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
Open thy mouth wyde and I shal fill it And although that we cannot open the mouth except it be through the ayde of him without whome we can doe nothing Neuerthelesse wee doe open it through his ayde and through our worke but the Lorde doth fill it without our worke By and by after he sayeth God doth many good things in man which man doth not But man doth none which God doth not to the ende that man doth them Augustine vpon Saint Iohn in the 49. treatise Chap. 9. Let no man then flatter himselfe for of himselfe he is a deuill but of God he is blessed And what is that to be of himself but of sinne Cast awaye the sinne which is of thee thy righteousnesse sayth he is of me For what hast thou that thou hast not receyued Augustine in his contemplations of the soule with god Chap. 18. O Lorde I doe confesse as thou hast taught me that I am no other thing but altogither vanitie and a shadow of death and but a darke earth vayne and voyde the which without thy blessing doth not encrease and bring forth anye fruite but confusion sinne and death If I haue had any good thing I had it of thee All that which I haue receyued is from thee or I had it of thee If I doe any thing that is right that is through thee But when I am fallen I am fallen through my selfe and had alwayes remayned in the myre if thou hadst not lifted me vp I had bene alwayes blinde if thou hadst not illuminated mee When I did fall downe I shoulde neuer haue bene raysed vp againe if thou hadst not giuen me thy hande And afterwarde also when thou hadst raysed me vp I shoulde haue fallen agayne if thou hadst not sustayned mee I had bene oftentimes lost if thou hadst not gouerned me Euen so O Lorde euen so thy mercie hath alwayes gone before me in deliuering me from all euill keeping me from those that be past and in keeping me from those that be present and in defending and preseruing me from those whiche are to come breaking also in peeces before mee the snares of sinners in taking awaye the occasions and the causes for if thou hadst not done vnto me those things I had done all the sinnes of the worlde For O Lord I doe knowe verye well that there is no sinne that euer man hath done but that an other man dothe the same if the creator of whome man is made be absent But thou hast done it so to the ende that I doe not that which thou hast forbidden and hast shed out in me thy grace to the ende that I may beleeue in thee c. Augustine in his .2 boke of the remission of sinnes Chapter 18. Men doe take payne to finde in our wyll some goodnesse which is ours and not of God but I doe not knowe howe they can finde it Saint Barnarde in the first homily of the Annunciation of the Virgin Mary As touching good workes it is moste certayne that no man hath them of him selfe for if the humaine nature could not continue in his state when it was whole and perfect how much lesse can it rayse it selfe nowe in that it is marred and corrupted It is most certayne that all thinges drawe to their beginning asmuch as is possible for them Augustine vnto Vitalis in the 107. Epistle Aunswere I pray thee how saith the Apostle in giuing thankes to God the father which hath made vs fitte to be of the company of Saintes in light if it be not he which doth deliuer our free will but that the free will doth deliuer it selfe We doe render then faulsly thankes vnto the father as if he did that which he doth not and he hath erred whiche hath sayde that he doth make vs fitte Aunswere how we haue our free will for to deliuer vs from euill and for to doe good and when free wyll was vnder the power of darkenesse From which darkenesse if God hath deliuered vs as saith the Apostle truely he hath made the wyll free wherefore it followeth that euen as men are not faythfull but by free wyll Neuerthelesse they are made faithfull through the grace of God which hath deliuered free will from the power of darkenesse And so the grace of God is not denyed but is declared to be verytable and true although no merytes of men preceede it And free will is so defended that it is affirmed by humylitie and not ouerthrowen by pryde Then the grace of God is not geauen in the nature of free will nor in the lawe nor in doctryne as the wicked and peruerse Pelagian hath set foorth But is geiuen to all the workes through the will of him of whome it is wrytten O Lord God thou doest seperate from thy wyll the soule that is wylfull for we haue lost free wyll for to loue God through the greatnesse of the first sinne c. Afterwardes he sayth in that we doe beleeue in God or in that we doe liue faithfully it lyeth not then in mans will or running but in the mercy of God nor that we ought to wyll nor runne but bicause that he doth in vs both the wyl and the running Let vs not say then that the grace is the loue but let vs acknoweledge the grace which doth cause the doctrine and learning to profit for where that grace is absent