suffered persecution by the Iewes He hath ben hanged on the tree and dyed on the tree and was buryed and rose againe the third day and ascended into heauen the day it pleased him There he eleuated his body and from thence he shall come to iudge the quicke and the dead there he sitteth now at the right hand of the father How then is the bread his body And the cuppe or that which the cuppe conteineth how is that his blood My bretheren therefore are these thinges here called Sacramentes because that in them one thing is seene and an other thing is vnderstoode That which we see in a corporall likenesse but that which we vnderstand to a spirituall fruite He that receaueth the mistery of vnity and keepeth not the bond of neace he receiueth not by him the mistery but receaueth a witnesse agaynst him selfe And no man ought in any thing to doubt but that then euery faithfull man is partaker of the body and of the blood of the Lorde As to baptisme he is made a member of Christ and is not depryued from the company of that bread and of that cuppe also when hee which is constituted in the vnitie of the body of Christ shall depart out of this world before he doo eate that bread and drinke the cuppe for also he is not depryued from the participation and from the benefite of that Sacrament whiche hath found that which the Sacrament dooth signifie Prosper in his booke of sentences He that abydeth in Christ and in whom Christ dwelleth hath taken the meate of lyfe and hath drunke the drinke of the eternitie For he whiche discordeth from Christ doth not eate the fleshe of Christ nor drinketh his bloud Although that he doe take euery daye indifferently the Sacrament of so great a thing according to his iudgement Innocent in his thirde booke of the holy Aultar 4. 13. 14. Chapter Iudas sayth he hath eaten the Lordes breade but he hath not eaten the breade which was the Lorde Saint Hilarie in his 8. booke of the Trinitie The breade which descended from heauen is not receiued but of him which hath the Lorde and which is the true member of him Augustine in his 49. treatise vpon Saint Iohn the 11. Chapter If fayth be in vs Christ is in vs For what other thing sayeth the Apostle Christ dwelleth in your heartes through fayth but that through the fayth whiche thou hast of Christ Christ is in thy heart Augustine vpon Saint Iohn in his 25. treatise and 6 Chapter This is then to eate the meate not that which perisheth but which abideth vnto eternall lyfe Wherefore make ready thou the teeth and the belly beleeue and thou hast eaten c. Saint Cyprian in his Sermon of the vnction of Christ. Our Lorde Iesus Christ hath giuen in the table in the whiche he hath made his last banket with his Apostles the breade and the wyne with his owne hands but he hath giuen his bodye for to be wounded on the Crosse by the handes of the souldiers c. Augustine vpon Saint Iohn in the 26. Homely Sayth All we haue very well this daye receyued the visible meate but it is another thing of the Sacrament and of the vertue of the same From whence commeth it that many doe come vnto the aultar and take to their condemnation that which they receyue For the morsell of breade which our Lord gaue vnto Iudas was poyson vnto him not for that it was euill but bicause the man which tooke it was euill he tooke it euill c. A little after he sayth the Sacrament of this that is to saye the spirituall vnitie whiche we haue with Christ is presented vnto vs at the Lordes table to the one to lyfe to the others to death A little before hee hath sayde He which shall eate shall not die but I doe vnderstande it of him whiche shall haue the veritie of the Sacrament and not the visible Sacrament whiche shall eate him inwardlye and not outwardly whiche shall eate him in the heart and not crashe him with the teeth In what sense the auncient Doctors of the Church haue vnderstoode this place Hoc est corpus meum This is my bodye S. Augustine wryting against Adamantius the disciple of Manichaeus in the 12. Epistle Saith after this manner I maye interpret that this commandement cōsisteth in a signe for the Lord hath made it no doubt to say This is my body when hee gaue the signe of his body In the same place he sayth these three thinges The blood is water Behold my body And the rocke was Christ He teacheth these thinges to be sayde as though he spake by figure in signe and by signification Tertullian in his .4 booke against Marcion Sayth after this sort Iesus Christ after he toke the bread and distributed it to his disciples made it his body in saying this is my body That is to say saith he the signe of my body Chrisostome vpon S. Mathewe in the .83 homily the .26 chapter called the symbole of the supper and signe of the body of Christ. Augustine in his first quinquagesima in his prologue of the 3. psalm Saith Christ receiued Iudas vnto his supper in the which he recommended and gaue the figure of his body and of his blood to his disciples Chrisostome vpon S. Mathew in the .83 homelye Saith When the Heritickes say how shall it appeare that Christ hath ben offered We wyll stoppe their mouthes thus if Iesus Christ be not dead to what ende shall that sacrifice be a signe Saint Ierome vpon the 26. Chapter of S. Mathewe After that he acomplished the mysticall Passeouer or Easter had eaten the flesh of the Lambe with his Apostles He toke the breade which comforteth the heart of man and passed further to come vnto the Sacrament of the true Easter That euen as Melchisedech the highe Priest of the souereygne God hath done in the figure of this in offering of breade and wyne Euen so he representeth the veritie of his bodie and of his bloude Saint Ambrose vpon the first Epistle to the Corinthians the 11. Chap. Forasmuch as we are deliuered by the death of the Lorde hauing recordation thereof in eating and drinking wee doe signifie the fleshe and the bloude the which haue bene offered for vs c. Chrysostome vpon the 22. psalme Christ hath ordeyned the table of his holye Supper to the ende that in that sacrament he doe shewe vnto vs daylye the breade and the wine for the similitude of his bodie and of his bloude Saint Ambrose in his 6. booke of the Sacramentes the first Chapter The Priest sayth Make this oblation to bee acceptable vnto vs the whiche is the figure of the bodie and bloude of oure Lorde c. Chrysostome in the 83. Homelie vpon Saint Mathewe If thou haddest bene withoute a bodie hee woulde haue giuen thee all his signes naked and bare but bicause that thy soule is ioyned to a
body he hath giuen thee in the sensible thinges the things which are comprysed by the spirite S. Ambrose in his booke of the Sacraments the 1. Chapter Thou doest receiue the Sacrament for the similitude of the flesh and of the bloud of Christ but thou obteynest the grace of his true nature And in receiuing the bread in that meate thou art partaker of his deuine substaunce c. And he sayth afterward Euen as thou hast receiued at baptisme the similitude of death so likewyse thou hast drunke in that Sacrament the similitude of the precious bloud of Christe c. Bede vpon the .22 chapter of S. Luke After he had ended the solemnitie of the ancient Passeouer the which he made in remembraunce of the auncient deliueraunce out of Egypt he passed foorth to the newe solemnitye the which the church desireth to celebrate in remembraunce of her redemption to the ende that putting the Sacrament of his flesh of his bloud vnder the likenesse of bread and wine in steede of the flesh and of the bloud of the Lambe he sheweth himself to be him vnto whome the Lord hath sworne and wyll not repent thou art a priest for euer c. It followeth after bicause that the breade doth fortefie the flesh and that the wine causeth the bloud in the flesh the bread is referred mistically to the body of Christ and the wine to his bloud c. Druthmarus Monke of S. Benet in his commentary vppon Saint Mathew The wine refresheth and augmenteth the bloud for that cause the bloud of Christ is not vnproperly figured by the same in asmuch as all that commeth vnto vs from him doth make vs glad with a true ioye and increaseth all our goodnesse c. A little before he sayth The Lord gaue