The Fortress of Faith, defended both by the Scripture, and Doctors, gathered by the learned Germane Bodonius. And translated out of Latin into English by Edward Crane. printer's or publisher's device ¶ IMPRINTED AT LONODN, in Fletestreat by William Griffith. Anno Domint. 1570. ¶ Cum Privilegio. woodcut depicting eagle 2. Esdras. cha. 7. ¶ There is no judge more just than God, and there is none more wise than the most highest. ¶ TO THE RIGHT HONOURABLE and my singular good Lady and mistress, Lady Anne Duchess of Sommersett her grace: your humble servant Edward Crane wisheth long life with preservation of wealth and honour. AS in all Arts and Sciences, (most honourable Lady) crafty conclusions & devilish enuensions have snbtilly crept in, & diseatfully perverted the natural and true use thereof, in like case, you and much more, such false invasions from time to time, have not let to assay the snbuersion of the true & sincer Religion, for such hath been, and is the fond and foolish fancy of divers, that they can never content themselves to ground their sure faith and Religion on gods holy word, and such elect vessels as he hath choose for the better declraring & expounding thereof. But seeking other means and ways, than those that god hath appointed, at the length grow not only themselves to great confusion, but blind and deceive the poor and simple wits of their hearers if more be not the great mercy of god. To their everlasting damnations, Math. 23. such they are that Christ calleth blind guides, whom he crieth woe unto, for if the Blind lead the Blind than fall they both into the pit. They follow the trade of juglars, who by disceaving the eyes maketh that to appear which in deed is not. But of these hypocritical Wolves invested in Lambs skins our Saviour hath given us sufficient admonition & warning. Under the pretence of sincer life they bolster up and maintain a huge heap of sin and no marvel for when man forsaketh his maker and cleaveth to himself what can come thereof but sin and devilishness. For such as is the tree of necessity such must be the fruit, for who hath gathered figs of briars, or Reasons of thorns. But the chief occasions of this blind fancy of man, may well bethought to have been chiefly too. The one is Philowtie or self Love, the other avarise or covetousness, for if we were not overwhelmed and drowned in our own conceyptes, we would well consider our own weakness, and if we knew ourselves than would we not leave the true word of God and stick to ourselves wherefore not in vain saith the Ethnic Poet, this is a golden sentence which came from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Know thyself. If we had this knowledge, then would we not promiss farther than we were able to perform, than would we not leave the true way, and seek by ways, than would we not leave the door of the Sheapefold, and climb up other ways. Then would we not forsake the holy scriptures, & cleave & adhere to our own invensions. Lib. Retract. Therefore right well saith Augustine caveant ergo etc. Let such take heed jest that by their lip wisdom they void themselves of the cross of christ, and so stumble at the stumbling block, they follow not the example of Paul, for he says Quod accepi, id tradidi vobis, that which I have received that do I preach and deliver unto you, he dorst go no farther than his commission extended unto, for he knew himself to be no master, but a messenger, But these men willbe messengers accounted and yet they be masters, for they frame their message other ways than their charter or commission giveth them liberty, if in the world it be accounted treason for the Ambassador to do other message then that is given him of his Prince, than what Treatours are these to the Prince of Princes, and Lord of Lords, who saith he that addeth or deminisheth one jot from his word, heapeth to himself damnation. And because man is thus blinded in his own conceit and is so deceived in himself, therefore doth he leave the troth, and embrace falsehood, therefore doth he forsake God and his word, and stick to himself and his own imaginations? The second cause of these blind errors may well be thought to be covetousness of private gain and lucare, for there can be no better credence or proof than experience it hath been well tried in this our age, you as also in the ages past what gains and riches have been got by such vain, ungodly, and unlawful practices as hath been used, salvation hath been made traffic & merchandise to be bought and sold with money Remission and forgiveness of sins, which cost our Saviour Christ his most precious blood, by receiving of pardons and therefore well paying, was often times granted. I need not to rehearse all such detestable enormities, and covetous poolinges of christian souls as hath been in vere, and all under the ●oulloure and pretence of pure and true Religion: Which is as much to say a binding and cooplinge of us and our Faith to Christ and gods holy word for it came of Religio to bind again. Etymologye. But whereas they should bind us to Christ they lose us from him and bind us to their vain imaginations, foolish fancies, and devilish traditions, and yet in any wise must they be called, Christ's vicars on earth, and faithful servants, but this practice is no new thing for ever since the beginning the Devil could turn himself into an angel of light otherwise his persuasions would not be followed neither could he get his pray, these men may well be counted to be of a Crokidelles kind, who in the river needle when he wanteth his prey, hath no way to get the same but by disimulation for he feigneth himself to weep & lament till such time he getteth the man into his danger which being moved with pity cometh to viset him, but then greedily doth he devour him, but these are worse than Crokydelles, for he devoureth but the body, but these devour both body and souls, and all for the filling of their own purses, and satisfying of their covetous mind if then these buy ways aught to be left, then let us follow the high and beaten way: Let us only imitate our Saviour jesus Christ and his most holy apostles, for he saith exce dedi vobis exemplum behold I have given you an example, so that we aught to frame ourselves after his example, our lives after his life, and so we aught to interpretate as he hath given us authority and commission: therefore these holy doctors and interpretators of the holy scriptures, which have endeavoured themselves to declare and expound the hid mysteries of the holy ghost which also from time to time have been approved and allowed to be right and true expositors. would well be considered and followed. Therefore have I gathered together in this little volume the interpretation of our most ancient Fathers upon certain places: whereof most doubts both have, & daily do arise and for the better confirming of their credit I have set before their words, such texts of the holy scriptures as they do most ground upon, and in these few questions you may easily and well perceive what false and erroneous opinions have been raised of the rest, therefore God grant us so to way and diligently consider hereof that we may truly know his blessed will and pleasure as also frame our lives and works thereafter to his glory & to the help of our poor brother's necessity. Amen. ¶ Your grace's most humble servant E. Crane. ¶ THE EPISTLE TO the Reader. SIth that, (gentle Reader) in this our age we do plainly see many Books and innumerable sort thereof to be setforth, which do not only clean overthrow the mind of the Reader: But also do allure and draw thee in, into schisms, and most pestiferous sects: Therefore I did thinks it would be a more fit work to renew the old monuments, and works, of our Fathers, which by occasion of time, and rashness of writers, have been perverted, then to setforth any new matter. And such works aught most chiefly to have credit given to them, which have there original of our excellent root and stock: and which doth flow out of a good stone, and run out of a most excellent fountain or wellspring, as are those which be drawn out of the Butteries of the old Catholic Doctors, which under the choice of words have powered (out the divine spirit) in such sort, that all the world may easily understand, and choose an immortal life: as also know what is good, and what is evil, and as soon as like unto diligent and painful Bees, you have drawn out the sweet honey more precious than Rosemary out of the sweet flowers of our holy Fathers and hath laid them up in the hive of your mind, there is no doubt but that you shall have floddes of water of life, sesoninge, and with force watering the poor thirsty Church of our Saviour Christ, furthermore every purpose or Art hath his princes of whom it is led by, as of captains which doth most soon and with great expedition bring our purpose to that effect which otherwise our wits would hardly comepasse, as I know him which is setforth or fygured to me by the shape of an other which goeth or passeth by so in our life we shall soon addict ourselves to follow other men's examples, as it is said of old lively examples sticketh in the mind whereof as Heronimus doth witness the Romans did follow as leaders & captains, the Camillians the Fabricians, and the Scipians: The Philosophers, hath appointed masters of there Arte. Pythagoras, Socrates, Plato, and Aristotle. The Poets do follow Homer, Virgil, Menander, and Terens, The historians Thucydides, Sallust, Herodatus, and Livius. The Orators Licias, Graccus, Demosthenes, and Tully. The Painters or carvers, Appelles, Dedalus, jason. But we which labour for and seek the most excellent