we doe see that the same doth hinder and let the learning Augustine in his fyrst booke against Pelagius and Celestine Whosoeuer hath heard and learned of the father commeth vnto me The wyll of mā is so ayded not only in this that it doth knowe what it must doe but hauing knowen what it doth And therefore when the Lorde doth teach through the grace of his spirite he doth teach in such sorte that not only euery one doth see that which he hath learned in the knowledge thereof but of will he doth desire it and of worke fulfill it Augustine in the .3 booke vpon the wordes of the Apostle .3 sermō And in his booke of the spirite and the letter Chapter 3. How are these wicked men proude of free wyll before they are free or of their strength if they are already free they doe not consider that in this word of free wyll is signified a libertie For where the spirite of the Lorde is there is libertie If then they be the seruantes of sinne how doe they bragge and bost to haue free wyll For of whome soeuer a man is ouercome vnto the same is he in bondage If they are already deliuered how doe they boste them selues as it were of their proper workes Are they so free that they would not be the seruantes of him which sayth without me ye can doe nothing Iesus sayth No man can come vnto me except the father which hath sent me drawe him Saint Iames Euery good gift and euery perfect gift is from aboue and cōmeth
the thinges that are playne and knowen let passe the harde and obscure thinges And if thou canst not with continuall reading find out that whiche is there spoken goe vnto one that is wyser then thy selfe or vnto a doctor declare vnto him the thinges that are written declare vnto him thy feruent desire And if God would giue vnto thee so great promptitude of corage he will not dispise thy diligence and carefulnesse But yet although that no man will teache thee that whiche thou desirest to knowe yet without doubt he will declare it vnto thee Remember the Eunuch of the Queene of the Ethiopians who although he were a barbarous and rude man letted and hindred with innumerable cares and on euery side enuironed with worldly affaires and troubles and that he did not vnderstande that which he reade neuerthelesse he did reade it sitting in his charret If all the time as he went in the way he ceased not to reade much lesse when he was at rest in his house if he did reade vnderstanding not that which he reade and hath not ceased to reade muche lesse after that he hath learned Now to the ende that thou know that he did not vnderstande that which he did reade heare what Philip sayde vnto him Doest thou vnderstande sayth he that which thou readest And he hearing his wordes was not ashamed but confessed his ignorance and sayde Howe can I vnderstande except I had a guyde When there was none that coulde shewe him the way neuerthelesse he did reade and therefore he had immediatly a guyde God knowing his prompt and ready courage and louing his diligence incontinently did sende him a doctor but we haue not Philip ready Let vs not despyse my brethren and frendes our health and saluation all thinges are written for the loue of vs for our correction vnto whome the endes of the ages are come vpon The reading of the Scriptures is a great munition against sinne the ignorance of the Scriptures is a greate perill of falling headlong into hell to know nothing of the heauenly lawes is a great perdition of saluation This thing hath engendred heresyes this hath made vs lead a naughty life and hath mingled all thinges bothe high and lowe Truely it can not be that he shoulde be sent awaye without fruite which taketh pleasure in continuall and attentiue reading of the Scriptures S. Ierome in his .6 Tome vpon Ieremie Chapter .9 The error of our forefathers ought not to be followed but the authoritie of the Scriptures and the commaundement of God which he teacheth vs And agayne truly through the ignoraunce of the lawe they receyue Antichrist for Christ Chrysostome in the 29. homilie vpon Genesis There is neither the passion of the body nor of the soule in mans nature but that it maye take medicine of the holy Scripture Afterwarde he sayth Therefore I pray you come often hither and marke diligently the reading of the holy scripture not onely when you doe come hither but also in your houses take in your handes the holy Byble and receyue with greate diligence and care the vtilitie that lyeth therein hid for thereby you shall get great profite First trulye that by the reading your tongue bee reformed afterwarde your soule taketh wings and eleuateth hir selfe and is illuminated through the splendor and brightnesse of the sunne of righteousnesse And in the meane time it is deliuered from the inticementes and allurements of filthie and vncleane thoughtes reioicing with great rest and tranquillitie And furthermore that whiche the corporall meate doth vnto the body for to augment increase strength the same doth the