if af­ter the restraynt man should eate therof, in it should be the breaking of the com­maundment that by th'experience of pun­nishment man might learne what diffe­rence was betwene the goodnes of obedi­ence, and the euell of disobedience: Far­ther you must not thinke this to be sayd in a figure, but that it was in déede a very trée of woodde, at that this man was not giuen it for the woodde or for the frute that grue theron, but for the matter that should followe if he dyd touch it.

¶Augusti. againe. Cap. 1. 3.

THE sinner dyd couet and desire nothing elles, but not to be vnder the rule and gouerment of God, when he committed that which I would to God, he had neuer committed, he ought onely to haue had respect and to haue con­sidered the precept and commaundement of his Lord and ruler: which if he had onely considered what elles should haue bene considered but the will of God, what elles should haue bene preferred before mans will but Gods will, the Lord why he commauded it lyes in himselfe, but the seruaunt should haue done that he was commaunded.

¶God created man to be vndestroyed,Sapi. 2. yée, after the image of his owne lykenes made he him: neuerthelesse, thorow en­uie of the Deuell came death into the world: and they that hold of his side, do as he doth.

¶S. Augustine in his Enchi­ridion, cap. 104.

[Page] IT was requisit and necessary that man should at the first be so made and crea­ted,The creation of ye first man Adam that he might haue power either to do good or euel, nether without reward fo [...] well doing, neither without ponishment for euell doing. But afterward it shalbe so, that he shall not haue will to do euell neither therfore shall he want fréewill: fo [...] his fréewil shalbe the more frée that it sha [...] not at all serue sinne, but the order is not to be ouerpassed, in which God woulde shew, how good it was, that man might sinne although it is better that he cannot sinne, for the first immortalitie was that he might dye. But the second shalbe grea­ter that he shall not dye.

¶Augusti. Cap. 105.

THe first state man lost by fréewill,Adam lost immortali­tie by free­will. but the second state he getteth by grace, if he had not sinned, the first state he had of deserte, albeit not without grace: for sith that fréewill was so apt to sinne it was not sufficient to kepe righte­ousnes, without the helpe of the grace of God: for as to dye is in a mans owne power when he list, as wt too much eating, [Page] or with not eating at all he may kyll him­selfe if he will, but cannot helpe himselfe againe without medicine, so man in Pa­radise leauing righteousnes by his owne wyll was sufficient to kyll himselfe: But to saue himselfe he was not sufficient without the great mercy and grace of God Thus farre as touching fréewill.

¶Of honoring of sayntes.

I Am the Lord and this is my name and my glory will I giue to none other,Esai. 42. nei­ther myne honour to grauen Images. Behold old things are come to passe and new things I do declare, and or euer they come I tell you of them.

I am he,Esai. 43. before whom there was neuer any God, and their shalbe none after me, I am euen, I am the onely Lord and be­side me ther is no Sauiour.

I am the first and the last,Esai. 44. and besides me there is no God who is lyke vnto me.

Come vnto me all you that labour and are heauie laden,Math. 11. and I will refresh you.

Ascribe vnto the Lord,Psalme. 29 worshippe and strenght geue vnto the Lord the honour due vnto his name: worshippe the Lord [Page] with holy worshippe.

And they made a Caulfe in Oreb, Psalme. and honored a grauen Image and turned the glory of the liuing god into the similtitude and lykenes of a Caulfe that eateth heye, they haue forgotten God that saued them.

Sée whether such things be done there whether the Gentiles themselues deale so falsly and vntruly with their Gods,Ieremi. 2. which yet are no Gods in déede. But my people haue giuen ouer their hie glory for a thing that may not helpe them and much far­ther he sayth in that Chapiter.

Put away the strange Gods that are in among you,Gene. 35. and be cleane, and change your garments for we will arise and goe vp to Bethel.

Heare O Israell the Lorde our God is Lord onely.Deut. 6.

This is our God,Barauch. 3. and there shall none other be compared vnto him, it is he that hath found out all wisedome and hath gi­uen her vnto Iacob his seruaunt, and to Israell his beloued, afterward dyd he shew himselfe vpon earth, & dwell among men.

Because they haue turned the troth of God into a lye,Roma. 1. and haue worshipped and serued the creature, rather then ye Creator [Page] which is blessed for euer. Amen.

Through him,Roma. 11. by him, and in him, are all thinges. To him be honour and glory foreuer. Amen.

¶Augusti. lib. of true Religion Cap. the laste.

LEt vs not loue vissible sightes, least flying from veritie, and louinge sha­dowes, we be cast into darkenes, let vs not ground our Religion vpon our phantasies, for better is a lyttle that is true, then a great deale fained of our owne mind. Let vs not haue Religion of wor­shipping of dead men, for if they haue li­ued godly, it is not to be thought that such do séeke honour: But they wist that we should honour him, by whose gyfte, wée may be made partners of their euerlasting ioye. Therfore they are to be worshipped for example sake, and not to be prayed vn­to for Religion: For this is the working of our saluation, that the power of God and his consubstantiall wisedome coeter­nall with the Father would voutsafe to take the nature of man, by which he might teach vs that, that is to be honored of man [Page] that is to be honored of all reasonable cretures, and that we should beleue that the most excellent Angelles,We ought to worship one onely God. and ministringe spirites of God do wishe that with them we should worshippe and honour the ly­ving God, by whose contemplation and sight they be blessed, for we be not blessed by beholding and looking one the Angels, but by the beholdinge of God, for whose sake we do loue the Angelles: therfore we do honour them in louing of them, and not in seruing of them, neither in building of Temples and Churchches to them for they would not haue themselues so to be honoured of vs, for we our selues beinge good are the Temples of God,Apo. 19. therfore it is well written that the Angels them selues do forbid man to honour them. But to honour and worshippe one onely God, vnder whom both they and we remayne as fellowe seruauntes.

