¶ THE STAFF of Christian Faith, profitable to all Christians, for to arm themselves against the enemies of the Gospel: and also for to know the antiquity of our holy faith, and of the true Church.  
Gathered out of the works of the ancient Doctors of the Church, and of the Counsels, and many other Doctors, whose names you shall see here following. Translated out of French into English, by john Brook of Ash next Sandwiche.  
With a Table to find out all that which is contained in the book.  EPHES. 6. 
Put on the whole armour of God, that ye may stand steadfast against the crafty assaults of the Devil.  
Imprinted at London by john day, dwelling over Aldersgate.  
ANNO. 1577. Cum Privilegio.   


Sr. Richard Newdigate of Arbury in the County of Warwick Baronet 1709   blazon or coat of arms   

To the Right honourable and his singular good Lord and master, Edward de Vere, Lord d'Escales, and Badlesmere, Viscount Bulbecke, Earl of Oxenford, and Lord great Chamberlain of England, john Brooke wisheth long life, with the increase of honour. etc.  
ALTHOUGH Virtue the root of well doing (Right honourable Lord) hath of itself, sufficient force to withstand, repel, and overthrow, both the open malice, and secret slanders of evil tongues, yet notwithstanding considering how dangerous, yea how unpossible a thing it is to escape that poisoned sting of Zoilus, and also that nothing hath ever been so well done, but that this Scorpion hath either openly or privily stung, I need not to doubt, nay I may be right sure, that these my labours shall come into the hands of some, more curious than wise, more ready to nip and tante (yea even without fault) then friendly to admonish or amend. By occasion whereof (right honourable and my singular good Lord) I have not only thought it expedient for hope of your honours favourable patronage, towards these also my labours bestowed in translation: But also for respect of my particular duty towards your honour, to offer and dedicated the same likewise to your favourable allowance and well liking. For if in the opinion of all men, there can be found no one more fit, for patronage and defence of learning, than the skilful: for that he is both wise and able to judge and discern truly thereof. I understanding right well that your honour hath continually, even from your tender years, bestowed your time and travail towards the attaining of the same, as also the university of Cambridge hath acknowledged in granting and giving unto you such commendation and praise thereof, as verily by right was due unto your excellent virtue and rare learning. Wherein verily Cambridge the mother of learning, and learned men, hath openly confessed: and in this her confessing made known unto all men, that your honour being learned and able to judge as a safe harbour and defence of learning, and therefore one most fit to whose honourable patronage I might safely commit this my poor and simple labours. Likewise remembering how much and many ways I am by duty bound unto your honour, as also how unable I am to discharge the same: I have thought it in respect also of my behalf and duty, most meet to offer and exhibit, such traveles as my ability and skill can reach unto, to your Lordship as pledge and token of my dutiful and unfeigned good will: To the end that such profit as by this my travels may grow to my country and common wealths, may be received under your lordships approbation and defence: that all men which do reap benefit thereby, should own thanks unto you in whose duty and good will I am. Wherefore heartily requiring and humbly beseeching your Lordship to take on you the patronage and defence of these my labours by translation that by your approbation and well liking, others may also the rather like thereof. Craving pardon for this my simple boldness or rather bold simplicity hoping also of the continuance of your honours accustomed goodness towards me, and instantly praying to God for your prosperous estate, I cease further at this time to solicit you.  
Your honours obedient servant, john Brooke.   

Unto the Church and congregation of God which is in L. Guido desireth grace and peace, and the mercy of God, through jesus Christ our Lord: And perpetually to persevere in the knowledge of the holy Gospel of the son of God. Amen.  
KNOWING AND CONsidering the war and combat that ye daily suffer to maintain and keep the true and pure Christian doctrine of the ancient and true Church of God, against a sort and heap of glorious deceivers, which hide and boast themselves with false ensigns, of the name and title of the ancient Church, and of the ancient Doctors: I have dedicated unto you (my well-beloved friends) this present book, entitled: The Staff of the Faith, gathered out of the works of the ancient doctors of the church, and of the counsels, and out of many authors: to the end that thereby you may learn wholly, to fight against your enemies, with the same staff with which they do fight against you, that is to say, the ancients. I do not tell you how this staff, shall keep you from the danger of your enemies only, I will content myself in speaking but one word, touching the same, (that is to say) that you shall not only obtain and get victory of your enemies, but also sand them away with their mouths stopped. Therefore I desire you in God's name, that ye be not slothful nor negligent, to study therein often, and to have those sentences therein alleged readily at your finger's ends, that thereby the kingdom of jesus Christ be advanced, and the dominion of the devils and infidels destroyed and abolished.  
I do know very well that many people have accustomed to say, when it is spoken unto them of the ancients, speaking without either judgement, or reason, in saying that as touching the ancients, they have nothing to do with them, for they wvere men as they: but that they content themselves only with the word of God. I would not altogether deny or gainsay them in that, if they would not reject thereby God and his gifts, by thinking to reject men and their doctrine. Therefore we aught to take good heed unto men when they speak of themselves, and also when God speaketh by them. The same we may know, when their doctrine is confirmable and agreeing to the rule of all right, which is the word of God the doctrine of the prophets & Apostles. Furthermore, we would not have you ignorant, that the ancient fathers have ordained and established a great many of ceremonies, and things in the church respecting the time and persons, and the infirmity of those that daily come unto the knowledge of the Gospel, aswell of jews as of paynim and Idolaters: But they have done that only but for a certain time, to the end they might draw to the Gospel all nations, and let and stop the way of the Heretics and enemies of the catholic faith, from gaining and winning the weak in faith. For we aught not to marvel, if the ancient fathers have done many things in that time, which now can not serve, nor profit us any thing at all, inasmuch as they have served but only for their time. For the Apostles have ordained some things which now aught not to be followed nor kept. As we do read in the acts of the Apostles, that the counsel that was celebrated by the Apostles in jerusalem, 
Act. 15.  decreed that we should abstain from blood, and from the flesh of beasts that were strangled: We know well enough that this ordinance now hath no more place, and is not in force among the christians, 
Titus. 1. 1. Tim. 1. Rom. 14.  nor aught to have, because that all things are clean and purified through the word and prayer. Then we see that that decree, which hath been decreed by the holy spirit & by the Apostles, to have been made, because of the persons, and to serve only but for that time.  
judge now, if an ordinance made by the Apostles to support the infirmity of men, hath been set forth, and afterwards abolished: what ought we to judge of those which are of less importance which have been ordained by men, a great deal inferior and of less estimation than the Apostles? There is no doubt, that forasmuch as they have been ordained to serve only for that time, that now we may let them alone and forsake them, because that there is neither jews nor Turks among us, but christians, at the lest as they say.  
Also we aught not upon this to hold our peace or hide the unshameless malice of many, who (nevertheless calling themselves christians) under colour of antiquity, and of the ancient doctors, do forge and invent of their own wicked and filthy brain, naughty and most detestable errors: and afterwards say that the ancient fathers have written so, and preached so: and by that means make the poor world being seduced to believe it. And yet the malice is so great in them, that all they that will not receive and allow, that which their brain hath invented under the name of holy men, they cry after them with open mouth, to the fire, to the fire with the Heretics. They reject the doctrine of the fathers. Alas O my God and Lord thou knowest our hearts: and the hearts of these liars, that we do not desire but that in all and through all, be it through life or death, that thy son jesus Christ, and his doctrine, may be only received, loved and worshipped: And for this are we appointed as sheep to be slain: we are naught set by, mocked, beaten, banished, chased from town to town: To be short we are esteemed and counted as the most vile & stinking filthiness of all the world, trodden down underneath the feet of the worldlings: But for all that we possess our souls in patience, looking for the righteous judge which will judge all the world, not according to the doctrine of men, but according to his holy word, for which we are had now in such abomination to the world.  
Furthermore they which daily accuse us with so great rage and fury, against the ancient doctrine of the Apostles and Doctors, shall at the last acknowledge their malice and living, that they have declared in their books, corrupting and marring the books of the ancient fathers of the church: If I durst, I would gladly name one who in that occupation or science hath served out his prentyshyppe, for that cause is called our master, in his book that he hath entitled. The bouckler of the faith: wherein he declareth the subtlety of his intent and craft, alleging the ancient Doctors in Latin, after translating them into French, and at every place where he found Sacrificium, or the like manner of speaking, in stead to put in sacrifice, or holy mystery, he hath translated them always the holy mystery of the Mass, and so by that means they find that word Mass in the books of those good fathers, which they never thought nor did. I believe he thought that his book should not come but only in the hands of young children, or else he thought that he had to do but with beasts like unto himself. There is no man though he have but small judgement and understanding, which reading that book, but that he may see at the first dash how he lieth, and unsayeth and revoketh it again, and nevertheless he is heard and accounted as half a God: not only of the poorest sort, but of the greatest in the world. In the mean time we aught not to marvel at this, that such gallants have been so hardy and overbold, forasmuch as they were supported and maintained of Kings, Emperors, Princes, and Magistrates, and that they were the best welcome to their Court.  
I remember that I have read in the Ecclesiastical histories, that in the time of the ancient Doctors, 
Euseb. lib. 4. cap. 22.  there were abusers and seducers of the people, that sowed their pestilent venom amongst the doctrine of the ancients: Of that Device bishop of Corinth complained very much, saying, that many have swoon in his Epistles much wicked doctrine. Therefore think, that if they have been so hardy and bold that they durst corrupt the writings of the ancients, yea whilst they were yet alive. What will they do now? at the lest they will do as much, as their ancient fathers, that is to say those Apostates enemies of the fathers.  
Now notwithstanding their shameless malice they rebuke and check us with a whores face, that we are enemies of the fathers, despisers and contemners of their doctrine, and disturbers of the world. I would to God that they would permit and suffer us to compare our doctrine openly, and before all the world with theirs, to the end that all men might know who be the contemners and enemies of the fathers: somuch it wantith that we should be found condemners and enemies of those good fathers, that altogether it would be seen that the same doctrine that we hold & keep at this day, is the very same for which many of those good fathers have shed their blood: and would shed it, if they were now alive.  
It seemeth that the same is not true that I have spoken, that if the fathers were yet alive, that men would put them cruelly to death, as most wicked Heretics. Yea they which at this day do boast and brag themselves to be their obedient children, and make bucklers of their books.  
Understand and hold fast in mind (dearly beloved) behold this present book may serve us for a certain argument, of that which is composed and faithfully gathered together, out of the very books of the ancient Doctors: That if I would present this present book (wherein there is nothing in it of mine, but altogether of the ancients) for confession of my faith to those enemies of the fathers, I doubt not but presently I should be as a most wicked Heretic, condemned to be burned quick into ashes. Now see (dearly beloved) and judge justly before God according to your own conscience, whether we be the ennmies of the fathers or they.  
The ancient fathers have said that the bread of the supper abideth always bread, not being transubstantiated or changed: I do demand of you in good faith, wherefore or what is the cause that they shed daily so abundantly the blood of the poor children of God? Is it not upon this only point, or for this cause, that the fathers have believed and maintained with a common consent, as you shall see in that book upon the article of the lords supper? I leave it to your own judgement. Furthermore we do read that the ancient fathers, of whom these here do advance, and boast themselves to keep and maintain their doctrine, have broken in pieces the images of jesus Christ, and of the Saints, that have been set up in the temple of the christians, saying that it is against the Christian doctrine to have Images in the Church.  
What is he that doubteth, that if the good fathers were yet living, and that they should so break the Images as they did in that time, but that they should be out of hand, or with all speed condemned as heretics to be burned, yea if they escaped so. For we do see many daily which do not escape so good cheap, but they have done unto them all the torments and pains that these worshippers of the fathers can invent or imagine.  
Then when you shall read the doctrine of the fathers contained in this present book, judge whether it may be confessed and maintained openly before these worshippers of the fathers without danger of life. In the mean time, I desire you (my dear brethren) that ye fear not to abandon your body and life, for a doctrine so just, holy, and good: and let us rejoice in this, that we hold the true ancient doctrine of the Prophets, Apostles and Doctors of the Church.  
And as touching you, O ye Princes, judges, and Magistrates, between whose hands this present book shall happen to fall: I desire and require you, in the name of the living God, and of his son jesus Christ our Lord which hath shed out all his blood upon the cross for the love of us, that you do give right judgement upon the poor faithful people, of whom your prisons are at this time full, through the furor and madness of those worshippers of the fathers, and be no more the hangmen of that wicked Vermin: for it is not counted a thing honest nor meet among men, that the Kings, Emperors, Princes, and Magistrates should be made the hangmen of beggars.  

1. Pet. 2. Rom. 13. Sapi. 6.  Be ye then more ashamed than ever you were, because that you bear the name of God, and the power to govern the people is given you from God, not for to abuse it in punishing the good, and defending the wicked, but to maintain and aid the good, and to punish the wicked (as the Apostles have taught us.) But alas my God, into what blindness is the world fallen into, to esteem and think that they which hold and keep the true ancient doctrine are heretics.  
O you judges and Magistrates, do you not see daily in your prisons, the poor children of God, to eat and drink very scarcely bread and water, and to be cast most vilely and filthily into a low dung on with the venomous beasts, lying as the poor beasts upon a little straw having their arms and legs broken with the rack?  
Do you not see (I say) on the other side those goodly masters which bear such great zeal to the ancient fathers, to have their belly altogether stuffed with wine and delicate fare, coming forth from their banquets and feasts with a face as read as fire, or like to a Butcher's bowl, coming forth to pass away the time, for to examine the poor faithful people, which are not sought for at the table where good cheer is, but in a most filthy and dark dungeon: they are poor children of God tied and bound with chains, with a pale face and thin cheeks, brought before those fat bellies and fiery faces through their overmuch drinking and quaffing of wine, and the first words they speak is, come hither thou wicked heretic, away thou damned seducer of the people, thou hast the devil within thee. And assoon as the poor children of God did think to have spoken for their defence, the fat bellies quickly put their hands to their Bible, but it is another Bible than the old old or new testament: For they can do nothing but provide faggots, and cry to the fire, to the fire with those wicked heretics, I know not where they have learned to do so. Have they learned that of the Prophets and Apostles? It appeareth no. Neither have they learned it of the ancient fathers. For they shall find within this present book, that they have spoken and done altogether otherwise: therefore they declare that it is a rage and a madness that they have conceived against the truth for to extinguish and abolish it utterly, and all those that maintain it: For liberty to speak is taken from us. Those that would speak, their tongues are cut out of their heads? and afterwards are burned.  
In the mean time O ye judges and Magistrates, which have the public charge, have regard from henceforth what you do in condemning them to death. You cannot condemn them to death except ye condemn all the good and ancient fathers to death with them. What order do you call this to condemn to death as Heretics the Saints and their doctrine, unto whom they cry and daily pray unto in their Litany, saying, O Sancte Augustine, O Sancte Cyprian, O Sancte Hieronym. etc. Ora pro nobis, that is to say, O Saint Augustine, O Saint Cyprian, O Saint Jerome, and so consequently of the other, pray for us. And in the mean time they condemn them, and their writings, and all those that follow their doctrine to be burned, as the experience doth daily teach us.  
Therefore ye that judge the people have a good respect unto that that you have to do: for it is not only unto us that you do address yourselves, but also to the son of God, which hath said unto us, he that toucheth you, toucheth the apple or sight of mine eye. The same hath been well showed to Paul, When he persecuted the poor faithful, crying from heaven after him, 
Act. 9  Saul Saul why persecutest thou me? he did not persecute him in his own person, but he persecuted him in his members, which are all the faithful that believe in him.  
Even so (my dear brethren) we shall rest in patience, and shall not be ashamed to be condemned with all those good and ancient fathers of the church, and not only with them, but also with all the Prophets and Apostles. Then when you see yourselves bound and brought before the judges, to receive sentence of death and condemnation against you, behold with you the Prophets, Apostles and the ancient doctors bound with you to be condemned in the same torment. Be ye joyful and rejoice to be enrolled in their band, for to bear with them, the yoke of jesus Christ? persevere valiantly in the doctrine that you have already received, for no man can hurt you. Aught we not greatly to rejoice of this, that the persecuting tyrants can do our bodies no more hurt, than a wolf or thief of the woods, which can but murder or kill us. Let us rejoice, for our names are written in heaven. We have yet this good turn (thanks be unto our good God therefore) that the persecutors can do unto us no worse than to to put and place us with our good God in the company of Angels and all the blessed souls in heaven.  
What is he that would not desire to go play with so happy a company eternally and without end? 
1. Cor. 2.  Yea to be in glory which the eye hath not seen, and ear hath not heard, neither hath entered into man's mind, the things which God hath prepared to such as love him.  
Again, forasmuch as they esteem and court us so wicked and abominable, and cry so spitefully after us, as after the wickedest people of all the world, to make us and our doctrine odious unto the people: They command them not to hear or hearken unto us, they make the simple people believe, when they have them under confession, that if they do not accuse us, they shall be damned.  
Their craft, subtlety and envy against the truth is to be marveled at. In the mean time I would willingly that they would accord and agreed with us to confer their doctrine with ours, their cross and persecution with ours, their life with ours, their church with ours: By that means we should plainly see whether they be the children of God or we. First of all have not we the baptism purely administered, as we do read that the Apostles have administered it without any inventions of men, but only according to the word of God? Let one read the Scriptures, and he shall see who it is that hath added to the Sacraments, either we or they.  
Furthermore let men behold the persecutions that they suffer for their doctrine, the number is soon counted, for there is not one which hath suffered death for their doctrine: nevertheless jesus Christ hath promised that his church shall have persecution in the world, saying, ye shall be hated of all men for my name. 
Mat. 10.  How can they be hated of all men sith that they be in all places the best welcome? How cometh it that one should think to do sacrifice unto God in putting them to death? I did never know any.  
I do accord and agreed in this, that they are often times taken prisoners, but it is in the good feasts and banquets, and in the best seats of the table: and whereas the children of God are burned with fire, they here are burned through the heat of Wine. Their innocent flesh is hewn and cut in pieces, but it is at the table upon their treachers. They are rotten and consumed with the Gout of Naples, insomuch that they fall in pieces.  
They are melted and melted again many times in a year. Besides all the dangers they put themselves into both day and night to run after other men's wives, in great danger of their life. And yet some will say that they are not persecuted: It appeareth that they be, for one shall see a great many more among them to die Martyrs, of the pains that we did speak of even now, then of their natural diseases or sicknesses. They are then Martyrs, no man can deny, yea, but it is of the devil: and what is he that doubteth of it?  
And as concerning their life it is known well enough and manifested unto all men: Their good works and godly fruits what it bringeth in all places, destroying and corrupting all the world, aswell spiritually as corporally. This I am sure of, that forasmuch as I have touched and meddled but with the door of their kitchen, they will say I am a wicked Heretic: But what then? Should I hold my peace for their menaces and injuries? Not, not, God forbidden, but rather I will cry with open mouth after them, because they have so corrupted and destroyed the lords Vineyard.  
Alas, alas, my God what is he that aught not but to lament and weep with bloody tears, seeing all the world to be so led into the bottom of hell, so many poor souls led to perdition. O Lord regard thy poor people, have some pity and compassion on them, for whom thy son our Lord jesus Christ hath offered to thee his body and blood in a sacrifice: and suffer not that thy poor sheep be so put as a pray for to be devoured of all beasts.  
For we are daily assaulted with so many enemies, that sathan riseth against us, for to make us forsake and abandon our Lord jesus Christ, and to renounce his Gospel: One day we have war against the Heretics anabaptists, an other day against Libertines, Epicures, Arians, Davidistes, and against dissemblers, and consequently, against the worshippers of the fathers, through whose zeal the children of God are put to death. Have not we then great need of weapons? It appeareth yea, if we would not be taken in their snares, as many at this day are, through the just judgement of God.  
Therefore if there be any time to pray, or to watch, it is now: Let us then watch and pray, to the end we may avoid all those dangers, and persever and continue to the end.  
You have been the first of your city (dearly beloved) I also do hope in the Lord you shall not be the last: But as you have been until now the example and mirror of the poor ignorant people, to draw them to the true light of the spirit, I do hope through the grace of God, that nothing shall hinder you to continue unto the end on so holy a work.  
For the poor ignorant people seeing the peace and unity, and the promptness and good courage that is in you to receive the holy doctrine, are constrained through your holy life and conversation to come unto the knowledge of jesus Christ, and consequently to salvation. Forasmuch then as the Lord doth unto you daily so much good, or showeth unto you so much of his grace, showing unto you from day to day his marvelous works, set to so your hands in the work of the Lord, so long as he giveth you time and life, that you do not leave for your children that shall come after you, an evil example of life: but instruct them in that holy doctrine that you have received, to the end they may know after your death, that they had fathers and mothers that feared God, and well instructed in his word, and that they have not received the gospel in their mouth only, but also in their hands. And that they were not dissemblers, but true confessors of the name of God.  
Dispose and bestow then whilst you have time so well your affairs, and business according to the means as God hath given you, that your successors may have none occasion to complain, that you have left them an evil example: That they say not after that you are dead, we have had parents & ancestors, which have had great knowledge of God, but they feared more to loose the amity and friendship of the world then of God.  
O how much aught you to fear the same, for it will turn to your great confusion.  
Remember also that which the Apostle speaketh, 
1. Tim. 5.  saying, if there be any that provideth not for his own, and namely for them of his household, the same denieth the faith, and is worse than an infidel. Therefore all faithful people aught to take god heed and mark well those words, for it is a great evil to deny the faith.  
Take good heed you be not an offence to any man, I do mean in doing evil, be gentle courteous & merciful the one to the other, not rendering evil for evil, 
1. Thes. 5.  but tender good for the evil. Live so holy that if men would punish & persecute you, that they do not punish any thing in you but righteousness, and good life. And in that doing you shall declare yourselves to be the children of God. Watch always, praying that you be made worthy, to avoid all things that are to come, & that you may stand before the son of God, after the end of your days.  
I beseech our good God and father, which according to his great goodness & mercy hath done so much good for us, to adopt us for his children to the eternal inheritance of heaven, that it would please him through his goodness to join and knit you in such sort together (my dearly beloved brethren and sisters) through the bond of his holy spirit, which by the same will govern and lead you to eternal life. Amen.   

To the Reader.  
HOW easy A THING it is (gentle reader) rashly to discommend, each one is unto himself a witness: but how hard a thing rightly to commend, few, yet the wiser, can testify. Therefore to make any great or tedious relation of that, which of itself is worthy, I think a thing vain and superstitious: or to commend that which in the very show is commendable, should be to bereave thee of thy judgement. Notwithstanding, lest I should be accused and condemned of negligence, which I have sought to shun and avoid, I determined privately, to set thy sight openly, that this book hath been out of the Doctors and Counsels collected carefully, composed by the author pithily, and by the same alleged fitly and aptly: and not only out of the Doctors, but out of the Popes own Canons culled graciously, whereby he hath not brought a Doctor against a Pope, but a Pope with a Pope conferred learnedly. This being rightly weighed and considered. I think there is nothing left for the more envious (being the motion godly, the matter their own, the order fit and convenient) as an object to work on their insatiable mind, and desire of reprehension, except they will seek and run to the manners of the author (common practices now a days) to search and pry over curiously, something to animaduert and oppugn, and sore aggrieved that he hath beaten them with their own rod, say with Zeuxis contending with Parrhasius, when he had seen all, now uncover thy sheet Parrhasius, that we may see thy work. Yet lest there should grow in their minds some undeserved suspicion, being the author unknown, I will endeavour not only to remove, but to root it clean out of their intendment: and plainly affirm that which is credibly and sincerely referred to me, that he was of manners modest, of life laborious, of countenance sober, and of wit quick, and willing to profit every one to his power and ability. Therefore as I judge and esteem, there is no cause for any one, nor yet for the adversaries to be grieved, seeing to the one it redoundeth to his utility, and the other may not complain, that in disclosing the verity, he painted forth that which he hath worthily deserved. Next to this is the cause of the translator, whom thou shalt thank, that for thy further benefit, he hath with good zeal learned the author to talk in an other tongue, and showing that which before was well spoken to a few, to be better spoken to a great many, rendered it, copied out of the French, into thy English, vulgar and native speech. Lastly I admonish the to view and read diligently the catalogue of the doctors and counsels, alleged by the author, which I have laid down, to the end thou mightest see for thy emolument what every one hath been, and what he hath suffered and written, and the time he flourished, wishing thee to ponder the same, and look if they have thought any otherwise, then truth, or fallen into any inextricable error, not readily to condemn them, as the envious do: but to ascribe it to man's fragility, as christians aught: and to mark and imprint the same in thy mind, not to fall into the like, nor to stay on man's sayings, seeing as it is usually said: nihil omni part bea●um. Nothing (meaning mortal things) is blessed or happy on every side but to bolster and trust wholly to God's mercies, who is only the truth, and the physician for every sore. Thus much I thought good to advertise thee (gentle re-der) of this present book, being, as it may be said, in sight fair, in matter good, in effect fructuous and godly, wishing and willing thee to accept gratefully that which for thy pleasure hath been penned painfully. Farewell.  
Concussus, surgo. C. A.   

The Catalogue of the Doctors, and Counsels, out of the which we have gathered together this present book, for the approbation of the Articles of our Faith, and to show in what time they flourished and were celebrated.  
DIonysius Areopagita, a Graecian borne, and judge in the causes of weight at Athens: was converted by S. Paul, when he disputed with the stoics and Epicures in the same City: and constituted bishop there of the faithful: afterward he went into France, and was made bishop of Paris, where he was also beheaded by the governor Fesceninus, in the year of our Lord, as Trithemius reporteth, 96. and Paulus Eberus, Pag. 327. being the ix. day of October under the Emperor Domitian in the second persecution. He flourished chief under the two Vespasians father and the son. He was called the French men's Apostle, and lieth buried in a place in France, called after his name S. Denis, a little distant from Paris, very famous through the sepulchres of the Kings of that Country, read Act. 17. Euseb. lib. 3. cap. 4. and lib. 4. cap. 22. Martinus Polonus in the life of Domitian. Onuphrius Panuinus in his Chronologie, Pag. 14. Gregorius Turonicus, pag. 23. Roffin. pag. 365. Pantaleon. pag. 4. Of his judgement of the Eclipse of the sun in the passion of our Lord, read the annals of Glycas, pag. 306. and in his own Epistle to Polycarpus the martyr.  
Clemens, a Graecian, flourished under the two Vespasians, Domitian, and Nerua. He was the Disciple of Paul, called his fellow labourer, as he himself witnesseth: and as Dorotheus saith, one of the 70. disciples. He first preached the Gospel at Metz in France. Pantaleon, pag. 7. Mayor, Munster. Afterwards was made Bishop of Sardis now called Triaditza. Dorotheus in the lives of the 70. Disciples. lastly bishop of Rome the 3. in succession, and was martyred under Traian, anno. 103. in the third persecution, by tying an anchor about his neck, and thrown into the sea. He obtained the dignity of the seat 9 years, 2. months, 10. days. Martinus Polonus in his life. Gregorius Turonicus, pag. 21. Platyna in his life.  
Ignatius, a Graecian, bishop of Antioch the year of our Lord .99. second in succession after Peter the disciple of S. john the Evangelist and Apostle: flourished chiefly under Nerua, and Traian, was martyred, as he testifieth of himself at Rome in the third persecution: the history saith, that as Traian returned from the victory of his enemies, the year 109. and threatened death to the Christians, Ignatius came towards him, and confessed himself a Christian, wherefore he was strait apprehended and bound with fetters, and carried to Rome, and devoured with wild beasts. Euseb. lib. 3. cap. 33. showing his own Epistle, how he was bound and fettered and guarded with a great troop of soldiers, and enclosed with ten Leopards. Gregory of Tours, pag. 21. Martin the Polonian in the life of Traian. Pantaleon, pag. 9 Onuphrius Panuinus, pag. 16.  
Irenaeus a Latin Doctor, the second bishop of Lions in France, and successor of Pothynus the disciple of Polycarpus the martyr bishop of Smyrna. Flourished under Commodus the year .175. Pantaleon, pag. 13. He was sent into France, by the said Polycarpus, and was commended by the martyrs there unto Elutherius the 13. bishop of Rome, and confuted there certain heretics. Euseb. lib. 5. cap. 4. cap. 18. He reprehended sharply Victor successor of Elutherius in the sea of Rome, because he had excommunicated the Christians of Asia and Greece. Euseb. lib. 5. cap. 23. He was martyred at Lions under Severus in the u persecution, or according to Sulpitius Severus, the sixth in the year. 184. Gregory of Tours, pag. 22. Martin the Polonian, in the life of Severus. He was present in the Council of Palestine with Polycarpus, Theophilus, Narcissus, and Bacchylus the noble and learned bishops of Asia. Platyna in the life of Victor the first.  
Tertullian Priest, a Latin Doctor, bishop of Carthage in Aphrica, flourished in the year 202. under Severus and Antoninus. He wrote many learned works, but at length by reason of a schism risen of emulation between him and the Roman Clergy, he fell from the truth into the Montane heresy. Hieronymus in catalogue. Nicephorus lib. 4. cap. 34. He wrote an Apology for the Christians alleged by Euseb. lib. 2. cap. 2.  
Origen Priest, a Graecian Doctor, flourished in the year of our Lord 235. the Disciple of Clement of Alexandria, whom also he succeeded in the school, and instructed many in the faith, which afterward become martyrs. In his youth his father was martyred under Severus, who being in prison, he often visited, and therefore was in great danger of his person, and would have suffered martyrdom if his mother had not hindered him: being grown in age, he gelded himself, to the intent he might the freelier be at his study. He wrote many things, of which there are not all extant. Hieronymus in Catalogo. He lived till the time of Gallus and Volusianus Emperors, and died in the 69. year of his age, and lieth buried at Tyrus. Suydas. Euseb. in the whole 6. book.  
Cyprianus, a Graecian, Bishop of Carthage, flourished in the year of our Lord 355. under the reign of Decius. Pantaleon pag. 21. He was a great enemy of the Arians, and other heretics. His opinion that he held of rebaptizing the heretics, was the occasion of falling at square with Stephan the first bishop of Rome. He was present at the first Council of Carthage. Euseb. lib. 7. cap. 3. Pantaleon, pag. 22.  
Eusebius, a Graecian, Bishop of Caesarea in Palestine, flourished in the year of our Lord 325. under the reign of Constantine the great. Pantaleon, pag. 25. By his familiarity with Pamphilus the martyr, he was surnamed Pamphilus. He wrote many works, of which certain are extant. Hieronymus in Catalogo. He was highly esteemed of the great Constantine, as appeareth by the Epistles which the Emperor wrote unto him. Socrates, lib. 1. cap. 6.  
Lactantius Firmianus, a Latin Rhetorician, flourished in the year of our Lord 340. under the reign of Constantine the great. He wrote against the Gentiles, and confuted their errors. Hieronym. Pantaleon, pag. 27.  
Athanasius the great, a Graecian, Bishop of Alexandria, successor of Alexander, flourished in the year of our Lord 340. under Constantine the great. He had much ado with the Arians, and was thorough them twice expelled his Bishopric: once by Constantine. Socrates lib. 2. cap. 13. Another time by julianus. Theodoret, lib. 4. cap. 9 At length he died under the reign of Valens Emperor of the East.  
Hilarius a Latin, Bishop of Poitiers in France, flourished in the year of our Lord 345. under the reign of the sons of Constantine the great. He was driven in exile by the Governor. Socrat. lib. 3. cap. 8. He wrote many goodly works, of the which many are extant. He lived until the time of Augustine. Hieronym. Augustin. Epistol. 89.64.  
Basile, a Graecian, Bishop of Caesarea in Cappadocia, very familiar with Gregory Nazianzene, flourished in the year of our Lord 370. under the reign of Valentinian and Valens. He was a great enemy of the heretics, and confuted them in many works. Valens after he banished all the true Christians of the East, for his renown spared him, yet he went of his own accord into exile. Camerar. in Catalogo. Pantaleon, pag. 26.  
Gregory, a Graecian, Bishop of Nazanzum, called the divine, flourished in the year 371. under Valentinian and Valens, although he was elder than Basil. Camerar. in catalogo. He wrote many goodly works and was a great Orator. He lived 90. years, a long and quiet life. Moore of his virtues look in the aforenamed author.  
Epiphanius, a Graecian, Bishop of Cyprus, flourished in the year 375. under the reign of Valens. He wrote eight books against the heresies, in the Greek tongue. He was great enemy of Origen and Chrysostome. He excited the people of Constantinople against the said Chrysostome. Moore, look Socrates lib. 6. cap. 11. Sozomen. lib. 7. cap. 26.  
Ambrose, a Latin, Bishop of Milan, flourished in the year 376. under the reigns of Valens in the East, and Gratian and Valentinian sons of Valentinian in the West. Pantaleon, pag. 31. He was a noble man, and governor of the whole province of Milan, and made Bishop after the death of Auxentius. After exiled by justina mother of Valentinian, infected with the heresy of Arius. He sustained great troubles, and wrote many learned works for the defence of religion. Socrates lib. 4. cap. 25. lib. 5. cap. 11. Sozomen. lib. 7. cap. 13.  
Gregory, a Graecian, Bishop of Nyssa, brother of Basile before named, flourished in the year of our Lord. 381. under the reign of Gratianus in the West. He wrote certain works, and especially one very learned, De anima, against the Philosophers of the Gentiles. Of Basile his Epistle to him, De differentia essentiae & substantiae, read the Tripartite in the end of Theodoret.  
Jerome Priest, a Latin, borne at Stridonium in Dalmatia, flourished the year 390. under the reign of Valentinian the younger. He lived in Bethlehem in Syria, and was very famous for his works. Pantaleon, pag. 31. He died the year 422. the 30. of September. Paulus Eberus. pag. 317. Read his own works.  
Augustine, a Latin, disciple of Jerome Bishop of Hippo, now called Bona, within the realm of Tunes in Aphrick, flourished in the year 395. under Theodosius the elder. He is so famous by his works, that the reader may plainly see him in them. He died the year 433. in the 40. year of his Bishop's sea, the 28. of August.  
Chrysostome, a Graecian, called john of Antioch, but so surnamed of his eloquent speech (that is to say, golden mouth) Bishop of Constantinople, flourished in the year 405. under the reign of Arcadius & Honorius. He was the scholar of Libanius the Sophister, afterwards left him, and was christened by Meletius. Lastly made Bishop of Constantinople, whence he was twice banished by Eudoxia the Empress, wife of Arcadius, by the means of Epiphanius. In the last time of his exile, being at Cucussa in Armenia, he sickened, and was carried to Potij, and there died the year 410. the 14. of September. His works are extant, being large and learned. Tripartit. pag. 422. Glycas. 359. Eberus, pag. 301.  
Cyrillus, a Graecian, Bishop of Alexandria, flourished the year 432. under Theodosius the second. Theodorit. lib. 5. pag. 35. Socrates lib. 7. cap. 7. He was a great enemy of the jews, and threw them out at Alexandria. Socrates. lib. 7. cap. 13. Read of him the whole Tripartite.  
Primasius, a Latin, a bishop of Aphrick, and disciple of S. Augustine, flourished the year 435. Pantaleon, pag. 35. Read more of him in Gesner.  
Fulgentius. a Latin, Bishop of Ruspa in Aphricke, flourished the year 456. under the reign of Martian. He wrote certain works now extant. But of his acts read his life prefixed to his works. Read Gesn.  
Prospero, a Frenchman, flourished in the year 456. under the reign of Martianus, read Gennadius in catalogo. He wrote certain sentences, and a Chronography, read Gesner. Simlerus in catalogo scriptor.  
Gelasius, a Latin, borne in africa, first of that name bishop of Rome, flourished in the time of Zeno and Anastasius Emperors of the East. He wrote many learned books. Read Platyna in his life.  
justinian the 57 Emperor of Constantinople, son of the sister of justinus the Emperor, flourished the year 527. He collected the Codices of the law into a short volume for the beginners, and called them his Institutions. He reigned 38. years. Read jornandes, Pomponius, Laetus, Ignatius, Constantinus Manasses, pag. 83. annals Glycae, pag. 371.  
Cassiodorus, a senator of Constantinople. afterwards made a Monk, flourished the year 575. under justinianus the Emperor. But as Pantaleon accounteth 497, before the reign of justinian under Anastasius. He wrote being as yet extant, an History, and abridged the Tripartite, Read Diaconus, lib. 1. cap. 11.  
Gregory the first Bishop of Rome, called Gregory the great, flourished in the year 605. But according to Pantaleon, 586. under Mauritius the Emperor. He wrote diverse things, but especially his morals are most excellent. Read Bedae histor. Anglosaxon. Platyna in his life.  
Theophylactus, a Graecian, constituted Bishop of Antioch, by Marua, chief of the Saracenes, flourished the year 608. But according to Pantaleon, 761. under Constantine. 6. He wrote certain works being extant in the Greek tongue. Gesn. Simlerus. Pantaleon, pag. 61.  
Beda, a Latin, borne in England, and as it seemeth, about Cambridge. For he calleth himself Beda Giruinus, which Girni or Giruij were Cambridge shire men, as appeareth by the town of Cambridge, called of old Granta Giruiorum. Leland in Cyenaea cantione. Flourished in the year 732. But as the truer with Pantaleon, 704. under Leo the 2. and justinian Emperors. His works extant testify what the man hath been. He wrote an history of the saxons. Platyna in the life of john the sixth.  
Druthmarus, a Latin, Monk of the order of Saint Bennet, flourished the year 800. under Irene the Empress. He wrote certain Commentaries upon the Evangelists.  
The Abbot of Augspurg in Germany, a Latin, called Saint Vlrike, or Vldarike, flourished the year 860. under the reign of Michael the 3. of the East, and Lotharius the first in the West.  
Barnard, a Latin, borne in Burgoigne, & the first Abbot of Clarenaux in France, flourished in the year 1111. under Henry the Emperor of the West, and Alexius the first Emperor of the East. He wrote most flourishingly and learnedly. His works are extant in one volume. Irenicus, lib. 30. cap. 106. Volater. Gulielmus Abbas in his life.  
Abbot of Vrsperg in Germany, a Latin, by name unknown, flourished the year of our Lord 1200. under Alexius the first Emperor of the East, and Philip Emperor of the West. He wrote an history which is extant, of the Emperors, and other things most notable, from the beginning of the world to his time, to the which there are added Paraleipomena (or Chronicles not touched) unto our time. Pantaleon, pag. 95. Gesner. Pantaleon in his Posopograpie, lib. 2.  
Thomas Aquinas, a Latin, borne in Italy, Friar of the order of Preachers, and descended of a noble house, of the Lords of Aquino. He flourished the year 1271. under Michael Palaeologus the 7. Emperor of the East, and Rodolphus the first Earl of Augspurge of the West. He made Commentaries upon all Aristotle, and likewise in Divinity. His works are extant in 14. volumes in Fol. newly imprinted at Rome. Read his own life set forth in a private book.  
Xystus the 4. Bishop of Rome, borne at Cellae in the territory of Genoa in Italy. named Friar Francis de Rovere, of the order of Minores. He was created Pope the year 1414. He lived under Sigismond the Emperor. Onuphrius Panuinus in his life.  
Bishop of Panormus in Sicily, a great Lawyer, called commonly of his Bishopric, Panormitan. Flourished the year 1415. under Sigismunde the Emperor of the West. He wrote very large volumes of the law.  
john Gerson, a Divine of France, one of the Chancellors of the University of Paris, flourished in the same time with the former Bishop, and stoutly resisted the decrees of the Counsel of Constance. Peucer. in synodo Constantiensi.  
Platyna, an Italian, Secretary of the sea of Rome, flourished the year 1470. under Frederick the first, Emperor. He wrote of the lives of the Popes from Linus unto Xystus the 4. Sabell. Gesner. Simler.  
Sanazarius, an Italian Poet, flourished in the time of Maximilian the first, and Alexander the .6. Pope.  
Marcus Antonius Coccius Sabellicus, borne in the dominion of Venice, a bishop, flourished the year 1501. under Maximilian Emperor, and Pius the 3. Pope. He wrote a large history from the creation of the world to the year 1504 which is augmented by Gaspar Hedio. Gesner. Simler.  

The order of the Councils according to Pantaleon.  
AT Carthage, once very famous, now ruinous and clean destroyed, a City in the kingdom of Tunes, under the Turks dominion, were celebrated six Councils. The first, in the year, 360. Galienus being Emperor, 32. in succession, and Stephen the first, Pope. The second, the year 413. Honorius being Emperor. The third, in the year 429. under Theodosius the 2. The fourth, fifth, in the year 437. under the same Emperor. The sixth, by 217. Bishops in the year 459. under Martianus.  
At Anticyra in Galatia, was celebrated a Council by Vitalis Bishop of Antioch the year 295. Diocletian being Emperor.  
At Nice a City in Bythinia now called Nichea in Asia the less, under the Turk, were celebrated two Counsels. The first against the Arians, the year 326. under Constantine the great, where was established the Nicene Creed. The second, the year 781. under Constantine the sixth.  
The Council of Gangra, now called Cangri in Asia the less, was celebrated the year 333. under Constantine the great.  
At Elyberis, or Illyberis, now called Granado in Spain, was celebrated a Counsel in the year 337. under Constantine the great, by xix. Bishops.  
At Ariminum now called Rimino in the territory of Flaminia now Romandiola in Italy, was celebrated a Council the year 362. under julian the Apostata.  
The Council of Laodicea in Syria, was celebrated the year 368. under julian the Apostata.  
At Constantinople in Thrace, sometime called Byzantium, builded by Constantine the great, now the chief seat of the Turk, and called in his language Stambola, were celebrated eight Councils. The first, the year 383. by 180. Bishops under Gratian the Emperor. The second, the year 448. under Theodosius the second. The third, in the year 546. under justinian the first. The fourth, the year 576. under justine the second. The fift, the year 681. by 289. Bishops under Constantine the u The sixth, the year 695. under justinian the second. The seventh, the year 726. by 330. bishops, under Leo the third, Emperor. The eight, the year 870. under Basilius Macedo Emperor of the East, and Lewes the second, of the West.  
At Toledo in Spain, were celebrated 13. Councils. The first, the year 393. under Arcadius and Honorius, by 18. Bishops. The second, the year 470. under Leo the first. The third, the year 615. under Heraclius, by 62. bishops. The fourth, the year 632. under Heraclius. The fifth and sixth, the year 639. under Constantine the third. The seventh, the year 680. But according to Phrygio, 640. by 30. Bishops under Constantine the fourth. The eight, the year 666. by 59 Bishops under Constantine the fourth. The ninth and tenth, the year 675. by 16. Bishops under Constantine the fourth. The xi. xii. xiii. the year 692. under Constantine the fourth.  
The Council Milevitan, was celebrated at Milevita in Aphrica against the Pelagians, the year 418. under Honorius.  
The Council of Ephesus, now called Epheso in jonia in Asia the less, was celebrated, the year 430. by 200. Bishops, against the Pelagians and Nestorians under Theodosius the 2.  
At Orange in France, but excepted from the dominion of the French Kings, having a several Prince, were held two Councils. The first, the year 451. under Theodosius the second, and Valentinian. The second, the same year, under the said Emperors.  
The Council of Chalcedon in Bythinia, now called by the Turks Scutari, situated right over against Constantinople, was held, the year 453. against the Eutychians, Manichees, and Dioscorus, by 600. Bishops, under the reign of Theodosius the 2. and Valentinian the 3.  
At Orleans in France were held five Councils. The first, the year 518. under justinus the first, by 33. Bishops. The second, the year 550. under justinian the great. The third, the same year under the same Emperor. The fourth, the year 567. under justinus the second. The 5. the year 572. under the said Emperor.  
At Bracara, now called Braga in Spain, were held three Councils. The first, the year 555. under justinian the great. The second and third, the year 583. Martianus being Emperor.  
The Laterane Councils were seven. The first, by Stephan the 3. the year 767. under Leo. The second, by Nicolaus the second, the year 1058. under Constantine the 12. of the East, and Henry the 4. of the West. The third, by Innocentius the 2. the year 1138. under Caloioannes of the East, and Lotharius the 2. of the West, Emperors. The fourth, the year 1167. by Alexander the 3. under Emanuel of the East, and Fredrick of the West. The fift, the year 1205. by Innocentius the third, in the presence of 7. archbishops, 412. Bishops. 1300. Prelates, under Henry the 6. of the West, and Balduine the first, of the East. The sixth, the year, 1446. by Eugenius the 4. under Fredrick the 3. The seventh, the year 1510. by julius the 3. under Maximilian the first.  
At Chalons in France, were held two Councils. The first, the year 670. under Constantine the 4. The second, the year 805. under Charles the first, Emperor of the West, and Nicephorus of the East.  
At Worms in Germany, were 5. Councils. The first, the year 868. under Lewes the second of the West, and Basilius of the East, Emperors. The second, the year 1067. under Romanus the second, of the East, and Henry the fourth, of the West. The third, the year 1494. under Maximilian the first. The fourth, the year 1520. under the said Emperor. The fift, the year 1536. under Charles the fift.   
FINIS.   

The sum of the common places contained in this Book.  

OF the Supper of our Lord jesus Christ. Pag. 1.  
Of confession to God, and of auricular confession. Pag. 40.  
Of the power to bind and loose. Pag. 46.  
Of free william. Pag. 51.  
Of merits, and of good works, Pag. 70. 

and justification by faith. Pag. 107.    
Of the Law. Pag. 133.  
Of Purgatory. Pag. 147.  
Of the honouring of Saintes. Pag. 174.  
Of one only Mediator. Pag. 191.  
Of Images, whether they be lawful in Churches of Christians or no. Pag. 201.  
Of fasting and meat. Pag. 228.  
Of Marriage. Pag. 243.  
Of Vows. Pag. 254.  
Of the Church, and how it may be known, and the authority thereof. Pag. 258.  
Of holy Scripture, and that it is lawful for all men to read it. Pag. 293.  
Of the assemblies and congregations of the faithful. Pag. 340.  
Of constraining no person to believe. Pag. 347.  
Of persecuting Magistrates, which under shadow of religion, do persecute the faithful, and their torments of eternal pains. Pag. 368.   
Finis.   