reading of the holy scriptures vnto the soule The Canon lawe in the Chapter Praelatum de consecratione .3 Distinction That whiche the Scripture doth vnto the readers the same doth the Paynter vnto the Idiotes and ignoraunt in beholding it for in the same the ignorant people doe see that whiche they ought to followe in the same they doe reade whiche knowe not the letters The Emperor Iustinian in his newe Constitutions autentike in the 146. Constitution of the Hebrues sayth thus It was expedient that the Hebrues shoulde take great pleasure not of the hystorie onely when they gyue eare vnto the holy bookes but that they shoulde marke and beholde the sense hidde in them by the whiche they shewe forth the great God Iesus Christ sauiour of mankinde But although that by the interpretation among them dreamed they doe debate and reason it among them selues vnto this day neuerthelesse they haue erred from the right sentence And bicause we haue knowen that they haue amongst themselues debates we woulde not leaue them in such dissentions For wee haue known by the interpellation and reports whiche haue bene tolde vs that some of them would not receiue but the Hebrewe tongue onely and would that we shoulde vse them in the reading of holy bookes other doe holde an opinion that wee muste haue the Greeke tongue and there hathe bene for this thing of long time sedition among them We then hauing vnderstode this debate haue iudged those better whiche desire to haue the Greeke tongue in the reading of holy bookes and for to be short such a tongue as the place requireth moste fitte and meetest for the hearers we then doe ordayne that in what soeuer place the Hebrewes are it shall be lawefull for them in their assemblies to reade the holy Scriptures in the Greeke tongue and in the Italian tongue or translated and changed into any other tongue as the place shall require to the ende that all the continuation and order of that whiche is sayde be manifested vnto those which shal vnderstand the holy boks by the reading of them And according to these thinges they doe direct their lyfe and study and their interpretors whiche doe vse only the Hebrewe tongue may not after their owne fancie maliciously entreate and expounde them hiding and cloking their wickednesse by the ignorance of the people And a little after he saith let vs altogither forbyd that which they doe call Deuteros as the second tradition not contayned in the holy bookes not giuen from aboue by the Prophets but conteyning a certayne extracte of men whiche speake not but of earthly and terrestriall things not hauing in it any thinge of the heauenly spirite But truly we desire that they reade the holy sayinges when they declare the holy books not hiding the things that are therein contayned and not heape togither vaine wordes that are not written but excogitated and inuented by them to the destruction of the simple people which licence by vs giuen shall not turne to any mans hurt or dammage of those that receiue the Greeke tongue other tongues and that shall not be prohibited nor forbidden them by no man what soeuer he bee And ouer and besides those which are cal-Archpharasies or Auncients or maisters shall not haue licence to prohibite through their cautelous inuentions or
walke in we ought then rather to behold the goodnesse which we haue not yet done then those of which we doe reioyce our selues to haue already done and the elect are often times tempted with such vices and oftentimes it is rysen in their heartes to bring them in remembraunce of all the goodnesse that they haue done and to reioyce themselues of the band of assurance But if they be truly elected they will turn awaye their eyes from thinking of the same wherein they doe please themselues and keepe backe in them all the ioy of the goodnesse which is alreadye done and be sorie for those which they knowe to be by no maner of meanes done They doe esteeme themselues vnworthye and they onely do not see their goodnesse which are of all men seene by good example c. Of iustification of Fayth Augustine in the first Quinquagesima in the prologue of the 31. psal TRuly the Apostle Saint Iames in his Epistles hath praised the works of Abraham agaynst those which woulde not do any good and which presume them selues of fayth of which Abraham Saint Paule hath praysed his fayth and yet the Apostles are not contrarie the one to the other but he speaketh of the work which is knowne to all men that is to saye that Abraham did offer his sonne vnto God for to doe sacrifice That is a great worke but that is of fayth I doe prayse the buylding of the worke made vpon the foundation but I doe beholde the foundation of faith I doe prayse the fruite of the good and iust worke but I acknowledge the roote in fayth For if Abraham did those things without right fayth nothing woulde haue profited him whatsoeuer worke it hadde bene Furthermore if Abraham did keepe so the fayth that when God