gifts of the mind and the knowledge of Christian doctrine, have so many and so great examples of our most worthy forefathers that we lack nothing pertaining to thaugmenting or establishing of a Christian life. Sigh that therebe an innumerable number of interpreters or Prophets of the word of God, and Canonical scriptures I thought good out of so great a number to choose certain which both by sincerity and pureness of doctrine by integrity of manners, by vehimen of teaching. By sharpness of wtte doth both much affect and delight as also make us well instructed prepared and Armed not that the doctores themselves would have us farther to credit or believe them then they do agreed with the holy Scriptures, as Augustine doth witness in many places, but chiefly in his book of (Retractiones) wh●● he saith, I neither can, nor aught to deny. But as there were in my forefathers, so there are in my, so many and huge works many things which by just judgement and without any temerity may well be erected, but they have made Arroes and darts against these Antichrists in the Church. For never since the days of the Apostles unto this our time, upon whom the ends of the world are come, the Church of Christ hath been free from those enemies, althought continually the truth remains invincible, yet falsehood doth never leave of taduaunce herself aghast it, if in this world there might be the end of lying, the Church of Christ should be in quiet. But this most detestable evil, and sin, doth never rest to knock at the heart of man, and with, such arguments as one would not think, to disquiet the Catholic faith, therefore it is necessary for the followers of the troth, wisely to foresee these captious Arguments, and being uncovered and brought to light, with the mallet of verity and truth to beat them down, yea and even to the death, and bloudsheding for verities sake, Eccle. 4. to fight against them, and chiefly because the holy Scriptures doth admonish and say, Roma. 16. Be not dismayed or asrayd to speak the word for thy soul, and for the troth even to death, for Paul doth desire the Romans to mark them which cause division and give occasions of evil contrary to the doctrine which they had learned and to avoid them, for they that are such, serve not the Lord jesus Christ, but their own bellies, and with sweet preaching and flattering words, deceive the hearts of the innocents, it may be that the Apostle did admonish the Romans that they should not be wavering in faith and in the word, that they should shun and put away Heretics and seducers of souls. But it is commanded unto us that we should preach the word, and should stand to it at all times and seasons, we should correct, we should persuade, we should chide and chasten them withal patience and doctrine, for the time shall come, and now it is, when they shall not away with true and wholesome doctrine, but shall get them masters according to their own desires which have itchchinge ears and which turn their hearing and sense from verity and truth, unto fables. Therefore the Apostle doth exhort us to watch, to labour, and to do the works of true gospelers, let that terrible sentence of S. Chrisostome never be out of our ears, saying, he is not only a traitor to verity, that doth openly setforth a lie in stead of troth, but he also that doth not freely without fear speak the troth. Augustine says the like in his Epistle to Casulan: who soever for fear of any power doth hide the truth, such a one doth provoke the wrath of god upon him, because he doth more fear man then God. But gentle Readers I do beseech and persuade you that do wisely and simply love the words of troth, that you do not contemn this treasure that you have now in your hands, but both to love it and set it forward, for this one little Book doth declare that which being contained in many volumes, would be hard tattaine unto, and this shall lead you to understand and perceive other hide secrets of the Scriptures and by thinstruction hereof, you may easily judge the schisms and subtelities, of the damnable company. This Book shall wake them that sleep shall spur forward them that run, and shall convert you withal your heart unto the living God, & shall after one unspeakable sort, where as now you see as it were in a glass in the dark, make you see the troth face to face: Thus gentle Reader farewell, & take in good part I beseech thee, these my simple doings. ¶ Of the fall of Adam, and of original sin. liber. Gene. 20. Wherefore as by one man sin entered into the world, Roma. 5. and death by the means of sin. And so death went over all men in so much that all men sinned. etc. By a man came death, 1. Cori. 15. and by a man came the resurrection of the dead, for as by Adam all die even so by Christ shall all be made alive. etc. ¶ Augusti. lib. against fortunate in the disputation. I Say that there was free 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 have kept the precepts and commandments of God: But afterward of his own free will and mind he sinned, but we be cast into a necessity, that come of his seed and stock, Gala. 5. therefore so long as we do bear the image of an earthly man, Roma. 8. that is, Gene. 2. so long as we walk after the flesh, which is called the old man, Gene. 3. we have a necessity of our custom, that we do not that that we would. The law of sin. But the grace of God hath inspired his love into us and hath made us subject unto his own will: to whom it is said you be called into liberty, and the grace of God hath delivered me from the law of sin and death, the law of sin is that whosoever sinneth should dye we be delivered from this law when we begin to be just, the law of death is by the which it is said unto man, thou art earth, and in to earth thou shalt return. For of it we men are so made, because we be earth, in to earth we shall return again for the desert of sin in the first man, but by the grace of god, which doth deliver and make us free from the law of sin and of death, being turned to righteousness we be so delivered, that afterward that flesh that did torment us in pains remaining in sin: shall in the resurrection be given us again and shall by no adversity or contrarity trouble or hinder us to keep God's commandments and precepts. God made man from the beginning & left him in the hand of his own counsel he gave him his commandments and precepts: Eccle. 15. if thou wilt observe the commandments: and keep acceptable faithfulness forever, they shall preserve thee. He hath set water and fire before thee, reach out thy hand unto which thou will't: Before man is life and death, good, and evil, look what him liketh shallbe given him. ¶ Augusti. lib. of the new soinge. cap. 8. WHat free will can do, free-will is sufficient unto evil. not being helped, in Adam it is declared: unto evil it is sufficient but not unto good, unless it be helped of God, for the first man received free-will fully and the Lord set before him as the Scripture saith: fire and water: and said put thy hand unto which thou will't: he did choose fire and left the water. Behold the just judge: that he chose being free he had. He would have evil, and evil followed him, behold farther, that just judge doing mercy: For when he did see, that man, by th'abuse of his free-will, had in himself as in a Root had damned all his progeny and stock: he being not requested or desired came down from Heaven, and with his humility, healed mankind which perished through his own pride those that went astray he brought unto life, strangers he brought and lead unto a country: therefore let not man glory in himself, but let him glory in him that made him. The beginning of man's pride, is to fall away from God: Eccle. 10. and why? his heart is go from his maker, for pride is the oraginall of all sin. ¶ Augusti. lib. of correption and grace. Cap. 10. IT is demanded of us, what our opinion is, Of the grace that was given to Adam before his fall. as touching the gift that was given unto the first man, which certainly was made perfect without any vice. Therefore we do surely confess, and rightly believe, that God, the Lord of all, which created all things very good, and forknew that evil would come of good, and that it would be more honour and glory unto himself, to make of evil good again than not to suffer evil to be, did so ordain and appoint the life both of Angel and man: that in it he might first show what their free-will could do, without grace, secondly what his great mercy was of itself, thir●ly what his just judgement could & would do not being restrained by mercy. ¶ Cap. 11. The first man had not this grace, that he should never have a will to be evil, but he had that grace in which if he would have remained, he should never have been evil, without, that grace, for all his free will he could not be good. But by his free will he might leave that grace, therefore God would not have him to be without his grace, whom he left in free-will, because free-will is sufficient to evil but not unto good, unless it be helped of the everlasting goodness, which help if man had not forsaken of his free-will, Grace given the elect after their fall. he had ever been. But he forsook, and was forsaken, the help was such that he might leave it when he would, and in which he might remain if he would, this is the first grace that was given unto the first Adam, but it is of more strength and efecacie in the second Adam: the first is that man might be just, if he would. But the second is more, for by it man is made to have a will and such a will as is joined with a fervent love so that voluptuousness of the flesh wishing and desiring contrary to the spirit, we do