The Staff of the Christian Faith.  
Of the holy Supper of our Lord jesus Christ.  
I Am that living bread, 
john. 6.  which came down from heaven: If any man eat of this bread, he shall live for ever: & the bread that I will give, is my flesh, which I will give for the life of the world, etc.  
That which I delivered unto you, 
1. Cor. 11.  I received of the Lord, to wit: That the Lord jesus the same night in which he was betrayed, took bread, and when he had given thanks, he broke it, and said: Take ye, eat ye, 
Math. 26 Marc. 14. Luke. 22.  this is my body which is broken for you: this do ye in remembrance of me. After the same manner also he took the Cup when he had supped, saying: 
Or the new alliance.  This Cup is the new testament in my blood: this do as oft as ye drink it, in remembrance of me. For as often as ye shall eat this bread, and drink this Cup, ye show the lords death till he come. Wherefore, whosoever shall eat this bread, and drink this Cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Let a man therefore examine himself: and so let him eat of this bread, and drink of this Cup.  
Is not the Cup of blessing which we bless, 
1. Cor. 10.  the Communion of the blood of Christ? Is not the Bread which we break, the Communion of the body of Christ? Because that we which are many, are one bread and one body, in as much as we are all partakers of one bread.  
Our fathers have all eaten the same spiritual meat, 
1. Cor. 10. Exod. 17. Num. 20.  and did all drink the same spiritual drink: for they drank of the spiritual rock that followed them: and that rock was Christ.  

john. 6.  I am the bread of life, he that cometh to me, shall not hunger, and he that believeth on me shall never thirst. etc. This is that bread which cometh down from heaven, that he which eateth of it, should not die.  Augustine in his 2. Quinqua. upon the 96. Psalm. 
When the Lord commanded this, 
john. 6.  he spoke of his flesh, and said: He that eateth not my flesh, shall not have eternal life. And said: The words that I speak unto you, are spirit and life. 
We eat not Christ's body carnally.  Understand spiritually that which I have said unto you: you shall not eat that body which you do see, & you shall not drink the blood which shall be shed by them which will crucify me.  Augustine upon Saint john, in the 27. treatise upon the 6 Chapter. 
If ye should see the son of man ascend up where he was before. 
john. 6.   
What is this? By that he resolveth those whom he hath known: of that he manifested the thing whereby they have been offended. 
Christ not eaten by morsels.  For they did think that he would give unto them his body: but he saith, that he will ascend up into heaven all whole, saying: when ye shall see the son of man ascend up where he was before: at the lest you shall see then that he doth not give his body in the same manner as ye think and judge: at the lest you shall then understand that his grace is not consumed by morsels. etc.  Augustine in his Sermon of the Sacraments of the faithful, in the 2. ferie of Easter. 
And for this cause (as also the men of God have understood it before us) our Lord jesus Christ hath recommended his body and his blood to the things, which of many are reduced and brought into one thing. For also, the one of many Grains is confect and made into one, and the other of many Grapes is reduced into one: he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. Then to eat this meat, and to drink this drink, is to devil in Christ, and to have our dwelling in him. 
The sinner eateth nothing in the supper but the outeward sign.  And so he that dwelleth not in Christ, and in whom Christ doth not devil: without doubt he eateth not the flesh, and drinketh not the blood: although that he eat and drink the Sacrament of so great a thing, to his judgement.  Augustine in his .3. book of the christian doctrine. 
If you eat not (saith he) the flesh of the son of man, and drink not his blood you shall have no life in you. It seemeth that he doth command an unlawful thing, or a fault.  
That is then a figure: commanding that it must be communicated to the passion of our Lord, and gently and profitably to put in memory that his flesh hath been wounded and crucified for us.  Augustine of the words of the Apostle in his .2. sermon 
Says: If ye eat not my flesh, 
john. 6.  and drink not my blood, ye shall have no life in you. etc. The disciples were offended, not all truly, but many of them saying within themselves: This is an hard saying, who can abide the hearing of it? What doth this signify? Doth this offend you? Did you think, that of this body here which you do see, I aught to make pieces: 
Christ maketh not pieces of his body.  and that I should divide in pieces my members for to give them unto you? What and if you should see the son of man ascend up where he was before? Truly he which is ascended up all whole, cannot be consumed, etc. What is it to drink this thing, but to live? Eat the life, drink the life: thou shalt have life, and thou shalt be the whole life. And then this shall be (that is to say) that the body and blood of Christ shall be the life of every one: if that which they do take visibly in the sacrament, be in deed spiritually eaten and drunk. For we have heard the Lord himself saying: It is the spirit that quickeneth, the flesh profiteth nothing. The words that I speak unto you, 
john. 6.  are spirit and life.  Augustine in his Decrees of penance, in the 2. distinction. Chapter of Charity. 
To eat the bread, and drink the wine, that is to believe in Christ, and in loving him, to give ourselves unto him.  Bede in his Collection: These are also the words of Saint Augustine in his sermon made to the children at the altar of the Sacrament. 
The Cup of blessing. etc. That which ye see in the Altar, 
That which we see in the supper, is bread.  ye have also seen it the night past. But you have not yet understood what it doth signify, and how it containeth a Sacrament of a great thing. That than which ye have seen, is bread, and wine, the which your eyes do demonstrate unto you. But that which your faith desireth to be instructed in: the bread is the body of Christ: and the wine the blood. And that truly is briefly said, in as much peradventure that it sufficeth the faith: but the faith desireth to be instructed: for the Prophet saith: 
Esay. 7.  If ye believe not, you shall not understand. Ye may then say unto me: thou hast commanded that we should believe: expound it, to the end that we may understand it. For such cogitation and thought may enter into the minds and understanding of every one, 
Luc. 1. Math. 2.  we do know very well from whence our Lord jesus Christ hath taken his flesh: that is to say of the Virgin Mary, he was nourished up in his infancy, he was brought up, he become great, and came to the age of a young man. He suffered persecution by the jews. He hath been hanged on the tree, and died on the tree, 
Luk, 24. Act. 1.  and was buried, and rose again the third day, and ascended into heaven the day it pleased him. There he elevated his body, and from thence he shall come to judge the quick and the dead, there he sitteth now at the right hand of the father. How then is the bread his body? And the cup or that which the cup containeth, how is that his blood? My brethren, therefore are these things here called Sacraments: because that in them, one thing is seen, and an other thing is understood. That which we see in a corporal likeness: but that which we understand, to a spiritual fruit. He that receiveth the mystery of unity, and keepeth not the bond of neace, he receiveth not by him the mystery, but receiveth a witness against himself. And no man aught in any thing to doubt, but that then every faithful man is partaker of the body and of the blood of the Lord: As to baptism he is made a member of Christ: and is not deprived from the company of that bread and of that cup, also when he which is constituted in the unity of the body of Christ, shall departed out of this world, before he do eat that bread, and drink the cup: for also he is not deprived from the participation and from the benefit of that Sacrament, which hath found that which the Sacrament doth signify.  Prospero in his book of sentences. 
He that abideth in Christ, and in whom Christ dwelleth, hath taken the meat of life, and hath drunk the drink of the eternity. For he which discordeth from Christ, doth not eat the flesh of Christ, nor drinketh his blood: Although that he do take every day indifferently the Sacrament of so great a thing, according to his judgement.  Innocent in his third book of the holy Altar. 4. 13. 14. Chapter. 
judas (saith he) hath eaten the lords bread, but he hath not eaten the bread, which was the Lord.  Saint Hilary in his 8. book of the Trinity. 
The bread which descended from heaven, is not received, but of him which hath the Lord, and which is the true member of him.  Augustine in his 49. treatise upon Saint john the 11. Chapter. 
If faith be in us, Christ is in us. For what other thing, sayeth the Apostle, Christ dwelleth in your hearts through faith, but that through the faith which thou hast of Christ, Christ is in thy heart.  Augustine upon Saint john in his 25. treatise and 6 Chapter. 
This is then to eat the meat, not that which perisheth, but which abideth unto eternal life Wherefore make ready thou the teeth, and the belly, believe, and thou hast eaten. etc.  Saint Cyprian in his Sermon of the unction of Christ. 
Our Lord jesus Christ hath given in the table in the which he hath made his last banquet with his Apostles, the bread and the wine with his own hands, but he hath given his body for to be wounded on the Cross by the hands of the soldiers. etc.  Augustine upon Saint john in the 26. Homely. 
Saith: All we have very well this day received the visible meat, but it is another thing of the Sacrament, and of the virtue of the same. From whence cometh it that many do come unto the altar, and take to their condemnation that which they receive? For the morsel of bread which our Lord gave unto judas, was poison unto him, not for that it was evil, but because the man which took it, was evil, he took it evil. etc. A little after he saith: the Sacrament of this (that is to say) the spiritual unity which we have with Christ, is presented unto us at the lords table, to the one to life, to the others to death. 
john. 6.  A little before he hath said: He which shall eat, shall not die: but I do understand it of him which shall have the verity of the Sacrament, and not the visible Sacrament: which shall eat him inwardly, and not outwardly: which shall eat him in the heart, and not crash him with the teeth.  
In what sense the ancient Doctors of the Church, have understood this place: Hoc est corpus meum: This is my body.  S. Augustine writing against Adamantius the disciple of Manichaeus in the, 12. Epistle. 
Says after this manner: I may interpret, 
The bread is the sign of the body of Christ.  that this commandment consisteth in a sign: for the Lord hath made it no doubt to say: This is my body, when he gave the sign of his body. In the same place he saith these three things: The blood is water: Behold my body: And the rock was Christ. He teacheth these things to be said, as though he spoke by figure in sign and by signification.  Tertullian in his .4. book against Martion, 

Ho est cor pus meum, how to be understood.  Saith after this sort: jesus Christ after he took 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 sign of my body.  Chrisostome upon S. Mathewe in the .83. homily the .26. chapter, called the symbol of the supper and sign of the body of Christ. Augustine in his first quinquagesima, in his prologue of the 3. psalm, 
Says: Christ received judas unto his supper, in the which he recommended and gave the figure of his body, and of his blood to his disciples.  Chrisostome upon S. Matthew in the .83. homely, 
Says: When the Heretics say, how shall it appear that Christ hath been offered? We will stop their mouths thus, if jesus Christ be not dead, to what end shall that sacrifice be a sign.  Saint Jerome upon the 26. Chapter of S. Mathewe. 
After that he accomplished the mystical Passeover, or Easter: & had eaten the flesh of the Lamb with his Apostles: He took the bread which comforteth the heart of man, and passed further to come unto the Sacrament of the true Easter: That even as Melchisedech the high Priest of the sovereign God hath done, 
jesus Christ representeth his body by the bread.  in the figure of this, in offering of bread and wine: Even so he representeth the verity of his body, and of his blood.  Saint Ambrose upon the first Epistle to the Corinthians the 11. Chap. 
Forasmuch as we are delivered by the death of the Lord, having recordation thereof, in eating and drinking, we do signify the flesh and the blood, the which have been offered for us. etc.  Chrysostome upon the 22. psalm. 
Christ hath ordained the table of his holy Supper, to the end, that in that sacrament, he do show unto us daily, the bread and the wine, for the similitude of his body and of his blood.  Saint Ambrose in his 6. book of the Sacraments, the first Chapter. 
The Priest saith: Make this oblation to be acceptable unto us: the which is the figure of the body and blood of our Lord. etc.  Chrysostome in the 83. Homely upon Saint Mathewe, 
If thou hadst been without a body, he would have given thee all his signs naked and bore: but because that thy soul is joined to a body, he hath given thee in the sensible things, the things which are comprised by the spirit.  S. Ambrose in his book of the Sacraments, the 1. Chapter. 

Note.  Thou dost receive the Sacrament, for the similitude of the flesh and of the blood of Christ: but thou obteynest the grace of his true nature. And in receiving the bread, in that meat, thou art partaker of his divine substance. etc. And he saith afterward: Even as thou hast received at baptism the similitude of death: so likewise thou hast drunk in that Sacrament the similitude of the precious blood of Christ. etc.  Bede upon the .22. chapter of S. Luke. 
After he had ended the solemnity of the ancient Passeover: the which he made in remembrance of the ancient deliverance out of Egypt: he passed forth to the new solemnity the which the church desireth to celebrated, in remembrance of her redemption: to the end that putting the Sacrament of his flesh & of his blood, under the likeness of bread and wine, in steed of the flesh and of the blood of the Lamb: 
Note.  he showeth himself to be him unto whom the Lord hath sworn and will not repent, thou art a priest for ever. etc. It followeth after, because that the bread doth fortify the flesh, and that the wine causeth the blood in the flesh, the bread is referred mystically to the body of Christ, and the wine to his blood. etc.  Druthmarus' Monk of S. Benet, in his commentary upon Saint Matthew. 
The wine refresheth and augmenteth the blood, for that cause the blood of Christ is not unproperly figured by the same: in as much as all that cometh unto us from him, doth make us glad with a true joy, and increaseth all our goodness. etc. A little before he saith. The Lord gave unto his disciples the Sacrament of his body, in remission of their sins, and for to keep love and charity, to the end that having remembrance of that deed, he would do always in a figure, that which he aught to do for them: and should not forget that charity. This is my body, that is to say, in Sacrament. etc.  Origen upon Leviticus in the .7. homely. 

We must understand many things in the scriptures spiritually.  Know that these are figures which are written in the holy books: and therefore they aught to be examined as spiritually and not as carnal: and to understand the things which are said. For if you do receive those things here as carnal, 
2. Cor. 3.  they do hurt you and not nourish you: for the letter which killeth is not only found in the old testament: but also in the Gospel, in the new testament. The letter killeth him which considereth not spiritually the things which are spoken. For if thou follow according to the letter that which is said, except that you do not eat my flesh and drink my blood, that letter killeth. Wilt thou that I do allege unto thee an other letter of the Gospel which killeth. He which hath not a sword saith he, let him cell his coat and buy one. Dost thou see, that letter is of the Gospel, but it killeth truly, if thou receive it spiritually, it killeth not: but in the same is the quickening spirit, and therefore receive spiritually the things which are spoken, be it in the Law, or in the Gospel. 
1. Cor. 2.  For the spiritual man judgeth all things, but he himself is judged of no man. etc.  Denys in the ecclesiastical Hierarchia. 
Says: The bishop after that he shall have ended by preaching the heavenly gifts, he consecrateth, and blesseth the holy mysteries, and that which he before hath preached, he setteth before every one covert and hid by venerable signs and tokens. And after that he hath showed his heavenly gifts in all reverence, he turneth himself to the holy communion of them, admonishing all other to communicate: and after that the holy communion is received of every one, rendering thanks unto God, he maketh an end of the mystery. Obiec. 
Mat. 26.  Hoc est corpus meum, this is my body.  
Answer. When God gave the circumcision to Abraham, he made his covenant before the circumcision, and yet he called the circumcision his covenant, or alliance, saying, 
Genes. 17.  Hoc est pactum meum. This is my covenant. S. Paul expoundeth the same saying: 
Rom. 4.  Abraham hath received the sign of circumcision, as a seal of the righteousness of faith. God said to the Prophet Ezechiel: 
Ezech. 4. &. 5.  thou son of man, take a tile stone, and lay it before thee, and describe upon it the city of jerusalem: after he saith, this same is jerusalem.  Hoc est corpus meum. Augustine upon Leviticus 9 & .7.57. also he writeth against Adamant. 
The thing which signifieth, hath of custom been called of the name of the thing which is signified. As it is written, the seven ears, are seven years: 
Genes. 41.  The Scripture saith not that they signify seven years. And the seven kine are seven years, and many such things. In like manner saith S. Paul, that the Rock was christ, and not that it signified Christ, 
1. Cor. 10.  but as if it had been him in very deed: the which notwithstanding was not Christ by substance, but by figuration. etc.  Augustine writing to Boniface. Epistle. 23. 
If the Sacraments have no certain similitude, or agreeing with the things of which they are sacraments, 
The sacraments take oftentimes the name of the things that they represent.  they shall be in no manner of wise Sacraments. For they take oftentimes the names of the things themselves by reason of that similitude. As the Sacrament of the body of Christ is after one fashion or manner, the body of Christ, and the sacrament of the blood of Christ, the blood of Christ. Also the Sacrament of Faith, is the faith.  Irenaeus against the heretic Valens in his 4. book, & 34. Chapter. 
The bread with the which we tender thanks unto God, although that it be of the earth, yet nevertheless when the name of God is invocated and called upon, it is not the common bread, but of giving of thanks, having two things in it, the one earthly, and the other heavenly. etc.  Gelasius writing against Eutyches and Nestorius, and also to the Counsel of Rome, in the Chapter Comperimus de consecrat. Distin. 2. 

The substance of bread and wine is not changed in the supper.  The Sacraments of the body and of the blood of the Lord jesus Christ, which we take, they are heavenly things, whereby we are made partakers by them of the divine nature. And yet nevertheless the substance of the bread and of the wine remain there still, and truly the image and the similitude of the body and of the blood of Christ, are celebrated in the doing of the mysteries. Then that is evidently showed unto us which we must feel in jesus Christ our Lord: yea, the same which we protest, celebrated, and are in his image, to the end that even as the natures are converted and changed into the divine substance, by the means of the holy spirit, and yet nevertheless they abide in their natures. Also the same principal ministery (whose efficacy and virtue is truly represented unto us by the things whereof it consisteth, which abide properly in their being) do demonstrate unto us, that only Christ abideth altogether wholly and in his verity.  The Council of Nice. 
Let us not stay here below on the bread and wine, which are set on the lords table: 
Col. 3.  but let us lift up our spirits on high through faith. Let us consider that the lamb of God which taketh away the sins of the world, is in that holy table, 
1. Cor. 6.  the which is not offered in sacrifice by the Priests, after the manner of beasts. And in taking his precious body and his blood, let us believe that they are the signs and tokens of our resurrection. And for the same cause we eat not much, but a little, to the end we may know that the same is not ordained for to fill our belly withal, but for to serve to sanctity and holiness. etc.  Saint Ambrose in his book of those which are dedicated to the mysteries. 

Consecration is to dedicated a common thing to a holy use  Before the consecration one kind, or likeness is named, but after the consecration the body of Christ is signified. Christ saith that his blood before the consecration is called an other thing: but after the consecration is signified the blood of Christ. etc.  S. Cyprian in his sermon of penitent sinners. 

Note that he saith not the blood, but the drink sanctified.  Speaking of the maid which did vomit out the Sacrament: The drink sanctified in the blood of the Lord, issued out of the polluted entrails.  Chrisostome writing to Caesar the Monk. 
Before the consecration of the bread, we do call it bread: but when the grace of God hath sanctified it by the priest, it is delivered from the name of bread, and is exalted to the name of the body of the Lord: although that the nature of the bread abideth always: and is not called two bodies: but one body of the son of God.  Augustine upon S. john in his 80. homely. 
jesus Christ saith not that you are clean because of the baptism, 
The water of baptism doth not purge sins  by the which you have been washed: but he saith it because of the word which I have said unto you. That is for none other cause, but that the word doth wash and cleanse you in the water. If one do take away the word, what shall the water be but water? Which if the word be joined to the element, it shall be made a Sacrament: and the word itself is made as visible: from whence cometh so great virtue to the water, that in touching the body it washeth the heart, but by means of the word? Not always, because that the word is pronounced, but because that one believeth. For in the word itself, truly there is a difference between the sound passing, and the virtue abiding.  The Rubrycke written in red letters, which is called cautela Missae. 
If the body of the Lord be found within the armoury or pyx, to be rotten or musty, through to great moistness of the armoury, or through to great negligence in not changing it. If none can be found which will receive it, that the said body of the Lord be burned, and the ashes put in a certain hallowed place. Item if the said body of the Lord be found within the said armoury to be eaten part of it with Mice, or Spiders, if none can be found which will receive it, that it be burned, and the ashes put in a hallowed place. Item if any that is sick, 
Note well and understand.  who having received the said body of the Lord, and through the infirmity of his stomach is constrained to vomit it up again, 
The body of the Lord cannot stink nor be burned, nor vomited.  if none can be found which will take that refection: that the said body of the Lord be burned, and the ashes put into an hallowed place.  S. Peter answereth to the same in his sermon. 
Thou shalt not suffer thy holy one to see corruption. 
Psal. 15. Act. 2. Ast. 13.  S. Paul saith asmuch, in his sermon that he made to the people of Antioch, saying: He whom God raised again, saw no corruption, also God hath raised him from death for to return no more to corruption.   

How our Lord jesus Christ according to his humanity, cannot be but in one place.  S. Ambrose writing upon S. Luke in his 10. book. 
We aught not to seek thee upon earth, nor in the earth, nor according to the flesh, 
Christ upon the earth, nor in the corruptible elements is not to be sought. Act. 7. john. 2.  if we will find thee. For we may not know now jesus Christ after the flesh. S. Stephen did not seek him upon earth, who did see him at the right hand of God. But Mary which sought him in the earth, had not the power to touch him. Stephen hath touched him, for he sought him in heaven.  Augustine in his 2. Quinquagesima, psalm. 54. 
Until such time as the heaven shall end, 
The body of Christ but in one place.  the Lord shall be always on high: but the truth of the Lord is here with us. For it must needs be that the body with which he rose again, be in one certain place: but his truth is spread abroad every where.  Augustine writing to Dardanus in the 67. Epistle. 
Doubt not that jesus Christ as touching his manhood, is not there, where we do look for him. And do remember that which we confess in our creed: That he rose again, 
Christ shall come as he ascended, that is, in the same form.  and ascended into heaven, and that he shall come from thence, and not from any other place, to judge the quick and the dead. And he shall come according to the witness of the Angel, as they have seen him ascend in that same visible form, and in the same substance to the which he hath given immortality. But he hath not taken from him his nature: according to the form and substance of his body, we must not think that he is dispersed every where: for we must take heed so to affirm his deity, that we destroy not his human nature. Therefore it followeth not that all which is in God, is God.  Augustine upon S. john in his 30. treatise. 
The body of Christ is raised up from death, and it must needs be that it is in one place.  

2. Colos. 3.  If ye then be risen again with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Think on the things which are above, but not on those which are on earth.  
jesus Christ saith: 
john. 7.  I am yet a little while with you, and then go I unto him that sent me.  
Also the poor ye have always with you, but me ye shall not have always. 
john. 12.   
My little children, 
john. 13.  yet a little while am I with you, ye shall seek me, and (as I said unto the jews) whither I go, thither can ye not come.  
Again, I go to prepare a place for you: 
john. 14.  I will return again, and receive you, even unto myself: that you may be there, where I am also.  
I tell you the truth, 
john. 16.  it is expedient for you that I go away. For if I go not away, that comforter will not come unto you: But if I departed I will sand him unto you.  
I came out from my father, 
john. 16.  and came into the world: Again, I leave the world, and go to my father.  
Also the Angel said unto the women, 
Mat. 28.  I know that ye seek jesus which was crucified: he is not here, for he is risen, as he said: come and see the place where the Lord was laid.  
Behold my hands and my feet: for it is even I myself: 
Luk. 24.  handle me and see: for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands & his feet.  

Act. 1.  And while they looked steadfastly up to heaven, as he went, behold two men stood before them in white apparel, which also said, ye men of Galyle, why stand ye gazing into heaven: This same jesus which is taken up from you into heaven, shall so come, even as ye have seen him go into heaven.  

Act. 3.  Also whom the heaven must contain until the time that all things be restored.   

That we aught not to take from the lay people the wine of the supper.  Gelasius Pope of Rome of consecration in the second distinction, chapter Comperimus. etc. 
We have understood that some men receiving only the body of the Lord, 
The supper to be received in two kinds, or else not.  do abstain themselves from the Cup, who forasmuch as they sin by superstition, aught to be constrained and compelled to receive the Sacrament wholly: or else to reject it altogether. For the division of this mystery cannot be without great sacrilege. jesus Christ commanded in his supper, and said: Drink ye all of this: 
Mat. 26.  For this is my blood of the new testament.  
The Counsel of Basile hath ordained that the lay people should communicate the supper in two kinds. 
The Counsel of Basill.   Saint Cyprian in his Sermon of penitent sinners. 
How shall we exhort the people to shed their blood for the confession of Christ, if we do deny unto them the blood of him when they aught to fight? Or how can we make ourselves capable to drink the cup of Martyrdom, except that we suffer ourselves first to drink of the cup of the Lord.   

That we aught not to keep the bread of the supper, nor to carry it here and there.  Saint Clement in his 2. Epistle to james. And of the consecration in the 3. Distinction. Chapter tribus. etc. 

The use in the primitive Church of the supper.  So many hosts aught to be offered at the Altar, as shall be sufficient for the people. And if any remain, we aught not to keep it until the next day: but through the diligence of the clerks, with fear and trembling aught to be received, and eaten.  Origen upon the 7. chapter of Leviticus. 

The bread not carried in processions.  The Lord hath not ordained or commanded, that the bread should be kept, until the morrow, the which he gave unto his disciples: but said unto them, take ye and eat. etc. And in this he commanded not to carry the bread by the ways, it may be, that by the same is contained a mystery, that is to say, that always thou oughtest to bring forth the new bread of the word of God, which thou bearest within thee.  jesus Christ saith: Take and eat. 
Mat. 26.  
In which sense we aught to understand the ancient Doctors: when they have said, we offer, we sacrifice, in calling the supper a sacrifice.  S. Augustine writing against Faustus, the 8. Chapter. 
The hebrews sacrificing the brute beasts, did exercise themselves in the prophecy of the sacrifice which jesus Christ hath offered: And now the Christians in the oblation and communion of the body of jesus Christ, do celebrated the memory of the sacrifice already ended.  Chrysostome in his first tome upon the 8. Chapter of Saint Matthew, in the 16. homily. 
For this cause these reverend and salutary mysteries, which we celebrated in all the congregation of the Church, are called Eucharistiae, 
Wherefore the sacrament of the supper is called Eucharistia.  that is to say: a giving of thanks: for they are the remembrance of many benefits, and do show the very head of the heavenly love towards us, and do make us always tender thanks unto God.  

Psal. 50.  The Prophet David in the 50. Psalm: Offer unto God thanks giving. etc.  Irenaeus in his 4, book against the heresies. Chap. 32. 33, & 34. 
He hath willed that we should offer often the gift at the altar, and without intermission. The altar than is in heaven, for thither our prayers and oblations are addressed, and directed to the temple (as S. john saith in his apocalypse:) And the temple of God was open, 
Apoc. 11.  and the tabernacle: For behold (saith he) the tabernacle of God, in the which I do devil with men.  S. Cyprian in his 2. book of Epistles, the 3. Epistle unto Cecil. 
We must not, well-beloved brother, that any man think, 
We aught not to follow custom but Christ, which is the verity.  that one aught to follow the custom of some men, which have thought or judged that we must offer the water only in the lords cup, we must ask of those, whom they have for example. For if in the sacrifice which is Christ, we must follow none but Christ: truly then we must hear and do that which Christ hath done, and commanded to be done: 
john. 15.  Inasmuch as he saith in his Gospel, if you do whatsoever I command you, I will call you no more servants, but my friends. And that jesus Christ aught to be only heard, the father himself doth witness it from heaven, saying: This is my well-beloved son, in whom I am well pleased, hear him. Wherefore if Christ aught to be only heard, we aught not to regard that, which another before us shall think good to be done: But that he who is before all (that is to say) Christ, hath done first. For we must not follow the custom of man, but the verity of god: forasmuch as he sayeth by his Prophet Esay: They worship me in vain, 
Esay. 29.  teaching doctrines which are but men's precepts. And the Lord himself repeateth the same in the Gospel, saying: 
Math. 15.  ye do reject the commandment of God, for to establish your own tradition. But yet he hath said in another place: Whosoever shall break one of these lest commandments, & teacheth men so to do, 
Math. 5.  he shall be called the lest in the kingdom of heaven. Then if it be not lawful to break the lest of all the commandments of God: how much less shall it be lawful, to break these so great, so excellent, and so properly appertaining to the Sacrament of the passion of the Lord, and of our redemption: Or to change it thorough the ordinance, and tradition of men, to an other thing than to that to the which it hath been godly instituted? For if jesus Christ be the very sovereign Priest of God the father: and if he hath been the first offered sacrifice to God his father: and hath commanded to do this in remembrance of him, he shall do truly the office of Christ, which shall follow that which Christ hath done. And if he do begin to offer in the Church to God the father, according as he shall see that Christ himself hath offered: then he shall offer unto God a full and whole sacrifice. Furthermore, if one keep not that faithfully, which is spiritually commanded, the discipline of all religion and truth is overthrown.  S. Augustine in his book of faith unto Peter. Chap. 16. 
In that sacrifice which we do use, there is giving of thanks, and remembrance of the flesh of Christ which he offered for us, and of his blood which he hath shed.  Augustine in his 10. book of the City of God. Chap. 5. 
The visible sacrament is the testament: that is to say, the holy sign of the invisible sacrifice.  Chrysostome in the 7. homily upon the Epistle to the hebrews. 
We do offer in deed, 
The supper is but a remembrance of the sacrifice.  but that which we do offer, we do it in remembrance of his death: for that which we do, is done in remembrance of that which hath been done: For he saith, do this in remembrance of me: we do not make it any other sacrifice, as the priest doth: But we do always the very same: and for to tell you better, we do the remembrance of the sacrifice which hath been done.  
The Apostle unto the hebrews, 
Heb. 13.  we do by him offer, the sacrifice of laud always unto God: that is to say, the fruit of those lips which confess his name.  
I beseech you therefore brethren, 
Rom. 12.  by the mercifulness of God, that ye make your bodies a quick sacrifice, holy and acceptable unto God: which is your reasonable serving of God.  

Oseas. 14.  The prophet Oseas, O forgive us all our sins, receive us graciously, and then will we offer thee bullocks of our lips unto thee.  

Philip. 4.  S. Paul saith, I was filled after that I had received of Epaphroditus, the which came from you, an odour that smelleth sweet, a sacrifice acceptable and pleasant to God.  Lactantius Firmianus in his 6. book the .24. & .25. chapters. 
jesus Christ say't: I have pleasure in mercy and not in offering. Math. 9 Mat. 12. Oseas .6. and the 1. of Samuel. 15.  Pope Gregory in his .16. decretal the .7. question. 
Pope Gregory in his decretals, adjudgeth him culpable of Idolatry, which shall hear the mass of a priest, that is a whore monger, or which shall communicate at his Sacraments and sacrifices.  Francis Maro, in his suffrages for the dead. 
He which causeth a mass to be said by an unchaste, or whore master priest, or which is in deadly sin, it profiteth nothing, neither to the living, nor to the dead.  
The Apostle to the hebrews, 
Heb. 10.  the law which hath but the shadow of good things to come, 
If then the sacrifices commanded of God have no power to take away sins, how shall those do which God hath never commanded Heb. 10.  and not things in their own fashion, can never with the sacrifices which they offer yearly, make the comers thereunto perfect.  
Again, it is impossible that the blood of Oxen and of Goats should take away sins.  
Also, Lo I come to do thy will, O God, etc. By the which will, we are sanctified through the offering of the body of jesus Christ once for all.  
Moreover: 
Heb. 10.  This man after he had offered one sacrifice for sins, sat him down for ever on the right hand of God.  
Likewise, with one offering hath he perfected for ever those that are sanctified.  
Again, 
Heb. 10.  their sins and iniquities will I remember no more. And where remission of these things is, 
Hebr. 9 jesus Christ is no more offered in sacrifice but once for all.  there is no more offering for sins.  
Also he saith not that jesus Christ doth offer himself often, as the high priest entered into the holy place every year, with strange blood, for than must he have often suffered sense the world began. etc.   

That there is but two Sacraments in the church of jesus Christ.  Augustine in his .3. book of the christian doctrine the .9. chapter. 

1. Pet. 1. Galat. 3  But in this time hereafter that the manifest judgement of our liberty is revealed, by the resurrection of the Lord: we are not overmuch charged through heavy operations, 
The sacraments are two, Baptism, and the lords supper.  and workings of signs, which we already do understand: But the same Lord hath given by the doctrine of the Apostles, a certain little number in steed of many, which are easy to do, and good to understand, and most chaste to keep: As is the Sacrament of baptism: and the celebration of the body and blood of the Lord. And when every one doth use them, being instructed to what end they serve, he shall acknowledge them, not with a carnal servitude and bondage, but to honour them in the liberty of the spirit. And as it is a servile infirmity to follow the letter, and to take the signs for the things, which are signified by them: so is it an evil error, to interpret unprofitably the signs. etc.  Augustine writing to januarius in the 118. Epistle. 
I would that thou shouldest know, that our Lord jesus (as he himself saith in the Gospel) hath submitted us to an easy yoke, and light burden. 
Saint Augustine nameth but two sacraments.  And therefore he hath ordained in the christian church, a few Sacraments in number, easy to be kept, excellent in signification: as the Baptism, consecrated in the name of the Trinity: and the communication of the body and blood of the Lord. And if there be any other thing commanded in the Scripture. etc.  Augustine upon S. john in the .80. homely. 
The word being adjoined to the Clement, it shallbe made a Sacrament.  
How we aught to understand this word Sacrament.  
Sacrament, Mystery, Secret, is all one, and is understood for an hid and unknown thing, the which notwithstanding is revealed at a certain time, when it pleaseth the goodness of God. Reed Tob. 12. Daniel. 2. Sapien. 2. 1. Cor. 4. Ephe. 5. Ephes. 1. Ephes. 3. Collos. 1.1. Timoth. 3 Apocal. 7.   

Of confession to God, and of auricular confession.  

Psal. 32. 1. Par. 16. 2. Par. 20  David saith in the .32. psalm: I have acknowledged my sin unto thee: and mine unrighteousness have I not hid. I said I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin.  

Psal. 51.  Again, I acknowledge my faults: and my sin is ever before me. Against thee only have I sinned, and done this evil in thy sight.  

1. john. 1.  If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  

james. 5.  Acknowledge your faults one to an other, and pray one for an other. Eccles. 28. Ephe. 4. Collos. 3.  
If thy brother trespass against thee. etc. 
Mat. 18.  Read Luke. 17. Deut. 17. 1. Cor. 5.2. Cor. 13.  Augustine in his 10. book of confessions, the 2. chapter. 
What have I to do then with men, that they should hear my confessions? As though they should heal my griefs. That is a curious kind of people, to know another man's life, and slow to correct and amend their own, wherefore do they demand of me to hear what I am, where they will not hear of thee what they are? And how do they know when they do hear me, whether I do speak true, when in deed no man knoweth that which is done in the man but the spirit of the man which is in him. etc.  Chrysostome in the 12. chapter to the Hebrews 3. homily, and in the 4. tome 41. homily. 
I do not say unto thee that thou accuse thyself openly, nor before others: But I would that thou shouldest obey the Prophet which saith, 
Psal. 32. Confession to God only.  reveal unto the Lord thy way: acknowledge then thy sins before God, pronounce thy unrighteousness with prayer to the true judge, not with the tongue, but by the memory of thy conscience: and then finally have hope to have mercy.  
And upon the .51. psalm, in the .2. Tom. Confess thy sins, 
Psal. 50. Mar. 2.  to the end thou do put them away: If thou art ashamed to tell unto an other that thou hast sinned tell it always unto thy soul. I do not say that thou shouldest confess thyself unto one, like unto thyself, for to rebuke and check thee of them: tell them to God, which will heal them. 
Confession to the Priest rejected by Chrisostom.  But when thou wilt not tell them, is God ignorant when thou dost them? He is there present when thou committest them, he knoweth them very well: will not he that thou shouldest acknowledge them? Thou wast not ashamed to sin, and art thou ashamed to confess them? Confess them in this world, that you may have rest in the other.  Chrysostome in his sermon of penance and confession, the .6. Tom. 
It is not necessary to confess it before witnesses: only make the acknowledging in thine heart, this examination doth not require witnesses, it sufficeth that God only do see and hear thee.  Chrysostome in the 5. homily of the incomprehensible nature of God, against the Anomians. 
I do not call thee before men, for to discover thy sins, unfold thine own conscience before God, show thy wounds and stripes unto the Lord who is the Physician, and pray him to remedy it: he it is which doth not check, and which gently healeth the poor sick persons.  In the history tripartite in the 9 book and 35. Chapter. 
It is said that auricular confession was used at Constantinople, 
Auricular confession abolished in Constantinople.  until such time that a woman making as though she would be confessed, was found that she took that cloak, for to lie with one of the Deacons of the same Church. Because of which evil fact, Nectarius bishop of the said place, a man renowned in holiness, and of great learning, abolished that observance of confession.  
The histories do declare, 
Ponti. 183  that there was no law or constitution before the time of Innocent the third, touching auricular confession.  Chrysostome in his 4. Tom, of Lazarus. 
I would not that thou shouldest confess thyself unto a man, who afterward may rebuke or check thee, or defame thee in telling thy faults: but show thy grief unto God, who is the good physician. afterward he bringeth in God speaking in this manner: I do not compel thee to come in the open assembly, confess to me only thy sins, that I may make thee whole.  The Church of Rome doth command to confess all our sins, not exceptnig any. 

Psal. 19  Answer. David saith: Who can tell how often he offendeth: O cleanse thou me from my secret faults.  Saint Ambrose of the repentance of S. Peter, in his .46. sermon. 

Mat. 26.  Peter poured forth tears, not praying in voice: I do find that he did weep & lament, but I do not found what he hath said: I do read of his tears, but I read not of satisfaction.  Chrysostome in the 12. homily of the Cananite. 
jesus Christ did heal him that had the Leprosy, and said unto him: 
Luk. 17.  Go show thyself unto the Priest, and offer that which Moses commanded in the law, 
Levit. 14.  for thy healing.  
O thing never heard? 
How we aught to understand: go & show thyself to the Priest.  the Lord healed the disease, yet nevertheless he did send them to the law of Moses. Wherefore did he so? For none other cause but that the jews might not reprove him as a transgressor of the law.  S. Ambrose in his 3. sermon upon the 119. Psalm. 
Go and show thyself unto the Priest: 
Mar. 2.  who is the true Priest, but he which is the everlasting Priest?  S. Cyprian in his 5. sermon of penitent sinners. 
The servant cannot pardon that which is committed against the Lord. 
Man cannot pardon sins.   Ambrose in his book of Cain and Abel. 
The sins are pardoned by the word of God, of the which the Levice is the expositor, and as an executor.  Chrysostome in his 7. Tom in the homily of repentance. 
This is the place of healing, not of judgement: Tell unto God only thy sin, who will give no punishment, but the remission of sins.   

Of the power to bind and unbind, or lose.  Augustine in the 50. homily upon S. john. 

The keys given to the Church, and not to the person of Peter.  If the figure of the Church had not been in Saint Peter, the Lord would not have said unto him, I will give unto thee the keys. For if the same be spoken to Peter only, the Church hath not the keys: if the Church hath them, it was figured in the person of S. Peter.  Augustine in the 11. homily, and in the 124. homily. 

Mat. 16.  Although it be that all were asked, Peter alone answered: thou art Christ, 
S. Peter received the keys with all the Apostles.  and it is said unto him, I will give unto thee the keys, as though the power to bind and loose, had been given unto him only. But as he answered for all, so he received the keys with all, as bearing the person of unity. He is then named alone for all, forasmuch as there is between them unity.  Augustine upon S. john in the 124. treatise. Chapter. 21. 
The rock is not said of that name Peter, 
The rock giveth name to Peter, & not Peter to the rock.  but that name Peter is named of the rock. So Christ is not called Christ of a christian, but the christian is called christian of Christ. And therefore also the Lord said: 
Mat. 16.  upon this rock I will build my Church, because that Peter had said, thou art Christ the son of the living God: upon this rock then (which thou hast confessed) I will build my church, and the rock was Christ, upon the which foundation also, Peter himself hath been builded. 
1. Cor. 3.  For other foundation can no man say, than that which is laid, which is jesus Christ. The church then which is builded upon Christ, hath taken the keys of the kingdom of heaven, of Christ in Peter, (that is to say) the power to bind and loose.  Theophilact upon Saint john, the 8. Chapter. 
It belongeth to God only to pardon sins: 
john. 8.  therefore, sayeth he, whosoever committeth sin, is the servant of sin, you are then servants, for you be all sinners.  Saint Hilary in his 6. book of the Trinity. 
The father hath revealed unto Peter, who saith, thou art the son of GOD: wherefore the building of the congregation is upon that rock of confession: 
Mat. 16.  that faith is the foundation of the church: that faith hath the keys of the kingdom of heaven. 
Collo. 2. 1. john. 5. Philip. 1. 2. Pet. 1.  All that which this faith shall bind and loose in earth, is also bound and loosed in heaven. This faith is the gift of the fatherly revelation.  Augustine in his first book of retractation, the 22. Chapter. 

S. Augustine recanteth.  In the book where I have before time affirmed in a certain place of S. Peter the Apostle, that in him, as in the rock, the church is builded: The which sense also is song of many in the verses of Saint Ambrose, there where he speaketh of the cock. But I do know very well, that oftentimes afterward I have thus expounded it: Thou art Peter, and upon that rock (that is to say) the rock, affirming thou art Christ the son of the living God:  Origen upon Saint Matthew, the 2. homily. 
Dost thou think that the keys of the kingdom of heaven, are only given unto Peter, and that none other of the blessed shall receive them?  Augustine upon the words of the Lord in S. Matthew, in his 13. sermon. 
Thou art then Peter, and upon this rock which thou hast confessed, upon this rock which thou hast known, saying: thou art Christ the son of the living God, I will build my church: Upon me I will build thee, and not me upon thee. For those men which would be builded upon men, do say, I hold of Paul, and I hold of Apollo's, and I hold of Cephas, that is to say, rock: and the other which will not be builded upon Peter, 
jesus Christ hath builded his Church upon himself, and not upon Saint Peter. 1. Cor. 1.  but upon the rock do say: I hold of Christ. etc.  
jesus Christ is the head of the church, read Ephes. 4. Colos. 1.2. Reg. 22.  Augustine in his 3. book of Baptism, the 3. Chap. And they are the words of S. Cyprian in the counsel of Carthage. 
None of us truly is established bishop of bishops, or none shall compel his companions by cruel tyranny through necessity to come thereunto.  Gregory writing to Eulogius bishop of Alexandria in the 7. book, .3. Epistle. 
Behold how you have written to me: you have put this word of pride in calling me universal Pope: 
Gregory would not be called universal Pope.  but I pray your holiness to call me no more so hereafter. For all that which is given unto an other above reason, is taken from you: Concerning myself I do not repute that for honour, wherein I do see the honour of my brethren weakened. For my honour is that the estate of the universal Church, and of my brethren, be maintained in their strength: If your holiness do call me universal Pope, you confess that you are not in part of that, which you attribute and give unto me for the whole.   

Of free will of the merits of works, and of justification by faith.  
jesus Christ saith, 
john. 8.  whosoever committeth sin is the servant of sin. Rom. 6. 2. Peter. 2.  
All have sinned and have need of God's mercy. 
Rom. 3.   
Also jesus Christ saith, 
john. 15.  without me ye can do nothing.  
We are not apt to think any thing, 
2. Cor. 3.  as it were of ourselves: but our ability cometh of God.  
The flesh riseth against the spirit, 
Galat. 5.  and the spirit against the flesh: and these things are contrary one to an other, so that ye cannot do the same things that ye would.  
Also he which began a good work in you, 
Philip. 1.  shall go forth with it until the day of jesus Christ.  
Again, 
Philip. 2.  it is God which worketh in you both the will and also the deed, according to his pleasure.  

Rom. 7.  Likewise I do not that good thing, which I would, but that evil do I, which I would not.  Augustine in his Enchiridion to Laurence: Chapter .29. 
This part of mankind unto whom God hath promised deliverance, and the everlasting kingdom can it be made better by his works? 
Man cannot be made better by the merit of his works.  Not, not, for what good can he do which is lost, but as much as he shall be delivered from his perdition? Can he do by his free will the same? the same also he cannot do. For man ill using his free will, 
Free will lost.  did loose himself, and his free will: and as he which killeth himself, whiles he is living, killeth himself: but in putting himself to death, he liveth no more, and cannot raise himself up again when he is dead: so when he hath sinned by his free will, because that sin hath been victorious, hath free will been lost. 
2. Pet. 2. john. 8.  For of whom soever a man is overcome, unto the same he is in bondage. This is truly the sentence of S. Peter: And because that it is true, I pray you what may be the liberty of a servant that is in bondage, but when he doth take pleasure to sin? For he serveth freely which doth willingly the will of the Lord: and therefore he is free to sin which is the servant of sin: and no man shall be free to do justly, if first being delivered from sin he do not begin to be the servant of righteousness. This is the true liberty for the bond of the work that is well done, and also it is the faithful bondage, because of the obeying of the commandment. 
Man is sold under sin.  But from whence shall this liberty to do well come unto the man which is brought under and sold, but by him who hath redeemed him: of whom it is said, 
john. 8.  if the son make you free, then are ye free in deed.  Augustine unto Paulinus in the .106. Epistle. 
Let no man stumble against the stumling stone, 
R●●●●. 9  as in defending subtelly free will and nature: 
We aught not to defend free will or nature, as the wise men of this world do.  even as the Philosophers of this world have done with great force, for to be esteemed, or for to think to great the blessed life, by virtue of their own proper will: Let such people then take heed to make through wisdom of words, the cross of Christ vain: and that the same be not unto them to stumble against the stumbling stone. For when human nature abideth in that integryte in the which it hath been made, yet it cannot in any wise keep it, if his creator do not aid him. Forasmuch then as it cannot keep the health and salvation that it hath received, without the grace of God. How can it receive that which it hath lost?  S. Augustine in the 107. Epistle unto Vitalis. 
If we will in deed defend free will, let us not fight against that whereof it is free: for he which gainsayeth the grace, by the which our will is made free, for to decline from evil, and for to do good: he would that his free will, be yet bond and captive.  
When man was in honour, he did not understand it: 
Psal. 49.  he was compared unto the beasts, and was made like unto them.  Augustine in his book of corrections & grace, the 12. Chapter. 

