iudgement euen as the vnfaithfull and reprobate can geue no iudgement of the worde of God nor yet alowe it Whereby we maie then conclude that the certitude veritie and infalliblenesse of Gods worde doeth not depende or hang vpon the opinion and iudgement of men but that it doth altogether depende of the holy spirite of God whiche by his owne force vertue and strength doth verifie it and constraineth the faithfull to alowe and receaue it as the bright and cleare beames of the Sunne doe compell the eyes to confesse that the Sunne is cleare and bright For the shéepe of our Sauiour christ doe both heare and vnderstande the voice of their shephearde and not the voice of a straunger And all the Prophetes haue prophecied and taught and the apostles also haue been verified and aucthorized by the vertue of hym that spake in theâ— so that all the whole worlde could not withstande it It is nowe easie to see that the true catholique Churche of God though she knoweth which is the true worde of god and which is not and that by the inspiration of the same holy spirite that they were inspired withall whiche did leaue vnto vs by writyng the holy and sacred Scriptures that be conteined in the olde and newe testament I meane the canonical bokes of them both for as Sainct Chrisostome saieth Ergò suam erga homines amicitiam innouare volens quasâ— longè absentibus literas mittit conciliaturus sibi vniuersam hominum naturam Therefore god mindyng to renewe his fauour towardes man sent his holie Scriptures as it were his letters thereby to reconcile to him selfe all mankynde â–ª Ireneus saieth Apostoli tunc euangelium praeconiauerunt Postea verò per dei voluntatem illud in scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum Then the Apostles preached the Gospell and afterwardes by Gods will thei deliuered the same to vs in writyng to be a foundation and a piller vnto our faith But here to speake of the Papistes obiections howe that the Churche was before the worde it shal be superfluous to waste paper and Inke in so fruictlesse a question For we say generally the worde was before the church for Moyses wrote the worde of God that he spake to Adam of the séede to come So saieth Sainct Paul God spake in olde tymes many waies and in sundrie sortes vnto the fathers And saint Chrisostome saieth God the creatour of mankynde from the beginnyng spake vnto men by hym selfe in his owne person We speake not so precisely and nicely of Gods worde written in Paper For so it is a creature corruptible and shall consume and perishe as other corruptible creatures doe But the worde of God whiche we speake of endureth for euer Saincte Hierome thereto agreyng saieth these wordes Quomodo aeternae erunt scripturae diuinae si mundus certo fine est terminandus Verum est quidem quod librorum pelliculae cum ipsis literis abolandae sunt Sod quià subiungit dominus verba mea verò noÌ„ praeteribunt proculdubio quod illiâ— apicibus pollicetur erit aeternuÌ„ That is to saie in englishe thus How shall the holy scriptures be euerlastyng seeyng the worlde shall haue an ende True it is that the Parchement or leaues of the bookes with the letters and all shal be abolished But forasmuche as our Lorde addeth my wordes shall neuer passe doubtlesse the thynges that are promised by the same letters shall laste for euer ¶ The .xxxviij. Chapiter ¶ The true Churche is knowen by the worde of God. SO that the woorde of GOD enduring for euer is it that the holy catholike and true Church is knowen by and euer hath been Therefore sainct Augustine saith Exore veritatis ecclesiam agnosâ—o participem veritatis By the mouthe of the truthe I knowe the churche that is partaker of the truth And againe he saieth I would the Churche should be shewed not by the decrees of men but by the heaueÌ„ly oracles or wordes of God Wée muste seeke the Churche in the woordes of Christ whiche is the truthe and beste knoweth his owne bodie The holie Scripture sheweth vs the Churche without doubtyng In the holie scriptures the Churche is plainly knowen We muste knowe the Churche by the holie Canonicall scriptures as we knowe the heade Sainct Chrisostome also saieth Nullo modo cognoscituÌ„r quae sit vera ecclesia nisi tantuÌ„modo per scripturas It is not any wayes knowen which is the true Churche of Christ but only by the scriptures S. Augustine saith Non audiamus haec dico haec dicis sed audiamus haec dicit dominus Ibi quaeramus ecclesiam ibi discutiamus causam nostram Let vs not heare these wordes this saie I this saiest thou But let vs heare these woordes thus saieth the Lorde There lette vs seeke the Churche there let vs discusse our cause I will not haue the holy Churche to bee shewed by mans iudgement but by Goddes woorde Saincte Ambrose also doeth saie these wordes Ecclesia fulget non suo sed Christi lumine The Churche shineth or is knowen not by her owne light but by the light of Christ which is by the worde of God. These testimonies of the godlie fathers of the Catholike Churche dooe flatly declare that the Churche is knowen onely by the worde of God and not by mans decrees nor statutes therefore the true Churche doeth not take vpon her to adde any thing vnto it or to take ought away from it she doth not presume to forge newe articles of our faithe and to sette forthe news lawes and decrees for Goddes holie woorde but she contenteth her self with the worde lawes and ordinaunces of her true husbande and heade Iesus Christe Therefore that whorishe churche of Rome whiche moste presumpteously forgeth daiely newe lawes and Articles of our faithe settyng forthe euen with fire and sworde the fonde doctrines and inuentions of men for the true and infallible woorde of the liuyng GOD mainteinyng openly that their Churche is aboue the woorde of GOD and that it is of more force and greater aucthoritie for these are their owne woordes set out in their owne bookes A doctrina Romanae ecclesia Romani pontificis sacra scriptura robur trahit authoritatem The holie scripture taketh strength and aucthoritie of the doctrine of the Romain Churche and of the Bishoppe of Rome Againe in the same booke he saieth I meane Siluester Prierias maister of the Popes palaice Indulgentiae authoritatae scripturae non innotuere nobis sed authoritate Romanae ecclesiae Romanoâ—umque pontificum quae maior est Pardones are not knowen to vs by the aucthoritie of the Scriptures but by the aucthoritie of the Romaine Churche and of the Bishoppes of Rome whiche is greater then the aucthoritie of the scriptures These I saie boldely can in nowise bee the true spouse of our sauiour Iesu Christe but the abhominable
to him in our willes and vnited in our affections If we shoulde say thei againe minister the mysticall cup to the laye people we shoulde be fayne to keepe the sacramentall wine as well as the sacramentall bread But the wine can not be kept long but it waxeth eger so that it can not be drunken for egernesse Therefore the Churche of Rome hath thought good that the cup shoulde be cleane taken away from the laye people Who woulde not laugh at this balde reason of theirs do not your holy cakes in the pixe if thei be to long kept moulde also and finnie yea and runne full of maggottes and wormes too so that ye be fayne many tymes to burne that blessed body of the Lorde that ye your selues haue made and to burye the ashes in some blinde and darke corner Let the cautels of your Masse beare witnes of the thing How chaunceth it that your whorishe mother the Churche of antechriste did not for the same cause put the laye people from the sacramentall bread too Doeth not the one stande with as good a reason as the other For if ye can finde a remedie that the bread shall not waxe out of fashion by often chaunging of your holye cakes that is to say by often taking away of the olde and putting in of newe may not the same remedie be vsed in the wine Whereas they say the wine can not be kept or reserued for causes before expressed Herein they shewe them selues most miserable blasphemers From where and from whence haue they this aucthoritie to reserue and locke vp their consecrated bread as thei call it scriptures thei can shewe none and the learned are against them yea and some of their owne proctours and doctours Gabriell Biell a greate stickeler in your Transubstantiation saieth Non dedit discipulis vt ipsum honorificè conseruarent sed dedit in sui vsum dicens accipito manducate Christ gaue not the sacrament to his disciples that they should reuerently reserue it but he gaue it for their vse sayng take and eate Saincte Ciprian an olde auncient Father saieth Panis iste recipitur non includitur This bread is receaued and not shut vp Clemens likewise saieth Tanta in altario Holocâ—usta offèrantur quanta populo sufficere debeant quod â—i remanserint in crastinum non reseruentur Let there be so many Hostes or so muche bread offered at the aulter as maie bee sufficient for the people if any thyng remaine let it not be kepte vntil the mornyng Origene and Cirill saie also verie plainely Dominus panâ—m quem discipulis suis dabat non distulit nec iussit seruari in crastinum The bread that our Lorde gaue to his disciples he lengred it not nor â—ad it to be kepte vntill the mornyng Sainct Hierome shewyng the order of the Churche of Corinth saieth After the Communion was doen whatsoeuer portion of the Sacrifices remained they spent it there together in the Churche eatyng their common supper Hesichius sheweth the order in his tyme of that that was left of the sacrament and saieth that the remanentes of the Sacramente were burnt immediatly in the fire Nicephorus also saieth of the order in his tyme of that was lefte after the people had communicated together that the remanentes of the same in some places were geuen to the children that went to schole to be eaten by them presently in the Churche These testimonies are sufficient to disproue all that they haue or can alledge for their reseruation and if they woulde vse this order as thei haue declared they should neuer doubte of â—nowing moulding and sowring of the sacramentall bread and wine but yet a little more to reason with these fellowes of Rome aboute the sowryng of the wine for the which cause it can not be reserued saie they If it be the blood of christ how can it corrupte or chaunge or if it doeth corrupt and chaunge how can it be the blood of Christe Is not the blood of Christ vncorruptible and no more subiect to alteration Your owne reasons whatsoeuer ye can imagine and prate of your accidentes without substaunce or of your substaunce without accidentes doe quite ouerthrowe your false and erronious doctrine of Transubstantiation But that I should