overcome and conquer be the spirit, by this grace given of God, we have not only a power, and strength▪ but also a will and desire both to receau● good and to remain in good, so that we have both will, and power, which was not in the first man, God gave him a help without which he could not remain, if he would, but for to have a will he left 〈◊〉 in his own power and free-will, therefore he might have remained, if he would, because he gave him an help by the which he might, and without which he could not but because he would not remain, by thee living God. It was his fault, whose reward should have been if he would have remained, he had power if he would. But he had not will to his power, for if he had, he had still remained if he would, which not to will came of his own free-will, which then was so free, that it might choose either good or evil. Therefore these two sentences that differ between themselves 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 sin, and not too can sin▪ too cannot leave good, and not too can leave good. The first man had potuit non peccare, potuit non mori, potuit non disserrere bonum, that is to say? He might not have sinned, he might not have died, he might not have lest good: But shall we say, non potuit peccare, he could not sin, that had such a free will, Gene. 3●. or non potuit mori. He could not dye. To whom it was said, it thou dost sin thou shalt dye the death or not, potuit bonum disserrere, he could not forsake and leave good, sith that by sin he left it and is therefore dead, therefore the first liberty was, posse non peccare, too cannot sin, but the second is greater, non posse peccare, he cannot sin, the first immortality was, posse non mori, he might not have died. But the second shallbe a great deal and much bigger he cannot dye, the first power and strength to remain in felicity, was Bonum posse non disserrere: He might not have left good for he might have choose, but the second shallbe Bonum non posse disserrere, he can not leave good. ¶ Cap. 12. Now after, that great liberty was utterly lost, for the desert of sin, our great infirmity must be helped and restored by some more excellent gifts. for it pleased god that he might extinguish & put out the pride of man's presumption, that is to say of man, that no flesh should glory before him, but of his own deserts which he might have had, but now hath lost: and by that he might have had them▪ but that he hath lost them that is by his free-will, wherefore now he remains only to be delivered by the grace of his Saviour, therefore let not the unjust glory or pride in themselves, because they have not whereof to be proud, neither the just aught to pride, because they have not their own glory but receive it of an other to whom they say, Psalm. 3. thou art my worship and the lifter up ●f my head. Therefore the Lord would not have his beloved to glory or triumph in their own strength, but in him, that doth not only give them such help as he gave to the first man, To remain in good cometh only of God. without they could not stand if they would: But also worketh this will in them: therefore both power & will to remain in everlasting joy is given them by the largesse and free gift of God's grace, The work of God in man's will. their will is so inflamed and set forward of God his spirit, that therefore the can because they will, and therefore the will because God worketh in them will. For if the Lord should leave them to their own will and liberty, in the infirmity▪ of this life, wherein notwithstanding the must, for the correction of their pride, exercise virtue, as in the help of God, without which they could not stand, they might have remeaned, if they would neither God needed not to work in them will, but now amongst so many temptations their will by infirmity must needs fall, and therefore now they cannot remain, because of infirmity they cannot have a will, or else cannot so will, as they aught: Therefore the weakness of man's will, is provided for and lead by the guiding of God's grace, and therefore although it be weak and infirm yet it will not bewearied, neither will by any adversity be overthrown, The will of a good man is derected by the grace of God. it is so brought to pass, that the will of man, being full of inbecilitie and weakness. Yet doth remain in the little goodness by the virtue and gift of God, whereas the will of the first man being strong and hole, having also the benefit of free-will could not remain in one more large goodness, he suffered the strong man to do what him listed, but the weak he hath helped that by his gift the should both have a will for good and also remain therein, Luke. 22. as saith Christ▪ I have prayed for thee that thy faith fail not, it is understand to be said unto him that is build upon the rock: and the man of God hath not only found mercy that he might be faithful, 1. Cori. 1. but also that hsi faith should be steadfast that he that doth rejoice should rejoice in the Lord ¶ SAINT▪ Augustine in his Epistle to Paulinus. LEt them not stumble at the stumbling block: superstitiously or presumptuously, defending & maintaining nature and free-will, as have done the Philosophers and wisemen of this world, which have taught that of their own will they could live well and blessedly: Let such take heed lest by the wisdom of words, Against the defenders of free-will. or rather glozing thereof they make the cross of Christ in vain, and this is to stumble at the stumbling block: for sith that nature could not remain and keep herself in that integrity and perfect state wherein she was created, neither without the grace of God could preserve that life that was given her, how now without the grace of God can she receive it again being once lost. ¶ S. Augustine in the Epistle to vatal, 107. IF we will truly defend free-will, Our free-will is made fire by the grace of God. let us not put away that whereof it is made free, for he that putteth away grace whereby our free-will is made free to decline from evil, and to do good, such on will yet have his free-will still to remain in bondage, and not free. Therefore Saul said unto David, 1. Re. 16. blessed art thou my son David in doing thou shalt do, and in strength, thou shalt have strength. Man being in honour, Psal. 4. 8. and not having understanding, was compared to brute Beasts, and is made like unto them. ¶ Augusti. of Genesi. lib. 8. Cap. 6. Neither he that made allthings very good and precious, Obedience is the greatest virtue. in Paradise made any evil. But the evil that happened unto man, was the transgression and breaking of the precept & commandment it was therefore expedient and necessary, that man being under God, should have some thing prohibited and forbidden him, that by his obedience the Lord might be known, honoured, and worshipped: which virtue of the rest is the chiefest, so that the greatest vice that is in a reasonable man is disobedience, and to have a will to use his own power, and strength: to his great destruction. Therefore man should not have known, that he had a Lord over him a ruler or superior, if he had not been commanded somewhat: The tree of knowledge of good & evil. therefore that tree was not evil, but it was called the tree of knowledge of good and bad, so that if after the restraint man should eat thereof, in it should be the breaking of the commandment that by th'experience of punishment man might learn what difference was between the goodness of obedience, and the evil of disobedience: Farther you must not think this to be said in a figure, but that it was in deed a very tree of wood, at that this man was not given it for the wood or for the fruit that grew thereon, but for the matter that should follow if he did touch it. ¶ Augusti. again. Cap. 1. 3. THE sinner did covet and desire nothing else, but not to be under the rule and government of God, when he committed that which I would to God, he had never committed, he aught only to have had respect and to have considered the precept and commandment of his Lord and ruler: which if he had only considered what else should have been considered but the will of God, what else should have been preferred before man's will but Gods will, the Lord why he commauded it lies in himself, but the servant should have done that he was commanded. ¶ God created man to be undestroyed, Sapi. 2. ye, after the image of his own likeness made he him: nevertheless, thorough envy of the Devil 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 requisite and necessary that man should at the first be so made and created, The creation of the first man Adam that he might have power either to do good or evil, neither without reward fo● well doing, neither without punishment for evil doing. But afterward it shallbe so, that he shall not have will to do evil neither therefore shall he want free-will: fo● his free will shallbe the more free that it sha' 〈…〉 not at all serve sin, but the order is not to be overpassed, in which God would show, how good it was, that man might sin although it is better that he cannot sin, for the first immortality was that he might dye. But the second shallbe greater that he shall not dye. ¶ Augusti. Cap. 105. THe first state man lost by free-will, Adam lost immortality by free-will. but the second state he getteth by grace, if he had not sinned, the first state he had of desert, albeit not without grace: for sith that free-will was so apt to sin it was not sufficient to keep righteousness, without the help of the grace of God: for as to dye is in a man's own power when he list, as with too much eating, or with not eating at all he may kill himself if he will, but cannot help himself again without medicine, so man in Paradise leaving righteousness by his own will was sufficient to kill himself: But to save himself he was not sufficient without the great mercy and grace of God Thus far as touching free-will. ¶ Of honouring of saints. I Am the Lord and this is my name and my glory will I give to none other, isaiah. 