the lawe of workes by the whiche none is iustified but to the lawe of faith by which the righteous man liueth Who shall be of so wicked opinion to thinke that the administration of death figured in the tables of stone is not saide of all the tenne commaundementes but only of one which appertayneth to the saboth Where shall we put then this place the lawe ingendreth wrath For where no lawe is there is no transgression and sinne hath bene in the worlde euen vntill the lawe and sinne was not imputed when there was no lawe c. Read the chapter all at length Reade also the same booke the .31 chapter Of purgatory It is written in the Hebrewes the first chapter which sonne being the brightnes of the glorye and the ingraued forme of his person bearing vp all thinges with the worde of his power hath by him selfe purged our sinnes and sitteth at the right hand of that most highe maiestie Through Iesus Christ we haue redemption through his bloud euen the forgiuenesse of sinnes of his ritch grace In whom we haue redemption through his bloud that is to saye the forgiuenesse of sinnes to reconcile all thinges vnto him selfe and to set at peace through the bloud of his crosse both thinges in earth and thinges in heauen For asmuch as ye knowe how that ye were not redemed with corruptible things as siluer and golde from your vaine conuersation which ye receyued by the traditions of the fathers but with the precious bloud of Christ as of a lambe vndefiled and without spot And the bloud of Iesus Christ his son clenseth vs from all sinne Vnto him that loued vs and washed vs from our sinnes in his bloud If the bloud of bulles and of goates and the ashes of an heyfar sprinkled sanctifieth them that are vncleane as touching the purifying of the flesh how much more shall the bloud of Christ which through the eternall spirite offered him selfe without spot to God purge your conscience from dead workes for to serue the liuing God Esay speaking in the person of God saith it is I it is I only that for mine owne selfe sake doe away thine offences and forget thy sinnes For I confirme that the afflictions of this life are not worthy of the glory which shall be shewed vnto vs. After that the kindnesse and loue of our sauiour God to manward appeared not of the deedes of righteousnesse whiche we wrought but of his mercy he saued vs by the fountayne of the newe byrth and with the renuing of the holy Ghost Nowe goe to saith the Lorde we wil talke togither Is it not so Though your sinnes be as redde as scarlet shall they not be whyter then snowe And thoughe they were like purple shall they not by like white wooll And hee put no difference betweene them and vs seeing that with faith he purified their heartes There is no condemnation to them which are in Christ Iesus Iesus Christ saith verely verely I say vnto you he that heareth my wordes and beleeueth on him that sent me hath euerlasting life and shall not come into damnation but is escaped from death vnto life Againe he that shall beleeue and bee baptised shall be saued Also enter in at the straite gate for wyde is the gate and broad is the way that leadeth to destruction and many there be which goe in there at Obiection Agree with thine aduersarie quicklye whiles thou art in the way with him least thine aduersarie deliuer thee to the iudge and the iudge deliuer thee to the sergeant and then thou be cast into prison Verily I saye vnto thee thou shalt not come out thence till thou hast payde the vtmost farthing Aunswere Saint Ambrose sayth vpon these words of Saint Mathewe When thou shalt go vnto the magistrate c. Chrysostome vppon S. Mathewe 5. Homelie 10. Doth expounde it of the reconciliation And Theophilact vpon the same place sayth as much Likewise S. Hilarie vnderstandeth it so in his Canons Obiection Verily I saye vnto thee thou shalt not come out thence till thou hast payde the vtmost farthing Answere In the first of S. Mathewe it is sayde that Ioseph knewe not his wife till shee had brought forth hir first borne sonne S. Augustine expoundeth that place by the Rauen that Noe did sende forth and sayth that the Rauen did neuer returne agayne euen so Ioseph neuer knewe the virgin Marie for she is a virgin Also Sit thou on my right hande vntill I make thine enimies thy footestoole Obiection Whosoeuer shall speake agaynst the sonne of man it shall be forgiuen him but whosoeuer shall speake agaynst the holye ghost it shall not be forgiuen him neyther in this worlde neyther in the worlde to come Aunswere Chrysostome in the 12. of S. Mathewe Homely 24. expoundeth it thus Forasmuche as this sinne is not veniall you shall be grieuously punished both in this lyfe and in the life to come Saint Augustine vpon Genesis 10. booke It is better to doubt of secrete things than to pleade of incertayne things I doe not doubt but that we must vnderstande that the riche man was in most cruell torments and that poore Lazarus in ioy c. Thoughe the righteous bee ouertaken with death yet shall he be in rest The soules of the righteous are in the hande of God and the payne of death shall not touch them In the sight of the vnwise they appeare to die and their ende is taken for very destruction The waye of the righteous is iudged to be vtter destruction but they are in rest Oure Lorde sayde vnto the woman Daughter be of good comforte thy fayth hath made thee whole go in peace Agayne vnto the theefe Verily I saye vnto thee to day shalt thou be with me in paradyse Man after his death goeth to his long home Also the bodie shall returne agayne vnto the earth from whence it came and the spirite shall returne vnto God whiche gaue it Put not your trust in Princes nor in any childe of man for there is no helpe in them For when the breath of man goeth forth he shall turne agayne to his earth and so all his thoughts perishe I woulde not brethren haue you ignorant concerning them which are fallen a sleepe that ye sorrowe not as other doe which haue no hope For if we beleue that Iesus died and rose agayne euen so they also which sleepe in Iesus God will bring with him Augustine of the Citie of God .13 boke 9. Chapter The soules of the good men being seperated from the bodie are at rest and we must nothing at all doubt of it But those of the wicked are punished vntil that the bodie of those shall ryse againe to eternall lyfe and of those here to eternal death which is called the seconde death Irenaeus sayth as much writing against the hereticke Valentine Augustine