be somewhat shorter you haue no commaundement in all the scriptures to doe as you doe Is not this that ye doe in keepyng any parte of the Sacrament one of your beggerly traditions Doe ye not moste vngodly contemne despise and breake the holy commaundementes of the lorde that so ye maie maintaine vpholde your lousie inuentions The wisdome of the father our sauiour Iesu Christ doth saie drinke ye all of this diuide this among you whiche thyng the holy apostles whom we ought most chiefly to folowe next vnto Christe did performe immediatly For they dranke all of it But this wholsome commaundement of our Sauiour is cleane put downe that your wise traditions maie stande and take place When we do reproue your false shamefull and detestable abuses wherwith ye haue filled the Churche of Christ ye crie out still againste vs The Fathers The Fathers and nothyng haue ye in your mouthes but the Fathers Heare then what Sainct Ciprian who is one of the moste auncient writers of the true Churche doeth saie if in the sacrifice whiche is Christe saieth he Christe onely ought to be folowed truely we must heare and doe the same that Christe our Sauiour did and commaunded to be doen. For he saieth in his gospell if ye doe the thinges that I commaunde you I wil no more cal you seruauntes but frendes And that christ alone ought to be hearde the father doeth also testifie from heauen saiyng This is my welbeloued sonne in whom I am pleased heare hym If Christe onely must be hearde we ought not to care what any man hath thought good to be doen afore vs but what Christe first who is before all hath doen. For we ought not to folowe mans custome but the trueth of god Sith that the Lorde doeth crie out by Esay saiyng They worship mée in vaine teachyng the doctrines and commaundementes of men And he saieth a litle after whosoeuer breaketh one of the least of these commaundementes and teacheth men so to doe he shal be called the least in the kyngdome of heauen If it be not lawfull saieth he to breake the least of the lordes commaundementes How much lesse ought wee to breake or transgresse those greate and weightie commaundementes and that do so muche pertaine to the Sacrament of the Lordes death and of our redemption or to chaunge them into any other thyng than it hath been instituted or ordained of God Sainct Ambrose also hath a notable saiyng Nos noua omnia quâ— christus non docuit iure damnamus quia christus fidelibus via est Si igitur christus non docuit quod
leape dice carde sweare fight runne abrode in the night breakyng vp dores and windowes and burne mens houses one of his Cardinals he gelded he put out anothers eies whiche was his Godfather he cut of ones hande of a nother a tongue of others a finger a nose an eare in his dice plaiyng he woulde call vpon euil spirites and drinke to the deuil beyng thus Pope and an vnholy father nine yeres three monethes and fiue daies was striken of the deuill as they saie as he was a bed with a nother mans wife and so died within eight daies after most miserablie So of this fathers godly life came that prouerbe vp as merie as Pope Iohn VVhat was Pope Sergius â–ª not a man without al vertue and learnyng kept not he a whore in the tyme of his Popedome called Morozia and had by her a bastarde whiche was Pope long after hym called Pope Iohn the .11 This filthy tyraunt did many villanous actes VVhat was Pope Marcellinus not a greate Idolater what was Syluester the .2 not a greate coniurer and gaue hymselfe body and soule to the deuill and by the deuils procurement was made Pope was not Pope Liberius an Arrian heritique was not Pope Leo likewise an Arrian Pope Caelestinus was he not a Nestorian heretique was not Pope Honorius a Monothelite heretique Pope Iohn the .22 was not he reproued as an heretique at Paris concernyng the soule of man I praie you what was Pope Hyldebrande was he not an aduouterer a Churche robber a peâ—iured man a murtherer who poysoned sixe other Popes his predecessours to make hym selfe roome to the holy seate was he not a greate Sorcerer and a reneger of the faith was not Pope Vrbanus a tyrannous murtherer that tooke fiue of his Cardinals aliue and put them into Sackes and threwe them into the Sea I coulde speake of Pope Stephen of his handlyng of Formosus his predecessour in cuttyng of his fingers and heade and threwe his carkasse into Tyber and of many others of them but that I should occupie and consume muche ynke and paper about a sorte of filthie liuers therefore Pope Adrian the .4 was wont to say Succedimus noÌ„ Petro in pascendo sed Romulo in parricidio VVhat should I speake of their holy Cardinals are thei not Ruffians tosse pottes whore maisters and buggerers with yong boies like vnto the Sodomites al the world knoweth it VVhat should I saie of others their Priestes how shamefully thei liued in their holy orders were not a nomber of them theeues periurers murtherers buggerers with boyes Mares and Sowe pigges some of them haue been arained at the Barre for it in Excester and els where as the recordes can testifie some of them were no small chickens in the Popes Coube what saie you to those holie Fathers at the last councell of Trydent whiche were solemply gathered together as thei saide to reforme matters of religion and suppressyng of vice was not two of those holy fathers taken at that tyme in whordome the one was striken downe with a Club the other taken with the maner by the husbande and hanged by the necke out of a greate Lucane window in the streete VVhat shoulde I saie not long agone of one in VVinchester a great D. of the Papistes who would drinke nothing but water thrise a weeke who vnder the colour of virginity of wearing a shurte of heere and hanging his shrowde at his beddes feete and mortifiyng his body with straightnes of life kepte three whores at once in his Chamber to serue him and his fellowes at neede whiche whores were fetched out by certaine Iustices of peace This is as true as men vse to eate meate vpon a Boarde To conclude and leaue troublyng of your Lordeships chaste and Godly eares we will saie of their whole Cleargie as some of their owne doctours haue written Venalitate Curiae Romane inanitèr praeficiuntur Lenones Coqui Stabularij equorum pueri Through the briberie of the Courte of Rome Bawdes Cookes Hostlers Horsekepers and children are placed in offices to gouerne the Churche Thus I haue rather geuen an inkelyng hereof then opened the particuler secretes of the matter for as saint Barnarde saith Quâ— in occulâ—â— fiunt ab Episcopis turpe est vel dicere The third cause is for that of late one IhoÌ„ Blackeal borne in Excester did open penaunce at Powles Crosse And then and there before all the congregation openly for that I detected his horible vices and manifested theÌ„ to certaine of my friendes to the ende that he might be better reclaimed from his lewde and wanton life and so to satisfie the whole congregation with open repentaunce crauyng their praiers vnto god for him cried and breathyng out against me many foule and sclaunderous reportes to the greate griefe of the godly and ioye of the wicked Papistes But hereby easely appeareth the nature of the wicked malicious For when any coÌ„uersion is made through gods spirite by any sinner they will enuy and vse railyng words againste that conuert as the wicked Scribes and Pharisees did And will speake euill of them bicause saieth Peter they runne not with them vnto the same excesse of riote therefore speake thei euill of you If I had been altogether as wicked as he declared openly yet he and all other enuious men ought not to haue sorrowed but ioyed not to haue enuied â–ª but loued Gods good workyng in mee with the aungels of heauen This wicked man will not light a Candle to seeke a sinner but rather will bryng a fier brande to consume his brother with his flamyng wordes but as Dauid saieth whoâ— burning Coales shall consume that same tongue that will bee the portion for euer for all suche lyers and sclaunderers A sclaunderer is worse then a Rauen who eateth men beyng dead but a wicked slaunderer eateth men beyng a liue But let vs examine Reuerend Father howe this lewde man followeth the Counsell of Salomon that saieth Despise not a man that turneth hym selfe awaie from synne nor cast hym not in the teeth with all but remember that we are all worthy blame the like doctrine Paule teacheth Brethren if a man be fallen by occasâ—ion into any faulte ye which are spirituall restore suche one with the spirite of meekenesse considering thy selfe lest thou be tempted also The Lorde saith by his prophet that he will not remember nor make mention of the former life of a sinner after his conuersion But this enuious and sclaunderous man will haue in remembraunce thinges past and make mention of that was neuer doen spoken noâ— saide to the greate infamie of the Gospell bicause I am called although vnworthy to be a preacher thereof Vpon which reportes and manifest sclaunders spoken the Queenes maiesties commissioners immediatly sent for mee to come before them and vppon my apparaunce he then beyng in the Marshal see a prisoner founde suche subtill and craftie meanes