Liberty lost thorough sin.  Now then forasmuch as that great liberty is lost, through the demeryte of sin, even so doth remain and abide the infirmity for to be aided and holpen with greater gifts in truth. It hath pleased God so, to the end chiefly to quench the pride of man's presumption: that all flesh (that is to say every man) should not glory in himself before him. etc. 
Psal. 148.   The Counsel Milevitan in two Canons. 
Free will weakened to the first man, can Canon. 1 not be repaired and amended, but thorough the grace of baptism, the which after that it is lost, cannot be restored again, but by him which hath power to give it: Wherefore the truth saith, if the son make you free, then are you free in deed.  
The second Canon sayeth: God doth Canon. 2 work so in the hearts of men, and to free will, 
Not good cogitation can proceed from us but by the virtue of God in us.  that if there be any godly cogitation, any deliberation tending to the honour of God, and any motion of good will, all the same proceedeth from God. For by him we may do some good thing, and without him we can do nothing.  Augustine writing to Valentine of grace and free william. Chap. 18. 
To the end it should not seem that men should do any thing by free will: 
Psal. 95.  It is said in the .95. psalm: harden not your hearts: 
Ezec. 18.  And in Ezechiel: cast away from you all your ungodliness, that ye have done: make you new hearts and a new spirit, and obey to all my commandments: wherefore will ye die, O ye house of Israel, saith the Lord? seeing I have no pleasure in the death of him that dieth, saith the Lord God. Turn you then, and ye shall live. Let us remember what God saith: turn you and you shall live: unto whom notwithstanding we do say: O God turn us. Let us remember that God saith: Cast from you all your ungodliness, and yet it is he that justifieth the wicked. Let us remember that he saith: Make you new hearts and a new spirit: and yet notwithstanding he himself saith, I will give unto you a new heart and a new spirit. How then, that he which saith, 
God commandeth that which man cannot, and giveth that which he commandeth.  make you, saith again, I will give unto you? wherefore doth he command it, if he himself do give it? wherefore doth he give it, if man aught to do it? Except he give that which he commandeth, and aideth, to the end that he to whom he doth command it, do it. For the will is always free in us, but it is not always good: for either it is free from righteousness, when it serveth to sin, and then it is evil: or it is free from sin, when it serveth to righteousness, and then it is good. But the grace of God is always good, and by the same it cometh to pass, that man is of a good will, who before was of an evil and wicked will: by the same also it is brought to pass, that the same good will which hath already begun to be in us, doth increase, and is made so great, that it can accomplish and fulfil the commandments of God, which it will, and when it will, greatly and perfectly. For to the same serveth that which is written: If thou wilt, thou shalt keep the commandments, in such sort, that the man which would, and can not yet know that he hath a full desire, and shall pray that so great a will be given unto him, then that sufficeth for to accomplish the commandments: for he is in this manner aided, to do that which is commanded him. For the will is then profitable when we can: for what profiteth it to will which we cannot: or not to will, that which we can?  Saint Augustine in his book of the new canticles. Chap. 8. 
It is well declared what free will can do which is not aided: it is sufficient of itself to do evil, but not to do good, if it be not aided of God. For the first man received free will rightly: he did set before him (as saith the Scripture) fire and water, unto which thou wilt (saith he) put forth thine hand. He chose the fire, and left the water: behold the righteous judge: that which man hath chosen, being at his liberty, the same hath he received: he desired the evil, and the evil followed him: behold again that righteous judge which is merciful: For when he saw that man thorough his ill using of free will, had damned all his posterity in himself 
Adam hath damned all his posterity in himself.  as in the root, before that any man did entreat him, came down from heaven, and hath healed mankind in destroying the proud through his humility. He hath led those that wandered out of their way, into the right way, and hath led the strangers into their country. Let not man's nature then glory in itself: but glory itself in him which hath made it.  Augustine in his book of correction and grace. Chapter 11. 
Without the grace of God Adam could not be good, yea though he had free will: wherefore God would not leave him without his grace, although he left him in his free will, because that free will is sufficient to do evil: 
Free will to do evil, but not to do good.  But to good it is but of small value, if it be not aided with the goodness of the Almighty: which aid if man had not forsaken through his free will, he had been always good: But he did forsake it, wherefore he was also forsaken.  Augustine of the words of the Apostle in the 13. sermon. 
All those which are lead by the spirit of God, are the children of God: wherefore then wilt thou elevate thyself, 
Rom. 8.  when thou hast heard: If you mortify the deeds of the body by the spirit, you shall live. For thou wast ready to say, my will can do this, my free will can do that: what can will do? What can free will do? If the holy spirit do not govern thee, thou shalt fall, if he do not govern thee, thou shalt abide & continue overthrown. How then shall he do the same? By his holy spirit, when thou hast heard the Apostle, saying: all those which are conducted with the spirit of God, which if it be absent, thou canst by no manner of means do any good: 
Augustine said that man hath free-will, but he doth understand it, to do evil.  Thou mayst do some thing by thy free will, although he doth not aid thee, but that is evil: Unto the same thy will is apt, which is called free, and in doing evil, is made a damnable servant. When I do say unto thee, that thou dost nothing without the aid of God, I speak nothing of goodness: for without the aid of God, thou hast free will to do evil: although that it be not properly free.  Augustine against the two Epistles of the Pelagians unto Boniface, 2. book. Chapter. 8. 
But to the end that the Lord should answer unto the Pelagians in time to come, he hath not said, without me you can hardly do any thing: But he hath said, without me can ye do nothing. It appertaineth unto man to purpose a thing in his heart, 
john. 15. Pro. 16.  but the answer of the tongue cometh of the Lord: they are deceived through evil understanding, and so much as they do think the preparation of the heart to appertain unto man (that is to say) to begin good without the aid of the grace of God: God forbid that the sons of the promise should understand it so. As where they have heard the Lord saying, without me ye can do nothing, they do come as though they would vanquish, saying, behold we can without thee, prepare the heart: when they have heard the Apostle S. Paul, who saith, 
2. Cor. 3.  not that we are apt of ourselves, to think any thing, as it were of ourselves: but our ability cometh of God, as also in overcoming, vanquishing, and saying: Behold we are apt of ourselves to prepare our heart, and thereby to think any good thing: And who is he that can prepare the heart to goodness for a good thought? 
Catholic faith destroyed by free will.  God forbid that they should understand it so: except it be those which defend their proud free will in destroying the catholic faith: therefore it is truly written, it appertaineth to man to prepare his heart, but the answer of the tongue cometh of the Lord, for because that man doth prepare himself, not always without the aid of God. In like manner it is said: 
Psal. 81.  Open thy mouth wide, and I shall fill it. And although that we cannot open the mouth, except it be through the aid of him, without whom we can do nothing: Nevertheless, we do open it through his aid, and through our work: but the Lord doth fill it without our work. 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 end that man doth them.  Augustine upon Saint john in the 49. treatise. Chap. 9 
Let no man then flatter himself: for of himself he is a devil: 
Man nought of himself.  but of God he is blessed. And what is that to be of himself, but of sin? Cast away the sin which is of thee: thy righteousness, saith he, is of me. 
1. Cor. 4.  For what hast thou, that thou hast not received?  Augustine in his contemplations of the soul with God. Chap. 18. 
O Lord, I do confess, as thou hast taught me, that I am no other thing, but altogether vanity, and a shadow of death, and but a dark earth, vain and void, the which without thy blessing, doth not increase and bring forth any fruit, but confusion, sin, and death. If I have had any good thing, I had it of thee. All that which I have received is from thee, or I had it of thee. If I do any thing that is right, that is through thee. 
Genes. 1. james. 1.  But when I am fallen, I am fallen through myself, and had always remained in the mire, if thou hadst not lifted me up. I had been always blind, if thou hadst not illuminated me. When I did fall down, I should never have been raised up again, if thou hadst not given me thy hand: And afterward also when thou hadst raised me up, I should have fallen again, if thou hadst not sustained me. I had been oftentimes lost, if thou hadst not governed me. Even so, O Lord, even so thy mercy hath always gone before me, in delivering me from all evil, keeping me from those that be past, and in keeping me from those that be present, and in defending and preserving me from those which are to come, breaking also in pieces before me the snares of sinners, in taking away the occasions and the causes: for if thou hadst not done unto me those things, I had done all the sins of the world. For O Lord, I do know very well, that there is no sin that ever man hath done, but that an other man doth the same, if the creator of whom man is made, be absent. But thou hast done it so, to the end that I do not that which thou hast forbidden, and hast shed out in me thy grace, to the end that I may believe in thee. etc.  Augustine in his .2. book of the remission of sins. Chapter. 18. 
Men do take pain to find in our will some goodness, which is ours, and not of God: but I do not know how they can find it.  Saint Barnarde in the first homily of the Annunciation of the Virgin Mary. 
As touching good works, it is most certain that no man hath them of himself: 
Good works proceed not of man.  for if the humane nature could not continued in his state, when it was whole and perfect, how much less can it raise itself now in that it is marred and corrupted? It is most certain that all things draw to their beginning, as much as is possible for them.  Augustine unto Vitalis in the 107. Epistle. 
Answer I pray thee: how saith the Apostle in giving thanks to God the father, which hath made us fit to be of the company of Saints in light, 
Free will delivereth not.  if it be not he which doth deliver our free will, but that the free will doth deliver itself? We do tender then faulsly thanks unto the father, as if he did that which he doth not: and he hath erred which hath said that he doth make us fit. Answer how we have our free will, for to deliver us from evil, and for to do good, and when free will was under the power of darkness? From which darkness if God hath delivered us (as saith the Apostle) truly he hath made the will free: wherefore it followeth that even as men are not faithful but by free will: Nevertheless they are made faithful through the grace of God, which hath delivered free will from the power of darkness: And so the grace of God is not denied, but is declared to be veritable and true, although no merits of men precede it. And free will is so defended, that it is affirmed by humility, and not overthrown by pride. Then the grace of God is not given in the nature of free will, nor in the law, nor in doctrine, 
No grace of God by free will, nor by the law.  as the wicked and perverse Pelagian hath set forth. But is geiuen to all the works through the will of him of whom it is written. O Lord God thou dost separate from thy will the soul that is wilful: for we have lost free will, for to love God through the greatness of the first sin. etc. Afterwards he saith in that we do believe in God, or in that we do live faithfully, it lieth not then in man's will or running, 
Rom. 9  but in the mercy of God: nor that we aught to will nor run but because that he doth in us both the will and the running: Let us not say then that the grace is the love: but let us acknowledge the grace which doth cause the doctrine and learning to profit, for where that grace is absent: we do see that the same doth hinder and let the learning.  Augustine in his first book against Pelagius and Celestine. 
Whosoever hath heard and learned of the father cometh unto me. The will of man is so aided, not only in this that it doth know what it must do, but having known what it doth: And therefore when the Lord doth teach through the grace of his spirit, he doth teach in such sort, that not only every one doth see that which he hath learned in the knowledge thereof, but of will he doth desire it, and of work fulfil it.  Augustine in the .3. book upon the words of the Apostle .3. sermon. And in his book of the spirit and the letter. Chapter. 3. 
How are these wicked men proud of free will, before they are free, or of their strength if they are already free, they do not consider, that in this word of free will is signified a liberty? For where the spirit of the Lord is, there is liberty. If then they be the servants of sin, 
Through sin the free will is lost.  how do they brag and boast to have free will? For of whom soever a man is overcome, unto the same is he in bondage: If they are already delivered how do they boast themselves, 
2. Pet. 2.  as it were of their proper works? Are they so free, that they would not be the servants of him which saith, without me ye can do nothing? 
john. 15.   

john. 6.  jesus saith: Not man can come unto me, except the father which hath sent me, draw him.  

jam. 1.  Saint james: Every good gift, and every perfect gift, is from above, and cometh down from the father of lights.  

2. Cor. 3.  Saint Paul also: We are not able of ourselves to think any thing that is good, as it were of ourselves: but our ability cometh of God.  

Rom. 7. Galat. 5.  Again unto the Romans: I know that in me (that is to say) in my flesh, dwelleth no good thing. For to will, is present with me: but I find no mean to perform that which is good: for I do not that good thing which I would, but that evil do I which I would not.  

1. Cor. 2.  Also the natural man is not able to perceive the things of the spirit of God, for they are but foolishness unto him, neither can he know them, because they are spiritually discerned.  
And 1. Cor. 12. 
1. Cor. 12. Esay. 26.  God worketh all things in every man.  

1. Cor. 12.  Again: No man can say, that jesus is the Lord but by the holy ghost.  

Psal. 39  Also David: Every man living is altogether vanity.  
And in the 8. Chapter of Genesis: 
Genes. 8.  The heart of man is inclined to evil even from his youth.  
To the Ephesians: 
Ephes. 2.  We were naturally the children of wrath, even as well as other.  Gregory upon the 7. psalm, upon the versicle, Anima mea. etc. 
Forasmuch as free-will is corrupted in our first father, we have not the power to will well, if we be not aided with the grace of God.  Saint Hierome in his commentary upon jeremy. Chapter. 23. 
Forasmuch as the heretics have accustomed to promise' felicity, and to open to sinners the kingdom of heaven, saying: thou mayest imitate the majesty of God, so that thou be without sin, because thou hast received the power of free will, and the intelligence and understanding of the law, by the which thou mayst obtain that which thou wouldst: Even so the said heretics do abuse the poor simple people through fair words: and chiefly the young women charged with sins, who are carried here and there with every kind of doctrine, deceiving thorough flattery all those which hear them.  Augustine in the 30. book of his homilies. Homily. 41. 

We aught not to accord with them which do establish free will.  Let us not consent unto those which thorough great pride, go about to elevate and extol free will: the which so doing, do bring more evil than good, and seek nothing but to ruinated and destroy man: but let us consider meekly that which the Apostle speaketh: It is God that worketh in us, 
Phil. 2.  both the will and also the deed, even of his free benevolence. Let us give thanks unto the Lord our redeemer, which without any merit preceding, hath healed us of our wounds & sores, and hath reconciled us unto God, and redeemed us from captivity, and reduced and brought us from darkness into light: and called us from death to life. etc.   

Of merit, and of good works.  

2. Ephe. 2.  By grace are ye made safe through faith, and not of yourselves: it is the gift of God, not of works, lest any man should boast himself. For we are his workmanship, created in Christ jesus unto good works, which God ordained, that we should walk in them.  S. Ambrose in the first book of Cain and Abel. Chap. 7. 
It is the deed of a dull and slow heart, 
Nothing done by our virtue.  to attribute to his proper virtues, that which is good, or that which he doth obtain of God, and not to the author of grace: but to esteem himself to be the author of his goodness. There is another kind of sin, yea less, but of equal arrogancy and pride (that is to say) of those which do not deny God to be the distributor of goodness: but do think the goodness which cometh unto them, is because of their prudence and wisdom, and that the merits of all other virtues are given unto them of right. And for that cause it is said against those which have received the heavenly grace, that they do not esteem themselves in no wise to be unworthy to have such goodness of God: When the Lord thy God shall begin to consume his people here in thy presence, 
Deut. 9  say not in thine heart, the Lord hath brought me in to possess this land for my righteousness. etc.  S. Barnard in the first sermon of the Annunciation of the Virgin Mary. 
Believe not that thou canst through any works merit eternal life, except it be given thee freely. 
We can through no works merit eternal life. job. 14.  For who is that which can make him clean being conceived of filthy seed: but only he which is altogether clean? And so that which is done, cannot be undone: But because that God doth not impute it, it shall be as though it had never been done. Which the Prophet considering speaketh in this sort, blessed is the man, unto whom the Lord imputeth no sin. 
Psal. 32.  But as concerning good works it is most certain that none hath them of himself: for if the human nature being yet entire and whole, could not hold itself in his estate: how much less can it raise itself, when it is already corrupted? But we do know very well concerning this eternal life, 
Rom. 8.  that the afflictions of this life, are not worthy of the glory that shall be showed unto us: Yea when man shall suffer them all together. For man's merits, are not such, as by them eternal life should of right be due unto them, or that God doth injury and wrong unto some men, if he do not give it: For although I should not say that all merits are the gifts of God, in somuch as man is more bound unto God for those merits, than God is unto man: yet what are all the merits, in respect of so great glory?  S. Barnarde of free william. 
What hast thou that thou hast not received? art thou created? art thou healed? art thou saved? 
We received all things of God.  which of them hast thou of thyself? which of them is not impossible for free will? thou couldst not created thyself when thou wast not made: nor justify thyself, when thou waste a sinner. etc.  
Again in the same book: But if that will upon which all merits do depend, was not in Saint Paul, by what means did he presume, that the crown should be kept for him, which he calleth the crown of righteousness? But it is, because that which is promised thankfully, is of right demanded as a thing due. finally he saith: 
2. Tim. 1.  I know him in whom I have believed, and am persuaded that he is able to keep that which I have committed to his keeping. He doth call the promise of God the thing kept: and therefore he hath believed him which hath promised it: confidently he doth ask again the promise, the promise (I say) done through mercy, but the which aught now to be restored through righteousness. The crown then which Saint Paul hath strived for, is the crown of righteousness: but it is of God's righteousness, and not of his. This is truly a just thing, that he doth restore that which he hath said: but he oweth that which he hath promised, and that is the righteousness of the which the Apostle did presume, even the promise of God.  S. Barnarde upon the Canticles, sermon. 47. 
Wherefore is that? That is to the end it do try and prove itself more strong, to be full of grace, when it doth attribute all to the grace, that is the beginning and the end: otherwise how shall it be full of grace, if it had any thing which was not of the grace? 
Grace cannot be where merit hath taken place.  There is no place where grace shall enter, where merit already hath taken place. Now than the full confession of grace, doth signify the fullness of the same grace in the soul of the confessor: For if there be any thing of itself, forasmuch as it is there, it is necessary that grace doth give place unto it: All that which thou imputest unto merit, is taken away from grace: I will none of the merit which putteth out grace, 
Grace doth justify us freely.  I am afraid of all that which is of myself, which doth make me to be to myself, if it be not that peradventure rather it should be I which causeth me to be to myself. Grace doth make me justified freely, 
john. 15.  & so doth deliver me from the servitude & bondage of sin. You have not chosen me, but I have chosen you, and I have not found thy merits for to choose thee: but I have prevented thee: even so then I have espoused and married thee in faith, 
Oseas. 2.  and not by the works of the law. I have joined thee in righteousness, but in the righteousness which is through faith, and not of the law: It resteth that you judge right judgement, between thee and me, that is to say, the judgement in the which I have fianced thee, where it is manifested that thy merit hath not been the mean, but only my pleasure. For behold the judgement, that thou do not exalt thy merit, that thou do not prefer the works of the law: that thou do not prefer the charge of the heat of the day: But that thou do know rather to have all thy hope and trust in faith, in mercy, and kindness.  Augustine of the predestination of Saintes. 
Man's merits shall keep silence here, which were lost in Adam, and the grace of God shall reign as it reigned by jesus Christ.  Saint Augustine upon the 139. Psalm. 
The Saints do attribute nothing to their merits, but all to the mercy of God.  Augustine in the 2. Quinquagesima. Psal. 88 
When man doth see and perceive that all that goodness that he hath he hath it not of himself, but of his God: he doth see that all that which is praised in him, is not of his merits, but of the mercy of God.  Chrysostome upon Genesis. Homily. 33. 
All our works which do follow the thankful calling of God, 
We are indebted unto God with all our works.  are as debts which we do tender unto him: but his benefits are of grace, benevolence, and pure liberality.  S. Hilary upon S. Matthew, in the 20. Canon, upon this place, called the labourers. 
Truly no hire is not of gift, for it is due for the work. But God hath given unto all men grace freely, in justification of faith.  Augustine in his Quinquagesima psalm. 137. 
I do not say unto the Lord that he should d●●pise the work of my hands: 
We aught not to esteem our works.  It is very true, that I do seek the Lord with my hands, and am not deceived: but I do not esteem the works of my hands, for I do fear that if God behold them, that he should find more sin than merit. This only do I say, pray, and desire that he do not despise the work of his hands. O Lord than see and behold thy work in me, and not mine: for if thou dost see mine, thou wilt condemn it, if thou seest thine thou wilt reward and crown it, and in deed all the good works which I have, are come from thee.  S. Barnard upon the canticles sermon. 61. 

Safety in the wounds of our Lord  Where shall those that are weak found true rest and safety but in the wounds of our saviour? I do devil there so much the more safely, for that he is puissant to save. The world is nigh unto me, to trouble me, my body doth molest and grieve me, the devil also lieth in weight to catch me: I will not fall because that I am stayed upon a sure rock. If I have grievously sinned, my conscience is troubled, but it shall not be confounded, when I shall remember the wounds of the Lord. etc. afterward he concludeth, saying, my merit is the mercy of the Lord, I am not poor of merits, whilst that the Lord is rich in mercy. 
Our merit is of the mercy of the Lord.  So much the more as the mercies of the Lord are great: so much the more do I abound in merits. Shall I sing my righteousness O Lord? I will remember thine only righteousness, for the same is mine, forasmuch as thou hast been made for me the righteousness of God thy father. 
1. Cor. 1.   S. Barnarde upon the psalm: Who so dwelleth. etc. sermon. 15. psalm. 91. 
Behold all the merits of man, is to put all his hope and trust in him which doth save man wholly.  Augustine upon the .88. psalm, in his first treatise. 
I might despair because of my great sin, 
The son of God hath taken our proper flesh, whereby we have firm assurance.  and through my infinite negligences, if the son of God had not taken our flesh. afterward he saith: all my hope, all the assurance of my confidence, is put in his precious blood, the which hath been shed for us, and for our salvation. In him my poor heart doth take breath. And trusting altogether in him, I desire to come unto thee O father, having not my righteousness, but that of thy son jesus Christ.  Augustine writing unto Boniface the .3. book. Chapter. 5. 
All the faithful people which do sigh and groan under the burden of their corruptible flesh, 
jesus Christ hath satisfied for our sins.  and enclosed with this present life, have this only hope, that we have a mediator (to say jesus Christ) which hath satisfied for our sins.  Augustine upon the .32. psalm. and the .109. psalm. 
The Lord is faithful who made himself debtor unto us, not in taking any thing of us, but in promising us all things freely.  Augustine in the first Quinquagesima. psalm. 31. 

The proud rejoice in their own strength.  O what are you which secretly do take pleasure or delight in your own virtue? O proud infidels which do rejoice yourselves in your strengths? If you do believe hereafter in him which doth justify the wicked, your faith shall be counted for righteousness: Rejoice you righteous in God, and be merry: and wherefore? Because you are righteous: and whereof are ye righteous? The same is not through your merits, but through the grace of God: whereof are you righteous? But for because he hath justified you by faith, and knowledge, the which without your merits, he hath given unto you?  Also in the same book. 
Unto him saith the Apostle, which doth the works, the higher is not imputed according to grace, 
To boast upon merits is to be separate from grace.  but according to the debt: If thou wilt separate thyself from grace, boast thyself of thy merits: Truly God doth know very well what thou art, and what thing he aught to give unto every one. And he which doth not good works, and which after many evils that he hath done believeth in God, who justifieth the sinner, which believeth in him his faith will justify him: Even as David saith: 
Psal. 32.  Blessed is the man whom the Lord accepteth, and justifieth without works: and how is he justified? But forasmuch as he receiveth of God righteousness: and what righteousness? the righteousness of faith the which God giveth without any good works preceding, but not without good works following after: for righteousness of faith profiteth not, 
james. 2.  if after the faith received man doth not exercise himself in all good works.  In the same. 
I do not accounted thy works good, 
Good works are the fruit of faith.  what soever they be, if they do not proceed from the good root of faith.  In the same. 
God doth not give unto thee the pain and punishment which thou hast well deserved: but he doth give unto thee the grace not deserved nor due. He oweth unto thee punishment, and he giveth unto thee mercy, and doth pardon thee. Begin then to be in faith through the forgiveness of thy sins.  Gregory upon Ezechiel, the first book, homily. 7. 

Rom. 8.  Then our just advocate doth defend us for just at the judgement, because that we should acknowledge ourselves, and accuse ourselves as unjust: Let us not then trust in our weepings, nor in our works, but in the allegation of our advocate.  Augustine in his book of meditations. Chap. 14. 

john. 17.  This is life eternal, that they know thee to be the only very God, and whom thou hast sent, jesus Christ, through a right faith, and through works worthy of faith. For thy inestimable love exceedeth all knowledge, the which thou hast showed unto us through thy piety and goodness, unto us which are unworthy. For thy son our God in no sort took the Angels: 
Heb. 2.  but he took the seed of Abraham, being made like in all things unto us, without sin. This is verily all my hope, and all my trust: for the portion of every one of us is to the same jesus Christ our Lord, that is to say, 
Our proper flesh and our proper blood is in jesus Christ, and there where he doth reign, we do reign with him.  the flesh and the blood, and so where my portion doth reign, there I do believe that I shall reign: there where my flesh is glorified, there I do know myself to be glorified: there where my blood doth bear rule, there I do know that I shall rule. Although I be a sinner, yet I do not distrust of the communication of this grace: and if my sins do hinder or let it, my substance doth require and ask it. And if my offences do shut me out, the communion of the nature doth not drive me back: but our Lord God is meek and lowly, 
Math. 11.  and loveth his flesh and his members, and his bowels in himself, which is God, and in jesus Christ our Lord, most meek and loving and gentle, in whom we are raised up, and are already ascended into heaven, and already sitting in the celestial place. Our flesh doth love us, and we have in him the prerogative of our blood: 
Ephes. 5.  for we are his members and his flesh, and finally he is our head, of whom all the body doth depend (as it is written) bone of my bones, 
Genes. 2.  and flesh of my flesh, and they shall be two in one flesh: this mystery here is great, I say in Christ and in the congregation, saith the Apostle.  Augustine in his manuel. Chap. 22. 

The death of jesus Christ is our merit.  All my trust and hope is in the death of my Lord: his death is my merit, my refuge, my health, my life, & my resurrection: my merit is the mercy of God. I am not poor of merit, so long as the Lord of mercy shall be in being: & if the mercies of the Lord are great, I am great in merits: the more puissant he is for to save, so much the more am I assured.  Augustine in his manuel. Chap. 23. 
I have committed a great sin, and do feel myself culpable of a great many of sins, and yet I will not despair. For where sins have abounded, grace hath more abounded. He which hopeth not to have pardon of his sins, he denieth that God is merciful: he doth great injury unto God, which distrusteth of his mercy, as much as he can, he denieth that God hath love, truth, and strength, in which things consisteth all my hope, that is, in the love that he hath towards me, to make me his adoptive son, in the verity of his promise, and in the puissance of his redemption. Let my foolish thought now think, and murmur as long as it will, saying: but what art thou? and what is this glory? and by what merits thinkest thou to have it? Then I do answer: in good faith I do know very well unto whom I submit myself, and that through great love he hath made me his adoptive son, and is true in his promises, and of power to fulfil them, and it is lawful for him to do all that pleaseth him. I cannot then be afraid of the multitude of my sins, if I do remember the lords death.  S. Ambrose in the book of jacob. and of blessed life. 
Even as jacob having not of his meat the eldership, 
Genes. 27.  hide himself under the habit of his brother, and appareled himself with his coat, the which did give a most sweet savour: and in this manner presented himself unto his father, to receive to his profit the blessing under the person of another: so it is necessary that we do cloth ourselves, and put on the righteousness of jesus Christ through faith, and that we do hide ourselves under the divine purity of our eldest brother, if we will be accepted and taken for righteous before God: And truly the same is the true verity: for if we do appear before God, not clothed with the righteousness of jesus Christ, without doubt we shall be judged worthy of eternal damnation.  S. Ambrose upon the .4. chapter of the Epistle to the romans. 

Psal. 32. Rom. 4.  They are manifestly blessed, unto whom without labour, or without any works iniquities and wickedness are pardoned and the sins covered, not requiring of them any works of penance, but that they do believe only.  Ambrose upon the 3. Chapter of the Epistle to the romans. 

Rom. 3.  They are justified freely through his grace, because that not doing any thing, and not rendering the like, by only faith, they are justified through the gift of God.  Augustine in his book of 50. homilies. Homily. 14. 
The Lord will give unto me the crown as a just and righteous judge. 
2. Tim. 4.  For he which beholdeth, after that he hath beheld the work, cannot deny the reward. I have fought a good fight, that is a work: I have fulfilled my course, that is a work: I have kept the faith, that is a work: There remaineth for me the crown of righteousness, that is the reward. But thou dost nothing to the reward, and in the work thou hast not wrought alone: thou hast the crown of him, but the work is of thee: and yet it is not but through the aid of him. I have fought, I have ended and fulfilled my course, I have kept the faith. He doth reward the goodness, but what goodness? Such as he hath given. Hath not he given unto thee to fight a good fight? If he hath not given it, what is that that thou sayest in another place: 
1. Cor. 15. 2. Tim. 2.  I have laboured more abundantly than they all: yet not I, but the grace of God which is in me? In that then that he hath aided thee, and that he hath given unto thee, thou hast fought a good fight, and hast fulfilled thy course, and hast kept the faith. Pardon me (Apostle) I do know nothing of thine own, but the evils. Pardon me (Apostle) we do speak it because that thou hast taught it: I do hear him which confesseth himself, and I do not find that he is unthankful. Truly in all that thou art instructed of thyself, we can know nothing but evil. Then when God doth crown thy merits, he crowneth nothing but his gifts, to the end, that none be waxen proud of such faith, or of such purity in good works through his free william.  Augustine upon the words of the Apostle sermon .15. 
Thou shalt do the work of God, not only because thou art a man, but also because thou art just and righteous: for it is better to be righteous then to be a man: if God hath made thee a man, and that thou makest thyself righteous, 
He which maketh himself righteous, doth more than if he made himself a man.  thou dost a better thing than God hath done: But God hath made thee without thyself, for thou hast given no consent unto God for to make thee: how shouldest thou consent, which wast not then borne? He then which hath made thee without thyself, doth he not justify thee without thyself? He hath then made him which giveth not his consent: but he justifieth him which giveth thereunto his will and consent, yet he doth justify thee, to the end it should not be thine own righteousness, and that thou shouldest not turn thyself to hurt, detriment, and unto filthiness: And shouldest be found in him, 
Phil. 3.  not having thy own righteousness, which is by the law: but that which is of God, through the faith of jesus Christ, (that is to say) the righteousness of faith, for to know it, and also to know the virtue of his resurrection, and the fellowship of his afflictions, and that same virtue, shall be the fellowship of the afflictions of Christ that shall be thy virtue.  Augustine in the first Quinquagesima: in the Prologue of the .31. psalm. 
Who be those that are blessed? Are not those they in whom God did find no sin? Not, for he did find it in all men, 
Psal. 32.  for all have sinned and are destitute of the glory of God. 
Rom. 3.  If then sin be found in all, it followeth that none are found blessed, 
Rom. 4.  but those whose sins are pardoned: Therefore hath he even so praised the same. Abraham believed God and it was reckoned unto him for righteousness: but unto him which doth the work, that is to say which doth presume of works, and which by the merit of the same saith, that the grace of faith is given unto him: The reward is not imputed according to the grace, but according to the debt. What is this but that our reward is called grace? if that be grace, 
If GOD should reward our works, he should find them altogether wicked, & would condemn us.  it is given freely? What is this that is given freely? It is that thou hast done no good thing, and yet the forgiveness of thy sins, is given unto thee, if thy works be considered, they shall be found all wicked and evil: if God should tender that which is due to such works, truly he should condemn them: God doth not tender unto thee the punishment due, but he doth give thee grace, which is not due unto thee.  Augustine in the first Quinquagesima, upon the .31. psalm: verse: Lord I have hoped in thee. 
O Lord deliver me, and redeem me through thy righteousness. For if thou do consider my righteousness, thou condemnest me, deliver me through thy righteousness: for the righteousness of God is ours, when it is given us: 
God's righteousness given us is ours.  but it is called the righteousness of God, to the end that man do not esteem or think to have righteousness of himself. For as the Apostle saith, unto him which believeth in him, which justifieth the infidel or unbelieving man: What is he that justifieth the infidel? He which maketh the infidel righteous. What is he that is not saved freely? Is it he unto whom the saviour doth find nothing for to crown him, but for to condemn him. He doth not find the merits of goodness, but he findeth the merits of evil: if he do as most truly it is purposed and set forth by the rule of the law, 
Man hath no righteousness.  the sinner aught to be damned: if he do after that rule, whom shall he deliver? For he hath found them all sinners: he is come alone without sin, who hath found us sinners. The same the Apostle speaketh, saying: all men have sinned and are destitute of the glory of God, 
Rom. 3.  he doth deliver thee and not thou thyself, because thou canst not deliver thyself: whereof dost thou vaunt and boast thyself? Wherefore dost thou presume of the law, and of righteousness? Dost thou not see that which shall heal thee inwardly, 
Rom. 7.  is against thee? Dost thou not hear the rebel and the confessor, and him which desireth aid and help in the battle, saying: O wretched man that I am, who shall deliver me from this body of death, the grace of God through our Lord jesus Christ: wherefore the grace because that it is given freely without merits preceding, but the benefits of God have prevented it.  S. Ambrose upon the Epistle unto the Romans chapter. 34. 
Because that without the works of the law, faith is reputed for righteousness, unto him which believeth, that is to say unto the gentle which believeth in Christ, as it was reputed unto Abraham: how then do the jews think to be justified by the works of the law, of the justification of Abraham: 
Abraham justified thorough faith only before the law.  seeing Abraham to be justified, not through the works of the law, but only through faith? The law than taketh no place, when the infidel is justified only through faith, before God: according to the purpose of the grace of God. 
Only faith doth save us.  Even so aught it to be ordained, to the end that the law do cease and that we demand only faith, of the grace of God for our health and salvation. As also David saith, confirming the same, by the example of the Prophet: 
Psal. 32.  The blessedness of man, is in him, unto whom God, imputeth righteousness without works. He calleth those blessed, unto whom God hath confirmed the same, that without labour and without any observations, through faith only they are justified with God: he declareth then the blessedness of the time, in which Christ was borne: as also the Lord did, saying: 
Mat. 13.  That many Prophets and just men have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them.  Augustine upon the words of the Lord in the mountain. Sermon. 7. 
O thou Christian take heed, take heed (I say) of pride: for although that thou be a follower of the Saints, yet repute always every thing to the grace of God: for the grace of God hath done it in thee, and not thy merit which hath had any abiding in thee. etc.  Augustine upon the Apostles words. Ser. 15. 

Ephe. 2.  By grace are ye made safe through faith, and not of yourselves: but it is the gift of God, not of works, lest peradventure thou do say: I have deserved it, and therefore I have received it: do not think that thou hast received it in deserving it, thou which shouldst not deserve it, if thou didst not receive it. Grace hath gone before thy merit, grace cometh not of merit, but merit cometh of grace: 
God giveth his grace freely, because he can find nothing for to save.  for if thou hast bought grace thorough thy merit, than thou hast not received it freely? thou wilt save them (saith he) freely, thou dost found nothing in them, for to save them, and yet nevertheless thou dost save them. Thou givest freely, thou savest freely, thou precedest all merits, to the end that merits do follow thy gifts: thou givest altogether freely, for thou findest nothing for to save, but many things to condemn.  Augustine upon the words of the Lord in the mountain. Sermon. 7. 
In this time the remnant have been saved through the election of grace. But if it be through grace (saith he) than it is not through works: that is to say, do not now elevate nor exalt thyself upon thy merit, otherwise grace shall be no more grace. For if thou presumest upon thy works, than the reward is given thee, and grace is not given thee: but if it be grace, it is then given freely: 
2. Cor. 11.  I do now demand of thee thou sinner, dost thou believe in Christ? I do believe. And what dost thou believe? that thy sins generally may be pardoned through him freely. Thou hast that that thou hast believed. O grace thankfully given: 
The righteous cannot abide in righteousness if he be not holpen.  Thou righteous person what dost thou believe? That thou canst not keep without God his righteousness. Then impute unto faith all that of which thou art righteous, and in that thou art a sinner, impute it to thy infidelity. Be thou thine own accuser, and he shall be thy forgiver. But every crime, all evil, and all sin cometh of our negligence, and all virtue and holiness is of the indulgence of God.  Augustine upon the 43. psalm, upon the verse, And redeem us for thy name's sake. 
That is to say freely, because of thy name, not for my merit, forasmuch as thou hast vouchsafed to do it, because that it pleased thee to do it, not that I am worthy that thou do it. For in as much as we have not forgotten thee, & that our heart is not retired and plucked back from thee. And that we have not stretched out our hands unto another God: how have we power to do the same? but through thy aid, but through thy word, speaking inwardly and exhorting us: and thereby also thou dost not leave of, or cease to help and aid us: of whom we have the power. Then be it that we are patient in tribulation, or be it that we be joyful in prosperity, redeem us not thorough our merit, but because of thy holy name.  S. Hilary upon S. Matthew, in the 9 Canon. 
The same moved the Scribes that sin should be pardoned by a man, 
Math. 9  for they regarded and beheld nothing in jesus Christ but manhood, and that the law could not release that which was pardoned of him, for only faith justifieth: 
Rom. 3.  and afterwards the Lord beheld inwardly their murmuring and said that it was easy for the son of man to pardon sins in earth: 
He which doth pardon sins is god  but nevertheless none can pardon sins but God only: wherefore he which doth pardon them is God, for none doth pardon but God.  Augustine upon the words of the Apostle. Sermon. 2. 
By grace are we made safe through faith and not of ourselves, 
Ephe. 2.  but it is the gift of God. Truly there are men that are unthankful to grace, which do attribute much to the poor and wounded nature: It is true that when man was made that he received great force of free will, 
Free will lost by sin.  but he lost it in committing sin, he fainted in death, and was made feeble. etc.  Again in the same Sermon. 
We are very much constrained to complain of our brethren which gainsay and speak against the grace of God, not against the secret, but against the clear and manifest grace, he is to pardon the jews: but what shall be done to the christians? Wherefore are they enemies of that grace of Christ? Wherefore do they presume of themselves? Wherefore are they unthankful? For wherefore is Christ come? Was not nature here? Was not nature she which hath deceived you in praising? 
Gala. 2.  was not she the law? But the Apostle saith if righteousness came by the law, 
If the strength of our nature could justify us, than Christ died in vain. Rom. 10.  it followeth then that Christ died in vain: That which the Apostle said of the law unto the jews, the same say we of nature unto those here. Then if righteousness is by nature, Christ died in vain. The same then which was said to the jews, we see in those here. They have a fervent mind to Godward, but not according to knowledge. For they, being ignorant of the righteousness of God, and going about to establish their own righteousness, have not been obedient to the righteousness of God. My brethren bear with me, where you shall find such, do not conceal nor hide them. Let not perverse and wicked mercy be in you, where you shall find such, in no case hide them: rebuke those that speak against it, and those that do resist the same, bring them unto us.  Augustine upon the Apostles words. Ser. 11. 
He hath made us, 
Psal. 100  and not we our selves. The holy spirit hath foreseen that some shall say, that God hath made them men. But that they should make themselves righteous, he hath foreseen them, he hath admonished and warned them, and hath called them back again from that pride, saying: That it is he that hath made us, and not we ourselves. For to what purpose hath he added, and not we ourselves, in as much as it sufficeth to say, that it is he that hath made us. What is the same? But that he would admonish us of that doing, of which men say, that we are made of ourselves (that is to say) that we have been righteous, we are made righteous of our free will: when we were created, we received free will: then where we are righteous, we do the same of our free wil Wherefore do we yet invocate and call upon God, that he do make us righteous, in as much as we have the power of ourselves to make ourselves righteous? 
Gene. 2.  Behold, behold him that hath made us both righteous and unrighteous, and not we ourselves. 
If we have power to justify ourselves, we need not pray unto God to justify and make us clean.  The first man was created of nature without fault, without vices, he was created right. But that which he did, is most evident, that in falling from the hand of the potter, he was broken. Afterwards he saith: Then God did show unto man how much worth fire will may be without God, we have proved how available it is without God: therefore have we been made miserable, because that we have proved what power we have without God. Behold man was made good, and through free will he was made evil. Then when shall the wicked man be a good man, in forsaking God through free william. He being good, could not keep himself good. Now he being evil, can he make himself good? When he was good, he could not keep himself good. And when he is evil, he saith, I do make myself good. What dost thou being evil, when thou art lost being good, except that he which continueth always good, do not repair and amend thee?  Augustine writing unto Paulinus. 106. Epistle. 
What is he which shall separate us from that mass or burden of perdition, and from that fight, but only he which is come to save that which was lost? 
Mat. 18. Luk. 19  Of whom also the Apostle being asked, say: who is he that doth judge or discern thee? where if man say, it is my faith, it is my will, it is my good work: It may be answered him again: 
1. Cor. 4.  and what hast thou that thou hast not received? If thou hast received it, why rejoicest thou as though thou hadst not received it? And yet nevertheless all this is said, not that man should rejoice: but he that rejoiceth, 
1. Cor. 1. 2. Cor. 10. jerem. 9  should rejoice in the Lord, and not of works, to the end that none do exalt himself: not that good works are frustrate thorough that faithful cogitation. How is it that God will reward every man according to his deeds? 
Rom. 2. Psal. 62. Mat. 16.  And that unto every man which doth good, shall be rendered praise, 
Apoca. 22. Galat. 5. Rom. 5.  honour and peace: but because that works are of grace and not grace of works: for faith which worketh by love is nothing worth, if the love of God be not spread abroad in our hearts by the holy Ghost, 
Rom. 12. Ephe. 4. 1. Cor. 12.  which is given unto us: yea we have not that faith, if God do not deal to every man the measure of faith. etc.  Augustine writing to Valentin 46. Epistle. 

jam. 1.  Every good gift and every perfect is from above, and cometh down from the father of lights: and let no man say that the grace of God is given unto him either by the merits of works, or by the merit of his prayer, or by the merits of his faith: And that he do not esteem that to be true, 
The grace of God not given unto us by our works.  which the Heretics say, that the grace of God is given unto us according to our merits, the which is altogether false: But the grace and mercy of God doth convert man, of whom the Psalmist sayeth. 
Psal. 59  The mercy of my God shall go before me, to the end that he that is an infidel be justified, that is to say, that of an infidel he be made a righteous man: and that he do begin to have good merits, the which God shall crown when the world shall be judged.  Augustine in his book of the true definition of faith. 
There is neither Saint nor righteous man which is without sin, 
There is no Saint which is without sin.  and yet nevertheless he leaveth not of nor ceaseth therefore to be holy and just, inasmuch as through affection he holdeth sanctification: 
Psal. 143. job. 9  for we are not holy through the force and strength of man's nature: but we do obtain sanctification through the grace of God, which doth aid and help our purpose. And therefore all the Saints truly do declare themselves to be sinners, for truly they have enough for to lament and bewail. And although that their consciences do not rebuk them, yet they have to lament, because of the nobility and unconstancy of nature subject to prevarication.  S. Jerome against the Pelagians. 
A certain man of our writers hath very well affirmed, the Philosophers to be the patriarchs of heretics, & to have defiled the purity of the Church through perverse doctrine, insomuch as that they do not know that, which they speak of man's fragility or weakness. Whereof should earth and ashes boast themselves? In as much chiefly as of them the Apostle speaketh, 
Rom. 7.  saying: I see another law in my members. etc. And again, I do not that good thing, which I would, but that evil do I, which I would not. If he do not that which he would, how can that be true, which is said, that man may be without sin if he will? By what reason may he be that which he will, 
The end of virtue is but a beginning.  when the Apostle affirmeth that he cannot accomplish and fulfil that which he desireth? When I shall think myself to be come to the end of virtues, then shall I but begin: the only perfection of men is to acknowledge themselves imperfect.  Chrysostome in his imperfect work. Chapter. 6. 
If every one do consider the motions, or movings of his flesh, he shall be found to do no goodness: for all goodness is accomplished of us, in gainsaying and speaking against ourselves, because that the nature of the flesh is contrary to goodness. 
Galat. 5.   S. Jerome against the Pelagians first book. 
Then are we righteous when we do confess ourselves to be sinners, 
Our righteousness is only of the mercy of God.  and our righteousness is not of our own proper merit, but consisteth in the mercy of God: for the Scripture saith, the righteous man is an accuser of himself, in the beginning of the word.  S. Barnard in his .5. Sermon of dedication 
Who shall be saved? 
Luk. 18.  Say the Apostles to the Saviour? And he said unto them, things which are unpossible with men, are possible with God. This is all our trust, this is all our consolation, this is all the reason of our hope: but we which are already certain and sure of the possibility, what do we determine of the will? Who knoweth whither he be worthy of love or hatred? 
Rom. 11. Esay. 40. 1. Cor. 2. Sap. 9 It behoveth that faith do aid our debility.  Who hath known the mind of the Lord? Or who was his counsellor? Now it is here necessary for us that faith do help us: It behoveth here that the truth do aid us, insomuch as that which is hid from us in the heart of the father, be revealed unto us by his holy spirit: and that his spirit in giving witness, doth persuade our spirits and minds that we are the children of God, that he doth persuade us in calling, in justifying us freely through faith. etc.  Gregory in his morales .22. book. 6. Chapter. 
There are also some men, who in doing any good thing, do forget incontinently their sins, and do fasten the eye of the heart in the consideration of the good works that they do, & thereby do esteem & think themselves already holy: wherefore among the goodness that they do, they take away the remembrance of their faults: 
We are debtor to God.  in the which peradventure they are yet still wrapped: who if they did consider diligently the rigours of the judge, they would more fear their evils, than they would rejoice of their imperfect goodness: They aught to regard rather that they are debtor of things that they aught to do, that they have not paid by their good works the part already due. And so after the manner of the travailer, we aught by no manner of means to regard or mark what way we have walked in, but what way we have yet to walk in: we aught then rather to behold the goodness which we have not yet done, than those of which we do rejoice ourselves to have already done: and the elect are often times tempted with such vices, and oftentimes it is risen in their hearts to bring them in remembrance of all the goodness that they have done, and to rejoice themselves of the band of assurance. But if they be truly elected, they will turn away their eyes from thinking of the same, wherein they do please themselves, and keep back in them all the joy of the goodness which is already done, and be sorry for those which they know to be by no manner of means done. They do esteem themselves unworthy, and they only do not see their goodness which are of all men seen by good example. etc.   

Of justification of Faith.  Augustine in the first Quinquagesima, in the prologue of the 31. psal. 
TRuly the Apostle Saint james in 
Lam. 2.  his Epistles hath praised the works of Abraham, against those which would not do any good, and which presume themselves of faith: of which Abraham, Saint Paul hath praised his faith, and yet the Apostles are not contrary the one to the other: 
S. Paul and S. james are not contrary the one to the other.  but he speaketh of the work which is known to all men (that is to say) that Abraham did offer his son unto God, for to do sacrifice. That is a great work, but that is of faith. I do praise the building of the work made upon the foundation, but I do behold the foundation of faith. I do praise the fruit of the good and just work, but I acknowledge the root in faith. For if Abraham did those things without right faith, nothing would have profited him, whatsoever work it had been. Furthermore, if Abraham did keep so the faith, that when God commanded him to offer his son for sacrifice, he thought in himself, I will not do it, and yet nevertheless I do believe that God will deliver me, although that I do contemn and despise his commandments. faith without works should be dead, and should abide as a dry root, barren, and without fruit. What then? we aught not to prefer works before faith: that is to say, nothing is said to be well done before faith: although that they are esteemed of men praise worthy, yet notwithstanding they are vain. And me thinketh that they are like unto great strengths, and unto the easy course out of the way. Let none then esteem his works. etc. Afterwards he saith: Let us not then object the Apostle Saint james to Paul, but the same Paul to himself, and let us say unto him by this word: thou dost suffer us somewhat to sin without punishment, when thou sayest: we do esteem man to be justified thorough faith without works: but thou wilt say to the same, 
Rom. 4. Galat. 5.  faith worketh by love. How am I so much assured by the same, if I do nothing? yea, I shall not be counted by the same to have trust in the good faith, if I do not work by love. O Apostle I do hear thee, wilt thou here praise unto me faith without works? But love is the work of faith, which love cannot be idle, that it do forsake all evil, and do all the good 
Love cannot be idle, for it forsaketh evil, and doth good.  that it can. And what maketh love? Decline from evil and do good. Praisest thou then faith without works? 
1. Cor. 13.  And thou sayest in another place: If I had all faith, so that I could move mountains out of their places, and yet had not love, I were nothing: then if faith do not profit any without love, and that there where love shall be, it behoveth that it work (for faith worketh by love) how then is man justified without works? The Apostle answereth: O thou man, therefore have I said this thing unto thee, that thou do not presume of thy works, and that thou do not think to have received the grace of faith thorough the merit of thy works: Presume not then of works before faith, acknowledge that faith hath found thee a sinner, and if the faith which hath found thee a sinner, hath made thee righteous, than it doth find him an infidel which it hath made righteous. 
Rom. 4.  The faith (saith he) is counted for righteousness unto him, which believeth on him that justifieth the ungodly.  Augustine in his book of the 83. questions. 76. Chapter. 
If any man do depart out of this life immediately after that he hath believed the justification of faith abideth with him: and cometh not to him by any works precedent, or going before (for it is not given through merit but through grace nor through works following, because that he is not permitted to be in this life:) and therefore the two sentences of the two Apostles, Paul and james, 
Rom. 4. jame. 2. The meaning of S. Paul, and of S. james, and how we aught to understand them.  are not contrary the one to the other: For the one saith that man is justified through faith without works: And the other saith that faith is dead without works: for Paul speaketh of works which go before faith, and james speaketh of works which do follow faith.  Origene upon the Epistle to the Romans. 3. book. 3. Chapter. 
The only justification of God, sufficeth so, that he which believeth only is justified, when in deed no works shall be done by him. For the thief was justified through faith without the works of the law: and upon that faith the Lord did not demand what that is that he had done before, and did not tarry after that he had believed what work he should do, but received him as justified through the only faith for to enter with him into paradise. Also that woman which is receited by the Evangelist the which did hear at jesus feet, thy sins are forgiven thee: And again, 
Luc. 7.  thy faith hath saved thee, go in peace: But also in many places of the gospel, 
The works of the law serve nothing for justification.  jesus Christ hath used such words, where he saith, that the cause of salvation is the faith of him which believeth. Man then is justified through faith, unto whom the works of faith serve nothing at all for justification. But where faith is not, which justifieth the believing man, when any one shall have the works of the law, nevertheless because they are not builded upon the foundation of faith, although that in appearance they are good, yet they cannot justify the work, if it be without faith: the which is the mark and token of those which are justified of God. And what shall he be which will boast himself of his righteousness, when he heareth God and the Prophet saying: all our righteousness are as a menstruous cloth, 
Esay. 64.  wherefore the only right glory is in the faith of Christ.  Augustine in his .50. homilies. homily. 17. 
Peace be unto the brethren, and love with the faith of God our Father, and of our Lord jesus Christ. What hast thou, 
1. Cor. 4.  that thou hast not received? If thou hast received it, why rejoicest thou, as though thou hadst not received it? Did Abraham so rejoice? He rejoiced of faith, what is the full and perfect faith? The same which believeth that all our goodness are of God, yea faith itself. 
1. Tim. 1.  Again the Apostle saith, I have obtained mercy. O true confession? He doth not say I have obtained mercy because that I was faithful: but to the end that I should be faithful, I have obtained mercy. 
Gala. 1 Act. 9  Let us come unto the first works of Paul: Let us behold Saul which did wax mad, let us behold him in his cruelty: let us behold him breathing out his threatenings, and thirsty after blood. This was the way of Paul, Christ was not yet his way: what had he in his heart? What had he but evil? Give me his merits? Which if we do search his merits, they shall be merits of damnation and not of deliverance.  Augustine upon the words of the Lord. Sermon. 40. 
The medicine of the soul, is the only propitiation for the sins of all, that is to believe in Christ. etc. afterward he saith: wherefore do the children of God which believe in him live: for they are borne of God, by the adoption of grace, which is through the faith of our Lord jesus Christ. And therefore, well-beloved, it is not without cause that our Lord and Saviour saith, 
john. 6. Mat. 9 Mat. 5.  that same to be the only sin of which the holy Ghost rebuketh the world, to weet because they have not believed in him. 
All sins pardoned by faith.  He would then that the world should be reproved only of that sin, that they do not believe only in him, to wete because that in believing in him all sins are pardoned: he would that to be imputed, by which all the other are assembled. And therefore in believing they are borne of God, and are made the children of God, for he hath given unto them the power (saith he) to be the sons of God, 
john. 1.  even to them that believe in his name. etc.  Chrysostome upon the .25. chapter of Saint Mathewe, 2. Tome .2. homily. 
Come ye blessed of my father inherit ye the kingdom prepared for you from before the beginning of the world: 
Mat. 25.  because that you have given that which you cannot have: receive that which you shall possess eternally: 
Mat. 19  for one grain that you have sown upon earth, you shall have an hundredth fold as much in heaven. 
The kingdom of heaven not created as man could merit, but as God might prepare it.  For the kingdom of heaven hath not been created such as the righteousness of man could merit it, but such as the power of God might prepare it: for if he would have created the kingdom of heaven according to the merits of man's righteousness: Truly he would have created it after man's works: but because that now he hath not ordained the reward of Saintes according to the reward of men, but according to his greatness: therefore hath he prepared the kingdom of heaven in heaven, before that he created the saints in heaven.  S. Barnarde upon the first sermon of the Annunciation of the virgin Marie. 