commaunded him to offer his sonne for sacrifice hee thought in himselfe I will not doe it and yet neuerthelesse I doe beleeue that God will deliuer me although that I doe contemne and despise his commaundements Fayth without workes shoulde be deade and shoulde abyde as a drie roote barren and without fruite What then we ought not to preferre workes before fayth that is to say nothing is sayde to be well done before fayth although that they are esteemed of men prayse worthye yet notwithstanding they are vayne And me thinketh that they are like vnto great strengths and vnto the easie course out of the waye Let none then esteeme his workes c. Afterwardes he sayth Let vs not then obiect the Apostle Saint Iames to Paule but the same Paule to himselfe and let vs say vnto him by this worde thou doest suffer vs somwhat to sinne without punishment when thou sayest wee doe esteeme man to bee iustified thorowe fayth withoute workes but thou wilt saye to the same faith worketh by loue How am I so much assured by the same if I doe nothing yea I shall not bee counted by the same to haue trust in the good fayth if I doe not worke by loue O Apostle I doe heare thee wilt thou here prayse vnto me fayth without workes But loue is the worke of fayth which loue cannot be ydle that it doe forsake all euill and doe all the good that it can And what maketh loue Declyne from euill and doe good Praysest thou then fayth without works And thou sayest in another place If I had all fayth so that I coulde moue mountaynes out of their places and yet had not loue I were nothing then if fayth doe not profite any without loue and that there where loue shall be it behoueth that it work for faith worketh by loue howe then is man iustified without workes The Apostle aunswereth O thou man therefore haue I sayde this thing vnto thee that thou doe not presume of thy workes and that thou doe not thinke to haue receyued the grace of fayth thorowe the merite of thy works Presume not then of workes before fayth acknowledge that fayth hath founde thee a sinner and if the fayth which hath founde thee a sinner hath made thee righteous then it doth finde him an infidell whiche it hath made righteous The fayth sayth he is counted for righteousnesse vnto him which beleeueth on him that iustifieth the vngodly Augustine in his booke of the 83. questions 76. Chapter If any man doe departe out of this life immediatly after that he hath beleued the iustification of faith abideth with him and commeth not to him by any workes precedent or going before for it is not giuen through merite but through grace nor through workes following bicause that he is not permitted to be in this life and therefore the two sentences of the two Apostles Paule and Iames are not contrary the one to the other For the one saith that man is iustified through faith without workes And the other saith that faith is dead without workes for Paule speaketh of workes whiche goe before faith and Iames speaketh of works which doe followe faith Origene vpon the Epistle to the Romans 3. booke 3. Chapter The onely iustification of God sufficeth so that he which beleeueth onely is iustified when in deede no workes shall be done by him For the thefe was iustified through faith without the workes of the lawe and vpon that faith the Lorde did not demaunde what that is that he had done before and did not tarry after that he had beleeued what worke he shoulde doe but receiued him as iustified throughe the onely faith for to enter with him into paradise Also that woman which is receited by the Euangelist the which did heare at Iesus feete thy sins are forgiuen thee And again thy faith hath saued thee go in peace But also in many places of the gospell Iesus Christ hath vsed such wordes where he sayth that the cause of saluation is the faith of him which beleeueth Man then is iustified through faith vnto whome the workes of faith serue nothing at all for iustification But where faith is not which iustifieth the beleeuing man when any one shall haue the workes of the law neuerthelesse bicause they are not buylded vpon the foundation of faith although that in appearance they are good yet they cannot iustifie the worke if it be without faith the which is the marke and token of those which are iustified of god And what shall he be which wyll boste him selfe of his righteousnesse when he heareth God and the Prophet saying all our righteousnesse are as a menstruous cloth wherefore the only right glorye is in the fayth of Christ Augustine in his .50 homilies homily 17. Peace be vnto the bretheren and loue with the faith of God our Father and of our Lorde Iesus Christ What hast thou that thou hast not receiued If thou hast receiued it why reioysest thou as though thou haddest not receiued it Did Abraham so reioyce He reioysed of faith what is the full and perfect faith The same which beleeueth that all our