imagined also about this particle he descended into hell whiche wee haue shewed to bee an addition to the Crede tellyng what persones Christe did bryng from hell and whom he did leaue there still and what thynges with what woordes he did speake to euery one of the Circles c. Therefore he saieth Tibi satis est profiteri Christum sic descendisse ad inferos quemadmodum sentit scriptura c. It is sufficient for thée saieth he to professe that Christe did so descende to helle as the scripture meaneth For we muste vnderstande Christ beyng from the beginnyng head and gouernour of his Churche came in the daies of Noe not in body which then he had not but in spirite and preached by the mouth of Noe to the disobedieÌ„t which would not then repent and therefore nowe are reserued to the last iudgement For Paul saieth Iesus Christe yesterday and to day the same is also for euer as if he woulde say Christ was and shall be the foundation of all his Church for euer Peter also saith The prophecie came not in olde time by the wyll of man but holie men of God spake as thei were moued by the spirite of God Wherevpon I saie as the sonne of GOD did preache in his spirite to theim that were in prisone as Peter saith that is to them that were then in the prison of their sinnes that thei should repent as we haue before written so be saued Euen so now at this day he is quickened in the spirite and by the same spirite continually doeth preache and teache by his ministers vnto the worldes ende to those people that are in the prisone of synne ignoraunce and disobedience to tourne them to the Lorde that euery one that beleueth maie bee saued This is the verie meanyng of this place therefore we muste not gather or descante vpon bare wordes and take them literally as we liste But wee must gather of the cause For so saieth saincte Hillarie Intelligentia dictorum ex causis est assumenda dicendi quia non sermoni res sed rei est sermo subiectus That is The meanyng of woordes is to bee gathered by the causes of the speakyng for the matter is not subiecte to the worde but the worde to the matter Erasmus saieth that some came after and seemed to gather out of the Scriptures some sentences whereto thei added some reasons Non illas quidem adamantinas But not those reasons saieth he verelie moste strong but suche as are of no weighte And after that he hath recited vp all the places that seme to make for Christes soule to haue descended into helle the place of the dampned he concludeth saiyng Verùm horum nihil est quod cogat credere Christi animam per se decendisse ad tartarum siâ—e vt illi loquuntur ad Limbum That is There is none of all those aucthorities of scriptures that maie constraine any to beleue that the soule of Christe wente doune by hym self personally to hell or as thei call it to Lymbum Hereunto agreeth one Pampolitanus that saieth In inferno igitur damnatorum pro peccato actuali Christus non fuit quia vt ipse dicit inter vos nos chaos magnum statutum est c. Sicut enim coelum Empyrium est locus gloria Ita infernus est locus aeterne poenae Sicut ergo damnatus non potest ascendera coelum Empyrium Ita nullus saluatus potest descendere in locum damnatorum ergo neque Christus That is to saie In the hell of the dampned for actuall synne committed Christe was not for because he saieth Betwene you vs there is a great goulfe set c. For as the Emperiall heauen is a place of glorie So hell is a place of extreme paine and punishemente Therefore as the dampned cannot ascende into the Emperiall heauen So none of the saued can descende into the place of the dampned Therefore muche lesse christ By whiche testemonies it is plaine agreable to the worde of God that Christes soule after his death neuer wente doune to helle the place of the dampned or into any Lymbum but it went directly into heauen as he did commende it vpon the Crosse. The reason that moueth men to iudge that his soule weÌ„t into helle is for that thei supposed all the soules of the righteous before Christes commyng wente doune to helle And of this grosse iudgemente was saincte Augustine Origene Hierome Chrisostome Gregorie Folengius c. And therefore thei affirmed that Christes soule did fetche out Adam Eue Abel Seth Noe Abraham Isaac Iacob c. Howe farre wide all thei were from the truthe herein it maie easely appere by the sacred Scriptures For there it is fullie expressed that the Churche of Christ did beginne froÌ„ the creation of the worlde and from the firste righteous man that euer was and that it shall continue and indure vnto the laste daie for euer For the Churche of the Patriarkes and Prophettes that haue been before Christes commyng is all one with the Churche of his Apostles and Euangelistes and the faithfull of the olde Testamente and the faithfull of the newe are all one people and one Churche thei haue had all one God one Christe and the very same promises Thei haue had all one spirite of faith and haue all eaten of one spirituall foode and drunke of one spirituall drinke with vs So saieth Leo. Misteria pro temporum ratione variata sunt quuÌ„ fides qua viuimus nulla fuerit aetate diuersa That is Their Sacramentes by reason of the tyme were diuerse when as the faithe by the whiche wee all liue in no age was diuerse So saieth saincte Augustine likewise SacrameÌ„ta illa fuerunt in signis diuersa in rebus quae significabaÌ„tur pariae that is Their Sacramentes in outward signes were diuerse from oures but as concernyng the thynges whiche thei did signifie are equall and one with oures Tunc Christus venturus modo Christus venit venturus venit diuersa verba sunt sed idem Christus That is Then was Christ shall come nowe is Christ is come Shall come and is come are sundrie wordes But Christe is all one wherevpon I maie well conclude that all the faithfull in the olde Testament and the faithfull in the newe haue had and haue now but one place of reste and ioy to bee receiued in after their life Chrisostome herein saieth That the bosome of Abraham was vnto the poore Lazarus Paradise or heauen Some wil replie saieth he in Paradise but I confesse also the holie Paradise c. Now gentle Reader vnderstande that the promise was made vnto Adam touching the seede of the womaÌ„ that should breake the Serpentes head and that hath been confirmed againe and more plainely set forth vnto the other Patriarkes and especially vnto Abraham and Dauid all thei I saie that did giue credite
vnto it and beleued that thei should bee saued by the blessed promised seede haue all entered into the heaueÌ„ly ioye whiche hath been purchased vnto them and vs by our sauiour Iesus Christe And for thy better learnyng good reader marke this what I saie Although our Sauiour Christe hath been offered vp vpon the Crosse for to make satisfaction vnto the righteousnes of God for vs at the tyme that was appoincted him of the father yet was he slaine and offered in the presence of God froÌ„ the beginnng of the world For it is written The Lambe was slaine from the beginning of the world Againe Iesus Christe yesterdaie and to daie the same also is for euer In this the Apostle coÌ„prehendeth all the whole tyme passed â–ª presente and to come Iesus hym self had respecte hereto when he saied your father Abraham reioyced to see my daie and he sawe it and was glad Uerely verely I saie vnto you before Abraham was I am that is to say not onely God but the mediatour betwene GOD and man appoincted from before all eternitie For although in respect of vs he was crucified in the fulnesse of tyme and in the latter daies yet in the presence of God he hath been alwaies crucified and his Sacrifice hath been euerlastingly present with hym For in God is no difference of tyme as is in vs because that all thynges are presente vnto hym and for that he is aboue and beyonde the tyme and out of it For a thousande yeres are vnto hym but as as one daie So sainct Augustine saieth Apud deum autem nihil deest nec praeteritum igitur nec futurum sed omne praesens est apud deum That is With God there is nothing wantyng nothyng paste or to come but all thynges are presente c. Wherefore euen as the death and passion of Christe dooeth serue vs now vnto saluation whiche beleue that he hath been crucified for vs although he hangeth no more on the crosse So bee ye certaine and sure that it hath profited them â–ª that haue liued before that he was Crucified whiche beleeued that he should come and dye for them as wee dooe beleeue that he is come and hath died for vs. Therefore wee ought to acknowledge no iij. iiij.v.vj.vij.viij.ix.x or a xj places as if some soules had been lodged in hel some in Limbo some in a darke place in hell where was no paine Some in Paradise some in heauen some in earth belowe some in Purgatorie fire some in the water some in the ayre some in houses and cloisters and some in fieldes c. But notwithstandyng all these phantasies of mens deuises Christ giueth vnto them all their lodgyng either in Abrahames bosome or in the vnquencheable fire of hell that is to saie either in heauen or hell For so Augustine saieth Duâ— quippe habitâ—tiones sunt vna in igne aeterno alia in regno aeterno There are but twoo habitations one is in the euerlastyng fire of hell the other is in the euerlastyng kingdome of heauen Wherevpon wee maie gather that Christes soule wente straighte beyng separated from his bodie into heauen and not to helle For he saieth hym self to the Theife that honge on the crosse after he desired to remember hym when he came into his kyngdome to daie shalte thou bee with me in Paradise Also Christ commended his soule into the handes of his father His bodie was laied in the graue his soule was in heauen for so he saied the Theife should bee there that daie with hym c. And so he desired his father in his praier that al thei whiche his father had giuen vnto hym might bee with hym euen where hee is c. Now I maruaile what parte should goe into helle then The principalleste cause of this erroure is as I iudge for that thei thinke and suppose God the father did neuer loue vs nor fauour vs before we and thei were reconciled to hym by the death of his sonne whiche is cleane contrary For GOD the Father did with his loue preuente and goe before as the efficiente cause of our reconciliation in Christe Yea because he first loued vs therefore he afterwardes reconcileth vs vnto hym self And for this cause sainct Paule saieth God setteth out his loue towardes vs seyng that while wee were yet synners Christe died for vs And sainct Ihon saieth God so loued the worlde that he hath giuen his onely begotten sonne that who soeuer beleeueth in hym should not perishe but haue euerlastyng life For the free election of Goddes loue is the efficient cause of our Saluation Christes obeidience the materiall cause our callyng by the outwarde woorde the formall cause Our sanctification by the holie Ghoste the finall cause Herevnto agreeth that saiyng of saincte Augustine where he saieth Quapropter incomprehensibilis est dilectio qua diligit Deus neque mutabilis Non enim ex quo si reconciliati sumus per sanguinem filâ—â— eius nos caepit diligere sed ante mundi constitutionem dilexit nos vt cum eius vnigenito etiam nos filij eius essemus priusquam omnino aliquid essemus Quod ergo reconciliati sumus deo per mortem Christi non sic accipiatur quasi ideo nos reconciliauerit ei filius vt iam amare inciperet quos oderat Sed iam nos diligenti reconciliati sumus ei cum quo propter peccatum immicitias habeamus Quod vtrum verum dicam attestetur Apostolus Commendat inquit dilectionem suam deus erga nos quoniam cum adhuc peccatores essemus Christus pro nobis mortuus est habebat itaque ille erga nos charitatem etiam cum inimicitias aduersus eum exercentes operaremur iniquitatem Proinde miro diuino modo quando nos oderat dilegebat Oderat enim nos quales ipse non fecerat quia iniquitas nostra opus eius non omni ex parte consumpserat Nouerat simul in vno quoque nostrum odisse quod feceramus amare quod fecerat that is to saie in Englishe The loue of God is incomprehensible and vnchaungable For he began not to loue vs since the tyme that wee were reconciled to hym by the bloud of his sonne but before the makyng of the worlde he loued vs euen before wee were any thyng at all that wée might also bee his children with his onely begotten sonne Therefore whereas we are reconciled by the death of Christe it is not so to bee taken as though the Sonne did therefore reconcile vs vnto hym that he might now beginne to loue vs whom he hated before But wee are reconciled to hym that alreadie loued vs to whom wee were enemies by reason of synne And whether this bee true or no that I saie lette the Apostle beare witnesse He doeth commende saieth he his loue towardes vs because when we were yet sinners Christe died