¶Hillarie vpon Math. canon. 27.

BEcause y fóolish Virgins,Eueri man shall beare his owne burden. their lamps being extincte and gone out, coulde not go méete the Bridegrome, they desired and prayed the wiser virgins to [Page] lend them oyle, to whom they made an­swere, that they could giue them none, least paraduenture they should not haue sufficient for al, wherof we be taught that other mens workes and merites cannot helpe vs, for euery man must buy oyle for his owne Lampe.

¶Augustine vpon the 15. Psalme 50. verse. The hill of God. &c.

I Haue lyft vp mine eyes vnto the hilles from whence commeth my saluation, neither yet commeth my helpe from the hilles or of the hilles. But from and of the liuing God that made both Heauen and earth.

¶Augustine in Opere imperfecto. vpon Mathi. Capite. 32.

TEll me O thou foolysh priest?Wee ought not to trust in creaturs is not the Gospell of Christ dayly preached to the people in the Churchches, and is it not daily tought? then if being tought them it doth not profitte them, how can it [Page] saue them being hanged about their necks Father whether is the strenght and ope­ration of the Gospell in the figures of letters, or in the vnderstanding of the sences, if it be in the figures, then is it wel hanged about their neckes? But if it be in vnder­standing then is it better to put it into thy harte,Aut. 29. then to hange it about thy necke, other meaning to shew themselues more iust do hang the Gospell about the hems and skertes of their garment, or at their heyre or lookes: O detestable impietie & vngodlines, which will rather shew god­lines in their garments outwardly then in the precious bodye of Christ: For he that is not saued by eating and receauing his bodye, wilbe saued by the holines of the hemes of his garments: despairing in the great mercies of his goodues, doth put his trust in the coote or gowne of a Temperall or wordly man. But what will they saye, O dyd not Paule giue his handkercher and gerdell to heale the weake? Yes certainly, before the knowledge of god was knowne in man, it was necessary & reason that by the godlines of man Gods power might be knowne:Marc. 7. But now it is madnes sith that now we knowe the power of God [Page] what is it necessary that we should know it by the power of man, another doth thus interpretate this place saying? By the ob­seruations of times and dayes delatinge at large their wordes and earnestly tea­ching that by conuersasion of health and saluation, of whom Christ spake, in vaine they worshippe me teaching the precepts and doctrine of man: for they magnifie the hemmes and seames of their clothes. For when they prayse the superfluous obser­uations of their owne righteousnes, to be pleasing vnto God they do as it weare magnifie the seames of their clothes.

Exodus. 20.

THou shalt not make to thy selfe any grauen Image, nor y likenes of any thing y is in heauen aboue, nor in y earth beneth neither in the waters vnder the earth, for I am the Lord thy God strong & Ielous.

I am the Lord your God,Deut. 2. 8. you shall not make to your selues any Idole or grauen Image, neither shal you set a stone in your land to worshippe it.

You shall ouerthrow their Alters,Deut. 7. and breake downe their pillers, cut downe their groues & burne their grauen Images [Page] with fyer for thou art an holy people v [...] thy Lord thy God.

Cursed be the man that maketh an [...] carued or molten Image, an abhominati­on vnto the Lord, the worke of the hand [...] of the hole craftes man and putteth in [...] secret place, in like case these places which are too many to reherse. 3. Para. 33. Psalm 105. Psalme. 96. Esai. 30. Deut. 6. Deut. 32. 1. Reg. 7. Mala. 3.

¶Iohn Chrisostome vpon Math. Homelie. 45. Cap. 23.

HOw will you flye the iudgement [...] Hell & damnation: By the building your graues or Sepulcres of the saintes, or rather by purging your hartes from rancour and malise? wyll God iudge as man iudgeth, man iudgeth man by worke, but God iudgeth the harte? What righteousnes is this to honour the saintes and holy men, and to contemne sanctitte and holines. The first degree of godlines is first to loue godlines & then the godly, for the saints were not before sanctitie or holines, but holines was before the saints. Therfore wel do they honour y righteous [Page] or iust that doth tread vnderfoote or spurne at iustice or righteousnes: how will you escape? will the saintes whose graues and moniments you adthorne and decrée deli­uer you, the saintes cannot be frendes to them to whom the Lord is enemie: for can the familie or houshold be inquiet, if the Lord or master be against it? Howe will you escape? will paraduenture a bare or vnfrutefull name deliuer you because you do seme to be the people of God? what doth it profite that harlot, if she be called a chast woman and is not, so shall it nothing auayle the sinner, if he be called or name the seruaunt of God: In the end how wil you auoyd or escape,The honor of God is not in ont­warde workes. the punnishment of Hell fyer: which do build Churches and yet do not followe the fayth of the eclesi­asticall truth. Which read the Scriptures and yet do not beleue them, which name the Prophets, and Apostelles, and Mar­tirs and yet do not imitate the Martirs, nor follow their confession. Neither haue you hard him that saith,Math. 7. not euery one that sayth vnto me Lord Lord, shall enter into the kyngdome of Heauen, but he that doth the will of my father which is in Heauen: For as all that do call on the Lord are not [Page] the Lordes so not all that name the A­postelles and Martirs are true worship­pers of them, but they do truly worshippe and honour them that imitate and follow their workes and fayth.

I am thy Lorde God and Sauiour worshippe none other God but me:Exo. 15.

Do not turne vnto Idoles neyther make you fayned Gods for I am the Lord your God.Leuit. 19.

Among the Gods there is none lyke vnto the Lord,Psalme. 87 and there are no workes lyke vnto thy workes, all nations that thou hast created shall come and worship before the Lorde: and shall glorifie thy name, because thou art great and doinge great thinges, and thou art the onely God and God alone.