2. Cor. 1. Luk. 18.  The testimony of our conscience is our rejoicing, saith the Apostle: not such testimony as the proud Pharisey had in his wicked thought, and seducing his master which bore witness of himself, which witness is true, which the spirit doth witness unto our spirit. For I do believe that this witness consisteth in three things. First, and above all things, it is necessary to believe that thou canst not have remission and forgiveness of thy sins, 
No remission of sins, but of God.  but through the indulgency of God. Secondly, thou canst not have any good works, except he himself do give them unto thee. finally, that thou canst not merit eternal life for any works, and it must be given thee freely. etc. Afterwards he saith: 
Rom. 8.  For we do well know, that as for eternal life, the afflictions of this life are not worthy of the glory which shall be showed upon us, although that one only man doth abide and suffer al. For man's merits are not such, that for them eternal life should be due of right, or that we should say that God doth us wrong, if he do not give them us by reason of them. For though I should hold my peace, that all merits are the gifts of God, insomuch that for them man is more indebted to God, than God is to man. What is that that all the merits do in respect of so great glory; To conclude what is he that is more excellent than the Prophet, unto whom the Lord doth give so excellent a witness, saying: 
1. Reg. 16.  I have found a man according to mine own heart. And yet he had need to say unto God: 
Psal. 143.  Enter not into judgement with thy servant. etc. Let no man then deceive himself, for if he will think well, he shall find without all doubt that he can not with ten thousand men go to meet him which cometh against him with xx. thousand. But these things which we have now spoken of, are not yet altogether sufficient, but we must the rather hold them for a beginning and foundation of faith. Therefore if thou believe that thy sins cannot be put or blotted out but by him against whom only thou hast sinned, thou dost well. But add yet one thing more, to wete, that thou believe also that thy sins by him are pardoned: Behold the testimonies and witnesses which the holy ghost doth give into our hearts, saying: thy sins are pardoned thee. For even so doth the Apostle think, that man is justified freely through faith. In like manner as touching merits, 
Luc. 7. Rom. 3.  if thou believe that one cannot have them but by him, it sufficeth not until such time as the spirit of faith doth witness that thou hast them through him: 
Let us assure ourselves to come to heaven through the gift of God.  Even so it is necessary that thou have also witness, to weet, that thou dost come thereunto thorough God's liberality. For it is he which pardoneth sins, which giveth merits: and yet nevertheless doth give again the reward. For all his testimonies are most assured. For as to the remission of sins, I do hold the passion of our Lord for a most strong argument. For the cry of his blood hath had greater force than the blood of Abel: 
Heb. 12.  in as much as he doth cry in the hearts of the elect, remission of all sins. For he was delivered to death for our sins. And there is 
Rom. 4.  no doubt but that his death is more puissant and of greater force to do good, 
Remission of sins is through the blood of Christ.  than our sins are to do evil. As touching good works, his resurrection is an argument for me which hath no less virtue. For as much as he is risen again for our justification: as touching the hope of reward, his ascension serveth for a witness, for he is ascended for our glorification. 
Ephe. 4.  Thou hast these three things in the psalm saying: 
Psal. 32.  Blessed is the man unto whom the Lord imputeth no sin. And in another place, 
Psal. 84.  blessed are the men whose strength is in thee: Also in an other place? 
Psal. 65.  Blessed is the man whom thou hast chosen and receivest unto thee, that he may devil in thy court: such is the true glory (I say) which is within, for that doth depart from him which dwelleth in our hearts through faith. But the sons of Adam seeking the glory which cometh from man, will not have that which cometh from one only God: and therefore in seeking it outwardly, they have no glory in themselves, but rather in an other.  Sixtus Pope of Rome, in his Epistle to the first tome of the Counsels. 
He that is doubtful in the faith, 
james. 1.  is an infidel: wherefore let us esteem and judge those which do command us to doubt of the favour of God towards us, not only to contend and strive against the sentence of the true Catholic church, but also to give evil counsel to the health and salvation of the church.  S Barnard in his .5. Sermon in Quadragesima. 

The trusting to works, availeth nothing to seek eternal life.  It may be that some do not seek, through humility everlasting life, but as in the trust and confidence of their works and merits, & I do not say this, that grace received doth not give boldness to pray, but it must not be therefore that in the same they have their hope and trust to obtain it: for that only doth give the gifts promised, to the end that of the mercy of God which giveth those things, we may hope yet for greater things. Let then those things which do belong to our only necessities be restrained, the prayer which is made for the temporal things, and that which is made for the virtues of the soul, sequestered from all impurity and uncleanness, be only attentive towards the good will of God. And that which is made because of eternal life, let it be made or done in all humility, presuming (as he must) of the only divine mercy.  
Grace be with you and peace, 
Rom. 1. 1. Cor. 1. Colos. 1.  from God our father, and from the Lord jesus Christ.  
O wretched man that I am, 
Rom. 7.  who shall deliver me from this body of death? The grace of God through jesus Christ our Lord.  
Even so at this time, 
Rom. 11. Rom. 9  the remnant is left through the election of grace: if it be of grace, than it is not of works: or else were grace no more grace. But if it be of works, then is it no more grace: or else were works no longer works.  
By grace are ye made safe through faith: and that not of yourselves: 
Ephes. 2.  it is the gift of God, not of works, lest any man should boast of himself.  
Also: 
Titus. 3.  That we being justified by his grace, should be made heirs according to the hope of eternal life.  
Saint Peter saith: why tempt ye God, 
Act. 15. 2. Par. 10.  to say a yoke on the Disciples necks, which neither our fathers, nor we, were able to bear? but we believe that through the grace of the Lord jesus Christ we shall be saved, even as they do.  

Titus. 3.  God doth not save us of the deeds of righteousness which we wrought, but of his mercy.  

Philip. 1.  He which began a good work in you, shall go forth with it until the day of jesus Christ.  

Philip. 1.  Unto you it is given for Christ, that not only ye should believe on him, but also suffer for his sake.  

Philip. 3.  He saith again: And as touching the righteousness which is in the law, I was without reproach. But the things which were vantage to me, I counted loss for Christ's sake: yea doubtless I think all things but loss for that excellent knowledge sake of Christ jesus my Lord: for whom I have counted all things loss, and do judge them but dung, that I might win Christ, and might be found in him, that is, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, I mean the righteousness which cometh of God through faith. etc.  

Rom. 8.  I am now ready to be offered, and the time of my departing is at hand: 
Esay. 50. Psalm. 3. Psal. 73.44.102.  I have fought a good fight, and have fulfilled my course, and have kept the faith. From henceforth is laid up for me a crown of righteousness which the Lord that is a righteous judge shall give me at that day: not to me only, but unto all them also that love his coming.  
But now in Christ jesus ye which once were far of, 
Ephe. 2. 1. Pet. 2.  are made nigh by the blood I say of Christ.  
It is God which worketh in us both the will, and also the deed, 
Philip. 1.  even of his free benevolence.  
To as many as received him, 
john. 1.  to them he gave power to be the sons of God, even to them which believe in his name, which are borne not of blood, nor of the lusts of the flesh, nor of the lust of man, but of God.  
In thy light shall we see light. 
Psal. 36. Deut. 29.   
Your eyes have seen great miracles and wonders: and yet the Lord hath not given you an heart to perceive, nor eyes to see, nor ears to hear.  
O Lord give me understanding, 
Psal. 119.  open mine eyes for to behold the wondrous things of thy law.  

Ezech. 36  Gzechiel speaking in the person of God, saith: A new heart will I give you, and a new spirit will I put into you: as for that stony heart I will take it out of your body, and give you a fleshy heart. I will give my spirit among you, and 'cause you to walk in my commandments, to keep my laws, and to fulfil them.  

Psal. 62.  As for men, they are but vain: if they be put in the balance, they are lighter than vanity itself.  

jerem. 31.  Convert thou me, and I shall be converted, for thou art my Lord God: yea, as soon as thou turnest me, I shall reform myself.  

Rom. 3.  Therefore we gather that a man is justified by faith, without the deeds of the law.  

Rom. 4. Genes. 15. Galat. 3 jam. 2.  Again, Abraham believed God, and it was counted to him for righteousness. To him that worketh, the reward is not reckoned of favour but of duty. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Also. for if they which are of the law, 
Rom. 4.  be heirs, then is faith but vain, and the promise of none effect. etc. Therefore by faith is the inheritance given, that it might come of favour, and the promise might be sure to all the seed (that is) not to them only which are of the law: but also to them which are of the faith of Abraham. 
Rom. 5.  Then being justified by faith, we have peace with God through our Lord jesus Christ, by whom also we have access through faith, unto this grace, wherein we stand, and rejoice in hope of the glory of God.  
Because of unbelief they are broken of and thou standest steadfast by faith. 
Rom. 11.   
Whatsoever is not of faith, is sin. 
Rom. 14.   
We know that a man is not justified by the deeds of the law, 
Galat. 2.  but by the faith of jesus Christ: even we I say have believed in jesus Christ, that we might be justified by the faith of jesus Christ, and not by the deeds of the law: because that by the deeds of the law, no flesh shall be justified.  
I do not abrogate the grace of God, 
Galat. 2.  for if righteousness cometh of the law, than Christ died without a cause.  
So ye know, 
Galat. 3  that they which are of faith, are the children of Abraham: for the Scripture saw afore hand, 
Genes. 15.  that God would justify the Gentiles through faith: and therefore preached before hand the Gospel unto Abraham, saying, in thee shall all the Gentiles be blessed: so than they which be of faith, are blessed with faithful Abraham. For as many as are under the deeds of the law, are under the curse. 
Deut. 27.  For it is written: Cursed is every man that continueth not in all things that are written in the book of the law, to fulfil them. And that no man is justified by the law in the sight of God, it is evident: 
Abac. 2. Rom. 1. Heb. 10. Levit. 18.  For the just shall live by faith: and the law is not of faith: but the man that shall fulfil those things, shall live in them. Now Christ hath redeemed us from the curse of the law, when he was made accursed for us. 
Deut. 21.  For it is written: Cursed is every one that hangeth on a tree. That the blessing of Abraham might come on the Gentiles through jesus Christ, and that we might receive the promise of the spirit through faith.  

Galat. 3  But the Scripture hath concluded all things under sin, that the promise by the faith of jesus Christ should be given to them that believe. etc. For ye are all the sons of God by faith in Christ jesus. Galat. 3 De poenitentia, Distinction. 3. chap. which beginneth, Totam. etc.  
And we are justified freely by his grace, 
Rom. 3.  through the redemption that is in Christ jesus, whom God hath set forth to be a pacification through faith in his blood, to declare his righteousness, in that he forgiveth the sins that are passed.  
Without faith it is impossible to please God. 
Heb. 11.   
In whom even now, 
1. Pet. 1.  though ye see him not, yet do ye believe, and rejoice with joy unspeakable and glorious, receiving the end of your faith, the salvation of your souls. etc. 
Act. 15.  And God which knoweth the hearts, bore them witness, in giving unto them the holy Ghost, even as he did unto us: and he put no difference between them and us, seeing that with faith he purified their hearts.  S. Jerome upon Sophon. Chapter. 3. 
They do seek the righteousness, the which is not but Christ alone.  
jesus Christ sayeth: 
Math. 9  Daughter be of good comfort, thy faith hath made thee whole.  

Math. 9  Again: Believe ye that I am able to do this? And they said unto him, yea Lord. Then touched he their eyes, saying: according to your faith be it unto you.  

Luk. 8.  Also: Daughter, be of good comfort, thy faith hath made thee whole, go in peace.  

john. 6.  Also: What shall we do, that we might work the works of God? jesus answered and said unto them. This is the work of God, that ye believe on him, whom he hath sent.  

Mar. 9  Likewise: all things are possible to him that believeth.  

Rom. 6.  The wages of sin is death, but the gift of God, is eternal life through jesus Christ our Lord.  

Rom. 10.  If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God raised him up from death thou shalt be saved. For the belief of the heart justifieth, and to confess with the mouth, saveth a man.  

Rom. 10.  Who soever believeth on him, shall not be ashamed. 
Esay. 28.   
But ye are of him in jesus Christ, who of God is made unto us wisdom, 
1. Cor. 1. 2. Cor. 10. jerem. 9  and righteousness, and sanctification, and redemption: that according as it is written: He that rejoiceth, should rejoice in the Lord.  
This is the name that they shall call him, 
jere. 23. and 33.  even the Lord our righteous maker.  
To him give all the Prophet's witness, 
Act. 10. jerem. 31. Mich. 7.  that through his name all that believe in him, shall receive remission of sins.  
For among men there is given none other name under heaven, 
Act. 4.  whereby we must be saved.  
You are gone quite from Christ as many as are justified by the law, 
Galat. 5.  and are fallen from grace.  
Let no man esteem of himself, 
Rom. 12.  more than it becometh him to esteem: but that he discreetly judge of himself, according as God hath dealt to every man the measure of faith.  
How should I then answer him: 
job. 9  or what words should I find out against him? yea, though I be righteous, yet will I not give him one word again, but meekly submit myself to my judge. If I will justify myself, mine own mouth shall condemn me. If I will put forth myself for a perfect man, he shall prove me a wicked doer: for that I should be an innocent, my conscience knoweth it not: yea, I myself am weary of my life.  

job. 10.  Thou hast granted me life, and done me good: and the diligent heed that thou tookest upon me, hath preserved my spirit. etc. If I do wickedly, woe is me therefore. If I be righteous, yet dare I not lift up my head: so full am I of confusion, and see mine own misery.  

job. 15.  What is man that he should be clean? what hath he (which is born of a woman) whereby he might be known to be righteous? Behold there is no trust in his Saints: yea, the very heavens are not clear in his sight. How much more than an abominable and vile man, which drinketh wickedness like water?  

job. 25.  But how may a man compared unto God be justified? Or how can he be clean that is borne of a woman?  

Esay. 64.  We are all as an unclean thing, and all our righteousness are as the clotheses stained or a menstruous cloth.  
There is not one just upon earth that doth good, and sinneth not. 
Eccle. 7.3. Reg. 8. 2. Cor. 6. 1. john. 1. Esay. 45.   
Verily in the Lord is my righteousness and strength. To him shall men come: but all they that think scorn of him, shall be confounded. And the whole seed of Israel shall be justified, and praised in the Lord.  
The Lord helpeth me, 
Esay. 50.  therefore shall I not be confounded. I have hardened my face like a flint stone, for I am sure that I shall not come to confusion. Mine advocate speaketh for me, who will then go with me to law?  
My righteous servant shall with his wisdom justify and deliver the multitude, 
Esay. 53.  for he shall bear away their sins. etc.  
We being justified by his grace should be amde heirs according to the hope of eternal life. 
Titus. 3.   
Yet darest thou say, I am guiltless: 
jerem. 2.  Tush, his wrath cannot come upon me: behold I will reason with thee because thou darest say: I have not offended. O how evil will it be for thee, to abide it: when it shall be known, how often thou hast gone backward?  

jerem. 14.  Doubtless our own wickedness reward us, but Lord do thou according to thy name, though our transgressions and sins be many, and have sinned against thee.  

Esay. 57  They that put their trust in me, shall inherit the land, and have my holy hill in possession.  

Act. 13.  Be it known ●nto you therefore men and brethren, that through this man is preached unto you the forgiveness of sins, and that from all sins, from which you could not be justified by the law of Moses: by him every one that believeth is justified.  

john. 1.  And of his fullness have all we received, even grace for grace.  

Rom. 8.  Which he predestinated before, them also he called, and whom he called, them also he justified, and whom he justified, them he also glorified. What shall we then say to these things, if God be on our side, who can be against us?  

Rom. 8.  Who shall say any thing to the charge of Gods chosen? It is God that justifieth. Who then shall condemn? It is Christ which is dead, yea rather which is risen again: which is also at the right hand of God, and maketh intercession for us.  
O Lord enter not into judgement with thy servant, 
Psal. 143.  for in thy sight shall no man living be justified.  
A just man falleth seven times, 
Prou. 24.  and riseth up again.  
If thou O Lord wilt be extreme to mark what is done amiss, 
Psal. 130.  o Lord who may abide it. But there is mercy with thee, that thou mayest be feared.   

Of the law.  
The law is not given unto a righteous man, 
1. Tim. 1.  but unto the lawless and disobedient.  Augustine of free will and grace. Chapter. 6. 
The Pelagians do think themselves to know great things, when they say, 
What we aught to demand.  the Lord will not command that, which he knoweth man cannot do: who is he which knoweth not that thing? But therefore he commandeth some things which we cannot do, to the end that we may know that which we aught to demand of him: and that is faith, which in praying obtaineth that the law commandeth. Finally he which hath said, if thou wilt thou shalt keep the commandments. Set a watch O lord before my mouth. 
Psal. 141.  etc. This is a most sure and certain thing that if we will we may keep the commandments: But because the Lord prepareth and maketh the will ready, we must demand the will which sufficeth to do it willingly: it is certain that we will when we have the will: but it is he that causeth that we desire and will the good, of whom it is said: 
Psal. 37.  The Lord ordereth a good man's goings, and hath pleasure in his way: and it is God which worketh in us, both the will, 
Philip. 2.  and also the deed, yea, even of his free benevolence. It is certain that we do it, 
God giveth will, that we may do that which he commandeth.  when we do give the virtue of most greatest efficacy and strength to the will, the which saith: I will 'cause you to walk in my justifications, and that you shall keep my judgements, and do them.  Augustine upon the 31. psalm. 
Without the grace of God, without the love of eternity, the law and the commandments of God are a great and importable charge.  Augustine upon the words of the Apostle. Sermon. 6. 
O death where is thy sting? 
1. Cor. 15.  Grave where is thy victory? The sting of death is sin: and the strength of sin is the law. For by forbidding, sin is augmented, and not put out, the law hath given power to sin, in commanding only by the letter, and not in helping by the spirit. For the law commandeth, and doth not accomplish it, 
The law weakened thorough the flesh. Rom. 7.  because that the flesh doth resist it invincibly where there is no grace. And the law was weakened thorough the flesh, because that the law is spiritual, but I am carnal. How then shall the law aid and help me, in commanding by the letter, the which giveth nothing by the spirit? It was made weak through the flesh. What is that that God hath done, considering that it was a thing unpossible to the law, and that it was weakened through the flesh? God sent his son, wherefore was the law weakened, and wherefore was that impossible to the law? It was weakened through the flesh. What is that then that God hath done, he hath sent the flesh against the flesh: for he hath killed the sin of the flesh, and hath delivered the substance of the flesh. God hath sent his son in the similitude and likeness of the flesh of sin: yea verily in flesh, but not in flesh of sin. That than which was impossible to the law, which caused prevarication, because the thought being vanquished, hath not yet found out the saviour, wherein it was weakened through the flesh. God hath sent his son in the likeness of the flesh of sin, and hath condemned the sin in the flesh. How then had he no sin, if sin hath condemned sin? 
〈◊〉. ●5. 〈◊〉 Christ 〈◊〉 ●hou● 〈◊〉 and 〈…〉 we 〈◊〉 to v●●●●st●nde 〈…〉 ●ne.  The sacrifice for sin was in the law called sin, the law doth remember that thing, not once or twice, but very oftentimes. The sacrifices for sins were called sins, such sin was Christ, for what shall we say, had he any sin? no, not he had no sin, but he was the sin, he was (I say) the sin, according to the intelligence and understanding, because that he was the sacrifice for sins.  
For what the law could not do, 
Rom. 8.  in asmuch as it was weak, because of the flesh: God sending his own son in the similitude of sinful flesh, and that for sin, condemned sin in the flesh: That the righteousness of the law, might be fulfilled in us, which walk not after the flesh, but after the spirit.  
jesus Christ is come to redeem them which were under the law, 
Galat. 4.  that we might receive the adoption that belongeth unto the natural sons.  
jesus Christ is the end of the law, 
Rom. 10.  to justify all that believe.  
They being ignorant of the righteousness of God, 
Rom. 10.  and going about to establish their own righteousness, have not been obedient unto the righteousness of God.  
Is the law then against the promise of God? God forbid: 
Galat. 3  For if there had been a law given which could have given life, than no doubt righteousness should have come by the law.  
The law was our school master to bring us to Christ, 
Galat. 3  that we might be made righteous by faith. But after that faith is come, now are we no longer under a school master.  

Galat. 5.  You are gone quite from Christ as many as are justified by the law, and are fallen from grace.  

Galat. 3  And this I say: That the law which began afterward, four hundred and thirty years, cannot disannul the covenant, that was confirmed afore of God in respect of Christ, to make the promise of none effect: for if the inheritance come of the law, it cometh not then of promise, but God gave it unto Abraham by promise.  

Galat. 3 Abac. 2. Rom. 1.  No man is justified by the law in the sight of God, it is evident: For the just shall live by faith.  
And the law is not of faith: But the man that shall fulfil those things, 
Galat. 3  shall live in them.  

Galat. 3 Deut. 27.  For as many as are under the deeds of the law, are under the curse. For it is written: Cursed is every man that continueth not in all things, which are written in the book of the law to fulfil them.  

james. 2.  Whosoever shall keep the whole law, and yet faileth in one point, he is guilty in all.  
The just man falleth seven times in a day. 
Pro. 24.   
S. Paul propounding the similitude of the infant that is an heir, 
Gala. 4.  and the allegory of the children of Sara and Agar, declareth that the law hath ceased.  
The fulfilling of the law, 
Rom. 13. Mat. 22. Galat. 5. Ephe. 2.  is love towards our neighbour.  
In abrogating through his flesh the hatred (that is to say) the law of the commandments which standeth in ceremonies, for to make of twain, one new man in himself, so making peace.  
Christ hath put out the hand writing of ceremonies that was against us, 
Col. 2.  which I say, was contrary unto us: he took it out of the way, and hath fastened it on his cross.  
For by the law cometh the knowledge of sin. 
Rom. 3.   
Law entered in, that offence should increase. 
Rom. 5.   
I had not known what lust had meant, 
Rom. 7.  except the law had said: Thou shalt not lust.  
We know that the law is spiritual, 
Rom. 7.  but I am carnal, sold under sin.  Augustine in his. 9 book of confessions. Chapter. 13. 
Woe be unto man's life, although it be praised never somuch, if the mercy of God drawn from it, thou wilt examine or discuss it.  Augustine in his first book of Retractions. Chapter. 19 
All the commandments of God are reputed to be done, when that which is not done is pardoned.  Augustine in his book of the spirit and of the letter. Chap. 36. 

To love god with all our heart, and our neighbour as ourself, cannot be accomplished in this life.  This first commandment of righteousness, by the which it is commanded us to love God with all our heart, with all our soul, and with all our thought, the which is following the other, which is to love our neighbour in this life, than we shall fulfil them when we shall see thee face to face. But therefore it is commanded us in this world, that we may be admonished and warned of that which we aught to ask through faith: afterwards and by that same as far as I can perceive, he profiteth much in this life in righteousness which aught to be ended, who in profiting knoweth how much he is far from the perfection of righteousness.  Ambrose upon the .3. Chapter of the Romans. 
He that believeth in Christ, keepeth the law.  
The similitude of the creditor: 
Mat. 18. It is asked again of him which hath not wherewith to pay, as also God demandeth that which we cannot do. Rom. 8. Rom. 8.  the goodman of the house willing to take account of his servants, one was brought unto him which aught him ten thousand talentes, and had not wherewith to pay, and yet notwithstanding would be paid. etc.  
We are debtor, not to the flesh, to live after the flesh, but to the spirit.  
You have not received the spirit of bondage to fear any more: but ye have received the spirit of adoption, whereby we cry Abba, that is to say, father.  
There is no fear in love, 
1. john. 4.  but perfect love casteth out fear, for fear hath painfulness: and he that feareth is not perfect in love. We love him, because he loved us first.  Augustine of free will and grace. Chapter. 19 
john saith: God is love. And the Pelagians also do say, 
The Pelagians say that they have love of themselves.  that they have God, not of God, but of themselves. And where they confess that the law is given us of God, they will have the love of themselves, and do give no ear unto the Apostle, which saith: 
1. Cor. 8.  Knowledge maketh a man swell, but love edifieth. Also the Scripture saith, that true faith and holy doctrine are both of God. For it is written: From his face proceedeth wisdom and understanding. And it is written: Love cometh of God. 
1. john. 4.   Augustine upon the exposition to the Galat. 3 Chap. 

Galat. 3 Levit. 18. Rom. 10. Ezec. 20.  The law is not of faith: but the man that shall fulfil those things, shall live in them. He doth not say: he which shall do the law, shall live in it: insomuch that thou do understand, that the law in that place is put for the works themselves. But those who do live in their works, do fear, that if they had not done them, they had been stoned, or crucified, or suffered some other kind of pain. Wherefore he sayeth: he which shall do those things, shall live in them, that is to say, he shall have the reward, to the end not to be punished with such death.  Saint Barnarde upon the Canticles. Sermon. 50. 
He which hath commanded, the commandments was not ignorant that the burden of the commandment exceedeth the strength of men: 
God knoweth very well that we cannot do that that he commandeth, but to keep us in humility.  but by that means hath judged that it is profitable to admonish them that they are not able, and that they may plainly know to what end of righteousness they must endeavour themselves with all their virtues: then in commanding impossible things, God hath not made men transgressors of the law: but hath made them humble, that every mouth might be stopped, and that all the world be made subject to God. For no flesh shall be justified before him through the works of the law: Even so when we have received the commandment, and that we do feel our default, we cry unto heaven, and God hath mercy on us: and know in that time, that he hath saved us, 
Titus. 3. 2. Tim. 1.  not of the deeds of righteousness which we wrought: but of his mercy.  Augustine against the adversary of the law and of the Prophets 2. book. 7. Chapter. 
It was very needful, that the law in the old Testament should be set forth unto the proud, and unto those which did trust in the virtue of their own will: the which law doth not give justice, but it doth command it: 
The law doth not give righteousness.  and even as those being wrapped in, through the death of prevarication, or transgression, aught to have their refuge to grace, the which only doth not command, but also helpeth.  
The blasphemers, of the heavenly words, do think that the law which was given by Moses was evil, because that it was called the administration of death, figured in letters of stone, not regarding that it is said, for those which do think that the law was sufficient for their free william. etc.  

john. 1.  The law was given by Moses, but grace and truth came by jesus Christ.  

john. 7.  Did not Moses give you a law, and yet none of you keepeth the law?  Augustine upon Saint john. 3. Treatise. 1. Chapter. 
The law was given by Moses, 
The law given to the end that sin abound.  which held them guilty. For what sayeth the Apostle? The law entered in, that offence should increase. This is heavy unto the proud, that is, that he saith, 
Rom. 5.  to the end that sin may increase. For they do attribute much to themselves, and do assign much to their strengths. And cannot accomplish righteousness, if he which hath commanded it, help them not. God willing to tame their pride, gave the law. As if he had said: behold, accomplish it, to the end that you do not think yourselves to be without him which commandeth: you are not without a commander, but there is no fulfiller.  Augustine of the spirit and the letter. 
2. Cor. 3. The la by the which we cannot be justified, is the la of the two tables, and not the ceremonial law. Deut. 5.  Chapter. 14. 
Doth not S. Paul call that law written in his two tables, kill letters? When he saith: the letter killeth: speaketh he only of the law of Circumcision, and of other old Sacraments already abolished? How shall we esteem it so, in as much as it is put in this law, thou shalt not covet? By the which commandment (although that it be holy, just and good) he saith that sin hath deceived it, and thereby killed: And what is that the letter killeth and the spirit quickeneth, but that the law cannot justify. etc. Immediately afterward he saith, these my commandments if they are well kept as they are written, we must think that it appertaineth not to the law of works, by the which none is justified: but to the law of faith, by which the righteous man liveth. Who shall be of so wicked opinion to think that the administration of death figured in the tables of stone, is not said of all the ten commandments, but only of one, which appertaineth to the Sabbath? Where shall we put then this place, 
Rom. 4.  the law engendereth wrath? For where no law is, there is no transgression, and sin hath been in the world even until the law, and sin was not imputed when there was no law. etc. Read the chapter all at length. Read also the same book the .31. chapter.   

Of purgatory.  
It is written in the Hebrews the first chapter: 
Heb. 1  which son being the brightness of the glory, and the engraved form of his person, bearing up all things with the word of his power, hath by himself purged our sins, and sitteth at the right hand of that most high majesty.  
Through jesus Christ we have redemption through his blood, 
Ephe. 1  even the forgiveness of sins, of his rich grace.  
In whom we have redemption through his blood, that is to say, 
Col. 1.  the forgiveness of sins, to reconcile all things unto himself, and to set at peace through the blood of his cross, both things in earth and things in heaven.  
For as much as ye know how that ye were not redeemed with corruptible things as silver and gold, 
1. Pet. 1.  from your vain conversation, which ye received by the traditions of the fathers: but with the precious blood of Christ, as of a lamb undefiled, and without spot.  

1. john. 1.  And the blood of jesus Christ his son cleanseth us from all sin.  

Apoc. 1  Unto him that loved us and washed us from our sins in his blood.  

Heb. 9  If the blood of bulls, and of goats and the ashes of an heifer sprinkled, sanctifieth them that are unclean, as touching the purifying of the flesh: how much more shall the blood of Christ which through the eternal spirit offered himself without spot to God, purge your conscience from dead works, for to serve the living God?  
Esay 
Esay. 43.  speaking in the person of God saith, it is I, it is I only that for mine own self sake do away thine offences and forget thy sins.  

Rom. 8.  For I confirm, that the afflictions of this life are not worthy of the glory which shall be showed unto us.  

Titus. 3. We are saved by god's mercy, and not by the fire of purgatory. Esay. 1.  After that the kindness and love of our saviour God to manward appeared, not of the deeds of righteousness which we wrought: but of his mercy he saved us, by the fountain of the new birth, and with the renewing of the holy Ghost.  
Now go to (saith the Lord) we will talk together. Is it not so? Though your sins be as red as scarlet, shall they not be whiter then snow? And though they were like purple shall they not by like white wool?  
And he put no difference between them and us, 
Act. 15.  seeing that with faith he purified their hearts.  
There is no condemnation to them which are in Christ jesus. 
Rom. 8. We cannot go into purgatory uncondemned. john. 5.   
jesus Christ saith, verily verily I say unto you, he that heareth my words, and believeth on him that sent me hath everlasting life, and shall not come into damnation, but is escaped from death unto life.  
Again, 
Mar. 16.  he that shall believe and be baptized shall be saved.  
Also enter in at the strait gate, 
Mat. 7. There is but two ways.  for wide is the gate, and broad is the way that leadeth to destruction: and many there be which go in there at.  Objection. 
Agreed with thine adversary quickly, 
Math. 5. Luc. 12.  whiles thou art in the way with him, lest thine adversary deliver thee to the judge, and the judge deliver thee to the sergeant, and then thou be cast into prison. Verily I say unto thee, thou shalt not come out thence, till thou hast paid the utmost farthing.  Answer. 
Saint Ambrose saith upon these words of Saint Mathewe: When thou shalt go unto the magistrate. etc. Chrysostome upon S. Mathewe. 5. Homely. 10. Doth expound it of the reconciliation. And Theophilact upon the same place, saith as much. Likewise S. Hilary understandeth it so in his Canons.  Objection. 
Verily I say unto thee, thou shalt not come out thence, till thou hast paid the utmost farthing.  Answer. 

Mat. 1.  In the first of S. Mathewe it is said, that joseph knew not his wife, till she had brought forth her first borne son.  
S. Augustine expoundeth that place by the Raven that No did send forth: and saith that the Raven did never return again: even so joseph never knew the virgin Marie, 
Psal. 110. Act. 2. Heb. 1  for she is a virgin.  
Also: Sat thou on my right hand until I make thine enemies thy footstool.  Objection. 
Whosoever shall speak against the son of man, it shall be forgiven him: 
Mat. 12. Mar. 3.  but whosoever shall speak against the holy ghost, it shall not be forgiven him, neither in this world, neither in the world to come.  Answer. 
Chrysostome in the 12. of S. Mathewe, Homely 24. expoundeth it thus: Forasmuch as this sin is not venial, you shall be grievously punished, both in this life, and in the life to come.  Saint Augustine upon Genesis. 10. book. 
It is better to doubt of secret things, 
Secret things not to be revealed.  than to plead of incertain things. I do not doubt but that we must understand that the rich man was in most cruel torments, and that poor Lazarus in joy. etc. 
Luc. 16. Sapien. 4.   
Though the righteous be overtaken with death, yet shall he be in rest.  
The souls of the righteous are in the hand of God, 
Sapien. 3. Deut. 33.  and the pain of death shall not touch them. In the sight of the unwise they appear to die, and their end is taken for very destruction. The way of the righteous is judged to be utter destruction, but they are in rest.  

Luc. 8.  Our Lord said unto the woman: Daughter be of good comfort, thy faith hath made thee whole, go in peace.  

Luc. 23.  Again unto the thief: Verily I say unto thee, to day shalt thou be with me in paradise.  

Eccles. 12.  Man after his death, goeth to his long home. Also the body shall return again unto the earth from whence it came, and the spirit shall return unto God which gave it.  

Psal. 146.  Put not your trust in Princes, nor in any child of man, for there is no help in them. For when the breath of man goeth forth, he shall turn again to his earth, and so all his thoughts perish.  

1. Thes. 4. S. Paul speaking of the dead, maketh no mention of purgatory.  I would not brethren have you ignorant concerning them which are fallen a sleep, that ye sorrow not as other do which have no hope. For if we believe that jesus died, and rose again: even so they also which sleep in jesus, God will bring with him.  Augustine of the City of God .13. book. 9 Chapter. 
The souls of the good men being separated from the body are at rest, and we must nothing at all doubt of it. But those of the wicked are punished until that the body of those shall rise again to eternal life, and of those here to eternal death, which is called the second death.  
Irenaeus saith as much, writing against the heretic Valentine.  Augustine against the Pelagians. 5. book. 
There is but two ways, that is, one to damnation, and one to salvation.  Augustine in his Enchiridion. 108. Chapter. 
The time than which is between the death of man, and the latter resurrection, 
The glosser Gratian upon those words, saith as much.  the souls are received into secret receptacles, even as every one is worthy, either of rest, or of misery, according to that that he hath deserved when it lived in the flesh.  Augustine of the City of God .10. book. 24. Chapter. 
Speaking unto Porphyrius a Platonist: 
jesus Christ is our purgatory.  He hath not known jesus Christ to be the beginning, through whose incarnation we are purged.  In the same book. Chapter. 22. 
We have then victory in his name, who hath taken man's flesh, and hath lived without sin, to the end that he being the Priest and the sacrifice, was made the forgiveness of sins, that is to say: by the mediator of God and men, 
1. Tim. 2.  the man jesus Christ, through whom the purgation of our sins is made & we are restored again with God. For men are not separated from God but through sin: 
Men are not separated from God but through sin.  of which the purgation is not done in our life through our virtue, but through God's divine mercy, through his clemency, not through our power, for the same virtue which is called ours, whatsoever it be, is granted unto us through his goodness.  
Read Lactantius Firmianus 6. book 3. Chapter of the institutions against the Gentiles and Idolaters: There is but two ways, the one of virtue, the other of sin, which leadeth unto hell.  Augustine of the Trinity .4. book. 13. Chapter. 
By his death, that is to say, through one only and most true sacrifice which hath been offered for us, he hath purged, and hath abolished and put out all the faults, for the which the principalities and powers do detain us, for to be punished: and hath called us through his resurrection unto a new life, 
Rom. 8.  we which are predestinated: he hath justified those whom he called, and hath glorified them whom he justified.  Augustine in his Enchiridion unto Laurence. Chapter. 66. 
Some men believe, that those also which have not abandoned the name of Christ, 
sins not purged in the fire of purgatory.  and which have been baptized in his Church, and have not been cut of from the same through any schism or heresies, that in whatsoever sins they have lived, the which they have not defaced and blotted out through penance, nor redeemed through alms, but shall persever and continued in them continually until the last day of this life, shall be saved through the fire. Although that according to the greatness of their sins and misdeeds, that fire shall be diuturnal, not eternal. But me thinketh that those which believe that, and notwithstanding are catholics, are deceived through man's benevolence. For the holy Scripture, if one do look in it, answereth an other thing.  S. Jerome upon the Prophet Esay. 65. Chapter. 
He which shall not obtain pardon of his sins whilst that he liveth in this body, and shall so departed out of this life, he perisheth to God, and leaveth to be, although that he rise unto himself in pains.  Augustine writing unto Macedonius. 54. Epistle. 
There is no other place for to correct the manners then in this life, for after this life every one shall have that he hath here gotten.  
Again, in this world the mercy of God helpeth those which do repent, but in the world to come repentance profiteth not, but we must tender and give account of our works.  

Repentance hath no place but in this life.  Liberty of repentance is only given unto us in this life: after the death there is no licence of correction, now is the time of mercy, afterward shall be the time of judgement.  Augustine upon S. john. 12. treatise. 
Expounding the words of Christ, he which believeth not is already judged: Also the judgement is not yet appeared, 
2. Tim. 2.  but the judgement is already done. And the Lord knoweth those which are his: and knoweth those which shall abide, looking for the crown of glory, and those which abide looking for the fire.  S. Chrysostome in the .2. sermon of Lazarus. 
Make ready the works for the end, and prepare thyself to the way: And if thou hast taken by violence any thing from any man restore it and make restitution, and say with Zachaeus, 
Luk. 19  if I have taken any thing from any man by forged cavillation, I restore it him four double: 
While we be here in this life, we have good hope, but after there is no place for to wash & purge sins  And if thou art angry with any man, reconcile thyself before that thou cummest to judgement: pay here all things, to the end that without trouble or molestation thou mayest see that judgement: All the while that we be here in this life, we have a most fair and shining hope: but when we shall be departed and dead, we shall no more repent, nor do penance, nor wash and cleanse the sins that we have committed. Afterwards he saith, truly he which shall not in this life wash and cleanse his sins, in the other life he shall find no consolation.  Saint Cyprian against Demetrian. 1. Treatise. 
Believe, and ye shall live, and ye which do persecute us for a certain time, be joyful with us for ever. When one shall departed from hence, he shall have no more place of repentance, nor no more effect of satisfaction: Here is the life lost or won. Here is conquered the eternal health, through the veneration of God, and through the fruit of faith: and so long as one shall abide in this life, no repentance is to late. etc.  S. Jerome in his .7. Tom upon Ecclesiastes. 9 Chapter. 

Eccle. 9  Because that before he hath said, that the hearts of men are full of wickedness and shame, and after that all these things do end when they do die: now he maketh an end of the same, and repeateth, that as long as men do live, 
As long man liu● he may profit, but not after he is dead.  they may be made righteous, but no occasion of good works is given after death. For the sinner that is alive, may be better than the righteous which is dead. If he will pass into the virtues of him: or verily he may be better than he which rejoiceth in his wickedness, and in his strength and shame, the which is dead: and may be better than he, how poor or base soever he be. Wherefore? Because that those that be living, for fear of death, may do good works. But the dead can nothing add to that that they have once carried away with them from this life. etc.  Chrysostome unto the people homily .69. and .70. and upon S. john. 11. Chap. and upon the hebrews. 2. chapter. 4. Homely. 
Let us not bewail without reason those that are dead, but let us bewail those which are dead in sin. Those are worthy of sorrow and of tears. For what hope hath he to be gone with his sins, where it is not given him to put of the sins? 
There is no hope to be gone from this life, where it is not given to put of sins   Ambrose in the first Tome of the goodness of the dead. chap. 2. 
The holy man David, hasted himself to go out of the place of his pilgrimage, saying I am a stranger and a pilgrimme with thee, 
Psal. 39 Philip. 1.  as all my forefathers were: and therefore as a pilgrimme he hasteth him to go to that country common to all the Saints, in ask (because of the filthiness of that tarrying) that his sins should be pardoned him before that he did departed from this life: for he that shall not receive here forgiveness of his sins: he shall not have it in the other life. And he shall not have it, for he cannot come to eternal life, because that eternal life is the forgiveness of sins: 
job. 10.  and therefore he saith, pardon me that I may be comforted before that I go, and that I be no more: wherefore then do we desire so greatly this life? In the which the longer that any one shall be in it, so much the more is he charged with the more sins. etc.  S. Jerome in the Epistle of the Galatians. 6. Chapter. 
This little sentence doth declare unto us (although that it be somewhat obscure) a new doctrine and hid, that is when we be in this world we may help ourselves together, aswell through prayers as through counsel, when notwithstanding when we shall come before the consistory and judgement of God, neither Daniel, not nor yet job, can pray for any one, for every one shall bear his burden.  The Canon of the .3. council of Toledo. Chapter. 22. and .23.2 chap. which beginneth, Qui diu. 
We do command that those which departed out of this life, 
The counsel of Toledo doth forbidden prayer for the dead.  through God's calling, should be carried to the earth with psalms only, and not the song of those which do sing: for we do forbid altogether that prayer of the funerals which they have accustomed to sing commonly for the dead. That it sufficeth that they do give unto the bodies of the christians the service of the heavenly songs, in hope of the resurrection.  Epiphanius in his .2. book Tom .1. Heresy .59. 
Upon that place of the songs. 
Canti. 2.  O my Dove come out of the caves of the rocks, which toucheth the wall, out of the holes of the rock, in the love of Christ, and in the mercy of the Lord: These are that caves of the rocks of faith, of hope and verity, touching the wall. That is to say before that the gate be shut, before that the King being within the wall receiveth no person unto him, after the departing from hence and death, when the gates are no more, touching the wall, but are shut, and it is no more lawful to correct. And afterward he saith, there is neither fasting nor alms nor penance nor righteousness neither good nor evil, 
Nothing can profit after death.  which doth profit or hurt after that one is dead. For Lazarus did not come unto the rich man, nor the rich man unto Lazarus: And the rich did not receive that that he demanded, 
Luke. 16.  although that he demanded it through great prayer of the merciful Abraham: for the garners and cellars are shut up, and the time is accomplished, and the combat ended, and those which have fought, do rest themselves. etc.  S. Cyprian in his sermon of mortality. 
We must not think that the death of the wicked is of such form and condition as is of the good men. The good men are called to rest and solace, the wicked and unjust to pains and torments: safeguard and defence is suddenly given unto the faithful, and torments unto the unfaithful. We are very much unthankful for the heavenly benefits, not acknowledging that which is given unto us. etc. Afterwards he saith: we aught not to mourn for our brethren delivered from this world, through God's vocation: Forasmuch as I do know very well that they are not utterly lost, but are only sent before, preceding those which departed, and that we aught to desire their company, 
Black wedes not to be worn in funerals.  and not to bewail them, even as those do which go by land or by sea, and that we must not here take black robes, in as much as they have already taken upon them white vestures. etc.  Augustine of the City of God .1. book, 12. & 13. Chapters, and in the 4. of his sentences, 45. Distinction. 
It is also written in the Decretals, and also by the Master of the sentences. The diligence and labour that some take about funerals, the ornament and decking of burials, the pomp of obsequies and burials, are more for to comfort the living, than for to aid the dead. If the costly burying doth profit any thing unto the wicked, the vile and contemptible sepulture shall hurt the good, or if they remain unburied. etc.  Gregory Neocaesarian upon Eccles. Chapter. 9 

Nothing common with the dead.  Those which are departed out of this world, have no more any thing common with our affairs.  
And it was so that the beggar died, and was carried by the angels into Abraham's bosom. 
Luc. 16.  The rich man also died, and was buried. etc.  Chrysostome upon the Epistle unto the hebrews. Chap. 13. 

No place for burial aught to be sought.  In what place soever we be buried, the earth is the Lords, and all that therein is, that which a man aught to do, let him do it. But to bewail, weep, and lament for those which departed out of this life, cometh of weakness, and for lack of courage, and we cannot understand it, but that it cometh of none other thing, but of a despair of the resurrection to come. 
1. Thes. 4.  etc.  
David prayed for his child that was sick, he fasted lying upon the ground: 
2. Sam. 12.  But when they told him that he was dead, he rose up and ceased. Now the child died without Circumcision, the which Circumcision was unto them, 
1. Cor. 7.  as Baptism is unto us, yet David did not despair of the salvation of the child.  Objection. 
The Priests say that we must offer for the dead.  S. Cyprian in the .4. book of Epistles. 5. Epistle. 
Writing of Celerin which hath had almost all his household martyred and put to death for the name of jesus Christ, saith thus: It is already a long time sithence that Celerin his grandmother hath been crowned for a martyr, his uncle by the father, and Laurence his uncle by the mother, & Ignatius which once have fought, and have been men of arms in worldly affairs: but being true and tried men of arms to fight in God's quarrel, having vanquished the devil through the confession of Christ, 
The devil is overcome through the confession of Christ.  have obtained of the Lord rewards and crowns through a glorious suffering: 
To offer is here taken for giving of thanks.  We do offer always (as you do remember well enough) sacrifice for them, as often as we do celebrated the passions of the martyrs: and that we do make commemorations of their days yearly.  See diligently the commemoration that the priests do make for the dead, which is the .10. part of the Canon. 
Memento etiam domine, famulorum, famularumque tuarum, N. qui nos praecesserunt cum signo fidei, & dormiunt in somno pacis: ✚ ipsis domine, & omnibus in Christo quiescentibus, locum refrigerij, lucis & pacis, ut indulgeas deprecamur per eundem dominum nostrum. 
The Priests do here against their doctrine, in praying for the virgin Marie, and for all the Apostles & Martyrs which are departed with the sign of faith.  Amen.  
That is to say, remember O Lord thy manservants and maydseruauntes N. which have gone before us with the sign of faith, and do sleep in peace: ✚ unto them O Lord, and unto all those which do rest in Christ, we desire thee that thou wilt give them place of comfort, through the same Christ our Lord amen.  Answer. In the 4. of the sentences, Distinction 45. and the 13. gloze. Iniuriam facit martyri, qui or at pro martyr 
That is to say, he which prayeth for a Martyr doth injury and wrong unto the Martyr.  S. Cyprian in his .4. book of baptism. and the master of the sentences 4. distinct .4. Chapter. 
If all the deaths and all the torments, that all men the Patryarckes, Prophets, Apostles, Martyrs, and confessors have ever suffered should be put together: they shall not be sufficient to put out the least sin of the world.  
Know ye not that the unrighteous shall not inherit the kingdom of God: 
1. Cor. 6.  Be not deceived: neither fornicators, neither idolaters, neither adulterers, neither wantonness, neither abusers of themselves with the mankind, neither thieves, neither covetous, neither drunkards, neither evil speakers, neither extortioners shall inherit the kingdom of God. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the spirit of our God.  
Christ loved the church, 
Ephe. 5.  and gave himself for it, to sanctify it, and cleansed it in the washing of water through the word. To make it unto himself a glorious church, without spot or wrinkle, or any such thing: but that it should be holy and without blame.  

john. 3. Mark well he saith not of fire.  jesus Christ saith, verily verily I do say unto you, except that a man be begotten of water and of the spirit, he cannot enter into the kingdom of heaven.  