of them howbeit I thinke that he did vnderstande Origene Ierome and Tertullian But nowe we will sée howe well this doth agree with the person of Christe our Sauiour Firste and formoste if they will haue the punishmentes paines and tormentes that Christe suffered to be in all pointes corespondent vnto those synners for whom Christ died had deserued it had not been onely necessarie that he shoulde haue suffered here in the body vppon the earth And that the soule should also haue suffered in hell for a while but that hee shoulde haue suffered both in body and soule euerlastyng punishmentes with the damned But God his father did content hymself with the paines and tormentes that he was in for a while hauyng a respecte not onely vnto the paines that he did suffer but vnto his righteousnes innocencie and obedience whiche caused hym to take and allowe the paines whiche our Sauiour Christe did suffer for a tyme as sufficient for to obtaine and purchase vnto the faithfull beléeuers a full deliueraunce from euerlastyng paines and tormentes which thei had deserued through their synnes Moreouer it was no néede at all that the soule of our Sauiour Christe shoulde goe downe into hell for to suffer there for it hath suffered punishment enough here vpon earth sithe that in it I meane in his soule he did beare the same iudgement and condempnation that we had deserued for the bodie did not suffer without the soule yea if the sorowes and paynes of the one could bee separated from the sorowes and paynes of the other whiles the body and soule be ioyned together by life we should haue a iuste occation to saie that the soule did suffer afore the body and that the sorowes and griefes of the body did proceede and come firste of the soule For els what did these wordes meane my soule is heauie vnto the verie death whereof came this wofull sweate that did runne downe to the grounde as droppes of bloud and the complainte that he made to GOD his father in the Garden Wherof did also come that greate feare trouble and horror that he was possessed withall as the Euangelistes doe testifie vnto vs If he had not bene in an extreame agonie and much greater then mans wisdome can comprehende What neede should he haue of the Angels for to comfort hym Againe who would not wonder and marueile to sée christ our sauiour so sore affraide and troubled as the Euangelistes doe set hym foorth vnto vs for the death that he should suffer if he should haue had respect to none other thing but onely vnto the death Doe we thinke that there was lesse hearte lesse corage constancie and manfulnes in our sauiour christe then in many thousande of Martyres that haue gone so ioyfully and merely vnto their death for his sake But what doe I speake of Martyres howe many wicked doers doe we sée daiely goe to their death whiche they haue deserued with their wicked and abhominable doynges moste manfully and with suche a face and countenaunce that ye would thinke that they did goe to a feaste or banquet Shall we saie that the sonne of god had lesse corage then these haue in so good a cause as he did die in It must needes be then that there was some greater thing then death of the Crosse which was at hande somewhat there was I saie that was of more weight and importaunce then that whichâ— did appeare outwardly His body was not yet in the handes of the tormentours he had onely the death before his eyes and as it were an imagination of it whiche troubled hym nothyng so muche as the dreadfull iudgement of God which he knewe he must needes beare When he did then enter into this agonie then did heâ— begynne already to descende and go downe into this horrible hell where he was deteined and kepte a while for our sakes for what greater hell can one imagine to be vnto man than to féele gods wrath throughly kindled against hym to be faine to beare his terrible iudgement and furie and to bee in the same estate that our sauiour Christe was in when he did crie out saiyng My God my God why hast thou forsaken mée Although he was true and naturall God and also true and naturall man so that his godhead could not be separated from his manhoode yet the humanitie was then as if it had been vtterly forsaken of the diuinitie and left succourlesse and as if it had been both in body and soule driuen downe into the bottomlesse pit of hell and geuen ouer of God. Therefore it was no neede that the soule of christ should goe downe after any other sorte for to suffer the paines and tormentes that we had deserued For the places doo not agrauate the paines or make them more heauie and greeuous but the heauie and intollerable burden of Gods wrath and iudgement wheresoeuer it is felte or whersoeuer men are faine to beare it Therefore they that doe affirme that the soule of our sauiour Christ must néedes of necessitie suffer in hell do plainelie declare that they knowe not what hell is nor what our sauiour christ did suffer for them nor yet what the vertue and efficacie of his death and passion is I allowe better the opinion of them whiche saie that this is to be vnderstanded of a spirituall descendyng or goyng downe whereby it was declared and preached through the efficacie vertue and power of christes holy spirite vnto the soules of the reprobate that were in the vnquenchable fire of hell that their vnbeléefe and stubburnnesse was the cause of their eternall and euerlasting damnation and that they should haue no deliueraunce from it by the death and passion of the onely begotten sonne of god our sauiour Iesu Christe where vnto the wordes of sainct Peter seemeth well to agree saiyng Christ hath once suffered for synnes the iuste for the vniust for to bryng vs to God and was killed as pertainyng to the fleshe but was quickened in â—he spirite in whiche spirite he also went and preached vnto the spirites that were in prisone whiche were in tymes past disobedient So we perceiue by these wordes of the Apostle that both the damned and saued had alone maner of féeling of the death and passion of Christ but yet to diuers endes for the one that is to the godly that were in Abrahams bosome was certified by the diuine power and godhead of Christe that nowe was the fulnes of tyme come to fill vp the measure of their ioye and euerlastyng saluation that they long looked hoped and thirsted for And to the damned was preached christ crucified but to the encreasing and augmentyng of their owne damnation for that they had no parte or portion by his death of gods fauour But rather an heauie iudgement bicause as S. Paule saieth Christe is Odor mortis ad mortem his c. That is the sauour of death
the decree confirmeth that doctrine Melchiades an aucther of the Papistes and a Pope saieth Sacramentum manus impositionis sicut nisi à maioribus perfici non potest ita maiori veneratione venerandum est tenendum The Sacramente of laiyng on of handes as it cannot be made but onely of the greater so is it to be worshipped with greater reuerence and so to be defended This is a verie straunge religion that a drop of grease enchaunted and coniured with mumblyng of a fewe wordes to be compared to Christes sacrament preferred before the water sanctified by the worde of god But this is their maner to depraue Gods lawes dignifie their owne I marueile what aucthoritie thei haue to make this a sacrament for I am sure that none can make a sacrament but he that can geue power strength and vertue to it but the Pope can geue no power strength and vertue to it therefore he cannot make a Sacrament for we are not makers nor cōsecrators of sacraments but ministrators Saint Augustine saieth Accedat verbum elemento fit sacramentum Let the worde come to the element and it is made a sacrament Here I consider two thinges that a sacrament consisteth of the worde and the element now let them shewe mée the worde for their sacrament of confirmation that it maye bee put to the elemente but here they are dumbe To speake further howe they haue brought this order of confirmation whiche at the beginnyng was ordained as you haue heard before for good purposes to toyes trifles and gewgawes As Oyle to grease them Spittle to poyson them Salte to drie them vp Bandes aboute their neckes to choke them Tapers burning in their hands to consume them with a nomber of other toyes and superstitions of them deuised without any foundation or warraunt in Gods worde Wherfore I perswade my selfe that rather fonde Nurses haue inured them then conscience or reason perswaded them Scriptures haue thei none but the same condemne them nor godly fathers any but the same be against them But now come againe to some other of the Anabaptistes saiynges and obiections that they bryng against the baptisme of infantes we doe not reade saie they that the Apostles did baptize any children in those families housholdes which thei did baptize Howe coulde it then be that they had baptized the whole housholdes as they them selues do write that thei did if thei had left the children that were in them if at least there were any vnbaptized Are not the children part of the householde yea are they not rather the chief parts of the houshold Isaac was so of the housholde of Abraham that for his sake Ismaell with his mother was driuen out of the doore and cleane put awaie If then the Apostles did baptize the whole housholdes as thei themselues doe testifie without all doubte they baptized also the litle infantes that were in them For as in the olde lawe when any straunger forsaking his Idolatrie would be ioyned vnto the people of God professe the same religion that they professed both he and all his men children were circumcised were they neuer so young so in the Apostles tyme and many yeres after when any were conuerted vnto the faith of christ not onely they but all their whole housholdes both olde and yong were sealed vp with the seale of the people of God. The holy Apostle saieth that any man that hath not the spirite of Christe the same is none of his Whereby it foloweth that whosoeuer hath the spirite of Christe the same is one of his And againe that any man whiche