Manoah sayd vnto the Angell of the Lord we will kepe thée still,Iud. 13. vntil we haue made ready a kydd and haue set it before thée. And the Angell of the Lord sayd vn­to Manoah, though thou make me abyde I will not eate of thy bread, and if thou wilt offer a burnt offering thou must offer it vnto the Lord. &c.

And I wyll speake my iudgementes with them.Hie. 1. &c.

[Page] Hast not thou sene what he hath done.Hie. 2. Cursed be the man that trusteth in man.Hie. 17.

He that loued vs and wasshed vs from our sinnes.Apo. 1. 3.

Their is but one God and one media­tour.1 Timo. 2. &c.

Though their be many Gods and ma­ny Lordes yet to vs is there but one God,1. Cor. 8. for the better vnderstanding of the case Read these places at large and you shall find the wordes most playne.

¶Iohn Chrisostomes Homelie of the profect of the Gospell. Thom. 6.

THe woman of Canaine came and praied vnto Christ for her daughter: which then was possessed of a deuel crying after him with a loud and shryll voyce and sayd haue mercy vpon me Lord for my daughter is sore vered of a Dyuell: Behold the strange & Barberus woman, and an outcast from the lawe of the Iewes & what was she otherwise then a dogge & such a one as was not worthy to haue her request and desire graunted her for sayth Christ it is not fitte to take the bread from the children and to cast it vnto dogges. [Page] Yet notwithstanding for the continuall feruentnes of her prayer she is made wor­thy not only to be number among the chil­dren which before was coumpted as a dogge,Euerye maus own praier doth most please God. but was also sent away with great prayse and commendacion at Christ his hand, for he sayd, O woman, great is thy fayth: then sith that Christ himselfe sayd great is thy fayth we nede no farther de­monstration or inquisitiō, of this no mans glory and commendation so that hereby you sée that she which was vnworthy by continuance of prayer is made worthy and we more playnely learne, that wée our selues praying do more profite vs the [...] when other men pray for vs? this woman cryed and the disiples came vnto him say­ing send her away for she crieth and yaleth after vs: and vnto them he sayd I am not sent but vnto the lost shéepe of Israell: But when she herselfe came and continually cryed saying Lord, yet the whelpes do eate of the cromes of their masters table, then he rewarded her and sayd, be it vnto thée as thou wilt: Now you sée how he dyd denye when others prayed, but when she herselfe came and faythfully prayed and cryed constantly, vnto him, he graunted [Page] her piticion, for vnto them he sayd I am not sent but to the lost shéepe of the house of Israell. But vnto her he sayd great is thy fayth, be it vnto thée euen as thou wilte, so likewise in the beginning and at the first he did not answeare:The silēce of the Lord to the Ca­nanite. But when she came once twise, & thrise: then he graunted her request and in the end he teacheth vs that he dyd driue of and prolonge his an­sweare: not meaning therby to dryue her away: But that he might openly and to all men setforth and declare the pacience of the woman, for if he had prolonged the tyme for her repulse and to dryue her a­waye he would not haue giuen to her, her request at the last: and we should not haue knowne the constant and vnwaueringe fayth of the woman from the beginninge vnto th'end: for his disciples sayd: send her away Lord: for she calleth and cryeth after vs: you heare her voyce onely, but I sée her mind and know what she will say: I will not that the treasure of her mynde and harte: should be hidde and vnknowne: But I tary & hold my peace that it might be setforth: and openly knowne to euery man: considering we be not ignorant of all these thinges: although we be sinners [Page] and vnworthy to receiue the benifites and goodnes of God: Yet let vs not be weary of praying neither let vs dismay our selues although we lacke intercessours and ad­uocates knowing that he himselfe is our refuge and healpe: and let vs come with a good corrage and cherefully vnto the Lord: neither if he do differre or prolonge the tyme let vs so go away & leaue of for we knowe that it commeth of his great mercy and good will vnto vs so to deferre and prolonge.

Farther we nede no aduocates or spokesmen with God:In y same Homelie. neither nede we to make many cerymonies to blinde other mens eyes:with God we nede no spokesmen. But although thou art alone and hath no spokesman and by thy selfe pray­eth hartely vnto god: thou shalt not be void of thy purpose neither the Lord wyll so sone graunt and giue vs our request when other men prayeth for vs, as when wée pray for our selues ye although we be full of sinnes.

¶The same vpon Genesis Homelie. 52.

WE be constrayned to reherse all this story that we may learne: that wée do not so much profite our selues: By [Page] the prayers of others as when we do pray our selues and chefely when with a vigi­lant and wakefull mynd we pray, for she hauing the disciples to pray for her did not auayle any thing at all, vntyll she came herselfe and with her owne mouth re­quested his mercy.

Why haue you left the Lord of Israell, Iosue. 22. buylding and Alter of sacrilege, and lea­uing the honour of the true God.

This euill be farre from vs,Iosue. 22. that we should goe from the Lord and leaue his steppes, buildinge Alters for burnt offe­rings and sacrifices otherwise then to the true Lord.

The Lord is my rocke,2. Reg. 5. my strenght and my Sauiour, my strong God and I wil trust in him my buckler y horne of my saluation. My lifter vp, and my refuge which will deliuer me from iniquitie.4. Reg. 5.

I do well know that there is none o­ther God on the earth but onely in Israell.

Their gold and siluer shall not deliuer them in the day of the fury and wrath of the Lord.Ezech. 7. &c.Ezech. 20.

We shalbe as the Gentilles and nati­ons of the earth honouringe stockes and stones:Ezech. 26. I lyue sayth the Lorde becauseMore at large it doth apere. [Page] with a strong hand and stretched out arme and in fury and wrath will raigne ouer you, &c.