commeth from man will not haue that whiche commeth from one only God and therfore in seeking it outwardly they haue no glory in them selues but rather in an other Sixtus Pope of Rome in his Epistle to the first tome of the Councels He that is doubtfull in the faith is an infidell wherefore let vs esteeme and iudge those which doe commaund vs to doubt of the fauour of God towardes vs not only to contende and striue againste the sentence of the true Catholicke church but also to giue euill counsell to the health and saluation of the church S Barnard in his .5 Sermon in Quadragesima It may be that some doe not seeke through humilitie euerlasting life but as in the trust and confidence of their workes and merits I do not say this that grace receiued doth not giue boldnesse to praye but it must not be therefore that in the same they haue their hope and trust to obtayne it for that only doth giue the giftes promised to the ende that of the mercy of God which giueth those thinges we may hope yet for greater thinges Let then those thinges which doe belong to our only necessities be restrayned the prayer which is made for the temporall thinges and that which is made for the vertues of the soule sequestred from all impurite and vncleanenesse be only attentife towardes the good will of god And that whiche is made bicause of eternall life let it be made or done in all humilitie presuming as he must of the only deuine mercie Grace be with you and peace from God our father and from the Lord Iesus Christe O wretched man that I am who shall deliuer me from this body of death The grace of God through Iesus Christe our Lorde Euen so at this time the remnante is left through the election of grace if it bee of grace then it is not of workes or els were grace no more grace But if it be of workes then is it no more grace or els were workes no longer workes By grace are ye made safe throughe fayth and that not of your selues it is the gift of God not of workes least any man shoulde boast of himselfe Also That we being iustified by his grace shoulde be made heyres according to the hope of eternall lyfe Saint Peter sayth why tempt ye God to laye a yoke on the Disciples neckes which neyther our fathers nor we were able to beare but we beleue that through the grace of the Lorde Iesus Christ wee shall be saued euen as they doe God doth not saue vs of the deedes of righteousnesse which we wrought but of his mercie He which began a good worke in you shall go forth with it vntill the day of Iesus Christ Vnto you it is giuen for Christe that not onely ye shoulde beleeue on him but also suffer for his sake He sayth agayne And as touching the righteousnesse whiche is in the lawe I was without reproche But the thinges which were vauntage to me I counted losse for Christes sake yea doubtlesse I thinke all things but losse for that excellent knowledge sake of Christ Iesus my Lorde for whome I haue counted all things losse and do iudge them but dung that I might winne Christ and might be founde in him that is not hauing mine owne righteousnesse which is of the law but that whiche is throughe the fayth of Christ I meane the righteousnesse which commeth of God through fayth c. I am nowe ready to be offred and the tyme of my departing is at hande I haue fought a good fight and haue fulfilled my course and haue kept the fayth From henceforth is layde vp for me a crowne of righteousnesse which the Lorde that is a righteous iudge shall giue me at that day not to me only but vnto all them also that loue his comming But nowe in Christe Iesus ye whiche once were farre of are made nye by the bloude I say of Christ It is God which worketh in vs bothe the will and also the dede euen of his free beneuolence To as many as receyued him to them he gaue power to bee the sonnes of God euen to them which beleeue in his name which are borne not of bloude nor of the lustes of the fleshe nor of the lust of man but of God. In thy light shall we see light Your eyes haue seene great miracles and wonders and yet the Lorde hath not giuen you an heart to perceyue nor eyes to see nor eares to heare O Lorde giue me vnderstanding open myne eyes for to beholde the wonderous things of thy lawe Gzechiel speaking in the person of God sayth A newe heart will I giue you and a newe spirite will I put into you as for that stonie heart I will take it out of your bodie and giue you a fleshie heart I will giue my spirite among you and cause you to walke in my commaundements to kepe my lawes and to fulfill them As for men they are but vayne if they be put in the ballaunce they are lighter than vanitie it selfe Conuert thou me and I shall be conuerted for thou art my Lorde God yea as soone as thou turnest me I shall reforme my selfe Therefore we gather that a man is iustified by faith without the deedes of the lawe Againe Abraham beleeued God and it was counted to him for righteousnesse To him that worketh the rewarde is not reckened of fauour but of duety But to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse Also for if they whiche are of the lawe bee heires then is faith but vaine and the promise of none effect c. Therefore by faith is the inheritance giuen that it might come of fauour and the promesse might be sure to all the seede that is not to them only which are of the lawe but also to them which are of the faith of Abraham Then being iustified by faith we haue peace with God through our Lord Iesus Christ by whom also we haue accesse through faith vnto this grace wherein we stand and reioyce in hope of the glorye of God. Bicause of vnbeleefe they are broken of and thou standest stedfast by faith Whatsoeuer is not of faith is sinne We know that a man is not iustified by the deedes of the lawe but by the faith of Iesus Christ euen we I say haue beleeued in Iesus Christ that we might be iustified by the faith of Iesus Christ and not by the deedes of the lawe bicause that by the deedes of the lawe no flesh shal be iustified I doe not abrogate the grace of God for if righteousnesse commeth of the lawe then Christ dyed without a cause So ye knowe that they which are of faith are the children of Abraham for the Scripture sawe afore hand that God would iustifie the