Math. 3. jesus Christ purgeth his, and not the fire.  Saint john Baptist said of jesus Christ, he shall baptize you with the holy Ghost and with fire, which hath his fan in his hand, and will make clean his flower, and gather the wheat into his garner, but will burn the chaff with unquenchable fire.  

john. 15.  jesus Christ saith, now are ye clean through the words which I have spoken unto you.  

john. 13.  Also Peter said unto jesus: thou shalt never wash my feet. jesus said unto him, if I do not wash thee, thou shalt not have part with me: Peter said unto him Lord not my feet only, but also my hands and my head. jesus said unto him, he that is washed, needeth not save to wash his feet but is clean every whit.  
He shall put down our wickedness, 
Mich. 7.  and cast all our sins into the bottom of the sea.  
Raymonde saith: 
Gratia magna dei veniamnon dimidiabit,  
Aut nihil aut totum propitiando dabit.   
That is to say, God doth not pardon the moiety or half: but his great mercy pardoneth all or nothing.  
Moses and Saint Paul do say, 
Heb. 12. Deut. 4.  our God is a consuming fire.  The Pope in his Canons in the Gloze of Baptism and of his effect. Chap. which beginneth, maiores Causas. 
Larga dei pietas veniam non dimidiabit.  
Nam nihil aut totum te lachrymante dabit.  
That is to say: the great goodness of God will not give pardon for the moiety: 
The Pope saith that God doth not give pardon to the moiety, and so there is no purgatory.  for when thou comest unto him with tears and weepings, he will give thee all or nothing.  
Moses saith, 
Deut. 32.  The works of God are perfect.  
O Lord thou forgivest all our sins. 
Oseas. 14.   Chrysostome in the .2. homily upon the 50. psalm. 
When one demandeth mercy, that is that he might not be examined of his sin, to the end he should not be handled according to the rigour of righteousness, and to the end that all punishment may cease: for where there is mercy, there is no more hell fire, neither rigour nor pain. 
Where there is mercy, there is no more hell fire, rigour, nor pain.   Chrysostome in his sermon of penance and confession. 
The Lord doth punish us for our sins, not for to take any recompense of our sins, but for to advise us of things to come.  S. Ambrose upon S. Luke, of repentance, first distinction, Chapter which beginneth Petrus. 
Peter was sorrowful and did lament, for he hath transgressed as man. I do not find what he said, I do know very well that he hath wept, I do read of his tears, and not of his satisfaction.  The Priests do sing in the beginning, or prose of those that be dead, such words. Rex tremendae maiestatis, qui saluandos saluas gratis, salva me fons pietatis. 
The Priests would be saved thorough grace according to their song. Apoc. 14.  
That is to say: O redoubtable king in majesty, which dost save freely those which aught to be saved, save me O fountain of goodness.  
Blessed are the dead, which hereafter die in the Lord, even so saith the spirit. For because they rest from their labours, and their works follow them.  
Of a truth he only taketh away our infirmity, and beareth our pain: 
Esay. 53.  yet we shall judge him as though he were plagued and cast down of God, 
jesus Christ taketh away our infirmities, he pardoneth then the fault & the pain.  where as he (notwithstanding) shall be wondered at for our offences, and smitten for our wickedness. For the pain of our punishment shall be laid upon him, and with his wounds shall we be healed.  
As concerning the place of S. Paul, 1. Cor. 3. 
1. Cor. 3.  That every one shall be saved, as it were by the fire, 
How saint Augustine expoundeth this place, the 1. of the Cor. 3.  S. Augustine (in his book of the City of God, the 21. book, Chapter .26. And in his treatise of faith and of works, Chapter .16. And in his Enchiridion, Chapter 28.) expoundeth it of the fire of tribulation, and of the cross, and persecutions of this world, by the which the Lord examineth those that be his.  Gregory upon job the .29. Chapter. And in his morals the .28. book the .17. chap. And in the .16. distinct. Chap. whith beginneth Canon's glossae atque. 
As touching the books of the Maccabees the church doth not hold them for canonical, 
Gregory saith that the books of the Maccabees are not canonical.  saying: we do nothing unorderly if we bring in the examples of the books, which although that they be not canonical yet nevertheless do serve for the edification of the church.  S. Augustine of the city of God. .18. book. 36. Chapter. And of christian doctrine .2. book .8. chapter. 
Speaking of the number of the times which have been since the return from Babylon, until the coming of jesus Christ: the count and computation of them are not found in the holy Scriptures, which are called canonical but in the other among whom are the books of the Maccabees.  S. Jerome in the Epistle written unto Chromatius and Heliodorus bishops. And also in the Bible before the book of the proverbs. 
The Church doth read the books of the Maccabees: but it doth not receive them as canonical. Also, although that the Church doth read the books of judith, Toby, and of the Maccabees: yet nevertheless the Church doth not receive them as Canonical scripture. And so the Church may read these two books for the edification of the people, but not for to confirm ecclesiastical doctrine.  Jerome in his Prologue Galeatus which is set before the book of the Kings. 
Saith, that he hath never found the second book of the Maccabees in the Hebue tongue, but he hath found it in the Greek tongue.  And writing against the Pelagians. 
The second book of the Maccabees is written by josephus the Historiographer.  Jerome unto Chromatius in the 5. Distinct. Chapter which beginneth, Sancta. 
The Counsell of Laodicea, the 59 chap. doth not name them in the roll of the canonical Scriptures, and reciteth that which is of other canonical books amongst his other Decretals.  
The author of the book of the Maccabees in the end of the said book, doth pray that if he have said any thing which is not good, to pardon him: Let us then willingly pardon his faults.   

Of honouring and worshipping of Saintes.  S. Augustine of true religion. The last Chapter. 
Let us not love the outward and visible spectacles, for fear that in erring and straying from the truth, and in loving the shadows, we be cast into darkness. That our religion be not after our fantasies. 
That our religion be not after our fantasy.  For whatsoever truth it be, it is better than all that our will can feign and invent. That our religion be not the worshipping of dead men. 
Our religion is not the veneration of dead men.  For if they have lived faithfully, they are not such to demand and ask such honour, but they would that we should honour him, by whom they being illuminated, are glad that we shall be servants with them, of their holy life. We aught then to honour them because of their imitation, and not to adore and worship them because of their religion. For the same was done through temporal dispensation for our health, that the virtue of God, and the immutable wisdom of God which is of one substance, which is coeternal to the father, took on him man's nature, by the which he would teach us that man aught to honour the thing which aught to be honoured of all creatures, 
The Angels, the Saints would not that we should honour them, but God.  having understanding and reason. And let us also believe that the vary Angels themselves the most good and excellent administrators of God, would it so, to wete that we should honour one only God with them, through whose contemplation they are blessed. For we are not blessed in seeing and beholding the Angels, but in beholding the verity, by the which we do love the Angels, and do rejoice of them: wherefore we do honour them through love and charity and not through service. etc. And let us not build any temples for them, for they would not be so honoured of us: for that they do know when we be good, we are the temples of the sovereign God: And so it is rightly written, that it was forbidden to men by the Angels, 
Apoc. 19  that they should not worship them, but one only God, under whom they all were together servants.  

Esther. 13  I do greatly fear lest that I should set the honour of a man in the steed of the glory of God, and that I would worship none but only thee my God.  

Act. 10.  Cornelius fell down at Peter's feet, and worshipped him: But Peter took him up saying, stand up, for even I myself am a man.  

Act. 14. We aught not to do sacrifice unto the saints, nor to offer unto them, for they are but men.  Barnabas and Paul said unto the people which would have done sacrifice unto them. O men, why do ye these things: we are mortal men like unto you, and preach unto you, that ye should turn from these vain Idols unto the living God, which made heaven and earth and the sea, and all things that are in them.  Chrysostome upon S. Mathewe .45. homily .23. Chapter. 
How should ye escape the damnation of hell? shall that be in building the sepulchres of Saintes? or rather in making clean your hearts from malice? doth God judge as man doth? man judgeth man in works, but God judgeth the heart. But what is that righteousness to honour the Saints, and to contemn their holiness? The first degree of fidelity is to love sanctity, afterwards the Saints, for the Saints have not been before holiness, but holiness hath been before the Saints. He then without cause doth honour the righteous, which despiseth righteousness. Shall the Saints whose sepulchres ye deck and beautify deliver you? 
The Saints give no aid where God hateth.  The Saints cannot be the friends of those to whom God is an enemy? Can the household be in peace and quietness, when the Lord is an adversary? How can ye do it? will the bore name deliver you? for as much as possible ye think, that ye are the people of God? What profiteth it the harlot if she have the name of a chaste woman? Even so doth it not profit the sinner, to be called the servant of God. In the same towards the end he saith how can ye escape the damnation of hell? In building of churches, 
The judgement of god cannot be avoided in building of Churches.  and not holding the end of the ecclesiastical verity? In reading the Scriptures, and not believing them? In naming the Prophet's apostles and Martyrs and not following the works of the Martyrs nor their confession. etc.  Augustine upon Saint john .23. Treatise .5. Chapter. 
This is the Christian religion, that one God only be adored and worshipped, and not many Gods. For nothing maketh the soul blessed, but one only God. It is made blessed through the participation of God, and the soul being feeble, is not made blessed through the participation of an holy soul, and also the holy soul is not made blessed through the participation of an angel: but if the weak and feeble soul requireth to be made blessed, 
We cannot be made blessed by Saints nor by Angels.  it must demand that whereof the holy soul is made blessed. For thou shalt not be made blessed by an angel, but thou shalt be made blessed by him of whom also the angel is made blessed.  Augustine of the City of God. 10. book. 
They which are constituted immortal and blessed in the heavenly places, who together do rejoice themselves of the participation of their creator, the which are made strong through his eternity, by good reason would not that we should make any sacrifice unto them, but only unto him of whom they do acknowledge themselves with us to be the sacrifice. For with them we are together the City of God, of the which it is said in the Psalm: 
Psal. 87.  Very excellent things are spoken of thee, O thou City of God. etc.  Augustine in his 10. book of the City of God. 16. Chapter. 
Then if there be any angels which desire that any should offer unto them sacrifice, 
Read Lactantius Firmianus of his heavenly institutions. 2. book, 7. chapter.  truly we aught to prefer those which do not desire that one should sacrifice unto them, but unto God the creator of all, unto whom they serve. For thereby they show how entire the love is that they do bear unto us: for they pretend not to make us subject unto them thorough sacrifice, but unto him, through whose contemplation they are also blessed, and they do go about to lead us unto him from whom they themselves are not turned.  Augustine of the City of God .8. book. Chapter .27. 
We do not ordain for the Martyrs, temples, neither sacrifices of divine service: for they are not our God, but their God is ours. Truly we will honour their memorials, as of the holy men of God which have fought for the truth, even unto death, that true religion might be known, and that false religions might be vanquished.  Epiphanius against the Colliridians. 

We aught not to worship the virgin Marie.  The body of the virgin Marie was in deed holy, nevertheless she was not God. Of truth the virgin was a virgin, and honoured, nevertheless she was not put forth to be worshipped, but she herself worshipped him, who according to the flesh proceeded and was borne of her.  Augustine in his book of the care and sorrowfulness that men aught to have for the dead. Chap. 13. 
If the souls of the dead were present with those of the living, 
The saints which are in heaven, have no knowledge of our affairs.  when we do see them in dreams, they would speak unto us. And without speaking of others, my holy mother, who hath followed me by sea and by land for to live with me, would not forsake me one night. God forbid that through the most blessed life in which she is, it should chance that she would not comfort her sorrowful son (when I have any anguish in mine heart) whom she loved dearly, whom she would never see sorrowful. But truly that which holy David saith, is true: 
Psal. 27.  My father and mother have forsaken me, but the Lord hath taken me up. If then our fathers have forsaken us, how are they present at our affairs or doings? And if our parents are not present, who are they among the dead which do know what we do or suffer? The Prophet Esay 
Esay. 63.  saith: Thou art our father, for Abraham knew not us, neither is Israel acquainted with us. If the worthy patriarchs were ignorant, or knew not the things which the people of the world did which were engendered and begotten of them, unto whom that people were promised, that he would come of their line and stock, because they have believed in God, and was promised that the people themselves should come of their root or stock. How is it possible that the dead should know and help the affairs of the living? 
It is not possible that the dead can in any thing help the living.  How do we say that it happened well unto them which are departed, to die before that the evils should come which are come after their decease, if it be so that after their death they perceive all things which shall happen in the calamity of man's life? Shall it be possible that we can err in saying and thinking those to be in rest, which are tormented with the life of the living, which is full of ingratitude? What is that then that God promised unto the most holiest king josias for a great benefit? That is, that he should die before the evils which should happen unto that place, and unto that people should come, and that to the end he should not see them. The words of the Lord are these: 
2. Reg. 22  Thus sayeth the Lord God of Israel, as touching the words which thou heardest: because thine heart did melt, and thou didst humble thyself before the Lord, when thou heardest what I spoke against this place, and the inhabiters of the same, how it should be destroyed and made accursed, and tarest thy clotheses and didst weep before me: of that also I have heard, saith the Lord. And therefore see I will receive thee unto thy fathers, and will fet thee unto thy grave in peace, thine eyes shall see none of the evil which I will bring upon this place. josias being afraid of God's threatenings, did weep, and rend his clotheses, and believed all the evils to come, by the death which should come, because that by that means he should rest in peace: in such sort that he shall not see all those things. Then the souls of the dead are in one place, where they see not the things which are done or chanced in the life of men. 
The souls departed, see not the things which are done in this life.   S. Jerome in his commentary upon Ezechiel .16. Chapter. 
The righteousness of the righteous, shall be upon him, and the wickedness of the wicked shall devil upon him: every one shall die in his own sin, and shall be saved through his righteousness. And the jews do say in vain, Abraham is our father, forasmuch as they have not the works of Abraham: 
We aught to put our trust in no Saints, but in God only jerem. 17.  and if there be any thing whereon we must put our trust, let us have our hope and trust in the Lord only: for the man is cursed which putteth his trust in man, yea though he be holy yea and also a Prophet. We do read in the Scripture: 
Psal. 146.  put not your trust in Princes nor in the sons of men. And again: It is good to trust in the Lord rather than in Princes, not only in the Princes of the world, but also in the Prelates of the church, who if they be righteous, will save only their souls.  

Genes. 22.  God said unto Abraham, in thy seed shall all the nations of the earth be blessed. S. Paul saith that the seed is Christ. 
Galat. 3   

Act. 4.  Among men there is given none other name under heaven whereby we must be saved, but by the name of Christ,  

Esay. 55.  Seek the Lord, while he may be found, and call upon him while he is nigh.  
The time shall come: 
joel. 2. Rom. 10.  that whosoever that calleth on the name of the Lord shall be saved.  
He is rich unto all that call on him. 
Rom. 10.   Augustine in his manuel .22. chapter. And of the words of the Lord 40. Sermon. 
All my hope is in the death of my Lord, his death is my merit, my refuge my health, my life and my resurrection.  Epiphanius in his .3. book the 2. commentary. 
Speaking of the Christians which committed idolatry with the dead bodies saith, 
In the old time there were christians which committed idolatry to the dead bodies, as also now in our time.  many things and the like unto this have been done in the world for the seduction of the deceived, not that the Saints are a cause of offence to any man. But because that the thoughts of men cannot be kept quiet, but are perverted and turned into evil. For although that the Virgin mary be dead and buried: her sleep is in honour, and the death in chastity, and the crown in Virginity: or be it that she hath been killed (as it is written the sword shall pierce through thy soul) among the Martyrs, that is her glory and the holy body of her, 
Luc. 2.  by whom the light is come into the world in praises: or be it that she do continue. For it is not impossible to God to do all that he will: for the end of her is not known of any man, we must not honour the Saints besides the duty, but we must honour the Lord of them. Then let that error of the seduced cease: for mary is not God, and hath nother body from heaven, but of conception of man and of woman, disposed nevertheless according to the promise, as the body of Isaac.  Chrysostome of the seven Maccabees 2. homily. 
Speaking of the seven Maccabees. Stay not upon the ashes of the bodies of Saints, and of the relics of their flesh, and to all the bones which are consumed by the time. But open the eyes of faith, and behold the hidden things of the heavenly virtue and of the grace of the holy spirit, and shining of the clearness of the heavenly light.  

jude. 1.  Yet Michael the Archangel when he strove against the devil, and disputed about the body of Moses, durst not blame him with cursed speaking, but saith the Lord rebuke thee.  
Moses' the servant of the Lord died there in the land of Moab at the commandment of the Lord. 
Deut. 34. The sepulchre of Moses is unknown.  And was buried in a valley in the land of Moab besides Beth Pheor: but no man witted of his sepulchre unto this day.  
john was beheaded of Herode, 
Mat. 14. john was not put in a reliqu●rie, but in a sepulchre. Act. 8. Genes. 3.  and after his disciples came, and took up his body, and buried it. And certain men fearing God, carried Stephen among them, to be buried and made great lamentation over him.  
God said unto Adam, earth thou art, and unto earth shalt thou return.  Eusebius in the ecclesiastical history 4. book .15. Chapter. 
The devil invited Niceta the father of Herodes and brother of Alces, to obtain of the judge that he would not suffer the body of Saint Policarpe to be buried, fearing (saith he) lest the Christians should leave and forsake him which hath been crucified, and would begin to worship him here. etc. The faithful will answer: The miserable men do not know that we can never forsake jesus Christ, 
The faithful cannot forsake jesus Christ and adore saints.  who hath suffered death and passion for us, and that we cannot adore or worship any other than he whom we do know to be the true God. And afterwards they gathered the bones of the Martyr, which were burned, and have put them in a sepulchre. etc.  Chrysostome in his unperfect work upon Saint Mathewe. 23. Chapter. 

Mat. 23.  They make their Phylactaries broad. etc. O ignorant priests (saith he) is not the Gospel read every day in the church, 
The Gospel profiteth no thing to be hanged about our neck, nor written in a book, but in the heart.  that is to say in the congregation, and heard of all? And if the Gospel put into the ears of many do not profit them any thing at all to salvation, dost thou think that it will profit them any thing to hung it about their necks? Furthermore I do ask thee, wherein consisteth the truth of the Gospel, in the figures of the letters, or in the understanding of the same? If the virtue of the Gospel doth consist in the figures of letters written, thou dost well to carry them hanging about thy neck: But if the virtue of the Gospel consisteth in the true sense and true understanding (as thou must believe) thou shalt then do better to bear and carry them in thy heart than about thy neck. But other which would show themselves to be more holy, add with the letters of the Gospel, one part of the hem or of the hears, to weet, of jesus Christ, and do hung them about their neck. O wickedness, they would show that there is greater holiness in the robes than in the proper body of jesus Christ. And seeing that they are not healed in receiving the body of jesus Christ, they think to be through the holiness of the hems: they despair of the mercy of God, and put their trust only in the rob of man. And thou wilt say unto me: 
Act. 19  Did not S. Paul give his partlets and napkins for to heal those that were diseased? 
How we must understand that Paul gave his partlets for to heal the diseased.  I do confess the same, but that was before that men had knowledge of the true God, whom he declared and showed forth. And it was good reason, and to the same had Saint Paul respect, to the end that through the holiness of the men which do declare the true God, they should acknowledge his virtue and power: but now it is folly. For sithence that we have the power of God, what doth it profit to know the puissance and strength of men.  

Act. 3.  You men of Israel, why marvel ye at this? or why look ye so steadfastly on us, as though we by our own power or godliness had made this man go? The God of Abraham, and Isaac, and jacob, the God of our fathers hath glorified his son jesus. etc.  

Esay. 42.  I myself, whose name is the Lord, which give my power to none other, neither mine honour to the Gods.  Epiphanius in the 2. Tom. 3. book, Heresy. 79. 
God which is the word, hath taken flesh of the virgin, nevertheless, not to the end that the virgin should be worshipped, 
God hath taken flesh of the holy virgin, not to the end that the virgin should be worshipped.  or that we should make her God, or to that end that we should offer in her name. And again he saith: that the father, the son, and the holy ghost should be worshipped, that none do worship Marie, nor any woman, nor any man. That mystery is due unto God. The angels themselves are not capable of such glory. Anon after he sayeth: Let not the women say, we will honour the Queen of heaven. etc.   

Of one only mediator.  S. Augustine upon the first Epistle of S. john, the first treatise. 
THis man here hath not said, 
1. john. 2.  ye have an advocate with the father: but if any man have sin, we have an advocate with the father. He hath not said, ye have: nor hath said, ye have me. And also he hath not said, ye have also very Christ: 
S. john did put himself in the number of sinners, that he may have Christ for an advocate.  but he hath put Christ, and not himself: and hath said, we have, and not ye have. He had rather to put himself in the number of sinners, for to have Christ for an advocate, than to put himself an advocate for Christ, & to be found amongst the proud damned creatures. My brethren we have an advocate with the father, jesus Christ the righteous, & he it is that obtaineth grace for our sins. He that holdeth this doctrine, holdeth no heresy, nor doth any schism. For from whence come the schisms or divisions, but when men say, 
Prou. 17. jam. 4.  we be righteous? when men say we do sanctify those that be defiled, we do justify the infidels, we ask and obtain it. But what is that that john saith? If any man sin, we have an advocate with the father, to wete, jesus Christ the righteous. But some will say, do not the Saints than ask for us? do not the Bishops than pray for the people? understand the Scriptures, and mark that also the Prelates do commend themselves unto the people, in praying also together for us.  

Collo. 4. 2. Thes. 3.  The Apostle prayeth for the people, and the people do pray for the Apostle. My brethren, we do pray for you, but pray ye also for us. Let all the members pray one for another, and the head shall be the mediator for all. Therefore it is no marvel that he said that which followeth: 
Some men would show jesus Christ by sight, those do divide the Church.  where he stoppeth the mouth of those which divide the Church of God. For he sayeth: we have jesus Christ the righteous for an advocate: he it is that obtaineth grace for our sin, for those which aught to talk and say: 
Mat. 24.  Lo, here is Christ, or there is Christ, and for those which will show in part him which hath redeemed all, and possesseth all things.  Augustine against Parmenian in his 2. and .6. book .8. Chapter. 
The Christians do commend themselves the one to the other in their prayers, 
jesus Chest is the true and only mediator.  but he which prayeth for all, for whom no man can pray, is the true and only mediator. Although that Saint Paul were one of the chiefest members, nevertheless in as much as he was a member (knowing that the Lord jesus the true high priest for all the church and congregation was entered into the sanctuary of God, not by figure or image, but in truth) he commendeth himself to the prayers of the faithful: and maketh not himself a mediator between God and man, but requireth that all the members of the body do pray also for him, as he also prayeth for other, according as all men aught to have mutual care and compassion. In this manner the mutual prayers of all the members which do travail yet upon the earth, aught to mount and ascend unto the head which is gone before to heaven, in whom we have remission and forgiveness of our sins: for if Saint Paul were a mediator, the other Apostles should be also, and so there would be many mediators, 
If Paul were a mediator, the other Apostles should be also, and so there were many mediators. 1. Tim. 2.  the which will not agreed with that which is said in an other place, that there is one God, and one mediator between God and man. etc.  Ambrose in his book of Isaac, and of blessed life. 
jesus Christ is our mouth by whom we do speak unto the father, or eye by whom we do see the father, or right hand, by whom we do offer unto the father, with out which mediator there is no nearness toward God, neither to us, nor to all the Saints.  Augustine in his Quinquagesima upon the .94. psalm. 
If thou do seek thy mediator for to bring thee unto God, he is in heaven, and prayeth there for thee, as he died for thee in earth. It is most true that we do not imagine that he kneeling upon his knees maketh humble supplication: But we do understand it with the Apostle, that he appeareth so before the face of God, that the virtue of his death is available to perpetual intercession. 
Rom. 8.  And he being entered into the sanctuary of heaven, representeth only the prayers of the people, who have not near access unto God.  Augustine upon the Epistle of S. john .2. Treatise. 
But in whose name be our sins pardoned? Is it by the name of Augustine? Then it is not also through the name of Donatus. 
Our sins are not pardoned us in the name of S. Paul, nor of S. Peter.  Dost thou see that it is of Augustine, or of Donatus? neither is it by the name of Paul nor of Peter. In love the mother bringing forth the little children, openeth her bowels in the Apostle, unto those which divided the church, and which desired to make many parts of the unity. And by words doth somewhat break his words, and bewaileth those whom he seeth to be carried out, and calleth again unto one name, those which would make them many names, and repealeth them back from his love, that Christ be only loved: and saith, 
1. Cor. 1.  was Paul crucified for you? either were ye baptized in the name of Paul? what saith he? I will not that ye be to me, but with me, be with me, we are all to him which is dead for us, who is crucified for us.  Augustine in his Quinquagesima, upon the 108. Psalm. 
The prayer which is not made through jesus Christ, not only doth not put away sins, but it is sin itself.  Chrysostome in the .16. homily, of the profit of the Gospel. 

Mat. 15. The Cananite prayed not the Apostles, but only Christ jesus.  Speaking of the woman that was a Cananite. But tell me O thou woman, how hast thou been so bold to come unto him, in as much as thou art a poor sinner? I know very well, said she, what I do. Behold the wisdom of the woman, she neither prayed to james nor john, she did not go unto Peter, and regarded not all the assembly of the Apostles, she sought not a mediator, but in stead of all those, she took repentance for her companion, who holdeth the place of an advocate. etc.  In the same. 
Will't thou know that when we do pray for ourselves, we do more towards God, than when other do pray for us? This woman did cry out, 
Mat. 15.  and the disciples approached unto him, and said: 
God will give unto us rather or sooner that which we desire, when we pray, than when other pray for us.  send her away, for she crieth after us. And he said unto them: I am not sent, but unto the lost sheep of the house of Israel. Then she came and worshipped him, saying: Lord help me. But he answered and said: It is not good to take the children's bread, and to cast it to whelps. And she said: truth Lord, for in deed the whelps eat of the crumbs which fall from their masters table. Then jesus answered and said unto her: O woman great is thy faith, be it unto thee, even as thou desirest. Dost thou see how he refused, when the other desired him? But when she herself cried in praying for the gift, he accorded unto her. For he said unto them (when they entreated him) I am not sent but to the lost sheep of the house of Israel. But he said unto that woman: great is thy faith, be it unto thee even as thou desirest.  In the same. 
It is not needful to have patrons with God, 
It is not needful to have patrons with God.  nor to run much here and there for to entreat others, but although that thou art alone, and that thou art without a patron, and that by thyself thou dost pray unto God, thou shalt have altogether that thou desirest. For God will not so easily give it when other men do pray for us, as when we do pray ourselves: yea although that we are full of many evils.  Chrysostome upon Genesis. 43. Chapter. 
We are constrained to set forth all this history, to the end to learn, that we do not so much by others as by ourselves. So that we do approach or come with a pure and vigilant thought. Also the same woman having the disciples praying for her, profited nothing at all, until such time as she presented herself, for to draw unto her the mercy of the Lord.  Chrysostome in the first Tome. 5. homily of the first chapter of S. Mathewe. 
We may a great deal sooner be assured by our prayer and supplication, than by the prayer of another. For God will will not give so soon our health unto others which do pray for us, as unto ourselves, to the end that by the same that we desire, his ire and wrath may be appeased in us: We may come to do better, and that we may gather the trust of a good conscience.  
Even so truly had he pity of that Cananite. 
Mat. 15. Luc. 7. Luc. 23.  And in like manner he did give salvation unto the harlot. Even so did he transport and carry the thief that did hung upon the cross into Paradise, not entreated of any patrons, neither through the purity of any.  
There is one God and one mediator between God and man, 
1. Tim. 2.  which is the man Christ jesus.  
jesus Christ is risen again: 
Rom. 8.  who is also at the right hand of God, and maketh intercession for us.  
He is able also perfectly to save them that come unto God by him, 
Heb. 7.  seeing he ever liveth to make intercession for them.  
jesus Christ saith. I am the way, 
john. 14.  and the truth and the life, no man cometh unto the father but by me.  
I am the door, 
john. 10.  he that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.  
Thou O Lord only dost know the 
3. Reg. 8.  hearts of all men.  

Psal. 44.  God knoweth the very secrets of the heart.  

Luk. 16.  jesus Christ saith. God knoweth your hearts.  

Mat. 11.  Also: Come unto me all ye that are weary and laden, and I will ease you.  

Galat. 6.  While we have time let us do good unto all men.  S. Ambrose upon the first Epistle to the Romans first Chapter. 
Men have of custom used a miserable excuse, saying, that by them men may go unto God, even as men come unto kings by the earls and lords. Is there any man so mad, and so oblivious of his safety which doth attribute and give the honour of a king unto an earl or lord, for if any such be found which dare say the same, they are worthily condemned as culpable of his majesty. And yet those do not hold those men guilty or culpable which do attribute the honour of the name of God unto the creatures. And in forsaking the Lord, 
Men forsake God, and do worship the servants.  And in forsaking the Lord, they do worship those which are servants with them. As though the serving of God were worldly gains. For the same cause men do find to have access and coming unto the king by the means of the earls and lords: because that the king is a man, and doth not well know whom he aught to trust of his common wealth. But for to win and obtain the favour of God, unto whom nothing is hid (for he knoweth the hearts of all men) we have no need that any do entreat for to present our supplication, but with an humble and lowly heart.   

Of images.  Whether it be lawful to have them in the temples of the christians. 
Moyses' said: 
Deut. 4.  Take heed unto yourselves therefore, that ye forget not the appointment of the Lord your God, which he made with you: and that ye make you no graven image, 
We aught to make no Images.  of what soever it be that the Lord thy God hath forbidden thee. For the Lord thy God is a consuming fire, and a jealous God. If after thou haste gotten children and children's children, and hast dwelled long in the land, ye shall marry yourselves and make graven images after the likeness of what soever it be, and shall work wickedness in the sight of the Lord thy God to provoke him. I call heaven and earth to record unto you this day, that ye shall shortly perish from the land. etc.  

Deut. 4.  Again: The Lord spoke unto you out of the fire, and ye heard the voice of the words, but saw no image, but heard a voice only. 
Those are greatly deceived who would figure God being invisible by visible things.  And he declared unto you his covenant, which he commanded you to do, even ten verses and wrote them in two tables of stone. And the Lord commanded me the same season, to teach you ordinances and laws, for to do them in the land whither ye go to possess it. Take heed unto yourselves, diligently as pertaining unto your souls, for ye saw no manner of image the day when the Lord spoke unto you in Horeb out of the fire: lest ye mar yourselves, and make you graven images, after whatsoever likeness it be: whither after the likeness of man or woman.  
I myself whose name is the Lord, 
Esay. 42.  which give my power to none other, neither mine honour to the Gods.  
Thou shalt worship no strange God, 
Exod. 34.  for the Lord is called jealous, because he is a jealous God: etc. Thou shalt make thee no Gods of metal.  
To whom then will ye liken God? 
Esay. 40. Unto whom shall we liken God, he is a spirit incomprehensible.  or what similitude will ye set up unto him? shall the carver make him a carved image? and shall the goldsmith cover him with gold? or cast him into a form of silver plates. etc. Know ye not this? heard ye never of it? hath it not been preached unto you sense the beginning. etc. To whom now will ye liken me, and to whom shall I be like saith the holy one? lift up your eyes on high, and consider, who hath made those things.  
Whom will ye make me like in fashion or image, that I may be like him? 
Esay. 46.  ye will take out silver and gold out of your purses, and way it, and hire a goldsmith to make a God of it, that men may kneel down and worship it: yet must he be taken on men's shoulders and borne, and set in his place, that he many stand and not move. Alas that men should cry unto him which giveth no answer: and delivereth not the man that calleth upon him, from his trouble. Consider this well, and be ashamed. Go into your own selves (O ye runagates) Remember the things which are paste, sense the beginning of the world, that I am God, and that there is else no God, yea and that there is nothing like unto me.  

Sapien. 15.  No man can make a God like unto him: for seeing he is but mortal himself, it is but mortal that he maketh with unrighteous hands. He himself is better than they whom he worshippeth, for he lived though he was mortal, but so did never they.  

Levit. 26.  The Lord hath said, ye shall make you no Idols nor graven image, neither rear you up any pillars, neither ye shall set up any images of stone in your land to bow yourselves thereto, for I am the Lord your God.  

Deut. 11.  Beware that your hearts deceive you not, that ye turn aside, and serve strange Gods, and worship them.  

Deut. 27.  Cursed be the man that maketh any carved image, 
The carvers of Images are accursed.  or image of metal (an abomination unto the Lord the work of the hands of the craftsman) and putteth it in a secret place: and all the people shall answer and say Amen.  
The Images of the people are but silver and gold, 
Psal. 115. Psal. 135.  even the work of men's hands.  
The Lord God said: 
Deut. 7. Exod. 34.  ye shall overthrow their altars, break down their pillars, cut down their groves, and burn their graven images with fire. For thou art an holy Nation unto the Lord thy God.  
They hew down a tree in the wood, 
jere. 10.  with the hands of the workman, and fashion it with the axe: they cover it over with gold or silver, they fasten it with nails and hammers that it move not. etc. All these things are the works of the crafty workman. But the Lord is a true God, a living God, and an everlasting king.  
jeroboam said: Behold your Gods, 
3. Reg. 12  O Israel, which brought you out of the land of Egypt. And he put the one in Bethel, and the other in Dan. And that doing was a cause of sin.  

josua. 24.  Now then fear the Lord, and serve him in pureness and truth: and put away the Gods which your fathers served on the other side of the flood, and in Egypt, and serve the Lord. But if it seem evil unto you to serve the Lord, then choose you this day whom you will serve. etc. And the people answered and said: God forbid that we should forsake the Lord, and serve strange Gods.  

Sapien. 14  The honouring of abominable Images is the cause, the beginning and end of all evil.  

Act. 17.  We aught not to think that the godhead is like unto gold, silver, or stone, graven by craft and imagination of man.  

Rom. 1. The foolish men would resemble God to a man.  When they counted themselves wise, they become fools: for they turned the glory of the incorruptible God, to the similitude of the image of mortal man, and of birds, and of four footed beasts, and of creeping beasts: wherefore God gave them even up unto their hearts lust, unto uncleanness, to defile their own bodies between themselves, which turned the truth of God unto a lie, and worshipped and served the creatures, neglecting the Creator, which is blessed for ever. Amen. For this cause also God gave them up unto shameful lusts. etc.  
Be ye no worshippers of Images as were some of them, 
1. Cor. 10.  according as it is written: the people sat down to eat and drink, and rose up again to play.  
Fly from idolatry. 
1. Cor. 10. 1. john. 5. 1. Cor. 8.   
Babes keep yourselves from Idols.  
We know that an Idol is nothing in the world, and that there is none other God but one. And though there be that are called Gods, whether in heaven or in earth (as there be many Gods and many Lords) yet unto us there is but one God, which is the father, of whom are all things, and we in him: and one Lord jesus Christ, by whom are all things, and we by him.  Athanasius against the Gentiles. 
The Gentiles and Paynims say unto me: how is God known by the Images, is it by the thing or cause which is outwardly, or by the form and figure which is graven and put within the thing? If it be through the thing itself, what need is there to make the form or figure? For as much then, as before that such portraitures were made, God was manifested and showed forth, by the means of all things: Inasmuch also as all things do give witness of the glory of God. If the pourtracture be the cause of the heavenly knowledge, what needeth it painting or any other matter or thing? And wherefore do not men come unto the knowledge of God by the true creatures rather than by figures and remembrances? 
Those which do grave Images for to represent God, do wicked things.  for truly the glory of God should be more clearly known if it were manifested by the reasonable and unreasonable creatures then by those which are without souls and immovable. Then when you do engrave and make the images and pourtractures for to make us to know God, truly you do a wicked thing.  Lactantius Firmianus of his godly institutions, against the Gentiles and idolaters. 2. book. 
God is above man, and is not set here by low, but we must seek him in the high region, and therefore it is most certain that religion is not in the places where there are images. For if religion consisteth in divine things, 
Religion is not where there are Images.  and that it is so that there is nothing divine but in heavenly and celestial things, we must then conclude that there is no religion in images.  
He saith further in his second book and second chapter. 
Read the 3.4. and 5. Chapters.  That God whose spirit and puissance is spread abroad every where, cannot be absent. The image than is always superfluous.  Lactantius Firmianus in the .2 book and .4. Chapter. 
Seneca did deride and mock the folly of the ancients, saying: We are not twice children (as the proverb is) ther● is notwithstanding great difference by the same that we being old, and of age to judge and discern the good, should occupy our mind to such follies, that to these great puppets, beautified and decked up, men should offer ointments, incens, and good smells, to those that have mouths without teeth.  Clement in his .5. book unto james the brother of the Lord. 
Men do adore images in the honour of God, which is against God  
We do adore and worship the visible images in the honour of the invisible God, the which truly is false. For if ye will truly worship the image of God in doing good unto 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 soul is gentle, and the thought pure. If then you will truly honour the Image of God, we shall declare unto you that which is veritable and true, 
The honour of the image of God. Mat. 25.  that you do good unto man which is made after the Image of God, that you do honour and reverence him, that you administer meat unto him which is an hungered, and drink unto him that is a thirst, clothing unto him which is naked, visit those that be sick, and lodge and harbour the stranger, and help the necessities of him that is put in prison. The same is the thing which shall be reputed truly to be done unto God. And therefore those things do come unto the honour of the Image of God, insomuch that he which hath not done them, shall be esteemed to have done injury unto the Image of God. What is that then to honour God, to run here and there after Images of stone and wood? and to honour the vain figures & without souls, as divine things, and to despise man, in whom truly is the Image of God? And which is more, be ye certain that he which doth commit homicide or adultery, and all that which is pain or injury to men, the Image of God is violated and defiled in all such things. For it is great infidelity against God, to hurt man. Then when thou dost unto another, that which thou wouldst not suffer, thou dost defile and mar the Image of God most wickedly. Understand then that such subjection is of the serpent which is hid within you, the which doth make you believe that you may be faithful when you do honour the insensible things, and that you are not unfaithful, when ye hurt those that be sensible, and have reason.  In the same book. 
Who is so wicked, or so unthankful, 
It is great infidelity to receive the goodness of God, and to tender thanks unto the Images of wood or stone.  which to obtain and receive the benefit of God, doth tender thanks unto wood or stones. Therefore awake ye, and give good ear unto your health. truly God hath no need of any man, and requireth nothing, and is nothing at all hurt. But it is only we which are aided or hurt, in that that we are either thankful or unthankful.  Again in the same book. 
They are esteemed verily to be righteous and just, which have in veneration, not the things which are done for the administration of the world, but the creator of them and of the world: also those things do rejoice themselves when he is honoured and worshipped: and cannot abide to see that the honour of the creator should be given to the creature. 
Adoration apertaineth only unto the true God.  For adoration is a thing belonging unto God alone, who only was not created: And all things are his works. As than it is the property of him which only was not created to be God: in like manner, all that which hath been made, is not truly God. We aught then before all things to understand the deception of the old serpent, and his cautelous suggestions, who as through wisdom hath deceived you: As by a certain reason doth creep into your senses. And beginning at the head, doth slide unto the interior parts, esteeming your deception to be great gain.  Lactantius Firmianus. 6. book. 2. Chapter. 
Would not a man judge him to be out of his wit, which doth offer candles of wax for an oblation and gift unto God, which is the author and giver of light?  S. Ambrose in his .4. Tom upon the 118. Psalm. 10. Sermon. 
The gentiles do adore and worship the wood, because they think that the same was the image of God: but the image of the invisible God is not in that which is seen, but is altogether in that which is not seen. Thou dost then see that we do walk among many of the images of Christ. Let us take heed that we be not found to take the crown from the image, which crown Christ hath put upon every one. Let us take heed to take nothing from them, unto whom we aught to add and give. etc.  Ambrose of the death of Theodosius. Tom. 3. 
Helena then did find the title, she worshipped the king, and not the wood: For the same is the error of the Gentiles, and the vanity of the infidels: But she worshipped him which did hung on the wood, written in the title. etc.  
Lucyan bishop of Antioch confessed his faith before the judges, as reciteth Eusebius in his ecclesiastical history the. 9 book and .3. chapter. Saying thus among other things. The omnipotent God who was not made by our hands, but by whom we are created and composed having pity of our error, hath sent his wisdom in this world, taking upon him our flesh, for to show and teach us, that we aught to seek the same God 
We aught not to seek God by the Images.  (who hath made heaven and earth) not in images made with man's hands, but in eternal things.  The counsel of Illyberis or Granado, the .36. decretal. 
It hath been concluded that there should be no painting in the temples: to the end that the same which aught to be worshipped and served be not painted on the walls.  Augustine of the city of God. 4. book. 9 and .31. Chapters. 
Those which have put forth first of all the images, have taken from the world the fear of God: And have augmented error.  Augustine upon the .113. psalm. 
No man can pray or worship, beholding and looking so towards the images, but that he is touched as if he were heard from thence, or else he looketh and hopeth to have that he doth demand.  
Furthermore he saith, 
Images do draw the senses of the weak unto vain things.  men cannot place and set the images in high and honourable places, for to be looked on of those that pray and worship, but that they do draw the senses of the weak, as if they had senses and souls.  S. Augustine in his catalogue of heresies. 
There was a woman named Marcelin, one of the sect of the Carpocratines', which did worship the image of jesus Christ, and of Saint Paul, of Homer and of Pythagoras: prostrating herself before them, and offering unto them incense.  
she is put in the roll of the heresies by Saint Augustine.  
The counsel of Constantinople celebrated by Constantine the fift, 
Eutropius of the deeds of the Romans.  and by .38. Bishops of Asya and of Grece (people excellently learned, among whom the cheefeste were the bishop of Ephesus, the bishop of Perga, and the bishop of Constantinople, and was begun the .15. day of Februarye, continuing until the 15. day of August, decreed that it was not lawful for those that believe in God through jesus Christ, 
Images forbidden in Temples.  to have any images of the creator nor of creatures in the temples for to worship them: But that all such things aught to be taken away out of the temples, according to God's law and for to avoid offence.  
as much hath the second counsel of Toledo decreed condemning images.  The counsel of Illyberis or Granado, in the .48. Canon. 

Those are rejected from the Church, which will not abstain from Images.  We have often times admonished the faithful, that they do let and hinder as much as they can that there be no images in their houses, which if they fear the force and strength of their servants, yet at the least they themselves avoid from them: And if they do it not, that they be reputed as strangers from the Church.  Origen against Celsus. 8. book. 
Celsus saith: That we do avoid the Temples, Altars, and Images, to the end that they be not builded nor edified by us, forasmuch as he esteemeth that the faith of this our invincible communion & charity, and the which cannot be expressed that it is a faction or sect. In the mean season notwithstanding he doth not see, that there is in us a spirit of righteousness, in stead of the Altar and of the temple, out of whom without double do go most sweet savours and incense, th●t is to say prayers and requests proceeding from a pure conscience. And to that effect Saint john saith thus in his apocalypse, 
Apoc. 8.  that the incense and odours are the prayers of the Saints. 
Psal. 141.  And David prayed saying: Let my prayer be set forth in thy sight as the incense Lord. Furthermore these are images and oblations agreeable unto God, which are not made by unclean works, but formed and fashioned in us by the word of God: Even so then all men have such images in them, I do mean those which have acquired and gotten by heavenly doctrine, continency, righteousness, strength wisdom, and a true fear of God: And the buildings of all other virtues, the which I do believe to be reasonable to bear honour unto that which is the true patron of all images, 
A recital for to make such Images which are pleasing unto God. Rom. 6.  to weet the image of the invisible God, which is the only God, or rather those which do kill the old man with his works, putting on the new man, the which is renewed in the knowledge of God, after the image of him which hath created him. And then they shall make such images, as that great and sovereign workman desireth. And incontinently afterwards he saith, to the end that I may speak in few words, all christians do endeavour themselves greatly to build such Altars as we have spoken of, and such images as we have declared, not of things insensible and without life, 
The devils devil in the temples of Idolaters.  neither of Gods and Idols of wicked spirits, neither of dwellings where the devils do make their abiding: But of places capable of the spirit of God which dwelleth where virtue is: and also of that great God which hath created us to his own image, and which doth approach nigh unto us, as coming to his domestical and familiar friends: And in such sort that the spirit of Christ be resident in us, which are so figured and fashioned. And the heavenly word willing to set the same forth, hath described God making promise to the righteous, and speaking unto them after this manner: 
Levit. 26. 2. Cor. 6.  I will walk among you, and will be your God, and ye shall be my people. And the heavenly word hath also described the saviour saying thus: 
john. 14.  He that hath my commandements and keepeth them, the same is he that loveth me, and he that loveth me shall be loved of my father, and I will love him, and will show mine own self unto him manifestly. Whosoever then would have such altars, as I have lately declared, that he do seek diligently, and if he think it good, that he do confer with such altars. Immediately afterwards he saith, speaking of Images: Truly one aught to know that they are insensible, and without moving: and in process of time they will become rotten and corrupt: and that ours shall devil and abide in the immortal soul, as long as it shall have any reasonable soul dwelling in it.  S. Cyprian writing against Demetrius, first Treatise. 
What beastliness of mind is it, or rather what blind foolish rage of mad men is it, not to go from darkness, for to come unto the light. And when those which are tied and bound with the bonds of eternal death, will not receive the hope of immortality, and not to fear God, threatening and saying that he that doth sacrifice unto any Gods, save unto the Lord only, let him die without redemption. 
Exo. 22. Esay. 2.  Also: They have worshipped those which their hands have made and fashioned, and man did prostrate and humble himself before it, and I will not pardon them. Wherefore dost thou humble and bow thyself before the false Gods? Wherefore dost thou bow thy wretched body before Images that are filthy, and that have no understanding, and before the works of the earth? God hath made thee right and strait, in comparison of other crooked creatures, making them to look down on the earth. Thou hast a high look, and a face to behold thy God: behold him, fix thine eyes on him, seek God on high, that thou mayst be exempted from the low hell: life up thine heart unto celestial and heavenly things. 
Those which do honour images, do honour the devil.  Wherefore dost thou cast thyself again to the ground, in the fall of death with the serpent whom thou honour'st? why dost thou fall headlong in the ruin of the devil through him? Keep the highness in the which thou art borne, persevere and continued to be such a one as thou wast made of God: life up thy heart with the stature of thy body, and the shape of thy visage, that thou mayest know God, know thyself first: leave and forsake Idols which man's error hath found out. Turn unto God, who will assist and help thee after when thou shalt call upon him. Believe in jesus Christ whom the father hath sent for to quicken and amend us. etc.  
Confounded be all they that worship Images, and delight in their Idols. 
Psal. 97. Those are cursed that worship Images. 2. Cor. 6. Exod. 20. Deut. 5. Psal. 81.   
How agreeth the temple of God with Images.  
God did expressly forbidden in the old law Images, saying thus: Thou shalt have none other Gods in my sight. Thou shalt make thee no graven Image, neither any similitude that is in heaven above, either in the earth beneath, or in the waters that are beneath the earth. See that thou neither bow thyself unto them, neither serve them: for I the Lord thy God, am a jealous God.  

4. Reg. 18. Ezechias did burn the Image of jesus Christ, because it was abused.  Ezechias king of juda, ordained that the Image of Christ should be burned (that is to say, the brazen Serpent that God commanded to be made in the wilderness) because that when it was borne about by the people, they did burn sacrifice unto it, and honoured it, yet the said Serpent was the image of Christ, prefiguring him as he himself hath said in the Gospel. Notwithstanding Ezechias broke it in pieces, because that they abused it: And he was greatly praised for it of the Lord.  Objection. The Canon law in the Chapter which beginneth Praelatum of consecration, distinct. 3. 

The Canon law permitteth those which can read, to have the scriptures.  That which the Scripture doth unto the readers, the very same doth the payntor unto the gazing fools or idiots. For in the same the ignorant people do see that which they aught to follow, in the same those do read which do not know any letters.  Answer. The Prophet Abacuc in his .2. chap. answereth to the same Canon. 
What helpeth then the graven images for the workman hath left it, 
Abac. 2.  it is molted and an image & a thing showing dreams and lies.  Gregory writing unto the bishop Marsill, in his .4. Epistle. 
We had praised thy doing, if thou hadst forbidden to worship images: which have been set in the Temple not for to worship, but only for to instruct the spirits of the ignorant. etc.  The Prophet jeremy in his .10. Chap. answereth unto Gregory. 
In that only point they are altogether brutish and do foolishly, 
jere. 10.  for the wood is an instruction of vanity.  
jesus Christ saith: 
Marc. 7.  In vain they worship me, teaching for doctrines the commandments of men. For ye lay the commandment of God apart, and observe the tradition of men.  S. Jerome upon the Prophet Esay. 57 Chapter. 
There was not a place that was left undefiled with the filthiness of idolatry, in such sort that behind the doors and posts of their houses they have set up images, 
Esa. 57  whom they do call their privy and familiar Gods. And by and by after he saith: The Cities of many countries and provinces are in that error, and do keep that wicked custom of the elders. Yea and Rome the mistress of the world, doth the like honouring the image of Ceres, as their safeguard, through out every house, with torch's and candles, to the end that they have memorials, which should admonish them of their invented error, aswell in the coming in as at the going out of the house. etc.  

Gala. 3 We have a true Image of the crucifix in the Gospel.  O foolish Galatians, who hath bewitched you that ye should not obey the truth? to whom jesus Christ before was describe in your sight, and among you crucified.  Epiphanius the good Doctor in the Epistle written unto john bishop of jerusalem, and afterward translated by S. Jerome out of Greek into Latin. 
Beside that that I have heard (saith he) that some did murmur against me, for asmuch as when we did go unto a holy place which is called Bethel, to the end that I might make there with thee some prayer, according to the ecclesiastical custom: and after that we were arrived to the village, which is called Anablatha, I saw in passing by a Lamp burning, and after I demanding what place that was, one answered to me, it was a Temple. And when I was entered in for to pray, I found therein a veil hanging at the gate painted, having the image of jesus Christ or of some kind of Saint: 
Epiphanine entering into a temple of the christians, found there the Image of jesus Christ, the which he did tear in pieces.  For I do not well remember whose image that was: Then as I saw in the church of jesus Christ an image of a man hanging, against the authority of the holy Scriptures, I did tear and rend it in pieces, and gave counsel unto the keepers of the said place, rather to wrap some poor dead body in it, and to carry it away. They did murmur against me saying: if he would have cut it of, were it not reasonable that he should give an other veil in change? I hearing the same promised to give one, and to sand it incontinent. But there was a little time between them, whilst that I searched for a certain veil of price for to send in stead of the other. For I did think that I must send one of Cypress, but now I have sent one such as I could find, and I desire thee that thou dost command the priests of the said place to receive this veil of this bringer which is sent from us. And to command fromhenceforth in the Church of Christ that they do hung no more any such veils, which are against our religion: For it becometh thy honesty and it is also reasonable that rather thou have a care to take from the Church of jesus Christ all scrupulous things, which are not meet for the people given thee in charge.  S. Jerome doth give witness of Epiphanius writing to Pammachius against the errors of john bishop of jerusalem. 
Thou hast Epiphanius the bishop, who by the letters that he hath sent unto thee, hath called thee openly Heretic: Truly thou art no greater than he, neither of age nor of knowledge, neither in holiness of life, neither according to the testimony of all the world, 
The heretics had thought that it had turned to their dishonesty, if they had persecuted Epiphanius for his holy life.  during the time that the heresy of the Arians and Eunomians did reign in all the east countries, except Pope Athanasius and Paulin: when thou wouldst not communicate, or have fellowship with those of the West parts, neither with those that did confess the name of God in exile. Either he was not heard of Euticius during the time that he was but priest of the Monastery, nor after that he was Bishop of Cypress, he was not touched of Valens, for he was always so honoured and esteemed that the Heretics themselves being in their kingdom, would have thought that the same should have turned to their ignominy and slander if they should have-persecuted so excellent a man.  Also the history Tripartite. 9 book. Chapter. 48. affirmeth. 
That he did many miracles.  
The said Epiphanius hath written a book called the book of heresies, out of which Saint Augustine allegeth witnesses. He lived in the time of Theodosius about the year of our Lord, 390.   