and whome he iustified them he also gloryfied What shall wee then say to these thinges if God be on our side who can be against vs Who shall laye any thing to the charge of Gods chosen It is God that iustifieth Who then shall condemne It is Christe which is dead yea rather which is rysen againe which is also at the right hand of God and maketh intercession for vs. O Lorde enter not into iudgemente with thy seruaunte for in thy sight shall no man liuing be iustified A iuste man falleth seuen times and ryseth vp againe If thou O Lorde wilt be extreme to marke what is done amisse oh Lord who may abyde it But there is mercye with thee that thou mayest be feared Of the lawe The lawe is not giuen vnto a righteous man but vnto the lawelesse and disobedient Augustine of free will and grace Chapter 6. The Pelagians doe thinke them selues to knowe great thinges when they say the Lorde will not commaund that which he knoweth man cannot doe who is hee which knoweth not that thing But therefore he commaundeth some thinges which we cannot doe to the ende that wee may knowe that which we ought to demaund of him and that is faith which in praying obtayneth that the lawe commandeth Finally he which hath sayde if thou wilt thou shalt kepe the commandements Set a watch O lord before my mouth c. This is a most sure and certaine thing that if we will we may kepe the commandements But bicause the Lorde prepareth and maketh the will ready we muste demaund the will which suffiseth to doe it willingly it is certaine that we wil when we haue the will but it is he that causeth that we desire and will the good of whom it is sayde The Lorde ordereth a good mans goinges and hath pleasure in his way and it is God which worketh in vs both the will and also the deede yea euen of his free beneuolence It is certaine that we doe it when we doe giue the vertue of most greatest efficacie and strength to the will the which sayth I will cause you to walke in my iustifications and that you shall keepe my iudgementes and doe them Augustine vpon the 31. psalme Without the grace of God without the loue of eternitie the lawe and the commaundements of God are a great and importable charge Augustine vpon the wordes of the Apostle Sermon 6. O death where is thy sting Graue where is thy victorie The sting of death is sinne and the strength of sinne is the lawe For by forbidding sinne is augmented and not put out the lawe hath giuen power to sinne in commaunding only by the letter and not in helping by the spirite For the lawe commaundeth and doth not accomplishe it bicause that the flesh doth resist it inuincibly where there is no grace And the lawe was weakened thorowe the fleshe bicause that the lawe is spirituall but I am carnall Howe then shall the lawe ayde and helpe me in commaunding by the letter the which giueth nothing by the spirite It was made weake through the fleshe What is that that God hath done considering that it was a thing vnpossible to the lawe and that it was weakened through the fleshe God sent his sonne wherefore was the lawe weakened and wherefore was that impossible to the lawe It was weakened through the flesh What is that then that God hath done he hath sent the fleshe against the flesh for he hath killed the sinne of the fleshe and hath deliuered the substance of the fleshe God hath sent his son in the similitude and likenesse of the fleshe of sinne yea verilye in fleshe but not in fleshe of sinne That then which was impossible to the lawe which caused preuarication bicause the thought being vanquished hath not yet foūd out the sauiour wherein it was weakened throughe the fleshe God hath sent his sonne in the likenesse of the fleshe of sinne and hath condemned the sinne in the fleshe Howe then had he no sinne if sinne hath condemned sinne The sacrifice for sinne was in the lawe called sinne the lawe doth remember that thing not once or twyce but verye oftentimes The sacrifices for sinnes were called sinnes such sinne was Christ for what shall we say had he anye sinne no no he had no sinne but he was the sinne he was I say the sinne according to the intelligence and vnderstanding bicause that he was the sacrifice for sinnes For what the lawe could not doe in asmuche as it was weake bicause of the fleshe God sending his owne sonne in the similitude of sinful fleshe and that for sinne condemned sinne in the fleshe That the righteousnesse of the lawe might be fulfilled in vs which walke not after the fleshe but after the spirite Iesus Christ is come to redeme them which were vnder the law that we might receiue the adoption that belongeth vnto the naturall sonnes Iesus Christ is the ende of the law to iustifie all that beleeue They being ignorant of the righteousnesse of God and going about to establish their owne righteousnesse haue not bene obedient vnto the righteousnesse of God. Is the lawe then against the promise of God God forbide For if there had bene a law giuen which could haue giuen life then no doubte righteousnesse shoulde haue