suffered persecution by the Iewes He hath ben hanged on the tree and dyed on the tree and was buryed and rose againe the third day and ascended into heauen the day it pleased him There he eleuated his body and from thence he shall come to iudge the quicke and the dead there he sitteth now at the right hand of the father How then is the bread his body And the cuppe or that which the cuppe conteineth how is that his blood My bretheren therefore are these thinges here called Sacramentes because that in them one thing is seene and an other thing is vnderstoode That which we see in a corporall likenesse but that which we vnderstand to a spirituall fruite He that receaueth the mistery of vnity and keepeth not the bond of neace he receiueth not by him the mistery but receaueth a witnesse agaynst him selfe And no man ought in any thing to doubt but that then euery faithfull man is partaker of the body and of the blood of the Lorde As to baptisme he is made a member of Christ and is not depryued from the company of that bread and of that cuppe also when hee which is constituted in the vnitie of the body of Christ shall depart out of this world before he doo eate that bread and drinke the cuppe for also he is not depryued from the participation and from the benefite of that Sacrament whiche hath found that which the Sacrament dooth signifie Prosper in his booke of sentences He that abydeth in Christ and in whom Christ dwelleth hath taken the meate of lyfe and hath drunke the drinke of the eternitie For he whiche discordeth from Christ doth not eate the fleshe of Christ nor drinketh his bloud Although that he doe take euery daye indifferently the Sacrament of so great a thing according to his iudgement Innocent in his thirde booke of the holy Aultar 4. 13. 14. Chapter Iudas sayth he hath eaten the Lordes breade but he hath not eaten the breade which was the Lorde Saint Hilarie in his 8. booke of the Trinitie The breade which descended from heauen is not receiued but of him which hath the Lorde and which is the true member of him Augustine in his 49. treatise vpon Saint Iohn the 11. Chapter If fayth be in vs Christ is in vs For what other thing sayeth the Apostle Christ dwelleth in your heartes through fayth but that through the fayth whiche thou hast of Christ Christ is in thy heart Augustine vpon Saint Iohn in his 25. treatise and 6 Chapter This is then to eate the meate not that which perisheth but which abideth vnto eternall lyfe Wherefore make ready thou the teeth and the belly beleeue and thou hast eaten c. Saint Cyprian in his Sermon of the vnction of Christ. Our Lorde Iesus Christ hath giuen in the table in the whiche he hath made his last banket with his Apostles the breade and the wyne with his owne hands but he hath giuen his bodye for to be wounded on the Crosse by the handes of the souldiers c. Augustine vpon Saint Iohn in the 26. Homely Sayth All we haue very well this daye receyued the visible meate but it is another thing of the Sacrament and of the vertue of the same From whence commeth it that many doe come vnto the aultar and take to their condemnation that which they receyue For the morsell of breade which our Lord gaue vnto Iudas was poyson vnto him not for that it was euill but bicause the man which tooke it was euill he tooke it euill c. A little after he sayth the Sacrament of this that is to saye the spirituall vnitie whiche we haue with Christ is presented vnto vs at the Lordes table to the one to lyfe to the others to death A little before hee hath sayde He which shall eate shall not die but I doe vnderstande it of him whiche shall haue the veritie of the Sacrament and not the visible Sacrament whiche shall eate him inwardlye and not outwardly whiche shall eate him in the heart and not crashe him with the teeth In what sense the auncient Doctors of the Church haue vnderstoode this place Hoc est corpus meum This is my bodye S. Augustine wryting against Adamantius the disciple of Manichaeus in the 12. Epistle Saith after this manner I maye interpret that this commandement cōsisteth in a signe for the Lord hath made it no doubt to say This is my body when hee gaue the signe of his body In the same place he sayth these three thinges The blood is water Behold my body And the rocke was Christ He teacheth these thinges to be sayde as though he spake by figure in signe and by signification Tertullian in his .4 booke against Marcion Sayth after this sort Iesus Christ after he toke the bread and distributed it to his disciples made it his body in saying this is my body That is to say saith he the signe of my body Chrisostome vpon S. Mathewe in the .83 homily the .26 chapter called the symbole of the supper and signe of the body of Christ. Augustine in his first quinquagesima in his prologue of the 3. psalm Saith Christ receiued Iudas vnto his supper in the which he recommended and gaue the figure of his body and of his blood to his disciples Chrisostome vpon S. Mathew in the .83 homelye Saith When the Heritickes say how shall it appeare that Christ hath ben offered We wyll stoppe their mouthes thus if Iesus Christ be not dead to what ende shall that sacrifice be a signe Saint Ierome vpon the 26. Chapter of S. Mathewe After that he acomplished the mysticall Passeouer or Easter had eaten the flesh of the Lambe with his Apostles He toke the breade which comforteth the heart of man and passed further to come vnto the Sacrament of the true Easter That euen as Melchisedech the highe Priest of the souereygne God hath done in the figure of this in offering of breade and wyne Euen so he representeth the veritie of his bodie and of his bloude Saint Ambrose vpon the first Epistle to the Corinthians the 11. Chap. Forasmuch as we are deliuered by the death of the Lorde hauing recordation thereof in eating and drinking wee doe signifie the fleshe and the bloude the which haue bene offered for vs c. Chrysostome vpon the 22. psalme Christ hath ordeyned the table of his holye Supper to the ende that in that sacrament he doe shewe vnto vs daylye the breade and the wine for the similitude of his bodie and of his bloude Saint Ambrose in his 6. booke of the Sacramentes the first Chapter The Priest sayth Make this oblation to bee acceptable vnto vs the whiche is the figure of the bodie and bloude of oure Lorde c. Chrysostome in the 83. Homelie vpon Saint Mathewe If thou haddest bene withoute a bodie hee woulde haue giuen thee all his signes naked and bare but bicause that thy soule is ioyned to a