42. neither mine honour to graven Images. Behold old things are come to pass and new things I do declare, and or ever they come I tell you of them. I am he, isaiah. 43. before whom there was never any God, and their shallbe none after me, I am even, I am the only Lord and beside me there is no Saviour. I am the first and the last, isaiah. 44. and besides me there is no God who is like unto me. Come unto me all you that labour and are heavy laden, Math. 11. and I will refresh you. Ascribe unto the Lord, Psalm. 29 worship and strength give unto the Lord the honour due unto his name: worship the Lord with holy worship. And they made a Calf in Oreb, Psalm. and honoured a graven Image and turned the glory of the living god into the similtitude and likeness of a Calf that eateth hay, they have forgotten God that saved them. See whether such things be done there whether the Gentiles themselves deal so falsely and untruly with their Gods, Ieremi. 2. which yet are no Gods in deed. But my people have given over their high glory for a thing that may not help them and much farther he saith in that Chapter. Put away the strange Gods that are in among you, Gene. 35. and be clean, and change your garments for we will arise and go up to Bethel. Hear O Israel the Lord our God is Lord only. Deut. 6. This is our God, Barauch. 3. and there shall none other be compared unto him, it is he that hath found out all wisdom and hath given her unto jacob his servant, and to Israel his beloved, afterward did he show himself upon earth, & devil among men. Because they have turned the troth of God into a lie, Roma. 1. and have worshipped and served the creature, rather than the Creator which is blessed for ever. Amen. Through him, Roma. 11. by him, and in him, are all things. To him be honour and glory forever. Amen. ¶ Augusti. lib. of true Religion Cap. the last. LEt us not love vissible sights, lest flying from verity, and loving shadows, we be cast into darkness, let us not ground our Religion upon our fantasies, for better is a little that is true, than a great deal feigned of our own mind. Let us not have Religion of worshipping of dead men, for if they have lived godly, it is not to be thought that such do seek honour: But they witted that we should honour him, by whose gift, we may be made partners of their everlasting joy. Therefore they are to be worshipped for example sake, and not to be prayed unto for Religion: For this is the working of our salvation, that the power of God and his consubstantial wisdom coeternal with the Father would vouchsafe to take the nature of man, by which he might teach us that, that is to be honoured of man that is to be honoured of all reasonable creatures, and that we should believe that the most excellent Angels, We aught to worship one only God. and ministering spirits of God do wish that with them we should worship and honour the living God, by whose contemplation and sight they be blessed, for we be not blessed by beholding and looking one the Angels, but by the beholding of God, for whose sake we do love the Angels: therefore we do honour them in loving of them, and not in serving of them, neither in building of Temples and Churchches to them for they would not have themselves so to be honoured of us, for we ourselves being good are the Temples of God, Apo. 19 therefore it is well written that the Angels themselves do forbidden man to honour them. But to honour and worship one only God, under whom both they and we remain as fellow servants. ¶ Hilary upon Math. canon. 27. BEcause the fóolish Virgins, Every man shall bear his own burden. their lamps being extinct and go out, could not go meet the Bridegroom, they desired and prayed the wiser virgins to lend them oil, to whom they made answer, that they could give them none, lest peradventure they should not have sufficient for all, whereof we be taught that other men's works and merits cannot help us, for every man must buy oil for his own Lamp. ¶ Augustine upon the 15. Psalm 50. verse. The hill of God. etc. I Have life up mine eyes unto the hills from whence cometh my salvation, neither yet cometh my help from the hills or of the hills. But from and of the living God that made both Heaven and earth. ¶ Augustine in Opere imperfecto. upon Mathi. Capite. 32. TEll me O thou foolish priest? We aught not to trust in creatures is not the Gospel of Christ daily preached to the people in the Churchches, and is it not daily taught? then if being taught them it doth not profit them, how can it save them being hanged about their necks Father whether is the strength and operation of the Gospel in the figures of letters, or in the understanding of the senses, if it be in the figures, then is it well hanged about their necks? But if it be in understanding then is it better to put it into thy heart, Aut. 29. then to hang it about thy neck, other meaning to show themselves more just do hung the Gospel about the hems and skertes of their garment, or at their heir or looks: O detestable impiety & ungodliness, which will rather show godliness in their garments outwardly then in the precious body of Christ: For he that is not saved by eating and receiving his body, willbe saved by the holiness of the hemes of his garments: despairing in the great mercies of his goodues, doth put his trust in the coote or gown of a Temporal or worldly man. But what will they say, O did not Paul give his handkerchief and gerdell to heal the weak? Yes certainly, before the knowledge of god was known in man, it was necessary & reason that by the godliness of man God's power might be known: Marc. 7. But now it is madness sith that now we know 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 observations of times and days delatinge at large their words and earnestly teaching that by conversation of health and salvation, of whom Christ spoke, in vain they worship me teaching the precepts and doctrine of man: for they magnify the hems and seams of their clotheses. For when they praise the superfluous observations of their own righteousness, to be pleasing unto God they do as it wear magnify the seams of their clotheses. Exodus. 20. THou shalt not make to thyself any graven Image, nor the likeness of any thing that is in heaven above, nor in the earth beneath neither in the waters under the earth, for I am the Lord thy God strong & jealous. I am the Lord your God, Deut. 2. 8. you shall not make to yourselves any Idol or graven Image, neither shall you set a stone in your land to worship it. You shall overthrow their Altars, Deut. 7. and break down their pillars, cut down their groves & burn their graven Images with fire for thou art an holy people v●thy Lord thy God. Cursed be the man that maketh an● carved or molten Image, an abomination unto the Lord, the work of the hand● of the hole crafts man and putteth in 〈◊〉 secret place, in like case these places which are too many to rehearse. 3. Para. 33. Psalm 105. Psalm. 96. isaiah. 30. Deut. 6. Deut. 32. 1. Reg. 7. Mala. 3 ¶ john Chrisostome upon Math. Homely. 45. Cap. 23. HOw will you fly the judgement 〈◊〉 Hell & damnation: By the building your graves or sepulchres of the saints, or rather by purging your hearts from rancour and malise? will God judge as man judgeth, man judgeth man by work, but God judgeth the heart? What righteousness is this to honour the saints and holy men, and to contemn sanctitte and holiness. The first degree of godliness is first to love godliness & then the godly, for the saints were not before sanctity or holiness, but holiness was before the saints. Therefore well do they honour the righteous or just that doth tread underfoot or spurn at justice or righteousness: how will you escape? will the saints whose graves and monuments you adthorne and decree deliver you, the saints cannot be friends to them to whom the Lord is enemy: for can the family or household be inquiet, if the Lord or master be against it? How will you escape? will peradventure a bore or unfruitful name deliver you because you do seem to be the people of God? what doth it profit that harlot, if she be called a chaste woman and is not, so shall it nothing avail the sinner, if he be called or name the servant of God: In the end how will you avoid or escape, The honour of God is not in ontwarde works. the punishment of Hell fire: which do build Churches and yet do not follow the faith of the ecclesiastical truth. Which read the Scriptures and yet do not believe them, which name the Prophets, and apostles, and Martyrs and yet do not imitate the Martyrs, nor follow their confession. Neither have you hard him that says, Math. 7. not every one that saith unto me Lord Lord, shall enter into the kingdom of Heaven, but he that doth the will of my father which is in Heaven: For as all that do call on the Lord are not the Lords so not all that name the apostles and Martyrs are true worshippers of them, but they do truly worship and honour them that imitate and follow their works and faith. I am thy Lord God and Saviour worship none other God but me: Exo. 15. Do not turn unto Idols neither make you feigned Gods for I am the Lord your God. Levit. 19 Among the Gods there is none like unto the Lord, Psalm. 