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❧ A Sermon made at Roome against the Pope, in the yeere of our Lord. 1578. the.xxvi. daie of May, and presented before the Pope in his Consistorie, the.xxvii. day of that Moneth.
❧ A Sermon made At Room against the Pope, in the year of our Lord. 1578. the xxvi day of May, and presented before the Pope in his Consistory, the xxvii day of that Monn.
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MAny there be (well belooued) who more rashly, then wisely, confesse the Pope of Roome, to be Christe his generall Vicar heere on earth, to be supreame head ouer all Churches, the world throughout,MAny there be (well Beloved) who more rashly, then wisely, confess the Pope of Room, to be Christ his general Vicar Here on earth, to be supreme head over all Churches, the world throughout,
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and to be the chéefest Shéepheard of Christe his flocke. They take the Church of Roome to be our holie Mother the Church:
and to be the chiefest Shepherd of Christ his flock. They take the Church of Room to be our holy Mother the Church:
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that her we must serue, vpon her we must waite, in her we must beléeue, in her resteth our saluation:
that her we must serve, upon her we must wait, in her we must believe, in her rests our salvation:
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and the slyding away from her, is our condempnation.
and the sliding away from her, is our condemnation.
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Shee is the Church (say they) that cannot erre, for shée is the spowse of Christe.
Shee is the Church (say they) that cannot err, for she is the spouse of Christ.
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I wyll prooue bothe by the testimonies of the Scriptures, and by the aucthorites of the graue and auncient Doctours:
I will prove both by the testimonies of the Scriptures, and by the aucthorites of the graven and ancient Doctors:
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that the Pope is not supreame head, and that the Church of Christ is neyther in Roome, nor in the Capitoll of Roome: no more then it is in Egipt, or the high pinacled Churches in Egipt. But in euerie Nation,
that the Pope is not supreme head, and that the Church of christ is neither in Room, nor in the Capitol of Room: no more then it is in Egypt, or the high pinnacled Churches in Egypt. But in every nation,
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and in euerie Countrey, the men that feare God, and worke righteousnes, they are the house of God, they are the Church:
and in every Country, the men that Fear God, and work righteousness, they Are the house of God, they Are the Church:
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Euerie chaste body is his holy Tabernacle, and spirite and trueth is his heauenly worship:
Every chaste body is his holy Tabernacle, and Spirit and truth is his heavenly worship:
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They are the Church of God, if they doo holde, and shall holde, the reioysing of theyr hope, constantly and faithfully vnto the ende.
They Are the Church of God, if they do hold, and shall hold, the rejoicing of their hope, constantly and faithfully unto the end.
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That such are the house of God, Saint Paule sheweth in. 1. Cor. 3.16. Nescitis quia templum Dei estis, et spiritus Dei habitat in vobis.
That such Are the house of God, Saint Paul shows in. 1. Cor. 3.16. Nescitis quia Templum Dei Ye are, et spiritus Dei habitat in vobis.
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Doo you not knowe that you are the temple of God, and that the spirite of God dwelleth in you? And againe.Doo you not know that you Are the temple of God, and that the Spirit of God dwells in you? And again.
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1. Cor. 6.19. An nescitis quoniam membra vestra templum sunt spiritus sancti qui in vobis est, quem habetis à Deo: 1. Cor. 6.19. an Nescitis quoniam membra Vestra Templum sunt spiritus sancti qui in vobis est, Whom Habetis à God:
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Doo you not knowe, that your body is the temple of the holie Ghost which is in you,
Do you not know, that your body is the temple of the holy Ghost which is in you,
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and which you haue of God? And againe. 2. Cor. 6.16. Vos estis templū Dei vini:
and which you have of God? And again. 2. Cor. 6.16. Vos Ye are templū Dei Wine:
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sicut dicit Deus, Quoniam inhabitabo in illis, et inambulabo inter eos, et ero illorum Deus: et ipsi erunt mihi populus.
sicut dicit Deus, Quoniam inhabitabo in illis, et inambulabo inter eos, et Ero Illorum Deus: et ipsi erunt mihi populus.
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You are the temple of the liuing God, as God hath saide:
You Are the temple of the living God, as God hath said:
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I wyll dwell in them, and I wyll walke in them, and they shall be my people,
I will dwell in them, and I will walk in them, and they shall be my people,
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and I wyll be their God. And againe. Ephe. 2.19. Iam non estis hospites, et aduenae, sed estis Ciues sanctorum, et domestici Dei.
and I will be their God. And again. Ephes 2.19. Iam non Ye are Hospites, et Aduenae, sed Ye are Ciues sanctorum, et Domestici Dei.
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We be no more straungers and forreiners, but fellowe Cittizens with the Saintes, and of the famillie of God. We be no more Strangers and foreigners, but fellow Citizens with the Saints, and of the family of God.
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In these & all such places, we be taught that the house of God, is not any buylding of wood or stones,
In these & all such places, we be taught that the house of God, is not any building of wood or stones,
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nor any Cittie, or any materiall Temple:
nor any city, or any material Temple:
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but man is the house of God, as héereafter more manifestlie it shall appeare, when I come to intreate of the Church.
but man is the house of God, as hereafter more manifestly it shall appear, when I come to entreat of the Church.
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But first I will begin with the Pope, who arrogantlie nameth him selfe the vniuersall Shéepheard.
But First I will begin with the Pope, who arrogantly names him self the universal Shepherd.
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And his Schollers or subiectes are not afraide to say, that hee béeing Bishoppe of Roome, is the visible heade of the Churche in Christes stéede:
And his Scholars or Subjects Are not afraid to say, that he being Bishop of Room, is the visible head of the Church in Christ's steed:
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But this they cannot shewe by Scripture, neyther dooth the Church require any such head, for Christe is present with it, as he hath promised.
But this they cannot show by Scripture, neither doth the Church require any such head, for Christ is present with it, as he hath promised.
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Math. 28. Sum vobiscum vsque ad consummationem mundi. I am with you alwayes, euen vnto the ende of the world. Math. 28. Sum vobiscum vsque ad consummationem mundi. I am with you always, even unto the end of the world.
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If the Pope be a visible head, why is he not séene of all men? why dooth he not gouerne all men in the Churche,
If the Pope be a visible head, why is he not seen of all men? why doth he not govern all men in the Church,
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and giue nourishment vnto them, as the head ought to doo? why dooth he not preach vnto all people? This he dooth not:
and give nourishment unto them, as the head ought to do? why doth he not preach unto all people? This he doth not:
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wherefore he is no visible head, as he seemeth to pretend. And surely, to be the generall head ouer all:
Wherefore he is no visible head, as he seems to pretend. And surely, to be the general head over all:
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is too great a matter and enterprise for any mortall man to take vpon him.
is too great a matter and enterprise for any Mortal man to take upon him.
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I am sure the Pope wyll graunt him selfe to be a member of this Catholique Churche:
I am sure the Pope will grant him self to be a member of this Catholic Church:
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if he then be a member, howe can hée also be an head? except the same thing shall be bothe an head and a member, which is verie absurde and monstrous.
if he then be a member, how can he also be an head? except the same thing shall be both an head and a member, which is very absurd and monstrous.
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If he saye that he is a member, Christ is his head onely, and not any other:
If he say that he is a member, christ is his head only, and not any other:
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why shall not Christe be as well a head for all? These thinges we sée are verie chyldishe and fonde,
why shall not Christ be as well a head for all? These things we see Are very chyldishe and fond,
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but yet they applie and saye, that Christ sayde to Peter: Thou arte Peter, and vppon this Rocke wyll I builde my Church,
but yet they apply and say, that christ said to Peter: Thou art Peter, and upon this Rock will I build my Church,
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and the gates of hell shall not preuayle against it. Nowe vppon this place, our aduersaries the Papistes, grounde this proposition:and the gates of hell shall not prevail against it. Now upon this place, our Adversaries the Papists, ground this proposition:
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the Churche is founded vppon Saint Peter, Ergo, Saint Peter was the head of the Church.
the Church is founded upon Saint Peter, Ergo, Saint Peter was the head of the Church.
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If Saint Peter be the head of the Church, the Pope is his successour, Ergo, the Pope is the head of the Church.
If Saint Peter be the head of the Church, the Pope is his successor, Ergo, the Pope is the head of the Church.
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I denie that Saint Peter was head of the Church, and therefore is Saint Peter (whose successour the Pope claimeth him selfe to be) was neuer head of the Church:
I deny that Saint Peter was head of the Church, and Therefore is Saint Peter (whose successor the Pope claimeth him self to be) was never head of the Church:
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howe can the Bishop of Roome be head? The confession of our aduersaries is grounded vppon these woordes.
how can the Bishop of Room be head? The Confessi of our Adversaries is grounded upon these words.
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Tu es Petrus. That is to saye: Thou arte Peter. And ours vppon this. That it is sayde.Tu es Peter. That is to say: Thou art Peter. And ours upon this. That it is said.
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Super hanc Petram, et non super te Petrum. That is: Vpon this Rocke, and not vpon thee Peter. Super hanc Petram, et non super te Peter. That is: Upon this Rock, and not upon thee Peter.
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In déede our sauiour Christe hath most manifestlie distinguished, Petrum à Petra, That is to say, Simon Peter from the liuelie Rocke wherevpon he hath builded his Church, chaunging bothe the name and the person.
In deed our Saviour Christ hath most manifestly distinguished, Peter à Petra, That is to say, Simon Peter from the lively Rock whereupon he hath built his Church, changing both the name and the person.
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The which our text plainly sheweth vs, that which he would neuer haue doone, if it ought to haue béene vnderstoode of Peter, and not of the confession of Saint Peter.
The which our text plainly shows us, that which he would never have done, if it ought to have been understood of Peter, and not of the Confessi of Saint Peter.
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I leaue it to the iudgement of euerie Christian:
I leave it to the judgement of every Christian:
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whether it be more agréeable to the faith, and more healthfull for the Church, eyther that the Church be founded vpon Christe,
whither it be more agreeable to the faith, and more healthful for the Church, either that the Church be founded upon Christ,
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or vppon Peter: vpon the sonne of the lyuing God, vpon him that vanquished sathan:
or upon Peter: upon the son of the living God, upon him that vanquished sathan:
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or vpon him, whome Christe him selfe in the verie same Chapter calleth Sathan him selfe.
or upon him, whom Christ him self in the very same Chapter calls Sathan him self.
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Vpon him who is called the cheefe corner stone of the building, or vpon him who is an offence vnto him:
Upon him who is called the chief corner stone of the building, or upon him who is an offence unto him:
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that is to saye, a stone of great stumbling.
that is to say, a stone of great stumbling.
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None sayth Saint Paule 1. Cor. 3. Can laye any other foundation, but that which is layde, which is Christe.
None say Saint Paul 1. Cor. 3. Can say any other Foundation, but that which is laid, which is Christ.
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Also Saint Peter sayth. 2. Peter. 2. You are as liuing stones, built vpon the cheefe corner stone, in whome who so euer beleeueth, he shall not be confoūded:
Also Saint Peter say. 2. Peter. 2. You Are as living stones, built upon the chief corner stone, in whom who so ever Believeth, he shall not be confounded:
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That is to say, in that cofession of Christ, which he calleth the Rocke and foundation of the Church.
That is to say, in that confession of christ, which he calls the Rock and Foundation of the Church.
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It appeareth then by this place, that Christe hath builded it vpon him selfe, and not vpon Simon Peter, and vpon the confession of faith which Peter made,
It appears then by this place, that Christ hath built it upon him self, and not upon Simon Peter, and upon the Confessi of faith which Peter made,
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and not vpon the faith of Peter, which was too much wauering and vnstedfast.
and not upon the faith of Peter, which was too much wavering and unsteadfast.
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And in verie déede, where Saint Iohn reciteth this storie, he resteth whollie vpon Peters confession.
And in very deed, where Saint John reciteth this story, he rests wholly upon Peter's Confessi.
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Iohn. 6. And therefore by the Rocke, he meant him selfe. For when Peter had sayde, Tu es Christus filius Dei. John. 6. And Therefore by the Rock, he meant him self. For when Peter had said, Tu es Christus filius Dei.
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Thou art Christe the sonne of God, Christe sayde to him: Vpon this Rocke will I builde my Church. Thou art Christ the son of God, Christ said to him: Upon this Rock will I build my Church.
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And in that place, he giueth no more to Peter in the Keies (which is the binding and loosing of sinners) then he giueth them all else where.
And in that place, he gives no more to Peter in the Keys (which is the binding and losing of Sinners) then he gives them all Else where.
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As in Iohn. 20. when he sayde, NONLATINALPHABET.
As in John. 20. when he said,.
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Receyue the holie Ghost: whose sinnes so euer ye remit, they are remitted, & whose sinnes so euer ye retaine, they are retained. Receive the holy Ghost: whose Sins so ever you remit, they Are remitted, & whose Sins so ever you retain, they Are retained.
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Héere all haue as much as Peter: And what hath ye Pope to doo with these words, which followeth not Peter, neyther in life,
Here all have as much as Peter: And what hath the Pope to do with these words, which follows not Peter, neither in life,
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nor doctrine? A strange thing it is to sée, howe they builde their kingdome vpon Peter, and whatsoeuer is sayde of him, they take it to them selues:
nor Doctrine? A strange thing it is to see, how they build their Kingdom upon Peter, and whatsoever is said of him, they take it to them selves:
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But before they can prooue any thing in déede, they must prooue these thrée points vnto vs,
But before they can prove any thing in deed, they must prove these thrée points unto us,
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if they will haue the Pope to be the supream head of the whole Church:
if they will have the Pope to be the supreme head of the Whole Church:
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which they shall neuer be able to doo by the Scriptures, as long as they liue.
which they shall never be able to do by the Scriptures, as long as they live.
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First, they must prooue that Peter was chéefe and head of all the Apostles: Secōdlie, that hée was at Roome, and sate there as Bishoppe generall:
First, they must prove that Peter was chief and head of all the Apostles: Secōdlie, that he was At Room, and sat there as Bishop general:
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Thyrdlie, that he left all the title & preheminence, of his seate to his successours, whatsoeuer.
Thyrdlie, that he left all the title & pre-eminence, of his seat to his Successors, whatsoever.
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If they prooue the two first poynts (as they can not) yet they make nothing against vs,
If they prove the two First points (as they can not) yet they make nothing against us,
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although we should graunt it them:
although we should grant it them:
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vnlesse they prooue the thirde (which they shall neuer be able to doo,) that Saint Peter hath left all his aucthoritie to his successours after him for euer.
unless they prove the Third (which they shall never be able to do,) that Saint Peter hath left all his Authority to his Successors After him for ever.
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The Epistles of Saint Peter are extant, but no mention there is, that eyther hee was at Roome, or was cheese of the Apostles, The Epistles of Saint Peter Are extant, but no mention there is, that either he was At Room, or was cheese of the Apostles,
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or supreame head of the Church, or that his successours should play Rex ouer all men,
or supreme head of the Church, or that his Successors should play Rex over all men,
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and be the rulers of all Churches in the worlde.
and be the Rulers of all Churches in the world.