¶Iohn Chrisostome. To. 1.

VVE say these thinges: that you should not onely heare?wee ought to folow y maners of ye sainctes. But that you should also followe that which you heare, that is to saye canstancie and all righteousnes that no man for desperation of himselfe should dye, albeit heretofore the body hath bene slouthfull, that euery one of vs can­not place our hope in our owne godlines and in tegritie of manners: But only in the mercies of God.

¶Cirill in his Booke of Treasure. 4. Cap. 2.

FArthermore they that are iustified by the righteousnes of God,No righte­ousnes commeth to vs of man. kepinge the gift, they obserue the cōmaundements but to make others iust and righteous thei cannot, for no man being sanctified by the perticipiation and receauing of the holy ghost? of his owne will and power can giue the same vnto others, for it is onely [Page] the fountayne and welspring of godlines that can do it: for we sée that the Angels are sanctified by the perticipiation of grace but they are neuer found to haue giuen or imparted that godlines vnto men. Nei­ther blessed Moses being set to ouersée the lxx.Nume. 11. elders dyd himselfe giue the spirite of God to them, but as it is written, God came downe in a cloude and toke of the spirite that was vpō him & gaue it vnto ye lxx. elders, therfore such as are sanctified by grace may kepe that godlines: But to in parte or giue it to others they cannot, for the sonne of God dyd not iustifie or sancti­fie his disciples as of his owne power be­ing a sonne,Iohn. 20. but as the fountaine and roote of righteousnes being in that respect God himselfe he sayd take ye the holy Ghost.

¶Clement in his 5. Booke to Iames the Lordes brother.

CErtainely what thing is so vngodly,It is an vngodli thing to gyue thankes & to praye to stockes or stones and vayne I­mages. what is so vngrate a thing as to re­ceaue a benifite or good turne of god: and to geue thankes therfore vnto stockes and stones: Therfore he washed and vn­derstand your saluation from whence it [Page] commeth, for God hath mede and lacketh no mans helpe, neither requireth he any thing, neyther of any man can he be har­med. But it is we that must be helped and reliued, it is we that may be hurte or harmed of him and not he of vs.

¶Clement in the same place & Booke afore rehersed.

WE honour visible Images as wée should honour God himselfe, which certaynely is false for if truly you wil honour the Image of God, doinge well to man thou shalt honour his Image for in euere man is the Image of God,what is the true I­mage of God. but the similitude of god is not in euery man: But it is onely in such as haue a lowely spirite and pure minde, therfore if you wil honour the Image of God, the truth is to do well, and vnto man which is created and made to the Image and likenys of God:The hono­ring of god to geue meate to the hungery, drinke to ye thirstie, clothes to the naked, harbour to ye harbourles: & this is only that, that is giuē vnto ye Lord god. Then what maner of honoring the Lord is this? to runne to Images of stones and stockes? and to vn­profitable [Page] and dead figures: honoringe, them, and contemning man in whom the verie character & Image of God apeareth in dede: Yea rather be sure hereof that he that doth murther, that doth committe Fornication or adulterie, or doth any o­ther thing to the hurte and harme of man: In all such thing he doth dishonour the I­mage of God, for it is great dishonour to God to haue man hurte or harmed: Ther­fore vnderstand that this is the inwarde perswasion of the Serpent that doth per­swade you to be godly in honouring these vnsensible and dead stockes: and not to be vngodly in contemning or neglecting our duetie, to the sensible and resonable creature, and very Image of God in dead man.

When you shall passe ouer Iordayne and come into the land of Chanaan & driue away all the inhabiters therof,Nume. 23. and breake their titels, and throw downe their Ima­ges, and leaye wast all their proud and mightie thinges.Esaie. 6.

Who dare then make a God, or fasshi­on an Image that is profitable for no­thinge, behold all the fellowship of them must be brought to confusion, and truely [Page] the workemasters of them are men, they shall all be gathered together, they shall stand & tremble & be confounded one with another. &c. Read the Chapiter and sée farther.

Vnhappye are they & among the dead is their hope,Wisdo. 13. that call them Gods which are but the workes of mens handes: Gold siluer, and the thing that is found out by cunning, ye similitude of beasts, or of any vayne stone that hath bene made by hand of old. Read also the xv. Chapiter, where more at large you shall find this declared.

¶Augustin in his 10. Booke intituled De ciuitate Dei.

VVOrthyly are such called blessed as are in Heauen in the presence of God his seate: which by the participiati­on of their creatour are made to reioyce: by his euerlastingnes and eternitie are made strong: by his truth are made blessed and holy, and because we here are mortall and miserable, they do mercifully loue vs that we might be with them immortall and blessed: But they would not that we should pray or sacrifice vnto them: but only [Page] vnto him: to whom both they and we do sacrifice and pray: for we with them, and they with vs together are one Citie vnto the Lord,Psalm. 80. as it is sayd in the Psalme. O thou Citie of the Lord glorious things are sayd of thée.

¶Augustine vpon Iohn Hart. 23. Chapiter. Cap. 5.

THis is Christian Religion that we should worshippe one only God and not many Gods:All holines commeth of one only God. because none can make the soule blessed, but one only God by the participiation of God, the soule is blessed, and not by the gift of another holy or blessed spirite, neither yet by the gift of an Angell is it sanctified: for thou shalt not be made blessed of an Angell: But of whom the Angell is blessed, of him shalt thou receaue blessing. Therfore who so shal honour or pray vnto sainctes either to be mediatours or spokesmen betwene God and vs, either who so hopeth to haue their requestes fulfilled at their handes is farre disceyued and transgresseth the holy will and commaundement of his Lorde and maker.

¶Of repentaunce and confession in three sorts, that is towards God, Brotherly, and Publike confession towards God.