vnto his disciples the Sacrament of his body in remission of theyr sinnes and for to keepe loue and charitie to the end that hauing remembraunce of that deede he would doo alwayes in a figure that which he ought to doo for them and shoulde not forget that charytie This is my body that is to say in Sacrament c. Origen vpon Leuiticus in the .7 homely Knowe that these are figures which are wrytten in the holy bookes and therefore they ought to be examined as spiritually and not as carnall and to vnderstand the thinges which are sayd For if you doo receiue those thinges here as carnall they doo hurt you and not nourish you for the letter which killeth is not only found in the old testament but also in the Gospell in the new testament The letter killeth him which considereth not spiritually the thinges which are spoken For if thou follow according to the letter that whiche is sayd except that you doo not eate my flesh and drinke my bloud that letter killeth Wylt thou that I doo aledge vnto thee an other letter of the Gospell which killeth He which hath not a sword saith he let him sell his coate and buy one Doest thou see that letter is of the Gospell but it killeth truely if thou receiue it spiritually it kylleth not but in the same is the quickening spirite and therefore receiue spiritually the thinges which are spoken be it in the Lawe or in the Gospell For the spirituall man iudgeth all thinges but he him selfe is iudged of no man c. Denys in the ecclesiasticall Hierarchia Saith The Byshoppe after that hee shall haue ended by preaching the heauenly giftes he consecrateth and blesseth the holy misteryes and that which he before hath preached he setteth before euery one couert and hidde by venerable signes and tokens And after that he hath shewed his heauenly gyftes in all reuerence he turneth him selfe to the holy communion of them admonishing all other to communycate and after that the holy communion is receyued of euery one rendring thanks vnto God he maketh an end of the mistery Obiec Hoc est corpus meū this is my body Aunswere When God gaue the circumcision to Abraham he made his couenant before the circumcision and yet he called the circumcision his couenant or alliance saying Hoc est pactum meum This is my couenant S. Paule expoundeth the same saying Abraham hath receyued the signe of circumcision as a seale of the righteousnesse of fayth God sayd to the Prophet Ezechiel thou sonne of man take a tyle stone and laye it before thee and describe vpon it the citie of Ierusalem after he saith this same is Ierusalem Hoc est corpus meum Augustine vpon Leuiticus 9. .7.57 also he wryteth agaynst Adamant The thing whiche signifieth hath of custome bene called of the name of the thing which is signified As it is wrytten the seuen eares are seuen yeeres The Scripture sayth not that they signifie seuen yeeres And the seuen kyne are seuen yeeres and many such thinges In lyke manner sayth S. Paule that the Rocke was christ and not that it signified Christ but as if it had ben him in very deede the which notwithstanding was not Christ by substance but by figuration c. Augustine wryting to Boniface Epistle 23. If the Sacraments haue no certayne similitude or agreeing with the things of which they are sacramentes they shall be in no maner of wyse Sacramentes For they take oftentimes the names of the things themselues by reason of that similitude As the Sacrament of the bodie of Christe is after one fashion or maner the bodie of Christ and the sacrament of the bloude of Christ the bloude of Christ Also the Sacramente of Fayth is the fayth Irenaeus agaynst the heretike Valens in his 4. booke 34. Chapter The breade with the which wee render thanks vnto God although that it be of the earth yet neuerthelesse when the name of God is inuocated and called vpon it is not the common breade but of giuing of thankes hauing two things in it the one earthly and the other heauenly c. Gelasius writing against Eutyches and Nestorius and also to the Counsell of Rome in the Chapter Comperimus de consecrat Distin. 2. The Sacramentes of the bodie and of the bloude of the Lorde Iesus Christe which we take they are heauenly things whereby we are made partakers by them of the diuine nature And yet neuerthelesse the substance of the breade and of the wine remayne there still and trulye the image and the similitude of the bodie and of the bloude of Christ are celebrated in the doing of the mysteries Then that is euidently shewed vnto vs which we must fele in Iesus Christ our Lorde yea the same which we protest celebrate and are in his image to the ende that euen as the natures are conuerted and chaunged into the diuine substance by the meanes of the holye spirite and yet neuerthelesse they abyde in their natures Also the same principall ministerie whose efficacie and vertue is trulye represented vnto vs by the things whereof it consisteth whiche abide
of this breade hee shall liue for euer the breade that I will giue is my fleshe which I will giue for the life of the worlde c. That which I deliuered vnto you I receyued of the Lorde to wit That the Lorde Iesus the same night in whiche he was betrayed tooke breade and when he had giuen thankes he brake it and sayd Take ye eate ye this is my bodie which is broken for you this doe ye in remembrance of me After the same maner also he tooke the Cup when he had supped saying This Cup is the newe testament in my bloude this doe as ofte as ye drinke it in remembrance of me For as often as ye shall eate this breade and drinke this Cuppe yee shewe the Lordes death till he come Wherefore whosoeuer shall eate this breade and drinke this Cuppe of the Lorde vnworthily shall be guiltie of the bodie and bloude of the Lorde Let a man therefore examine himselfe and so let him eate of this breade and drinke of this Cup. Is not the Cup of blessing whiche we blesse the Communion of the bloude of Christe Is not the Breade which wee breake the Communion of the bodie of Christ Bicause that we whiche are manye are one breade and one bodie in as muche as wee are all partakers of one breade Our fathers haue all eaten the same spirituall meate and did all drinke the same spirituall drinke for they dranke of the spirituall rocke that followed them and that rocke was Christ I am the breade of life he that commeth to me shall not hunger and he that beleeueth on me shal neuer thurst c. This is that breade which commeth downe from heauen that he whiche eateth of it shoulde not die Augustine in his 2. Quinqua vpon the 96. Psalme When the Lorde commaunded this he spake of his fleshe and sayde He that eateth not my fleshe shall not haue eternall lyfe And sayd The words that I speake vnto you are spirite and life Vnderstand spiritually that which I haue sayde vnto you you shall not eate that bodie whiche you do see you shall not drinke the bloud which shall be shedde by them which will crucifie me Augustine vpon Saint Iohn in the 27. treatise vpon the 6 Chapter If ye shoulde see the sonne of man ascend vp where he was before What is this By that he resolueth those whom he hath knowen of that he manyfested the thing whereby they haue ben offended For they did thinke that he would giue vnto them his body but hee sayth that hee will ascend vp into heauen all whole saying when yee shall see the sonne of man ascend vp where he was before at the least you shall see then that he doth not giue his bodie in the same maner as ye thinke and iudge at the least you shal then vnderstand that his grace is not consumed by morsels c. Augustine in his Sermon of the Sacramentes of the faithfull in the 2. ferie of Easter And for this cause as also the men of God haue vnderstoode it before vs our Lorde Iesus Christ hath recommended his body and his blood to the thinges which of many are reduced and brought into one thing For also the one of many Graynes is confecte and made into one and the other of many Grapes is reduced into one he that eateth my flesh and drinketh my blood dwelleth in me and I in him Then to eate this meate and to drink this drinke is to dwell in Christ and to haue our dwelling in him And so hee that dwelleth not in Christ and in