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For as much then, that neyther by the writinges of Saint Peter, nor any other Apostle of Christe:
For as much then, that neither by the writings of Saint Peter, nor any other Apostle of Christ:
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our aduersaries can prooue the Pope to be any Ecclesiasticall head to this Church, but Christe Iesus alone, who is alwayes present with it,
our Adversaries can prove the Pope to be any Ecclesiastical head to this Church, but Christ Iesus alone, who is always present with it,
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and euer walketh in the middest of the seuen golden Candelstickes, so that hee néedeth no Vicar generall, or vniuersall Bishoppe:
and ever walks in the midst of the seuen golden Candlesticks, so that he needeth no Vicar general, or universal Bishop:
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Let vs déerely belooued, as we looue the Lord Iesus our head, and tender the saluation of our owne soules, flée farre from the Pope,
Let us dearly Beloved, as we love the Lord Iesus our head, and tender the salvation of our own Souls, flee Far from the Pope,
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and all his adherentes, Traditions, Decrées, and Pardons, least hee make marchandize also of our soules,
and all his adherentes, Traditions, Decrees, and Pardons, lest he make merchandise also of our Souls,
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as hée doth of a great many, both in Roome, Italie, Fraunce, Spaine, and else where.
as he does of a great many, both in Room, Italy, France, Spain, and Else where.
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O my déerelie belooued, be not deceyued in your owne conceytes, and fonde imagiations:
O my dearly Beloved, be not deceived in your own conceits, and fond imagiations:
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what mooueth you to take the Pope to be such a fellowe, that hée is able to gouerne vniuersallie all Churches? Dooth his singular vertue (and not Scriptures) persuade you that the Pope is the vniuerfall head of the Church? If it be so:
what moveth you to take the Pope to be such a fellow, that he is able to govern universally all Churches? Doth his singular virtue (and not Scriptures) persuade you that the Pope is the vniuerfall head of the Church? If it be so:
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where appeareth the excellencie of his vertue? Is hée humble as Christe was? nay, the Pope is prowde.
where appears the excellency of his virtue? Is he humble as Christ was? nay, the Pope is proved.
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Is he poore as Christe was? naie, the Pope is ritch. Is he patient as Christe was? naie, the Pope is impatient.
Is he poor as Christ was? nay, the Pope is rich. Is he patient as Christ was? nay, the Pope is impatient.
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Is he mercifull as Christe was? naie, the Pope is vnmercifull. Dooth he vse admonition as Christe vsed? not so, the Pope vseth imprisonment.
Is he merciful as Christ was? nay, the Pope is unmerciful. Doth he use admonition as Christ used? not so, the Pope uses imprisonment.
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Dooth he vse communication as Christe vsed? naie, the Pope vseth extirpation.
Doth he use communication as Christ used? nay, the Pope uses extirpation.
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Dooth the Pope vse clemencie as Christe vsed? naie, the Pope vseth all manner of tyrannie.
Doth the Pope use clemency as Christ used? nay, the Pope uses all manner of tyranny.
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Dooth the Pope praye for his aduersaries, as Christe dyd? I tell you no, the Pope cursseth them apace,
Doth the Pope pray for his Adversaries, as Christ did? I tell you no, the Pope Curseth them apace,
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and with his thunderboltes of curssing and banning, he maketh affraide: yea, and dooth terrifie the heartes of many that offend him.
and with his thunderbolts of cursing and banning, he makes afraid: yea, and doth terrify the hearts of many that offend him.
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I tell you plainely, and th•• without flatterie: you shall finde the Pope in all vertue, seuered from Christe:
I tell you plainly, and th•• without flattery: you shall find the Pope in all virtue, severed from Christ:
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you shall finde him to Christe, Beliall: to lyght, darknesse: to trueth, falsehood.
you shall find him to Christ, Belial: to Light, darkness: to truth, falsehood.
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Are not these and such like, the verie fruites of Antichriste? the Trée is knowen by his fruite.
are not these and such like, the very fruits of Antichrist? the Tree is known by his fruit.
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O déere countreymen, forsake not Christe, to followe Antichrist: embrace not fables, in stéede of veritie:
O dear countrymen, forsake not Christ, to follow Antichrist: embrace not fables, in steed of verity:
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looue not him, which aduanceth him selfe aboue all thinges, that is called God.
love not him, which Advanceth him self above all things, that is called God.
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Ireneus. Lib. 5. Cap. Penultis mo, a most auncient Doctour of the Church, who liued almost fiftéene hundred yéeres since, disputing of Antichrist, sayth thus:Irenaeus. Lib. 5. Cap. Penultis more, a most ancient Doctor of the Church, who lived almost fiftéene hundred Years since, disputing of Antichrist, say thus:
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Antichristus cùm sit seruus, tamen adorari vult vt Deus: Antichrist cùm sit seruus, tamen adorari vult vt Deus:
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Antichrist, notwithstanding, he be but a slaue, yet he will be worshipped, as if he were God.
Antichrist, notwithstanding, he be but a slave, yet he will be worshipped, as if he were God.
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Ioachimus Abbas sayth, Antichristus iampridem natus est Rome, et altius extolletur in sede Apostolica.
Joachim Abbas say, Antichrist iampridem Born est Rome, et Highly extolletur in sede Apostolica.
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Antichrist is long since borne in Roome, yet shall he be higher aduanced in the Apostolique sea.
Antichrist is long since born in Room, yet shall he be higher advanced in the Apostolic sea.
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Antichriste is hee (sayth Gregorie. lib. 4. Epist. 38.) that shall clayme to him selfe to be vniuersall Bisshoppe,
Antichrist is he (say Gregory. lib. 4. Epistle 38.) that shall claim to him self to be universal Bishop,
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and shall haue a garde of Preests to attende vppon him. and shall have a guard of Priests to attend upon him.
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This Gregorie was Bishop of Roome, and if this prerogatiue and preheminence of the name of Christe his generall Vicar héere on earth, had béene due vnto him:
This Gregory was Bishop of Room, and if this prerogative and pre-eminence of the name of Christ his general Vicar Here on earth, had been due unto him:
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he had neuer (beeing a wise man) reiected the same, neither had he at any tyme béene so bolde as to call him Antichriste, that should clayme to him selfe supremacie.
he had never (being a wise man) rejected the same, neither had he At any time been so bold as to call him Antichrist, that should claim to him self supremacy.
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If he béeing Bishoppe of Roome, a godlie and a learned man, would in no wise be counted chéefe Pastour ouer all Nations and Kingdomes:
If he being Bishop of Room, a godly and a learned man, would in no wise be counted chief Pastor over all nations and Kingdoms:
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surelie, his successors that came after him, were much to blame, to vsurpe that swelling and statelie title of supremacie. Saint Gregorie, calleth the name:
surely, his Successors that Come After him, were much to blame, to usurp that swelling and stately title of supremacy. Saint Gregory, calls the name:
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Of a supreame head, Of a generallitie, of an vniuersall Patriarche, of a supreame Bishop, (for all is one:) the name of pride, of rashnesse, of blasphemie, Of a supreme head, Of a generality, of an universal Patriarch, of a supreme Bishop, (for all is one:) the name of pride, of rashness, of blasphemy,
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an vngodlie, a wicked, and a prophane name. an ungodly, a wicked, and a profane name.
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And that he further sayth, Eulogio et Anastasio: None of my predecessours, no Bishop of Roome, hath at any time agreede to vse so vngodlie a tytle.
And that he further say, Eulogio et Anastasio: None of my predecessors, no Bishop of Room, hath At any time agreed to use so ungodly a title.
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Let not such also forgette, who take vpon them so rashlie, and so vnlearnedlie to maintayne the Bishoppe of Roome: what Gregorie héerein further sayth, his wordes be these,
Let not such also forget, who take upon them so rashly, and so unlearnedly to maintain the Bishop of Room: what Gregory herein further say, his words be these,
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for that they are manifest, I may not omit them.
for that they Are manifest, I may not omit them.
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Gregorius Ioanni Episcopo Constantinopolitano: Who is therefore (sayth he) in so corrupt, and naughtie a name, set before vs to be followed, which despising the Legions of Angels, appointed with him in equall fellowshippe, hath lept out into the highest point of singularitie, to the intent hee might obey none, but rule all. Who also sayde:Gregorius John Bishop Constantinopolitan: Who is Therefore (say he) in so corrupt, and naughty a name, Set before us to be followed, which despising the Legions of Angels, appointed with him in equal fellowship, hath leapt out into the highest point of singularity, to the intent he might obey none, but Rule all. Who also said:
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I will clime vp into heauen, and make my seate aboue the Starres of the skie, I will sit vppon the glorious mount towardes the North, I will clime vp aboue the clowdes, I will climb up into heaven, and make my seat above the Stars of the sky, I will fit upon the glorious mount towards the North, I will climb up above the Clouds,
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and will be lykest the most highest.
and will be likest the most highest.
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Esai. 21. Let those which are in blindnesse, if they haue eyes, sée, if they haue eares, let them heare:Isaiah. 21. Let those which Are in blindness, if they have eyes, see, if they have ears, let them hear:
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if they haue reason, let them iudge:
if they have reason, let them judge:
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if they haue learning, let them discusse, whether these wordes be so plaine, as the Pope in no wise (except hee renounce his Pardons and pride) can auoide them.
if they have learning, let them discuss, whither these words be so plain, as the Pope in no wise (except he renounce his Pardons and pride) can avoid them.
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Chrisost. Opere imperfect. Hom. 35. Quicunque in terra primatum desiderauerit, confusionem in coelo inueniet: Whosoeuer ambiciouslie desireth supremacie in earth, he shall finde confusion in heauen. Chrysostom Opere imperfect. Hom. 35. Quicunque in terra primatum desiderauerit, confusionem in coelo inveniet: Whosoever ambitiously Desires supremacy in earth, he shall find confusion in heaven.
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The Pope ambiciouslie desireth supremacie on earth: therefore he shall finde confusion in heauen. Saint Augustine. Tom. 5. De Ciuitate Dei.
The Pope ambitiously Desires supremacy on earth: Therefore he shall find confusion in heaven. Saint Augustine. Tom. 5. De Ciuitate Dei.
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Lib. 18. Cap. 2. Et Lib. 20. Cap. 19. (He sayth,) Babylon is the first Roome, and Roome the second Babylon. Lib. 18. Cap. 2. Et Lib. 20. Cap. 19. (He say,) Babylon is the First Room, and Room the second Babylon.
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And to come néerer to the matter, Saint Iohn sayth:
And to come nearer to the matter, Saint John say:
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Antichrist shall sit in the Cittie, that is built vpon seuen hilles, And so is the Cittie of Roome. Apoca. 17. And moreouer ( Sibilla sayth:) That the greatest terrour, and furie of his Empire, Antichrist shall fit in the city, that is built upon seuen hills, And so is the city of Room. Apoc 17. And moreover (Sibilla say:) That the greatest terror, and fury of his Empire,
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and the greatest woe that he shall worke, shall be by the bancks of Tyber: and there is Roome. and the greatest woe that he shall work, shall be by the banks of Tiber: and there is Room.
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Hée that hath eyes to sée, let him sée, and hée that hath eares to heare, let him heare.
He that hath eyes to see, let him see, and he that hath ears to hear, let him hear.
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Phocas (as you may reade in Platina, In vita Bonifacij. 3. ) That execrable murtherer was he, that proclaymed the Bishoppe of Roome to be head of the vniuersall Church. Phocas (as you may read in Platina, In vita Bonifacij. 3.) That execrable murderer was he, that proclaimed the Bishop of Room to be head of the universal Church.
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About six hundred & thirtéene yéeres after Christe was borne, this Phocas béeing but a common Souldiour:
About six hundred & thirtéene Years After Christ was born, this Phocas being but a Common Soldier:
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by treason and conspiracie, laide handes vpon his liege, Lord, and maister, the Emperour Mauricius, and in villainous sort put him to death: by treason and Conspiracy, laid hands upon his liege, Lord, and master, the Emperor Mauricius, and in villainous sort put him to death:
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and so by trayterous villanie he aspyred to the Empyre. The manner of his crueltie was this, first he commaunded foorth the Emperours youngest Sonne,
and so by traitorous villainy he aspired to the Empire. The manner of his cruelty was this, First he commanded forth the emperors youngest Son,
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and caused him to be slaine, euen in the sight of his Father, and so the second,
and caused him to be slain, even in the sighed of his Father, and so the second,
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and then the thirde, and afterwarde the Empresse. Mauricius, heauilie looking on, lamented and cryed vnto God, saying:
and then the Third, and afterward the Empress. Mauricius, heavily looking on, lamented and cried unto God, saying:
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Righteous arte thou, O Lord, and rightfull is thy iudgement. Righteous art thou, Oh Lord, and rightful is thy judgement.
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Last of all, he vsed the like tyrannie also vpon the Emperour, and layde him, his wife,
Last of all, he used the like tyranny also upon the Emperor, and laid him, his wife,
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and his thrée chyldren on a heape, together. After that he had thus lyued, and committed sundrie murthers, and other great mischéefes:
and his thrée children on a heap, together. After that he had thus lived, and committed sundry murders, and other great mischiefs:
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the people tooke him, slewe him, and threwe him into the fire. Héere you may see the first promotour, a holie promotour of the Popes holines:
the people took him, slew him, and threw him into the fire. Here you may see the First promotor, a holy promotor of the Popes holiness:
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a murtherer, the finder out of supremacie: and supremacie founded, and builded vppon murder.
a murderer, the finder out of supremacy: and supremacy founded, and built upon murder.
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Thus you haue heard, howe first the Bishop of Roome, was claymed in stéede of president of the vniuersall Church:
Thus you have herd, how First the Bishop of Room, was claimed in steed of president of the universal Church:
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Not according to Christe his institution, but according to the commaundement of the murderer Phocas: the Popes vsurpe the name of supremacie.
Not according to Christ his Institution, but according to the Commandment of the murderer Phocas: the Popes usurp the name of supremacy.
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Well, shall we haue a view of the Scriptures? shall we sée what in them that Bishoppe of Roome hath, to maintaine his Papacie? one thing (déerely belooued) before I beginne, I dare faithfullie promise you, that you shall finde throughout the whole Testament,
Well, shall we have a view of the Scriptures? shall we see what in them that Bishop of Room hath, to maintain his Papacy? one thing (dearly Beloved) before I begin, I Dare faithfully promise you, that you shall find throughout the Whole Testament,
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neyther Papa, Papatus, Primas, nor Primatus: Neyther Pope, Papacie, Primate, nor Primacie, to be graunted vnto any of the Apostles of Christe,
neither Papa, Papacy, Primas, nor Primatus: Neither Pope, Papacy, Primate, nor Primacy, to be granted unto any of the Apostles of Christ,
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then much lesse vnto the Bishop of Roome. Howe shamefully they wrest those places of binding and loosing:
then much less unto the Bishop of Room. How shamefully they wrest those places of binding and losing:
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No learned man there is, but vnderstandeth and perceyueth the same. I aunswere with Cyprian and Augustine: De. sin. Cleri.
No learned man there is, but understandeth and perceiveth the same. I answer with Cyprian and Augustine: De. since. Cleri.
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That God in the person of Simon Peter, gaue the Keies to all, to signifie the vnitie of all,
That God in the person of Simon Peter, gave the Keys to all, to signify the unity of all,
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for Christe did it not for this purpose, to preferre one man before another, but to set out the vnitie of the Church:
for Christ did it not for this purpose, to prefer one man before Another, but to Set out the unity of the Church:
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for the rest of the Apostles were the same thing that Peter was, endued with like partaking, bothe of honour and power. Augustine sayth.
for the rest of the Apostles were the same thing that Peter was, endued with like partaking, both of honour and power. Augustine say.