87 and there are no works like unto thy works, all nations that thou hast created shall come and worship before the Lord: and shall glorify thy name, because thou art great and doing great things, and thou art the only God and God alone. Manoah said unto the Angel of the Lord we will keep thee still, jud. 13. until we have made ready a kid and have set it before thee. And the Angel of the Lord said unto Manoah, though thou make me abide I will not eat of thy bread, and if thou will't offer a burned offering thou must offer it unto the Lord. etc. And I will speak my judgements with them. Hie. 1. etc. Hast not thou seen what he hath done. Hie. 2. Cursed be the man that trusteth in man. Hie. 17. He that loved us and washed us from our sins. Apo. 1. 3 Their is but one God and one mediator. 1 Timo. 2. etc. Though their be many Gods and many Lords yet to us is there but one God, 1. Cor. 8. for the better understanding of the case Read these places at large and you shall found the words most plain. ¶ john Chrisostomes' Homely of the profit of the Gospel. Thom. 6. THe woman of Canaine came and prayed unto Christ for her daughter: which then was possessed of a devil crying after him with a loud and shrill voice and said have mercy upon me Lord for my daughter is sore vexed of a devil: Behold the strange & Barberus woman, and an outcast from the law of the jews & what was she otherwise then a dog & such a one as was not worthy to have her request and desire granted her for saith Christ it is not fit to take the bread from the children and to cast it unto dogs. Yet notwithstanding for the continual ferventness of her prayer she is made worthy not only to be number among the children which before was counted as a dog, Every maus own prayer doth most please God. but was also sent away with great praise and commendation at Christ his hand, for he said, O woman, great is thy faith: then sith that Christ himself said great is thy faith we need no farther demonstration or inquisition, of this no man's glory and commendation so that hereby you see that she which was unworthy by continuance of prayer is made worthy and we more plainly learn, that we ourselves praying do more profit us the● when other men pray for us? this woman cried and the disiples came unto him saying sand her away for she crieth and yaleth after us: and unto them he said I am not sent but unto the lost sheep of Israel: But when she herself came and continually cried saying Lord, yet the whelps do eat of the crumbs of their master's table, than he rewarded her and said, be it unto thee as thou will't: Now you see how he did deny when others prayed, but when she herself came and faithfully prayed and cried constantly, unto him, he granted her petition, for unto them he said I am not sent but to the lost sheep of the house of Israel. But unto her he said great is thy faith, be it unto thee even as thou wilt, so likewise in the beginning and at the first he did not answer: The silence of the Lord to the Cananite. But when she came once twice, & thrice: then he granted her request and in the end he teacheth us that he did drive of and prolong his answer: not meaning thereby to drive her away: But that he might openly and to all men setforth and declare the patience of the woman, for if he had prolonged the time for her repulse and to drive her away he would not have given to her, her request at the last: and we should not have known the constant and unwavering faith of the woman from the beginning unto th'end: for his disciples said: sand her away Lord: for she calleth and crieth after us: you hear her voice only, but I see her mind and know what she will say: I will not that the treasure of her mind and heart: should be hid and unknown: But I tarry & hold my peace that it might be setforth: and openly known to every man: considering we be not ignorant of all these things: although we be sinners and unworthy to receive the benefits and goodness of God: Yet let us not be weary of praying neither let us dismay ourselves although we lack intercessors and advocates knowing that he himself is our refuge and help: and let us come with a good courage and cheerfully unto the Lord: neither if he do differre or prolong the time let us so go away & leave of for we know that it cometh of his great mercy and good will unto us so to defer and prolong. Farther we need no advocates or spokesmen with God: In the same Homely. neither need we to make many cerymonies to blind other men's eyes: with God we need no spokesmen. But although thou art alone and hath no spokesman and by thyself prayeth heartily unto god: thou shalt not be voided of thy purpose neither the Lord will so soon grant and give us our request when other men prayeth for us, as when we pray for ourselves you although we be full of sins. ¶ The same upon Genesis Homely. 52. WE be constrained to rehearse all this story that we may learn: that we do not so much profit ourselves: By the prayers of others as when we do pray ourselves and chiefly when with a vigilant and wakeful mind we pray, for she having the disciples to pray for her did not avail any thing at all, until she came herself and with her own mouth requested his mercy. Why have you left the Lord of Israel, joshua. 22. building and Altar of sacrilege, and leaving the honour of the true God. This evil be far from us, joshua. 22. that we should go from the Lord and leave his steps, building Altars for burned offerings and sacrifices otherwise then to the true Lord The Lord is my rock, 2. Reg. 5. my strength and my Saviour, my strong God and I will trust in him my buckler the horn of my salvation. My lifter up, and my refuge which will deliver me from iniquity. 4. Reg. 5. I do well know that there is none other God on the earth but only in Israel. Their gold and silver shall not deliver them in the day of the fury and wrath of the Lord Ezech. 7. etc. Ezech. 20. We shallbe as the Gentiles and nations of the earth honouring stocks and stones: Ezech. 26. I live saith the Lord because Moore at large it doth apere. with a strong hand and stretched out arm and in fury and wrath will reign over you, etc. ¶ john Chrisostome. To. 1. WE say these things: that you should not only hear? we aught to follow the manners of the saints. But that you should also follow that which you hear, that is to say canstancie and all righteousness that no man for desperation of himself should dye, albeit heretofore the body hath been slothful, that every one of us cannot place our hope in our own godliness and in tegritie of manners: But only in the mercies of God. ¶ ciril in his Book of Treasure. 4. Cap. 2. furthermore they that are justified by the righteousness of God, No righteousness cometh to us of man. keeping the gift, they observe the commandments but to make others just and righteous they cannot, for no man being sanctified by the perticipiation and receiving of the holy ghost? of his own will and power can give the same unto others, for it is only the fountain and wellspring of godliness that can do it: for we see that the Angels are sanctified by the perticipiation of grace but they are never found to have given or imparted that godliness unto men. Neither blessed Moses being set to oversee the lxx. Nume. 11. elders did himself give the spirit of God to them, but as it is written, God came down in a cloud and took of the spirit that was upon him & gave it unto the lxx. elders, therefore such as are sanctified by grace may keep that godliness: But to in part or give it to others they cannot, for the son of God did not justify or sanctify his disciples as of his own power being a son, john. 20. but as the fountain and root of righteousness being in that respect God himself he said take you the holy Ghost. ¶ Clement in his 5. Book to james the lords brother. Certainly what thing is so ungodly, It is an ungodly thing to give thanks & to pray to stocks or stones and vain Images. what is so ungrate a thing as to receive a benefit or good turn of god: and to give thanks therefore unto stocks and stones: Therefore he washed and understand your salvation from whence it cometh, for God hath meed and lacketh no man's help, neither requireth he any thing, neither of any man can he be harmed. But it is we that must be helped and relieved, it is we that may be hurt or harmed of him and not he of us. ¶ Clement in the same place & Book afore rehearsed. WE honour visible Images as we should honour God himself, which certainly is false for if truly you will honour the Image of God, doing well to man thou shalt honour his Image for in every man is the Image of God, what is the true Image of God. but the similitude of god is not in every man: But it is only in such as have a lowly spirit and pure mind, therefore if you will honour the Image of God, the truth is to do well, and unto man which is created and made to the Image and likenies of God: The honouring of god to give meat to the hungry, drink to the thirsty, clotheses to the naked, harbour to the harbourles: & this is only that, that is given unto the Lord god. Then what manner of honouring the Lord is this? to run to Images of stones and stocks? and to unprofitable and dead figures: honouring, them, and contemning man in whom the very character & Image of God appeareth in deed: Yea rather be sure hereof that he that doth murder, that doth commit Fornication or adultery, or doth any other thing to the hurt and harm of man: In all such thing he doth dishonour the Image of God, for it is great dishonour to God to have man hurt or harmed: Therefore understand that this is the inward persuasion of the Serpent that doth persuade you to be godly in honouring these unsensible and dead stocks: and not to be ungodly in contemning or neglecting our duty, to the sensible and reasonable creature, and very Image of God in dead man. When you shall pass over jordan and come into the land of Chanaan & drive away all the inhabiters thereof, Nume. 23. and break their titels, and throw down their Images, and leaye waste all their proud and mighty things. Esaie. 