Of fastings and of meats.  

1. Tim. 4. Those who do forbidden marriage, and to eat of certain meats, do teach the doctrine of devils.  THe spirit speaketh evidently that in the latter times some shall departed from the faith, and shall give heed unto spirits of error and doctrines of devils, which speak false lies through hypocrisy, & have their consciences burned with an hot iron, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving thanks of them which believe and know the truth. For all creatures of God are good, and nothing aught to be refused, if it be received with thanks giving. For it is sanctified by the word of God, and prayer.  S. Athanasius in his expositions upon the Epistle to the Hebreus 13. Chapter. 
These are truly strange doctrines. And he rebuked those which had brought in the jewish abstinences and observations of meats. For (he saith) you aught to be fortified with grace, that is to say, with faith, and ye aught to be most sure, that nothing is defiled, and that all things are pure and clean unto him that believeth, and so that faith is necessary: 
Faith is necessary, and not the observation of meats.  and not the observation of meats. For those which do abstain from meats, that is to say, those which have their affection always to observe in such manner meats, it is most manifest, that such have nothing profited, no more than those which do separate themselves from the bonds and limits of the true faith, and serve wholly a law altogether unprofitable.  
What soever is sold in the flesh market, 
1. Cor. 10.  that eat ye, and ask no question for conscience sake.  S. Jerome upon the first Chapter, of Malachye. 
Turn neither to the right hand neither to the left: to decline and turn to the right hand is to abstain from meats which God hath created to be used. Also to condemn and forbid marriage, is to fall into that which is written in another place? be not righteous in thyself beyond measure.  
jesus Christ saith: that which goeth into the mouth defileth not a man: 
Mat. 15.  but that which cometh out of the mouth defileth the man.  The Council of Bracara or Braga. 2. 30. distinct. Chapter which beginneth, Si quis. Held in the year. 619. 
Hath excommunicated those which did abstain themselves from eating of flesh through superstition.  Eusebius in the ecclesiastical history, the .5. book. Chapter. 3. 
Rehearseth, that among those which were prisoners for the faith at Lions, there was one named Alcibiades, who led a very straight life: for he would eat nothing but bread, and drink water with salt, the which life he was willing to continued being in prison. He was notified unto Attalus (the true martyr of jesus Christ) after his first confession that he made in the theatre) that the same Alcibiades did evil, in not eating those creatures which God hath made, and that the same was an offence unto others? the which thing being come to the knowledge of Alcibiades, he did eat (by the admonishing of Attalus) all things as others did, rendering thanks unto God, for that the holy ghost revealed unto the same Attalus that which he did teach.  S. Augustine of ecclesiastical manners, 33. upon the letter K. 
Speaking of the Monks of Milan, 
Behold the order of the Monks in times past.  whose straightness he saw: None is constrained to bear a heavier burden than he can, else let him refuse to bear it, and he which is weaker than the other, is not therefore condemned of them. They all do know how greatly love and charity is commended. They do know very well that all meats are clean to those that are clean: therefore all their industry is not to reject any meats as unclean, but only to tame their concupiscence and lust, and to hold and keep themselves in brotherly love. They do remember this sentence, 
1. Cor. 6.  Meats are ordained for the belly, and the belly for meats: nevertheless, many which are strong shall abstain because of the weak. Many have another reason, to weet, because that they had rather to be fed with gross meats, and not with sumptuous and delicate, therefore those which in health do abstain from one kind of meat, make no doubt being sick to eat of it. Many do not drink wine, yet nevertheless they do not think to be defiled therewith: for they themselves do ordain, that one should give unto those that are of a weak complexion, and can none otherwise keep their health: if there be any that refuseth to drink, they admonish them brotherly, not to make themselves through vain superstitions more weak than holy. Even so they do diligently exercise themselves in the fear of God. And as touching the exercise of the body, 
We aught to give meats according to charity.  they do know very well, that it profiteth only for a little time. Love is chiefly kept, and thereunto is applied meats, words, apparel, and the countenances: every one doth consent unto a mutual love and charity, and do abhor to violate it, as much as God doth, if any one do resist the same, he is cast out: & if any one do disagree from the same, they will not suffer him one day. 
Titus. 1.   
Rebuke them sharply, that they may be sound in faith, and not taking heed to jewish fables, and commandments of men, that turn from the truth. Unto the pure all things are pure: but unto them that are defiled and unbelieving, is nothing pure: but even the very minds and consciences of them are defiled.  
The Council of Toledo. 13. hath excommunicated those which forbid to eat flesh.  
The Council of Pope Martin hath ordained as much.  
Pope Elutherius hath ordained, that none should keep himself through superstition from eating of any meats, which are agreeable to man's nature.  
Let no man therefore condemn you about meat and drink, 
Collos. 2.  or for a piece of an holy day, or of the new Moon, or of the Saboth days, which are nothing but shadows of things to come, but the body is in Christ. Let no man wilfully bear rule over you by humbleness, and worshipping of Angels, advancing himself in those things which he never saw, rashly puffed up with his fleshly mind. etc. Wherefore if ye be dead with Christ, and are free from the ordinances of the world. Why, as though ye yet lived in the world, are ye yet burdened with traditions of them that say: touch not, taste not, handle not, which all perish with the using of them, and are after the commandments and doctrines of men? Which things have in deed a show of wisdom, in voluntary worshipping and humbleness, and in not sparing the body, yet are of no value, but appertain to those things wherewith the flesh is crammed.  

1. Tim. 4.  The bodily exercise profiteth little: but godliness is profitable unto all things.  In the first book of the history tripartite. Chap. 10. 

Spiridion durst eat flesh in Lent.  The holy Bishop of Cypress, Spiridion saith, that freely he dare eat flesh in Lent, when others do abstain from it, because he was a Christian (saith he.)  

Rom. 14.  Let us not therefore judge one another any more: but use your judgement rather in this, that no man put a stumbling block, or an occasion to fall, in his brother's way. I know and am fully certified through the Lord jesus, that there is nothing unclean of itself: but unto him that judgeth it to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, 
1. Cor. 8.  now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. 'Cause not your commodity to be evil spoken of. For the kingdom of God is not meat and drink, but righteousness, peace, and joy in the holy ghost. etc. 
Rom. 14.  But why dost thou judge thy brother? or why dost thou despise thy brother? for we shallbe all brought before the judgement seat of Christ.  
He that eateth, eateth to the Lord: 
Rom. 14.  for he giveth God thanks: And he that eateth not, eateth not to the Lord, and giveth God thanks.  
Meat maketh us not acceptable to God for neither if we eat, are we the richer: 
1. Cor. 8.  neither if we eat not, are we the poorer. But take heed lest by any means this liberty of yours be an occasion of falling to them that are weak. etc. Wherefore if meat offend my brother, I will eat no flesh while the world standeth, 
1. Cor. 8.  because I will not offend my brother.  

Esa. 58.  The Lord said unto the Prophet Esay, cry now as loud as thou canst. Leave not of, lift up thy voice like a Trumpet, and show my people their offences, and the house of jacob their sins. For they seek me daily and will know my ways, even as it were a people that did right, and had not forsaken the statutes of their God. They argue with me concerning right judgement, and will plead at the law with their God. Wherefore fast we (say they) and thou seest it not? We put our lives to straightness, and thou regardest it not? Behold when ye fast, your lust remaineth still: for ye do no less violence to your debtors: Lo, ye fast to strife and debate, and to smite him with your fist that speaketh unto you. You fast not (as sometime) that your voice might be heard above. Think ye this fast pleaseth me, that a man should chasten himself for a day, and to writhe his head about like a hook in an hairy cloth, 
The true fast which pleaseth god is to abstain from all evils.  and to lie upon the earth? Should that be called fasting, or a day that pleaseth the Lord? But this fasting pleaseth not me, till the time be, thou lose him out of bondage, that is in thy danger: that thou break the oath of the wicked bargains, that thou let the oppressed go free, and take from them all manner of burdens. It pleaseth not me, till thou deal thy bread to the hungry, and bring the poor fatherless home into thy house, when thou seest the naked that thou cover him, and hide not thy face from thine own flesh.  Origen upon Leviticus. 10. homely 16. Chapter. 
If thou wilt fast as Christ commandeth thee, and humble thy soul, it is convenient that thou do it all the time of the year, yea, do the same all the days of thy life for to humble thy soul, nevertheless if thou haste learned of the Lord our Saviour, that he is gentle and lowly of heart, then if thou wilt fast, after the commandments of the Gospel: and keep in thy fastings the evangelical laws, the which the Saviour hath commanded to fast in such manner. But if thou do fast, 
Math. 6.  anoint thine head, and wash thy face. etc. Will't thou that I do show unto thee what fasting thou must fast? fast from all thy sins, take no meat of malice, take no meat of pleasure, be not to hot with the wine of luxury, fast from doing evil, abstain from evil words, keep thyself from evil thoughts, touch not the bread of theft, 
Col. 2.  of wicked doctrines, covet not the meats of false Philosophy, which do seduce thee from the truth. Such fasting pleaseth God, 
1. Tim 4.  but to abstain from meats which God hath created for the faithful to take with giving of thanks, and to do the same with them which have crucified jesus Christ, it cannot please God. The Pharyses were offended with Christ because that his disciples did not fast, unto whom he answered, 
Math. 9 Mar. 2. Luc. 5.  that the wedding children cannot mourn as long as the bridegroom is with them. Those than do fast which have lost the bridegroom, we which have with us the bridegroom cannot fast, but therefore we say not this, that we would let slack the bridle of christian abstinence. This is verily the Christian 
Christian liberty is to fast always, and not by observing of days.  liberty to fast always, not through superstition of observance: but by virtue of continency. For how can they keep themselves chaste and not defiled and marred, if they be not holpen and sustained through the aid of continency? How shall they understand the Scriptures? How shall they study in knowledge and wisdom? Shall not that be through the continency of the belly, and of the mouth? how shall every one make himself chaste for the kingdom of heaven, if he do not cut away the affluence of these meats? The Christians than have that reason to fast.  Augustine in the .86. Epistle written to Lasulanus. 
In the divine and Apostolical scriptures, and also throughout the new testament, in ferventness of courage beholding it, I do see fasting to be commanded, 
We find not in the Scripture in what time we must fast.  but I do not find it to be defined by God's commandment, or of the Apostles, in what time or day we must fast or not fast: wherefore by this I do understand that the commandment to fast, is not for to obtain righteousness, the which inwardly is the beauty of the king's daughter.  Chrysostome in the 4. tome, of fasting in Lent. Homily. 73. 
If we do daily here agreed, and that we do fast all the Lent, and do not amend our lives, greater occasion of damnation shall be done unto us.  
Gregory the 7. hath commanded to fast the Lent, upon pain of deadly sin. Read Platyna, Pag. 171. in his life.  Apollonius the martyr of jesus Christ in the ecclesiastical history. 5. book. Chapt. 11. 
Rebuked the heretic Montanus, because he was the first which made the law of fastings.  Saint Jerome to Nepotian, first tome. 
Say upon thee such manner of fasting, as thou canst bear. That thou have pure, chaste, simple, and moderate fastings, not superstitious. What profiteth it, not to eat of the oil, and to seek certain dainties, and difficult kinds of meats, as figs, 
Superstitious fastings.  pears, nuts, fruits of palms, or dates, the flower of wheat, of honey, and such manner of meats? There is no kind of garden fruit wherewith we do not torment ourselves, to the end we eat not of bread, and whilst we do follow our pleasures, we are drawn from the kingdom of heaven. Furthermore, I have heard of some, who against the rule of the nature of men drink not water, and eat no bread, but do eat of delicate suppings, and of punned Leeks, and drink not the pottage in a cup, but in a dish. What shame is this, how are we not ashamed of such manner of follies? how are we not wearied with such superstitions? Furthermore also, we seek in delicates the renown of abstinence. 
The most strong fasting.  The strongest fasting is bread and water, but because that there is no glory therein, and because all live of bread and water, as of a common thing, we do not esteem it to be fasting.  
In the old time they fasted until night. 
judg. 20. Zacha. 7.   
The fasting without works of mercy displeaseth God.  Cassiodorus reciteth in the 9 book of his history, 
That the Romans had but three weeks for the Lent, fasting every day except the sunday and Saterdaye: The Illerickes and the Grecians had six, and the other seven: but they fasted by space between.  
Read of fasting, Acts. 13. 1. Cor. 16. Math. 4. Luc. 2. Tobi. 2. 1. Reg. 6. 2. Cro 20. 1. Esdras. 8. joel. 2. jonas. 3. Hester. 4. and .14. Psalm. 35. and .69. and .109. Deut. 9 3. Reg. 19  

2. Reg. 1.  David and his people fasted until evening, hearing that Saul and jonathas were dead.  

2. Reg. 12  David fasted and prayed for the people which were strooken of God.  

3. Reg. 21.  Achab fasted and slept having on sackcloth, walking comfortless, and the Lord had compassion and pity on him.  
judith 
judith. 8.  fasted all the days of her life.  
Hester 
Hest. 4.  purposing to enter unto the king for to speak unto him, fasted three days and three nights.  
josias declareth the fasting to all the people, and caused the words of the book of jeremy 
jere. 36.  to be read openly.  

Math. 4.  jesus Christ humbled his soul with fasting psalm. 35. and .69. and .109.  

Esay. 58.  Unto whom is he like that fasteth, and nevertheless ceaseth not to sin?  

jerem. 14.  Fasting profiteth nothing at all to the wicked and obstinate people.  

Luc. 21. Rom. 13.  jesus Christ saith: Take heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness and cares of this world.  
You have been called unto liberty, 
Gal. 5.  only let not your liberty be an occasion unto the flesh, but in love serve one an other.   

Of marriage and of vows.  
THe spirit speaketh evidently, 
1. Tim. 4.  that in the latter time some shall departed from the faith, and shall give heed unto spirits of error, and doctrines of devils, which speak false lies through hypocrisy, and have their consciences marked with an hot iron: forbidding to marry.  
jesus Christ saith, have ye not read, 
Mat. 19 Genes. 1. Genes. 2. Ephes. 5. 1. Cor. 6.  how that he which made man at the beginning, made them man and woman, and said, for this cause, shall a man leave father and mother, and cleave unto his wife, and they twain shall be made one flesh, wherefore they are no more twain, but one flesh. Let not man therefore put asunder that which God hath coupled together.  Origene upon Saint Matthew. 23. Homilye. 
The Scribes and Pharyses are set in Moses' chair. etc. He doth rebuke then such manner of preachers, who do not only that they say, but also do cruelly and without mercy, 
No constraint from marriage.  great things, which one cannot do, not esteeming, or judging what is the virtue of every one of the hearers, as those which forbidden to marry: And do constrain the people to a most vile villainty, for that they do forbid that which is expedient. Those also which do teach to abstain from meats, and other such manner of things, to the which the faithful aught in no wise to be constrained. They do say great burdens through the word of their expositions, against the will of Christ saying, my yoke is easy, and my burden is light: And often times we do see that those that do teach such things, do live altogether contrary to their sayings, doing all things for the regard of men, and for vain glory, as the word following doth show it, saying. All their works they do for to be seen of men. 
Mat. 23.   
Solomon in the .18. 
Pro. 18.  Chapter of the proverbs doth describe the blessing of marriage.  
The Prophet David in the .128 psalm 
Psal. 128.  doth describe the blessing of God upon those that are married.  
The angel Raphael did teach Toby 
Tob. 6.  how he aught to marry as God commandeth.  
The confirmation of marriage is in the 9 Chapter of Genesis under the letter A. 
Genes. 9   Eusebius in the Ecclesiastical history, 3. book .27. Chap. 
Saint Clement, as Eusebius of Cesaria doth recite, hath written against those who do despise marriage. Among other things that he hath written, saith as followeth: Will they also reprove the Apostles? Saint Peter and Saint Philip had wives, and married their daughters, 
The Apostles were married.  and Saint Paul in one of his Epistles, was not ashamed to make recommendations and salutations unto his wife, 
Clement saith that Saint Paul was married.  whom he saith he would not lead with him about the country, to the end he might be the more free to preach the gospel. And by and by after he saith, that Clement in his 7. book of his work, saith as followeth: It is said that S. Peter when he did see his wife to be martyred, rejoiced, seeing that by that means she was of the number of the elect, and that she returned unto her own house of Paradise, and that he cried after her when they brought her to her death, calling her by her name, saying unto her: O dear wife remember God. Such were the marriages of the Saints, 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. etc. 
The Pope in his Decretals calleth marriage, uncleanness, pollution, and carnal filthiness.  

Heb. 13.  Saint Paul answereth the Pope, saying: Wedlock is to be had in honour among all men, and the bed undefiled, for whore keepers and adulterers God will judge.  

john. 2.  jesus Christ allowed marriage, for he and his mother were at the marriage in Cana of Galilee.  Augustine in his treatise of the goodness of marriage .21. chap. 
I dare not prefer the virginity of Saint john, before the marriage of Abraham.  The history tripartite, 2. book, Chapt. 14. rehearseth or doth make declaration of the Council of Nice, how it hath decreed that Priests aught not to marry. 
But the holy man of God named Pahnutius bishop of Egypt, who had his right eye plucked out, and the right leg cut of in the ham, and condemned by the Emperor Maximine to be boiled in molten lead. All these great evils did he suffer for the Gospel of jesus Christ. The same holy man, seeing that the Council had ordained that decree, resisted it boldly, saying that marriage is honourable, 
Note what chastity is.  and that the company of his own wife was chastity, persuading the Council never to establish such a law, saying: that if they do make such a law, it will be unto them a great occasion of fornication. Then the Synod praised the sentence and advice of that holy man, 
The Council of Nice would not make a law that the Priests should not marry.  and would constitute nothing touching that matter, but left it to use at every man's liberty, not making law or necessity, yet notwithstanding the said Pahnutius was not married. This Council was celebrated in the year of our Lord .328.  Platyna in the life of Silvester the first. 
The Council of Gangres in Galatia celebrated in the year of our Lord 333. hath permitted marriage unto Priests, and hath excommunicated those which shall forsake their father and mother and wife, under colour of religion.  Distinction .31. Chapter. which beginneth, Quoniam. 
The counsel of Constantinople the sixth, hath in like manner ordained not to make any vows not to marry, & that the priests which do separate themselves from their wives, because of their holy orders, should be excluded from the communion.  Distinction .27. Chapter, Quidam, and in the Canon of the Apostles. Chapter .6. 
The counsel of Anticyra which was celebrated the year of our Lord .304. like wise did permit the Deacons to be married, after that they have taken their orders.  john le Maire of the differences of schisms and of the counsels of the Church. 
I found in the library of the Abbey of Desnay at Lions in an old book: 
Priests married in France.  that in France in the time of Pope Formosus, and King Lewes the second of that name, who was surnamyd the stammerer or stutter, the priests were married.  
The Canon of the Apostles saith, if there be any which saith or teacheth under the title and cloak of religion, that priests aught to forsake their wives, let them be cursed.  
Long time after the counsel of Nice, 
S. Hilary bishop of Poitiers was married.  in the church of the Latins, many bishops were married: among other S. Hilary bishop of Poitiers, as we may see by his Epistle which he wrote being in exile unto his daughter being a virgin, in which Epistle he made also mention of his wife the mother of her. 
1. Tim. 3. S. Paul teacheth that the bishops may be married.   
A bishop therefore must be faultless the husband of one wife, watching, sober, modest, herberous, apt to teach not given to wine, no fighter, not given to filthy lucre but gentle, abhorring fight, abhorring covetousness, one that can rule his own house honestly, having children under obedience with all honesty. For if a man cannot rule his own house, how shall he care for the church of God. etc. Likewise must Deacons be honest, not double tongued, not given unto much wine, neither to filthy lucre: but having the mystery of the faith in pure conscience: and let them first be proved, & then let them minister if they be found faultless. Even so must their wives be honest, not evil speakers, but sober, and faithful in all things. Let the Deacons 
The Deacons were married in the primative church.  be the husband of one wife, and such as can rule their children well, and their own households. After these words in the beginning of the fourth chapter, 
1. Tim. 4.  he saith: the spirit speaketh evidently, that in the latter times some shall departed from the faith, and shall give heed unto spirits of error, and doctrines of devils, which speak false lies through hypocrisy, and have their consciences marked with an hot iron: Forbidding to marry.  
Again: 
Titus. 1.  For this cause have I left thee in Creta, that thou shouldest continued to redress that which resteth, and shouldest ordain Elders in every city, as I appointed thee. If any be faultless, the husband of one wife, having faithful children, which are not slandered of riot, neither that are disobedient, that he be chosen.  Objection. 
Pope Gregory the 7. 
Naucler. Albertus. Crantzius. Lambert. Hirsued.  Monk of Cluny otherwise called Hildebrande, who was Pope in the time of the Emperor Henry the 4. hath commanded by letters, unto Otto bishop of Constance, that he should forbid in his Diocese, the Priests to marry, and that he do unlose or make frustrate the marriages of those which were already married.  Answer. 
The Lord answered unto the same, 
Genes. 2.  saying: It is not good that man should be alone.  Extra de Cle. cons. lib. 6. Cap. 1. 
Pope Boniface the 8. hath permitted all liberty unto the religious people, although they were married.  Saint Ambrose in his first book of Virgins. 

1. Cor. 7.  As concerning Virgins, I have no commandment of the Lord: but I give unto you mine advice. If the Doctor of the Gentiles had no commandment, what is he that can have it? And in very deed he had no commandment, but he hath had an example. 
Virginity not commanded, but desired.  For virginity cannot be commanded, but be desired. For the things which are not in our power, are more to be desired, than to be commanded. etc.  
After that Paul hath counseled that it were good, if we could live unmarried, because that we are more free to think on God, 
1. Cor. 7.  he saith: And this I speak to declare what is profitable for you, not to tangle you in a snare: but that ye follow that which is honest and comely, and that ye may quietly cleave unto the Lord without separation.  

1. Cor. 7.  To avoid fornication, let every man have his wife, and let every woman have her own husband. I would wish that all men were as I am: but every man hath his proper gift of God, one after this manner, another after that▪ etc. If they cannot abstain, let them marry: for it is better to marry, than to burn. etc.  S. Vldaric bishop of Augspurge, in the Epistle that he sent to Nicholas the first, concerning the forbidding of marriage unto Priests. 
The forbidding of marriage was altogether contrary both to the word of God, the decrees of the Council of Nice, and to the ancient Church. After he declareth unto him the great evils and dangers which therein were. 
Note the fruit which came of the forbidding of marriage unto Priests.  And among other things he declared that which chanced in the time of Gregory the first, through the occasion of such forbidding, which constrained him to change his mind in that case. At a certain day the said Gregory sent to his fish pond or stew, for to draw fish, and there were brought unto him more than six thousand heads of little children, which had been cast in there, for to cover and hide the whoredom of the Priests and other Ecclesiastical persons. Wherefore Gregory seeing the same, was constrained to say, condemning the decree that he had made against the marriage of the ecclesiastical persons. The Apostle saith, it is better to mary then to burn: And I say also for my part, that it is better to marry, then to give occasion of death. This Epistle was found in a library of the town of Holland, called Aldwater.   

Of vows.  S. Ambrose upon the first to the Corinthians. 7. Chap. 
NO man aught to be constrained, lest having forbidden things that are lawful he do fall into things unlawful.  

We may break the vows made against the faith.  The counsel of Toledo .8. did permit to break the vows and oaths made against the faith.  
David sinned in swearing that he would put to death Nabal and all his men, 
1. Sam. 25 The vow of David.  he did very well to break that vow, which was against God: And therefore he praised greatly God for that he letted him to shed blood, by Abigail.  

Mat. 14.  Herode made a vow to give unto the daughter of Herodias 
The vow of Herode.  that danced before him, whatsoever she would ask. And she being before instructed of her mother, said, give me here john Baptist his head in a platter. And the king sorrowed: nevertheless for his oaths sake, & for their sakes which sat also at the table, he commanded it to be given her. He did evil in fulfilling that vow against God.  
Saul did evil to vow 
1. Sam. 14 The vow of Saul.  to put to death his son jonathas, who was hindered to accomplish his vow by the people.  
God hath said and commanded, 
Exod. 20.  thou shalt not kill.  
jephtha vowed a vow unto the Lord and said, 
judg. 11. The vow of jephtha.  if thou shalt deliver the children of Ammon into my hands, than that thing that cometh out of the doors of my house against me, when I come home in peace, from the children of Ammon, shall be the Lords, and I will offer it up a burnt offering. After the wars were ended he came home, and see his daughter came out against him with Timbreles and dances. And when he saw her, he rent his clotheses, and said: Alas my daughter, thou hast made me stoop and art one of them that trouble me. For I have opened my mouth unto the Lord, and cannot go back. etc. And he killed his daughter against the commandment of God, which forbiddeth to kill.  Saint Cyprian the Martyr of jesus Christ. 11. Epistle first book. 
If the virgins have given themselves with a good will unto Christ, let them persevere in chastity not dissembling, 
If the virgins will not or cannot persevere in their virginity, let them marry.  being so strong and constant that they attend the reward of their virginnitie: if they will not or cannot persevere, it is better for them to marry, then to be thrown headlong into the fire through their pleasures.  
The counsel of Arausique or Orange the 11. chapter hath decreed, that we can vow nothing rightly unto God, but that which we have received at his hand: In as much as all things which we can offer unto him, are gifts proceeding from him.  
The counsel of Gangres in Galatia, in a Canon and rule saith, if any of those which keep virginity for the love of jesus Christ, do elevate themselves against those that are married, let them be excommunicated, 
If the Moans do think themselves more holy than the married folk, they aught to be excommunicated, or given unto the devil.  or given to the devil. In an other Canon it is said, when a man because of dissembling countenance, useth strange apparel, believing that thereby he hath righteousness in himself, and despiseth others, which with honesty and reverence do wear caps and other comely apparel, that he be excommunicated.  john le Maire of the difference of schisms and of the counsels of the Church. 
Pope Gregory the seventh, was the first which made a law that priests should not marry.  Platyna in the life of Pope Pius .2. or Aeneas Silvius. 
The Pope Pius borne at Senee, aforenamed Aeneas Silvius, among other proverbs, 
The proverb of the Pope.  which he was wont to speak, was accustomed also to say, by good right and by good cause, they have taken away marriage from priests, but for better cause they aught to restore it unto them again.  
jesus Christ saith in vain they worship me, teaching for doctrines, 
Mat. 15.  which are but men's precepts.  

Math. 15.  All plants which my heavenly father hath not planted, shall be plucked up by the roots.  

1. Cor. 7.  It is better to marry then to burn.   

Of the church, and how it may be known and of her authority.  Chrysostome upon S. Mathewe .48. homily .24. Chapter. 

The wicked have Churches, Preachers, Orders, and Clerks.  THere be some who do greatly seduce, although that it be through lying, yet nevertheless they do preach Christ, they declare the faith: For they also have orders, and priests aswell as the faithful. They do also read the holy Scriptures. Also they do think that they do give the same Baptism, and the same Sacraments of the body and of the blood of Christ: likewise they do honour the Apostles, & Martyrs, and thereby do cause the thoughts of men greatly to err, not only of the mean and simple people, but also of the prudent and wise. Who shall he be whom Antichrist will not move? partly doing the works of Christ, and fulfilling all the offices of the Christians, before the Christians: except it be peradventure he which considereth that which the Apostle hath said: 
2. Cor. 11.  Forasmuch then as Satan himself is changed into the fashion of an angel of light. Therefore it is no great matter, though his ministers fashion themselves as though they were the ministers of righteousness, whose end shall be according to their deeds, and not after the feigning and form of their christianity.  Chrysostome upon S. Matthew, 9 Homily. Chapt. 24. 
All the Christians in this present time, aught to confer themselves in the holy Scriptures. 
The true Church known by the holy Scriptures.  For sithence the time that heresy hath obtained and gotten her churches, men can have no certain proof or trial of true christianity: And there can be no other refuge for the Christians, who are willing to know the truth of the faith, but the holy Scriptures. Afterwards he saith: Whosoever then will know what the true church of jesus Christ is, how shall he know it but only by the Scriptures?  Saint Augustine, 2. Tom, 166. Epistle. 
In the holy Scriptures we have learned jesus Christ: and in the Church we have commonly those holy Scriptures. Wherefore then is it, that in them we keep and hold not altogether, in common both jesus Christ and his Church?  S. Augustine .7. Tom, in the Epistle against Petilian a Donatist. Chapter. 2. 3. 4. 
Among us and the Donatists is a question where the Church is. What is it then that we shall do? Aught we to seek it in our words, 
The Church is in the words of jesus Christ.  or in those of our head jesus Christ? Truly we aught to seek it in the words of him which is the truth, and which also knoweth his body.  Chrysostome upon Saint Mathewe, 49. Homily. Chap. 24. 

Heresy the troop of the soldiers of Antichrist.  Heresies are the bands and troop of the soldiers of Antichrist, chief those which have obtained the place of the church. And it is holden in the holy place, insomuch that it seemeth that they are there holden, as the word of truth: but it is the abomination of desolation, that is to say, of the host and band of Antichrist, the which hath made the souls of many men desolate, forsaken, and destitute of God. 
2. Thess. 2  And peradventure that is that which the Apostle speaketh of, which is an adversary, and is exalted above all that is called God, or that is worshipped: so that he shall sit as God in the temple of God, and bear in hand that he is God. And so all his evils of diverse heresies, the which were before but only heard of, are afterward holden in the holy place, in overthrowing the Church of jesus Christ. etc.  Chrysostome upon Saint Mathewe, Chapt. 24. Homily .49. 
He then which would know what is the true Church of jesus Christ, how shall he know it in so great confusion of such likelihood, but by the scriptures? 
For to have the sureness of the true faith, we must have regard unto the holy Scripture.   In the same. 
The Lord then knowing so great confusion to be come in the latter days, therefore willed that the Christians which are in Christianity, which will take the sureness of the true faith, should have refuge unto nothing but unto the Scriptures: Otherwise if they regarded other things, they shall be evil spoken of, and shall perish, not understanding what the true Church is, and thereby shall fall headlong into the Abomination of Desolation which standeth in the holy place of the Church. 
Mat. 24.  etc.  In the same. 

Mat. 24.  If any man shall say unto you, behold here is Christ in the houses, believe it not. For now you do injury and wrong to the godhead, if you seek it in houses, that which filleth both heaven and earth: or if ye think that he which is come for to resist the proud, and for to exalt the humble and meek, is hid there: showing by such things, how of his true Church oftentimes do rise up seducers. Therefore we must in no wise believe them, 
We must believe no men if they do not teach the scriptures.  if they say not or do not that which is agreeable to the Scriptures, believe them not: for as the smoke goeth before the fire, and the battle before the victory: even so the temptation of Antichrist, precedeth and goeth before the glory of Christ. etc.  Saint Barnard upon the Canticles 33. Sermon. 
From whom shall the church hide herself? all are friends, and all are enemies: 
judges of the Church in our time.  all are kinsfolks, and all are adversaries: all are household servants, and there is none at peace: all are neighbours, and all seek but their own profit: They are the ministers of Christ, and serve Antichrist: 
The Priests are appareled pompously like harlots, and those that play in comedies or tragedies when they do their divine office.  they do walk in the honour of the gooneds of the Lord, unto whom they do no honour: thereby cometh that beauty of the harlot, which thou seest daily in their apparel, as the players of Comedies, as in the apparel of a King: thereby thou seest the gold in the bridals, saddles and spurs: Thereby are the tables beautified with meats and vessels. Thereby cometh drunkenness, and gloutonye, thereby proceedeth the harp and the viol, thereby are the priests overrunning, and the garners full, answering the one the other: Thereby are the boxes full of ointments and sweet savour, thereby are the purses filled, therefore would they be, and are the princes of the Churches, the provosts, Deans, archdeacons, Bishops, archbishops, and such things come not lawfully, but because they do walk in the business of darkness. By that before it hath been forespoken, and now is come the time of the fulfilling of the same, 
Esay. 38.  Behold now in peace my bitterness is most bitter, it hath been before bitter, in the death of Martyrs, afterwards more bitter in the controversy of Heretics, now it is most bitter in the manners of those of our own house: we can neither chase them nor drive them away, they are so mighty and multiplied without number. The sores and plagues of the Church are entered into the inward parts, and are incurable, and therefore is her bitterness most bitter. etc.  S. Hilary writing against Auxentius. 

We aught to take heed of Antichrist, for if we do mark well the scriptures, we shall find him in the Church.  I do admonish you to take heed of antichrist, ye stay yourselves to much on the walls, seeking the church of God, in the fairness of buildings, thinking that the unity of the faithful is there contained: do we doubt that antichrist aught there to have his seat? The mountains and the woods, lakes, prisons, and deserts are more sure unto me and of better trust, for the Prophets being therein hid have prophesied.  Saint Barnard upon the .90. psalm, Qui habitabit. verse .6. 
O Lord jesus thou hast multiplied the people, 
Esa. 9 Mat. 20. Philip. 2.  and thou hast not increased their joy: for many be called, but few be chosen: All the Christians, almost all do seek their own profit, & not of jesus Christ. And have removed the offices from the ecclesiastical dignity into shameful gain, and into works of darkness, and the health of souls is not searched for in such things: but the pleasure of riches. Therefore are they shorn, therefore do they frequent the Churches, 
The Priests are shorn and shaven, and do all their ceremonies for covetousness  and do celebrated masses, and sing psalms. They strive and contend most impudently daily by process for Byshoppryks, Archebyshoppryks, in somuch that the revenues of the Churches are bestowed and wasted in superfluities, and to vain uses. There remaineth nothing but that the man of sin be revealed, the son of perdition. etc.  S. Barnard in his Sermon of the conversion of S. Paul. 
Alas O Lord God, 
Esay. 1.  for these are the first which do persecute thee, 
The heads of the Church do persecute the Church.  whom we do see to love the highest places in thy Church, and to hold the principality. They have taken the Arches from Zion, they have occupied the Castle, and afterwards have freely & by power and strength, set all the city on fire: their conversation is miserable, the subversion of thy people is pitiful.  S. Jerome upon the .9. Chapter of the Prophet Oseas. 
I do not find in the old histories any other to have separated and divided the Church, and seduced the people from the house of God, than the Priests and Prelates which are placed of God, for to be the spies and watchmen for the Christian people, against the enemies of the church.  S. Barnarde in his first book, De considera. to Eugenius. 
Speaking unto Pope Eugenius: what are those thy flatterers which say unto thee: now up boldly: thou dost by them of the spoil of the Churches? The life of the poor is sown in the places of the rich. Silver shineth in the mire, they run thither out of all parts, the poorest sort do not carry it away, but the most strong, or he that runneth swiftest: this custom, or rather this mortal corruption, hath not begun in thy time, but I beseech God that it may end in thine. In the mean time thou art appareled and decked up very gorgeously and sumptuously. If I durst speak it, thy seat is rather a Park of devils, than of sheep? Did S. Peter so? Did S. Paul mock after that sort? Thy Court aught rather of custom to receive the good, than to make them such. For the wicked do profit nothing, but the good do very much impair. Afterwards he concludeth: Behold the murmuring and common complaint of all Churches, they do cry out that they are cut in pieces and dismembered. There are very few, or almost none, which do not fear the stroke or wound: Dost thou demand what? The Abbots are drawn away from their Bishops, the Bishops from their Archbishops. It is great marvel if one can excuse the same. In doing so, you do show very well, that you have fullness of power, but not of justice. You do the same, because that you can do it: but the question is, whether you aught to do it. You are there constituted and placed for to keep and preserve unto every one his honour, and his degree, and not for to bear him envy and malice.  In the 34. distinction, Chapter, Lector. Gloze and distinct. 82. Chap. Presbyter, & Gloze. 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. 

The Pope saith that he hath power to make laws against nature, and against the Gospel.  It is written in those Canons, that the Popes have such power and authority, that they may dispense against the Apostolical doctrine, and against the right of nature, and consequently against the Gospel and the word of God. For the Pope hath all the rights as well divine as human, in the inward parts of his breast, wherefore he aught to judge every man, and aught to be judged of none: Insomuch that though he should lead a great number of people into hell, yet no mortal man aught to presume to rebuke his faults: For he is God which cannot be judged of men.  
Saint Paul answereth unto the same saying. 
2. Thes. 2. judge ye now who is Antichrist according to the Canon, and according to the word of God.  Let no man deceive you by any means, for the Lord cometh not, except there come a departing first, and that that sinful man be opened, the son of perdition which is an adversary, & is exalted above all that is called God, or that is worshipped: so that he shall sit as God in the Temple of God, and show himself as God.  Saint Hilary in his book against Auxentius. 
Whosoever denieth Christ to be such as he hath been preached by the Apostles, he is Antichrist. The property of the name of antichrist, is to be contrary unto Christ.  The Priests do say that the Pope cannot err, neither the counsels. 
jesus Christ hath said unto S. Peter, 
Luc. 22.  I have prayed for thee, that thy faith fail not.  Unto the same their own Canons do answer in the .40. distinction Chap. which beginneth, Si Papa. 
If the Pope do fall into an error in the in the faith, and that he be an Heretic one may very well rebuke and check him in his faults.  

Alexander .6 Pope .227. in the year of our Lord 1492. Read Guliel. Bud.  Pope Alexander the .6. speaking once unto an Ambassador of the king of France, unto whom he had these words, this fable of jesus Christ hath gotten unto us great riches.  Sanazarius an Italian Poet in his Epigrams in the .2. book. 

Behold the enormity of the Popes, and their life more than diabolical.  Speaking of that Pope Alexander, noting the incest of him, with his own daughter Lucretia, and ask her, Lucretia will Alexander desire thee always? afterwards answered, O wicked case: it is thy father. Behold the witness which the writers of his time have, declared of that head of the church.  Abbas Vrspurgensis reciteth of Gregory the .7. otherwise called Hildebrand. 
That the common wealth of Rome, and all the Church hath been under him in great danger, 
The Popes may very well err.  through the error of new schisms, and not heard of, and that he hath usurped the Papal seat through tyranny, and not by lawful election.  The counsel holden at Worms in the year .1080. 
Affirmed of Gregory the seventh, 
Gregory .7. was not chosen of God.  that it is most true that he was not chosen of god, but that he exalted himself, without all shame through deceit, and money, and that he hath turned upside down the ecclesiastical order, and that he hath troubled the kingdom of the Christian Empire: and that he hath attempted the death both of the body and soul of that Catholic and quiet king, and that he hath defended and holden up the wicked and perjured king, and that he hath sown discord, among those that agreed together, and strifes amongst the peace makers, and offences amongst brethren, and divorcement between married folk, and that he hath removed and troubled all that was at rest, quiet and in peace between the good livers. 
Gregory hath put in question the catholic faith, and hath been a conjuror & necromancer.  We being assembled together of God against the said Hyldebrand, preaching sacrileges, and fires, maintaining perjured persons and homycides or men slears, putting in question or doubt the catholic and Apostolic faith of the body and blood of the Lord, being an observer and keeper of divination and conjuring, and of dreams, and a most manifest Necromancyer, having familiar spirits, and for that cause swerving from the true faith, we do judge that he aught to be canonically deposed driven away, banished, and condemned perpetually, if he do not leave of his seat, after that he hath heard these things.  Benno Cardinal in the life of the said Gregory. 
Amongst many wickednesses that he alleged of him, said, that he always used to bear about with him a book of necromancy, 
Note the life of Gregory.  the which was unto him very familiar, and that he did cast through his enchantments, the consecrated host into a fire, that by that means he might feign to have had a heavenly revelation, against the Emperor Henry: Benno allegeth for witness, john Bishop of Porta, Secretary of the said Hildebrand.  Platyna in the life of john the 8. And Sabellicus, lib. 1. of the 9 Ennead. 

The Papesse john. 8. Pope. 107. Year. 855.  The woman called john the eight, was borne in England, and her parents were of Mentz. She followed in her young age, a young scholar in the studies of learning, and profited so well at study, that she was esteemed at Rome amongst the wisest: for which cause she was chosen to be Pope, thinking that she had been a man, and was chosen with as great consent as ever was Pope, following still the study that she had learned with her study fellow. 
Apoc. 17.  At the time that she was chosen Pope, she was found with child with one of her own servants, who perceiving herself big, 
Esay. 3.  knew so well to provide for her great belly, that none could perceive it, 
Behold the goodly stuff that hath been holden by the pope's  until such time as she travailed of child in the open street, and in the open procession, upon the shoulders of those that did bear her, & died in the same travail, the second year after her Papacy.  
One may now well see whether the Pope cannot err.  Platyna in the life of Sylvester. And Sabellicus. Lib. 2. of the 9 Ennead. 
Sylvester. 2. Pope. 147. Year. 999.  
Sylvester the 2. was a Monk in his youth, afterwards did give himself unto the devil, as a right sorcerer, 
The Pope giveth himself to the devil.  upon condition that his body and soul, should be his after his death. Provided that the devil do help to obtain that that he desireth, by which means he came afterwards to be Pope.  Platyna in the life of Bennet. 8. And Sabellicus lib. 2. of the 9 Ennead. 

Benet. 8. Pope. 152. Year. 1012. The Pope did show himself a devil being alive, and the devil appeared Pope after his death.  Bennet the .8. appeared damned after his death in a monstrous and horrible likeness having an head and tail like unto an Ass, and the residue of the body like unto a Bear, saying that he did show himself after such sort, because that being Pope he hath lived beastly.  
The year. 457. The counsel of Carthage was holden in which S. Augustine ruled. In the same a law was made, upon the appellations in Ecclesiastical judgement. 
The Pope was found in a lie, and proved a liar  The Pope required that it might be lawful to every one that would, to appeal unto his seat. And to the end that he might obtain that which he demanded, did commit falsehood, in alleging a decree of his own inventing, the which said that it was made in the counsel of Nice: After that the lie of the Pope was known, through the doubleness of the Councils, brought from Constantinople, the request of the Pope was refused & denied.  
The counsel of Ariminum or Rimino, 
The Council of Ariminum hath erred, nevertheless it was general  which was holden by .60. Bishops was general, condemned the counsel of Nice. And did err with Arius, who was before condemned, by the word of God in the said counsel. In like manner the .2. counsel of Ephesus hath erred, with Eutyches, and Dioscorus.  
The counsel of Carthage in which that holy man Cyprian was present, with .86. 
The Council of Carthage in which Saint Cyprian was present hath erred.  bishops, that is to say almost all the bishops of Africa, Numidia, and of Mauritania, decreed that Baptism ministered by the Heretics, aught not to take place, but that those which have been baptized by them should be baptized again: The which sentence was afterwards condemned, as it appeareth in the .5. distinction, chapter, Quare.  S. Augustine writing against Maximian bishop of the Arians. Lib. 3. Chapter. 14. 
I aught not to prefer the Council of Nice, nor of Ariminum, as though I should prefer them before the Scriptures. 
We are not holden by the authority of Counsels, but by holy scripture.  For by the authority of the same, I am not bound, neither thou likewise by the other: But by the authorities of the holy Scriptures, and not of men what soever they be. But witness unto both a like, as the thing with the thing, the cause with the cause, reason with reason. etc.  
We aught also to observe the decrees of Pope Alexander the 3. of Gelasius, of Nicholas the 2. of the Council of Illyberis, of Toledo, of Carthage, of Chalons, of Calcedonia, & the Lateran, the which have forbidden to take money and gifts for the satisfaction of sins, for baptism, for the temples, for the sacraments and gifts of God. And have ordained that none should be promoted and ordained in the Church by money and rewards, and that he should be holden for an Apostate, and not for an Apostolic, which shall obtain the seat of Rome, either with money or favour.  
The Council of Orleans hath determined, that the poor, the sick, and the weak, should be nourished and clothed by the Bishops, and that the Monks should possess nothing of their own.  john Gerson in his first part of the examination of doctrines. 
The first verity should be so sure, 
A lay man well instructed in the Scriptures, may be objected against the Council, or the Pope, if they err.  that every simple man not authorized, might be so well instructed in the holy Scriptures, that one aught rather to believe his assertion in the cause of teaching, than the doctrine of the Pope. For it appeareth that rather we should believe the Gospel than the Pope. If then such a man do teach any verity which is contained in the Gospel, there where the Pope cannot greatly err, it is manifest of whether one aught to prefer the judgement. By and by afterwards he saith: If it should happen that there should be a general Counsel assembled, in which such a man were present which is well instructed, in case the greatest part should decline through malice or ignorance, to the opposition of the Gospel, such a lay man may be objected against the said general Counsel.  Panormitan in his Chapter, Significasti, extra de electionibus, who was present at the Counsel of Basill, and of Constance. 
In matters which concern the faith, the saying of a lay man aught to be preferred before that of the Pope, if his saying be more probable, by better authority either of the old or new Testament, than that of the Pope.  Thomas of Aquino in the some, 3. part. 46. addition 6. article. 
Because that the church is builded upon faith and the Sacraments, 
Articles of the faith not to be altered.  it appertaineth not unto the ministers of the church to make new articles of the faith, or to make new Sacraments, or to change or take away those that are made: for that is the excellency and puissance which appertaineth only unto jesus Christ, which is the foundation of the church.  
The counsel of Gangres in Galatia, doth curse those which abide not in the faith of the Lord, and which do make every day new constitutions.  The Canons and Decretals of the Popes in the .9. distinction chapter Noli, and chap. Ego, and chap. Negare, and .24. Q. 1. chapter. Non afferamus. 
We must hold ourselves unto the holy Scripture, and not unto the sayings of men how holy soever they be.  Origene upon the Prophet jeremy, in the first homily. 
It is necessary for us to call to witness the holy Scriptures: for unto our senses and allegations, without those, one aught not to believe.  S. Jerome upon S. Mathewe. 
That which is spoken without authority of the Scriptures through the like facility may be despised as it is said.  Saint Augustine upon S. john. 46. treatise. Chap. 10. 
Verily in sitting upon Moses' seat, 
What it is to sit upon Moses' seat.  if they do teach the law of God, it followeth that God teacheth by them: but if they will teach that which is theirs, hear them not, neither do them. For truly such people do seek the things which are their own, and not of jesus Christ.  S. Cyprian unto Cecil, 2. book of his Epistles. 3. Epistle. 
If you do whatsoever I command you, I will not call you servants, 
john. 15.  but friends: and also that Christ aught to be only heard, the father hath witnessed it from heaven, 
Mat. 17.  saying: this is my dear son, in whom I delight, hear him. Wherefore if it be so that Christ alone aught to be heard, 
Christ alone aught to be heard.  we aught not to have regard what that is that others before us have thought good to be done: but that which Christ which is before all hath done. For we must not follow the custom of men, but the verity of God, forasmuch as the Lord speaketh by Esaye the Prophet, saying: 
Esay. 29.  They do praise me highly with their lips, teaching the commandments and doctrine of men. And again in the Gospel, 
Mat. 15.  ye have made that the commandment of God is without effect, through your tradition. And therefore, dear brethren, if any of our predecessors either through ignorance, or through simpleness, hath not observed and kept that which the Lord hath taught us to do by his example, or doctrine, 
Those which do reject the word of God, have none excuse  the same may be left of through the simplicity thereof, and it may be pardoned him, through the mercy of the Lord. But it cannot be pardoned us which are now admonished and instructed of the Lord. And also we must write letters unto our companions that the law of the Gospel and the doctrine of the Lord be kept of every one, and that we do not go back from that the Christ hath taught and done. etc.  
Afterwards he saith: If we be the priests of God and of Christ, I do not find that we aught to follow any other than God and Christ. Forasmuch as especially he saith in the Gospel: 
john. 8.  I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life.  Lactantius Firmianus in the .6. book of his godly institutions 8. Chapter. 
We aught not to follow men but God.  S. Augustine writing unto Fortunatus. 198. Epistle. 
We aught not to hold or esteem all the disputations of men as canonical scriptures, 
The writings of holy men are not to be preferred before the canonical scriptures.  although they have been made by learned men, insomuch that it is lawful for us (saving the honour of men which is due unto them) to gainsay or reprove some things in their writings, if peradventure we do find that they savour otherwise then the verity containeth, understood by others, or of us through the help of God. I am such a one in other men's writings, as I would that they should be which do understand mine.  S. Augustine in his Prologue of the .3. book of the trinity. 