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Homil. in Iohn. 1. Homil. 11. Si in Petro Ecclesia mysterium non esset, Dominus ei non diceret, Dabo tibi claues: Homily in John. 1. Homily 11. Si in Peter Ecclesia mysterium non esset, Dominus ei non diceret, Dabo tibi Claws:
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If there were not in Peter a mysterie of the Church, the Lord would not say to him:
If there were not in Peter a mystery of the Church, the Lord would not say to him:
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I will giue thee the Keies. For if this was said to Peter, the Church hath them not:I will give thee the Keys. For if this was said to Peter, the Church hath them not:
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but if the Church haue them, then Peter when he receyued the Keies, betokened the whole Church.
but if the Church have them, then Peter when he received the Keys, betokened the Whole Church.
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And in an other place, when they were all asked, onelie Peter aunswered, Thou arte Christe: And it is sayde to him, I will giue thee the Keies.
And in an other place, when they were all asked, only Peter answered, Thou art Christ: And it is said to him, I will give thee the Keys.
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As though he alone, had receiued the power of binding and loosing:
As though he alone, had received the power of binding and losing:
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whereas bothe he béeing one sayd then, one for all, and he receyued the other with all,
whereas both he being one said then, one for all, and he received the other with all,
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as bearing the person of vnitie: therefore one for all, because there is vnitie in all.
as bearing the person of unity: Therefore one for all, Because there is unity in all.
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Let Peter truelie haue the first place: yet there is great difference betwéene the honour of degrée, and power.
Let Peter truly have the First place: yet there is great difference between the honour of degree, and power.
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We sée that the Apostles commonly graunted this to Peter, that he should speake in assemblies,
We see that the Apostles commonly granted this to Peter, that he should speak in assemblies,
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and after a certaine manner goe before them, with propoūding, exhorting, and admonishing: but of his power we reade nothing at all.
and After a certain manner go before them, with propounding, exhorting, and admonishing: but of his power we read nothing At all.
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Reade the Scriptures, and there ye shall finde, what office and power, Peter had among the Apostles,
Read the Scriptures, and there you shall find, what office and power, Peter had among the Apostles,
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howe hée behaued him selfe, and howe he was accepted of them.
how he behaved him self, and how he was accepted of them.
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Runne ouer all that remayneth written, you shall finde nothing else, but that he was one of the twelue, equall with the rest,
Run over all that remaineth written, you shall find nothing Else, but that he was one of the twelue, equal with the rest,
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and their fellowe, but not their Lord.
and their fellow, but not their Lord.
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But to graunt them that which they require, concerning Peter, that is, that he was the Prince of the Apostles,
But to grant them that which they require, Concerning Peter, that is, that he was the Prince of the Apostles,
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and excelled the rest in dignitie:
and excelled the rest in dignity:
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Yet there is no cause, why they should of a singular example, make an vniuersall rule,
Yet there is no cause, why they should of a singular Exampl, make an universal Rule,
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and drawe to perpetuitie, that which was once doone, sith there is a farre differing reason.
and draw to perpetuity, that which was once done, sith there is a Far differing reason.
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One was chéefe among the Apostles, forsoothe, because they were fewe in number.
One was chief among the Apostles, forsooth, Because they were few in number.
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If one were the chéefe of twelue men, shall it therefore followe, that one ought to be made ruler of a hundred thousand millions of men? It is no meruaile, that twelue had one among them, that should rule them all,
If one were the chief of twelue men, shall it Therefore follow, that one ought to be made ruler of a hundred thousand millions of men? It is no marvel, that twelue had one among them, that should Rule them all,
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for nature beareth this, and the witte of men requireth this, that in euerie assemblie (although they be all equall in power) yet there is one as a gouernour, whome the rest may haue regard vnto.
for nature bears this, and the wit of men requires this, that in every assembly (although they be all equal in power) yet there is one as a governor, whom the rest may have regard unto.
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There is no Court without a Consull: no Session of Iudges without a Pretor, or Propounder: no Company without a Ruler: no fellowshippe without a Maister.
There is no Court without a Consul: no Session of Judges without a Praetor, or Propounder: no Company without a Ruler: no fellowship without a Master.
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So should it be no absurditie, if we confessed, that the Apostles gaue to Peter such a supremacie:
So should it be no absurdity, if we confessed, that the Apostles gave to Peter such a supremacy:
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but that which is of force among fewe, is by and by to be drawne to the whole world, to the ruling whereof, no one man is sufficient.
but that which is of force among few, is by and by to be drawn to the Whole world, to the ruling whereof, no one man is sufficient.
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But (say they) this hath place no lesse in the whole vniuersalitie of nature,
But (say they) this hath place no less in the Whole universality of nature,
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then in all the parts, that there be one soueraigne head of all.
then in all the parts, that there be one sovereign head of all.
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And héereof (very wisely, as they thinke) they fetch a proofe from Cranes and Bées, which alwayes chuse to them selues one guide and not many.
And hereof (very wisely, as they think) they fetch a proof from Cranes and Bees, which always choose to them selves one guide and not many.
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I allowe in déede, the examples which they bring foorth:
I allow in deed, the Examples which they bring forth:
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but doo Bées resort together out of all the world, to chuse them one King? euery seuerall King is contented with his owne Hiue.
but do Bees resort together out of all the world, to choose them one King? every several King is contented with his own Hive.
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So among Cranes, euery hierde hath theyr owne King.
So among Cranes, every hierde hath their own King.
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What else shall they prooue héereby? but that euerie Church ought to haue her owne seuerall Bishoppe appointed her.
What Else shall they prove hereby? but that every Church ought to have her own several Bishop appointed her.
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But whereas I sayde, let it be graūted, that Peter was Prince of the Apostles:
But whereas I said, let it be granted, that Peter was Prince of the Apostles:
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He was no otherwise called Prince of the Apostles, then Cicero was called Prince of Eloquence, in respect of excellencie, not of superioritie:
He was not otherwise called Prince of the Apostles, then Cicero was called Prince of Eloquence, in respect of excellency, not of superiority:
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and so was Homer called, the captaine of Poeticall finenesse.
and so was Homer called, the captain of Poetical fineness.
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If a questiō should be mooued, who were the chéefe, and captaine of the schoole? Some one or other should be noted foorthwith:
If a question should be moved, who were the chief, and captain of the school? some one or other should be noted forthwith:
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yet is hée not therefore a Prince ouer his fellowes, nor his fellowes subiect vnto him.
yet is he not Therefore a Prince over his Fellows, nor his Fellows Subject unto him.
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So I say, though Peter had béene called the Prince of the Apostles:
So I say, though Peter had been called the Prince of the Apostles:
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yet was hée not theyr soueraigne and Lord, but fellowe labourer in the Lord his Vineyarde.
yet was he not their sovereign and Lord, but fellow labourer in the Lord his Vineyard.
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And thus much bréeflie touching the Pope and his false supremacie.
And thus much briefly touching the Pope and his false supremacy.
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Of the erronious, hippocriticall, and false Church of Roome. HEther vnto, I haue intreated of the Popes vsurped supremacie:
Of the erroneous, hypocritical, and false Church of Room. Hither unto, I have entreated of the Popes usurped supremacy:
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nowe I meane to speak a word or two of the Churche.
now I mean to speak a word or two of the Church.
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I wyll first beginne with the definition of this worde, Church, and then I wyll procéede farther, to intreate thereof, NONLATINALPHABET, signifieth a Congregation,
I will First begin with the definition of this word, Church, and then I will proceed farther, to entreat thereof,, signifies a Congregation,
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or company of faithfull men, assembled together.
or company of faithful men, assembled together.
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This Church is two manner of wayes construed, that is, the Church or company, onely of those, whome God hath chosen to euerlasting lyfe, in all tymes and places.
This Church is two manner of ways construed, that is, the Church or company, only of those, whom God hath chosen to everlasting life, in all times and places.
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Which is to man inuisible, who can not enter so farre, as to knowe GOD his wyll,
Which is to man invisible, who can not enter so Far, as to know GOD his will,
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neyther the heart of man him selfe, but is onelye visyble to GOD, who knoweth those that are his (as the Apostle sayth) and hath sealed them with his owne seale.
neither the heart of man him self, but is only visible to GOD, who Knoweth those that Are his (as the Apostle say) and hath sealed them with his own seal.
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And there is a Church of wicked and reprobate, of Papistes and Turks: yea, the wicked to the ende of the world, are mingled with the good.
And there is a Church of wicked and Reprobate, of Papists and Turks: yea, the wicked to the end of the world, Are mingled with the good.
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Papists, contrarie to their owne lawes, frequent the Churches or assemblies of Christians:
Papists, contrary to their own laws, frequent the Churches or assemblies of Christians:
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the Goates kéepe company with the Shéepe, the chaffe with the graine, and the Tares are found among the good Corne.
the Goats keep company with the Sheep, the chaff with the grain, and the Tares Are found among the good Corn.
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Into the bosom of the true Church, God will haue his chyldren to be gathered together, not onely that they should by her helpe and Ministery be nourished,
Into the bosom of the true Church, God will have his children to be gathered together, not only that they should by her help and Ministry be nourished,
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while they are Infantes and young chyldren:
while they Are Infants and young children:
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but also be ruled by her motherlie care, tyll they growe to ryper age, and at length come to the marke of faith:
but also be ruled by her motherly care, till they grow to riper age, and At length come to the mark of faith:
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for it is not lawfull that those thinges be seuered, which God hath conioyned. That to whome hee is a Father, the Church be also theyr Mother:
for it is not lawful that those things be severed, which God hath conjoined. That to whom he is a Father, the Church be also their Mother:
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and that not only vnder the Lawe, but also since the comming of Chrisie.
and that not only under the Law, but also since the coming of Christie.
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As Paule. Galat. 8.26. witnesseth, which teacheth, That we are the chyldren, of the newe and heauenlie Jerusalem.
As Paul. Galatians 8.26. Witnesseth, which Teaches, That we Are the children, of the new and heavenly Jerusalem.
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In the Créede where we professe that we beléeue, In the holie Catholique Church:
In the Creed where we profess that we believe, In the holy Catholic Church:
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Wee meane not Roome to be that holie Catholique Church, for if no Church ought to be reputed for Christian or Catholique,
we mean not Room to be that holy Catholic Church, for if no Church ought to be reputed for Christian or Catholic,
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but that which is of Rome: Then were the auncient Fathers much to blame, who in setting downe the Articles of our Creede:
but that which is of Room: Then were the ancient Father's much to blame, who in setting down the Articles of our Creed:
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dyd neglect and lightly passe ouer this vpstart Article of the Romish sea: that where we be commaunded to beléeue one Catholique and Apostolique Church, they dyd not in manner commaund vs to beléeue the Romaine Church withall.
did neglect and lightly pass over this upstarted Article of the Romish sea: that where we be commanded to believe one Catholic and Apostolic Church, they did not in manner command us to believe the Roman Church withal.
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Héereby you perceyue well enough (my fréendes) into what combersome straights, and absurdities, the Papistes haue hurled them selues, by their blinde and vnaduised rashnesse.
Hereby you perceive well enough (my Friends) into what cumbersome straights, and absurdities, the Papists have hurled them selves, by their blind and unadvised rashness.
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For first, if no certaintie of saluation be to be hoped for out of the Church, which Church must be without all question, that same verie Church of Roome, as they frame theyr argumentes,
For First, if no certainty of salvation be to be hoped for out of the Church, which Church must be without all question, that same very Church of Room, as they frame their Arguments,
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and that the Church of Roome be none other, but the same which is strained and straighted to the vniuersall commaundementes,
and that the Church of Room be none other, but the same which is strained and straighted to the universal Commandments,
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and decrées of the Bishoppe of Roome. Nowe then they doo exempt out of the priuiledge of the Church, not onely this our English nation:
and decrees of the Bishop of Room. Now then they do exempt out of the privilege of the Church, not only this our English Nation:
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but together with them also, they doo exclude out of the number of the Catholique Church, infinite other famous learned Clarks, of the auncient and pure age of the Church,
but together with them also, they do exclude out of the number of the Catholic Church, infinite other famous learned Clark's, of the ancient and pure age of the Church,
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as Doctors, Patriarches, and Bishoppes, yea, amongst these also, all the Bishoppes of Roome, as many as were Gregories predecessors.
as Doctors, Patriarchs, and Bishops, yea, among these also, all the Bishops of Room, as many as were Gregories predecessors.
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But what néede many proofes in a matter of it selfe so manifest and well knowne? Vndoubtedlie,
But what need many proofs in a matter of it self so manifest and well known? Undoubtedly,
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sithens Christe would vouchsafe to lay the first foundation, yea, and to build vp that beautifull and euerlasting building of his owne house, vpon none other ground worke,
since Christ would vouchsafe to lay the First Foundation, yea, and to built up that beautiful and everlasting building of his own house, upon none other ground work,
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then vpon that corner stone of Christian faith, and Christian confession.
then upon that corner stone of Christian faith, and Christian Confessi.
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And if Paule doubted nothing to recoumpt the same faith to be the only and infallible shoote-Ancker of saluation:
And if Paul doubted nothing to recoumpt the same faith to be the only and infallible shoote-Ancker of salvation:
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By what Lawe then will the Pope adiudge them as out-castes, worthy to be banished from the Catholique and Apostolique Church, which professe the selfe same faith of Christe, that the Apostles and other Catholique Churches dyd professe? Why should the Papistes thus cruelly deale with the Christians,
By what Law then will the Pope adjudge them as outcasts, worthy to be banished from the Catholic and Apostolic Church, which profess the self same faith of Christ, that the Apostles and other Catholic Churches did profess? Why should the Papists thus cruelly deal with the Christians,
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for following Christe and his Apostles? Why should they thus furiously persecute the godlie, burne them,
for following Christ and his Apostles? Why should they thus furiously persecute the godly, burn them,
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or consume them in prison, for denying the Romaine Church, to be the holie Catholique Church? Séeing that no mention thereof is made to be such a Church (as the Papistes would haue it to be) throughout all the Scriptures.
or consume them in prison, for denying the Roman Church, to be the holy Catholic Church? Seeing that no mention thereof is made to be such a Church (as the Papists would have it to be) throughout all the Scriptures.
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But we gather by the Scriptures, that the Church of Roome is the Church of the deuill:
But we gather by the Scriptures, that the Church of Room is the Church of the Devil:
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for if the Church of Roome were the true Church of Christe, Christes sheepe heare his voice, But the Church of Roome heareth not his voyce,
for if the Church of Room were the true Church of Christ, Christ's sheep hear his voice, But the Church of Room hears not his voice,
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but heareth rather the voyce of Courtezanes: therefore it is not the true Church, but the Sinagogue of Sathan.
but hears rather the voice of Courtezanes: Therefore it is not the true Church, but the Synagogue of Sathan.
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Shee wryteth in her coyne, That Kingdome and people, that doo not obey mee, shall be rooted out, contrarie to that:
She writes in her coin, That Kingdom and people, that do not obey me, shall be rooted out, contrary to that:
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the Kinges of Nations beare rule ouer them, but ye shall not so doo: therefore shée is not the true Church.
the Kings of nations bear Rule over them, but you shall not so do: Therefore she is not the true Church.
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Ambrose sayth, That the true Church, is the Mother of the liuing: Ambrose say, That the true Church, is the Mother of the living:
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But those that be in this Church are dead, for they haue no faith, because they haue no knowledge,
But those that be in this Church Are dead, for they have no faith, Because they have no knowledge,
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therfore this Church is not the true Church. Shée committeth idolatrie, and spirituall adulterie many wayes:
Therefore this Church is not the true Church. She Committeth idolatry, and spiritual adultery many ways:
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therefore shée is not the holie Catholique Church. The Church of Roome numbers her multitudes, as Dauid nūbred his Souldiors:
Therefore she is not the holy Catholic Church. The Church of Room numbers her Multitudes, as David numbered his Soldiers:
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and therfore shée is not the holie Catholique Church.
and Therefore she is not the holy Catholic Church.