I Haue made my faulte knowne vnto thée,Psalme. 31. and myne vnrighteousnes haue I not hidden, I haue sayd I wyll confesse mine vnrighteousnes against my selfe vnto the Lord, and thou hast remitted the vngodlines of my sinne.

I confesse mine owne iniquitie,Psal. 50. and my sinne is euer before me to thée onely haue I sinned and done euill in thy sight.

Confesse your selues vnto the Lorde,Psal. 50. because he is good, and his mercy endu­reth for euer.

If we do confesse our sinnes,1. Iohn. 1. God is faythfull and iust, that he may remitte our faultes, & to purge vs from all iniquitie.

¶Brotherly confession.

IF thou offerest thine offeringe at the Alter,Math. 15. and there remembrest, that thy Brother hath ought against thée, leaue there thine offereng before the Alter, and go first to be reconsiled vnto thy Brother, and then come and offer thine offering.

[Page] Confesse your sinnes and offences one to another,Iames. and pray one for another.

Forgiue thy Brother that hurteth or offendeth thée,Eccle. 28. & then when thou prayest thy sinnes shalbe forgiuen the, one man reserueth wrath to another, and seketh vengeance of God, seing he hath not mer­cie one a man lyke vnto himselfe, and yet asketh mercy for his owne sinnes.

¶Publike confession and Excomminication.

IF thy brother haue sinned against thée,Math. 18. goe and correct him betwene him and thée, if he heare thée, then hast thou wone thy Brother: but if he will not heare thée, then take to thée one or two that in the mouth of two or thrée witnes­ses might stand all troth, and veritie, and if he harken not to them declare it to the Church, if he giue no eare vnto the Church, then accompt him as an ethnicke and hethen. &c.

¶August. to Seleucian Epist. 105.

[Page] REpentaunce is a dayly payne and punnishment of good and faythfull men by the which we do knocke our brest and saye, forgiue vnto vs our debts. &c. And in these wordes humbling our soules dayly we do repent vs of our sinnes.

¶August. in his third Sermond vpon the natiuitie of our Lord.

NOthing maketh true repentaunce but the hatred of sinne and the loue of God, when thou dost so repent that in thy minde thy sinne doth séeme bitter vnto the, which before in thy lyfe dyd seme swete and pleasaunt vnto thée, and when that which before dyd delight thy body, doth now trouble and disquiet the same, then dost thou fithe aright, and saye onely to the Lord, haue I sinned and done euill in thy fight. &c.

¶Chrisostome vpon the Epistle to the Hebrues. Honiely. 31. Cap. 12.

IT is a good thing, that a man should confesse and acknowledge his faultes and continually to haue them in memory, [Page] for there is no greater remedie for them,The conti­nual remē ­braunce of our sinnes is profita­ble. then the continuall memory therof, and nothing maketh man more to flye euill, therfore let vs perswade our selues that we haue sinned, and let not onely our tongue pronounce it, but let also our con­science confesse it, and let vs not only say we be sinners, but let vs call to accompt and well remember euery sinne particu­larly: I do not commaund thée that thou shouldest openly shew thy selfe and accuse thée to others, but I will that, that thou shouldest obey the prophet,Too sayth these wor­des Ca. 4. which sayth. Reueyle and open thy lyfe to the Lorde, therfore before God confesse thy sinnes,Psal. 36. and before the true iudge with prayer pronounce thy faultes, not with the tongue, but with the memory of thy conscience, and then trust that thou shalt obtayne mercy, if continually thou dost beare in minde and memory thy sinnes thou shalt neuer pretend or thinke euil to thy neighbour.

¶Chrisostome vpon the Psal. Miserere. Home.

[Page] DEclare and open thy sinnes that thou mayst wash them awaye,The Pro­fet of con­fession. if thou béest ashamed to tell them to any man, then dayly repeate and record them in thy minde, I do not commaund thée to tell them to thy seruaunt which will shame thée with them, but to God which healeth thée to them, if thou dost not confesse thy sinnes, dost thou thinke that God doth not know them, will he demaund of thée whether thou hast of­fended, when thou didest he was present, when thou committest thy sinne he knoweth it, thou wast not ashamed to sinne and offend, yet thou art ashamed to con­fesse thyne offences, therfore in this lyfe confesse thy sinne that in the lyfe to come thou mayst haue rest.

¶Ambros of the repentaunce of Peter th'apostle. 46. Sermond.

PEter burst out a wepinge,Math. 26. yet with his mouth he sayd nothing, I finde that he wept,The con­fession of Peter tha­postle. but I find not what he sayd, I read of his teares, but what satisfaction he made I read not, truly Pe­ter wept & held his peace, for that which [Page] is repented is not excused, yet that sinne which cannot be defended and mayntay­ned, may be washed awaye for teares do wash away the sinne: Which to confesse in wordes weare shame, therfore teares are sinnes of repentaunce, and forgiuenes neither do they shame the demaunder but purchaseth his request, inwarde, teares, are after a sorte prayers, which although by outward request they demaund not for giuenes yet they deserue it they tell not there cause and yet they do obtayne mer­cye, and teares are more profitable then babling with the lyppes, for talking may erre. But teares vnfayned cannot erre, wordes oftentimes doth not declare the hole cause fully, but weping doth fully declare the affection, and therfore Peter dyd not speake with wordes by which he dyd sinne, by which he dyd abanden and forsake fayth, left vsing them in his con­fession syth he had vsed them in his denial he should not be thought to haue confessed aright from the harte and therfore he dyd rather confesse his sinne by teares and lamentation then by outwarde wordes, therfore when we do sinne we must first lament and bewayle our sinnes, and then [Page] praye faythfully, so that by this example we do learne how to confesse our faultes so that the Apostells denyinge of Christ is profitable vnto vs, and his amend­ment twise more profitable for our lear­ninge and instruction.