Augustine would not that we should obey his writings as canonical  Obey not my writings as if they were the canonical Scriptures, but all that which thou shalt find in them, believe the same without doubting: But give no farther credit unto mine than they do accord and agreed with them.  In the same book. 
I cannot deny, but aswell in my great works as in my small works there are many things, which justly and without any temerity might be blamed.  S. Augustine in his Epistle unto S. Jerome .19. Epistle .3. Tom. folio .161. 
I do confess thorough thy love, t●●t I have learned to bear that honour and reverence only unto the books of the holy Scriptures which are called canonical. 
There is no fault in the canonical scriptures.  And I do believe most surely that no Authors of them, writing them have erred: but if any things are found in them the which do seem to be repugnant to the truth: I do esteem it none otherwise, but that either the book is evil written, 
Augustine's opinion.  or that the interpreter hath evil understood that which is said therein, or else that I do understand it nothing at all. And as for others, I do read them in such sort, that with whatsoever holiness or doctrine they be set and painted forth, yet I do not think that to be true which they say, because that they have such an opinion, but so far as they could persuade me, either by those canonical authors, or by probable reasons which are not disagreeing from the truth. And as for thee, my brother, I do think that thou thinkest none otherwise. Yea, I do esteem truly that thou wouldst not that we should read thy books, as the books of the Prophets and Apostles, which have written so certainly, that it should be a wicked thing to think that they have erred or failed in their writing.  S. Augustine in the .112. Epistle written unto Paulinus. 
I would not that thou shouldest follow mine authority, thereby to think that it is necessary for thee to believe it, because I have spoken it: but to the end that thou believe the canonical scriptures. etc.  Saint Jerome upon the Epistle unto Titus .1. Chapter. 
Without authority of the Scriptures, babbling and scoffing aught not to be believed.  Tertullian in his prescriptions against the heretics. 
It is not in our desire or free will, lawfully to bring in, to choose, or to allege for witness, that that another shall bring in or allege, for his will and pleasure. For we have the Apostles of the Lord for authors, who have brought in nothing for their pleasure, neither no new thing, but they have faithfully taught unto the people, the discipline & knowledge which they have received of God.  S. Augustine of one only Baptism in the Epistle unto Vincent. 
What is he that knoweth not the holy scriptures? etc. My brother meddle not against so great & heavenly things. For the places are known by the Canon law of the Bishops.  Saint Augustine writing unto Vincent, in the .48. Epistle. 
Gather not together false accusations against the brethren, 
We aught not to bring the faults of the ancient doctors against so great number of witnesses of the holy scriptures.  of the writings of the Bishops, or of ours: as of Hilary, or of that unity (before that the part of Denatus be divided or separated) as of Cyprian, or Agrippin, against the heavenly witnesses, which are in so great number, so clear, and not to be doubted. First of all, because that such kind of letters aught to be discerned from the authority of the canonical Scriptures. For we do not read them after that sort, as for to take witness, to which it is by no means lawful to speak against, except peradventure they have perceived any thing otherwise than the truth requireth. Immediately afterward he sayeth: But nevertheless let us walk in that in which we are come unto, (that is to say) in that way which is Christ. For the integrity and the knowledge of letters, of any Bishop (how noble and virtuous so ever he be) cannot be kept as the canonical Scripture is kept, through or by so many letters, orders, and tongues, and through the susception of the ecclesiastical celebration. Against the which, there are some notwithstanding, who under the name of the Apostles, have invented and imagined many things: nevertheless, it hath been in vain, because that it is to well proved, celebrated, and known. etc.  S. Augustine in his .2. book of Baptism against the Donatists 3. Chapter. 
You have accustomed to put before us the letters of Cyprian, the sentence of Cyprian, wherefore do you take the authority of Cyprian, for your schism, and do repeal and keep back his example for to trouble the church? And what is he but that he knoweth that the holy canonical scripture, aswell of the old testament as of the new, is kept within his limits which are certain, and that the same is to be preferred before all the writings of the bishops that are past, insomuch that we must nothing doubt thereof neither dispute, to weet, whither that all that which is written in the same be true. But it is lawful to rebuke the writings of the bishops which have been written or which they have written since the confirmation of the canonical scriptures, or by word, peradventure more full of wisdom of every one better instructed in such things, or by greater authority of other bishops: or through the wisdom of the wise, or by the counsels, if peradventure they have swerved in any thing from the truth, and also the counsels which are done, through out every region or province, without all doubts aught to give place unto the authority of the first counsels which are made through out all Christendom, and the first & general determinations, aught oftentimes to be amended by those that follow after, when through any experience of things that which was secret is declared, and that which is hid is made known, without any kind of pride, which is no sacrilege, not having a neck puffed up with pride, without any contention or envy, with holiness, humility, with the catholic peace, with christian charity.  Irenaeus in his .3. book .4. chap. 
What would it be if there were any disputation or debate moved, of any light question, must we not have our recourse unto the most ancient churches, which were in the time of the Apostles, and to take of them that which is clear and certain, for to resolve the debate or question put forth?  S. Augustine of baptism against the Donatists .3. book .9. Chapter. 
Honoratus Attuca hath said, forasmuch as Christ is the truth, we aught rather to follow the truth, than custom.  The Bishop Castus in the 5. Chapter. 

Custom aught not to be followed.  He that presumeth to follow custom, in condemning the truth, either he is envious or wicked towards the brethren, unto whom the truth is revealed, or he is ingrateful towards God, through whose inspiration the church is instructed.  

jere. 7.  Trust not in false lying words, saying: here is the Temple of the Lord, here is the Temple of the Lord, here is the temple of the Lord. etc. But take heed how ye do trust in counsels that beguile you and do you no good.  

Mat. 17. 2. Pet. 1.  God hath witnessed of his son saying: This is my dear son, in whom I delight here him.  
The Lord hath said: 
Deut. 18. Deut. 17.  But the prophet which shall presume to speak aught in my name, which I commanded not to speak, and he that speaketh in the name of strange Gods, the same prophet shall die.  
Moses' said, 
Deut. 12.  ye shall do after nothing that we do here this day, every man what seemeth him good in his own eyes.  
Moses' said, ye shall do afer nothing that we do here this day, 
Deut. 12.  every man what seemeth him good in his own eyes.  
You shall put nothing unto the word which I command you, 
Deut. 4. Apoc. 22.  neither do ought there from, that ye may keep the commandments of the Lord your God which I command you. Behold I have taught you ordinances and laws such as the Lord my God commanded me.  S. Augustine writing unto Orosus against the Priscillanistes and Originistes .11. Chapter. 
The doctrine of man seemeth to have reason so long as it is not compared unto the heavenly knowledge: 
Man's doctrine hath great appearance in itself, but compared to the truth, is confounded.  but when the lie approacheth to the truth, it is by and by devoured and destroyed, as a spark of fire, and all the teachings of faulshod and lyings the which now are called Idols. Forasmuch as they are made, they shall be altogether broken.  

john. 3.  He that cometh from an high, is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth: but no man receiveth his testimony, howbeit he that hath received his testimony, hath sealed that God is true. For he whom God hath sent, speaketh the words of God.  

john. 5.  jesus Christ saith. And his words have ye not abiding in you: for whom he hath sent, him ye believe not. Search the scriptures, for in them ye think ye have eternal life: and they are they which testify of me.  

john. 7.  My doctrine is not mine but his that sent me. If any man will do his will, he shall know of the doctrine, whither it be of God, or whither I speak of myself. He that speaketh of himself seeketh his own praise: but he that speaketh his praise that sent him, the same is true, and no unrighteousness is in him.  

john. 8.  He that sent me is true: and I speak in the world, those things which I have heard of him.  
If ye continued in my words, 
john. 8.  then are ye my disciples, and shall know the truth, & the truth shall restore you to liberty. etc. I speak that I have seen with my father: and ye do that which ye have seen with your father. Verily, verily, I say unto you, if a man keep my saying, he shall never see death.  
My sheep hear my voice, 
john. 10.  and I know them, and they follow me.  
I have not spoken of myself: 
john. 12.  but the father which sent me, gave me a commandment what I should say, and what I should speak. And I know that this commandment is life everlasting. Whatsoever I speak therefore, even as the father bade me, so I speak.  
The words that I speak unto you, 
john. 14.  I speak not of myself. If ye love me, keep my commandments. He that hath my commandments and keepeth them, the same is he that loveth me. He that loveth me not, keepeth not my sayings, and the words which ye hear, are not mine, but the father which sent me.  
Many other signs also did jesus in the presence 
john. 20.  of his disciples, which are not written in this book. These are written that ye might believe that jesus is Christ the son of God, and that in believing ye might have life through his name.  

Galat. 1  Though that we, or an angel from heaven, preach unto you other ways than that which we have preached unto you, hold him as accursed. As we said before, so say I now again, if any man preach unto you other ways than that ye have received, hold him accursed.  

john. 4.  The woman that was a Samaritane, said unto jesus, I wot well Messiah shall come, which is called Christ: when he is come, he will tell us all things.  

Act. 20.  I have kept nothing back, but have showed you all the counsel of God.  Chrysostome in the first homily upon the Epistle unto Titus. 
The Gospel doth contain all things, the things present, and things to come, honour, piety, and faith. etc.  Saint Hilary upon Saint Matthew, 14. Canon. 

Mat. 15.  Every plant which my heavenly father hath not planted, shall be plucked up by the roots, that is to say: 
All man's traditions aught to be plucked up by the roots.  all man's traditions aught to be plucked up, by the favour of the which they have transgressed the commandment of the law. And therefore he called them the blind leaders, promising the way of everlasting life, the which they see not themselves: and saith that the falling headlong of those blind leaders and their conductors, is common.  S, Augustine upon S. john .49. treatise .9. Chapter. 
Although that the Lord jesus Christ hath done many things which have not been written, as also his own Evangelists do witness it, that the Lord jesus Christ hath said and done many things which are not written, nevertheless, the things have been chosen to be written, which were thought sufficient for the salvation of the believers.   

Of the holy scripture, and how it is lawful for all men to read it.  
Happy is he that readeth, 
Apoca. 1  and happy are they that hear the words of this Prophecy, and keep those things which are written therein: for the time is at hand.  

Luk. 11.  jesus Christ sayeth: Happy are they that hear the word of God, and keep it.  

Psal. 119.  Thy word is a lantern unto my feet, and a light unto my paths.  

Eccle. 1.  God's word in the height is the well of wisdom, and the everlasting commandments are the entrance of her.  

jere. 15.  When I had found thy words, I did eat them up greedily: they have made my heart joyful and glad.  

Ephes. 6.  Take the helmet of salvation, and the sword of the spirit, which is the word of God.  S. Augustine of the City of God .19. book .19. Chapter. 

We aught not to forbidden any man to know the truth.  It is forbidden no man to know the truth, that which he aught to do through honest repast and recreation: how much time do men and women loose daily, in going and coming, playing and scoffing, in detracting and beholding plays and follies.  Chrysostome upon S. john in the end of the .16. homily. 
I pray you mark well one thing which is true, is it not a thing full of absurdity that a surgeon, a shoemaker, a weaver and generally all men of occupation, every one of them do strive for the profession of their art and science, and that a christian knoweth not how to make an account or a reason of his religion? It is very true that when the occupation is not known it is but a loss of money, but the despising of christian religion bringeth with it the loss of the soul, and yet nevertheless we do travail through so great misery and through so great madness, that we do put therein all our heart and cogitation: but the things which are necessary for us, and which are as most strong holds of our salvation, we esteem them nothing at all. 
The ignorance of the Christians is the cause that the infidels do not acknowledge their error.  That same is that which letteth the Gentiles to know their error. Forasmuch then as they do ground themselves upon lyings, for to do all that, that they do, and for to defend the ignominy and slander of their teachings, we which do obey and serve the truth, dare not open the mouth for to defend that which is ours. What letteth them that they cannot condemn our great imbecility and weakness, and that they should not suspect us of some deceit and folly? That they do not speak evil of Christ, as of a liar, which by his fraud and deceit hath abused a great multitude? we are the cause of that blasphemy: This is commanded us of Saint Peter. 
1. Pet. 3. We aught to be ready to give a reason of our faith unto those that ask us. Colos. 3.  For he saith, let us be ready always to give an answer to every man that asketh us a reason of the hope that is in us.  
Let the word of Christ dwell in you plenteously. But what do they which are more fools then mad answer unto the same, blessed be every simple soul, and he that walketh surely. But this is the cause of all evils, 
Prou. 10. Common words to be simple.  that many know not to bring witnesses of the Scriptures in due time: for we must not understand in this place here the simple for the fool, and for him that doth understand nothing, but for him which is not crafty and malicious. For if we should understand it so, it should be superfluous to say, 
Mat. 10.  be wise as serpents and innocent as doves.  S. jerom in his Prologue upon the Prophet Sophony. 
If they had known that Huldah did prophecy when men held their peace, 
4. Reg. 22 judges. 4.  and that Deborah did judge and prophecy, who overcame the enemies of Israel when Barack was afraid, and that judith and Hester (in figure of the church) killed the adversaries and delivered Israel which were like to perish, 
judith. 13 Hester. 7.  they would never have played the noddies behind my back (that is to say) they would not mock me behind my back. And a little after he saith, it sufficeth me to say in the end of the prologue that our Lord jesus Christ appeared first unto the women, and they were Apostles of the Apostles, to that end that the men should be ashamed that they have not sought that, which that same brittle or frail kind hath already found.  Chrysostome upon S. john .3. homily .4. Chapter. 
Let us then be ashamed, 
The slothfulness of Christians in not reading diligently the word of God.  that the wife that had five husbands, and a Samaritane, was so diligent to learn, who neither for the time of the day, nor for any other business could not be drawn from the doctrine of Christ. But as for us, we are not only far of from inquiring any thing of that which appertaineth unto the erudition of heavenvly things, but also we are, as it were assured in all things, & we do care no more of the one, than of the other, and therefore we are ignorant of all things. What is he among us, I pray you, who being come into his house, doth go about to do any work appertaining unto a Christian? 
A great number of those which do call themselves christians, have oftener the tables and dice in their hands, than holy books.  What is he that will declare the sense and meaning of the scriptures? truly none. We do find oftentimes Dyce and Cards, but very seldom times books: and if any have them, they do keep them sure in their chambers, as though they had none. Or else all their delight and study is to have fair and pleasant coverings, & painted or goodly figures of letters, not for to read them, nor use them, but for to show forth their riches and ambition, and study none other thing. Vain glory is so great, as I do not hear any ambitious persons to understand any book, but only to esteem letters of gold. What gain cometh thereof I pray you? The Scriptures are not given unto us, for to have them only in books, 
Prou. 7.  but to that end we should print and engrave them in our hearts. 
Scriptures to be graven in our hearts, and the books diligently read over. jere. 31.  Wherefore such having and keeping of books, is of the ambition of the jews, unto whom the commandments were given in letters. But unto us it is not so, unto whom they are given in the tables of the heart of charity. I do not forbid to have books, but I do admonish them, and instantly pray them, that we may so have them, that nevertheless, as we may rehearse often times in our minds, both the letters and the sense, in such sort that thereby we may be clean. For if the devil dare not enter into an house where the Gospel is, much less shall he touch his soul, which by continual reading hath that doctrine familiar and common.  
Sanctify then the soul and the body, 
Psal. 1.  and that shall come if thou have always the Gospel in thy heart, and in thy tongue.  S, Jerome in his Proheme upon the first book of his Exposition unto the Ephesians .9. Tom. 
All words and all reasons are contained in the holy books, by the which also we know God, and forget not the cause, wherefore we are created. I do much marvel, that some have been given so much unto foolishness, and to slothfulness, not willing to learn the most excellent things, yea, they have esteemed and do esteem worthy of rebuke and blame all those which have such a study: unto whom although I could answer more straightly and briefly, leaving them either angry or appeased. I do say that it is a great deal better to read the scriptures, than to give themselves after riches, for to gather and heap them up. 
1. Tim. 6.   Chrysostome upon Genesis .6. Tom. 5. Homily .1. Chapter. 

Neighbour's aught to take holy scripture in their hands to sprinkle their souls.  I desire you that we be not negligent unto our own salvation, yea rather that our word be of spiritual things, and let us take in our hands Gods books, and calling together our neighbours, sprinkle with heavenly words our own selves, and of the assistentes, that thereby we may chase and drive away the treasons and assaults of the devil.  S. Jerome in his first Tome unto Marcellus, persuading him to go to Bethleem. 
In the town where jesus was borne, there are none but rustical people, where ye shall hear nothing but singing of psalms in every place: the ploughman holding the plough by the tail singeth Alleluya: The mower to pass away the time singeth psalms, the Vine dresser with his hook cutting the vine, singeth some thing of David, these are the songs of this province, these are (as we say commonly) the songs of love.  Athanasius upon the Epistle unto the Ephesians. .6. Chapter. 
You fathers move not your children to wrath. etc. 
Ephes. 6.  he addeth the cause of the obeying of the father's commandment, and showeth unto the parents how they should make their children obedient and ready to do that that they are bid. If thou wilt (saith he) that thy children do obey thee, accustom them unto heavenly words, and say not that it belongeth unto the Monks to understand holy letters: For truly it is the office rather of every christian, and chiefly of him which meddleth and hath to do with the affairs and business of this world. And the more that he hath need of the greater helps, the greater need hath he to understand it: for he is more provoked with the assaults of this world. This then is greatly for thy profit, 
Reading of the scriptures maketh children obedient.  that thy children may hear & read holy Scriptures, for thereby they shall learn to honour father and mother: But thou dost the contrary, thou bringest up thy children in the doctrine of paynim and gentiles, of which they shall learn most wicked things, the which shall not be so when they are instructed in the heavenly Scriptures.  Primasius (Bishop of Utica in Africa, disciple of S. Augustine) upon the Epistle to the Collos. 3. chapter. 

Collos. 3. The lay people aught to have the holy scriptures.  Let the word of Christ devil in you plenteously. etc. Here is most amply declared, that the lay people aught also to have the word of God, not only simply, but also abundantly and plenteously, and they aught also to admonish and teach the one the other.  Athanasius upon the .3. Chapter of the colossians. 
Let the word of Christ devil in you plenteously in all wisdom: 
Collos. 3.  He declareth the way by the which we may give thanks in all things. For if the word of God (saith he) devil in you, that is to say, the doctrine or heavenly commandments and admonitions, 
The holy scriptures 'cause us to bear all tribulations patiently.  by the which he instructeth us to despise this life, we cannot greatly esteem earthly riches. Truly we should not fall or be overcome with to grievous things, but to bear all things stoutly and manfully rendering thanks unto God, although there happen adversities. For he hath not said, let the word of God be in you simply, but let it devil in you plenteously. For if we do abound in the knowledge of the holy Scriptures, we shall easily bear tribulations, pains and calamities, and all other manner of evil.  Theophilacte upon the .6. chap. to the Ephesians. 
If thou wilt (saith he) that thy children should obey thee, instruct them in the word of our Lord, and say not that it doth belong only unto the Monks to read the Scriptures. For it belongeth aswell unto every christian, and chiefly unto all those which have to do in this world.  S. Jerome upon the .6. chap. unto the Ephesians. 

Little children aught to be taught the holy scriptures.  If he do command the Ephesians being lay men, and unto many that are occupied in the business and affairs of this life (as we see among the people) to teach their children in all discipline, and admonition of the Lord: what ought we to think or judge of the priests? of whose order he hath written unto his disciple Timothe saying, having children subject in all reverence. etc.  S. Ambrose upon the .2. Epistle unto Timothe. 3. chapter. 

2. Tim. 3.  All scripture given by inspiration of God. etc. It is manifest that all scripture of which God is said to be the author, to be profitable: For it is given to that end that it may profit the ignorant and amend the disformed creatures, drawing the wicked into all good works: For in profiting a little and little to the new man, it will make him the man of God.  Chrysostome upon the .2. Epistle unto Timothe .3. chapter. 
Thou hast (saith he) through me the Scriptures, if thou dost desire to learn any thing, of them thou mayest learn it: If he did writ those things unto Timothe who was full of the holy ghost, how much more aught we to think that it is spoken unto us.  Lactantius Firmianus in the poem of his heavenly institutions. 
We which have received the Sacrament of true religion, for as much as the truth is revealed unto us, and that we may follow God the doctor of sapience and wisdom, let us call unto that heavenly banquet all men universally without any difference either of kind or age: for there is no meat sweeter and more delectable unto the soul, than the knowledge of the truth. 
Every one may draw out of the holy scriptures that which is needful for his soul's health.   S. Augustine in the .6. chapter of the utility and profit of believing. 
All that which is in the Scriptures is high and heavenly, all is truth and most fit and wholesome doctrine (believe me) for to fill and satisfy the spirits, in such sort that every one may draw out that which is sufficient for him, so that he draw it devoutly and holily, according as true religion requireth.  Augustine of true religion .51. chapped. about the letter E. 
In forsaking (sayeth he) the open and Poetical trifles and foolishness, let us feed and comfort our spirit, in treating and considering of holy scriptures. The which spirit being weary and to much overcome with the heat, hunger, and thirst of vain curiosity, and things to no purpose, desireth to be refreshed and comforted with vain fantasies, as of goodly and dainty meats.  Chrysostome upon S. john 5. Tome .10. Homily, first Chapter. 

We aught to teach one another in God's word.  Before I do come to entreat of the words of the Gospel, I would request of you one thing, which I would not have you to despise. For I do not demand of you heavy things, nor such as are hard to be done, neither that which is only profitable to me, but a great deal more to you. What is then the request that I demand? That one day in the week, or at the lest upon the Sundays and Festival days ye be diligent to have in your hands before the preaching the Gospel, which we do read unto you, and to repeat them often in your houses, searching diligently the understanding thereof, and noting that which is easy or obscure and hard in them, and that which seemeth to have contrariety, yet notwithstanding hath not: and after that ye have thoroughly examined it, be very attentive to those Sermons, by which mean shall come great profit both to you and to me. For I shall have no great labour to declare unto you the virtue and efficacy of the gospel, so that the sentence before be made easy by you in your house. And you shall be a great deal more wise, not only to hear and understand, but to teach others. For there are a great many that hear, 
What is the cause that many do profit so little in the scriptures.  and take great pain to keep all the words of the Gospel, and all that we do interpret upon them, yet nevertheless they profit not very much, although we should remain there with them a year. Wherefore? Because they give not themselves unto our sermons but a small time, & that only in the Church. And if any excuse themselves by reason of their business, and occupations of public and particular things: First of all, they err very much, chief in that they understand so many things, and are so much given unto temporal affairs and business, as they do nothing at all study on the things which are most necessary, 
No excuse from reading of scripture.  and do allege a vain excuse, and of no force. For one may rather accuse in this matter, the long conversation of friends, the long sitting in the theatres and gazing places, the long time that men spend in beholding the running of horses, in which vain things they consume and spend many times a whole day, and the which nevertheless, they excuse not themselves by reason of their occupations. Furthermore, ye are to diligent in things that are vile, and nothing worth. But when ye must understand heavenly things, ye esteem them unprofitable, and of no price: insomuch as ye make none accounted to bestow on them any little care and diligence. And how are they worthy of victuals, and to see the sun, which make so small account of it. The negligent people have yet another excuse, but very evil, that is to say, that they have no books. That should be a ridiculous thing to answer here for the rich, but because I do think that many poor men do use many times that excuse, 
An admonition unto the poor people to have the holy books.  I will a little speak unto them, and ask them whether they have not all the instruments and tools that belong to their arts and sciences. Although that poverty letteth or hindereth them greatly to buy them: It is then a foolish thing to excuse themselves through poverty, and to be diligent in lacking nothing necessary for their occupations and sciences, yet to excuse themselves upon their occupations and poverty, in things whereof cometh unto them so great utility and profit.  Augustine in the .56. Sermon unto the brethren being in sorrow and care. 
He aught to fear which will not read the Scriptures, to be tormented with eternal pains.  
He which maketh none accounted to read the holy Scriptures, sent from paradise, aught to fear, that he do not only peradventure receive eternal retributions and rewards, but also that he escape not eternal pains. For it is so dangerous not to read the heavenly precepts, that the Prophet with great mourning doth cry, 
Esay. 5.  therefore cometh my folk into captivity because they have no understanding: for he that is ignorant shall be ignorant still. 
1. Cor. 14.  Without doubt he which maketh none account in this world to seek God by heavenly reading, God will scorn to know him in the eternal and everlasting blessedness: We aught greatly to fear with the five foolish virgins (who came after the gates were shut) when Christ said unto them, 
Math. 25.  I know you not, departed from me ye workers of iniquity. What is that to say, I know you not, I know you not? How doth he not know those whom he sendeth to the fire? not without cause both of them. For as he said not long sithence, those which will not understand in reading in this world, God will not know them in the day of judgement. We aught also to hear not negligently, but diligently, and with great fear that which is written in the proverbs of Solomon, 
Pro. 28.  he that turneth (saith he) away his ear from hearing the law, his prayer shall be abhorred. He that would be heard of God, ought first to hear God: 
He that would be heard of God, aught first to hear God.  for how would he that God should hear him, considering that he despiseth so much as he maketh none accounted to read his holy commandments And that, what is it my brethren? Some christians yea and which is worse some of the clergy, when they would bring them into the right way do ordain that bread wine and oil and other necessary things of cost be prepared for them. And forasmuch as every one prepareth so many things for his terrestrial journey, for to nourish his flesh, wherefore hath he no care or desire to read so excellent a book of which his soul should be refreshed here eternally.  
What soever things are written afore time are written for our learning, 
Rom. 15.  that we through patience, and comfort of the scriptures, might have hope.  
To all you that be at Rome: 
Rom. 1.  he hath written unto all, that that he did writ.  
These things were written to put us in remembrance, 
1. Cor. 10.  whom the ends of the world are come upon.  Saint Jerome writing unto Caelantia a gentlewoman of Rome. 
You demand and redemand very carefully and earnestly, that I should describe for you a certain rule of the holy Scriptures, to which you should address and lead the course of your life, to the end that knowing the will of the Lord, among the honours of this world, 
The married wife aught to be an example to all those of her house, in holiness of life and conversation.  and the pleasure of riches, you should rather have a heap and great store of good manners. And to that end that you being married may please not only your husband, but also him which hath permitted marriage. And again, first of all that the authority of the husband be kept, and that all his family do learn of you, how greatly they aught to honour him, the Lord declareth through service and great obedience by humility, for the more you honour him, the more you shalt be honoured: for the Apostle saith: The husband is the wives head. 
Ephe. 5. 1. Cor. 11.  For the body hath more ornaments upon the head, than all the residue of the whole parts.  Again S. Jerome writing unto the said Caelantia. 
Let all excuse of error cease, the filthy the filthy and dishonest rejoicing in sin, 
The wicked life of another to cover ours, aught not to be alleged.  let them be put away: for if we will excuse and defend ourselves by the example of the multitude, reciting many times the vices of others for our consolation and comfort, & saying that we have none whom we may follow, we do nothing. We are sent to the example of him, who, we do all confess, aught to be followed. And therefore the chiefest care is to know the heavenly law, by the which thou mayest see the examples of the saints, as if they were present: Learn by the counsel of the same what we aught to do, & what to avoid. For he helpeth greatly to justice (that is to say increaseth virtues) that filleth his spirit and mind with heavenly words, and which hath always in his heart that which he desireth to fulfil by works. etc.  
Immediately after he saith: Let the holy Scriptures be then always in thy hands, and continually in thy thought, and think it not sufficient for thee to remember, or to have in mind the commandments of God, and not fulfilling them by works. But know them, to the end you may learn that which aught to be done. For before God they are not righteous which hear the law: 
Rom. 2.  but the doers of the law shall be justified. Truly the field of the heavenly law is much, and without measure enlarged, the which doth shine with many witnesses of truth, and as with a certain heavenly flower feedeth and nourisheth the spirit of him that readeth it, with a marvelous delight: All which things you shall know to be very good to keep justice.  S. Jerome writing unto the Lady Gaudentia, of the bringing up of her daughter Pacantull. 

How we aught to bring up the young daughters in reading.  When the little & young damsel shall come unto seven years of age, and that she beginneth to be shamefast, to know when she would keep silence, and to doubt of that that she aught to speak. Let her then learn by heart the Psalms, and unto twelve years, that she do make a treasure in her heart of the books of Solomon, of the Gospels, of the Apostles and Prophets.  
Again, writing unto another good Lady called Leta, exhorting her to instruct her daughter from the cradle in the holy scriptures, he willeth her to love the godly books, in stead of precious stones and silk, in which books, let not the covers being embroidered with divers colours please her, but the erudition distinct and corrected according to faith: Let her learn first the Psalter, and through such songs, that she do withdraw herself from the world: Let her be taught to live virtuously in the proverbs of Solomon. And that she do accustom herself to despise and contemn worldly things in Ecclesiasticus. 
The canonical books.  That she do follow the example of virtue and patience in job. That she do learn the Gospel, not letting it go out of her hands. That she willingly learn the Acts and Epistles of the Apostles. And when she hath enriched her heart with such riches, to learn by heart the Prophets, and the books of Moses, the books of the Kings, Paralipomenon, Esdras, also Hester, and last of all the Canticles of Solomon, called Cantica canticorum. For if she should read them at the beginning, it might hurt her, understanding not the holy songs of the spiritual marriages, under carnal words. That she do avoid all books that are apocrypha or hidden. That she have always in her hands the works of Cyprian, Athanasius, and Hilary.  S. Jerome in his poem of his commentaries upon Esay unto Eustachius. 
I give unto thee that which I do own thee, obeying the commandments of Christ, 
john. 5.  which saith, seek diligently the Scriptures, seek and you shall find, that it be not said unto me as it was said unto the jews, 
Christ is the virtue of God.  you do err knowing not the Scriptures and the virtue of God and the wisdom of God, and he that knoweth not the Scriptures, knoweth not the virtue of God, nor his wisdom. Ignorance of the Scriptures, is ignorance of God.  Chrysostome in his .3. Sermon of Lazarus. 
I have told you many times, before now whereof we aught to speak, to the end that in the mean season you may take the book, and consider it diligently, and after that you have understood that which shall be said, and that which shall remain to be declared, you shall make your spirits more instructed & ready to hear the thing spoken of. I do exhort you and will not cease to exhort you always to be attentive, not only to that which shall be spoken here: but also when you shall be in your houses, always give good ear to the holy Scriptures, which I have not ceased to prick forward chiefly those which have been with me, and that none say unto me his words are cold, 
The excuses that the temporal people do make, to avoid from reading the holy scriptures.  there are many things smally to be esteemed: I am an advocate: I am let with public affairs: I have an occupation: I have a wife: I do bring up my children: I have charge of my family: I am a temporal man, it belongeth not to me to read the Scriptures, but for those that have forsaken the world, which devil above the mountains, which chastened lead a solitary life. What sayest thou O thou man? doth it not belong unto thee to read the Scriptures, because thou art let and hindered with business and innumerable cares? Therefore the more thou hadst need to read them then they.  
For those have not so much need of the aid and help of the Scriptures as thou which art tossed through the mids of the waves of business troubles, and cares: for truly the Monks 
Monks were solitary people, who notwithstanding did lead a common life, not as the Monks at this day.  and those that devil in solitary places which live without suit of law and other business, and which devil in the deserts, have none acquaintance with any man, but study philosophy in most peaceable tranquillity with safety, and have the fruition of most safe things. On the contrary we (as in the midst of the sea) tossed with innumerable sins, have always need of the perpetual and continual solace and comfort of the scriptures. They are very far of from the combat, and therefore they do not receive many strokes and wounds, but thou because thou art still in the battle, and that thou dost receive many wounds, thou hast the greater need of remedy.  
For thy wife doth provoke thee, and thy son doth make thee sad, and doth stir thee up to anger, and thy enemy goeth about to cirumvent and deceive thee, and thy friend doth bear thee envy and hatred, & thy neighbour doth persecute thee, and thy companion doth deceive thee, and many times the judge doth threaten thee, and poverty doth molest and grieve thee, the loss of the things in thy house doth make thee sorrowful, and prosperity maketh thee proud, and adversity draweth thee away: to conclude divers occasions and necessity of cares, troubles, sorrow, boasting, pride, do compass and invirone thee on every side, and round about innumerable darts do fly, for which things it is necessary to take incessantly the weapons and armour of the Scripture. Acknowledge then that thou walk through the pinnacles (that is to say the most high places) of the city. For the concupiscences of the flesh do elevate themselves more sharply against those which live amongst the multitude of men, whom the beauty of the face and the comeliness of the body conceived through looking on and dishonest words which enter in at the ears, do trouble much. And the harmonious and pleasant songs do weaken often times the constancy of the spirit. But to what end do I recite this? The savour of the sweet smells (which seemeth to be a thing more vile than all that) coming from those women which devil at the stews for gain in playing the whores, doth lead us captife and overcometh us by only meeting them: so many things there be which do assail our soul: And therefore we have need of heavenly remedies, not aswell to heal the hurts we received, as for to keep us from them, that they do not assault and afflict us again, but to avoid and give the repoulse through the continual reading of the scriptures, to the darts of the devil coming a far. For if we be always hurt & take no remedy, what hope of health shall we have: Dost thou not see the workers of metal, goldsmiths, coiners, and all those which do exercise any occupation, to have all the instruments of their occupation ready and to lack none? Although that hunger constraineth them, and poverty doth afflict them, they had rather to suffer all things then to sell any instrument of their occupation for to nourish them, yea many had rather to borrow money upon usury, then to lay to gauge any little instrument of their science or occupation, and for a good cause, for they do know that after that they have sold it, the occupation should be unprofitable, and all the foundation of their gain taken away: but in having them, it may be that in time they will pay that they have borrowed of another, in using always their occupation: But if they do cell them to other before they have paid that they do own, they have not whereby to excogitate or invent any thing to help their hunger and poverty. Truly it behoveth us to be of such courage: for even as to them the Hammers, Anvils, and Tongues, are instruments of their Arts, 
Even as the instruments of art for to gain the life, even so are the books of the Apostles for the life of our souls.  even so the books of the Apostles and Prophets, are instruments of the Art and way of salvation, and all Scripture being heavenly inspired, is profitable. And even as they finish all that they do take in hand to do by those instruments, even so truly by those books, we frame our soul, and amend and correct it when it is wicked, and renew it when it is waxed old. For those can but only by their Art give forms and fashions to things, for they cannot change nor altar the substance of the metal, neither make gold of silver, but only give them their figures to be like. But it is not so with thee, but thou mayst do more, for thou mayest sometime of a vessel of wood make a vessel of gold: of which thing S. Paul is witness, 
2. Tim. 2.  speaking after this manner: In a great house are not only vessels of gold, and of silver, but also of wood, and of earth, some for honour, and some for dishonour. But if a man purge himself from such fellows, he shall be a vessel sanctified unto honour, meet for the Lord, and prepared unto all good works. Wherefore let us not be negligent to buy us books, that we receive not wounds in our hearts, and let us not lay up our gold in the earth, but let us furnish ourselves with a treasure of spiritual books. Truly when that gold aboundeth greatly, than it deceiveth greatly those which possess it: but great store of books gotten together, do bring great utility unto those that have them, even as weapons in the royal assemblies: although that none do use them, yet nevertheless they give great assurance unto them which devil in the house where they are, when neither thieves, nor breakers of walls, nor any wicked persons, dare not assail the house. Even so in any house where these spiritual books shall be, 
The profit that cometh unto us of the holy books.  from them all the force of the devil is driven away, and great consolation and comfort cometh unto those that devil there: for the only beholding of books maketh us the slower to sin. And although that we have done some things that are prohibited, and have defiled ourselves: the conscience doth condemn us more sharply, when we are come unto the house, and have beheld the books, and are made slower to commit at another time such things again. If we do persist in holiness, we are made surer and stronger by the books. For as soon as any hath touched the Gospel, he hath by and by withdrawn his spirit from worldly things, by the beholding of them: and if he read diligently, 
Although that many do not understand all the scripture, they must not therefore leave of to profit in it.  the soul is by such means purged & made better, no otherwise than being in the holy secrets, it employeth itself to holy things, God speaking unto it by such scriptures. What then (say they) if we understand not that which is contained in the books: truly although thou understand not that which is hid, yet nevertheless, great holiness cometh of such reading: For it cannot be that thou be ignorant of it altogether. For truly the grace of the holy spirit hath so dispensed and moderated it, to the end that the Publicans and sinners, makers of Tabernacles, Pastors, and Apostles, idiots, and the unlearned should be saved by those books. And to the end that none of those idiots might excuse themselves, alleging the difficulty thereof, he would that those things which are spoken, should be easy at the first sight, and that the labourers, servants, women, widows, and the most ignorant of all men should receive some gain and profit of the reading that they did hear. For those whom God hath reputed from the beginning worthy of the grace of the holy spirit, have not done all these things through vain glory as gentiles, but to the salvation and health of the hearers. Truly the Philosophers being ignorant of Christ, 
The Philosophers have not searched that which profiteth, but to make themselves esteemed.  good orators, and composers of books, not seeking that which profiteth all men, but tending to make themselves esteemed, although they have said some thing that is profitable, yet not withstanding obscurity hath kept it hid, as in a certain kind of foolish wisdom: but the Apostles and the Prophets, have done altogether otherwise, 
The Apostles and Prophets have written clearly and plainly.  expounding unto all men the books clearly and manifestly that they have written, as public doctors of the world, in such sort that every one may learn the things which are spoken by the only reading: That which the Prophet did pronounce, 
jere. 31. Heb. 8.  saying all shall be taught of God: and from thence forth shall no man teach his neighbour or his brother, and say: know the Lord: But they shall all know me, from the lowest unto the highest.  
I brethren when I came unto you, 
1. Cor. 2.  came not in gloriousness of words or of wisdom, showing unto you the testimony of God: And again, my words and my preachings was not with enticing words of man's wisdom: but in showing of the spirit and of power. And again: That which we spoke is not the wisdom of this world, neither of the rulers of this world which go to nought. For unto whom are not all the things that are in the gospel manifest? who would have a master for to learn, hearing any of these words? 
Math. 5.  Blessed are the meek, blessed are the merciful, blessed are the pure in heart and such other things: The signs, miracles and histories are not they known and manifest unto every one? That is a colour and a cloaked excuse of their slothfulness, to say thou understandest not the things which are there, how canst thou athing at all understand when thou wilt not but with great pain lightly see it? Take the books in thy hands, read all the history, and keeping in memory the things that are plain and known, let pass the hard and obscure things. And if thou canst not with continual reading found out that which is there spoken, go unto one that is wiser than thyself, or unto a doctor, declare unto him the things that are written, declare unto him thy fervent desire: And if God would give unto thee so great promptitude of courage, he will not despise thy diligence and carefulness. But yet although that no man will teach thee that which thou desirest to know, yet without doubt he will declare it unto thee. Remember the Eunuch of the Queen of the Ethiopians, 
Act. 8.  who although he were a barbarous and rude man, 
The diligence of the Eunuch reading the scriptures, not understanding them.  letted and hindered with innumerable cares, and on every side environed with worldly affairs and troubles, and that he did not understand that which he read, nevertheless he did read it sitting in his charet. If all the time as he went in the way, he ceased not to read, much less when he was at rest in his house: if he did read understanding not that which he read, and hath not ceased to read: much less after that he hath learned: Now to the end that thou know that he did not understand that which he did read, hear what Philip said unto him. 
Act. 8.  Dost thou understand (saith he) that which thou readest? And he hearing his words, was not ashamed, but confessed his ignorance, and said: How can I understand except I had a guide. When there was none that could show him the way, nevertheless he did read, and therefore he had immediately a guide. God knowing his prompt and ready courage, and loving his diligence, incontinently did send him a doctor: but we have not Philip ready. Let us not despise my brethren and friends, our health and salvation, all things are written for the love of us, for our correction unto whom the ends of the ages are come upon. 
1. Cor. 10.  The reading of the Scriptures is a great munition against sin, the ignorance of the Scriptures is a great peril of falling headlong into hell: to know nothing of the heavenly laws is a great perdition of salvation. This thing hath engendered heresies, this hath made us lead a naughty life, and hath mingled all things both high and low. Truly it can not be that he should be sent away without fruit which taketh pleasure in continual and attentive reading of the Scriptures.  S. Jerome in his .6. Tom upon jeremy. Chapter .9. 
The error of our forefathers 
We aught not to follow the error of our forefathers.  aught not to be followed, but the authority of the Scriptures, and the commandment of God which he teacheth us. And again, truly through the ignorance of the law, they receive Antichrist for Christ.  Chrysostome in the 29. homily upon Genesis. 
There is neither the passion of the body nor of the soul in man's nature, but that it may take medicine of the holy Scripture. afterward he saith: Therefore I pray you come often hither, and mark diligently the reading of the holy scripture, not only when you do come hither, but also in your houses, take in your hands the holy Bible, and receive with great diligence and care the utility that lieth therein hid, for thereby you shall get great profit: First truly that by the reading your tongue be reformed: afterward your soul taketh wings, and elevateth herself, and is illuminated through the splendour and brightness of the sun of righteousness. And in the mean time it is delivered from the enticements and allurements of filthy and unclean thoughts, rejoicing with great rest and tranquillity. And furthermore, that which the corporal meat doth unto the body, for to augment & increase strength, the same doth the reading of the holy scriptures unto the soul.  The Canon law in the Chapter, Praelatum, de consecratione .3. Distinction. 
That which the Scripture doth unto the readers, the same doth the Painter unto the idiots and ignorant in beholding it: for in the same the ignorant people do see that which they aught to follow: 
This constitution in the body of the law is imprinted at Paris at the sign of the golden sun.  in the same they do read which know not the letters. The Emperor justinian in his new Constitutions authentic, in the 146. Constitution of the hebrews, saith thus: It was expedient that the hebrews should take great pleasure, not of the history only, when they give ear unto the holy books, but that they should mark and behold the sense hid in them, by the which they show forth the great God, jesus Christ, saviour of mankind. But although that by the interpretation among them dreamt, they do debate and reason it among them selves unto this day: nevertheless they have erred from the right sentence. And because we have known that they have amongst themselves debates, we would not leave them in such dissensions. For we have known by the interpellation and reports, which have been told us, that some of them would not receive but the Hebrew tongue only, and would that we should use them in the reading of holy books, other do hold an opinion that we must have the Greek tongue, and there hath been for this thing of long time sedition among them. 
The holy ordinance that justinian made touching the holy books, to have them in all tongues, to the end they should be read of all men.  We then having understood this debate, have judged those better which desire to have the Greek tongue in the reading of holy books, and for to be short, such a tongue as the place requireth most fit and meetest for the hearers, we then do ordain that in what soever place the Hebrews are, it shall be lawful for them in their assemblies to read the holy Scriptures in the Greek tongue, and in the Italian tongue, or translated and changed into any other tongue, as the place shall require, to the end that all the continuation and order of that which is said, be manifested unto those which shall understand the holy books, by the reading of them. And according to these things, they do direct their life and study, and their interpreters (which do use only the Hebrew tongue) may not after their own fancy maliciously entreat and expound them, hiding and cloaking their wickedness by the ignorance of the people.  
And a little after he saith, let us altogether forbid that, which they do call Deuteros, as the second tradition, not contained in the holy books, not given from above by the Prophets, but containing a certain extract of men, which speak not but of earthly and terrestrial things, not having in it any thing of the heavenly spirit. But truly we desire that they read the holy sayings, when they declare the holy books, not hiding the things that are therein contained, and not heap together vain words that are not written, but excogitated and invented by them, to the destruction of the simple people, which licence by us given shall not turn to any man's hurt or damage, of those that receive the Greek tongue & other tongues: and that shall not be prohibited nor forbidden them by no man what soever he be: And over and beside those which are cal-Archpharasies or Ancients, or masters shall not have licence to prohibit through their cautelous inventions, or anathematisations, if they will not be chastised nor corrected with corporal punishment, and after confiscation of their goods, malgre their heads to consent unto us, who do will and command things better agreeable unto God. 
We aught to take heed of the malice of the interpreters.  And again a little after he saith: For our will is that by this and other tongues, those which give good ear unto the holy books, aught to be ware of the malice of the interpreters, and that they do not only understand the letters, but also taste well the things therein contained, and receive it thoroughly, and understand the most holy sentences, to the end they may learn better that which is best, and be no more deceived, erring and failing in the end. For there is nothing so excellent as for to have affiance & trust in God: Therefore we have opened unto them all tongues, for the reading the holy books: to that end that if all by order, do embrace the science and knowledge of them, they may be the more diligent to learn that which is the best: 
The Emperor justinian giveth liberty unto all men to read the holy scriptures, and the reason wherefore.  Forasmuch as it is most evident that he which hath been and is nourished and instructed in the reading of holy books, is more prompt and ready to discern and receive that which is the best, to receive correction and to be conducted and lead into goodness, than he that understandeth none of all this, depending of the only name of religion: and staying himself as to the anchor of respect and sovereign refuge, thinking that the science and true knowledge of God, is in the only calling of the sect.  
This then which hath pleased us, and which is declared by this holy law, shall keep aswell thy glory as those which are under thy obedience: And also shall keep and observe them which shall succeed in the honour of thy magistrate and ruler. 
Those which would not suffer the scripture in all languages and tongues, were punished through the confiscation of their goods.  And shall not suffer that the jews do contrary or against those things: but shall utterly put to exile and banish all those that shall resist, or attempt to let this ordinance, punishing them first by corporal punishment, afterward confiscating their goods, to the end they may not elevate themselves against God and the imperial majesty, more insolently through a foolish and rash boldness, and use their Edicts towards the presidents of the provinces, considering our law, to that end that knowing those things, they may set them forth in every town and village, and that they may know that they aught necessarily to observe these things, by them which do fear our indignation and displeasure.  S. Jerome in his poem of the Prophet jeremy. 
What other life can there be without the knowledge of the Scriptures, by the which Christ also is known, who is also the life of the believers.  Saint Ambrose in his .35. Sermon. 
The Lord doth witness that the reading of the Scriptures is life, 
john. 6.  saying: The words that I speak unto you, are spirit and life.  
Moses' said: 
Num. 11. Moses' envy not those which had the gift of God. Amos. 7.  What is he that causeth that all the lords people do prophecy, and that the Lord doth give them his holy spirit. etc.  
As for me, I am no Prophet, nor prophets son, but a keeper of cattle. etc.  Eusebius bishop of Caesaria in his Ecclesiastical history. lib. 6. Chapter .11. 
Alleging the Epistle of Alexander bishop of jerusalem against Demetrius, and rebuking him thus, sayeth: That which thou hast added in thy letters, thou sayest, 
The Priests do say that it appertaineth not unto the lay people to dispute in the Church: behold diligently the contrary.  that it was never seen that the lay and secular people should dispute of the faith in the presence of the Bishops. I marvel what moved thee to affirm a lie so evident. In as much that as often as there is found any man that is sufficient and apt for to give good counsel, and to instruct the people, the Bishops have accustomed to desire him to do it, as our brother the Bishop Neon did unto Euelpius in the City of Laranda, and the Bishop Celsus unto Paulinus in the City of Iconium, and the Bishop Atticus unto Theodosius in the City of Sinnas. And there is no doubt but that the other Bishops may do the like in their dioceses, when they find any one which is a man for to profit the people.  Chrysostome upon the first Chapter of Genesis. 8. homily. 