of mortall man and of birdes and of foure footed beastes and of creeping beastes wherefore God gaue them euen vp vnto their heartes lust vnto vncleannesse to defile their owne bodies betweene themselues which turned the truth of God vnto a lie and worshipped and serued the creatures neglecting the Creator whiche is blessed for euer Amen For this cause also God gaue them vp vnto shamefull lustes c. Be yee no worshippers of Images as were some of them according as it is written the people sat downe to eate and drinke and rose vp agayne to playe Flie from idolatrie Babes keepe your selues from Idols We knowe that an Idoll is nothing in the worlde and that there is none other God but one And thoughe there be that are called Gods whether in heauen or in earth as there be many Gods and manye Lordes yet vnto vs there is but one God which is the father of whom are all things and wee in him and one Lorde Iesus Christ by whome are all things and wee by him Athanasius agaynst the Gentiles The Gentiles and Paynims saye vnto me how is God knowne by the Images is it by the thing or cause whiche is outwardly or by the forme and figure which is grauen and put within the thing If it be through the thing it selfe what nede is there to make the forme or figure For as much then as before that suche portraytures were made God was manifested and shewed forth by the meanes of all things Inasmuch also as all things doe giue witnesse of the glorie of god If the pourtracture be the cause of the heauenlye knowledge what needeth it painting or any other matter or thing And wherfore doe not men come vnto the knowledge of God by the true creatures rather then by figures and remembrances for truly the glorye of God should be more clearly knowen if it were manifested by the resonable and vnreasonable creatures then by those which are without soules and immouable Then when you doe engraue and make the images and pourtractures for to make vs to knowe God truely you doe a wicked thing Lactantius Firmianus of his godly institutions against the Gentils and idolaters 2. booke God is aboue man and is not set here by lowe but we must seeke him in the hie region and therefore it is most certayne that religion is not in the places where there are images For if religion cōsisteth in diuine thinges and that it is so that there is nothing diuine but in heauenly and celestiall thinges we must then conclude that there is no religion in images He saith further in his second booke and second chapter That God whose spirite and puissance is spreade abroade euerye where cannot be absent The image then is alwayes superfluous Lactantius Firmianus in the .2 booke and .4 Chapter Seneca did deryde and mocke the folly of the auncientes saying Wee are not twyse children as the prouerbe is ther◠is notwithstanding great difference by the same that we being old and of age to iudge and discerne the good shoulde occupye our minde to such follyes that to these great puppets beutified and decked vp men should offer oyntmentes incens and good smells to those that haue mouthes without teeth Clement in his .5 booke vnto Iames the brother of the Lorde We doe adore and worshippe the visible images in the honor of the inuisible God the which truely is false For if ye wyll truely worship the image of God in doing good vnto man you shall worship the true image of God in him For the image of God is in all men and the similitude is not in all But only there where the soule is gentle and the thought pure If thē you will truly honor the Image of God wee shall declare vnto you that which is veritable and true that you doe good vnto man which is made after the Image of God that you doe honour and reuerence him that you administer meate vnto him which is an hungred and drinke vnto him that is a thirst clothing vnto him whiche is naked visite those that bee sicke and lodge and harbour the stranger and helpe the necessities of him that is put in prison The same is the thing which shall be reputed truly to bee done vnto god And therefore those things doe come vnto the honor of the Image of God insomuche that he which hath not done them shall be esteemed to haue done iniurie vnto the Image of god What is that then to honor God to runne here and there after Images of stone and woode and to honor the vayne figures without soules as diuine things and to despyse man in whom truly is the Image of God And which is more be ye certayne that he which doth commit homicide or adultrie and all that which is payne or iniurie to men the Image of God is violated and defiled in all such things For it is great infidelitie agaynst God to hurt man Then when thou doest vnto another that whiche thou wouldest not suffer thou doest defile and marre the Image of God most wickedly Vnderstande then that such subiection is of the serpent which is hydde within you the which doth make you beleeue that you may be faythfull when you doe honor the insensible things and that you are not vnfaythfull when ye hurt those that be sensible and haue reason In the same booke Who is so wicked or so vnthankfull which to obtayne and receyue the benefite of God doth render thankes vnto woode or stones Therefore awake ye and gyue good eare vnto your health Trulye God hath no neede of any man and requireth nothing and is nothing at all hurt But it is onely we whiche are ayded or hurt in that that wee are eyther thankefull or vnthankefull Agayne in the same booke They are esteemed verilye to be righteous and iust whiche haue in veneration not the things which are done for the administration of the worlde but the creator of them and of the worlde also those thinges doe reioyce themselues when he is honoured and worshipped and cannot abide to see that the honor of the creator shoulde be giuen to the creature For adoration is a thing belonging vnto God alone who onely was not created And all things are his workes As then it is the propertie of him whiche onely was not created to bee God in lyke maner all that which hath bene made is not truly god We ought then before all things to vnderstande the deception of the olde serpent and his cautelous suggestions who as through wisedome hath deceiued you As by a certaine reason doth creepe into your senses And begynning at the head doth slyde vnto the interior partes esteeming your deception to be great gayne Lactantius Firmianus 6. booke 2. Chapter Woulde not a man iudge him to be out of his wit which doth offer candles of wax for an oblation and gift vnto God whiche is the author and giuer of light