¶S Hieron. vpon Math. Chappiter. 16.
¶And I will geue the keyes of the kyngdom of Heauen to thee. &c.

THis place the Bishops and priestes not vnderstandinge dyd somewhat ascribe vnto themselues of the pride of the Pharisies, so that they thought they coulde both damne innocents, and saue themselues being sinners, wheras before God there lyfe is called to accompt and not the sentaunce of the priest. We read in Leuiticus of leapers, wher they be commaunded to shewe themselues to the priestes. Not that the priest coulde chuse the Leoprosye.

But that by his knowledge he could de­sarne who was, a leaper & who was not.

¶Ambrosius lib. of Cayine and Abell.

SInnes are remitted by Gods worde, wherof the Priestes and Leuites are interpreters onely.

¶Iohn Chrisostome, Tom. 6. Sermond vpon repentaunce and confession.

NOw it is not necessarye to confesse onr selues to present witnesses and in thy cogitation and thought make confession of thy sinnes without any wit­nesse and let God onely behold thy con­fession, for he will not ayde thée with thy sinnes. But, if thou dosse confesse them he geueth remission therof.

¶The same To. 7. Ho. 9. of Repentaunce.

THis is a place of medicine, and not of Iudgement it giueth not punish­ment but the remission of sinnes that thou sholdest only confesse thy faults and offences vnto God aboue.

¶Ciprian lib. of the fall of man.

THe seruaunt cannot remitte that, that is committed against the Lord and Maister.

Turne to the Lord & leaue thy sinnes and praye before thē face of the Lord,Eccle. 17. and so shalt thou lessen thine offences, turne to God, and flye from thy selfe and from thine owne righteousnes &c.

¶Augustine vpon Iohn tract.

‘Et tibi dabo claues Regni &.’

THe Rocke was not called Petra or a Rocke of Peter, Math. 12. but Peter toke his name of Petra? That is to saye, a Rocke, euen as, Christ taketh not his name of a Christian, but a Christian of Christ, therfore the Lord sayd, vpon this Rocke will I build my Church because Peter sayd, thou art Christ the sonne of the liuing. Therfore vpon this Petra and Rocke which thou hast confessed, I will build sayth Christ my Church, and the Rocke was Christ▪ vpon the foundation [Page] Peter also himselfe dyd build, and no man can laye other foundation then that, that is alredye layde which is Iesus Christ. &c.

Augustine vpon the Lords words in Math. Sermond. 13.

THou, sayth he, arte Peter, and vpon this Petram or Rocke which thou hast confessed, I vppon this Rocke which thou hast acknowleged say­inge, thou arte Christ the sonne of the liuing God. Will I build my Church as who woulde saye I will build thée vpon me, and me vpon thée for men buildinge on themselues sayd I am of Paule. I am of Apollo, I am of Cephas, he is Peter, But others which would not be builded vpon Peter sayd. I am of Christ, and the Apostle Paule when he hard that he was chosen and Christ forsaken, is, sayth he, Christ deuided? Is Paule crucified for you? And are you Baptised in the name of Paule? Wheras it is not so in Paule nei­ther in Peter: But in the name of Christ, that Peter the man might be builded vp­pon Petram thy Rocke and not Petra the Rocke, vpon Peter the man. &c. As far­ther [Page] he sayde, Lorde, if it be thou, com­maund me to come vppon the waters to thée for I cannot do this in my selfe but in thée, he dyd confesse what his owne strenght was of himselfe, and what he was of him,We can do all thinges but by the Lordes strenght & power. by whose will he dyd beleue he could do that, that infirmitie & weake­nes of mans nature could not do, therfore if it be thou commaund me, which when thou hast commaunded shalbe done that which my strenght cannot achiue and do by presuming, thou canst in commaund­inge, and the Lord sayd come, and with­out any doubte Peter at the word of the commaunder, and at the presence of him that sustayned him without any tarying leapt into the waters and walked one them, so that he could do this that the Lord commaunded not of himselfe, but of the Lord,Ephe. 5. for you weare some time darkenes, but now are you light in the Lorde, that no man can do, in Paule, no man in Peter, nether in any other of the Apostles, that is he hable to performe and do in the Lord, therfore dyd Paule well contem­ninge himselfe, and aduaunsing or com­mending him for I, sayth he, was not crucified for you. &c.

¶Theophilactus vpon Iohn. Cap. 8.

TO remite sinnes is onely the pro­pertie of God,To remitte sinnes is only in the power of God. therfore he sayth, e­uery one that sinneth is seruaunt vnto the sinne, and you are therfore ser­uauntes because you haue sinned, farther because it was likely they would saye, al­beit we be bond men to such seruitude, yet haue we sacrifices and priestes which will purge vs from our offences, and he sayth that they also are seruauntes, for all men, sayth he, he haue sinned, and haue nede of the grace of God,Roma. 3. therfore your priestes sith they haue sinned, they be ser­uauntes and bondmen to sinne hauinge no power to remit sinnes,Hebrae. 5. which S. Paule with playne wordes doth testifie. The priest hath nede to offer for himselfe as well as for the people because he also is subiect to infirmitie the seruaunt sayth he tarieth not in the house, that is to saye, he hath no power to put out any man, be­cause he is not the master of the house, but the sonne is Lorde of the house, and euer remayneth in the house, for in my [Page] Fathers house sayth he are many mans [...] ­ons, therfore your Priestes which are ser­uauntes haue no power to forgiue or re­mitte sinnes, but I the sonne which abide in the house with power and principality, sith I am Lorde of the house, giue you all your libertie, for all thinges are myne, and I am of lyke and equall power and strenght with my Father, and if I do make you frée then with true libertie are you redéemed.