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These Papistes are like Cockles, they carry theyr house about with them, & so doo they theyr Church.
These Papists Are like Cockles, they carry their house about with them, & so do they their Church.
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Aspalathus will not growe but in Boetia, ye kill these men, if ye take away the couerture of ye Church of Roome: This Church is the ritch Arras, that couereth all her faultes & follies.Aspalathus will not grow but in Boetia, you kill these men, if you take away the coverture of the Church of Room: This Church is the rich Arras, that Covereth all her Faults & follies.
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But admit (good people) that we were wunderfull hūble & obediēt to this Church,
But admit (good people) that we were wunderfull humble & obedient to this Church,
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and most willing to come againe, as foolishe Béetles to the shirt of this Church, and to aske of her questions and demaundes:
and most willing to come again, as foolish Beetles to the shirt of this Church, and to ask of her questions and demands:
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I protest before heauen and earth, and the founder of them bothe, that I thinke it not good, we should be holde in asking,
I protest before heaven and earth, and the founder of them both, that I think it not good, we should be hold in asking,
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for the great & imminent daunger in her aunswering.
for the great & imminent danger in her answering.
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For if we aske, Whether Iesus be Christe, or no, This Romishe Church giueth out her aunswere:
For if we ask, Whither Iesus be Christ, or no, This Romish Church gives out her answer:
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That the Bishop of Roome is the high Preest, and that the sayde Bishoppe hath the strength of the kingdome of Christe, That the Bishop of Room is the high Priest, and that the said Bishop hath the strength of the Kingdom of Christ,
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and the infallible veritie of a Prophete. and the infallible verity of a Prophet.
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And therefore, they allowe to ouer rule Christe, by adding and taking too and fro his woorde.
And Therefore, they allow to over Rule Christ, by adding and taking too and from his word.
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If we aske, If Christe were the onely oblation offered once vp for all, for the sinnes of the world:
If we ask, If Christ were the only oblation offered once up for all, for the Sins of the world:
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Her aunswere is verie daungerous, That the Masse is a sacrifice for the quicke and the dead.
Her answer is very dangerous, That the Mass is a sacrifice for the quick and the dead.
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And shee falleth into commendation of her wheaten God, and dooth attribute the health of the world, to that abhominable bread and Idoll.
And she falls into commendation of her wheaten God, and doth attribute the health of the world, to that abominable bred and Idol.
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If we aske her, If Christe be her intercessour to God:
If we ask her, If Christ be her intercessor to God:
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Shée aunswereth vs most wickedlie, Iure Matris imperat: That Christe forsoothe, shall commaund his Father, by the right of his Mother.
She Answers us most wickedly, Jure Matris Implead: That Christ forsooth, shall command his Father, by the right of his Mother.
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If we aske her, Of the state and condition of man, since the fall of Adam:
If we ask her, Of the state and condition of man, since the fallen of Adam:
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Shée aunswereth, That hee may ouertake heauen of him selfe, and well enough by him selfe, worke out his owne saluation.
She Answers, That he may overtake heaven of him self, and well enough by him self, work out his own salvation.
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Aske her, What faith is: And shee wyll tell of an implicite thing, and of a generall faith,
Ask her, What faith is: And she will tell of an implicit thing, and of a general faith,
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and to be holden fast by that hand: there shée kéepeth silence, and is as spéechlesse as a Fishe.
and to be held fast by that hand: there she Keepeth silence, and is as speechless as a Fish.
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If we aske her, What the Lawe is: Shée ladeth our shoulders with the heauy Ceremonies of Judaisme, and Paganisme.
If we ask her, What the Law is: She ladeth our shoulders with the heavy Ceremonies of Judaism, and Paganism.
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If we aske her, What the Gospell is: Shée maketh voide Gods promise, with her owne Iustice. If we aske her, Of good workes: Shee aunswereth iust, lyke Saint Lukes Pharasie.
If we ask her, What the Gospel is: She makes void God's promise, with her own Justice If we ask her, Of good works: She Answers just, like Saint Lukes Pharisee.
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Then againe, shée deuiseth good workes to be thus:
Then again, she devises good works to be thus:
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to hyre certayne men for money, to pray, and to mumble vp much quantitie of Psalmes in a couert tongue, to kéepe huge troughes of Ling and Saltfishe, many yéeres, to waxe spéechlesse with seldome speaking, to waxe lame with much sitting, to vse many knottes in theyr gyrdles,
to hire certain men for money, to pray, and to mumble up much quantity of Psalms in a covert tongue, to keep huge troughs of Ling and Saltfish, many Years, to wax speechless with seldom speaking, to wax lame with much sitting, to use many knots in their girdles,
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and many windowes in theyr showes, to be buried in Monkishe wéedes, and Nunnishe Cowles, &c.
and many windows in their shows, to be buried in Monkish weeds, and Nunnish Cowles, etc.
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If we aske her, Of the number of Christes Sacramentes: Shee aunswereth, That there be seuen: Without Scripture, shée hath added fiue to Gods two,
If we ask her, Of the number of Christ's Sacraments: She Answers, That there be seuen: Without Scripture, she hath added fiue to God's two,
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as though God hath let her his two Sacramentes to vsurie. If we aske her, Whether we goe after this life:
as though God hath let her his two Sacraments to Usury. If we ask her, Whither we go After this life:
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Shée telleth vs of Virgils, Platoes, and Mahomets Purgatorie. If we should say vnto her, Fayre Church of Roome, whether is thy belooued gone:
She Telleth us of Virgils, Plato's, and Mahomets Purgatory. If we should say unto her, Fair Church of Room, whither is thy Beloved gone:
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Shée would say, He went in his body to harrowe hell.
She would say, He went in his body to harrow hell.
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And then I wyll aske her, Howe she can aunswere to Signum Ionae, et signum Lazari:
And then I will ask her, How she can answer to Signum Jonah, et signum Lazari:
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The signe of Ionas, and the signe of Lazarus, that Christe should be three dayes in his graue. The Signen of Ionas, and the Signen of Lazarus, that Christ should be three days in his graven.
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If we would say, Fayre Church of Roome, whether is thy belooued gone: Shée wyll say, To heauen.
If we would say, Fair Church of Room, whither is thy Beloved gone: She will say, To heaven.
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But then shée dreameth grosely of heauen, as Mahomet, and besides that in euerie hyll Alter, and grone Alter:
But then she dreameth grossly of heaven, as Mahomet, and beside that in every hill Altar, and groan Alter:
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shée wyll saye, Here is Christe, and there is Christe. The more shée aunswereth, the more shée aunswereth of lesinges.
she will say, Here is Christ, and there is Christ. The more she Answers, the more she Answers of losings.
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Vneath hath shée nowe, these many long yéeres aunswered any thing truelie, of the goinges of the beloued,
Uneath hath she now, these many long Years answered any thing truly, of the goings of the Beloved,
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or of the dooinges of the beloued. Beléeue me truely (O world) it is daunger to aske her:
or of the doings of the Beloved. Believe me truly (Oh world) it is danger to ask her:
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it is next to deaths doore, to heare her: it is dampnable death and hell, to beléeue her.
it is next to death's door, to hear her: it is damnable death and hell, to believe her.
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Better it is to dye in body (for him that may) then to beléeue her to be the holy Catholique Church,
Better it is to die in body (for him that may) then to believe her to be the holy Catholic Church,
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and therefore, to perishe in body and soule.
and Therefore, to perish in body and soul.
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Happy were they, and are, and shall be, who patiently suffered, doo suffer, and shall suffer, the tyranny and persecution of Antichriste, Hope of Roome, for the deniall of his whoorishe, and Babilonicall Church.
Happy were they, and Are, and shall be, who patiently suffered, do suffer, and shall suffer, the tyranny and persecution of Antichrist, Hope of Room, for the denial of his whoorishe, and Babylonical Church.
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By theyr patience it appeared, that they had the cognisance, or badge of the true Church.
By their patience it appeared, that they had the cognisance, or badge of the true Church.
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August. De tempore. Ser. 130. Crux regni insigne est, The Crosse (sayth Saint Augustine ) is the cognisance, or badge of the Church.August. De tempore. Ser. 130. Crux Regni insigne est, The Cross (say Faint Augustine) is the cognisance, or badge of the Church.
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Athanasius, Ad solitariam vitam agentes, sayth: Caedi Christianorum proprium est: Caedere aus tem Christianos Pilati, et Caiphae officia sunt. Athanasius, Ad solitariam vitam agents, say: Caedi Christians proprium est: Caedere aus tem Christians Pilati, et Caiphae Offices sunt.
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To be persecuted, belongeth to Christians: but to persecute the Christians, belongeth to the office of Pilate and Caiphas. To be persecuted, belongeth to Christians: but to persecute the Christians, belongeth to the office of Pilate and Caiaphas.
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But the Papistes say, that they punishe the Protestants, onely for a desire to haue them reconciled to their Sinagogue, and for entyre looue:
But the Papists say, that they Punish the Protestants, only for a desire to have them reconciled to their Synagogue, and for entire love:
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A gentle kinde of looue, lyke the looue of one Philippides (of whome Aristophanes in Vespis writeth) who tooke a cudgell, and dyd beate his Father, and all for looue.
A gentle kind of love, like the love of one Philippides (of whom Aristophanes in Vespis Writeth) who took a cudgel, and did beat his Father, and all for love.
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But we may say with Tertullian, Crudelitas vestra nostra gloria est: Your crueltie, is our glorie.
But we may say with Tertullian, Crudelitas Vestra nostra gloria est: Your cruelty, is our glory.
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For Gods Religion, the more it is pressed, the more it encreaseth.
For God's Religion, the more it is pressed, the more it increases.
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This persecution of the Papistes against the Christians, is an euident token, that the Church of Roome is the Sinagogue of Sathan.
This persecution of the Papists against the Christians, is an evident token, that the Church of Room is the Synagogue of Sathan.
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Caine, persecuted Abell: the Giants, Noah: the Sodomites, Loth: Ismaell, Isaack: Esau, Iacob: the Egiptians, the Israelites: Pharaoh, Moses: Saule, Dauid: Cain, persecuted Abel: the Giants, Noah: the Sodomites, Loath: Ishmael, Isaac: Esau, Iacob: the egyptians, the Israelites: Pharaoh, Moses: Saule, David:
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and yet Dauid would not hurt againe, of whome we learned, that Gods Church dooth suffer rather then hurt: & pardon, rather then persecute.
and yet David would not hurt again, of whom we learned, that God's Church doth suffer rather then hurt: & pardon, rather then persecute.
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The false Church of the Prophetes, persecuted the true propheticall Church: the Sinagogue of the Iewes, persecuted Christe and his Apostles.
The false Church of the prophets, persecuted the true prophetical Church: the Synagogue of the Iewes, persecuted Christ and his Apostles.
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The Churche of Roome persecuteth Christes lyttle flocke, and congregation: So Hillarius, and Nicephorus, in many places discourse.
The Church of Room persecuteth Christ's little flock, and congregation: So Hilarius, and Nicephorus, in many places discourse.
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Lactantius sayth excellently to this matter: Diuin. Institut. Lib. 5. Cap. 19. Defendenda religio est, non occidendo, sed monendo: non saeuitia, sed patientia: non scelere sed fide. Lactantius say excellently to this matter: Divine. Institute. Lib. 5. Cap. 19. Defendenda Religio est, non occidendo, sed monendo: non saeuitia, sed patientia: non Scelere sed fide.
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Nam si sanguine et tormentis, si malo religionem defendere velis, iam non defendetur illa, sed polluetur atque violabitur.
Nam si sanguine et tormentis, si Malo religionem defendere velis, iam non defendetur illa, sed polluetur atque violabitur.
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Religion is to be defended, not with murthering, but with monishing: not with crueltie, but with patience:
Religion is to be defended, not with murdering, but with monishing: not with cruelty, but with patience:
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not with furie, but with faithfulnesse. For if ye defend Religion with bloodshedde, and tormenting, or with working of mischeefe:
not with fury, but with faithfulness. For if you defend Religion with bloodshed, and tormenting, or with working of mischief:
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it is not defended, but defiled and deceyued. The Church of Roome persecuteth all Christians, her sentence is, burne, burne, burne: it is not defended, but defiled and deceived. The Church of Room persecuteth all Christians, her sentence is, burn, burn, burn:
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her hadge, let vs laye wayte for blood: her head, blasphemie: her shéelde, tyrannie: her breast, iniurie: her eyes, fyre: her gyrdle, fornication: her breath, poyson:
her hadge, let us say wait for blood: her head, blasphemy: her shield, tyranny: her breast, injury: her eyes, fire: her girdle, fornication: her breath, poison:
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her tongue, the stinge of death: her féete, ready to shedde innocent blood: her sworde, violence: her Crosse, persecution: her pardons, iniquitie: her tryple crowne, presumption:
her tongue, the sting of death: her feet, ready to shed innocent blood: her sword, violence: her Cross, persecution: her Pardons, iniquity: her tryple crown, presumption:
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her Keies, ambition, and all her dooinges abhomination.
her Keys, ambition, and all her doings abomination.
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Héere doo follow, great swarmes of Cainites, Giantes, Sodomites, Egiptians, Scribes, Pharasies, Herodians, Monks, Friers, Cardinalles, Adulterers, Idolaters, Parasites, Poysoners, Pardoners, Bawdes, Flatterers, Traytours, Rebels, Murderers, Theeues: with all the Romishe rabble.
Here do follow, great swarms of Cainites, Giants, Sodomites, egyptians, Scribes, Pharisees, Herodians, Monks, Friars, Cardinals, Adulterers, Idolaters, Parasites, Poisoners, Pardoners, Bawds, Flatterers, Traitors, Rebels, Murderers, Thieves: with all the Romish rabble.
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These are the right Canniballes, lyke to the barbarous people of Armenica, that eate one an other.
These Are the right Cannibals, like to the barbarous people of Armenica, that eat one an other.
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My countrey men, wyll you builde your faith vppon this Church, which receyueth such Varlettes, which hath such gracelesse personnes, such persecutours,
My country men, will you build your faith upon this Church, which receiveth such Varlettes, which hath such graceless personnes, such persecutors,
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and such bloodie butchers? The Church of Christe hath none such, there were neuer in the Church of Christe,
and such bloody butchers? The Church of Christ hath none such, there were never in the Church of Christ,
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nor are not, nor neuer shall be, persecutors. The Church of Christe is styll persecuted, and neuer persecuteth.
nor Are not, nor never shall be, persecutors. The Church of Christ is still persecuted, and never persecuteth.
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Did the Matriarches persecute? did Christe persecute? did ye Apostles persecute? When the Samaritanes would not receyue Christe.
Did the Matriarches persecute? did Christ persecute? did you Apostles persecute? When the Samaritans would not receive Christ.
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Iames and Iohn béeing as yet Nouices in Christes schoole, called for fyre from heauen, and would haue burned and consumed the Samaritanes: but Christe rebuked them, saying:James and John being as yet novices in Christ's school, called for fire from heaven, and would have burned and consumed the Samaritans: but Christ rebuked them, saying:
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You wot not of what manner of spirite you are, for the sonne of man is not come to destroye mens liues, but to saue them. You wot not of what manner of Spirit you Are, for the son of man is not come to destroy men's lives, but to save them.