good than to make them such For the wicked do profite nothing but the good doe very muche empayre Afterwardes hee concludeth Beholde the murmuring and common complaynt of all Churches they doe crie out that they are cut in peeces and dismembred There are very fewe or almost none whiche doe not feare the stroke or wounde Doest thou demaunde what The Abbots are drawen away from their Bishops the Bishops from their Archbishops It is great maruayle if one can excuse the same In doing so you doe shewe very wel that you haue fulnesse of power but not of Iustice You doe the same bicause that you can doe it but the question is whether you ought to doe it You are there constituted and placed for to keepe and preserue vnto euery one his honour and his degree and not for to beare him enuie and malice In the 34. distinction Chapter Lector Glose and distinct 82. Chap. Presbyter Glose And in the Canon of the Apostles .17 quest 4. Chapt. And distinct 40. Chapt. Si Papa And distinction .96 Chapt. Satis And Chapter Simplici And Incipitis It is written in those Canons that the Popes haue such power and authoritie that they may dispence agaynst the Apostolicall doctrine and agaynst the right of nature and consequently agaynst the Gospell and the worde of god For the Pope hath all the rightes as well diuine as humane in the inwarde partes of his brest wherefore he ought to iudge euerye man and ought to be iudged of none Insomuch that though he should lead a great number of people into hell yet no mortall man ought to presume to rebuke his faultes For he is God which cannot be iudged of men Saint Paule aunswereth vnto the same saying Let no man deceiue you by anye meanes for the Lorde commeth not except there come a departing first and that that sinnefull man be opened the sonne of perdition which is an aduersary is exalted aboue all that is called God or that is worshipped so that he shall sitte as God in the Temple of God and shewe himselfe as God. Saint Hilary in his booke against Auxentius Whosoeuer denieth Christe to be suche as he hath bene preached by the Apostles he is Antechrist The property of the name of Antechriste is to bee contrary vnto Christe The Priestes doe saye that the Pope cannot erre neyther the counsels Iesus Christ hath sayde vnto S. Peter I haue prayed for thee that thy faith faile not Vnto the same their owne Canons doe aunswere in the .40 distinction Chap. which beginneth Si Papa If the Pope doe fall into an error in the in the faith and that he be an Hereticke one may very well rebuke and checke him in his faultes Pope Alexander the .6 speaking once vnto an Embassador of the king of Fraunce vnto whome he had these wordes this fable of Iesus Christe hath gotten vnto vs great riches Sanazarius an Italian Poet in his Epigrammes in the .2 booke Speaking of that Pope Alexander noting the inceste of him with his owne daughter Lucrecia and asking hir Lucrecia wil Alexander desire thee alwayes afterwardes aunswered O wicked case it is thy father Behold the witnesse whiche the writers of his time haue declared of that head of the churche Abbas Vrspurgensis reciteth of Gregory the .7 otherwise called Hildebrand That the common wealth of Rome and all the Churche hath bene vnder him in great danger through the error of newe schismes and not heard of and that he hath vsurped the Papall seate through tyrannye and not by lawfull election The counsell holden at Wormes in the yeere .1080 Affirmed of Gregory the seuenth that it is most true that he was not chosen of god but that hee exalted him selfe without all shame through disceit and money and that he hath turned vpside downe the ecclesiasticall order and that he hath troubled the kingdome of the Christian Empyre and that he hath attempted the deathe both of the bodye and soule of that Catholicke and quiet king and that he hath defended and holden vp the wicked and periured king and that he hath sowen discorde among those that agreed togither and strifes amongest the peace makers and offences amongest brethren and diuorcement betweene maryed folke and that he hath remoued and troubled all that was at reste quiet and in peace betweene the good lyuers We being assembled togither of God agaynst the sayde Hyldebrand preaching sacriledges and fires mayntayning periured persons and homycides or men slears putting in question or doubt the catholicke and Apostolicke faith of the body and bloud of the Lorde being an obseruer and keeper of diuinacion and coniuring and of dreames and a most manifest Necromancyer hauing familiar spirites and for that cause swaruing from the true faith we doe iudge that he ought to be canonically deposed driuen away banished and condemned perpetually if he doe not leaue of his seate after that he hath heard these thinges Benno Cardinall in the life of the sayde Gregorye Amongest many wickednesses that he alledged of him sayde that he alwayes vsed to beare about with him a booke of Necromancye the which was vnto him very familiar and that he did cast through his enchauntments the consecrated hoste into a fire that by that meanes he might faine to haue had a heauenly reuelation against the Emperor Henry Benno alledgeth for witnesse Iohn Byshop of Porta Secretary of the said Hildebrand Platyna in the lyfe of Iohn the 8. And Sabellicus lib. 1. of the 9. Ennead The woman called Iohn the eyght was borne in Englande and hir parents were of Mentz She followed in hir yong age a yong scholler in the studies of learning and profited so well at studie that she was esteemed at Rome amongst the wysest for which cause she was chosen to be Pope thinking that shee had bene a man and was chosen with as great consent as euer was Pope following still the studie that she had learned with hir studie felow At the time that she was chosen Pope she was founde with childe with one of hir owne seruants who perceiuing hirself big knewe so well to prouide for hir great bellye that none coulde perceiue it vntill such time as she trauayled of childe in the open streete and in the open procession vppon the shoulders of those that did beare hir dyed in the same trauayle the second yere after hir Papacie One maye nowe well see whether the Pope cannot erre Platyna in the life of Syluester And Sabellicus Lib. 2. of the 9. Ennead Syluester the 2. was a Monke in his youth afterwards did giue himselfe vnto the diuell as a right sorcerer vpon condicion that his bodie and soule should be his after his death Prouided that the diuell doe helpe to obtayne that that he desireth by which meanes he came afterwardes to be Pope Platyna in the life of Bennet 8. And Sabellicus lib. 2. of the 9. Ennead
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