is Christes the same hath his spirite But the litle infantes children of the christians not only as soone as they be borne but also as soone as thei beginne to liue in the mothers belly are Christes that is to saie they pertaine vnto Christe and vnto his kyngdome as he hath plainely declared vnto vs by the example of Iohn Baptiste Ieremie and of many other Therefore I doe conclude that they haue his spirite and that thei ought to be baptized For Saint Peter saieth can any man forbid water that these should not bee baptized whiche haue receaued the holy ghoste as well as we Sith then that yong children haue the spirite of Christe bicause that thei are his who but Antichriste will forbid them to be baptized It is to be noted then that in Augustines tyme many were exceedyng negligent about the sacramentes which thing hath caused the auncient fathers to magnifie the same so muche And therefore they that did come after them not consideryng the causes why they had doen so did take the wordes rawly taking no héede to their figuratiue and hiperbolicall speaches wherby it did come to passe at length that thei did make plain ydols of the sacramentes as though the vertue of our sauiour Christ and the whole efficacie of our religion shoulde consist in the visible and corruptible elementes or signes There were many among them that had receaued the Gospell whiche did deferre to be baptized till the very houre of their death some of them doyng it by negligence and some againe bicause that thei were perswaded that in baptisme all the synnes that could be in man should be washed awaie for this cause thei taried as long as they coulde that so thei might depart out of this life cleane and pure from all synnes yea many whiche thyng was worse did take vpon that hope the greater boldenesse to synne Which thyng did moue S. Chrisostome also Basilius Magnus to write very sharply against their maner of doynges and to rebuke them that dye so very sore As they then that were of age did deferre and prolong their baptisme so it is not to be doubted but that thei did the like in their owne children for the causes aboue rehearsed And therfore it is no marueile if Saint Augustine or any other in his name whosoeuer he be hath written and spoken this of baptisme for to redresse suche faultes negligences and opinions and for to stirre and moue the christians to do better their duetie in that pointe aswell for themselues as for their children For this cause it was also ordained in the auncient catholike churche for as the ecclesiasticall histories doe testifie they baptized but once in the yere in Thessalia where it came to passe that many dyed without baptisme that baptisme shoulde be ministred twise in the yere that is to saie at Easter and at Whitsontyde There might be yet an other cause that did moue this authour to speake after this fashion He did see that many were infected with the heresie of the Pelagians which did attribute litle or nothyng vnto the grace of God and as they regarded nothyng originall synne so thei did wonderfully magnifie and extol the strength and power of man Wherfore thei had also baptisme
bread is referred to the fleshe and the kinde or forme of wine to the soule Againe it is taken or receaued vnder both kindes for to signifie that Christ did take vpon hym both an humaine body and an humaine soule and also for to signifie that the receauyng of this sacrament is auaileable both to the fleshe and also to the soule For if it were only receiued vnder one kind it shoulde be signified that it is auaileable onely for the tuition and safegarde of the one Hearken what Gerardus Lorichius one that is a great defendour of Transubstantiation a papist for his life saieth to this matter They be false Catholiques saieth this man that are not ashamed by all meanes to hinder the reformatiō of the Churche Thei to the intent the other kynde of the sacrament maie not be restored vnto the laie people spare no kynde of blasphemies For they saie that Christe saide onely vnto his apostles drinke ye all of this but the wordes of the Canon be these take and eate ye al of this Here I beseche them let them tell mee whether they will haue these wordes also onely to pertaine vnto the apostles Thā must the laie people abstaine from the other kinde the bread also Whiche thyng to saie is an herisie a pestilent and a detestable blasphemie Wherfore it foloweth that eche of these words was spoken vnto the whole church Thus far Lorichius the papistes owne doctour Let them make what shift soeuer they will or can they shall neuer be able to cleare them selues but that they be most abominable prophanatours of the Lordes Sacramentes and misteries and also most detestable and accursed sacriledgers sith that they do not only robbe the christian people for whom our Sauiour Christ did shed his most precious blood of the cheefe and most principall part of his Sacrament but also doe abstayne them selues from it whensoeuer they list hauyng no commaundement of the Lorde for to doe any suche thyng Therefore we may turne the saying of S. Basill against them who saieth these wordes Who so forbiddeth the thing that God commaundeth and who so commaundeth the thing that God forbiddeth is taken as accursed of all them that loue the Lorde Where you haue done the like against the commaundement of the Lorde and commaunded what he hath flatly forbidden your whole religion declareth for through your owne cōmaundementes ye make Gods commaundementes of litle force yea you haue done contrary to your owne lawes and decrées which do excommunicate all those that dare presume to take halfe of this sacrament and leaue the other halfe vnreceaued The blessed martyr Saint Ciprian doeth say Howe shall we teache exhort and prouoke them saieth he to shed their blood for the confession of the name of Christ if we do deny or wyll not geue vnto them the blood of Christ when they should fight and stande manfully in the quarell of their maister and Lorde Christe Or howe shall we make them apt to drinke the cup of martyrdome if we do not permit nor suffer them to drinke the cup of the Lorde in the Church by the right tha◠they haue to communicate with vs May not all men see and perceiue by these fewe words of this holy and blessed martyr what wrong and iniurie these antichristes do vnto vs Haymo saith Appellatur calix communicatio propter participationem quiae omnes communicant ex illo The cup is called the communication because of the participation for that euery man receaueth of it This saith he and yet no Protestant nor Caluenist If any warre doth chaunce for the name of Christ as is at this day in Fraunce and Flaunders or if any persecution for his religon sake doth happen they wyll geue vs good leaue to stande in the forefront of the battayle yea they wyll thrust vs forwardes and be ready them selues to shed our blood and yet they will not as much as suffer vs once to receaue the mysticall cup of the Lordes blood whereby we shoulde be animated and encouraged to shed our heart blood in the quarell of his trueth Besides this any childe may easely perceaue by these fewe aucthorities by me alledged that they were woont in the Primatiue Churche to minister indifferently vnto all men of what condition or estate soeuer they were the Communion in both kindes and that it was counted a playne sacriledge that is to say a playne robbing of Gods glorie to do otherwise For they did alwayes sticke to the institution and ordinaunce of the Lorde tyll at the length in the abominable and sacrilegious counsell of Constance a most wicked and vngodly decree was made to the contrary Many other reasons are they wont to bring for the defence of their accursed and detestable sacriledge If the mysticall Cup say they were indifferently ministred vnto al men and women that come to the Lordes boorde it might chaunce that it shoulde be at one tyme or other spylled whiche thing coulde not happen without a great slaunder in the Churche And therefore for auoyding of this offence that might happen by reason many hath the paulsie and fallyng sicknesse it hath bene appointed by the fathers that the Sacrament shoulde be only ministred vnder one kinde Belike our Sauiour Christe the wisedome of the father when he did first institute his Sacrament coulde not by his eternall spirite foresée such thinges nor yet the blessed Apostle Saint Paul when he did aboue .xxvj. yeres after his maisters ascention write vnto the Churche of the Corinthians Might not wée by as good a reason bicause that many offences do dayly arise by the preaching of Gods worde put downe the Scriptures altogether as antechrist is wont to do where soeuer he beareth any rule Might we not with as iust cause sith that many do surfet by meate and drinke and in their drunkennesse do worke mischéefe take awaye cleane from them the vse of meate and drinke Shall we because that good thinges may through the naughtinesse and negligence of men be misused take away the right vse of them or abolishe therefore the institution and ordinaunce of GOD who hath ordeyned and appointed such thinges for the comfort health of men Let them geue a straite charge to their ministers that they be sober and discrete when that thei go about such holy mysteries and that they take good heede to them selues that no such offences do arise through their negligence or rashe behauiour If they would do so and suffer the holy institution of the Lord to stande whole then shoulde they do well and please God highly who requireth nothing else but a true obedience towardes his statutes and lawes whereas in doing as they do they declare them selues to be voyde of the spirite of God and of all due obedience that ought to be in all faithfull christians and true seruauntes of God. For we must be subiect to God in obedience ioyned