¶Augustine vpon the Epistle of S. Iohn. tract. 2.
¶I write vnto you little Children be­cause your sinnes are forgiuen you thorowe his name.1 Iohn. 2.

BVt by whose name are our sinnes forgiuen?Sinnes ar forgiuen bi the name of God only. by the name of Augustine? Or by the name of Donatus? You maye sée what Augustine is and lykewise Donatus, neither are your offences remit­ted, by thée of Paule nor of Peter, for when they did deuide the Church, and dyd desire to seperate the vnitie into partes, charity as a mother bringing forth her littelones [Page] doth in the Appostle open her bowelles, and bewayling them with teares calleth them backe againe to one name, which would haue made to themselues manye names and repelleth them from her loue that Christ might be beloued saying was Paule crucified for you, either weare you baptised in his name?1 Cor. 1. What sayth she? I will not that you shoulde be mine but with me, be with me, for we are all his which dyed for vs which was crucified for vs.

¶Origen vpon Math. Hom. lia, 1.
¶Thou art Peter and vpon this Rocke. &c.

BEcause Bishoppes and Priestes do take aduantage of this texte, saying that they haue receaued of Christ those keyes of the kyngdome of Heauen ye Peter had because ye such as were boūd of them on earth,He only hath ye power that Peter had that doth his workes. were also bound in Heauen, and those that were losed one earth of them, were losed in Heauen, that is to say had remission of their sinnes it is to be thought that they saye well it [Page] they do the workes of Peter. wherfore it was sayd to him, thou arte Peter. &c. If the powers of hell do not preuaile against them then are they such as the Church of Christ is builded and established vpon, otherwise, it is a skorne, that we should saye that he that is bound in the bandes of his sinnes and draweth his sinnes like a longe corde,1 Thi. 3. and is laden with the yoke of his offences, because onely that he is called a Bishoppe to haue such power and authoritie,The wor­kes of a Bishoppe. that such as are here losed of him are also losed and made frée in Hea­uen, or that they that he byndeth are bound in Heauen also, therfore let the Bishoppe, that bindeth or loseth another be irreprehensible, let him be the husband of one wyfe, sober, chast, decent, full of hospitalitie, hable to teache, no Wyne bibber, no runner vp and downe, but modest. No brauler, not coueteous of money, gouerninge well his housholde. Hauing his children subiect in al chastitie. If he be such one, he wyll not vniustlye binde vpon earth, neither without iudge­mente vnlose or make frée, but if there be any man, that I may so saye. A Peter and shall thinke that he can so binde, that it [Page] shalbe bound in Heauen, and y he can so lose that it shalbe losed in Heauen, he de­ceaueth himselfe not vnderstand the mea­ninge of the scriptures. But beinge in­flamed with his pride falleth into the iudgement of the Deuill.

¶Of the Sacrament of Christes Body and bloud.

I Am the Bread of lyfe that came downe from Heauen,Iohn. 6. and whosoeuer shall eate of this Bread shall lyue euerlast­ingly, and the Bread that I wyll giue you, is my flesh, for the lyfe of the world.

The Cuppe of Blessinge, which we blesse, is it not the communication of Christes bloud?1 Cor. 10. and the Bread which we breake is it not the participasion of the Lordes bodye? Because many are one, and one body, which do participate of one Bread and one Cuppe.

So often as you shall eate this bread and drinke of this Cuppe,1 Cor. 11. you shall shew the Lordes death vntill his comminge againe.

¶The words of Beda, and Augustine as touching the Sacrament of the altare.
¶The Cuppe of blessing. &c. 1 Cor. 10.

THis which you sée on the Altare of the Lord, thother night you dyd se, but what it was, or what was the meaninge therof, or of howe worthy a thinge it was a Sacrament, you haue not yet hard, therfore that which you sawe, is Bread and wyne which your eyes can testifie. But your fayth doth requier to be instructed, that the Bread is the Body of Christ and the Wyne his bloud, this is shortly spoken & paraduenture it doth satisfie your Fayth, yet it would haue far­ther enstruction. For the Prophet sayth, vnlesse you do beleue you shall not vnder­stand, therfore now you may saye vnto me you haue commaunded vs to beleue then teach vs to vnderstand,Esaie. 6. for paraduenture this thought may rise in your minds. We know from whence our Lord Iesus Christ dyd receaue his flesh, of the virgine Marie being an infant he was nursed and receaued sucke, he dayly grew in age, vn­till he became a young man, of the Iuesse he suffered persicution. and being hanged on Crosse was theron crucified, he was [Page] Buried and the third daye he rose againe, assendinge into Heauen thether hath he lifte vp his body. From whence he shall returne to iudge both the quicke & dead, and at this present there he is sitting one the right hand of God the Father, then how is the bread his body, and the wyne his bloud. Bretherne therfore these are named Sacraments, because in them there is one thing sene and another thing vnderstode therby, that which you sée hath a corporall & bodyly shape & figure, but that which is vnderstand hath a spiri­tuall fruite and commoditie, therfore if thou wilt vnderstand the Body of Christ harke what the Apostle sayth to the faith­full,1 Cor. 12. you are the Body of Christ and the members,we are the Bodye of Christ. therfore if you are the Body of Christ and members therof, then your mistery and Sacrament is set on the table of the Lorde and yet you take it for the Lordes Sacrament, and you answere A­men, to that which you are, and by your answere therto you do subscribe, therfore thou hearest the Body of Christ, and in answering Amen thou art a member ther of, if thy Amē be ture, why thē is this done in the figure we take away nothinge of [Page] our owne, then heare what the Apostle sayth againe, for when he spake of this Sacrament he sayd. We beinge many are made one Body and one bread, vn­derstand and reioyce, godlines, trueth, charitie and vnitie, in these beinge one bread we many are one Body, consider that the bread is not made of one corne but of many, when you were euill intre­ted, then you were as it were ground, when you are baptised, you are as it were kneded & put together. When you haue receaued the sanctifiing of the holy Ghost you are as it were, baked. Therfore be that, that you sée, and receaue and take that, that you are. This the Apostle sayd astouchinge the bread, euen so bretherne consider of the wyne wherof it is made wyne,Actor. 4. for many Berries and Grapes growe in one cluster,Howe the wyne is made. but the Ieuise and liquor therof doth runne into one vnitie and substaunce, so our Lord Iesus Christ, hath sealed vs. And hath made vs being a misterie of peace t'apertayne vnto him, and the Sacrament of our vnion he hath consecrated in his moste blessed table. Whosoeuer receaueth the Sacrament of vnitie, and keapeth not the bond of peace, [Page] receaueth it not to his profitte, but as a [...]itnesse against himselfe.