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If the Church of Roome were the holie Catholique Church:
If the Church of Room were the holy Catholic Church:
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it would then féede the soule of man (béeing a spirite) with spirituall foode, moone her by spirituall instrumentes, drawe her by the worde, leade her by the spirite,
it would then feed the soul of man (being a Spirit) with spiritual food, moon her by spiritual Instruments, draw her by the word, lead her by the Spirit,
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and persuade her by the Scriptures, which are the onely meanes which God appoynteth. If an Heretique holde an opinion, he holdeth it eyther of ignoraunce, or of wylfulnesse:
and persuade her by the Scriptures, which Are the only means which God appointeth. If an Heretic hold an opinion, he holds it either of ignorance, or of wylfulnesse:
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If of ignoraunce, he is to be conuerted by doctrine, to be conuinced by Scripture, reformed by exhortation, reduced by reason, persuaded by the trueth:
If of ignorance, he is to be converted by Doctrine, to be convinced by Scripture, reformed by exhortation, reduced by reason, persuaded by the truth:
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If of wylfulnesse, he is to be menaced by the Lawe, and corrected by excommunication. The Church of Rome vseth no such meanes:
If of wylfulnesse, he is to be menaced by the Law, and corrected by excommunication. The Church of Room uses no such means:
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wherefore the Church of Roome is of the deuill, and not of Christe.
Wherefore the Church of Room is of the Devil, and not of Christ.
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And as the Lord hath done to Ierusalem, in Titus Vespasianus tyme, (as Iosephus in his hystorie of the Iewes maketh mention:) and to the ruines thereof, that the place should not boast of the Oracles of God:
And as the Lord hath done to Ierusalem, in Titus Vespasianus time, (as Iosephus in his history of the Iewes makes mention:) and to the ruins thereof, that the place should not boast of the Oracles of God:
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So God hath done to Roome, to the Idolles thereof, that theyr boasting should be in vaine of the Church of God.
So God hath done to Room, to the Idols thereof, that their boasting should be in vain of the Church of God.
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For what was Roome euen from her byrth, but a Citie built in Parricide? then strengthened with robberies,
For what was Room even from her birth, but a city built in Parricide? then strengthened with robberies,
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and made a Sanctuarie for murderers of all Nations, as you may read in theyr owne Romaine Hystories.
and made a Sanctuary for murderers of all nations, as you may read in their own Roman Histories.
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And what was it afterwardes (in the time of the Emperour Iulianus Apostata, Dioclesian, Nero, and diuers others) but a slaughter house of the Martyrs of God? and what is it in ours,
And what was it afterwards (in the time of the Emperor Iulianus Apostata, Diocletian, Nero, and diverse Others) but a slaughter house of the Martyrs of God? and what is it in ours,
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and our fathers dayes, but the Queene of pride, the nurse of Idolatries, the mother of whordomes, the sincke of iniquities? out of which, sorceries, withcrafts, poisoninges, adulteries, rebellions,
and our Father's days, but the Queen of pride, the nurse of Idolatries, the mother of whoredoms, the sink of iniquities? out of which, sorceries, witchcrafts, poisonings, adulteries, rebellions,
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and bloodie warres, haue ouerflowed the whole earth.
and bloody wars, have overflowed the Whole earth.
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Who wyll beléeue in this Church? are we commaunded to beléeue léeue in this Church,
Who will believe in this Church? Are we commanded to believe leave in this Church,
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when as it is sayd in our Créede, Credo sanctam Catholicam Ecclesiam: I beleeue (that there hath béene, is,
when as it is said in our Creed, Credo Sanctam Catholicam Church: I believe (that there hath been, is,
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and shall be) a holie Catholique Church? My sence can not shew it, and therefore I beléeue it:
and shall be) a holy Catholic Church? My sense can not show it, and Therefore I believe it:
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for if I sée it, beléefe is in vaine, for where sence faileth, and can goe no farther: there beléefe beginneth.
for if I see it, belief is in vain, for where sense Faileth, and can go no farther: there belief begins.
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For is it necessarie that we should frō time to time beleeue, that Roome is the holie Catholique Church:
For is it necessary that we should from time to time believe, that Room is the holy Catholic Church:
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but we should from tyme to tyme beleeue, there is a holy Catholique church.
but we should from time to time believe, there is a holy Catholic Church.
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But in déede, the Papists and such like open persecutours, haue of so long tyme kept vnder the Church, that we are driuen to beléefe,
But in deed, the Papists and such like open persecutors, have of so long time kept under the Church, that we Are driven to belief,
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for they haue left scarse any sence, or memorie of the true members of Christes Church.
for they have left scarce any sense, or memory of the true members of Christ's Church.
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If we beléeue the Romaine Church to be, The holie Catholique Church: The Scriptures are against vs, theyr owne Doctours are against vs:
If we believe the Roman Church to be, The holy Catholic Church: The Scriptures Are against us, their own Doctors Are against us:
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and the definition of the word, Church, is against vs. Shall we beléeue the building of Saint Peters Church, to be our holie Mother the Church? Beléeue it who that will,
and the definition of the word, Church, is against us Shall we believe the building of Saint Peter's Church, to be our holy Mother the Church? Believe it who that will,
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and I assure him that he hath not the true Church on his side: nor the Gospell to excuse him.
and I assure him that he hath not the true Church on his side: nor the Gospel to excuse him.
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Séeke for this Church, whereof Christe is head, and not the Pope: in this Church haue we lybertie, not to doo euyll, but to doo good.
Seek for this Church, whereof Christ is head, and not the Pope: in this Church have we liberty, not to do evil, but to do good.
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The Churth of Roome bringeth to our lyfe, myserable bondage.
The Church of Room brings to our life, miserable bondage.
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Whyles we are in the Church of Christe, wée hope for the promises of lyfe euerlasting:
Whiles we Are in the Church of Christ, we hope for the promises of life everlasting:
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but whyles wée stande in the Churche of Roome, wée stande in feare and terrour of eternall condempnation, to come vppon vs for our sinnes, in the day of death.
but whiles we stand in the Church of Room, we stand in Fear and terror of Eternal condemnation, to come upon us for our Sins, in the day of death.
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Through Christe (who is the head of this true Churche) wée sée our sinnes purged, the Deuill vanquished, death and condempnation abolished,
Through Christ (who is the head of this true Church) we see our Sins purged, the devil vanquished, death and condemnation abolished,
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and our selues in the lybertie of the chyldren of God, to crie Abba Father. Thus much touching the Church.
and our selves in the liberty of the children of God, to cry Abba Father. Thus much touching the Church.
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¶ Of the infallible, perfect ground, and sufficiencie of the Scriptures, to the eternall comfort and consolation of all true Christians,
¶ Of the infallible, perfect ground, and sufficiency of the Scriptures, to the Eternal Comfort and consolation of all true Christians,
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and vtter confusion of the Pope, and all his adherentes.
and utter confusion of the Pope, and all his adherentes.
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BEcause the Papistes affirme and boldly say, that the Scriptures are not sufficient, for a man therby to knowe the trueth, by the which he may be saued:
Because the Papists affirm and boldly say, that the Scriptures Are not sufficient, for a man thereby to know the truth, by the which he may be saved:
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it is erpedient and néedefull at this present tyme, to heare what the Scriptures and Doctors doo say therevnto.
it is erpedient and needful At this present time, to hear what the Scriptures and Doctors do say thereunto.
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First I will beginne with the Scriptures, as with the veritie it selfe:
First I will begin with the Scriptures, as with the verity it self:
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and then with the Doctors, who ground theyr argumentes and reasons vpon the worde of God, which is the holy Scripture.
and then with the Doctors, who ground their Arguments and Reasons upon the word of God, which is the holy Scripture.
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Although it behooueth man, earnestly to bende his eyes to consider, the workes of God.
Although it behooveth man, earnestly to bend his eyes to Consider, the works of God.
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For as much as he is set (as it were) in this gorgeous stage, to be a beholder of them:
For as much as he is Set (as it were) in this gorgeous stage, to be a beholder of them:
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yet principallie ought be to bend his eares to the Scriptures, that he may better profite thereby,
yet principally ought be to bend his ears to the Scriptures, that he may better profit thereby,
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and sooner learne the trueth, by the which he may be saued. And therefore it is no meruayle, that they which are borne in darknesse:
and sooner Learn the truth, by the which he may be saved. And Therefore it is no marvel, that they which Are born in darkness:
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doo more and more waxe harde in theyr amazed dulnesse, because verie fewe of them doo giue them selues pliable to learne of the worde of God, whereby to kéepe them within the boundes:
do more and more wax harden in their amazed dulness, Because very few of them do give them selves pliable to Learn of the word of God, whereby to keep them within the bounds:
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but they rather reioyce in theyr owne vanitie.
but they rather rejoice in their own vanity.
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Thus then ought we to holde, that to the ende true Religion may shine amongst vs, we must take our begynning at the heauenlie doctrine,
Thus then ought we to hold, that to the end true Religion may shine among us, we must take our beginning At the heavenly Doctrine,
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and that no man can haue any taste, be it neuer so little, of true and sounde doctrine:
and that no man can have any taste, be it never so little, of true and sound Doctrine:
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vnlesse he haue béene Scholler to the Scriptures.
unless he have been Scholar to the Scriptures.
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And from hence groweth the originall of true vnderstanding, that we reuerentlie embrace, whatsoeuer it pleaseth GOD, therein to testifie of him selfe:
And from hence grows the original of true understanding, that we reverently embrace, whatsoever it Pleases GOD, therein to testify of him self:
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for not •nely the perfect and (in all poynts) absolute faith:
for not •nely the perfect and (in all points) absolute faith:
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but also all right knowledge of God, springeth from obedience, and truely in this behalfe, God of his singuler prouidence, hath prouided for men, in all ages.
but also all right knowledge of God, springs from Obedience, and truly in this behalf, God of his singular providence, hath provided for men, in all ages.
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For if we consider, howe slippery an inclination mans minde hath to slide into, by forgetfulnes of God,
For if we Consider, how slippery an inclination men mind hath to slide into, by forgetfulness of God,
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how great a readinesse to fall into all kinde of errours, howe great a lust to forge oftentimes new and counterfeyt Religions:
how great a readiness to fallen into all kind of errors, how great a lust to forge oftentimes new and counterfeit Religions:
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We may thereby perceyue, how necessarie it was to haue the heauenly doctrine, so put in writing, that it should not eyther perishe by forgetfulnesse, We may thereby perceive, how necessary it was to have the heavenly Doctrine, so put in writing, that it should not either perish by forgetfulness,
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or growe vaine by errour, or be corrupted by boldnesse of men.
or grow vain by error, or be corrupted by boldness of men.
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Sith therfore it is manifest that God hath alway vsed the helpe of his worde, towardes all those whome it pleased him at any tyme fruitfully to instruct,
Sith Therefore it is manifest that God hath always used the help of his word, towards all those whom it pleased him At any time fruitfully to instruct,
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because he foresawe, that his Image imprinted in that most beautifull forme of the world, was not sufficiently effectuall:
Because he foresaw, that his Image imprinted in that most beautiful Form of the world, was not sufficiently effectual:
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therfore it behooueth vs to trauaile this straight waye, if we earnestlie couette to attayne to the true beholding of God, we must I saye, come to his worde, wherin God is well and liuelie set out by his workes,
Therefore it behooveth us to travail this straight Way, if we earnestly covet to attain to the true beholding of God, we must I say, come to his word, wherein God is well and lively Set out by his works,
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when his workes be weyed, not after the peruersenesse of our owne iudgement, but according to the rule of the eternall trueth.
when his works be weighed, not After the perverseness of our own judgement, but according to the Rule of the Eternal truth.
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If we swerue from that worde (as I sayd euen nowe) although we runne neuer so faste:
If we swerve from that word (as I said even now) although we run never so fast:
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yet we shall neuer attayne to the marke, because the course of our running is out of the way.
yet we shall never attain to the mark, Because the course of our running is out of the Way.
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For thus we must thinke, that the brightnesse of the face of God, which the Apostle calleth (Rom. 16.) such,
For thus we must think, that the brightness of the face of God, which the Apostle calls (Rom. 16.) such,
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as can not be attained vnto, is vnto vs lyke a Maze, out of which we can not vnwrappe our selues,
as can not be attained unto, is unto us like a Maze, out of which we can not unwrap our selves,
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vnlesse we be by the line of the worde, guided into it.
unless we be by the line of the word, guided into it.
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And therfore (Dauid. Psalm. 9. et. 96.97.99. &c.) oftentimes when he teacheth that superstitions are to be taken away out of the world, that pure Religion may florishe:
And Therefore (David. Psalm. 9. et. 96.97.99. etc.) oftentimes when he Teaches that superstitions Are to be taken away out of the world, that pure Religion may flourish:
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bringeth in God reigning, meaning by this worde, reigning, not the power that he hath: but the doctrine, wherby he challengeth to him selfe, a lawfull gouernment:
brings in God reigning, meaning by this word, reigning, not the power that he hath: but the Doctrine, whereby he Challengeth to him self, a lawful government:
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because errors can neuer be rooted out of the hearts of men, tyll the true knowledge of God be planted.
Because errors can never be rooted out of the hearts of men, till the true knowledge of God be planted.
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Therefore the same Prophete, after that he hath recited.
Therefore the same Prophet, After that he hath recited.
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Psalm. 19.21. That the heauens declare the glorie of God, that the fyrmament sheweth foorth the workes of his handes: Psalm. 19.21. That the heavens declare the glory of God, that the firmament shows forth the works of his hands:
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That the orderlie succéeding course of dayes and nightes, preacheth his Maiestie: then he descendeth to make mention of his worde: NONLATINALPHABET. (sayth he,) NONLATINALPHABET.
That the orderly succeeding course of days and nights, Preacheth his Majesty: then he Descendeth to make mention of his word:. (say he,).
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The lawe of the Lorde is vndefiled, conuerting soules, (sayth Dauid ) the witnesse of the Lorde is faithfull, giuing wisdome to lyttle ones: The law of the Lord is undefiled, converting Souls, (say David) the witness of the Lord is faithful, giving Wisdom to little ones:
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The rightfulnesse of the Lord is vpright, making hearts cheerefull: the commaundement of the Lord is bright, giuing light to the eyes. The rightfulness of the Lord is upright, making hearts cheerful: the Commandment of the Lord is bright, giving Light to the eyes.
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For although he comprehendeth the other vses of the Lawe, yet in generallitie, he meaneth:
For although he comprehendeth the other uses of the Law, yet in generality, he means:
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that for as much as God dooth in vaine, call vnto him all Nations, by the beholding of the heauen and earth:
that for as much as God doth in vain, call unto him all nations, by the beholding of the heaven and earth:
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therefore this is the peculiar schoole of the children of God.
Therefore this is the peculiar school of the children of God.
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The same meaning hath the.xix. Psalme, where the Prophet hauing preached, Of the voice of God, which in thunder, winds, showers, whirle-winds and stormes, shaketh the earth, maketh the mountaines to tremble, and breaketh the Ceder trees:
The same meaning hath the xix Psalm, where the Prophet having preached, Of the voice of God, which in thunder, winds, showers, whirlwinds and storms, shakes the earth, makes the Mountains to tremble, and breaks the Cedar trees:
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In the ende, at last he goeth farther, and sayth.
In the end, At last he Goes farther, and say.
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That his prayses are sung in the Sanctuarie, because the vnbeleeuers are deafe, and heare not all the voices of God that resound in the ayre. That his praises Are sung in the Sanctuary, Because the unbelievers Are deaf, and hear not all the voices of God that resound in the air.