6. Who dare then make a God, or fashion an Image that is profitable for nothing, behold all the fellowship of them must be brought to confusion, and truly the workmasters of them are men, they shall all be gathered together, they shall stand & tremble & be confounded one with another. etc. Read the Chapter and see farther. Unhappy are they & among the dead is their hope, Wisdo. 13. that call them Gods which are but the works of men's hands: Gold silver, and the thing that is found out by cunning, the similitude of beasts, or of any vain stone that hath been made by hand of old. Read also the xv. Chapter, where more at large you shall found this declared. ¶ Augustin in his 10. Book entitled De civitate Dei. Worthily are such called blessed as are in Heaven in the presence of God his seat: which by the participiation of their creator are made to rejoice: by his everlastingness and eternity are made strong: by his truth are made blessed and holy, and because we here are mortal and miserable, they do mercifully love us that we might be with them immortal and blessed: But they would not that we should pray or sacrifice unto them: but only unto him: to whom both they and we do sacrifice and pray: for we with them, and they with us together are one City unto the Lord, Psalm. 80. as it is said in the Psalm. O thou City of the Lord glorious things are said of thee. ¶ Augustine upon john Hart. 23. Chapter. Cap. 5. THis is Christian Religion that we should worship one only God and not many Gods: All holiness cometh of one only God. because none can make the soul blessed, but one only God by the participiation of God, the soul is blessed, and not by the gift of another holy or blessed spirit, neither yet by the gift of an Angel is it sanctified: for thou shalt not be made blessed of an Angel: But of whom the Angel is blessed, of him shalt thou receive blessing. Therefore who so shall honour or pray unto saints either to be mediators or spokesmen between God and us, either who so hopeth to have their requests fulfilled at their hands is far deceived and transgresseth the holy will and commandment of his Lord and maker. ¶ Of repentance and confession in three sorts, that is towards God, Brotherly, and Public confession towards God. I Have made my fault known unto thee, Psalm. 31. and mine unrighteousness have I not hidden, I have said I will confess mine unrighteousness against myself unto the Lord, and thou hast remitted the ungodliness of my sin. I confess mine own iniquity, Psal. 50. and my sin is ever before me to thee only have I sinned and done evil in thy sight. Confess yourselves unto the Lord, Psal. 50. because he is good, and his mercy endureth for ever. If we do confess our sins, 1. john. 1. God is faithful and just, that he may remit our faults, & to purge us from all iniquity. ¶ Brotherly confession. IF thou offerest thy offering at the Altar, Math. 15. and there remember'st, that thy Brother hath aught against thee, leave there thy offering before the Altar, and go first to be reconciled unto thy Brother, and then come and offer thy offering. Confess your sins and offences one to another, james. and pray one for another. Forgive thy Brother that hurteth or offendeth thee, Eccle. 28. & then when thou prayest thy sins shallbe forgiven thee, one man reserveth wrath to another, and seeketh vengeance of God, seeing he hath not mercy one a man like unto himself, and yet asketh mercy for his own sins. ¶ Public confession and Excomminication. IF thy brother have sinned against thee, Math. 18. go and correct him between him and thee, if he hear thee, than hast thou won thy Brother: but if he will not hear thee, then take to thee one or two that in the mouth of two or three witnesses might stand all troth, and verity, and if he hearken not to them declare it to the Church, if he give no ear unto the Church, then account him as an ethnic and heathen. etc. ¶ August. to Seleucian Epist. 105. Repentance is a daily pain and punishment of good and faithful men by the which we do knock our breast and say, forgive unto us our debts. etc. And in these words humbling our souls daily we do repent us of our sins. ¶ August. in his third sermon upon the nativity of our Lord NOthing maketh true repentance but the hatred of sin and the love of God, when thou dost so repent that in thy mind thy sin doth seem bitter unto thee, which before in thy life did seem sweet and pleasant unto thee, and when that which before did delight thy body, doth now trouble and disquiet the same, than dost thou fithe aright, and say only to the Lord, have I sinned and done evil in thy fight. etc. ¶ Chrisostome upon the Epistle to the Hebrues. Honiely. 31. Cap. 12. IT is a good thing, that a man should confess and acknowledge his faults and continually to have them in memory, for there is no greater remedy for them, The continual remembrance of our sins is profitable. than the continual memory thereof, and nothing maketh man more to fly evil, therefore let us persuade ourselves that we have sinned, and let not only our tongue pronounce it, but let also our conscience confess it, and let us not only say we be sinners, but let us call to account and well remember every sin particularly: I do not command thee that thou shouldst openly show thyself and accuse thee to others, but I will that, that thou shouldst obey the prophet, Too saith these words Ca 4. which saith. Reveyle and open thy life to the Lord, therefore before God confess thy sins, Psal. 36. and before the true judge with prayer pronounce thy faults, not with the tongue, but with the memory of thy conscience, and then trust that thou shalt obtain mercy, if continually thou dost bear in mind and memory thy sins thou shalt never pretend or think evil to thy neighbour. ¶ Chrisostome upon the Psal. Miserere. Home. DEclare and open thy sins that thou mayst wash them away, The profit of confession. if thou be'st ashamed to tell them to any man, then daily repeat and record them in thy mind, I do not command thee to tell them to thy servant which will shame thee with them, but to God which heals thee to them, if thou dost not confess thy sins, dost thou think that God doth not know them, will he demand of thee whether thou hast offended, when thou diddest he was present, when thou committest thy sin he knoweth it, thou wast not ashamed to sin and offend, yet thou art ashamed to confess thine offences, therefore in this life confess thy sin that in the life to come thou mayst have rest. ¶ Ambros of the repentance of Peter th'apostle. 46. Sermond. PEter burst out a weeping, Math. 26. yet with his mouth he said nothing, I find that he wept, The confession of Peter th'apostle. but I found not what he said, I read of his tears, but what satisfaction he made I read not, truly Peter wept & held his peace, for that which is repent is not excused, yet that sin which cannot be defended and maintained, may be washed away for tears do wash away the sin: Which to confess in words wear shame, therefore tears are sins of repentance, and forgiveness neither do they shame the demander but purchaseth his request, inward, tears, are after a sort prayers, which although by outward request they demand not for givenes yet they deserve it they tell not there cause and yet they do obtain mercy, and tears are more profitable than babbling with the lips, for talking may err. But tears unfeigned cannot err, words oftentimes doth not declare the hole cause fully, but weeping doth fully declare the affection, and therefore Peter did not speak with words by which he did sin, by which he did abandon and forsake faith, left using them in his confession sith he had used them in his denial he should not be thought to have confessed aright from the heart and therefore he did rather confess his sin by tears and lamentation then by outward words, therefore when we do sin we must first lament and bewail our sins, and then pray faithfully, so that by this example we do learn how to confess our faults so that the apostles denying of Christ is profitable unto us, and his amendment twice more profitable for our learning and instruction. ¶ SAINT Hieron. upon Math. Chappiter. 16. ¶ And I will give the keys of the kingdom of Heaven to thee. etc. THis place the Bishops and priests not understanding did somewhat ascribe unto themselves of the pride of the Pharisies, so that they thought they could both damn innocents, and save themselves being sinners, whereas before God there life is called to account and not the sentaunce of the priest. We read in Leviticus of lepers, where they be commanded to show themselves to the priests. Not that the priest could choose the Leoprosye. But that by his knowledge he could desarne who was, a leper & who was not. ¶ Ambrose lib. of Cayine and Abel. Sins are remitted by God's word, whereof the Priests and Levites are interpreters only. ¶ john Chrisostome, Tom. 6. Sermond upon repentance and confession. NOw it is not necessary to confess our selves to present witnesses and in thy cogitation and thought make confession of thy sins without any witness and let God only behold thy confession, for he will not aid thee with thy sins. But, if thou doss confess them he giveth remission thereof. ¶ The same To. 7. Ho. 9 of Repentance. THis is a place of medicine, and not of judgement it giveth not punishment but the remission of sins that thou shouldest only confess thy faults and offences unto God above. ¶ Cyprian lib. of the fall of man. THe servant cannot remit that, that is committed against the Lord and Master. Turn to the Lord & leave thy sins and pray before them face of the Lord, Eccle. 