whome Christ doth not dwell without doubt hee eateth not the flesh and drinketh not the bloud although that he eate and drinke the Sacrament of so great a thing to his iudgement Augustine in his .3 booke of the christian doctrine If you eate not sayth he the fleshe of the sonne of man and drinke not his blood you shall haue no life in you It seemeth that he doth commaund an vnlawful thing or a fault That is then a fygure commaunding that it must be communicated to the passion of our Lorde and gentlye and profitablye to put in memorye that his fleshe hath bene wounded and crucified for vs. Augustine of the words of the Apostle in his .2 sermon Saith If ye eate not my flesh and drinke not my blood ye shall haue no life in you c. The disciples were offended not all truly but many of them saying within themselues This is an harde saying who can abide the hearing of it What doth this signifie Doth this offende you Did you thinke that of this bodie here whiche you doe see I ought to make peeces and that I shoulde deuyde in peeces my members for to giue them vnto you What and if you shoulde see the sonne of man ascende vp where he was before Truly he which is ascended vp all whole cannot be consumed c. What is it to drinke this thing but to liue Eate the lyfe drinke the lyfe thou shalte haue lyfe and thou shalt be the whole lyfe And then this shall be that is to saye that the bodie and bloude of Christ shall be the lyfe of euerye one if that which they do take visibly in the sacrament be in dede spiritually eaten and drunke For we haue hearde the Lorde himselfe saying It is the spirite that quickeneth the fleshe profiteth nothing The wordes that I speake vnto you are spirite and life Augustine in his Decrees of penance in the 2. distinction Chapiter of Charitie To eate the breade and drinke the wyne that is to beleeue in Christ and in louing him to giue our selues vnto him Bede in his Collection These are also the wordes of Saint Augustine in his sermon made to the children at the aultar of the Sacrament The Cuppe of blessing c. That which ye see in the Aulter ye haue also seene it the night past But you haue not yet vnderstoode what it doth signifie and howe it conteyneth a Sacrament of a greate thing That then whiche ye haue seene is bread and wine the which your eyes doo demonstrate vnto you But that which your faith desireth to be instructed in the bread is the body of Christ and the wine the blood And that truly is brefly sayde in asmuch peraduenture that it suffiseth the fayth but the fayth desireth to be instructed for the Prophet sayth If ye beleeue not you shall not vnderstand Yee may then say vnto me thou hast commanded that we should beleeue expound it to the ende that we may vnderstand it For such cogitacion and thought may enter into the mindes and vnderstanding of euery one we doo know very well from whence our Lord Iesus Christ hath taken his flesh that is to say of the Virgin Mary he was nourished vp in his infancie he was brought vp he became great and came to the age of a young man He
and remembrance of the fleshe of Christ which he offered for vs and of his bloude which he hath shed Augustine in his 10. booke of the Citie of god Chap. 5. The visible sacrament is the testament that is to saye the holy signe of the inuisible sacrifice Chrysostome in the 7. homilye vpon the Epistle to the Hebrues We doe offer in deede but that which we doe offer we doe it in remembraunce of his death for that which we doe is done in remembraunce of that which hath bene done For he sayth doe this in remembraunce of me we doe not make it any other sacrifice as the priest doth But wee doe alwayes the very same and for to tell you better we doe the remembraunce of the sacrifice which hath ben done The Apostle vnto the Hebrues we doe by him offer the sacrifice of laude alwayes vnto God that is to say the fruite of those lippes which confesse his name I beseche you therefore bretheren by the mercifulnesse of God that yee make your bodies a quick sacryfice holy and acceptable vnto God which is your resonable seruing of God. The prophet Oseas O forgiue vs all our sinnes receiue vs graciouslye and then wyll we offer thee bullockes of our lippes vnto thee S. Paule sayth I was filled after that I had receiued of Epaphroditus the which came from you an odour that smelleth sweete a sacrifice acceptable and pleasant to God. Lactantius Firmianus in his 6. booke the .24 .25 chapters Iesus Christ sa yt I haue pleasure in mercy and not in offring Math. 9. Mat. 12. Oseas .6 and the 1. of Samuel 15. Pope Gregory in his .16 decretall the .7 question Pope Gregory in his decretals adiudgeth him culpable of Idolatry which shall heare the masse of a priest that is a whore monger or which shall communicate at his Sacramentes and Sacrafices Francis Maro in his suffrages for the deade He which causeth a masse to be sayde by an vnchast or whore maister priest or which is in deadly sinne it profiteth nothing neyther to the liuing nor to the deade The Apostle to the Hebrues the lawe which hath but the shadowe of good things to come and not things in their owne fashion can neuer with the sacrifices which they offer yearely make the commers therevnto perfect Agayne it is impossible that the bloud of Oxen and of Goates should take away sinnes Also Lo I come to do thy will O God c. By the which will we are sanctified through the offering of the bodie of Iesus Christ once for all Moreouer This man after he had offred one sacrifice for sinnes sat him downe for euer on the right hand of God. Likewyse with one offring hath hee perfected for euer those that are sanctified Agayne theyr sinnes and iniquities wyll I remember no more And where remission of these thinges is there is no more offring for sinnes Also he sayth not that Iesus Christ doth offer him selfe often as the hie priest entred into the holy place euery yeere with strange bloud for then must he haue often suffred sence the world began c. That there is but two Sacramentes in the church of Iesus Christe Augustine in his .3 booke of the christian doctrine the .9 chapter But in this time hereafter that the manyfest iudgement of our liberty is reuealed by the resurrection of the Lorde wee are not ouermuch charged through heauy operacions and workinges of signes which we already doe vnderstand But the same Lord hath giuen by the doctrine of the Apostles a certayne little number in steede of many which are easye to doe and good to vnderstand and most chast to keepe As is the Sacrament of baptisme and the celebration of the body and bloud of the lord And when euery one doth vse them being instructed to what ende they serue he shall acknowledge them not with a carnall seruitude and bondage but to honor them in the liberty of the spirite And as it is a seruyle infirmytie to follow the letter and to take the signes for the thinges which are signified by them so is it an euill error to interprete vnprofitably the signes c. Augustine wryting to Ianuarius in the 118. Epistle I would that thou shouldest knowe that our Lorde Iesus as he him selfe saith in the Gospell hath submitted vs to an easie yoke and light burthen And therefore he hath ordayned in the christian church a fewe Sacramentes in number easie to be kept excellent in significacion as the Baptisme consecrated in the name of the Trinitie and the communication of the body and bloud of the lord And if there be any other thing commaunded in the Scripture c. Augustine vpon S. Iohn in the .80 homelye The word being adioyned to the Clement it shal be made a Sacrament How we ought to vnderstand this word Sacrament Sacrament Mystery Secrete is all one and is vnderstoode for an hidde and vnknowen thing the which notwithstanding is reuealed at a certayne time when it pleaseth the goodnesse of God. Reede Tob. 12. Daniell 2. Sapien. 2. 1. Cor. 4. Ephe. 5. Ephes 1. Ephes 3. Collos 1.1 Timoth. 3. Apocal. 