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And in lyke manner, in an other Psalme. 93.5. after that he had described, the terrible waues of the sea:
And in like manner, in an other Psalm. 93.5. After that he had described, the terrible waves of the sea:
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He thus concludeth, Thy testimonies are verified, the beautie of thy Temple is holinesse for euer.
He thus Concludeth, Thy testimonies Are verified, the beauty of thy Temple is holiness for ever.
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And out of this meaning also proceeded, that which Christe sayde to the woman of Samaria. Iohn. 4.22. That her Nation and the rest, did honour that which they knewe not, and that onely the Iewes did worshippe the true God.
And out of this meaning also proceeded, that which Christ said to the woman of Samaria. John. 4.22. That her nation and the rest, did honour that which they knew not, and that only the Iewes did worship the true God.
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For whereas the witte of man (by reason of the féeblenesse thereof) can by no meanes attaine vnto God,
For whereas the wit of man (by reason of the feebleness thereof) can by no means attain unto God,
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but béeing holpen and lyfted vp by his holie worde:
but being helped and lifted up by his holy word:
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It followed of necessitie that all men, except the Iewes, did wander in vanitie & errour,
It followed of necessity that all men, except the Iewes, did wander in vanity & error,
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because they sought God without his worde.
Because they sought God without his word.
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Should the Papistes committe such absurdities in theyr writinges of matters of Religion, if they reiected not the scriptures? Should they holde such erronious opinions (as they doo) if they would content them-selues, with the sufficiencie of the Scriptures? no truelie,
Should the Papists commit such absurdities in their writings of matters of Religion, if they rejected not the Scriptures? Should they hold such erroneous opinions (as they do) if they would content themselves, with the sufficiency of the Scriptures? no truly,
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if they followed the doctrine, preceptes, and councell of the Scriptures, and not Traditions, the inuentions of ambitious and worldly minded men. S. Iohn teacheth in the.
if they followed the Doctrine, Precepts, and council of the Scriptures, and not Traditions, the Inventions of ambitious and worldly minded men. S. John Teaches in thee.
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20. Chap. That all things needfull to saluation, are onely contained in the word of God. These are his wordes.20. Chap. That all things needful to salvation, Are only contained in the word of God. These Are his words.
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Multa quidem et alia signa fecit Iesus in conspectu discipulorum suorū, quae non sunt scripta in libro hoc: Multa quidem et Alias Signs fecit Iesus in conspectu Discipulorum suorū, Quae non sunt Scripta in libro hoc:
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haec autem scripta sunt, vt credatis quod Iesus est Christus ille filius Dei, et vt credentes vi• tam habeatis per nomen eius.
haec autem Scripta sunt, vt credatis quod Iesus est Christus Isle filius Dei, et vt Believers vi• tam habeatis per Nome eius.
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And many other signes dyd Iesus in the presence of his Disciples, which are not written in this booke:
And many other Signs did Iesus in the presence of his Disciples, which Are not written in this book:
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but these thinges are written that ye might beleeue, that Iesus is Christ the sonne of God,
but these things Are written that you might believe, that Iesus is christ the son of God,
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and that in beleeuing, ye might haue life through his name. The which wordes Cyrill expoundeth thus.and that in believing, you might have life through his name. The which words Cyril expoundeth thus.
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Non omnia qua Dominus fecit, conscripta sunt, sed quae scribentes putarunt sufficere tam ad mores quam ad dogmata. Non omnia qua Dominus fecit, conscripta sunt, sed Quae scribentes putarunt sufficere tam ad mores quam ad dogmata.
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All is not written that Christe dyd, but so much as the writers thought sufficient, as well to manners as to doctrine. Saint Augustine, De doctrina Christiana. Lib. 2. Cap. 9. Sayth:All is not written that Christ did, but so much as the writers Thought sufficient, as well to manners as to Doctrine. Saint Augustine, De Doctrina Christian. Lib. 2. Cap. 9. Say:
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In his quae aperte in Scripturis posita sunt, inueniuntur ea omnia quae continent fidem moresque viuendi. In his Quae aperte in Scriptures Posita sunt, inueniuntur ea omnia Quae continent fidem moresque viuendi.
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All thinges contayning faith and manners, are manifestly set downe in the Scriptures. Basilius, De fidei Confessione. All things containing faith and manners, Are manifestly Set down in the Scriptures. Basil, De fidei Confessi.
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Sayth, Manifesta est elapsio à fide, et superbiae crimen, aut reprobare quid ex ijs quae scripta sunt, aut superinducere quid ex non scriptis.
Say, Manifesta est elapsio à fide, et superbiae crimen, Or reprobare quid ex ijs Quae Scripta sunt, Or superinducere quid ex non Scriptis.
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It is a manifest slyding from the faith, and a great pride:
It is a manifest sliding from the faith, and a great pride:
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eyther to reiect any thing that is written in the worde of GOD, or to bring in any thing vnwritten. either to reject any thing that is written in the word of GOD, or to bring in any thing unwritten.
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For, Christes sheepe (sayth Saint Iohn. Chap. 10.4. ) heare his voice, and will not heare the voyce of an other.
For, Christ's sheep (say Faint John. Chap. 10.4.) hear his voice, and will not hear the voice of an other.
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And in his Moralles he sayth:
And in his Morals he say:
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That if whatsoeuer is not of faith, is sinne, if faith come by hearing, hearing by the worde of God: That if whatsoever is not of faith, is sin, if faith come by hearing, hearing by the word of God:
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whatsoeuer is brought in beside the worde of God, is not of faith, and therefore sinne. whatsoever is brought in beside the word of God, is not of faith, and Therefore sin.
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What haue we to doo good Christian people, with Romish Traditions, with Decrées, Canons, Constitutions, Coūcels,
What have we to do good Christian people, with Romish Traditions, with Decrees, Canonas, Constitutions, Counsels,
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and Papisticall writings? are their inuentions comparable with the scriptures? or haue the Papists the lyke vtteraunce, the lyke gifte of spéeche,
and Papistical writings? Are their Inventions comparable with the Scriptures? or have the Papists the like utterance, the like gift of speech,
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as Christe had? Saint Iohn speaking of Christe. Chap. 7.46. Sayth, Nunquam sic loquutus est homo:
as Christ had? Saint John speaking of Christ. Chap. 7.46. Say, Never sic loquutus est homo:
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Neuer man spake as this man dooth. Not Cicero, the father of eloquence: not Demosthenes, out of whose mouth, flowed flooddes of eloquence: Never man spoke as this man doth. Not Cicero, the father of eloquence: not Demosthenes, out of whose Mouth, flowed flooddes of eloquence:
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not eloquent Pericles, of whome it is written, that he dyd thunder out his wordes:
not eloquent Pericles, of whom it is written, that he did thunder out his words:
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not the golden tongued Chrisostome. But Christes argumentes were so mightie, and his wordes so swéete:
not the golden tongued Chrysostom. But Christ's Arguments were so mighty, and his words so sweet:
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that a certaine woman, hauing great admonition thereof: lyfted vp her voice, and sayde vnto him.
that a certain woman, having great admonition thereof: lifted up her voice, and said unto him.
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Happie is the wombe that bare thee, and the pappes which thou hast sucked. This worde differeth in perfection:Happy is the womb that bore thee, and the paps which thou hast sucked. This word differeth in perfection:
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in his wordes all thinges endure, take away this worde: what is man? a brute beast:
in his words all things endure, take away this word: what is man? a brutus beast:
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Take away the sunne out of the world, what remaineth? horrible darknesse. Lactantius. De ira Dei. Cap. 1. Sayth, Lumen mentis humanae Deus est:
Take away the sun out of the world, what remains? horrible darkness. Lactantius. De ira Dei. Cap. 1. Say, Lumen mentis humanae Deus est:
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remoto Deo coelestique doctrina omnia erroribus plena sunt:
remoto God coelestique Doctrina omnia erroribus plena sunt:
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God is the light of mans soule, if you set a side, or put away from you God his heauenlie worde:
God is the Light of men soul, if you Set a side, or put away from you God his heavenly word:
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all thinges are full of errours. all things Are full of errors.
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Take away this worde, what is man? a captiue of Sathan, a praye of death, a slaue of sinne, a fire-brande of hell. Ignorantia Scripturarū Christi ignorantia est. Sayth Hierome, in Prologo Esaiae.
Take away this word, what is man? a captive of Sathan, a pray of death, a slave of sin, a firebrand of hell. Ignorantia Scripturarū Christ ignorantia est. Say Jerome, in Prologue Esaias.
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Ignoraunce of the scriptures, is ignoraunce of Christ. Ignorance of the Scriptures, is ignorance of christ.
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As farre as heauen is distaunt from earth, so farre ought heauenlie thinges, alwayes be preferred before humaine thinges,
As Far as heaven is distant from earth, so Far ought heavenly things, always be preferred before human things,
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yea, incomparably ought they alwayes to be preferred. Hierome in Epistola, Ad Demetriadem Virginem, vtere lectione diuina: Sayth hée:
yea, incomparably ought they always to be preferred. Jerome in Epistle, Ad Demetriadem Virginem, vtere lectione Divine: Say he:
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Vtere speculo, vide speculum, foeda corrigenda: pulchra conseruanda, et pulchra facienda. Scriptura enim speculum est, foeda ostendens, et corrige dicens. Vtere speculo, vide speculum, foeda corrigenda: Beautiful conseruanda, et Beautiful facienda. Scripture enim speculum est, foeda ostendens, et corrige dicens.
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Vse to reade the holie Scripture, vse the glasse, see the glasse: that deformitie may be amended, fayrenesse preserued, and fayre thinges performed:
Use to read the holy Scripture, use the glass, see the glass: that deformity may be amended, fairness preserved, and fair things performed:
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For the scripture is a glasse, shewing deformitie, and saying amend. Gregoris, in Moral, sayth: Sacra scriptura tanquam speculum quoddam mentis.
For the scripture is a glass, showing deformity, and saying amend. Gregory, in Moral, say: Sacra Scripture tanquam speculum Quoddam mentis.
c-acp dt n1 vbz dt n1, vvg n1, cc vvg vvi. np1, p-acp j, vvz: fw-la fw-la fw-la fw-la n1 fw-la.
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The holy Scriptures is as a certaine glasse of the minde.
The holy Scriptures is as a certain glass of the mind.
dt j n2 vbz p-acp dt j n1 pp-f dt n1.
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S. Augustin, in Psalm. 48. Scriptura sancta sit tibi tanquam speculum, speculum hoc habet splendorem non mendacem, non adulantem, nullius personam amantem:
S. Augustin, in Psalm. 48. Scripture sancta sit tibi tanquam speculum, speculum hoc habet splendorem non mendacem, non adulantem, Nullius Personam amantem:
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formosus es? formosum te ibi vides.
formosus es? formosum te There vides.
fw-la fw-la? fw-la fw-la fw-la fw-la.
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Sed cum foedus accesseries, et foedum te ibi videris, noli accusare speculum, ad te redi, non te fallit speculum, tu te noli fallere.
Said cum Foedus accesseries, et foedum te There videris, noli Accusare speculum, ad te redi, non te Falls speculum, tu te noli fallere.
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Let the holie Scripture be to thee as a glasse, this glasse hath no deceytfull or flattering brightnesse, it is not in looue with any mans person.
Let the holy Scripture be to thee as a glass, this glass hath no deceitful or flattering brightness, it is not in love with any men person.
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Arte thou beautifull? thou seest thy selfe there beautifull:
Art thou beautiful? thou See thy self there beautiful:
n1 pns21 j? pns21 vv2 po21 n1 a-acp j:
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but when thou commest deformed, accuse not the glasse, aduise thy selfe, the glasse deceyueth thee not, deceyue not thou thy selfe. but when thou Comest deformed, accuse not the glass, advise thy self, the glass deceiveth thee not, deceive not thou thy self.
cc-acp c-crq pns21 vv2 vvn, vvb xx dt n1, vvb po21 n1, dt n1 vvz pno21 xx, vvi xx pns21 po21 n1.
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Saint Augustine sayth, Tom. 2. Epist. 166. In Scripturis didicimus Christum, in Scripturis didicimus Ecclesiā. In the Scriptures we haue learned Christe, in the Scriptures we haue learned the Church.
Saint Augustine say, Tom. 2. Epistle 166. In Scriptures didicimus Christ, in Scriptures didicimus Church. In the Scriptures we have learned Christ, in the Scriptures we have learned the Church.
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Saint Ambrose sayth, in Homil. Lib. 4. Cap. 1. Christus oritur in lectione sol iustitiae: In reading the Scriptures, Christ the sonne of righteousnesse ryseth.
Saint Ambrose say, in Homily Lib. 4. Cap. 1. Christus oritur in lectione sol iustitiae: In reading the Scriptures, christ the son of righteousness Riseth.
n1 np1 vvz, p-acp np1 np1 crd np1 crd fw-la fw-la p-acp fw-la fw-la fw-la: p-acp vvg dt n2, np1 dt n1 pp-f n1 vvz.
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Saint Augustine sayth, Verbo Dei docemur in omnibus: By the worde of God, we are instructed in all thinges.
Saint Augustine say, Verbo Dei docemur in omnibus: By the word of God, we Are instructed in all things.
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Saint Basill, in Concione: Quod Deus non causa malorum: verbum Dei ex quo solo noscitur Deus, regiam viam monstrat, et est lucerna pedum nostrorum.
Saint Basil, in Consorting: Quod Deus non causa malorum: verbum Dei ex quo solo noscitur Deus, Regiam viam Monstrat, et est Lucerne Pedum nostrorum.
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The worde of GOD, by the which onely GOD is knowen: sheweth the kinges high way, and is the lyght of our feete. The word of GOD, by the which only GOD is known: shows the Kings high Way, and is the Light of our feet.
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We learne faith in the Scriptures, and not in Popishe Traditions.
We Learn faith in the Scriptures, and not in Popish Traditions.
pns12 vvb n1 p-acp dt n2, cc xx p-acp j n2.
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Saint Hillarie sayth, Ad imperatorem Constantinum: to the Emperour Constantinus. Fidem imperator quaeris? audi eam, non de nouis Chartulis, sed de Dei libris.
Saint Hilary say, Ad Imperatorem Constantine: to the Emperor Constantinus. Fidem imperator Quaeris? audi eam, non de nouis Chartulis, sed de Dei Books.
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Dooth your Maiestie seeke the faith? Heare it then, not out of any new scroll,
Doth your Majesty seek the faith? Hear it then, not out of any new scroll,
vdz po22 n1 vvi dt n1? vvb pn31 av, xx av pp-f d j n1,
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but out of the booke of God. Saint Iohn sayth, Chap. 14. Qui non diligit me, sermones meos non seruat:
but out of the book of God. Saint John say, Chap. 14. Qui non diligit me, Sermons meos non seruat:
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et sermo quem auditis, non est meus, sed eius qui misit me Patris. He that looueth me not, keepeth not my words:
et sermon Whom Heard, non est meus, sed eius qui misit me Patris. He that looueth me not, Keepeth not my words:
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and the word which ye heare is not mine, but the fathers which sēt me. If we wyll be contented with the scriptures onely, and goe no farther:and the word which you hear is not mine, but the Father's which sent me. If we will be contented with the Scriptures only, and go no farther:
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we shall receyue great benefite thereby.
we shall receive great benefit thereby.
pns12 vmb vvi j n1 av.