¶Augustine vpon Iohn tract. 26. Cap. 6.

HE that eateth my flesh and drinketh my bloud remayneth in me and I in him,Iobn. 6. this is to eate that foode, and to drynke that drinke to remayne and abyde in Christ, and to haue Christ abiding in him. And by this we sée that he that aby­deth not in Christ, and in whom Chryst abideth not, wtout dout doth not spiritual­ly eate Christ neither drinketh his bloud although carnally and visible with his teath he do receaue the Sacrament of the body and most precious bloud of Christ.

Christ entred not into the holy place made with handes which were examples of true thinges,Hebreos. 9 but he assended into hea­uen that now he might apeare in the fight of God for vs, not that he shoulde oftentimes offer vp himselfe. &c.

Thou wast afflicted with penury and scarsenes and god gaue thée Manna for meat with both thou & fathers knew not:Detro. 8. that he might shewe vnto thée that not [Page] only by bread man liueth, but by euery worde that commeth out of the Lordes mouth.

¶Augustine quinquam. Psalme. 89.

WHen the Lord spake of his Bodye. He sayd vnlesse a man eate my flesh he cannot haue lyfe euerlasting, and farther sayth. The wordes that I spake vnto you are spirite & lyfe, therfore vnder­stand spiritually what I haue sayd vnto you. You shall not eate this body which you sée neither shall you drinke that bloud that they will shed which shal crucifie me but I haue commended vnto you the Sa­crament which being vnderstand spiritu­ally shall gue you lyfe.

¶Libro sententiarum Augustine.

HE eateth the Bread of lyfe, and drynketh of the cuppe of eternitie that abydeth in Christ, for he that is disceuered from Christ, neither doth eate Christs flesh nor drinke his bloud, al­though dayly he receaueth the Sacra­ment to the iudgement of his great pre­sumption.

¶Origen in Leuiti. Homelie. 7.

VNderstand that they are figures that are written in the holy scripture, and therfore as spirituall and not as car­nall, vnderstand and examine that, that is sayd therin. for it carnally you do vn­derstand them they do hurte you and not nurrishe you. There is both in the olde Testament a letter that kylleth as also in the new Testament, if hit be not vn­derstande spiritually for if thou dost fol­lowe the letter where as it is sayd, vnlesse you eate my flesh and drinke my bloud. This Letter kylleth you, wilt thou that I shewe in the scriptures another Letter that kylleth he, sayth he. That hath not a sworde let him sell his coate and buye a sword, behold this Letter is of the Gos­pell, and yet it kylleth. But according to the meaning and sprite you vnderstand it it killeth not, but ther is therin contay­ned a quickninge spirite, and therfore whatsoeuer is written either in the lawe or in the Gospel spiritually vnderstand as spirituall,Luc. 22. for he that is spirituall iudgeth all things & is himselfe iudged of no man.

¶In the same place Homeli. 9.

ANd thou that art come to the true Bishoppe that hath apeased Gods wrath to thée wardes by his owne bloud.The fleshe and Bloud of the word of God. And hath reconsiled thée to the Fa­ther, sticke not onely to the bloud of the fleshe. But rather learne the bloud of the worde, and heare what he sayth himselfe for this is my bloud, that shalbe shed for you in remission of sinnes.

¶Bernard vpon Qui habitat Verse 3. Sermond. 3.

VNlesse you eate the fleshe of the Sonne of man and drinke his bloud &c. And they sayd this commaund­ment is hard and they al went backward. But what is to eate his flesh & to drinke his bloud but to communicate with his Passions, and to follow that conuersation which he lead in the flesh, which the Sa­crament offered one the Alter doth signi­fie where we do receaue the Lords Body, that as we sée the fourme of Bread enter into our bodies we knowe therby what [Page] conuersation he had one the earth, that he doth enter into vs to dwell by fayth in our hartes. For when righteousnes en­treth into vs, he entreth that of God is made our righteousnes. &c.

¶Augustine of the Lorder wordes according to Luc. Sermond. 8.

GIue vs this daye our dayly Bread. When I spake of the Sacrament I tolde you, that before the words of Christ that, that is offered is called Bread, but after Christes wordes be spo­ken then is it not called bread but the bo­dye, where as he sayth our bread he sayth it [...],Supersubstantiall Bread. that is to saye, supersubstanti­ally is it not the Bread that entreth 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,The Sa­crament of peace. [Page] 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 [Page] 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,The bodye in the Sa­crament. 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 [Page] 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 wilbe 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,Hebre. 10 hereafter loking tyll his enimies he made his [...].

With one oblation hath de euerlastingly fulfilled he offringe,Hebre. 9. for those that are sanctified. For where is the remission of sinnes,Eodem lo­co 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,Etimolo­gie, of the worde. that is to saye a holy signe.


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.

[woodcut depicting griffin]

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