docemus etiam nos id detestabile iudicamus That is to saie we do rightly condemne al newe thynges whiche Christ hath not taught bicause christe is the waie to the faithfull if therefore we teache that which Christ hath not taught we iudge it detestable These substanciall saiynges of these most auncient fathers which be so surely grouÌ„ded in the Scriptures and worde of God shoulde make you to be afraied for to chaunge alter and teache any maner of thing in the Lordes institution and ordinaunce that he hym selfe hath doen and appointed If ye had the worde of God and the saiynges of the fathers in any estimation or reuerence as ye will make vs to beleeue ye haue you woulde neuer so muche abuse Gods misteries and commaundementes as ye doe But ye neither regarde Gods worde nor yet the saiynges of the auncient fathers but as farfoorth as they write as men and so doyng seeme somewhat to beare with your beggerly and dirtie traditions whiche ye will haue to stande whatsoeuer God and his sonne Iesus Christe our Lorde and Sauiour doe coÌ„maunde to the contrary else all his faithfull seruaunts and true prophetes shal drinke of the whip and frie a Faggot Yet they go foorth still with their owne reasons that they maie beate downe altogether the ordinaunce institution of our sauiour Christe â–ª and set vp their owne There be many in the churche saie they that of their owne nature do so abhorre wine that it is death to them either to smell it or to drinke a drop of it How should the sacrament be ministred vnto them in both kyndes woulde they not alwaies be ready to vomet when the Cup should be offered vnto them Againe if the cup were kepte from them when they should sée the other to communicate in both kindes would not that same be a wounde to their consciences and an occasion of dispaire The Churche therefore condescendyng to their infirmitie and as a tender mother bearyng with the weakenesse of her children did institute and ordaine that all the laie people shoulde in generall absteine from the Cup lest through our libertie our weake brethren shoulde perishe for whom Christe hath suffered his precious death For if they shoulde communicate but in one kynde and see all the other communicate in both they should alwaies be in a perplexitie thinkyng still that thei had not receaued the Sacrament as they ought to doe and so should neuer be quiet in their consciences All men that haue any wit or reason or any sparke of charitie in them wil confesse with you that our weake brethren are to be borne withall as muche as maie be But not in all thinges For â–ª if God doeth either commaunde or forbidde anie thyng expressely in his holy worde I am bounde to obeye it though all the whole worlde were offended at it and if I do it not for feare of the offences of men damnation hangeth ouer my head Barnarde geueth a verie good counsell therefore to vs saiyng Melius est vt scandalum oriatur quà m voritas relinquatur That is to saie it is better that offence shoulde spring or rise then the trueth shoulde bee lefte doyng his commaundement S. Gregorie saieth when there commeth more offence then hurte we maie not sticke to offende But in thynges indifferent that is to saie whiche we maie vse with thankes geuyng without the displeasure of God and also forbeare â—â— tyme and necessitie but specially the loue of our neighbour doeth require As is the choyse of meates and suche like wee are bound to beare with the weakenes of our brethren and to take heede that we cast not them awaie with our libertie for whom the only begotten sonne of God did vouchesafe to shead his most precious blood If they could proue that the ministration or receauyng of the Sacramentes were indifferent for al men to vse them at their owne pleasure and as they list then had thei saide some what and the battaile ended But that shal they neuer be able to proue For in the Sacrament the onely institution and ordinaunce of the lorde must be obserued and kepte And whosoeuer doth handle them or vse hym selfe aboute them otherwise than the Lorde hath instituted and ordeined he is an vnworthy receauer of them as Saint Ambrose doeth sufficiently declare saiyng Indignus est domino qui aliter Mysterium celebrat quam ab eo traditum est Non enim potest denotus esse qui aliter praesumit quam datum est ab autore He is vnworthy of the Lorde that doeth otherwise celebrate the misterie then it was deliuered of the Lorde For he cannot be deuoute that taketh it otherwise then it was geuen of the aucthor Thus farre he Therfore we ought in no wise to alter the Lordes institution for feare of men or fewe mens sakes whiche bicause of some naturall let can not receaue the visible and outward signes els bicause that there be some that be deafe and cannot here the preaching of Gods worde whiche doubtelesse vnto them is a greate griefe or rather a Hell of conscience For they might surmise that GOD hath vtterly forsaken them sith that he hath depriued them of that meane wherby he doth commonly call his electe and chosen and certifieth them of their saluation wee shoulde haue as iuste cause to take away cleane from the congregation the preachyng of Gods worde least we shoulde minister vnto them a farther occasion of dispayre Who hauyng any wit in his head woulde alowe our doing if we shoulde so doe And yet this standeth with as good reason as the other Why doe ye not rather by Gods worde shewe and declare vnto these weake brethren that haue suche naturall impedimentes and lettes that they can not receaue the Sacrament whole as the trueth hymselfe and the wisdome of the father hath instituted ordeined that the forbearing of the visible signes sith that thei doe it not of a contempte can not hurte nor hinder them if they doe with a liuely faithe take holde vppon the thynges that bee signified and represented vnto vs by the Sacramentes When the Iewes were in captiuitie and coulde not offer the Sacrifices that God had commaunded them in the place and with suche ceremonies as God had ordeined in his lawe they offered none at all and yet this was not imputed vnto them as long as they forsooke not the lawe of god and his true religion they were still partakers of the spirituall thynges that were signified vnto them by these outwarde ceremonies and Sacrifices When the Israelites were in the wildernes they ministred not the outwarde circumcision vnto their men children by the space of fourtie yeres bicause that they coulde not do it coÌ„ueniently And yet it is not to be thought that god was displeased therefore though he hym selfe had commaunded circumcision to be ministred vpon the eight daie after the childrens byrth and that with a sore
are spoken vnto Peter thei are spoken vnto all Priestes or Ministers Beda plainly saieth these wordes Potestas ligandi soluendi quamuis soli Petro a domino data videatur tamen absque vlla dubietate noscendum est quod caeteris Apostolis datae est The power of bindyng and loosyng notwithstandyng it séeme to bee giuen onely vnto Peter yet without all doubte wee muste vnderstande that it was giuen also to the reste of the Apostles Sainct Augustine saith Petrus quando accepit claues ecclesiam sanctam significauit Peter when he receiued the keyes signified the holy Churche Therefore saieth he when thei were all asked Peter alone doeth make an aunswere and it is saied vnto him And I will giue thée the keyes of heauen as though he alone had receiued aucthoritie to binde and to loose whereas he had spoken that for theim all and receiued this as bearyng in hym self the persone of vnitie with them all The meanyng is this when our Sauiour Christe did aske his Apostles whom thei thought hym to bee Peter alone did make aunswere whiche did serue for theim all For though one alone had aunswered yet Christ tooke it as if thei had all aunswered like to a Iurie of twelue men one maketh aunswere for all and the Iudge accepteth it as though euery one had spoken And as the aunswere of one did serue for them al so the promise that was made vnto one was made vnto them all Whiche thyng is moste true For looke what he did promise to one the same doeth he performe vnto them all saiyng these wordes As my father hath sent me so doe I sende you And when he had spoken these words he did blowe vpon thē saiyng Receiue the holy ghoste whose synnes soeuer ye dooe forgiue shal bee forgiuen vnto hym and whose synnes soeuer ye doe retaine thei shal be retained vnto hym Whiche doeth plainly agree with the woordes that he speaketh vnto them in the .xviij. Chapiter of Sainct Matthewe But I thinke it expediente and necessary for the instruction of the vnlearned and ignoraunte people to shewe what our sauiour doeth vnderstande by the keyes And here will I bryng nothing of mine owne but Chrisostome an auncient writer of the Greke churche shall discusse all the whole matter The keye saieth he is the knowledge of the worde of the scriptures whereby the gate of the truthe is opened vnto men And the kepers of the keyes are the ministers vnto whom charge is giuen to expounde and declare the scriptures Saincte Tertulian also saieth Quam clauem habebant doctores nisi interpretationem legis What key had the doctours of the lawe sauyng the exposition of the lawe Sainct Hierome also hath these wordes Duces ecclesiae habent claues scientiae vt aperiant scripturas creditis sibi populis Vnde praecipitur vt magistri aperiant discipuli ingrediantur The capitaines of the Churche haue the keyes of knowledge to open the scriptures vnto the people to them committed Therefore commaundemente is giuen that the Maisters should open and the Scholers should enter Sainct Ambrose saieth Remittuntur peccata per dei verbum cuius leuites est interpres Synnes bee forgiuen by the worde of God the expounder whereof is the priest Saint Augustine agreyng with them all saieth Claues est dicenda qua ad fidem pectorum dura reserantur That ought to bee called the keye wherewith the hardnesse of mens heartes is opened vnto faithe Here maie wee see that all the true preachers of Goddes worde are the kepers of those keyes and not the Bishoppe of Rome onely for of hym Christes woordes maie bee verified when he saieth Ye haue taken awaie the keyes of the kyngdome of heauen and neither dooe you enter your selues nor will you suffer others that would enter Of the Popes keyes it is well saied of Veselus Claues Pape praelatorum non aperiunt regnum dei sed claudunt potius The Popes and the prelates keyes dooe not open the kyngdome of God but rather shutte it It was saied generally vnto theim all Go ye into the vniuersall worlde and preache the Gospell vnto euery creature he that beleueth and is Baptized shall bee saued and he that beleueth not shal be condemned In these fewe wordes of our Sauiour Christe twoo thinges are to be considered and marked Firste we doe learne by them that the keyes of the kyngdome of heauen that is to saie the preachyng of the Gospell is committed vnto them all I meane vnto all the Apostles and not to one more then an other Secondly wee learne by theim that to loose is none other thyng but to certifie by Gods woorde the consciences of the true beleuers that their synnes are freely forgiuen thorowe faithe in our Sauiour Christe iesu Whiche thyng beyng doen by the true and faithfull ministers of the Churche here vpon the earth taketh no lesse effecte in all true repentaunte synners then if it were dooen in heauen in the sacred counsaile of the holy and blessed Trinitie And for this cause doeth Christ our