7. Of confession to God and of auricular confession Dauid sayth in the .32 psalm I haue acknowledged my sinne vnto thee and mine vnrighteousnesse haue I not hydde I sayd I wyll confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne Againe I acknowledge my faultes and my sinne is euer before me Agaynst thee only haue I sinned and done this euill in thy sight If we acknowledge our sinnes he is faythfull and iuste to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Acknowledge your faults one to an other and pray one for an other Eccles 28. Ephe. 4. Collos 3. If thy brother trespasse against thee c. Reade Luke 17. Deut. 17. 1. Cor. 5.2 Cor. 13. Augustine in his 10. booke of confessions the 2. chapter What haue I to doe then with men that they should heare my confessions As though they should heale my griefes That is a curyous kinde of people to know another mans life and slowe to correct and amend their owne wherefore doe they demaund of me to heare what I am where they wyll not heare of thee what they are And how doe they know when they doe heare me wheather I doe speake true when in deede no man knoweth that which is done in the man but the spirit of the man which is in him c. Chrysostome in the 12. chapter to the Hebrewes 3. homily and in the 4. tome 41. homily I doe not say vnto thee that thou accuse thy selfe openly nor before others But I would that thou shouldest obay the Prophet which saith reuele vnto the Lorde thy way acknowledg then thy sinnes before God pronounce thy vnrighteousnesse with prayer to the true Iudge not with the tongue but by the
trye and proue it selfe more strong to be full of grace when it dooth attrybute all to the grace that is the beginning and the ende otherwyse howe shall it be full of grace if it had any thing which was not of the grace There is no place where grace shall enter where meryte already hath taken place Nowe then the full confession of grace dooth signifie the fulnesse of the same grace in the soule of the confessor For if there be any thing of itselfe forasmuch as it is there it is necessary that grace doth giue place vnto it All that which thou imputest vnto meryte is taken away from grace I wyll none of the merite which putteth out grace I am afrayd of all that which is of my selfe which doth make me to be to my selfe if it be not that peradueÌ„ture rather it should be I which causeth me to be to my selfe Grace doth make me iustified freely so doth deliuer me from the seruitude bondage of sinne Ye haue not chosen mee but I haue chosen you and I haue not founde thy merytes for to chose thee but I haue preuented thee euen so then I haue espoused and marryed thee in fayth and not by the workes of the lawe I haue ioyned thee in righteousnesse but in the righteousnesse wich is through fayth and not of the lawe It resteth that you iudge right iudgement betwene thee and mee that is to say the iudgement in the which I haue fianced thee where it is manifested that thy merite hath not bene the meane but only my pleasure For beholde the iudgement that thou doe not exalt thy merit that thou do not preferre the works of the lawe that thou doe not preferre the charge of the heate of the daye But that thou doe knowe rather to haue all thy hope and trust in fayth in mercye and kyndenesse Augustine of the predestination of Saintes Mans merites shall keepe silence here which were lost in Adam and the grace of God shall reygne as it reygned by Iesus Christ Saint Augustine vpon the 139. Psalme The Saintes doe attribute nothing to their merites but all to the mercie of God. Augustine in the 2. Quinquagesima Psal. 88. When man doth see and perceyue that all that goodnes that he hath he hath it not of himselfe but of his God he doth see that all that which is praysed in him is not of his merites but of the mercy of God. Chrysostome vpon Genesis Homilie 33. All our workes whiche doe followe the thankefull calling of God are as debtes which we doe render vnto him but his benefites are of grace beneuolence and pure liberalitie S. Hilarie vpon S. Mathew in the 20. Canon vpon this place called the labourers Truly no hyre is not of gift for it is due for the worke But God hath giuen vnto all men grace freelye in iustification of fayth Augustine in his Quinquagesima psalm 137. I doe not say vnto the Lorde that he shoulde dâ—â—pise the worke of my handes It is very true that I doe seeke the Lord with my handes and am not deceyued but I doe not esteeme the workes of my handes for I doe feare that if God behold them that he should finde more sinne then meryte This onely doe I say pray and desire that he doe not despise the worke of his handes O Lorde then see and beholde thy worke in me and not mine for if thou doest see mine thou wylt condemne it if thou seest thine thou wylt rewarde and crowne it and in deede all the good works which I haue are come from thee S. Barnard vpon the canticles sermon 61. Where shall those that are weake find true rest and saftye but in the woundes of our sauiour I doe dwell there so much the more safely for that he is puyssant to saue The worlde is nigh vnto me to trouble me my body doth molest and griue me the deuill also lyeth in wayght to catche me I wyll not fall bicause that I am stayed vpon a sure rocke If I haue greuously sinned my conscience is troubled but it shall not be confounded when I shal remember the woundes of the Lorde c. Afterwarde he concludeth saying my meryte is the mercye of the Lorde I am not poore of merytes whilest that the Lorde is ritch in mercye So muche the more as the mercyes of the Lord are great so much the more do I abound in merits Shall I sing my righteousnesse O Lord I wyll remember thine only righteousnesse for the same is myne forasmuche as thou hast bene made for me the righteousnesse of God thy father S. Barnarde vpon the psalme Who so dwelleth c. sermon 15. psalm 91. Behold all the merytes of man is to put all his hope and trust in him whiche doth saue man wholy Augustine vpon the .88 psalm in his fyrste treatise I might despayre bicause of my great sinne and through my infinite negligences if the sonne of God had not taken our fleshe Afterwarde he sayth all my hope all the assurance of my confidence is put in his precious bloud the which hath bene shedde for vs and for our saluation In him my poore hart doth take breath And trusting altogither in him I desire to come vnto thee O father hauing not my righteousnesse but that of thy sonne Iesus Christe Augustine writing vnto Boniface the .3 booke Chapter 5. All the faithfull people which doe sigh and grone vnder the burthen of their corruptible fleshe and inclosed with this present life haue this only hope that we haue a mediator to say Iesus Christe whiche hath satisfied for our sinnes Augustine vpon the .32 psalm and the .109 psalm The Lorde is faithfull who made him selfe debter vnto vs not in taking any thing of vs but in promising vs all thinges freely Augustine in the first Quinquagesima psalm 31. O what are you which secretely doe take pleasure or delight in your owne vertue O proude infidells which doe reioyce your selues in your strengthes If you doe beleeue hereafter in him which doth iustifie the wicked your fayth shall be compted for righteousnesse Reioyce you righteous in God and be mery and wherefore Bicause you are righteous and whereof are ye righteous The same is not through your merytes but through the grace of God whereof are you righteous But for bicause he hath iustified you by fayth and knowledge the which without your merytes he hath giuen vnto you Also in the same booke Vnto him sayth the Apostle whiche doth the workes the higher is not imputed according to grace but according to the debt If thou wilt seperate thy selfe from grace boste thy selfe of thy merytes Truly God doth knowe very well what thou art and what thing he ought to giue vnto euery one And he whiche dooth not good workes and which after many euills that he hath done beleeueth in God who iustifieth the sinner whiche beleeueth in him his fayth will