come by the lawe The lawe was our schole maister to bring vs to Christ that we might be made righteous by faith But after that faith is come now are we no longer vnder a schole maister Ye are gone quite from Christ as many as are iustified by the lawe and are fallen from grace And this I say That the law whiche began afterward foure hundred and thirtye yeeres cannot disanull the couenant that was confirmed afore of God in respect of Christ to make the promise of none effect for if the inheritance come of the lawe it commeth not then of promise but God gaue it vnto Abraham by promise No man is iustified by the lawe in the sight of God it is euident For the iuste shall liue by fayth And the lawe is not of fayth But the man that shall fulfill those things shall liue in them For as many as are vnder the deedes of the lawe are vnder the curse For it is written Cursed is euery man that continueth not in all things whiche are written in the booke of the lawe to fulfill them Whosoeuer shall keepe the whole lawe and yet fayleth in one poynt he is gyltie in all The iust man falleth seauen times in a daye S. Paule propounding the similitude of the infant that is an heire and the allegorie of the children of Sara and Agar declareth that the lawe hath ceased The fulfilling of the lawe is loue towardes our neighbour In abrogating through his flesh the hatred that is to saye the lawe of the commaundements which standeth in ceremonies
no more any such vayles which are against our religion For it becommeth thy honestye and it is also reasonable that rather thou haue a care to take from the Church of Iesus Christ all scrupulous thinges which are not meete for the people giuen thee in charge S. Ierome doth giue witnesse of Epiphanius writing to Pammachius against the errors of Iohn Byshoppe of Ierusalem Thou hast Epiphanius the Byshoppe who by the letters that he hath sent vnto thee hath called thee openly Heriticke Truely thou art no greater then he neyther of age nor of knowledge neyther in holynesse of life neyther according to the testimonye of all the worlde during the time that the heresye of the Aryans and Eunomians did raigne in all the Easte countreys except Pope Athanasius and Paulin when thou wouldest not communicate or haue felowship with those of the West partes neyther with those that did confesse the name of God in exile Eyther he was not heard of Euticius during the time that he was but priest of the Monastery nor after that he was Byshop of Cypres he was not touched of Valens for he was alwayes so honored and esteemed that the Heritickes them selues being in their kingdome would haue thought that the same should haue turned to their ignomynie and sclander if they should haue-persecuted so excellent a man. Also the history Tripartite 9. booke Chapter 48. affirmeth That he did many myracles The saide Epiphanius hath written a booke called the booke of heresyes out of which Saint Augustine allegeth witnesses He liued in the time of Theodosius about the yeere of our Lorde 390. Of fastings and of meates THe spirit speaketh euidently that in the latter times some shal depart frō the faith and shal giue hede vnto spirites of error and doctrines of diuelles which speake false lyes through hipocrysie haue their consciences burned with an hotte yron forbidding to marrye and commaunding to abstayne from meates which God hath created to be receiued with giuing thanks of them which beleeue and knowe the truth For all creatures of God are good and nothing ought to be refused if it be receiued with thanks giuing For it is sanctyfied by the worde of God and prayer S. Athanasius in his expositions vpon the Epistle to the Hebreus 13. Chapter These are truly strange doctrines And he rebuked those which had brought in the Iewishe abstinences and obseruations of meates For he sayth you ought to be fortified with grace that is to saye with fayth and ye ought to be moste sure that nothing is defiled and that all thinges are pure and cleane vnto him that beleeueth and so that faith is necessary and not the obseruation of meates For those whiche doe abstayne from meates that is to saye those which haue their affection alwayes to obserue in such manner meates it is most manifest that such haue nothing profited no more then those which doe seperate them selues from the bonds and lymytes of the true faith and serue wholy a lawe altogither vnprofitable What soeuer is solde in the fleshe market that eate ye and aske no question for conscience sake S. Ierome vpon the first Chapter of Malachye Turne neyther to the right hand neyther to the left to decline and turne to the right hand is to abstaine from meates whiche God hathe created to bee vsed Also to condemne and forbyd marriage is to fall into that whiche is written in another place be not righteous in thy selfe beyonde measure Iesus Christ sayth that whiche goeth into the mouth defileth not a man but that which commeth out of the mouth defileth the man. The Councell of Bracara or Braga 2. 