sauiour saie What soeuer ye loose here vppon the earth is loosed in heauen Therefore saincte Hierome accordeth herewith saiyng Quaecunque solueritis super terram erunt soluta in caelo Soluant autem eos Apostoli sermone dei testimonijs scripturarum exhortatione virtutum What soeuer thynges ye loose vppon earth thei shall bee loosed in heauen but the Apostles loose them by the woorde of God and by the testimonies of the scriptures and by exhortation vnto vertue Sainct Augustine also saieth Now are you cleane bicause of the worde that I haue spoken vnto you Quare non ait mundi estis propter Baptismum quo loti estis Nisi quia in aqua verbum mundat non quia dicitur sed quia creditur Wherefore saieth he not you are cleane because of the baptisme wherewith ye are washed Sauing that euen in the water it is the worde that maketh cleane Not because it is spoken but because it is beleued Againe he saieth Fides nostra est clauis regni coelorum Our faithe is the key of the kyngdome of heauen Ambrose saieth these woordes Remittuntur peccaeta per verbum dei cuius leuites est interpres Sinnes be forgiuen by the worde of God the expounder whereof is the Leuite or Prieste Therefore S. Paule calleth it Verbum reconciliationis the worde whereby we be reconciled to God. Againe he called it Potentia dei ad salutem omni credenti The power of God vnto saluation to euery one that doeth beleue And on the contrary parte to binde here vpon the earth it is none other thyng but to certifie by the same worde the vnfaithfull synners whiche will giue no eares vnto the glad tidynges of the kyngdome of heauen their synnes are stil in remembraunce before God vnto euerlastyng condemnation because thei will
and stinckyng harlotte of Antichriste Thei haue alwaies in their mouthes this saiyng of saincte Augustine non crederem Euangeli◠nisi me ecclesiae catholicae authoritas commoueret I would not beleue the Gospell excepte the aucthoritie of the Catholike Churche moued me These fewe words haue thei tossed to and fro to presse out of them that is not in theim and would seme to goe aboute to proue the creature aboue the creatour that made all thynges But as S. Augustine saieth he beleued the Gospell because of the Church so likewise he hath said Exore veritatis ecclesiam agnosco participem veritatis By the mouthe of the truthe I knowe the churche that is partaker of the truthe But whereas thei would seme to goe aboute to proue by Augustines woordes that the Churche is aboue the worde of God their folie herein is easily espied if wée consider the cause that moued Augustine so to speake The Manichees would needes goe about to proue and make men to beleue that the Epistle of Fundamētus was of as good aucthoritie as the Epistles of Paule Peter Iames or Ihon. And that their Manicheus was the Apostle of Christe Augustine aunswereth theim and saieth he can not bee so easily perswaded by the same reason to receiue the Epistle of Manicheus as the Epistles of Peter and Paule c. He giueth a reason why for because saieth he in receiuyng of them thei had the aucthoritie testimonie and commendation of the Catholike Churche but Fundamentus Epistle hath no aucthoritie nor testimonie but onely of the Manichees theim selues whiche were openly shutte out from the Churche whiche by no meanes can be in equall aucthoritie with the aucthoritie of the Churche So if wée marke Augustines woordes well wée shall easily perceiue that he maketh not the Churche iudge of the scriptures nor yet graunteth any aucthoritie to the church ouer the scriptures but onely as witnesses and testimonies whiche bee the true canonicall scriptures from the Apochriphes and counterfecte Scriptures as this Epistle of the Manichees And that this is the true meaning of sainct Augustine one of their owne doctours and a Papiste for his life saieth vpon these woordes of sainct Augustine before recited Errare cos qui ijs dem Augustini verbis abutuntur ad probandum quod Papae vel cōcilium vel ecclesia possit immutare quae ab Euangelistis Apostolis sunt tradita That is to saie they do erre whiche vse the same wordes of sainct Augustine to proue that the Pope or Counsaile or the churche maie alter or chaunge what so euer haue been deliuered by the Euangelistes and Apostles No◠wee maie not gather herevpon that the aucthoritie of the churche is greater then the aucthoritie of the scriptures because that there bee many founde whiche dooe take the holy scriptures for authenticall as moued by the aucthoritie of the Churche In deede to them the Churche séemeth better then the holie scriptures but thei bee farre otherwise of them selues Els Moyses should by the same reason bee of greater aucthoritie then Christe because that many beleued in Christe moued by the aucthoritie of the scripture of Moyses as Christ saith If you would beleue Moyses ye would beleue me also We reade in Iohn thus And of that citie many of the Samaritans beleued in Christe vppon the woorde of the woman whiche bare witnesse and saied For he tolde me all thynges that I haue doen. Accordyng vnto this argument the aucthoritie of the synfull woman was more then of Christe and so it was in deede at the firste of more reputation with the people of the citie to whom Christe was yet vnknowen But of it self it was not so nor afterwardes whē thei hearyng the doctrine of saluation of Christe hym self thei saied vnto the woman Now we doe not beleue because of thy woordes for we haue heard knowen that this is verely the sauiour of the worlde Sainct Ihon shewed Christe vnto the people yet he was not greater then Christe In sainct Peter we doe reade in this wise Likewise ye women also bee subiecte vnto your husbandes that thei also whiche dooe not beléeue the woorde maie be wonne without the worde through the conuersation of the woman c. Ergo whereas the vnfaithfull husbande is stirred vnto the faithe of Christe by the regarde of the conuersation of his wife whiche he seeth is honeste chaste faithfull and obediente whereas he coulde not bee moued by the preachyng of the Gospell maie we gather that the conuersation of the woman is better or greater then the Gospell In deede so it appeareth but it is to hym whiche is still vnfaithfull not vnto hym which doeth acknowedge the trueth of the Gospell and the aucthoritie of God. The Churche had in tymes paste greate estimation of holy conuersation whereby many were brought vnto the faithe of Christ and the aucthoritie of the church did them good But yet it was not of it selfe better then the truth of the Gospell ¶ The xxxlx Chapiter ¶ Of the office and aucthoritie of the Churche and how i◠maie erre and how it cannot erre THE Churche we graunt as part we touched before hath three offices touchyng the worde of god The first and formoste of them is that as a witnesse she keepeth the holie bookes of the Canonicall scriptures But thereby it can not be proued that it is lefull for her to peruerte or alter any thyng in the saied holie bookes As publique and priuate writynges are committed to Scriueners or Notaries to be laied vp and kepte of them And yet none will saie he maie alter any thyng of those writynges The seconde office is to preache and publishe the wordes committed vnto it by God but it maie publishe nothyng but what is taught by the worde to them deliuered as a common crier who although he publishe the decrees of Princes and Magistrates yet he is not aboue the decrees of Princes and Magistrates but his whole office is faithfully to pronounce all thynges as he hath receiued them of the Prince addyng nothyng to it nor takyng ought awaie The thirde office is sithe that she is indued with the spirite of God it must therefore discerne and trie the sincere and vncorrupte bookes of holie scriptures from the counterfecte and Apochriphas So many can descerne the true and proper writynges of Plato and Aristotle So we can descerne God from the deuill and yet are we not to be compted equall with God much lesse can we thinke that we doe excell hym Now we haue saied somewhat of the office of the Churche I will also declare the whole aucthoritie that she hath by the woorde of GOD. The aucthoritie then of the true Churche of our Sauiour Christe doeth moste chiefly consiste in fower thynges First this true and faithfull Churche hath aucthoritie to choose and ordeīne ministers as wee learne by the example of the Apostles and of the Churches that bee spoken
at all Hesichius also saieth The grace of God is giuen onely of mercie and fauour Et fide comprehenditur sola And is embraced and receiued by onely faith Saint Chrisostome saieth Illi dicebant qui sola â—ide nititur execrabilis est hic contrà demonstrat eum qui sola fide nititur benedictum esse They saide who so staied himselfe by only faith is accursed Contrariwise Saint Paul proueth that who so staieth hymselfe by onely faithe he is blessed Hierome also hath these wordes ignorantes speakyng of the Pharisies quod sola fide iustificat deus se ex operibus legis quam nunquam custodierunt iustos esse putantes They not knowing that God iustifieth onely by faith and supposyng themselues to be iuste by the workes of the lawe whiche they neuer obserued they would not submit themselues vnto the remission of synnes least thei should seeme to haue been synners Saint Hilarie hath these wordes in Mathewe and vppon this text Râ—mittuntur tibi peccata tua thy synnes are forgeuen thee and writeth on this maner Moâ—et scribas remissum ab homine peccatum hominem enim tantum in christo Iesu coÌ„tuebantur remissum ab eo quod lex laxare non poterat Fides enim sola iustificat That is to saie It moueth the Scribes that synne was forgiuen by man For they did onely beholde man in Christe Iesu and that to be forgeuen of hym whiche the lawe could not release For faith onely doth iustifie This is the herisie that we teache according to the holy scriptures and learned fathers of the catholique Churche But they obiect againe that good workes deserue bicause it shal be rewarded for saie they S. Iohn saith their workes folowe after them And Christe saieth to his disciples he that geueth a Cup of colde water to any of these little ones for my â—ake shall not loose his rewarde And sainct Paule saieth your worke shall not be in vaine in the Lorde Christ saieth againe Reioyce and be glad for your rewarde is greate in heauen and â—â— the Hebrewes it is saide God is not vnrighteous that hee shoulde forget our labour Wee graunt good woorkes haue their rewarde But the same rewarde standeth in mercie fauour and not in duetie Therefore we saie consideryng the weakenesse and synfull corruption of our nature there can be no works in vs so pure and perfect that