anathematisations if they will not be chastised nor corrected with corporall punishment and after confiscation of their goodes malgre their heades to consent vnto vs who doe will and commaunde thinges better agreable vnto God. And againe a little after he saith For our will is that by this and other tongues those which giue good eare vnto the holy bookes ought to be ware of the malice of the interpretors and that they doe not onely vnderstand the letters but also taste well the thinges therein contayned and receiue it throughly and vnderstande the moste holy sentences to the ende they may learne better that which is best and be no more deceiued erring and fayling in the ende For there is nothing so excellent as for to haue affiance truste in God Therefore we haue opened vnto them all tongues for the reading the holy bookes to that ende that if all by order do embrace the science and knowledge of them they may be the more diligent to learne that which is the best Forasmuche as it is most euident that he whiche hathe ben and is nourished and instructed in the reading of holy bookes is more prompte and ready to discerne and receiue that which is the best to receiue correction and to be conducted and leade into goodnesse then he that vnderstandeth none of all this depending of the only name of religion and staying him selfe as to the anker of respecte and soueraigne refuge thinking that the scyence and true knowledge of God is in the only calling of the secte This then whiche hath pleased vs and which is declared by this holy lawe shall keepe aswell thy glorye as those whiche are vnder thy obedience And also shall keepe and obserue them which shall succeede in the honor of thy magistrate and ruler And shall not suffer that the Iewes doe contrary or against those thinges but shall vtterly put to exile and banish al those that shall resiste or attempt to let this ordinance punishing them first by corporall punishment afterward confiscating theyr goodes to the ende they may not eleuate them selues against God and the imperial maiestie more insolently through a foolishe and rashe boldnesse and vse their Edictes towardes the presidentes of the prouinces considering our law to that end that knowing those thinges they may set them foorth in euery towne and village and that they may knowe that they ought necessarily to obserue these thinges by them whiche doe feare our indignation and displeasure S. Ierome in his Proeme of the Prophete Ieremie What other lyfe can there be without the knowledge of the Scriptures by the which Christ also is knowen who is also the lyfe of the beleeuers Saint Ambrose in his .35 Sermon The Lorde doth witnesse that the reading of the Scriptures is lyfe saying The wordes that I speake vnto you are spirite and lyfe Moyses sayde What is he that causeth that all the Lordes people doe prophecie and that the Lorde doth giue them his holy spirite c. As for me I am no Prophete nor Prophetes sonne but a keeper of cattell c. Eusebius bishop of Caesaria in his Ecclesiasticall historie lib. 6. Chapter .11 Alledging the Epistle of Alexander bishop of Ierusalem agaynst Demetrius and rebuking him thus sayeth That which thou hast added in thy letters thou sayest that it was neuer seene that the lay and secular people shoulde dispute of the fayth in the presence of the Bishoppes I maruayle what moued thee to affirme a lye so euident In asmuch that as often as there is founde any man that is sufficient and apt for to giue good counsayle and to instruct the people the Byshops haue accustomed to desire him to doe it as oure brother the Byshop Neon did vnto Euelpius in the Citie of Laranda and the Bishop Celsus vnto Paulinus in the Citie of Iconium and the Byshop Atticus vnto Theodosius in the Citie of Sinnas And there is no doubt but that the other Byshops may doe the lyke in their diocesses when they finde any one whiche is a man for to profite the people Chrysostome vpon the first Chapter of Genesis 8. homilie I desire most earnestlye and doe praye that ye may be all in the order of doctors and not only to be hearers of our wordes but also that ye woulde report and declare vnto others our doctrine and that ye wold correct those that doe erre and go astraye to the ende they may returne into the way of truth as S. Paule sayeth Exhort one another and edifie one another c. And a little after he sayth God would not that the Christian shoulde bee onely content with himselfe but that he do also edifie others and not only with doctrine but also with good lyfe conuersation c. Chrysostome vpon the .2 Chapter of Genesis .10 Homilie He which hath the care to teach and instruct his neyghbour doth not so muche good vnto his neighbor as he getteth gret gayne vnto him selfe when hee shall receyue double rewarde and obtayneth of God great retribution c. In the same place he sayeth moreouer If we do vnderstand rightly those things we may being at home in our houses and taking the holy Scriptures after we haue well dyned or supped to take the profite and giue spirituall meate vnto the soule For as the bodie hath to doe with sensible meates in lyke maner also hath the soule neede to refreshe it selfe dayly with spirituall meates to the ende that the same be corroborated and made strong agaynst the assaultes of the flesh and agaynst the continuall battayle by the which we are constrayned that it may resist it And it is to be feared least the soule should be brought into seruitude and bondage if we will be slothfull any thing at all Chrysostome vpon the first Chapter of Saint Mathew 1. Tome 2. Homilie You that are here present aunswere me I pray you what is he among you who if one demaunde of him a Psalme can say it without booke or any other parcell of the holye Scripture There is not one and yet this euill is not only here but for bicause you are slothfull and negligent in spirituall things so much do you surmoūt through feruentnesse the fire vnto diuelish things For if any man will demaunde or aske you foolishe or as men call them merye songs or songs of bawdrie they shall finde many which moste diligentlye haue learned them which they will sing very willingly But yet they would defend such crimes saying I am not a Monke I am maried and haue care of children of my house keeping Truely it cometh thereby that you doe corrupt and marre all thinges togither as a plague bicause that you doe thinke the reading of holy Scriptures to belong only vnto the Monkes where it is a great deale more necessary and needefull for you then for them For those whiche are in the middest of the battayle and which doe receiue continually wounds vpon