iustifie him Euen as Dauid sayth Blessed is the man whome the Lorde accepteth and iustifieth without workes and how is he iustified But forasmuch as he receiueth of God righteousnesse and what righteousnesse the righteousnesse of fayth the which God giueth without any good workes preceeding but not without good workes following after for righteousnesse of fayth profiteth not if after the fayth receiued man doth not exercise him selfe in all good workes In the same I doe not account thy workes good what soeuer they be if they doe not proceede from the good roote of fayth In the same God doth not giue vnto thee the payne and punishment whiche thou hast well deserued but he doth giue vnto thee the grace not deserued nor due He oweth vnto thee punishment and he giueth vnto thee mercie and doth pardon thee Begin then to be in fayth through the forgiuenesse of thy sinnes Gregorie vpon Ezechiel the first boke homilie 7. Then our iust aduocate doth defende vs for iust at the iudgement bicause that we shoulde acknowledge our selues and accuse our selues as vniust Let vs not then trust in our weepings nor in our works but in the allegation of our aduocate Augustine in his booke of meditations Chap. 14. This is lyfe eternall that they knowe thee to be the only very God and whome thou hast sent Iesus Christ through a right fayth and through workes worthy of fayth For thy inestimable loue exceedeth all knowledge the which thou hast shewed vnto vs throughe thy pietie and goodnesse vnto vs whiche are vnworthy For thy sonne our God in no sort toke the Angels but he tooke the seede of Abraham being made like in all things vnto vs without sinne This is verily all my hope and all my trust for the porcion of euery one of vs is to the same Iesus Christ our Lorde that is to saye the fleshe and the bloude and so where my porcion doth reygne there I doe beleeue that I shall reygne there where my flesh is glorified there I doe know my selfe to be glorified there where my bloude doth beare rule there I doe knowe that I shall rule Although I be a sinner yet I doe not distrust of the communication of this grace and if my sinnes do hinder or let it my substance doth require and aske it And if my offences doe shut me out the communion of the nature doth not dryue me backe but our Lord God is meeke and lowly and loueth his fleshe and his members and his bowels in himselfe which is God and in Iesus Christ our Lorde most meeke and louing and gentle in whome we are raysed vp and are already ascended into heauen and already sitting in the celestiall place Our fleshe doth loue vs and we haue in him the prerogatiue of our bloude for we are his members and his fleshe and finally he is our heade of whome all the bodie doth depende as it is written bone of my bones and fleshe of my flesh and they shall be two in one fleshe this mysterie here is great I saye in Christ and in the congregation sayth the Apostle Augustine in his manuel Chap. 22. All my trust and hope is in the death of my Lorde his death is my merite my refuge my helth my life my resurrection my merite is the mercy of god I am not poore of merite so long as the Lorde of mercie shall be in being if the mercies of the Lorde are great I am great in merites the more puissant he is for to saue so much the more am I assured Augustine in his manuel Chap. 23. I haue committed a great sinne and do feele my selfe culpable of a great many of sinnes and yet I will not despayre For where sinnes haue abounded grace hath more abounded He which hopeth not to haue pardon of his sinnes he denyeth that God is mercifull he doth great iniurie vnto God which distrusteth of his mercy as much as he can he denyeth that God hath loue truth and strength in whiche things consisteth all my hope that is in the loue that he hath towards me to make me his adoptiue sonne in the veritie of his promise and in the puissaunce of his redemption Let my foolishe thought nowe thinke and murmure as long as it will saying but what art thou and what is this glorie and by what merites thinkest thou to haue it Then I doe aunswere in good fayth I doe knowe verye well vnto whom I submit my selfe and that through great loue he hath made me his adoptiue sonne and is true in his promises and of power to fulfill them and it is lawfull for him to doe all that pleaseth him I cannot then bee afrayde of the multitude of my sinnes if I doe remember the Lordes death S. Ambrose in the booke of Iacob and of blessed life Euen as Iacob hauing not of his meate the eldershippe hid him selfe vnder the habite of his brother and apparayled him selfe with his coate the which did giue a most sweete sauour and in this manner presented him selfe vnto his father to receiue to his profite the blessing vnder the person of another so it is necessary that we doe cloth our selues and put on the righteousnesse of Iesus Christ through fayth and that we doe hide our selues vnder the deuine purite of our eldest brother if wee will be accepted and taken for righteous before God And truly the same is the true verytie for yf we doe appeare before God not clothed with the righteousnesse of Iesus Christ without doubte we shall be iudged worthy of eternall damnation S. Ambrose vpon the .4 chapter of the Epistle to the Romaines They are manifestly blessed vnto whom without laboure or without any workes iniquities and wickednesse are pardoned and the sinnes couered not requiring of them any works of penance but that they doe beleeue onely Ambrose vpon the 3. Chapter of the Epistle to the Romaines They are iustified freelye throughe his grace bicause that not doing anye thing and not rendring the lyke by onely fayth they are iustified through the gift of God. Augustine in his boke of 50. homilies Homilie 14. The Lord will giue vnto me the crown as a iust and righteous iudge For hee which beholdeth after that he hath beheld the worke cannot deny the reward I haue fought a good fight that is a worke I haue fulfilled my course that is a worke I haue kept the fayth that is a worke There remayneth for mee the crowne of righteousnesse that is the rewarde But thou doest nothing to the rewarde and in the worke thou hast not wrought alone thou hast the crowne of him but the work is of thee and yet it is not but throughe the ayde of him I haue fought I haue ended and fulfilled my course I haue kepte the fayth He doth rewarde the goodnesse but what goodnesse Such as he hath giuen Hath not he giuen vnto thee to fight a good
the lawe of workes by the whiche none is iustified but to the lawe of faith by which the righteous man liueth Who shall be of so wicked opinion to thinke that the administration of death figured in the tables of stone is not saide of all the tenne commaundementes but only of one which appertayneth to the saboth Where shall we put then this place the lawe ingendreth wrath For where no lawe is there is no transgression and sinne hath bene in the worlde euen vntill the lawe and sinne was not imputed when there was no lawe c. Read the chapter all at length Reade also the same booke the .31 chapter Of purgatory It is written in the Hebrewes the first chapter which sonne being the brightnes of the glorye and the ingraued forme of his person bearing vp all thinges with the worde of his power hath by him selfe purged our sinnes and sitteth at the right hand of that most highe maiestie Through Iesus Christ we haue redemption through his bloud euen the forgiuenesse of sinnes of his ritch grace In whom we haue redemption through his bloud that is to saye the forgiuenesse of sinnes to reconcile all thinges vnto him selfe and to set at peace through the bloud of his crosse both thinges in earth and thinges in heauen For asmuch as ye knowe how that ye were not redemed with corruptible things as siluer and golde from your vaine conuersation which ye receyued by the traditions of the fathers but with the precious bloud of Christ as of a lambe vndefiled and without spot And the bloud of Iesus Christ his son clenseth vs from all sinne Vnto him that loued vs and washed vs from our sinnes in his bloud If the bloud of bulles and of goates and the ashes of an heyfar sprinkled sanctifieth them that are vncleane as touching the purifying of the flesh how much more shall the bloud of Christ which through the eternall spirite offered him selfe without spot to God purge your conscience from dead workes for to serue the liuing God Esay speaking in the person of God saith it is I it is I only that for mine owne selfe sake doe away thine offences and forget thy sinnes For