30. distinct Chapter which beginneth Si quis Helde in the yeare 619. Hath excommunicated those which did abstayne themselues from eating of fleshe through superstition Eusebius in the ecclesiasticall historie the .5 booke Chapter 3. Rehearseth that among those whiche were prisoners for the fayth at Lyons there was one named Alcibiades who led a very strayte life for he woulde eate nothing but breade and drinke water wyth salt the which lyfe he was willing to continue being in prison He was notified vnto Attalus the true martyr of Iesus Christ after his first confession that hee made in the theater that the same Alcibiades did euill in not eating those creatures which God hath made and that the same was an offence vnto others the which thing being come to the knowledge of Alcibiades he did eate by the admonishing of Attalus all things as others did rendring thankes vnto God for that the holy ghost reuealed vnto the same Attalus that which he did teach S. Augustine of ecclesiasticall maners 33. vpon the letter K. Speaking of the Monkes of Millaine whose straytnesse he sawe None is constreyned to beare a heauyer burthen than he can else let him refuse to beare it and he which is weaker than the other is not therefore condemned of them They all do knowe howe greatlye loue and charitie is commended They doe knowe very well that all meates are cleane to those that are cleane therefore all their industrie is not to reiect any meates as vncleane but only to tame their concupiscence and lust and to holde and keepe themselues in brotherly loue They do remember this sentence Meates are ordeyned for the belly and the bellye for meates neuerthelesse manye which are strong shall abstayne bicause of the weake Many haue another reason to wete bicause that they had rather to bee fedde with grosse meates and not with sumptuous and delicate therefore those which in health doe abstayne from one kynde of meate make no doubt being sick to eate of it Many doe not drinke wyne yet neuerthelesse they doe not thinke to be defiled therewith for they themselues doe ordeyne that one shoulde giue vnto those that are of a weake complexion and can none otherwise keepe their health if there be any that refuseth to drinke they admonishe them brotherly not to make themselues through vayne superstitions more weake than holye Euen so they doe diligently exercise themselues in the feare of god And as touching the exercise of the bodye they doe knowe verye well that it profiteth onely for a little time Loue is chieflye kept and therevnto is applyed meates words apparayle and the countenances euery one doth consent vnto a mutuall loue and charitie and doe abhorre to violate it as much as God doth if any one do resist the same he is cast out if any one doe disagree from the same they will not suffer him one day Rebuke them sharply that they maye be sounde in fayth and not taking heede to Iewishe fables and commaundements of men that turne from the truth Vnto the pure al things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen the very mindes and consciences of them are defiled The Councell of Toledo 13. hath excōmunicated those whiche forbydde to eate fleshe The
is not for to obtaine righteousnesse the which inwardly is the beautie of the kings daughter Chrysostome in the 4. tome of fasting in Lent. Homilie 73. If we doe dayly here agree and that we doe fast all the Lent and doe not amende our lyues greater occasion of damnation shall be done vnto vs. Gregorie the 7. hath commaunded to fast the Lent vpon payne of deadly sinne Reade Platyna Pag. 171. in his life Apollonius the martyr of Iesus Christ in the ecclesiasticall hystorie 5. booke Chapt. 11. Rebuked the heretike Montanus bicause he was the first which made the law of fastings Saint Ierome to Nepotian first tome Laye vpon thee such maner of fasting as thou canst beare That thou haue pure chaste simple and moderate fastings not supersticious What profiteth it not to eate of the oyle and to seeke certayne dainties and difficult kyndes of meates as figges peares nuttes fruites of palmes or dates the flower of wheate of honie and such maner of meates There is no kynde of garden fruite wherewith we do not torment our selues to the ende we eate not of breade and whylest we doe folowe our pleasures we are drawen from the kingdome of heauen Furthermore I haue hearde of some who against the rule of the nature of men drinke not water and eate no breade but doe eate of delicate suppings and of punned Leekes and drinke not the pottage in a cuppe but in a dishe What shame is this howe are we not ashamed of such maner of follies how are we not weried with such superstitions Furthermore also we seeke in delicates the renowne of abstinence The strongest fasting is breade and water but bicause that there is no glorie therein and bicause all liue of breade and water as of a common thing we doe not esteeme it to be fasting In the olde time they fasted vntill night The fasting without workes of mercie displeaseth God. Cassiodorus reciteth in the 9. boke of his historie That the Romaynes had but three weekes for the Lent fasting euery day except the Sundaye and Saterdaye The Illerickes and the Grecians had sixe and the other seauen but they fasted by space betweene Reade of fasting Actes 13. 