woundes suche people haue more neede of Gods medicine or helpe c. Chrysostome vpon the .21 Chapter of S. Mathewe 39 homily And when he was come into the temple the cheefe priestes and the elders of the people came vnto him as he was teaching and sayde By what authoritie doest thou these thinges and who gaue thee this power They declared that there was some which did giue power vnto men be it corporall or spirituall As if they had said thus thou art not engendred of the sacerdotall family the Senat hath not permitted thee to doe this Ceasar hath not giuen it thee but if they had beleeued that all power is from God they woulde neuer haue asked who hath giuen thee this power knowing that euery good gift and euery perfect gifte is from aboue and commeth downe from the father of lightes and that a man can receiue nothing at all except it be giuen him from heauen Of the assemblies and congregations of the faithfull Saint Hilary against Auxentius I Praye you O ye Byshoppes whiche doe thinke your selues to be so what suffrages haue the Apostles vsed for to preach the gospell with what power were they ayded for to preache Christ and as it were to change all Gentils from images to God haue they taken any dignitie of the palace in singing of Himnes Psalmes vnto God in prison being in yrons and chaynes and afterwarde to be whipped and scourged Did Paule assemble the Churche of Christ by the Kings Edicte when he was as a spectacle in the theater He did defende himselfe as I beleeue by Nero or Vespasian or Decius through whose hatred and malice the confession of the heauenly preaching hath flourished they nourishing and keeping themselues with their owne handie labour in assembling themselues togither within chambers and secret places and by the stretes and villages did enuiron and compasse about almost all people by lande and by water against the decrees and ordinaunces of the Senators and Edictes of the Kings Tertullian in his Apologie against the Gentiles .29 Chapter This assemblie of the Christians should be very vnlawfull if it were like or equall vnto the vnlawfull things it shoulde bee worthilye condemned if it were complayned of as of a faction or sect But whome haue we endammaged or hurt by our assembling and meeting togither wee are the very same as when we were all dispersed asunder euerye one by himselfe not hurting any man When wyse men and good and faythfull people doe assemble themselues togither we must not call that a faction or sect but rather a court And on the contrary we must applye the name of faction vnto those which hate good mē that crie agaynste the bloude of the innocents vnder colour of their vnitie and for defence of their hatred forasmuche as they doe esteme and iudge that the Christians are the causes of all losses and common mishaps If the riuer Tyber mounteth or swelleth aboue the walles If the riuer Nylus doe not descende vppon the fieldes If the heauen doe stande still If the earth tremble If there be famine or pestilence by and by they crie after the Christians for to cast them into the lyons denne Saint Luke declareth in the Actes the order of the primitiue Church that the faythfull assembled themselues oftentimes in the fieldes saying thus On the Saboth day we went out of the citie besides a ryuer where they were wont to praye and wee sate downe and spake vnto the women which resorted thither c. They assembled themselues togither in the night within chambers for to preach the word celebrate the Lords supper as it appeareth by that which is written And the first day after the Saboth the disciples being come togither fo to breake breade Paule preached vnto them redy to depart on the morowe and continued the preaching vnto midnight And there were many lightes in an vpper chamber where we were gathered togither c. And when the dayes were ended we departed and went our wayes and they all brought vs on our way with their wyues and children till we were come our of the citie and we kneeling downe on the shore prayed c. Tertullian in his Apologie 39 Chapter We coming and assembling our selues togither doe pray for the Emperors for their seruants and for the magistrates for the estate of the worlde for peace c. We are assembled to make commemoration of the diuine scriptures we doe feede and nourishe the fayth with voyce and holye wordes we hope well we plant and graffe most stronglye our fayth and doe trauayle much to imprint in the hearts the discipline of the commaundements c. Tertullian in his Apologie 30. Chap. We christians haue our eyes eleuated vnto heauen and our handes streched out bicause they are innocente and the heade bare and vncouered bicause we are not ashamed and we doe it without bydding For we doe pray with the hearte we pray alwayes for all the Emperors that God would giue them long life and assured empyre and a trusty and sure house mightye in battayle a faithfull counsell good people a quiet worlde and all that man and the Emperour can desire I may not demaunde and aske these thinges but of him of whom I doe know I shal obtaine them for it is he onely that will giue it and I am he that ought to require it that is to say his seruant which doe honor him and which haue in reuerence him only which am killed for his doctrine and discipline and whiche doe offer the best and greatest sacrifice that he hath commaunded that is to saye the prayer that proceedeth from a chast body and from the innocent soule and from the holy ghoste Not with little graines of incence of small valew nor also with the teares of the tree of Arabie nor those two drops of wine neither the bloud of a wicked man that desireth his owne deathe c. Plinie in the .10 booke of his Epistles 317. Epistle The Emperor Traianus did sende him a commaundement commaunding him to make enquirye of the faithfull and of their manner of liuing and afterward to persecute them Plinie did write againe vnto the Emperor that after he had throughly enquired yea with most cruelty and tormentes vntill suche time as he deliuered them into the handes of the hangmen to see them executed he neuer did finde anye other thing but that the faithfull haue accustomed to assemble them selues togither at certayne times in the morning before daye and when they were come togither they did sing prayses and psalmes vnto Christe as vnto god c. If any wyll see more amplye these thinges let him reade the ecclesiasticall history and there he shall finde howe the faithfull did assemble them selues in the mountaines in caues and dennes for feare of persecutions As it is declared in the historye of Theodorite after this manner When that the faithfull