Chrysostom would that all were doctors.  I desire most earnestly, and do pray that ye may be all in the order of doctors, and not only to be hearers of our words, but also that ye would report and declare unto others our doctrine, and that ye would correct those that do err and go astray, to the end they may return into the way of truth, as S. Paul sayeth: 
1. Thes. 5.  Exhort one another, and edify one another. etc.  
And a little after he saith: God would not that the Christian should be only content with himself, but that he do also edify others, and not only with doctrine, but also with good life & conversation. etc.  Chrysostome upon the .2. Chapter of Genesis .10. Homily. 
He which hath the care to teach and instruct his neighbour, doth not so much good unto his neighbour, as he getteth great gain unto himself, when he shall receive double reward, and obtaineth of God great retribution. etc.  
In the same place he sayeth moreover: If we do understand rightly those things, we may being at home in our houses, and taking the holy Scriptures after we have well dined or supped, to take the profit and give spiritual meat unto the soul. For as the body hath to do with sensible meats, in like manner also hath the soul need to refresh itself daily with spiritual meats, to the end that the same be corroborated and made strong against the assaults of the flesh, and against the continual battle, by the which we are constrained, that it may resist it. And it is to be feared lest the soul should be brought into servitude and bondage, if we will be slothful any thing at all.  Chrysostome upon the first Chapter of Saint Matthew. 1. Tom, 2. Homily. 
You that are here present, answer me I pray you, what is he among you, who if one demand of him a Psalm, can say it without book, or any other parcel of the holy Scripture? There is not one, and yet this evil is not only here, but for because you are slothful and negligent in spiritual things, 
Many do learn sooner foolish and bawdy songs than spiritual.  so much do you surmount through ferventness the fire unto devilish things. For if any man will demand or ask you foolish, or (as men call them) merry songs, or songs of bawdry, they shall find many which most diligently have learned them, which they will sing very willingly.  
But yet they would defend such crimes, saying: 
The excuse of many.  I am not a Monk, I am married, and have care of children & of my house keeping. Truly it cometh thereby, that you do corrupt and mar all things together, as a plague, because that you do think the reading of holy Scriptures to belong only unto the Monks, where it is a great deal more necessary and needful for you then for them: For those which are in the midst of the battle, and which do receive continually wounds upon wounds, such people have more need of God's medicine or help. etc.  Chrysostome upon the .21. Chapter of S. Mathewe. 39 homily. 
And when he was come into the temple, 
Math. 21  the chief priests and the elders of the people came unto him as he was teaching, and said: By what authority dost thou these things? and who gave thee this power? They declared that there was some which did give power unto men, be it corporal or spiritual: As if they had said thus, thou art not engendered of the sacerdotal family, the Senate hath not permitted thee to do this, Ceasar hath not given it thee, but if they had believed that all power is from God, they would never have asked, who hath given thee this power, 
Rom. 13.  knowing that every good gift and every perfect gift is from above, 
jam. 1.  and cometh down from the father of lights, and that a man can receive nothing at all, 
john. 3.  except it be given him from heaven.   

Of the assemblies and congregations of the faithful.  Saint Hilary against Auxentius. 
I Pray you O ye bishops, which do think yourselves to be so, what suffrages have the Apostles used for to preach the gospel? with what power were they aided for to preach Christ, 
Act. 5. Act. 16.  and as it were to change all Gentiles from images to God? have they taken any dignity of the palace, in singing of Hymns & Psalms unto God in prison, being in irons and chains? and afterward to be whipped and scourged? Did Paul assemble the Church of Christ by the King's edict, when he was as a spectacle in the theatre? He did defend himself (as I believe) by Nero, or Vespasian, or Decius, through whose hatred and malice the confession of the heavenly preaching hath flourished: they nourishing and keeping themselves with their own handy labour, in assembling themselves together within chambers and secret places, and by the streets, and villages, did environ and compass about almost all people, by land and by water, against the decrees and ordinances of the Senators, and Edicts of the Kings.  Tertullian in his Apology against the Gentiles .29. Chapter. 
This assembly of the Christians should be very unlawful, if it were like or equal unto the unlawful things, 
The Christians never assembled themselves to the hurt of any man.  it should be worthily condemned, if it were complained of as of a faction or sect. But whom have we endamaged or hurt by our assembling and meeting together, we are the very same as when we were all dispersed asunder, every one by himself, not hurting any man. When wise men, and good and faithful people do assemble themselves together, we must not call that a faction or sect, but rather a court. And on the contrary, we must apply the name of faction, unto those which hate good men, that cry against the blood of the innocents, 
If there happeneth any evil unto the world, the worldlings do say that it is because of the faithful.  under colour of their unity, and for defence of their hatred, forasmuch as they do esteem and judge that the Christians are the causes of all losses and common mishaps. If the river Tiber mounteth or swelleth above the walls: If the river Nilus do not descend upon the fields: If the heaven do stand still: If the earth tremble: If there be famine or pestilence: by and by they cry after the Christians, for to cast them into the lions den.  
Saint Luke declareth in the Acts, the order of the primitive Church, that the faithful assembled themselves oftentimes in the fields, 
Act. 16.  saying thus: On the Saboth day we went out of the city, besides a river where they were wont to pray: and we sat down and spoke unto the women which resorted thither. etc.  
They assembled themselves together in the night, within chambers, for to preach the word, & celebrated the Lords supper, as it appeareth by that which is written: And the first day after the Saboth, 
Act. 20.  the disciples being come together foe to break bread, Paul preached unto them, 
Act. 2. Act. 1.  ready to departed on the morrow, and continued the preaching unto midnight. And there were many lights in an upper chamber where we were gathered together. etc.  
And when the days were ended, 
Act. 21.  we departed, and went our ways, and they all brought us on our way, with their wives and children, till we were come our of the city, and we kneeling down on the shore, prayed. etc.  Tertullian in his Apology. 39 Chapter. 
We coming and assembling ourselves together, do pray for the Emperors, 
In the ancient assemblies they prayed for the Emperors and magistrates.  for their servants, and for the magistrates, for the estate of the world, for peace. etc. We are assembled to make commemoration of the divine scriptures, we do feed and nourish the faith with voice and holy words, we hope well, we plant and graff most strongly our faith, and do travail much to imprint in the hearts the discipline of the commandments. etc.  Tertullian in his Apology 30. Chap. 
We christians have our eyes elevated unto heaven, and our hands stretched out, because they are innocent, and the head bore and uncovered because we are not ashamed, and we do it without bidding. For we do pray with the heart, we pray always, for all the Emperors, that God would give them long life, and assured empire and a trusty and sure house, mighty in battle, a faithful counsel, good people, a quiet world, and all that man and the Emperor can desire. I may not demand and ask these things but of him of whom I do know I shall obtain them: for it is he only that will give it, and I am he that aught to require it, that is to say his servant, which do honour him, and which have in reverence him only: which am killed for his doctrine and discipline and which do offer the best and greatest sacrifice that he hath commanded, 
Prayer is the best sacrifice that one can offer unto God.  that is to say the prayer that proceedeth from a chaste body and from the innocent soul and from the holy ghost. Not with little grains of incense of small value, nor also with the tears of the tree of Arabia, nor those two drops of wine, neither the blood of a wicked man that desireth his own death. etc.  Pliny in the .10. book of his Epistles 317. Epistle. 
The Emperor Traianus did send him a commandment, 
Pliny writeth unto the Emperor of the life and manner of the faithful in their assemblies.  commanding him to make inquiry of the faithful, and of their manner of living: and afterward to persecute them. Pliny did writ again unto the Emperor, that after he had thoroughly inquired, yea with most cruelty and torments, until such time as he delivered them into the hands of the hangmen to see them executed, he never did find any other thing, but that the faithful have accustomed to assemble themselves together at certain times in the morning, before day, and when they were come together, they did sing praises and psalms unto Christ as unto God. etc.  
If any will see more amply these things, 
Eusebius Caesariensis in the ecclesiastical history, lib. 11. Chap. 4.  let him read the ecclesiastical history and there he shall find how the faithful did assemble themselves in the mountains, in caves and dens for fear of persecutions. As it is declared in the history of Theodorite, 
Theodorite lib. 4. cha. 24.  after this manner. When that the faithful were driven away (by Valentius) they assembled themselves together at the foot of the mountain, 
History tripartite, lib. 10. chap. 20.  and there gave praises and thanks unto God, rejoicing of the heavenly scriptures, suffering there the impetuosity and violence of the contrariety of the air, some time rains, snows and colds, and other times most extreme heats. Valentius not suffering them to use this most laborious and painful commodity: sent men of war who drove away and scattered that assembly every where.  

jews burned in a cave.  The jews being in captivity were not suffered to live after the laws of God. They went and assembled themselves together in the next caves, for to celebrated secretly the Sabbath: But being accused unto Philippe the governor, 
2. Mac. 5.  he caused them all to be burned  

Psal. 133.  Behold, how good and joyful a thing it is brethren to devil together in unity. etc.  

Math. 18.  jesus Christ saith in the Gospel, where two or three be gathered together in my name, there am I in the midst of them.   

That no man ought to be compelled to believe by force.  Lactantius Firmianus in his divine institutions. Lively 5. chap. 20. 
THose which kill their own souls and the souls of others, let them learn and know that they have committed a fault that will not be forgiven. etc.  
O marvelous and blind foolishness, they think that those who endeavour themselves to keep the faith have wicked thoughts, and that the tyrants and hung men have good. Have those wicked thoughts, who against the right of humanity, and against all heavenly or godly right, are torn and pulled in pieces: It should be rather those that do such things unto the bodies of the innocentes: The which the most cruel thieves, nor the cruelest enemies, nor barbarous people never did? Do not they deceive themselves in turning and changing the name of evil into good, 
In this latter time the wicked are called good, & the good wicked.  and good into evil? wherefore then do they not call the day, night, and the night day, the sun darkness: otherwise it is the like impudence to give the name of evil unto good, and of fools unto wise men, and of the wicked unto the just and righteous. If they have any belief or trust in Philosophy, or in eloquence, let them arm themselves with their disputations, let them overcome or vanquish us if they can with the words that we speak: let them approach for to fight together, and to examine particularly every point: let them defend their gods, to the end they be not forsaken with their temples, trumperies, and deceits worthy to be mocked. Now because they can do nothing by force and violence (forasmuch as God's religion the more it is oppressed the more it augmenteth and increaseth) let them proceed rather by prayer, and exhortations. Let the bishops and Priests of their religion call us unto their Sermons and disputations: let them exhort us to receive the adorations of their gods: let them tell us that there are a great many which take a great care to govern, and to maintain all things by their puissances and powers: Let them declare unto us the original and beginning of their ceremonies, of their sacrifices, and of their gods, and how they were given unto men: let them declare the beginning of them, and the cause wherefore. Let them declare unto us and tell us what reward those shall have which shall adore and worship them, and what pain they shall have that shall despise them. etc. Let them prove and confirm all these things, not with their own opinions, (for the opinion of mortal men is nothing worth or available) 
Mortal man is worth nothing.  but that it be by some witnesses of holy Scriptures, as we do. It is no need to use any force, nor injuries, forasmuch as religion cannot be compelled, they aught rather to proceed by fair words, then by stripes, for to 'cause us to be willing. Let them disploye all the puissance and subtlety of their spirits: And if their reason be good, let it be brought forth, and we are ready to hear it. But if they do hold their peace and be dumb, we will not believe them, nor any more we will give them the victory, through their cruelty. Let them follow us, or else tell us the reason of all the doings: For we draw none unto us through fair words (as they say) but we do teach, prove and declare: And so we compel none by force, for he is unprofitable unto God which hath neither faith nor devotion, and yet nevertheless none departeth from us, because the truth holdeth them. If they have any confidence or trust of the truth, let them speak and open their mouth, and let them dispute with us, upon any matter.  
truly their error and their foolishness is now mocked at of the old men whom they despised & set naught by, and by our children, wherefore then are they so incensed and mad that where they would diminish their folly and foolishness they augment it? 
Truth and force inseparable, and righteousness and cruelty.  There is great difference between cruelty and pity, and truth can not be joined with force, or righteousness with cruelty, but it is not without cause that they dare not teach any thing of heavenly things, for they fear to be mocked at of our people, and forsaken of their people. etc. Religion aught to be defended, not in putting to death, 
To kill and exercise cruelty belongeth not unto the good, but to the evil.  but in suffering herself to be killed: not through cruelty, but by patience, not through wickedness, but through faith: For to kill and exercise cruelty, is wickedness, and belongeth unto the wicked: And to suffer death and to have patience and faith, belongeth unto the good. There is no question but the good is in religion, and not the evil, forasmuch as if thou wilt defend religion, through shedding of blood, through torments & cruelty, it shall not be then defended, but polluted and defiled: For there is nothing more frank and free then religion. The reason is then good and right, if thou defendest religion through patience, and by suffering death, in the which the faith kept and preserved, is agreeable unto God.  
Saint Jerome saith: He followeth Christ, which is persecuted, he followeth Antichrist which persecuteth.  Rubert or Robert writing upon the .13. Chap. of the Apocalyps. 
Behold the sign and token whereby you shall know those that are of God, 
The sign of the good and the evil.  from the evil and wicked: Those are the wicked, which do kill and lead into captivity, the which thing all those that are of God, have not done nor do.  Lactantius Firmianus in his divine Institutions. Lib. 5. Chap. 21. 
I would demand this question, unto whom do they think chief to do pleasure in compelling men, against their will to do sacrifice: Is it unto them whom they compel? But that which is in charge unto him that refuseth, that is no benefit unto him. But we must also give counsel unto him that refuseth when they know not that which is good: 
Compulsion availeth not  Wherefore then do they torment and vex them so cruelly, if they desire to have them saved? Or from whence cometh the piety so unfaithfully, and most miserably to destroy, lame, and make impotent them unto whom they should provide and give remedy? Is it unto the Gods they do such pleasure? Not, for that which a man doth by compulsion is not a sacrifice, forasmuch as if it be not done voluntarlye and with the heart, it is most execrable and accursed. Forasmuch as there are but they which are constrained and compelled through banishments, injuries, imprisonments, and torments which do it: If they be Gods which are so honoured, truly for that only cause they aught not to be honoured, in as much as they would be so adored and worshipped: they are worthy to be detested of men, unto whom sacrifice is made with tears and sighings, and with blood running down all their body. But we to the contrary, require not that any will he, nill he, should adore and worship our God, which is the Creator of all things: nor we are not angry if they do not worship him. For we do trust in his majesty, 
God will avenge the griefs of his servants.  that he hath also great power to avenge as well those that do contemn and despise him, as the injuries and troubles of his servants: and therefore when we suffer such things so wicked and execrable, we do not therefore repugn against the word, but we refer the vengeance unto God.  
The Prophet Esay sayeth: 
Esay. 59  Truth is fallen down in the street, and the thing that is plain and open may not be showed, yea, the truth is laid in prison, and he that refraineth himself from evil, must be spoiled. When the Lord saw this, it displeased him sore. etc.  

Ezec. 34.  The Lord said by the Prophet Ezechel: I will deliver my sheep from their mouth, so that they shall no more be spoiled. etc.  Lactantius Firmianus in his divine Institutions. Lib. 5. Chap. 22. 
They are not then mad or angry with us, 
Veritas odium parit.  because we adore not or worship their Gods. For there are many people that do not worship them, but it is because the truth is with us, the which, as the Proverb is, getteth hatred. etc.  Lactantius Firmianus. Lib. 5. Chapter .23. 

What patience is.  Patience is a principal virtue, the which is by the common voice of the people, and of the Philosophers and Orators exalted with great praise. If no man will deny but that patience is a sovereign virtue: It is necessary that the righteous & wise man be in the power of the unrighteous man, for to have that patience: for patience is a voluntary suffering of evils which are done unto any man, or which do happen unto him, whereby the righteous and the wise man, hath in himself patience, 
It is necessary that the righteous man be afflicted of the wicked, to the end he have patience.  because that he receiveth the virtue of the which he shall be altogether deprived, if he suffer nothing to the contrary: Although that he do no injury unto any man, nor that he coveteth his neighbours goods, and though he defend not his own goods if they be taken from him by force and violence, forasmuch as he can quietly enough suffer the injury that is done unto him, because that he is garnished with virtue. It is necessary that the righteous man be subject unto the unrighteous man. And the wise be despised of the fool, to the end that the one do sin, because he is unrighteous, and that the other be in servitude and bondage, because he is righteous. For how can a Captain prove and try his soldiers, if he have no enemy? And yet nevertheless the adversary elevateth and exalteth himself maugre him, because that he is mortal and may be vanquished and overcome: but because we cannot repugn and strive against God, he himself moveth and stirreth up the adversaries against his name, not for to strive and fight against him, but against his soldiers, 
The cause why adversaries are stirred up.  to that end he may prove and try the faith and devotion of his: until such time as he doth correct and amend in pressing and beating the discipline which was become cold. There is also an other cause wherefore he doth permit and suffer that we should be persecuted that is to the end that the people of God should be augmented. Some desire to know what that goodness is which is defended even unto death, which is preferred above all the pleasant things and best loved and set by in this world: of which goodness, nothing can draw them from it, neither the loss of their goods, nor the loss of their sight, 
Through persecutions a great number is joined to the gospel.  dolour of body, nor any other torments whatsoever they be: all things are much worth, but the greatest causes which followed, have always augmented our number. The people being round about the good christians, heard them say in their torments, that they should not do sacrifice nor offer unto stones made and hewn with man's hands, but unto the living God which is in heaven: many do hear that the same is good and true, they receive it in their minds and understandings. afterward (as men have accustomed or used to do in uncertain things) when they demand and inquire within themselves, what may be the cause of that perseverance and constancy, many things belonging unto religion are spread abroad and known, and declared from the one to the other, by the report that they make: And by that means they are taught, who for asmuch as they are good, it is necessary that they please. Furthermore, the vengeance that followeth (as it happeneth often) hath a great vehemence to make them believe: All these causes put together, have gotten and drawn unto God, a marvelous great company of people.  S. Hilary in his book against Auxentius. 
Ambition doth aid itself by the name of Christ: The Church doth fear and compel the people through banishements and imprisonments to believe her, the which they have believed through banishmentes and prisons: she dependeth upon those that do disdain to communicate with her: She which is consecrated and made holy by the terror of the persecutors, driveth away the priests. she which hath been engendered by the running away of priests, doth glory and extol herself to be beloved of the world, she which could not be beloved of Christ, if the world had not hated her: Experience crieth in all men's mouths and declareth and showeth the comparison of the church, the which of late hath been given unto us, and never shall be destroyed.  

Rom. 14.  All that which is not of faith is sin.  Chrysostome in his first Tome upon S. Mathewe .47. homily Chapter .13. 

Math. 13  Let them both grow together till harvest come, the Lord did forbidden them lest while they went about to weed out the tars they should pluck up the wheat also: 
jesus Christ doth not require shedding of blood  which thing he spoke to forbid the shedding of blood. For if the Heretics were put to death without alliance of peace, war should be without truce. Wherefore he doth forbid it for two causes, the one because they should hurt and hinder a little the corn. The other is that if they do not heal themselves, they shall never escape the eternal and everlasting punishments and torments: wherefore if thou wouldst amend and in no wise hurt the corn, you must attend and tarry the time convenient and that is meet for the same. But he doth not forbid to divide break up and put asunder the consistories of the Heretics, with their counsels, and to stop their mouths and to restrain them of their liberty to speak, but he forbiddeth to kill them, and to put them to death.  S. Augustine in the .58. Epistle of the catholic clerks of the city of Hipona, unto januarius, and Donatus. 
This is then our desire, which we do allege by these letters unto your reverence, and also by the brethren whom we have sent. first if it may be, that you would confer with our bishops peaceably and quietly, to the end that the error be taken away from those in whom it shall be found, and not that the men be taken away, nor punished but gently corrected.  In the history tripartite. Lib. 6. Chap. 22. 
Athanasius in the satisfaction of his fleeing saith. Behold the presumption of the infidels, which do such things, and are without shame, of which, first they have imagined evils and deceit against us. And unto this present time they accuse us that we flee from them, being ready to kill us. But which is more they do sigh and mourn most bitterly, because they cannot altogether destroy us. And do rebuke us because that we fear: And when they murmur of the thing, the more do they 'cause the evil to return upon themselves. For if it be evil done to flee, to persecute is a great deal worse. For the one hideth himself, to the end he turn not & change his opinion, & the other persecuteth for to kill. But it is commanded to fly, and he that demandeth to kill transgresseth the law, and giveth unto us greater occasion to fly. Then if the persecutors do rebuke us because that we do flee, let them rather be ashamed in themselves, and let them cease and leave of to lie in wait, and incontinently those which did fly will fly no more: but they will not cease from their malice, but haste themselves as much as in them lieth to take them, knowing that the fleeing of those which suffer persecution, is a great sign of those which persecute them.  
For none did ever flee from the meek and gentle, but rather from the cruel and deceitful: every man that sighed and which was vexed of Saul, went for refuge unto David, and fled from Saul: But therefore these here desire to put to death those that are hid, fearing that their malice should not be by them stopped. Who are not blinded in that matter. 
The persecutors do seek to put to death, for fear that their malice should be uncovered and known.  Forasmuch as the more the fleeing is manifested and known, the more are they known by their slaughters, murders, and banishments: For although they kill, their death crieth daily against them: Again, although they threaten to banish, it is known all about, that they establish a memorial or remembrance of evil against them.  
If they were wise and had any understanding in them, they should see themselves stopped and let in such things, & they themselves fail in their counsels: but because they have no understanding, therefore are they deceived through their persecutions, and in seeking to kill, they consider not their infidelity: for if they rebuke those which fly, when they seek to kill them: 
Genes. 27.  What will they say that jacob did flee from Esau his brother, 
Exod. 2.  and that Moses went down to Madian for fear of Pharaoh? 
The holy men have fled from the hands of the persecutors. 1. Reg. 21.  What will they say of David which fled from Saul, who sent into his house to kill him, when he hid himself in the cave, and that he changed his face until he was come to Abimelech? By which means he escaped the watchings and vain deceits of his enemies. What will those here say, which rashly utter and speak all things, seeing the worthy man Helias which through his prayer had raised up one that was dead, and yet nevertheless hid himself for fear of Achab, and fled for fear of the snares of jezabel? 
3. Reg. 19  yea, than the children of the Prophets which were sought for to be put to death, 
3. Reg. 18  were hid in ditches and holes by Abdias: but if they have not read those ancient histories, at the lest let them remember the Gospels. For the Disciples for fear of the jews, 
john. 20.  did withdraw and hid themselves. And when Paul was sought for by the Prince of the country at Damascus, 
Act. 9  the Disciples put him out of the wall, and let him down in a basket, and so he escaped their hands that sought for him. Wherefore in as much as the scripture telleth such things of holy men, what excuse dost thou think that they can found to excuse their madness? If then they rebuke their fear, they speak as men mad and incensed against themselves, and if they say that it is done against the will of God, they show themselves altogether ignorant of the holy scriptures: 
Num. 35. josua. 20.  for in the law it was commanded, that ancient cities were deputed and appointed for refuge, to the end that they whom men did seek for to put to death, might there save themselves. And in the latter time of the world, when the word of the father (which was spoken unto Moses) is come, he hath given again a commandment, saying: When they persecute you in one city, fly into another. 
Mat. 10.  And a little after he saith: When ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet, standing in the holy place: let him that readeth it, take heed. Then let them which be in jury, fly into the mountains, and let him which is on the house top, not come down to fet any thing out of his house: neither let him which is in the field return back to fetch his clotheses. Wherefore in knowing these things they are so governed: For that which the Lord hath commanded, the very same hath he spoken by his saints, before he took on him our flesh. And this is the end that leadeth to perfection, that we do that which the Lord hath commanded. Therefore also the very same word being made man for us, 
john. 8. john. 12.  did hide himself when they did seek for him (as also we do.) And again, when he suffered persecution, he did fly and hide himself from the treasons, for it was covenable & needful for him to suffer such things, as hunger & thirst, and after such sort to show himself to be man.  
Yea also at the beginning when he was made man, being yet but a little child, it was commanded by the angel unto joseph saying, 
Math. 2.  arise and take the child and his mother, and fly into Egypte, and be there till I bring thee word. For it will come to pass, that Herode will seek the babe to destroy him. Also when Herode was dead and that he had heard that Archelaus reigned in his father's stead, he fled into Nazareth.  
Also when jesus showed himself as God, 
Mat. 12.  and had healed the hand that was dried, and that the Pharisees went out, and consulted against him, how they might destroy him, jesus knowing the same departed from thence.  
Also when jesus raised Lazarus from death, 
john. 11.  from that day forth (saith he) they consulted together to put him to death. jesus therefore walked no more openly among the jews: but went thence into a country nigh to the wilderness.  
In like manner when jesus said, 
john. 8.  year Abraham was I am. Then took the jews up stones to cast at him, but jesus hid himself, and went out of the temple, 
Luc. 4. Men aught not to burn them that speak other wise than the truth alloweth.  and passed even through the midst of them, and went his way. Thou dost now know how that they which see these things, or which do hear them (for they see them not) as it is written, aught not to burn those which speak & think things contrary unto such as the Lord hath made and taught. 
Mat. 14.  For when john suffered martyrdom, and that his disciples buried his body, jesus hearing thereof departed thence by ship into a desert place, and even so the Lord doth his things, and also teach them: But would to God they were so ashamed that they would not declare their furor, but unto men, and that more and more through their madness, men should not see them rebuke and check the saviour, 
The persecutors themselves are ignorant of the gospel.  blaspheming against him: But the same the idiots and fools could not suffer, although they are rebuked of themselves, not to know only the gospel: for this is the occasion of our departing and fleeing, of which the evangelists doth make mention, and of which our saviour hath used, and we must also think such things to have been in holy men: For that which is now written of the saviour after the fashion and manner of men, the same is commonly deputed unto mankind. He hath taken those things that are ours, and hath showed and declared the passions of our infirmity, the which Saint john writeth thus: 
john. 7.  They sought to take him, but no man laid hands on him because his hour was not yet come. For before that the same was come he said unto his mother, 
john. 2.  woman what have I to do with thee mine hour is not yet come. 
john. 7.  And he said unto those which were called his brethren, my time is not yet come. 
Math. 26  And again at the time of his passion he said, sleep henceforth and take your rest, for behold the hour is at hand and the son of man is betrayed into the hands of sinners. But he did not suffer himself to be taken before the time was come, also he did not hide himself, but gave himself unto his adversaries, and enemies: In like manner the blessed Martyrs, did keep themselves from temporal persecutions, and when they were sought for they fled into secret places. But when they were found out, they gave themselves to martyrdom: behold the words of Athanasius a Martyr of jesus Christ.   

That the magistrates that persecute the faithful, under colour of religion, shall be tormented with eternal pains.  

Sapien. 6. Rom. 10.  Hear therefore (O ye kings) and understand ye therefore ye judges of the ends of the earth: 
An admonition unto Kings, Princes, and judges.  Learn and give ear ye that rule the people, glorify yourselves in the multitude of nations. For the power is given you of the Lord, & the strength from the highest: which shall try your works and search out your imaginations: how that ye being officers of his kingdom have not executed true judgement, have not kept the law of righteousness, nor walked after his william. etc.  

Miche. 3.  Hear, O ye heads of the house of jacob, and ye leaders of the house of Israel: Should ye not know what were lawful and right? But ye hate the good and do that is evil, ye pluck of men's skins, and the flesh from the bones: ye eat the flesh of my people, and flay of their skin: ye break their bones, ye chop them in pieces as it were into a cauldron, and as flesh into a pot. etc. And a little after he saith, O hear this ye rulers of the house of jacob, and ye judges of the house of Israel: ye that abhor the thing that is lawful, and wrist aside the thing that is straight: ye that build up Zion with blood, and jerusalem with doing wrong. O ye judges, ye give sentence for gifts: O ye priests ye teach for lucre: O ye Prophets, ye prophecy for money. etc.  Lactantius Firmianus in his divine institutions, Lib. 5. Chap. 24. writing unto the Emperor Constantine. 
All that which the wicked Princes do against us, God doth permit and suffer it to be done. And yet nevertheless the most wicked persecutors, in whom the name of God hath been had in derision and mockery, aught not to think therefore to scape unpunished, for they have been as ministers of his wrath against us: 
persecutors cruelly tormented.  truly they shall be punished by the judgement of God, because that after receiving power they have abused it above all measure, and by that means are waxed & grown into great pride against God, and have unfaithfully trodden under their feet his eternal name. Therefore he promiseth that he will with all speed be avenged of them, and root out of the earth all wicked beasts: But although that he hath accustomed to avenge the vexations, and torments done unto his people, and especially in this world, nevertheless he doth command us to attend and tarry patiently in this world until the celestial judgement, at which day he will reward or punish every one according to their works. 
Luk. 18.  Wherefore the wicked people and committers of sacrilege, aught not to hope that those whom they have so handled shall be despised & unrevenged. The reward shall come unto the ravening wolves, who have tormented the simple and righteous souls that never offended. But as for us, let us only travail that nothing be punished in us by men, but only righteousness, let us endeavour ourselves with all our strength to serve God, and to be avenged of that which we suffer, and to receive our reward.  Saint Barnard in his sermon of the conversion of Saint Paul. 
O Lord God, these are the chief and first that persecuted thee, whom men see to love the highest seats and rooms in thy church, and which bore the greatest rule: They have taken the ark of Zion, they have occupied and used the castle, and afterwards have frankly and by power set all the city on fire, 
The despising of the poor people of God is pitiful.  their conversation is miserable, the subversion of thy people is pitiful, and would to God that they should not hurt but in that only part, peradventure there willbe some who willbe advertised and admonished with the exhortation of the Lord, who will beware of following their example, and who will keep the commandments according to that which is said, 
Mat. 23.  whatsoever they bid you observe, that observe and do, but after their works do not: But now holy orders are given for an occasion of most filthy gain, and do esteem and think gain to be piety and godliness. The Prophet Esay saith, O Lord our God, 
Esay. 26.  though such Lords have domination upon us as know not thee, yet grant, that we may hope only in thee, and keep thy name in remembrance.  

Eze. 22.  Thy rulers in thee are like ravishing wolves, to shed blood, and to destroy souls for their own covetous lucre.  

Miche. 7.  There is not a godly man upon earth, there is not one righteous among men, they labour all to shed blood, and every man hunteth his brother to death.  

john. 16.  jesus Christ saith: The time shall come, that whosoever killeth you, will think that he doth God service.  

Mat. .12.  If ye witted what this meaneth, I require mercy and not sacrifice: ye would not have condemned innocentes.  

Psal. 116.  Right dear in the sight of the Lord, is the death of his saints.  

Esa. 26.  The earth shall discover the blood that she hath devoured, she shall never hide them, that she hath murdered.  

Zacha. .2.  The Lord said unto the faithful, who so toucheth you, shall touch the apple of his own eye.  

Mat. .23.  jesus Christ said unto those that persecuted the faithful. Fulfil ye likewise the measure of your fathers, ye Serpents, ye generation of vipers, how should ye escape the damnation of hell? wherefore, 
Persecution is prophesied to happen unto the children of God.  behold I send unto you prophets and wise men, and scribes, and of them ye shall kill and crucify: and of them shall ye scourge in your synagogues and persecute from city to city: That upon you may come all the righteous blood that was shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar. Verily I say unto you all these things shall light upon this generation. jerusalem, jerusalem which killest the prophets and stonest them which are sent unto thee.  
The judges and governors willing to please and fulfil the wicked desire of jezabel, 
3. Reg 21.  condemned the innocent Naboth to be put to death.  Augustine unto Boniface. 182. Epistle. 
To do well, and not to let and forbid the things which are unlawful, is a very consenting unto error.  Origen in the 3. Homily upon Leviticus. 
Let us take heed that we do not consent unto other men's sins, I say consent, not only in doing the like things, but also in holding our peace, or winking at things that are evil done.  

Prou. 17. Esay. 5.  The Lord hateth as well him that justifieth the ungodly, as him that condemneth the innocent.  

Prou. 29.  The righteous considereth the cause of the poor, but the ungodly regardeth no understanding.  

Prou. 29.  The seat of the king that faithfully judgeth the poor, shall continued sure for evermore.  

Prou. 31.  With thy mouth defend the thing that is lawful and right, and the cause of the poor and helpless.  

Prou. 29.  Many there be that seek the Prince's favour, but every man's judgement cometh from the Lord.  
Moses hath written what the Magistrates aught to be. They must be (saith he) virtuous men, fearing God, men of truth, hating avarice and covetousness. etc.  Chrysostome in his imperfect work. Chapter .23. upon that text, 
And say: if we had been in our father's days, we would not have been their companions, to shed the blood of the Prophets. When thou shalt hear any man say, that the doctors of the old time be blessed, prove and try, what good will or zeal he hath towards those doctors, for if he do honour and reverence those with whom he liveth, without doubt he would also have honoured the other if he had lived with them.  
In the same place he saith moreover: the jews have always been worshippers of the Saints that be past and dead, and condemners of those that be present and a live.  S. Jerome in his .4. Tom in the rule of Monks. 
It is very true, that the truth can be kept in and bound, but it cannot be vanquished, which is content with her little number, and is not afraid of the great number of her enemies.  Saint Jerome upon jeremy .5. Tom. Chapter .26. 
When the congregation of the people were assembled together, 
jerem. 26. jeremy was accused by the priests.  the Priests and false Prophets accused jeremy, and the Priests and false Prophets would have destroyed and killed the Prophet, if the judges had had the power of judgement: By that we do understand that they which seem to be altogether ordained for religion, being moved with envy, with the holiness of the Prophet, were more cruel than they that had the charge of public necessities.  
In the same Chapter he saith moreover: If at any time for the commandment of God, and for the verity of the faith, the Priests, or false Prophets, or the foolish people, are angry with us, let us not esteem nor make any account of it: but let us execute the sentence of God, not thinking on the evils that are present, but beholding the goodness to come.  

Esa. 10.  Woe be unto you that make unrighteous laws, and devise things which be to hard to keep: thorough which the poor be oppressed on every side, and the Innocentes of my people are therewith rob of judgement: the widows may be your prey, and that ye may rob the fatherless. What will ye do in time of the visitation and destruction that shall come from far? To whom will ye run for help? 
The torments of the wicked princes.  or to whom will ye give your honour, that ye may keep it: that ye come not among the prisoners, or lie among the dead: After all this shall not the wrath of the Lord cease, but yet shall his hand be stretched out still.  
It is verily a righteous thing with God, 
2. Thess. 1  to recompense tribulation to them that trouble you, and to you which are troubled, rest with us when the Lord jesus shall show himself from heaven, with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, neither obey unto the Gospel of our Lord jesus Christ. Which shall be punished with everlasting damnation, from the presence of the Lord, and from the glory of his power.  
At the day of judgement (saith the book of wisdom) the righteousness shall stand in great steadfastness against such as have dealt extremely with them, 
Sap. 5.  and taken away their labours: when they see it, they shall be vexed with horrible fear, and shall wonder at the hastiness of the sudden health: Groaning for very distress of mind, 
The complaint of the persecutors at the day of judgement.  and shall say within themselves, having inward sorrow and mourning for very anguish of mind. These are they whom we sometime had in derision, and jested upon. We fools thought their life very madness, and their end to be without honour. But lo, how they are counted among the children of God, and their portion is among the saints. Therefore we have erred from the way of truth, the light of righteousness hath not shined unto us, and the son of understanding rose not up upon us. We have wearied ourselves in the way of wickedness and destruction. Tedious ways have we gone: But as for the way of the Lord we have not known it. What good hath our pride done unto us? or what profit hath the pomp of riches brought us? all those things are passed away like a shadow. And towards the end of the Chapter he saith: 
Sapi. 5.  his cruel wrath shall he sharpen for a spear, and the whole compass of the world shall fight with him against the unwise. Then shall the thunder bolts go out of the lightnings, and come out of the rain bow of the clouds to the place appointed: out of the hard stony indignation there shall fall thick hails, and the water of the sea shall be wroth against them, and the floods shall run roughly together, yea, a mihgtie wind shall stand up against them, and a storm shall scatter them abroad. etc.  
Behold how the true christian doctrine is at this day called a new pestilentious doctrine by the worldlings. Even as in the old time it was called, and in the Apostles time.  
Men have called before time (as they do at this day) the doctrine of the Apostles new doctrine, 
The doctrine of the Apostles new doctrine.  as it appeareth in the acts of the Apostles where it is said: And they took Paul, 
Act. 17.  and said unto him, may we not know what this new doctrine, whereof thou speakest, is? for thou bringest strange tidings in our ears. Some called him a babbler, and a tidings bringer of new Gods.  
All men did speak against the Apostolical doctrine, 
Act. 28.  as it appeareth by that which the jews said unto Saint Paul when he was come to Rome, saying unto him: we will hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.  
Saint Paul being accused and brought before the great governor, they accused him after this sort: We have found this fellow, 
Act. 24.  a pestilent fellow, and a mover of debate unto all the jews throughout the world, and a chief maintainer of the sect of the Nazarites.  

Act. 24.  Saint Paul answereth unto the same: This I confess unto thee, that after that way (which they call heresy) so worship I the God of my fathers, believing all things which are written in the law and the Prophets. 
The resurrection of the righteous and unrighteous shall come.  And have hope towards God, that the same resurrection of the dead which they themselves look for also, shall be both of the just and unjust: some said that the Apostles with their doctrine, did nothing but move the people to sedition, as it appeareth by the acts of the Apostles: 
Act. 17.  saying, certain vagabonds which were wicked fellows did make assault against the house of jason, and drew him with certain brethren unto the heads of the city, crying, these are they which have subverted the state of the world, and here they are, which jason hath received: and these all do contrary to the decrees of Ceasar, affirming that there is another king one jesus.  
Therefore we labour and suffer rebuke, 
1. Tim. 4.  because we have sure hope in the living God, which is the saviour of all men, but specially of those that believe.  
The Tyrants shall not escape unpunished, but often times they themselves that did put to death the children of God, by the hands of the hangmen, have not that good to be killed of the hangmen, but they themselves are the hangmen or murderers of their own bodies. 
1. Sam. 31 Note the vengeance of God against the wicked persecutors.  As it appeareth by Saul which persecuted David. It was not needful that David should have pursued him, for he was avenged more than he desired. It was not needful to hung up Achitophel: nor the Apostles to pursue judas that betrayed his master, 
Act. 1.  for he himself was his own hangman, hanging himself by the neck, braced a sunder in the mids, and all his bowels gushed out. 
Esay. 37. 2. Mac. 8.  And Senacherib had for his hangmen his own sons: and it did cost Ezechias nothing for to avenge him self of the tyranny against him.  

Act. 12.  Were Antiochus and Herode left unpunished for their tyranny upon the children of God? 
Euseb. li. 1 cap. 9 li. 2 cap. 10.  It appeareth no. For they were consumed and eaten with lice and vermin. God will not leave the wicked unpunished as it appeareth of Achab, 
3. Reg. 22 4 Reg. 15.21.24.25  Manasses, Sedechias and many Emperors of Rome.  1. Timo. 6. 
Regi autem seculorum immortali, invisibili, soli sapienti deo, honour & gloria in secula seculorum. Amen.   
FINIS.   

 

  

   

A Table to find out the principal things contained in this present book, and first of the Letter A.  

ABstinence. Pag. 229.  
Adam condemneth his posterity. Pag. 50.  
Adam not good of himself. Pag. 59  
Adam his free will. Pag. 59  
Advocate for us, jesus Christ. Pag. 192.  
Advocate any other is error. Pag. 191.  
Advocate for S. john, only Christ. Pag. 191.  
Advocates none with God, as Earls, and Lords with Kings. Pag. 200  
Angels not to be honoured. Pag. 175  
Angels would we should honour God. Pag. 175.  
Apostles married. Pag. 245.  
Apostles teach the commandments of God. Pag. 284  
Apostles write clearly. Pag. 325.  
Apostles praying for the Cananite. Pag. 197.  
Apostles assembled secretly. Pag. 340.  
Assemblies certified by Pliny. Pag. 345.  
Assemblies of the Christians by night. Pag. 342.  
Assemblies their deeds. Pag. 343.  
Assemblies harmless. Pag. 241.  
Assembled, their prayers. Pag. 343.  
Assembly of jews burned. Pag. 346.  
Ashes of Saints. Pag. 186.  
Augustine counteth but two Sacraments. Pag. 38.  
Augustine his recantation. Pag. 48.  
Augustine of free will. Pag. 60.  
Augustine his exposition. Pag. 171.  
Augustine his opinion. Pag. 283.   

B.  
Baptism purgeth not sins. Pag. 23.  
Bishop of Bishops none. Pag. 50.  
Blood of Oxen. Pag. 37.  
Body of Christ not carnally eaten. Pag. 3.  
Body of Christ not divided. Pag. 3.  
Body of Christ whole in heaven. Pag. 3.  
Body of Christ in likeness of bread. Pag. 4.  
Body of Christ called bread. Pag. 22.  
Body of Christ not consumed. Pag. 24.  
Body of Christ but in one place. Pag. 25.  
Body of Christ offered once for all. Pag. 37.  
Books of the Maccabees. Pag. 173.  
Books of the Apostles. Pag. 321.  
Books holy to be had. Pag. 309.  
Books spiritual. Pag. 222.  
Books their profit. Pag. 223.  
Burners of Christ's body. Pag. 24.   

C.  
Canons. Pag. 24. 28. 30. 36. 161. 169. 172. 214. 216. 222. 230. 246. 248. 251. 268. 269. 271. 278.  
Chair of Moses. Pag. 279.  
Chastity. Pag. 247.  
Children obedient. Pag. 301. 303.  
Children well instructed. Pag. 302.  
Christ the virtue of God. Pag. 316.  
Christ the only head. Pag. 280.  
Christians given to dice. Pag. 298.  
Christians their idleness. Pag. 297.  
Christian's small account of faith. Pag. 295.  
Christians not content. Pag. 337.  
Christians their 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 mighty. Pag. 263.  
Church rend by priests. Pag. 266.  
Chrysostome his opinion. Pag. 316.  
Clement. Pag. 245.  
Commandments of God what. Pag. 56. 134.  
Commandments how perfected. Pag. 140.  
Commandments bring humility. Pag. 144.  
Commandments great. 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 only. Pag. 40.  
Counsel of Basill. Pag. 29.  
Counsel of Toledo. Pag. 161. 216. 233. 276.  
Counsel of Constantinople. Pag. 215. 248,  
Counsel of Gangres. Pag. 248. 256. 278.  
Counsel of Nice. Pag. 249. 247. 21.  
Counsel of Anticyra. Pag. 248.  
Counsel of Ariminum. Pag. 275.  
Counsel of Orange. Pag. 256.  
Counsel of Illyberis. Pag. 276. 214. 216.  
Counsel of Carthage. Pag. 274. 275. 276.  
Counsel of Orleans. Pag. 276.  
Counsel of Chalons. Pag. 276.  
Counsel of Chalcedon. Pag. 276.  
Counsel Lateran. Pag. 276.  
Counsel Milevitan. Pag. 55.  
Counsel of Laodicea. Pag. 174.  
Counsel of Ephesus. Pag. 275.  
Counsel of Worms. Pag. 271.  
Counsel of Braga. Pag. 230.  
Counsel the authority. Pag. 275.  
Custom not followed Pag. 288.  
Custom follower. Pag. 288.  
Cup ministered to the lay. Pag. 29.   

D.  
Daughters their education. Pag. 314.  
Daughter to eschew the world. Pag. 315.  
Deacons married. Pag. 250.  
Dead have 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.  
Drink sanctified. Pag. 22.  
Devil overthrown. Pag. 165.  
Devil his dwelling. Pag. 218.   

F.  
Fast without works. Pag. 241.  
Fast of the Grecians. Pag. 241.  
Faith only saveth. Pag. 93.  
Faith the help. Pag. 105.  
Faith without law. Pag. 112.  
Faith the surety. Pag. 261.  
Faith the things concerning. Pag. 277.  
Faith new. Pag. ●78.  
Faith rendered. Pag. 296.  
Faith the excellency. Pag. 333.  
Faithful not compelled. Pag. 244.  
Figure none of God. Pag. 202.  
Flesh of Christ. Pag. 214.  
Flesh. and blood of man Pag. 8●  
Flesh against flesh. Pag. ●●●  
Flesh of Christ without sin. Pag. 1●7.  
Fly from the meek none. Pag. 361.  
Fly the wicked. Pag. 362.  
Flight commanded. Pag. 360.  
Flight reproached. Pag. 360.  
Flight of the Saints. Pag. 362.  
Fool fashioneth God. Pag. 206.  
Forgiveness of God. Pag. 116.  
Forgiveness in the blood of Christ. Pag. 118.  
Forgiveness in this world. Pag. 156.  
free-will condemneth. Pag. 52.  
free-will to do ill. Pag. 59  
free-will destroyeth faith. Pag. 61.  
free-will not to be defended. Pag. 53.  
free-will delivereth not. Pag. 65.  
free-will lost. Pag. 67.  
free-will established. Pag. 69.  
free-will nought. Pag. 70.   

G.  
Gift of God. Pag. 118.  
God descended from heaven. Pag. 58.  
God giveth the demand. Pag. 344.  
Good thought. Pag. 55.  
Good works. Pag. 72. 117.  
Good works not of our virtue. Pag. 71.  
Gospel in the heart. Pag. 188.  
Gospel dispensed. Pag. 268.  
Gospel the surety. Pag. 292.  
Gospel containeth all. Pag. 292.  
Gounes for the dead. Pag. 163.  
Grace separated from merit. Pag. 75.  
Grace justifieth. Pag. 75.  
Grace hindered. Pag. 81.  
Grace free. Pag. 94.  
Grace worketh goodness. Pag. 94.  
Grace of the Heretics. Pag. 102.  
Grace easeth. Pag. 135.  
Gregory his doubt. Pag. 271.   

H.  
Heretics spared Epiphanius Pag. 227.  
Heretics their books. Pag. 286.  
Hilarye. Pag. 249.  
Hoc. Pag. 11.   

I  
Idolaters Christians. Pag. 185.  
jesus Christ seen with the eye. Pag. 192.  
jesus Christ where. Pag. 25.  
jesus builder of the Church. Pag. 49.  
jesus our purgatory. Pag. 152.  
Images not lawful. Pag. 201. 215.  
Image carvers. Pag. 208.  
Images do not show God. Pag. 207.  
Image of God the honour. Pag. 210.  
Image the pilgrimage. Pag. 210.  
Images of Christ. Pag. 213.  
Images not to seek God. Pag. 215.  
Images pleasing God. Pag. 218.  
Image honourers. Pag. 216. 221.  
Images burnt. Pag. 222.  
Image rent. Pag. 225.  
Images hurtful. Pag. 215. 223.  
judgement given. Pag. 157.  
judgement not avoided. Pag. 178.  
just. Pag. 95.  
justification not by nature. Pag. 100  
justified freely. Pag. 86.  
justification. Pag. 88  
justification by faith. Pag. 93.   

K.  
Keys of the Church. Pag. 46.  
Keys of Peter. Pag. 47.  
Kill. Pag. 351. 360.   

L.  
Law of the two tables. Pag. 145.  
Law for the proud. Pag. 145. 144.  
Lent. Pag. 234.  
Life. Pag. 156.  
Life lasting profiteth, Pag. 158.  
Love of God. Pag. 140.  
Love, not idle. Pag. 109.   

M.  
Man nought. Pag. 62.  
Man under sin. Pag. 53.  
Man separated from God. Pag. 154.  
Man wise despised. Pag. 355.  
Man profiteth not by force. Pag. 252.  
Marriage forbidden. Pag. 244. 253.  
Mediator jesus. Pag. 192.  
Mediator not man. Pag. 194.  
Merit of men. Pag. 75.  
Monks their life. Pag. 231.   

N.  
New alliance. Pag. 1.   

O.  
Offering of candles. Pag. 213.   

P.  
Pelagians. Pag. 141.  
Popes. Pag. 270. 271. 272.  
Prayer. Pag. 196.  
priests. Pag. 45. 166. 249. 265. 335.   

R.  
Religion. Pag. 208.  
Righteousness. Pag. 103. 144. 86.  
Righteousness of God ours. Pag. 79.   

S.  
Sacraments. Pag. 19 39  
Sacrifice. Pag. 36.  
Saint hath sin. 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 profit. Pag. 303. 304. 305.  
Scriptures no excuse. Pag. 308. 309. 310. 317.  
Scriptures the necessity. Pag. 318. 323.  
Scripture spiritual. Pag. 16.  
Scripture life. Pag. 335.  
Signs for the signified. Pag. 39  
Souls of the good. 151. 153. of the wicked. Pag. 153 163.  
Souls of the dead. Pag. 181  
Supper. Pag. 3. 4.  
Supper of the sick. Pag. 7. 8.  
Supper the signification. Pag. 20.  
Supper in two kinds. Pag. 27.  
Supper of bread not kept in the pix. Pag. 29.  
Supper called Eucharistia. Pag. 31.  
called a Sacrifice. 35. not changed Pag. 20.  
Songs 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.  
Virginity. Pag. 252.   

W.  
Will of good things. Pag. 69.  
Woman of Canaan. Pag. 196.  
Woman married. Pag. 312.  
Woman honour of the husband. Pag. 312.  
Word rejected. Pag. 280.  
Works condemn us. Pag. 77.  
Works not esteemed. Pag. 77.  
Works of ours have no life. Pag. 72.  
worship of Saintes. Pag. 180. 188. 190. 200. 209.  
Worship only the true God. Pag. 212.  
Worship of Helena. Pag. 213.  
Worshippers of images Heretics. Pag. 215.  
Worship of infidels Pag. 220.  
Wounds of Christ. Pag. 78.   
FINIS.