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.

¶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.

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 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 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 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, 〈1 page duplicate〉〈1 page duplicate〉 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 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, 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▪ 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 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 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 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.

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, 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 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 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 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 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 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 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 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 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 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.

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. 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 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 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 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. 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 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 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 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 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 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.

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.

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, 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.

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 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 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 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 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 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 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 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 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 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 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, 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 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 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 〈 in non-Latin alphabet 〉 ,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. for if Chriſt dyd not ſpare himſelfe for our ſakes, whoſe ſuffering and death we are not worthy of, if we ſpare not our ſoule for which Chriſt gaue himſelfe, and yet do we ſpare our monye? Therfore let no Iudas nor vſerrer approche to this Table, wherof both ſhall periſhe by the deſire of money and Braſſe. Wherfore let vs flye this pitte neither let vs think it ſufficient to our ſaluation that if thou doſt robbe & ſpoyle infaunts and widowes to offer thy golden Challies beſette with precious ſtones in this Table, wilt thou honour this ſacrifice, then offer thy ſoule for which Chriſt was offred and make that golden. For if thy ſoule hée a lompe of leade, what ſhall the Golden Veſſelles prophitte thée, and ſurely that Table was not of ſiluer, neither was the Cuppe of golde wherin Chriſt gaue to his Diſciples his moſt precious bloud, it were they all moſt precious and honorable becauſe they weare repleniſhed wyth the holy Ghoſt, will thou honour the Body of Chriſt, then diſpiſe him not when he is naked, and ſeme not to clothe him in the Church, and to ſuffer him to ſtarue and dye for colde abrode, for he that ſayd this is my body, and did alſo fulfill by his word the dead ſayd alſo you ſawe me a hungred and dyd not fede me, and foraſmuch as you dyd it not to one of theſe litleones,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 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.

¶FINIS.