we may therby of right and of duetie deserue euerlastyng life For God hath a kyngdome an inheritaunce for children and not a rewarde for bounde seruauntes and slaues Therfore Gregorie Nanzianzene saith if thou he a bound seruaunt or a â—laue then feare the whip If thou be a hirelyng then looke onely for thy rewarde but ouer and besides this if thou be a childe then reuerence God as thy father Doe well bicause it is good to obeie thy Father Yea and although thou shalt haue nothing els yet euen this shall be thy rewarde that thou hast been obedient to thy father Therfore we must saie saieth christ when we haue doen whatsoeuer I commaunde you saie ye we are vnprofitable seruauntes Hilarie to this purpose hath these wordes If we fast once saieth he we thinke we haue satisfied If out of the barnes of our householde store wée giue somewhat to the poore wee beleue we haue fulfilled the measure of righteousnesse But the Prophete hopeth all of God and trusteth of his mercie Sainct Basile also saieth He that trusteth not to his owne good deedes nor hopeth to bee iustified by his woorkes hath the onely hope of his saluation the mercies of god Augustine therefore saied verie well Qui diligit aliud preter te Minus diligit te O God he the lesse loueth thee that loueth any other thyng besides thee But before we declare how good déedes are rewarded Let vs see what good woorkes these are that the Papistes doe so muche talke of shall bee rewarded or that deserueth euerlastyng life Firste thei teache vnto the pleople that are ignoraunte to heare Masse euery daie deuoutely to lye prostratâ— before deade Images to mumble out a nomber of prayers vnto Sainctes to goe on Pilgrimages to builde vp Chaunteries and Churches and to cause Trentalles of Masses and Diriges and other trumperie to bee saied for the deade Item to giue largely of their substaunce and gooddes to idell Priestes Monkes Friers and Nonnes to giue money gold siluer and silke to make crosses chalices coapes vestementes and other like plaierly garmentes to furnishe out the stinckyng Masses to saie our Ladies Psalter to praie vpon Beades to vse obserue and kepe Pharisaicall fastynges with the Popishe idle holie daies and solempne feastes and to receiue holie breade holie water holie palme holie asshes and holie fire holie creame holie candelles and holie oile c. These are the good woorkes and beste woorkes that they haue set forth to bee doen of all people and who soeuer speaketh againste those woorkes they are taken for enemies to GOD and as rancke heretiques but all those good woorkes of the papistes are not required nor yet commaunded of God to bee dooen therefore thei dooe rather deserue the name of synne and of detestable abhomination before God then of good workes The true good woorkes are voide of all superstition thei are alligated or bounde neither to place nor to the persones nor to tyme for thei are as certaine fruites of our whole life testifiyng of the goodnesse of our harte and expressyng the nature of our heauenly father which not onely of the faithfull but of the very infidelles are rekened and taken for good workes and minister occasion vnto them to glorifie our father whiche is in heauen The workes of faithe workyng through Charitie and loue are good woorkes For GOD doeth worke them in vs and by vs them doeth our sauiour Christe set out saiyng I was an hungred and ye gaue me meate I was thirstie and ye gaue me drincke I was naked and ye clothed me I was harbourlesse and ye harboured me I was sicke and in prison and ye visited me The Apostle also doeth sufficiently teache vs what be the good woorkes that God doeth require of vs but what should I alledge one or twoo textes sithe all the whole Scriptures do euerywhere exhort vs still vnto good workes what those good workes are S. Paul doeth declare when he saith We are the workmanship of god created in christ Iesu vnto those good workes that God hath prepared for vs to walke in If any man should aske me nowe what bee those good woorkes that he hath prepared for vs to walke in I would aunswere that all those woorkes that God doeth bidde and commaunde vs in his holie and sacred worde are those good workes that he hath prepared for vs for to walke in And those I saie and beleue ought onely to be called good workes and none other And therefore
August de vnitate eccle cap. 1. August cont Crâ—â—co Gâ—am lib. 1 cap 33. Be vnitate ecclesiae cap. 16. Chrisost. in Mat. Ho. 49. August de Vnitate eccle cap. 3. In eodem capi Ambro. Hexameron lib. 4. cap. 8. Ephe. 5. Beholde proude Lucifer of Rome Syluester priâ—rias cont Lutherum August cont EpistolaÌ„ fundament cap. 5. August in psal 57. The cause that moued S. August to say hee would not beleue the gospell without the church â—erson lib. de spirituali vita anima lectione 2. Iohn 4. Iohn 1. 1. Peter 3. The true Church hath three offices as touching the worde of God. First 〈◊〉 Seconde office Matth. 28. Third office The aucthotie of the true church doth consist in fourâ— thinges Actes 6. Tim. 3. Titus 1. Hebre. 5. Actes 6. 2. Cor. 11. Matth. 28. 2. Cor. 2. Matth. 18. 1. Cor. 5. 2. Cor. 2. 1. Cor. 14. 1. Thess. 5. 1. Iohn 4. Actes 15. August cont â–ª Maxim. lib. 3. cap. 14. Hieroni. in Epist. ad Ephe. lib. 3. cap. 5. Origen in Episto ad Rom. lib. 10. cap. 16. When the Church can not erre When the Churche can and doth erre The whole vniuersall Church doth neuer fall away from God. Markes of the true Church Why it is called the inuisible Church Iohn 10. â— Tim. 2. 2. Cor. 5. Ephe. 2. Ephâ— 5. August de fiâ—e ad PetruÌ„ cap. 43. Matth. 1â— We must not diuide our selues from the Church because the wicked are among vs The opinion of the Anabaptistes Cyprian de simplicitatâ— praelatoruÌ„ Matth. 3. 2. Tim. 2. Communion of saintes Iohn 15. The forgeuenes of sinnes Galat. 2. Esai 43. Rom. 3. Matth. 1. Actes 4. Barnarde supâ—â— canti Ser. 61. Whence this woord iustificare hath ben borowed and what it signifieth Rom. 4â— â–ª Psal. 32. Iames. 2. Obiection Aunswere Gen. 15. Rom. 4. Hebre. 11. Note this diligently August in lib. 83. questionuÌ„ questio 76. Thomas de Aquino in epist. Iacobi cap. 5. Rom. 4. Psal. 51 â–ª This worde iustificare is taken of S. Paul in one sence and of S. Iames in another Iames. 2. Actes 13. Rom. 3. Ephe. 2. Ephe. 2. Reuel 22. Ambro. de vocatio Gent. lib. 1. cap. 5. Iob. 9. Esai 64. Luk. 17. Origen in Matth. tract â— August in Psal. 94. August Epist. 52. ad Macedon Rom. 5. August in Psal. 137. Hieroni in Esai cap. 64. Origen ad Rom. lib. 4. cap. 4. Origen ad Rom. lib. 9. cap. 10. Barnard super cant Serm. 67. Walden cont Wiclesium Rom. 8. Rom. 10. Obiection Rom. 8. Papistes do call vs Solifidians Aunswere This worde gratis is of as great force as this word â—ola Rom. 3. 1. Peter 1. Rom. 3. Papistes like to Arian heretikes Titus 3. Ephe. 2. The purpose of god doth exclude all â—â—erites from the iustification of man. Rom. 8. Galaâ— 4. Ambro. in epist. ad Rom. cap. 4. Eodem loco In Epist. ad Rom. cap. 9. Theo. de curaÌ„dis graecoruÌ„ affectibus lib. 7. Basil de humilitate Nazianzenus Origen in Epi. ad Rom. cap. 3. lib. 3. Hesychi in Leuiti lib. 4. Chrisost. in Epist. ad Galat. cap. 3. Hieroni. in Epist. ad Rom. cap. 10. Hylari canonâ— nono in Maâ— Obiecttion â–ª Reuel 14. Matth. 10. 1. Cor. 15. Matth. 5. Hebre. 6. Aunswere Gregor Nazi de sancto baptismaâ—e Luk. 17. Hylar in psal â—18 Basil in psal 32. August confession 10. Good works of the papists Esai 1. Good works that god doth require of vs. 1. Peter 2. Matth. 5. Galat. 5. Matth. 25 â–ª Galat. 5. Ephe. 2. Why God doth crowne his giftes in vs August in Psal. 109. August in Psal. 32. â— Cor. 4. Rom. 11. August in quinquagintis Hom. Ho. 14. August in psal 98. psal 70. August in Psal. 107. Barnard super cant Serm. 61. 1. Tim. 6. Psal. 16. A similitude A rewarde neuer stirreth vp the godly to seeke for righteousnesse Gods promises very neâ—ssary to vs all What the nature of merite is Rom. 8. Rom. 3. Phil. 2. Ephe. 2. August in psal 32. The imperfection of our â—wâ— workes Esai 64. August lib. 9. confessione Barnard in Serm. omniuÌ„ sanctoruÌ„ 1. Esai 64. Psal. 14.3 A similitude Marke this well August â–ª in psal 31 â–ª Luk. 18. A sylogisme Iohn 15. Matth. 9. Iohn 7. August in tract 33. Iohn 1. Obiection Iohn 20. Aunswere Three maner of powers to forgiue sinne Esai 43. â—zech 18. Luk. 5. Hieroni. in Matth. cap. 16. Senten 4. distinct 18. nec ideo August in psal 101. Hieroni. in Matth. cap. 16. Actes 3. Beatus Reuanus in argum libelli Tertul. de poenitentia Distinct. 1. de poenitentia in Gloss. Petr. Sâ—ten 4. dist 17. quid ergo â–ª De poenit dist 1. quidam Chrisost. in psal 50. Hom. 2. Hom. de praenit confessione Matth. 6. Coloâ—s 3. Psal. 103. Obiection Phil. 3. Aunswere Certaintie of our saluation Rom. 8. Iob. 13. Iob. 19. Psal. 70. Tertul. cont Martio lib. 5. Cypr. de mortalit Sermo 4. Prosper de promiss praedictio dei par 1. cap. 16. August de verbis Dorm Serm. 28. August in Io. tract 22. Basil. de humilitate Ambro. de Iaco. vita beatâ— Barn. in canti cantico Ser. 61. Cypr. de simpli praelato Matth. 28. Iames. 1. Gen. â— Deut. 29. Eeze. 36. 11. Psal. 51. Iere. 32. Iere. 31. Iere. 10. Prou. 21. Psal. 119. Iohn 3. Iohn 6. Matth. 16. Iohn 6. 1. Cor. 2. 2. Cor. 3. Phil. 2. Rom. 9. 2. Cor. 3. Iohn 8. What we are as long as we are without the spirite of god 2. Cor. 3. The definition of free wyl after S. August 1. Cor. 15. Galat. 2. Obiection Eccle. 15. Gen. 1. Iere. 1. Aunswere What this worde Apocrypha is Canon is a Greke word and signifieth a rule to do any thing by or to trye any matter or proue the spirites by to leade our lyues by Iohn 3. August de canâ—ico none â–ª cap. 8. Cont. fortu disput 11. Lib. de perfect iusticiae In enâ—heridioÌ„ ad Laur. ca. 30 August de verbis apost Serm. 2. Loke for mo â–ª aucthorities in my booke called the poore mans Garden for this matter De eccl. dogm cap. 32. Enchirid. ad Lauren. ca. 30. The fathers speake of mans free-will before the fall whensoeuer they speake or write of freewyll in man. August ad Valen. Epi. 46. August lib. 2. cap. 18. de libero arbitrio in lib. 1. Retract Hieroni. in Iere. cap. 23. Obiection Aunswere Rom. 8. Two things to be learned in s. Pâ—ules sayinges A similitude Matth. 18. Deut. 6. Rom. 8. The lawe hath mo ends then one Galat. .3 Galat. 3. Rom. 10. Galat. 3. Epist. 200. aâ— AsellicuÌ„ August de correptione gratia cap. 3. Epist. 157. ad OptatuÌ„ August iâ— psal 11â— Commaundements and exhortations proue not the libertie of wyll Actes 15. Ephe. 6. Ephe. 4. 1. Thess. 1. 2. Cor. â— Actes 17. Matth. 9. August in solutionibus quest Hylaâ—iâ— quest 1. in Epist. 89. Libro 10. confeâ—sion ca.