I confirme that the afflictions of this life are not worthy of the glory which shall be shewed vnto vs. After that the kindnesse and loue of our sauiour God to manward appeared not of the deedes of righteousnesse whiche we wrought but of his mercy he saued vs by the fountayne of the newe byrth and with the renuing of the holy Ghost Nowe goe to saith the Lorde we wil talke togither Is it not so Though your sinnes be as redde as scarlet shall they not be whyter then snowe And thoughe they were like purple shall they not by like white wooll And hee put no difference betweene them and vs seeing that with faith he purified their heartes There is no condemnation to them which are in Christ Iesus Iesus Christ saith verely verely I say vnto you he that heareth my wordes and beleeueth on him that sent me hath euerlasting life and shall not come into damnation but is escaped from death vnto life Againe he that shall beleeue and bee baptised shall be saued Also enter in at the straite gate for wyde is the gate and broad is the way that leadeth to destruction and many there be which goe in there at Obiection Agree with thine aduersarie quicklye whiles thou art in the way with him least thine aduersarie deliuer thee to the iudge and the iudge deliuer thee to the sergeant and then thou be cast into prison Verily I saye vnto thee thou shalt not come out thence till thou hast payde the vtmost farthing Aunswere Saint Ambrose sayth vpon these words of Saint Mathewe When thou shalt go vnto the magistrate c. Chrysostome vppon S. Mathewe 5. Homelie 10. Doth expounde it of the reconciliation And Theophilact vpon the same place sayth as much Likewise S. Hilarie vnderstandeth it so in his Canons Obiection Verily I saye vnto thee thou shalt not come out thence till thou hast payde the vtmost farthing Answere In the first of S. Mathewe it is sayde that Ioseph knewe not his wife till shee had brought forth hir first borne sonne S. Augustine expoundeth that place by the Rauen that Noe did sende forth and sayth that the Rauen did neuer returne agayne euen so Ioseph neuer knewe the virgin Marie for she is a virgin Also Sit thou on my right hande vntill I make thine enimies thy footestoole Obiection Whosoeuer shall speake agaynst the sonne of man it shall be forgiuen him but whosoeuer shall speake agaynst the holye ghost it shall not be forgiuen him neyther in this worlde neyther in the worlde to come Aunswere Chrysostome in the 12. of S. Mathewe Homely 24. expoundeth it thus Forasmuche as this sinne is not veniall you shall be grieuously punished both in this lyfe and in the life to come Saint Augustine vpon Genesis 10. booke It is better to doubt of secrete things than to pleade of incertayne things I doe not doubt but that we must vnderstande that the riche man was in most cruell torments and that poore Lazarus in ioy c. Thoughe the righteous bee ouertaken with death yet shall he be in rest The soules of the righteous are in the hande of God and the payne of death shall not touch them In the sight of the vnwise they appeare to die and their ende is taken for very destruction The waye of the righteous is iudged to be vtter destruction but they are in rest Oure Lorde sayde vnto the woman Daughter be of good comforte thy fayth hath made thee whole go in peace Agayne vnto the theefe Verily I saye vnto thee to day shalt thou be with me in paradyse Man after his death goeth to his long home Also the bodie shall returne agayne vnto the earth from whence it came and the spirite shall returne vnto God whiche gaue it Put not your trust in Princes nor in any childe of man for there is no helpe in them For when the breath of man goeth forth he shall turne agayne to his earth and so all his thoughts perishe I woulde not brethren haue you ignorant concerning them which are fallen a sleepe that ye sorrowe not as other doe which haue no hope For if we beleue that Iesus died and rose agayne euen so they also which sleepe in Iesus God will bring with him Augustine of the Citie of God .13 boke 9. Chapter The soules of the good men being seperated from the bodie are at rest and we must nothing at all doubt of it But those of the wicked are punished vntil that the bodie of those shall ryse againe to eternall lyfe and of those here to eternal death which is called the seconde death Irenaeus sayth as much writing against the hereticke Valentine Augustine
Lazarus from death from that day foorth sayth he they consulted togither to put him to death Iesus therefore walked no more openlye among the Iewes but went thence into a country nye to the wildernesse In like manner when Iesus sayde yer Abraham was I am Then tooke the Iewes vp stones to cast at him but Iesus hidde him selfe and went out of the temple and passed euen through the middest of them and wente his way Thou doest nowe knowe how that they which see these thinges or which doe heare them for they see them not as it is written ought not to burne those which speake thinke things contrary vnto suche as the Lorde hathe made and taught For when Iohn suffred martyrdome and that his disciples buryed his body Iesus hearing thereof departed thence by shippe into a desert place and euen so the Lorde doth his thinges and also teach them But would to God they were so ashamed that they would not declare their furor but vnto men and that more and more throughe their madnesse men should not see them rebuke and check the sauiour blaspheming agaynst him But the same the Idiotes and fooles could not suffer althoughe they are rebuked of them selues not to knowe onely the gospell for this is the occasion of our departing and fleeing of which the euangelistes doth make mention and of which our sauiour hathe vsed and we must also thinke suche thinges to haue bene in holy men For that which is nowe written of the sauiour after the fashion and manner of men the same is commonly deputed vnto mankinde He hath taken those thinges that are ours and hath shewed and declared the passions of our infirmitie the which Saint Iohn wryteth thus They soughte to take him but no man layde handes on him bicause his houre was not yet come For before that the same was come hee sayde vnto his mother woman what haue I to doe with thee myne houre is not yet come And he sayd vnto those which were called his brethren my time is not yet come And agayne at the time of his passion he sayde sleepe hencefoorth and take your reste for behold the houre is at hande and the sonne of man is betrayed into the handes of sinners But he did not suffer him selfe to be taken before the time was come also he did not hide him selfe but gaue him selfe vnto his aduersaryes and enemyes In like maner the blessed Martyrs did keepe them selues from temporall persecutions and when they were sought for they fledde into secrete places But when they were found out they gaue them selues to martyrdome beholde the wordes of Athanasius a Martyre of Iesus Christe That the magistrates that persecute the faithful vnder coulour of religion shall be tormented with eternall paines HEare therefore O ye kings and vnderstande ye therefore ye Iudges of the endes of the earth Learne and giue eare ye that rule the people glorifie your selues in the multitude of nations For the power is giuen you of the Lord the strength from the hiest whiche shall trye your works and search out your imaginations howe that yee being officers of his kingdome haue not executed true iudgemente haue not kept the lawe of righteousnesse nor walked after his will. c. Heare O ye heades of the house of Iacob and ye leaders of the house of Israell Should ye not knowe what were lawefull and right But ye hate the good and doe that is euill ye plucke of mens skinnes and the fleshe from the bones ye eate the fleshe of my people and flaye of their skin ye breake their bones ye choppe them in peeces as it were into a cauldron and as fleshe into a pot c. And a little after hee saith O heare this ye rulers of the house of Iacob and ye Iudges of the house of Israell ye that abhorre the thing that is lawefull and wrest aside the thing that is straighte yee that buylde vp Sion with bloud and Ierusalem with doing wrong O ye