17. and so shalt thou lessen thy offences, turn to God, and fly from thyself and from thy own righteousness etc. ¶ Augustine upon john tract. Et tibi dabo claves Regni &. THe Rock was not called Petra or a Rock of Peter, Math. 12. but Peter took his name of Petra? That is to say, a Rock, even as, Christ taketh not his name of a Christian, but a Christian of Christ, therefore the Lord said, upon this Rock will I build my Church because Peter said, thou art Christ the son of the living. Therefore upon this Petra and Rock which thou hast confessed, I will build saith Christ my Church, and the Rock was Christ▪ upon the foundation Peter also himself did build, and no man can say other foundation then that, that is already laid which is jesus Christ. etc. Augustine upon the Lords words in Math. Sermond. 13. THou, saith he, art Peter, and upon this Petram or Rock which thou hast confessed, I upon this Rock which thou hast acknowledged saying, thou art Christ the son of the living God. Will I build my Church as who would say I will build thee upon me, and me upon thee for men building on themselves said I am of Paul. I am of Apollo, I am of Cephas, he is Peter, But others which would not be builded upon Peter said. I am of Christ, and the Apostle Paul when he hard that he was choose and Christ forsaken, is, saith he, Christ divided? Is Paul crucified for you? And are you baptized in the name of Paul? Whereas it is not so in Paul neither in Peter: But in the name of Christ, that Peter the man might be builded upon Petram thy Rock and not Petra the Rock, upon Peter the man. etc. As farther he said, Lord, if it be thou, command me to come upon the waters to thee for I cannot do this in myself but in thee, he did confess what his own strength was of himself, and what he was of him, We can do all things but by the lords strength & power. by whose will he did believe he could do that, that infirmity & weakness of man's nature could not do, therefore if it be thou command me, which when thou hast commanded shallbe done that which my strength cannot achieve and do by presuming, thou canst in commanding, and the Lord said come, and without any doubt Peter at the word of the commander, and at the presence of him that sustained him without any tarrying leapt into the waters and walked one them, so that he could do this that the Lord commanded not of himself, but of the Lord, Ephe. 5. for you wear some time darkness, but now are you light in the Lord, that no man can do, in Paul, no man in Peter, neither in any other of the Apostles, that is he able to perform and do in the Lord, therefore did Paul well contemning himself, and advancing or commending him for I, saith he, was not crucified for you. etc. ¶ Theophilactus upon john. Cap. 8. TO remit sins is only the property of God, To remit sins is only in the power of God. therefore he saith, every one that sinneth is servant unto the sin, and you are therefore servants because you have sinned, farther because it was likely they would say, albeit we be bond men to such servitude, yet have we sacrifices and priests which will purge us from our offences, and he saith that they also are servants, for all men, saith he, he have sinned, and have need of the grace of God, Roma. 3. therefore your priests sith they have sinned, they be servants and bondmen to sin having no power to remit sins, Hebrae. 5. which S. Paul with plain words doth testify. The priest hath need to offer for himself as well as for the people because he also is subject to infirmity the servant saith he tarrieth not in the house, that is to say, he hath no power to put out any man, because he is not the master of the house, but the son is Lord of the house, and ever remaineth in the house, for in my Father's house saith he are many mans●ons, therefore your Priests which are servants have no power to forgive or remit sins, but I the son which abide in the house with power and principality, sith I am Lord of the house, give you all your liberty, for all things are mine, and I am of like and equal power and strength with my Father, and if I do make you free then with true liberty are you redeemed. ¶ Augustine upon the Epistle of S. john. tract. 2. ¶ I writ unto you little Children because your sins are forgiven you thorough his name. 1 john. 2. But by whose name are our sins forgiven? Sins are forgiven by the name of God only. by the name of Augustine? Or by the name of Donatus? You may see what Augustine is and likewise Donatus, neither are your offences remitted, by thee of Paul nor of Peter, for when they did divide the Church, and did desire to separate the unity into parts, charity as a mother bringing forth her littelones doth in the Apostle open her bowels, and bewailing them with tears calleth them back again to one name, which would have made to themselves many names and repelleth them from her love that Christ might be beloved saying was Paul crucified for you, either wear you baptized in his name? 1 Cor. 1. What saith she? I will not that you should be mine but with me, be with me, for we are all his which died for us which was crucified for us. ¶ Origen upon Math. Hom. lia, 1. ¶ Thou art Peter and upon this Rock. etc. BEcause Bishops and Priests do take advantage of this text, saying that they have received of Christ those keys of the kingdom of Heaven the Peter had because the such as were bound of them on earth, He only hath the power that Peter had that doth his works. were also bond in Heaven, and those that were loosed one earth of them, were loosed in Heaven, that is to say had remission of their sins it is to be thought that they say well it they do the works of Peter. wherefore it was said to him, thou art Peter. etc. If the powers of hell do not prevail against them then are they such as the Church of Christ is builded and established upon, otherwise, it is a scorn, that we should say that he that is bond in the bands of his sins and draweth his sins like a long cord, 1 Thi. 3. and is laden with the yoke of his offences, because only that he is called a Bishop to have such power and authority, The works of a Bishop. that such as are here loosed of him are also loosed and made free in Heaven, or that they that he bindeth are bond in Heaven also, therefore let the Bishop, that bindeth or loseth another be irreprehensible, let him be the husband of one wife, sober, chaste, decent, full of hospitality, able to teach, no Wine bibber, no runner up and down, but modest. No brawler, not covetous of money, governing well his household. Having his children subject in all chastity. If he be such one, he will not unjustly bind upon earth, neither without judgement unlose or make free, but if there be any man, that I may so say. A Peter and shall think that he can so bind, that it shallbe bond in Heaven, and that he can so loose that it shallbe loosed in Heaven, he deceiveth himself not understand the meaning of the scriptures. But being inflamed with his pride falls into the judgement of the Devil. ¶ Of the Sacrament of Christ's Body and blood. I Am the Bread of life that came down from Heaven, john. 6. and whosoever shall eat of this Bread shall live everlastingly, and the Bread that I will give you, is my flesh, for the life of the world. The Cup of Blessing, which we bless, is it not the communication of Christ's blood? 1 Cor. 10. and the Bread which we break is it not the participasion of the lords body? Because many are one, and one body, which do participate of one Bread and one Cup. So often as you shall eat this bread and drink of this Cup, 1 Cor. 11. you shall show the lords death until his coming again. ¶ The words of Beda, and Augustine as touching the Sacrament of the altar. ¶ The Cup of blessing. etc. 1 Cor. 10. THis which you see on the Altar of the Lord, tother night you did see, but what it was, or what was the meaning thereof, or of how worthy a thing it was a Sacrament, you have not yet hard, therefore that which you saw, is Bread and wine which your eyes can testify. But your faith doth require to be instructed, that the Bread is the Body of Christ and the Wine his blood, this is shortly spoken & peradventure it doth satisfy your Faith, yet it would have farther instruction. For the Prophet saith, unless you do believe you shall not understand, therefore now you may say unto me you have commanded us to believe then teach us to understand, Esaie. 