1. Cor. 16. Math. 4. Luc. 2. Tobi. 2. 1. Reg. 6. 2. Cro 20. 1. Esdras 8. Ioel. 2. Ionas 3. Hester 4. and .14 Psalme 35. and .69 and .109 Deut. 9. 3. Reg. 19. Dauid and his people fasted vntill euening hearing that Saule and Ionathas were dead Dauid fasted and prayed for the people which were stroken of God. Achab fasted and slept hauing on sackecloth walking comfortlesse and the Lord had compassion and pitie on him Iudith fasted all the dayes of hir life Hester purposing to enter vnto the king for to speake vnto him fasted three dayes and three nightes Iosias declareth the fasting to all the people and caused the wordes of the booke of Ieremye to be reade openly Iesus Christ humbled his soule with fasting psalm 35. and .69 and .109 Vnto whome is he like that fasteth and neuerthelesse ceaseth not to sinne Fasting profiteth nothing at all to the wicked and obstinate people Iesus Christ saith Take heede to your selues least at any time your heartes bee ouercome with surfeting and drunkennesse and cares of this worlde Ye haue bene called vnto liberty onely let not your libertye be an occasion vnto the fleshe but in loue serue one an other Of maryage and of vowes THe spirite speaketh euidently that in the latter time some shal depart from the faith and shal giue heede vnto spirites of error and doctrins of deuills which speake false lies through hipocrysie and haue their consciences marked with an hotte iron forbidding to mary Iesus Christe saithe haue ye not reade howe that he whiche made man at the beginning made them man and woman and sayde for this cause shall a man leaue father and mother and cleaue vnto his wyfe and they twayne shall be made one fleshe wherfore they are no more twayne but one fleshe Let not man therefore put asunder that which God hath coupled togither Origene vpon Saint Mathew 23. Homilye The Scribes and Pharyses are set in Moyses chayre c. He doth rebuke then such manner of preachers who doe not only that they saye but also doe cruelly and without mercy great thinges whiche one cannot doe not esteeming or iudgeing what is the vertue of euery one of the hearers as those which forbid to mary And doe constraine the people to a moste vyle vyllanye for that they doe forbydde that which is expedient Those also which doe teach to abstayne from meates and other such manner of thinges to the which the faithfull ought in no wyse to be constrayned They do laye great burthens through the worde of their expositions against the will of Christ saying my yoke is easie and my burthen is light And often times we doe see that those that doe teache suche thinges doe liue altogither contrarye to their sayings doing all thinges for the regarde of men and for vaine glorye as the word following doth shewe it saying All their workes they doe for to be seene of men Salomon in the .18 Chapter of the prouerbes doth describe the blessing of maryage The Prophet Dauid in the .128 psalme dothe describe the blessing of God vppon those that are maryed The angell Raphael did teache Tobie howe hee ought to marie as God commaundeth The confirmation of mariage is in the 9. Chapter of Genesis vnder the letter A. Eusebius in the Ecclesiasticall hystorie 3. booke .27 Chap. Saint Clement as Eusebius of Cesaria doth recite hath written agaynst those who doe despyse mariage Among other things that he hath written sayth as followeth Will they also reproue the Apostles Saint Peter and Saint Philip had wyues and maried their daughters and Saint Paule in one of his Epistles was not ashamed to make recommendations and salutations vnto his wife whom he sayth he woulde not leade with him about the countrie to the ende he might be the more free to preache the gospell And by and by after hee sayth that Clement in his 7. booke of his work sayth as followeth It is sayde that S. Peter when he did see his wyfe to be martyred reioyced seeing that by that meanes shee was of the number of the elect and that she returned vnto hir owne house of Paradise and that he cryed after hir when they brought hir to hir death calling hir by hir name saying vnto hir O deare wyfe remember god Such were the mariages of the Saintes and their affections perfect In the 4. of the sentences distinction .17 Chapter .4 and in the 27. decret question 2. Chapter which beginneth Cum societas c. The Pope in his Decretals calleth mariage vncleannesse pollution and carnall filthynesse Saint Paule answereth the Pope saying Wedlocke is to be had in honor among all men and the bed
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