Iudges ye giue sentence for giftes O ye priestes yee teache for lucre O yee Prophetes ye prophecye for mony c. Lactantius Firmianus in his diuine institutions Lib. 5. Chap. 24. writing vnto the Emperour Constantine All that whiche the wicked Princes doe against vs God doth permit and suffer it to be done And yet neuerthelesse the most wicked persecuters in whom the name of God hath bene had in derision and mockery ought not to thinke therefore to scape vnpunished for they haue bene as ministers of his wrathe agaynst vs Truelye they shall be punished by the iudgemente of God bicause that after receiuing power they haue abused it aboue all measure and by that meanes are waxen growen into greate pryde agaynst God and haue vnfaithfully troden vnder their feete his eternall name Therefore he promiseth that he will with all speede be auenged of them and roote out of the earth all wicked beastes But although that he hath accustomed to aduenge the vexations and tormentes done vnto his people and especially in this worlde neuerthelesse he doth commaund vs to attend and tarye patiently in this worlde vntill the celestiall iudgement at which day he will rewarde or punishe euery one according to theyr workes Wherefore the wicked people and cōmitters of sacriledge ought not to hope that those whom they haue so handled shall be despised vnreuenged The reward shal come vnto the rauening wolues who haue tormented the simple and righteous soules that neuer offended But as for vs let vs onely trauayle that nothing be punished in vs by men but onely righteousnesse let vs endeuor our selues with all our strength to serue God and to be auenged of that whiche we suffer and to receiue our rewarde Saint Barnard in his sermon of the conuersion of Saint Paule Oh Lorde God these are the chiefeste and first that persecuted thee whom men see to loue the hiest seates and romes in thy church and whiche bare the greateste rule They haue taken the arke of Sion they haue occupied and vsed the castle and afterwards haue frankly and by power set al the citie on fire their conuersation is miserable the subuersion of thy people is pitifull and woulde to God that they should not hurt but in that onely part peraduenture there wil be some who wil be aduertised and admonished with the exhortation of the Lorde who will beware of following their example and who wyll keepe the commaundements according to that which is sayde whatsoeuer they byd you obserue that obserue and doe but after their workes doe not But nowe holy orders are giuen for an occasion of moste filthy gayne and doe esteeme and thinke gayne to be pietie and godlynesse The Prophet Esay sayth O Lord our God though such Lords haue domination vpō vs as knowe not thee yet grant that wee may hope onely in thee and keepe thy name in remembrance Thy rulers
all the Apostles The rocke giueth name to Peter not Peter to the rocke Mat. 16. 1. Cor. 3. Iohn 8. Mat. 16. Collo 2. 1. Iohn 5. Philip. 1. 2. Pet. 1. S. Augustine recanteth Iesus Christ hath builded his Church vpon him selfe and not vpon Saint Peter 1. Cor. 1. Gregorie vvoulde not be called vniuersall Pope Iohn 8. Rom. 3. Iohn 15. 2. Cor. 3. Galat. 5. Philip. 1. Philip. 2. Rom. 7. Man cannot be made better by the merit of his vvorkes Free vvill lost 2. Pet. 2. Iohn 8. Man is solde vnder sinne Iohn 8. Râ—â—â—â— 9. VVe ought not to defeÌ„d free vvill or nature as the vvise men of this vvorlde doe Psal. 49. Libertie lost thorovv sin Psal. 148. No good cogitation can procede from vs but by the vertue of God in vs. Psal. 95. Ezec. 18. God commaundeth that vvhich man caÌ„not and giueth that vvhich hee commaundeth Adam hath damned all his posteritie in himselfe Free vvill to doe euil but not to doe good Rom. 8. Augustine sayde that man hath freevvill but he doth vnderstande it to doe euill Iohn 15. Pro. 16. 2. Cor. 3. Catholike fayth destroyed by free vvill Psal. 81. Man naught of himselfe 1. Cor. 4. Genes 1. Iames. 1. Good vvorkes procede not of man. Free vvill deliuereth not No grace of God by free vvill nor by the lavve Rom. 9. Throughe sinne the free vvill is lost 2. Pet. 2. Iohn 15. Iohn 6. Iam. 1. 2. Cor. 3. Rom. 7. Galat. 5. 1. Cor. 2. 1. Cor. 12. Esay 26. 1. Cor. 12. Psal. 39. Genes 8. Ephes 2. VVe ought not to accorde vvith them vvhich do establish free vvill Phil. 2. 2. Ephe. 2. Nothing done by our vertue Deut. 9. VVee can through no vvorkes merite eternall lyfe Iob. 14. Psal. 32. Rom. 8. VVe receyued al things of God. 2. Tim. 1. Grace cannot bee vvhere merite hath taken place Grace doth iustifie vs freely Iohn 15. Oseas 2. VVe are indebted vnto God vvith all oure vvorkes VVe ought not to esteme our vvorkes Safetie in the vvounds of our Lord. Our merite is of the mercie of the Lorde 1. Cor. 1. The sonne of God hath taken oure proper flesh vvherby vve haue firme assurance Iesus Christ hath satisfied for our sinnes The proude reioyce in their ovvne strength To boast vpon merits is to be seperate from grace Psal. 32. Iames. 2. Good vvorkes are the fruite of fayth Rom. 8. Iohn 17. Heb. 2. Our proper flesh and our proper blud is in Iesus Christ and there vvhere hee doth reygne vve doe reygne vvith him Math. 11. Ephes 5. Genes 2. The death of Iesus Christ is our merite Genes 27. Psal. 32. Rom. 4. Rom. 3. 2. Tim. 4. 1. Cor. 15. 2. Tim. 2. He vvhich maketh him selfe righteous doth more than if he made himselfe a man. Phil. 3. Psal. 32. Rom. 3. Rom. 4. If GOD should revvarde our vvorkes he should finde them altogither vvicked vvold condemne vs. Gods righteousnesse giuen vs is ours MaÌ„ hath no righteousnesse Rom. 3. Rom. 7. Abraham iustified thorovv fayth only before the lavve Onely faith doth saue vs. Psal. 32. Mat. 13. Ephe. 2. God giueth his grace freely bicause he can finde nothing for to saue 2. Cor. 11. The righteous cannot abyde in righteousnes if he be not holpen Math. 9. Rom. 3. He vvhich doth pardon sinnes is god Ephe. 2. Free vvill lost by sin Gala. 2. If the streÌ„gth of our nature coulde iustifie vs then Christ dyed in vain Rom. 10. Psal. 100. Gene. 2. If we haue povver to iustifie our selues vve neede not pray vnto God to iustifie and make vs cleane Mat. 18. Luk. 19. 1. Cor. 4. 1. Cor. 1. 2. Cor. 10. Ierem. 9. Rom. 2. Psal. 62. Mat. 16. Apoca. 22. Galat. 5. Rom. 5. Rom. 12. Ephe. 4. 1. Cor. 12. Iam. 1. The grace of God not giuen vnto vs by our vvorkes Psal. 59. There is no Saint vvhich is vvithout sinne Psal. 143. Iob. 9. Rom. 7. The ende of vertue is but a beginning Galat. 5. Our righteousnesse is only of the mercye of God. Luk. 18. Rom. 11. Esay 40. 1. Cor. 2. Sap. 9. It behoueth that faith do ayde oure debilitie VVee are debters to God. Lam. 2. S. Paule and S. Iames are not contrarie the one to the other Rom. 4. Galat. 5. Loue cannot be ydle for it forsaketh euil and doth good 1. Cor. 13. Rom. 4. Rom. 4. Iame. 2. The meaning of S. Paule and of S. Iames and hovve vvee ought to vnderstaÌ„d them Luc. 7. The vvorkes of the lavve serue nothing for iustification Esay 64. 1. Cor. 4. 1. Tim. 1. Gala. 1. Act. 9. Iohn 6. Mat. 9. Mat. 5. All sinnes pardoned by fayth Iohn 1. Mat. 25. Mat. 19. The kingdom of heauen not created as man coulde merite but as God might prepare it 2. Cor. 1. Luk. 18. No remission of sinnes but of God. Rom. 8. 1. Reg. 16. Psal. 143. Luc. 7. Rom. 3. Let vs assure our selues to come to heauen through the gift of God. Heb. 12. Rom. 4. Remission of sinnes is through the bloude of Christ Ephe. 4. Psal. 32. Psal. 84. Psal. 65. Iames. 1. The trusting to vvorkes auaileth nothing to seke eternall life Rom. 1. 1. Cor. 1. Colos 1. Rom. 7. Rom. 11. Rom. 9. Ephes 2. Titus 3. Act. 15. 2. Par. 10. Titus 3. Philip. 1. Philip. 1. Philip. 3. Rom. 8. Esay 50. Psalm 3. Psal. 73.44.102 Ephe. 2. 1. Pet. 2. Philip. 1. Iohn 1. Psal. 36. Deut. 29. Psal. 119. Ezech. 36 Psal. 62. Ierem. 31. Rom. 3. Rom. 4. Genes 15. Galat. 3. Iam. 2. Rom. 4. Rom. 5. Rom. 11. Rom. 14. Galat. 2. Galat. 2. Galat. 3. Genes 15. Deut. 27. Abac. 2. Rom. 1. Heb. 10. Leuit. 18. Deut. 21. Galat. 3. Rom. 3. Heb. 11. 1. Pet. 1. Act. 15. Math. 9. Math. 9. Luk. 8. Iohn 6. Mar. 9. Rom. 6. Rom. 10. Rom. 10. Esay 28. 1. Cor. 1. 2. Cor. 10. Ierem. 9. Iere. 23. and 33. Act. 10. Ierem. 31. Mich. 7. Act. 4. Galat. 5. Rom. 12. Iob. 9. Iob. 10. Iob. 15. Iob. 25. Esay 64. Eccle. 7.3 Reg. 8. 2. Cor. 6. 1. Iohn 1. Esay 45. Esay 50. Esay 53. Titus 3. Ierem. 2. Ierem. 14. Esay 57. Act. 13. Iohn 1. Rom. 8. Rom. 8. Psal. 143. Prou. 24. Psal. 130. 1. Tim. 1. VVhat vvee ought to demaunde Psal. 141. Psal. 37. Philip. 2. God giueth vvill that vve may doe that vvhich hee commaundeth 1. Cor. 15. The lavve vveakened thorovv the fleshe Rom. 7. 〈◊〉 â—5 〈◊〉 Christ 〈◊〉 â—hou◠〈◊〉 and 〈…〉 vve 〈◊〉 to vâ—â—â—â—stâ—nde 〈…〉 â—ne Rom. 8. Galat. 4. Rom. 10. Rom. 10. Galat. 3. Galat. 3. Galat. 5. Galat. 3. Galat. 3. Abac. 2. Rom. 1. Galat. 3. Galat. 3. Deut. 27. Iames. 2. Pro. 24. Gala. 4. Rom. 13. Mat. 22. Galat. 5. Ephe. 2. Col. 2. Rom. 3. Rom. 5. Rom. 7. Rom. 7. To loue god vvith all our heart and our neighbour as our selfe cannot be accomplished in this life Mat. 18. It is asked againe of him vvhich hath not vvherevvith to pay as also God demaundeth