6. for peradventure this thought may rise in your minds. We know from whence our Lord jesus Christ did receive his flesh, of the virgin Marie being an infant he was nursed and received suck, he daily grew in age, until he become a young man, of the Jews he suffered persicution. and being hanged on Cross was thereon crucified, he was Buried and the third day he rose again, assendinge into Heaven thither hath he lift up his body. From whence he shall return to judge both the quick & 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 wine his blood. brethren therefore these are named Sacraments, because in them there is one thing seen and another thing understood thereby, that which you see hath a corporal & bodily shape & figure, but that which is understand hath a spiritual fruit and commodity, therefore if thou will't understand the Body of Christ hark what the Apostle saith to the faithful, 1 Cor. 12. you are the Body of Christ and the members, we are the Body of Christ. therefore if you are the Body of Christ and members thereof, than your mystery and Sacrament is set on the table of the Lord and yet you take it for the lords Sacrament, and you answer Amen, to that which you are, and by your answer thereto you do subscribe, therefore thou hearest the Body of Christ, and in answering Amen thou art a member there of, if thy Amen be true, why then is this done in the figure we take away nothing of our own, then hear what the Apostle saith again, for when he spoke of this Sacrament he said. We being many are made one Body and one bread, understand and rejoice, godliness, truth, charity and unity, in these being one bread we many are one Body, consider that the bread is not made of one corn but of many, when you were evil entreated, than you were as it were ground, when you are baptized, you are as it were kneded & put together. When you have received the sanctifiing of the holy Ghost you are as it were, baked. Therefore be that, that you see, and receive and take that, that you are. This the Apostle said astouchinge the bread, even so brethren consider of the wine whereof it is made wine, Actor. 4. for many Berries and Grapes grow in one cluster, How the wine is made. but the jevise and liquor thereof doth run into one unity and substance, so our Lord jesus Christ, hath sealed us. And hath made us being a mystery of peace t'apertayne unto him, and the Sacrament of our union he hath consecrated in his most blessed table. Whosoever receiveth the Sacrament of unity, and keapeth not the bond of peace, receiveth it not to his profit, but as a ●itnesse against himself. ¶ Augustine upon john tract. 26. Cap. 6. HE that eateth my flesh and drinketh my blood remaineth in me and I in him, jobn. 6. this is to eat that food, and to drink that drink to remain and abide in Christ, and to have Christ abiding in him. And by this we see that he that abideth not in Christ, and in whom christ abideth not, without doubt doth not spiritually eat Christ neither drinketh his blood although carnally and visible with his teeth he do receive the Sacrament of the body and most precious blood of Christ. Christ entered not into the holy place made with hands which were examples of true things, Hebreos. 9 but he ascended into heaven that now he might appear in the fight of God for us, not that he should oftentimes offer up himself. etc. Thou wast afflicted with penury and scarceness and god gave thee Manna for meat with both thou & fathers known not: Detro. 8. that he might show unto thee that not only by bread man liveth, but by every word that cometh out of the lords mouth. ¶ Augustine quinquam. Psalm. 89. WHen the Lord spoke of his Body. He said unless a man eat my flesh he cannot have life everlasting, and farther saith. The words that I spoke unto you are spirit & life, therefore understand spiritually what I have said unto you. You shall not eat this body which you see neither shall you drink that blood that they will shed which shall crucify me but I have commended unto you the Sacrament which being understand spiritually shall give you life. ¶ Libro sententiarum Augustine. HE eateth the Bread of life, and drinketh of the cup of eternity that abideth in Christ, for he that is dissevered from Christ, neither doth eat Christ's flesh nor drink his blood, although daily he receiveth the Sacrament to the judgement of his great presumption. ¶ Origen in Leuiti. Homely. 7. Understand that they are figures that are written in the holy scripture, and therefore as spiritual and not as carnal, understand and examine that, that is said therein. for it carnally you do understand them they do hurt you and not nourish you. There is both in the old Testament a letter that killeth as also in the new Testament, if hit be not understand spiritually for if thou dost follow the letter where as it is said, unless you eat my flesh and drink my blood. This Letter killeth you, will't thou that I show in the scriptures another Letter that killeth he, saith he. That hath not a sword let him cell his coat and buy a sword, behold this Letter is of the Gospel, and yet it killeth. But according to the meaning and spirit you understand it it killeth not, but there is therein contained a quickninge spirit, and therefore whatsoever is written either in the law or in the Gospel spiritually understand as spiritual, Luc. 22. for he that is spiritual judgeth all things & is himself judged of no man. ¶ In the same place Homeli. 9 ANd thou that art come to the true Bishop that hath appeased God's wrath to thee wards by his own blood. The flesh and Blood of the word of God. And hath reconciled thee to the Father, stick not only to the blood of the flesh. But rather learn the blood of the word, and hear what he saith himself for this is my blood, that shallbe shed for you in remission of sins. ¶ Bernard upon Qui habitat Verse 3. Sermond. 3. Unless you eat the flesh of the Son of man and drink his blood etc. And they said this commandment is hard and they all went backward. But what is to eat his flesh & to drink his blood but to communicate with his Passions, and to follow that conversation which he lead in the flesh, which the Sacrament offered one the Altar doth signify where we do receive the Lords Body, that as we see the form of Bread enter into our bodies we know thereby what conversation he had one the earth, that he doth enter into us to devil by faith in our hearts. For when righteousness entereth into us, he entereth that of God is made our righteousness. etc. ¶ Augustine of the Lorder words according to Luc. Sermond. 8. Give us this day our daily Bread. When I spoke of the Sacrament I told you, that before the words of Christ that, that is offered is called Bread, but after Christ's words be spoken then is it not called bread but the body, where as he saith our bread he saith it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supersubstantial Bread. that is to say, supersubstantially is it not the Bread that entereth into the Body. But it is the Bread of everlasting life that sustaineth the substance of our souls. ¶ Chrisostome Tom. 1. Homely. 1. ex Capi. 15. THE Sacrament of Peace is that Sacrament that doth not agree with the seeking of money and Simony, The Sacrament of peace. for if Christ did not spare himself for our sakes, whose suffering and death we are not worthy of, if we spare not our soul for which Christ gave himself, and yet do we spare our money? Therefore let no judas nor userrer approach to this Table, whereof both shall perish by the desire of money and Brass. Wherefore let us fly this pit neither let us think it sufficient to our salvation that if thou dost rob & spoil infaunts and widows to offer thy golden Challies beset with precious stones in this Table, will't thou honour this sacrifice, then offer thy soul for which Christ was offered and make that golden. For if thy soul he a lump of lead, what shall the Golden Vessels prophitte thee, and surely that Table was not of silver, neither was the Cup of gold wherein Christ gave to his Disciples his most precious blood, it were they all most precious and honourable because they wear replenished with the holy Ghost, will thou honour the Body of Christ, then despise him not when he is naked, and seem not to cloth him in the Church, and to suffer him to starve and dye for cold abroad, for he that said this is my body, and did also fulfil by his word the dead said also you saw me a hungered and did not feed me, and forasmuch as you did it not to one of these litleones, The body in the Sacrament. you did it not to me this body of Christ doth not want clothing and our outward Raiment, but it requiteth a clean soul. But this body of Christ which is the company of the poor, would be harbroved & carefully cloched, therefore let us learn to sinowe Christ, and to honour him according to his will as he would be honoured, for he that is honoured, doth delight to be honoured, with that honour which he most requireth, and not with that honour as liketh us best. Even so Peter thought that he did honour Christ well when he would not suffer Christ to wash his feet, which certainly was contrary, therefore honour him as he will, distribute thy goods and riches to the poor, in the Table of Christ thou needest not vessels of gold but bring with thee a pure, sincere, and golden hac●e answer me here to, what avaeleth it if thy Table be throw out beset with plate and yet thou diest for hunger. Therefore first feed the hungry, and afterward of the surplusage make honourable vessels for the Table, For what profit cometh if thou maketh a golden Challesse, and 〈…〉 therein so much as a little cold water, therefore so honour Christ as he willbe honoured and so receive the Sacrament as he would thou shouldst receive it, 〈◊〉 that 〈◊〉 otherwise, is in danger of Hell 〈◊〉. This man after he had offered one offering for sin everlastingly sitteth one the right hand of God, Hebre. 10 hereafter looking till his enemies he made his 〈…〉. With one oblation hath the everlastingly fulfilled he offering, Hebre. 9 for those that are sanctified. For where is the remission of sins, Eodem loco there is no more offering for sin. But by his own blood he entered 〈◊〉 into the holy place, and there found Remission. etc. That he should not often offer by himself as did the high Priest. etc. ¶ Augustine the. 10. Book Decivitote Dei, Cap. 5. THE visible sacrifice is a testimony of an invisible sacrifice, Etymology, of the word. that is to say a holy sign. ¶ FINIS. IMPRINTED AT LONDON in Fletestreat at the sign of the Falcon by William Gryffirh, and are to be sold at his shop in S. Dunston's Churchyard. Anno Domini. 1570. woodcut depicting griffin