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The blinde shall see, the deafe shall heare, the dumbe shall speake, the lame shall walke, fooles shall be wise, the sicke shall be whole, the dead shall reuine. The blind shall see, the deaf shall hear, the dumb shall speak, the lame shall walk, Fools shall be wise, the sick shall be Whole, the dead shall reuine.
dt j vmb vvi, dt j vmb vvi, dt j vmb vvi, dt j vmb vvi, n2 vmb vbi j, dt j vmb vbi j-jn, dt j vmb zz.
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The embracing of the worde of GOD, hath made many Papistes, good Christians: many persecutours, holy Martyrs: many proude men, humble: many couetous mysers, lyberall: many cruell tyrantes, mercifull fauourers: many faithlesse, faithfull: many filthy fornicatours, chaste:
The embracing of the word of GOD, hath made many Papists, good Christians: many persecutors, holy Martyrs: many proud men, humble: many covetous misers, liberal: many cruel Tyrants, merciful favourers: many faithless, faithful: many filthy fornicators, chaste:
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many furious, and wrathfull, méeke and milde: many slaunderers, speakers of the trueth: many backbiters, penitent:
many furious, and wrathful, meek and mild: many slanderers, Speakers of the truth: many backbiters, penitent:
d j, cc j, j cc j: d n2, n2 pp-f dt n1: d n2, j-jn:
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many slouthfull and drousie, vigilant & watchfull: many fearefull, bolde, yea, and contempners of Phalaris Bull:
many slothful and drowsy, vigilant & watchful: many fearful, bold, yea, and contemners of Phalaris Bull:
d j cc j, j cc j: d j, j, uh, cc n2 pp-f np1 n1:
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many Saules, many Paules: many chyldren of darknesse, the chyldren of lyght. God by his worde, offereth to vs his mercifull hande:
many Saul's, many Paul's: many children of darkness, the children of Light. God by his word, Offereth to us his merciful hand:
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by faith, we giue to God our hand, and the Sacramentes are as a thirde hand, which confirme and establish, the ioyning of the other two together.
by faith, we give to God our hand, and the Sacraments Are as a Third hand, which confirm and establish, the joining of the other two together.
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If you feare the iudgement of sinne, this most precious word offereth you, righteousnesse in Christe:
If you Fear the judgement of sin, this most precious word Offereth you, righteousness in Christ:
cs pn22 vvb dt n1 pp-f n1, d av-ds j n1 vvz pn22, n1 p-acp np1:
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if you feare death, it offereth lyfe: if you feare the fire of hell, it offereth the ioyes of heauen.
if you Fear death, it Offereth life: if you Fear the fire of hell, it Offereth the Joys of heaven.
cs pn22 vvb n1, pn31 vvz n1: cs pn22 vvb dt n1 pp-f n1, pn31 vvz dt n2 pp-f n1.
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And bréeflie, you haue in this word, whence you may take, bothe in lyfe recreation: and in death preseruation, bothe of body and soule euerlastinglie.
And briefly, you have in this word, whence you may take, both in life recreation: and in death preservation, both of body and soul everlastingly.
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The word of God is water to refreshe vs, and wine to chéere vs: it is bread to strengthen vs, and Manna to nourishe vs:
The word of God is water to refresh us, and wine to cheer us: it is bred to strengthen us, and Manna to nourish us:
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it is a treasure to enritch vs, and a pearle to adorne vs: it is a leauen to heate vs, and salte to powder vs:
it is a treasure to enrich us, and a pearl to adorn us: it is a leaven to heat us, and salt to powder us:
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it is a sword to defend vs, and a fire to purge vs: it is a salue to heale vs, and a lantorne to guide vs:
it is a sword to defend us, and a fire to purge us: it is a salve to heal us, and a lantorne to guide us:
pn31 vbz dt n1 pc-acp vvi pno12, cc dt n1 pc-acp vvi pno12: pn31 vbz dt n1 pc-acp vvi pno12, cc dt j pc-acp vvi pno12:
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it it is a Trumpet to call vs, and wisedome to instruct vs:
it it is a Trumpet to call us, and Wisdom to instruct us:
pn31 pn31 vbz dt n1 pc-acp vvi pno12, cc n1 pc-acp vvi pno12:
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a way to dyrect vs, and lyfe to reuiue vs. But alas, we are so farre from labouring for this worde of God, that wheras lyke good husband men, we should labour and digge in the féeld,
a Way to Direct us, and life to revive us But alas, we Are so Far from labouring for this word of God, that whereas like good husband men, we should labour and dig in the field,
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and sell all that we haue to buie that féelde:
and fell all that we have to buy that field:
cc vvi d cst pns12 vhb pc-acp vvi d n1:
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whereas, lyke wise merchant men, we should labour and séeke for good pearles, and sell all that we haue, to buie that pearle of great prise:
whereas, like wise merchant men, we should labour and seek for good Pearls, and fell all that we have, to buy that pearl of great prize:
cs, av-j j n1 n2, pns12 vmd vvi cc vvi p-acp j n2, cc vvi d cst pns12 vhb, pc-acp vvi cst n1 pp-f j n1:
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We (sayth Saint Mathew. 7. ) lyke dogs refuse holy things offered, we turne about, We (say Faint Matthew. 7.) like Dogs refuse holy things offered, we turn about,
pns12 (vvz j np1. crd) av-j n2 vvi j n2 vvn, pns12 vvb a-acp,
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and teare them that doo offer them: and tear them that do offer them:
cc vvi pno32 cst vdb vvi pno32:
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We, lyke swine, treade pearles vnder our feete, and doo account this pearle, this holy thing, the worde of lyfe, to be vnto vs a ring of golde in a swines snowte.
We, like Swine, tread Pearls under our feet, and do account this pearl, this holy thing, the word of life, to be unto us a ring of gold in a Swine snout.
pns12, av-j n1, vvi n2 p-acp po12 n2, cc vdi vvi d n1, d j n1, dt n1 pp-f n1, pc-acp vbi p-acp pno12 dt n1 pp-f n1 p-acp dt ng1 n1.
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For doo the Papistes delight to heare Gods worde? beholde, yet they are lyke the deafe Adder, which stoppeth her eares, at the voice of the Charmer, charme he neuer so wisclie.
For do the Papists delight to hear God's word? behold, yet they Are like the deaf Adder, which stoppeth her ears, At the voice of the Charmer, charm he never so wisclie.
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Doo they looue the bringers of this word? beholde, yet there is in England an Adders broode, a generation of Vipers.
Doo they love the bringers of this word? behold, yet there is in England an Adders brood, a generation of Vipers.
np1 pns32 vvb dt n2 pp-f d n1? vvb, av pc-acp vbz p-acp np1 dt ng1 n1, dt n1 pp-f n2.
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If we haue more regard in the sayinges of the Papistes, and put more confidence in theyr wordes, then in the Scriptures:
If we have more regard in the sayings of the Papists, and put more confidence in their words, then in the Scriptures:
cs pns12 vhb dc n1 p-acp dt n2-vvg pp-f dt njp2, cc vvd dc n1 p-acp po32 n2, av p-acp dt n2:
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howe can we without spéedie repentance, but looke for the terrible stroke of vengeaunce? God (sayth Valerius Maximus ) hath feete of wooll, hee commeth slowlie to punish,
how can we without speedy Repentance, but look for the terrible stroke of vengeance? God (say Valerius Maximus) hath feet of wool, he comes slowly to Punish,
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but he hath handes of yron, when he commeth, he striketh sore.
but he hath hands of iron, when he comes, he striketh soar.
cc-acp pns31 vhz n2 pp-f n1, c-crq pns31 vvz, pns31 vvz av-j.
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Phillip king of Macedonia, hearing of one in his kingdome, which refused most vnthankfully, to receaue a straunger, of whome before he had béene succoured in shyp-wracke in extréeme néede:Philip King of Macedonia, hearing of one in his Kingdom, which refused most unthankfully, to receive a stranger, of whom before he had been succored in shipwreck in extreme need:
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For a woorthy punishment, caused to be printed in his forehead, with an whotte yron, these wordes: Ingratus Hospes, An vnthankfull Guest.
For a worthy punishment, caused to be printed in his forehead, with an hot iron, these words: Ingrateful Guest, an unthankful Guest.
c-acp dt j n1, vvd pc-acp vbi vvn p-acp po31 n1, p-acp dt j n1, d n2: np1 np1, dt j n1.
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So we, by refusing his worde, may we not thinke our selues woorthy of many whot yrons, to print our vnthankfulnes to our shame? Thus much for this part.
So we, by refusing his word, may we not think our selves worthy of many hot irons, to print our unthankfulness to our shame? Thus much for this part.
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¶ Of auricular Confession.
¶ Of auricular Confessi.
¶ pp-f j n1.
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THus much you haue heard (déerely belooued) touching the sufficiencie of the worde of God:
THus much you have herd (dearly Beloved) touching the sufficiency of the word of God:
av av-d pn22 vhb vvn (av-jn vvn) vvg dt n1 pp-f dt n1 pp-f np1:
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I haue prooued the sufficiencie thereof, bothe by the testimonies of the Scriptures, as also with the aucthority of the Doctors.
I have proved the sufficiency thereof, both by the testimonies of the Scriptures, as also with the Authority of the Doctors.
pns11 vhb vvn dt n1 av, av-d p-acp dt n2 pp-f dt n2, c-acp av p-acp dt n1 pp-f dt n2.
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Nowe I meane (God wylling) to confute auricular Confession: bothe by Scriptures, Doctors, and Reasons.
Now I mean (God willing) to confute auricular Confessi: both by Scriptures, Doctors, and Reasons.
av pns11 vvb (np1 vvg) pc-acp vvi j n1: d p-acp n2, n2, cc n2.
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The Papistes are not ashamed to say and write, that it is needefull for all men and women,
The Papists Are not ashamed to say and write, that it is needful for all men and women,
dt njp2 vbr xx j pc-acp vvi cc vvi, cst pn31 vbz j p-acp d n2 cc n2,
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and that it is necessarie for all that are come to the yéeres of discretion, to confesse to theyr ghostlie Father (maister popishe Préest) whatsoeuer sinnes they haue committed.
and that it is necessary for all that Are come to the Years of discretion, to confess to their ghostly Father (master popish Priest) whatsoever Sins they have committed.
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If they refuse so to doo, our holie Father the Pope, wyll hang them in a Rope,
If they refuse so to do, our holy Father the Pope, will hang them in a Rope,
cs pns32 vvb av pc-acp vdi, po12 j n1 dt n1, vmb vvi pno32 p-acp dt n1,
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or send them to hell, in ringing Papa Ioannas Bell.
or send them to hell, in ringing Papa Ioannas Bell.
cc vvi pno32 p-acp n1, p-acp j-vvg np1 npg1 n1.
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If they could prooue by the Scriptures, auricular Confession to be lawfull and necessarie, to obtaine forgiuenesse of sinnes:
If they could prove by the Scriptures, auricular Confessi to be lawful and necessary, to obtain forgiveness of Sins:
cs pns32 vmd vvi p-acp dt n2, j n1 pc-acp vbi j cc j, pc-acp vvi n1 pp-f n2:
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then is it tollerable, yea, and commendable (in respect of obedience to the worde of God) to vse auricular Confession.
then is it tolerable, yea, and commendable (in respect of Obedience to the word of God) to use auricular Confessi.
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But if Scriptures thereof, make no mention at all, but rather disprooue such whispering of sinnes, in the eares of doltishe Préestes:
But if Scriptures thereof, make no mention At all, but rather disprove such whispering of Sins, in the ears of doltish Priests:
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I take such auricular Confession to be fonde, foolishe, and daungerous:
I take such auricular Confessi to be fond, foolish, and dangerous:
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Doost thou reade, O Christian man, that euer the Patriarches were woont to confesse their perticular sinnes to Préestes,
Dost thou read, Oh Christian man, that ever the Patriarchs were wont to confess their particular Sins to Priests,
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as the Papistes doo at this tyme? dyd the Prophetes vse such auricular Confession? or did the Apostles,
as the Papists do At this time? did the prophets use such auricular Confessi? or did the Apostles,
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or dyd the Disciples, or dyd any of the Saintes of the primatiue Church, reueale in secreate wise theyr particular faultes to any Confessour,
or did the Disciples, or did any of the Saints of the primitive Church, reveal in secret wise their particular Faults to any Confessor,
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or to any Préest? I reade of none.
or to any Priest? I read of none.
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If then the Patriarches, the Prophetes, the Apostles, the Disciples of Christe, the holy Saintes of the Primatiue Church, neuer vsed any auricular Confession:
If then the Patriarchs, the prophets, the Apostles, the Disciples of Christ, the holy Saints of the Primitive Church, never used any auricular Confessi:
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why then should wée? what example haue we to followe? what commaundement is there giuen vnto vs, to confesse our sinnes before the Préest? what lawe dooth charge vs, to recken vp all our sinnes? Is not sinne forgiuen,
why then should we? what Exampl have we to follow? what Commandment is there given unto us, to confess our Sins before the Priest? what law doth charge us, to reckon up all our Sins? Is not sin forgiven,
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but vpon condition, that there be an intent conceyued to confesse it? where they bable that there remayneth no entrie into Paradise,
but upon condition, that there be an intent conceived to confess it? where they babble that there remaineth no entry into Paradise,
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if occasion of confession be neglected.
if occasion of Confessi be neglected.
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Must all sinnes be reckened vp? but Dauid (as it is written Psalm. 19.13. ) who as I thinke, had well studied vpon the confession of his sinnes,
Must all Sins be reckoned up? but David (as it is written Psalm. 19.13.) who as I think, had well studied upon the Confessi of his Sins,
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yet cryed out? Who shall vnderstand my errors: Lord cleanse mee from my secrete sinnes. And in an other place.
yet cried out? Who shall understand my errors: Lord cleanse me from my secret Sins. And in an other place.
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Psalm. 28.15. My iniquities haue passed abooue my head, and lyke a weightie burden haue waxed heauy, abooue my strength. Psalm. 28.15. My iniquities have passed above my head, and like a weighty burden have waxed heavy, above my strength.
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Truely, he vnderstoode, howe great was the bottomlesse depth of our sinnes: howe many were the sortes, of our mischéeuous dooinges:
Truly, he understood, how great was the bottomless depth of our Sins: how many were the sorts, of our mischievous doings:
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howe many heads, this monster Hydra dyd beare: and howe long a tayle shée drewe after her.
how many Heads, this monster Hydra did bear: and how long a tail she drew After her.
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Therefore he went not about to recken vp a register of them, but out of the depth of euyls, he cryed vnto the Lord:
Therefore he went not about to reckon up a register of them, but out of the depth of evils, he cried unto the Lord:
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I am ouerwhelmed, I am buried and choaked: I am overwhelmed, I am buried and choked:
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the gates of hell haue compassed me, let thy hand drawe me out, which am drowned in the great pitte,
the gates of hell have compassed me, let thy hand draw me out, which am drowned in the great pit,
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and am faynting and ready to die. and am fainting and ready to die.
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Who now may thinke vpon the numbring of his sinnes, when he séeeth that Dauid can make no nūber of his? After this rule of Dauid we sée, that the Publicans confession was made, whereof mention is made in the.
Who now may think upon the numbering of his Sins, when he seeth that David can make no number of his? After this Rule of David we see, that the Publicans Confessi was made, whereof mention is made in thee.
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18. of Luke, and in the. 38. verse. NONLATINALPHABET. Iesu, O sonne of Dauid, haue mercy vpon mee. Domine miserere mei peccatoris. 18. of Lycia, and in thee. 38. verse.. Iesu, Oh son of David, have mercy upon me. Domine Miserere mei Sinners.