heauen Pag. 3. Bodie of Christ in likenesse of breade Pag. 4. Bodie of Christ called breade Pag. 22. Bodie of Christ not consumed Pag. 24. Bodie of Christ but in one place Pag. 25. Bodie of Christ offred once for all Pag. 37. Bookes of the Machabees Pag. 173. Bookes of the Apostles Pag. 321. Bookes holy to be had Pag. 309. Bookes spirituall Pag. 222. Bookes their profite Pag. 223. Burners of Christes bodie Pag. 24. C. Canons Pag. 24. 28. 30. 36. 161. 169. 172. 214. 216. 222. 230. 246. 248. 251. 268. 269. 271. 278. Chayre of Moyses Pag. 279. Chastitie Pag. 247. Children obedient Pag. 301. 303. Children vvell instructed Pag. 302. Christ the vertue of god Pag. 316. Christ the only heade Pag. 280. Christians giuen to dyce Pag. 298. Christians theyr idlenesse Pag. 297. Christians small account of faith Pag. 295. Christians not content Pag. 337. Christians theyr ignorance Pag. 295. Church the true Pag. 263. 261. Church of the wicked Pag. 258. Church where Pag. 260. Church of our time Pag. 263. Church of the wicked mightie Pag. 263. Church rent by priestes Pag. 266. Chrysostome his opinion Pag. 316. Clement Pag. 245. Commaundements of God what Pag. 56. 134. Commaundements how perfected Pag. 140. Commandements bring humilitie Pag. 144. Commaundements greate Pag. 143. Compulsion of no effect Pag. 352. Compulsion no pleasure Pag. 353. Confession auricular abolished Pag. 43. Confession not before men Pag. 43. Confession to God onely Pag. 40. Counsell of Basill Pag. 29. Counsell of Toledo Pag. 161. 216. 233. 276. Counsell of Constantinople Pag. 215. 248 Counsell of Gangres Pag. 248. 256. 278. Counsell of Nice Pag. 249. 247. 21. Counsell of Anticyra Pag. 248. Counsell of Ariminum Pag. 275. Counsel of Oreng Pag. 256. Counsell of Illyberis Pag. 276. 214. 216. Counsell of Carthage Pag. 274. 275. 276. Counsell of Orleans Pag. 276. Counsell of Chalons Pag. 276. Counsell of Chalcedon Pag. 276. Counsell Lateran Pag. 276. Counsell Mileuitan Pag. 55. Counsell of Laodicea Pag. 174. Counsell of Ephesus Pag. 275. Counsell of VVormes Pag. 271. Counsell of Braga Pag. 230. Counsell the authoritie Pag. 275. Custome not followed Pag. 288. Custome follower Pag. 288. Cuppe ministred to the laye Pag. 29. D. Daughters their education Pag. 314. Daughter to eschew the world Pag. 315. Deacons maryed Pag. 250. Deade haue nothing common Pag. 164. Dead nothing profiteth Pag. 162. Death of Christ Pag. 84. Doctrine of men Pag. 281. Doubt Pag. 283. Doubt of secrets Pag. 151. Drinke sanctified Pag. 22. Deuill ouerthrowen Pag. 165. Deuill his dwelling Pag. 218. F. Fast without workes Pag. 241. Fast of the Grecians Pag. 241. Faith onely saueth Pag. 93. Faith the helpe Pag. 105. Faith without lawe Pag. 112. Faith the suretie Pag. 261. Faith the thinges concerning Pag. 277. Faith newe Pag. â—78 Faith rendred Pag. 296. Faith the excellencie Pag. 333. Faithfull not compelled Pag. 244. Figure none of god Pag. 202. Flesh of Christ Pag. 214. Flesh and bloud of man Pag. 8â— Flesh agaynst fleshe Pag. â—â—â— Flesh of Christ without sinne Pag. 1â—7 Flye from the meeke none Pag. 361. Flye the wicked Pag. 362. Flight commaunded Pag. 360. Flight reproched Pag. 360. Flight of the Saints Pag. 362. Foole fashioneth god Pag. 206. Forgiuenesse of god Pag. 116. Forgiuenesse in the bloud of Christ Pag. 118. Forgiuenesse in this world Pag. 156. Freewill condemneth Pag. 52. Freewill to doe ill Pag. 59. Freewill destroyeth faith Pag. 61. Freewill not to be defended Pag. 53. Freewill deliuereth not Pag. 65. Freewill lost Pag. 67. Freewill established Pag. 69. Freewill naught Pag. 70. G. Gift of god Pag. 118. God descended from heauen Pag. 58. God giueth the demaund Pag. 344. Good thought Pag. 55. Good workes Pag. 72. 117. Good workes not of our vertue Pag. 71. Gospell in the heart Pag. 188. Gospell dispensed Pag. 268. Gospell the suretie Pag. 292. Gospell contayneth all Pag. 292. Gounes for the deade Pag. 163. Grace seperated from merite Pag. 75. Grace iustifieth Pag. 75. Grace hindered Pag. 81. Grace free Pag. 94. Grace worketh goodnesse Pag. 94. Grace of the Heretickes Pag. 102. Grace easeth Pag. 135. Gregorye his doubt Pag. 271. H. Heretickes spared Epiphanius Pag. 227. Hereticks their bookes Pag. 286. Hilarye Pag. 249. Hoc Pag. 11. I. Idolaters Christians Pag. 185. Iesus Christ seene with the eye Pag. 192. Iesus Christ where Pag. 25. Iesus builder of the Church Pag. 49. Iesus our purgatory Pag. 152. Images not lawfull Pag. 201. 215. Image caruers Pag. 208. Images doe not shew god Pag. 207. Image of God the honor Pag. 210. Image the pilgrimage Pag. 210. Images of Christ Pag. 213. Images not to seeke god Pag. 215. Images pleasing god Pag. 218. Image honorers Pag. 216. 221. Images burnt Pag. 222. Image rent Pag. 225. Images hurtfull Pag. 215. 223. Iudgement giuen Pag. 157. Iudgement not auoyded Pag. 178. Iust Pag. 95. Iustification not by nature Pag. 100. Iustified freely Pag. 86. Iustification Pag. 88. Iustification by faith Pag. 93. K. Keyes of the Church Pag. 46. Keyes of Peter Pag. 47. Kyll Pag. 351. 360. L. Law of the two tables Pag. 145. Law for the proude Pag. 145. 144. Lent. Pag. 234. Life Pag. 156. Life lasting profiteth Pag. 158. Loue of god Pag. 140. Loue not idle Pag. 109. M. Man naught Pag. 62. Man vnder sinne Pag. 53. Man separated from god Pag. 154. Man wise despised Pag. 355. Man profiteth not by force Pag. 252. Mariage forbidden Pag. 244. 253. Mediatour Iesus Pag. 192. Mediatour not man Pag. 194. Merite of men Pag. 75. Monkes their life Pag. 231. N. New alliance Pag. 1. O. Offering of candelles Pag. 213. P. Pelagians Pag. 141. Popes Pag. 270. 271. 272. Prayer Pag. 196. Prestes Pag. 45. 166. 249. 265. 335. R. Religion Pag. 208. Righteousnesse Pag. 103. 144. 86. Righteousnesse of God ours Pag. 79. S. Sacraments Pag. 19. 39. Sacrifice Pag. 36. Saint hath sinne Pag. 103. In Saints no hope Pag. 184. 181. Scripture hath no fault Pag. 282. 279. 285. Scripture in the heart Pag. 299. 313. Scriptures forbidden Pag. 300. 301. 302. 334. 222. Scriptures the profite Pag. 303. 304. 305. Scriptures no excuse Pag. 308. 309. 310. 317. Scriptures the necessitie Pag. 318. 323. Scripture spirituall Pag. 16. Scripture life Pag. 335. Signes for the signified Pag. 39. Soules of the good 151. 153. of the wicked Pag. 153 163. Soules of the dead Pag. 181 Supper Pag. 3. 4. Supper of the sicke Pag. 7. 8. Supper the signification Pag. 20. Supper in two kindes Pag. 27. Supper of bread not kept in the pix Pag. 29. Supper called Eucharistia Pag. 31. called a Sacrafice 35. not changed Pag. 20. Songes filthy Pag. 338. T. Torments of the wicked Princes Pag. 377. Truth not vanquished Pag. 338. V. Vengeance of Christ Pag. 377. 381. Village of Christ Pag. 301. Virginitie Pag. 252. W. VVill of good thinges Pag. 69. VVoman of Canaan Pag. 196. VVoman maryed Pag. 312. VVoman honour of the husband Pag. 312. VVord reiected Pag. 280. VVorkes condemne vs Pag. 77. VVorkes not esteemed Pag. 77. VVorkes of ours haue no life Pag. 72. VVorshyppe of Saintes Pag. 180. 188. 190. 200. 209. VVorshipp onelye the true god Pag. 212. VVorshippe of Helena Pag. 213. VVorshippers of images Heretickes Pag. 215. VVorshippe of infidels Pag. 220. VVoundes of Christe Pag. 78. FINIS