were driuen awaye by Valentius they assembled them selues togither at the foote of the mountaine and there gaue prayses and thankes vnto God reioysing of the heauenly scriptures suffring there the impetuositie and violence of the cōtrarietie of the ayre some time raines snowes and coldes and other times moste extreame heates Valentius not suffering them to vse this most laborious and paynfull commoditie sent men of war who draue away and scattred that assemblye euery where The Iewes being in captiuitie were not suffered to liue after the lawes of god They went and assembled them selues togither in the next caues for to celebrate secretly the saboth But being accused vnto Philippe the gouernor he caused them all to be burned Behold how good and ioyfull a thing it is brethren to dwell togither in vnitie c. Iesus Christ saith in the Gospel where two or three be gathered togither in my name there am I in the middest of them That no man oughte to bee compelled to beleeue by force Lactantius Firmianus in his diuine institutions Li. 5. chap. 20. THose whiche kyll theyr owne soules and the souls of others let them learne and know that they haue committed a faulte that will not be forgiuen c. O meruaylous and blinde foolishnesse they thinke that those who endeuor them selues to keepe the faithe haue wicked thoughtes and that the tyrants and hang men haue good Haue those wicked thoughtes who against the right of humanitie and agaynst all heauenly or godly right are torne and pulled in peeces It should be rather those that doe such things vnto the bodyes of the innocentes The which the most cruell theeues nor the cruellest ennemyes nor barbarous people neuer did Doe not they deceiue them selues in turning and chaunging the name of euil into good and good into euil wherfore then doe they not call the daye night and the night daye the sunne darkenesse otherwyse it is the like impudency to giue the name of euill vnto good and of fooles vnto wyse men and of the wicked vnto the iuste and righteous If they haue anye beleefe or trust in Philosophy or in eloquence let them arme them selues with their disputacions let them ouercome or vanquishe vs if they can with the wordes that wee speake let them approche for to fight togither and to examine particulerly euery poynt let them defend their gods to the end they be not forsaken with theyr temples tromperies and disceytes worthy to be mocked Nowe bicause they can doe nothing by force and violenee forasmuch as Gods religion the more it is oppressed the more it augmēteth and encreaseth let them proceede rather by prayer and exhortations Let the Byshoppes and Priestes of their religion call vs vnto their Sermons and disputations let them exhort vs to receiue the adorations of their gods let them tell vs that there are a greate many whiche take a greate care to gouerne and to mayntaine all thinges by their puissances and powers Let them declare vnto vs the originall and beginning of their ceremonies of their sacrifices and of their goddes and howe they were giuen vnto men let them declare the beginning of them and the cause wherfore Let them declare vnto vs and tell vs what reward those shall haue which shall adore and worship them and what payne they shall haue that shall dispise them c. Let them proue and confirme all these thinges not with their owne opinions for the opynion of mortall men is nothing worth or auaylable but that it be by some witnesses of holy Scriptures as we doe It is no neede to vse any force nor iniuries forasmuche as religion cannot bee compelled they ought rather to proceede by faire wordes then by stripes for to cause vs to be willing Let them disploye all the puissance and subtiltie of their spirites And if their reason be good let it be brought forth and we are ready to heare it But if they doe hold their peace and be dumme we will not beleeue them nor any more we wil giue them the victory through their crueltye Let them followe vs or els tell vs the reason of all the doinges For wee drawe none vnto vs throughe fayre wordes as they say but we doe teache proue and declare And so we compell none by force for he is vnprofitable vnto God which hath neyther fayth nor deuotion and yet neuerthelesse none departeth from vs bicause the truth holdeth them If they haue any confidence or truste of the truthe let them speake and open their mouth and let them dispute with vs vpon any matter Trulye their error and their foolishnesse is nowe mocked at of the olde men whom they despised set nought by and by our children wherefore then are they so incensed and mad that where they would diminishe their follye and foolishnesse they augmente it There is greate difference betweene crueltye and pitie and truthe can not be ioyned with force or righteousnesse with cruelty but it is not without cause that they dare not teache any thing of heauenly thinges for they feare to be mocked at of our people and forsaken of their people c. Religion ought to be defended not in putting to death but in suffering hir selfe to be killed not through cruelty but by patience not through wickednesse but through faith For to kill and exercise cruelty is wickednesse and belongeth vnto the wicked And to suffer death and to haue patience and faith belongeth vnto the good There is no question but the good is in religion and not the euill forasmuche as if thou wilt defende religion throughe sheading of bloude throughe torments cruelty it shall not be then defended but polluted and defiled For there is nothing more franke and free then religion The reason is then good and righte if thou defendest religion throughe patience and by suffring death in the whiche the faithe kepte and preserued is agreeable vnto God. Saint Ierome saithe He followeth Christe which is persecuted he followeth Antechrist which persecuteth Rubert or Robert writing vpon the .13 Chap. of the Apocalyps Beholde the signe and token whereby you shall knowe those that are of God from the euill and wicked Those are the wicked which doe kill and leade into captiuitie the which thing all those that are of God haue not done nor doe Lactantius Firmianus in his diuine Institutions Lib. 5. Chap. 21. I woulde demaunde this question vnto whome do they thinke chiefly to doe pleasure in compelling men agaynst their will to doe sacrifice Is it vnto them whome they compel But that which is in charge vnto him that refuseth that is no benefite vnto him But we must also giue counsell vnto him that refuseth when they knowe not that which is good Wherefore then doe they torment and vexe them so cruelly if they desire to haue them saued Or frō whence commeth the pietie so vnfaythfully and most miserablye to destroy lame and make impotent them
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