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Lord be mercifull to me a sinner. As if he should say: All that euer I am, I am altogether a sinner:
Lord be merciful to me a sinner. As if he should say: All that ever I am, I am altogether a sinner:
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and I cannot attayne with witte, or expresse with tongue, the greatnesse of my sinnes to be confessed? let the bottomlesse depth of thy mercy, swallowe vp the bottomlesse depth of my sinne. and I cannot attain with wit, or express with tongue, the greatness of my Sins to be confessed? let the bottomless depth of thy mercy, swallow up the bottomless depth of my sin.
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But then the Papists wil say, what? are not all our sinnes to be cōfessed? is no cōfession acceptable to God,
But then the Papists will say, what? Are not all our Sins to be confessed? is not Confessi acceptable to God,
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but ye which is knit vp in these two words, (I am a sinner?) No,
but you which is knit up in these two words, (I am a sinner?) No,
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but rather we must endeuor our selues as much as in vs lyeth, to powre out our heart before the Lord,
but rather we must endeavour our selves as much as in us lies, to pour out our heart before the Lord,
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& not onely in one word, confesse our selues sinners:
& not only in one word, confess our selves Sinners:
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but also truely & hartely acknowledge our selues to be such, & with all our thought, record how great & diuers is our filth of sinnes, not onely that we be vnclene:
but also truly & heartily acknowledge our selves to be such, & with all our Thought, record how great & diverse is our filth of Sins, not only that we be unclean:
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but with how great, & in how many parts is our vncleānes:
but with how great, & in how many parts is our vncleamnes:
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not only yt we be debters, but with how great debts we be loden, & how many wayes charged:
not only that we be debtors, but with how great debts we be laden, & how many ways charged:
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not only yt we be woūded, but also with howe many & deadly strokes we be wounded.
not only that we be wounded, but also with how many & deadly Strokes we be wounded.
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With this reknowledging, whē yt sinner hath wholy powred out him self before God, let him earnestly & sincerely thinke, yt yet there remaine mo sins,
With this reacknwoledging, when that sinner hath wholly poured out him self before God, let him earnestly & sincerely think, that yet there remain more Sins,
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& that yt secret corners of their euils are so déepe, yt they can not throughly be disclosed,
& that that secret corners of their evils Are so deep, that they can not thoroughly be disclosed,
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& he cryeth out wt Dauid. Psa. 19.31. Who vnderstādeth my errors? Lord clēase me frō my hiddē sins.
& he Cries out with David. Psa. 19.31. Who understands my errors? Lord clenase me from my hidden Sins.
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Howe where the Papistes affyrme, that sinnes are not forgiuen, but with an intent of confessing, firmelie conceyued,
How where the Papists affirm, that Sins Are not forgiven, but with an intent of confessing, firmly conceived,
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and that the gate of Paradise is shut against him that neglecteth occasion offered, when he may be consessed:
and that the gate of Paradise is shut against him that neglecteth occasion offered, when he may be confessed:
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God forhid that we should graunt them that, for there is no other forginenesse of sinnes, then alway hath héene.
God forehead that we should grant them that, for there is no other forginenesse of Sins, then always hath héene.
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It is not read, that all they who haue confessed theyr sinnes, in the eare of some Préest, that they haue onely therefore obtained forgiuenesse of sinnes at Christes hand:
It is not read, that all they who have confessed their Sins, in the ear of Some Priest, that they have only Therefore obtained forgiveness of Sins At Christ's hand:
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And truely they could not cōfesse, where there were neyther Préestes, confessours, nor any confessing at all.
And truly they could not confess, where there were neither Priests, Confessors, nor any confessing At all.
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And in many ages after, this confession was vnheard of, at which time, sinnes were forgiuen without this condition.
And in many ages After, this Confessi was unheard of, At which time, Sins were forgiven without this condition.
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But that we may not néede to dispute longer about this, as about a doubtfull matter:
But that we may not need to dispute longer about this, as about a doubtful matter:
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the word of God is plaine, which abydeth for euer:
the word of God is plain, which Abideth for ever:
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Whensoeuer the sinner repenteth (sayth Christ, by the Prophete Ezechiel. Chap. 18.21. ) I will no more remember all his iniquities. Whensoever the sinner Repenteth (say christ, by the Prophet Ezechiel. Chap. 18.21.) I will no more Remember all his iniquities.
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He that dare adde any thing to this word, bindeth not sinnes, but the mercie of God:
He that Dare add any thing to this word, binds not Sins, but the mercy of God:
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for wheras they say, that iudgement can not be giuen, but when the cause is heard, we haue a solution in readinesse, that they do presumptuously take that vpon them selues, which haue made them selues Iudges.
for whereas they say, that judgement can not be given, but when the cause is herd, we have a solution in readiness, that they do presumptuously take that upon them selves, which have made them selves Judges.
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And it is a meruaile that they doo so boldlie frame to them selues such principles,
And it is a marvel that they do so boldly frame to them selves such principles,
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as no man in his right witte wyll graunt.
as no man in his right wit will grant.
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They boast that the office of binding and loosing, is committed to them, as though it were a certaine iurisdiction ioyned with Inquisition.
They boast that the office of binding and losing, is committed to them, as though it were a certain jurisdiction joined with Inquisition.
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Moreouer, theyr whole doctrine cryeth out: that this aucthority was vnknown to the Apostles:
Moreover, their Whole Doctrine Cries out: that this Authority was unknown to the Apostles:
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Neither dooth it belong to the Préest, but to him which desireth absolution, to knowe certainly whether the sinner be loosed or not.
Neither doth it belong to the Priest, but to him which Desires absolution, to know Certainly whither the sinner be loosed or not.
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For as much as he that heareth, can neuer knowe whether the reckoning be iust and perfect:
For as much as he that hears, can never know whither the reckoning be just and perfect:
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so should there be no absolution, but such as is restrained to his words, that is, to be iudged.
so should there be no absolution, but such as is restrained to his words, that is, to be judged.
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The Lord crieth out by Esai. Chap. 43.15. It is I, It is I, that doo put away iniquities,
The Lord cries out by Isaiah. Chap. 43.15. It is I, It is I, that do put away iniquities,
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for mine owne sake, and will not be mindfull of thy sinnes. for mine own sake, and will not be mindful of thy Sins.
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Dooth he not openly declare, that he fetcheth the cause & foundation of forgiuenesse onely from his owne goodnesse? Moreouer,
Doth he not openly declare, that he Fetches the cause & Foundation of forgiveness only from his own Goodness? Moreover,
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whereas the whole Scripture beareth witnesse of Christe:
whereas the Whole Scripture bears witness of Christ:
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That forgiuenesse of sinnes, is to be receyued by the name of Iesus Christe, as it is written in the Actes of the Apostles, Chap. 10.43. Dooth it not therby exclude all other names? howe then doo they teach, that it is receyued by the name of satisfactions? For whereas the Scripture sayth, By the name of Christe: That forgiveness of Sins, is to be received by the name of Iesus Christ, as it is written in the Acts of the Apostles, Chap. 10.43. Doth it not thereby exclude all other names? how then do they teach, that it is received by the name of satisfactions? For whereas the Scripture say, By the name of Christ:
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it meaneth that we bring nothing, we alleadge nothing of our owne: but rest vpon the foundation of Christe.
it means that we bring nothing, we allege nothing of our own: but rest upon the Foundation of Christ.
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As Paul 2. Corin. 5.19. where as he affyrmeth:
As Paul 2. Corin. 5.19. where as he Affirmeth:
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That God is reconciling the worlde to him selfe in Christe, for his sake, not imputing to men their sinnes. That God is reconciling the world to him self in Christ, for his sake, not imputing to men their Sins.
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He immediatly she weth the meane & manner how:
He immediately she weth the mean & manner how:
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Because he that was without sinne, was made sinne for vs. S. Iohn sayth, 1. Epi. 2. Cha. NONLATINALPHABET. My babes, these thinges write I vnto you, that yee sinne not: Because he that was without sin, was made sin for us S. John say, 1. Epi. 2. Cha.. My babes, these things write I unto you, that ye sin not:
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and if any man sinne, we haue an aduocate with the father, Iesus Christ the iuste.
and if any man sin, we have an advocate with the father, Iesus christ the just.
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And he is the reconciliation for our sinnes, and not for ours onely, but also for the sinnes of the whole world. And in the. 12. verse:And he is the reconciliation for our Sins, and not for ours only, but also for the Sins of the Whole world. And in thee. 12. verse:
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Lyttle chyldren, I write vnto you, because your sinnes are forgiuen you for his names sake. Little children, I write unto you, Because your Sins Are forgiven you for his names sake.
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In the first Chapter of S. Iohn: the same-Enangelist there writeth. I NONLATINALPHABET. Beholde the Lambe of God, that taketh away the sinnes of the world.
In the First Chapter of S. John: the same-Enangelist there Writeth. I. Behold the Lamb of God, that Takes away the Sins of the world.
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He taketh them away (sayth he) him selfe, and none other: He Takes them away (say he) him self, and none other:
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That is so say, For as much as he alone is the Lambe of God, he alone is the oblation for sinnes.
That is so say, For as much as he alone is the Lamb of God, he alone is the oblation for Sins.
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He alone the propitiation and sacrifice, he alone the satisfaction. Nowe let vs sée what the Doctours write, and speake against auricular Cōfession.He alone the propitiation and sacrifice, he alone the satisfaction. Now let us see what the Doctors write, and speak against auricular Confessi.
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Chrisostome, which was also Bishoppe of Constantinople. Homil. a. in Psalm. 50. dooth in so many places euidently testifie, that it is meruayle, that the Papists dare mutter so the cōtrary.Chrysostom, which was also Bishop of Constantinople. Homily a. in Psalm. 50. doth in so many places evidently testify, that it is marvel, that the Papists Dare mutter so the contrary.
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Tell (saith he) thy sinnes, that thou maist doo them away: Tell (Says he) thy Sins, that thou Mayest do them away:
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if thou be ashamed to tell any man the sinnes that thou hast done, tell them dayly in thy soule. if thou be ashamed to tell any man the Sins that thou hast done, tell them daily in thy soul.
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I doo not say, confesse them to thy fellowe seruaunt, that may reproch thee: I do not say, confess them to thy fellow servant, that may reproach thee:
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but tell them to God that taketh care of them Confesse thy sinnes vpon thy bed, that there thy conscience may daily recognise her euyls. Againe: Serm. De penitentia. Et confessi.
but tell them to God that Takes care of them Confess thy Sins upon thy Bed, that there thy conscience may daily recognise her evils. Again: Sermon De penitentia. Et Confessi.
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Hom. 5. But it is not necessarie to confesse, when witnesses be present: let the examination of thy sins be done within thy thought.
Hom. 5. But it is not necessary to confess, when Witnesses be present: let the examination of thy Sins be done within thy Thought.
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Let this iudgement be without witnesse: let onely God, see thee confessing. Againe: De incomprehen Dei, nam contra anomaeos.
Let this judgement be without witness: let only God, see thee confessing. Again: De incomprehen Dei, nam contra Anomalous.
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I doo not leade thee (sayth Chrisostome ) into a stage of thy fellowe seruaunts:
I do not lead thee (say Chrysostom) into a stage of thy fellow Servants:
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I doo not compell thee to disclose thy sinnes to men, rehearse and vtter thy conscience before God.
I do not compel thee to disclose thy Sins to men, rehearse and utter thy conscience before God.
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Shewe thy woundes to the Lord, the best surgion, and aske salue of him: shewe to him that will reproche thee with nothing, but will most gentlie heale thee. Againe:Show thy wounds to the Lord, the best surgeon, and ask salve of him: show to him that will reproach thee with nothing, but will most gently heal thee. Again:
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Hom. 4. De Lazaro. Tell not man, least he reproch thee, for neither is it to be confessed to thy fellow seruant, that may vtter it abroade: but to the Lord. Hom. 4. De Lazarus. Tell not man, lest he reproach thee, for neither is it to be confessed to thy fellow servant, that may utter it abroad: but to the Lord.
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To the Lord shew thy woūds, which hath care of thee: that is bothe a gentle, and sweet Phisition. To the Lord show thy wounds, which hath care of thee: that is both a gentle, and sweet physician.
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After warde he bringeth in God, speaking thus.
After ward he brings in God, speaking thus.
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I compell thee not to come into the mids of a stage, and call many witnesses: I compel thee not to come into the mids of a stage, and call many Witnesses:
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tell thy sin alone to me priuately, that I may heale thy sore. tell thy since alone to me privately, that I may heal thy soar.
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Shall we say, that Chrisostome dyd so rashlie (when he wrote this & other lyke thinges) that he would delyuer mens consciences from these bondes, wherwith they be bound by the lawe of God? Not so,
Shall we say, that Chrysostom did so rashly (when he wrote this & other like things) that he would deliver men's Consciences from these bonds, wherewith they be bound by the law of God? Not so,
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but he dare not require that, as of necessitie, which he dooth not vnderstand to be commaūded by the worde of God.
but he Dare not require that, as of necessity, which he doth not understand to be commanded by the word of God.
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If auricular Confession were the lawe of God how durst Nectarius Bishop of Constantinople repell and destroye the same? Wyll they accuse for an heretique and scismatique, Nectarius a holy man of God, allowed by the consenting voyces of all the olde Fathers? but by the same sentence they must condempne the Church of Constantinople, in which Sozomenus affyrmeth, That the manner of confessing was not only let slip for a tyme,
If auricular Confessi were the law of God how durst Nectarius Bishop of Constantinople repel and destroy the same? Wyll they accuse for an heretic and schismatic, Nectarius a holy man of God, allowed by the consenting voices of all the old Father's? but by the same sentence they must condemn the Church of Constantinople, in which Sozomenus Affirmeth, That the manner of confessing was not only let slip for a time,
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but also discontinewed, euentyll within time of his remembraunce. but also discontinewed, euentyll within time of his remembrance.
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Yea, let them condempne of apostasie, not onely the Church of Constantinople: but also all the East Churches, which haue neglected that Lawe, which (if they say true) is inuiolable, & commaūded to all Christians.
Yea, let them condemn of apostasy, not only the Church of Constantinople: but also all the East Churches, which have neglected that Law, which (if they say true) is inviolable, & commanded to all Christians.
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I could alleadge many places out of Ambrose, Augustine, Hierom, and Chrisostome, if the tyme would permyt:
I could allege many places out of Ambrose, Augustine, Hieronymus, and Chrysostom, if the time would permit:
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Wherfore the aucthority of Chrisostom against auricular Confession, the hearing of the godlie may satisfie. I will procéede nowe farther, to disprooue auricular Confession, by reason.
Wherefore the Authority of Chrysostom against auricular Confessi, the hearing of the godly may satisfy. I will proceed now farther, to disprove auricular Confessi, by reason.
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First, I demaund, howe can the Préest or Confessour, absolue me of my sinnes, who hath néede of absolution him selfe? can he pardon my sinnes, that can not pardon his owne? Moreouer,
First, I demand, how can the Priest or Confessor, absolve me of my Sins, who hath need of absolution him self? can he pardon my Sins, that can not pardon his own? Moreover,
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if he that confesseth be a naughly man, and hath cōmitted some notorious fact, he will be affrayd to confesse the same in the eare of the Préest,
if he that Confesses be a naughly man, and hath committed Some notorious fact, he will be afraid to confess the same in the ear of the Priest,
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least he be so lewde, as to reueale his confession:
lest he be so lewd, as to reveal his Confessi:
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& so by that meanes the party that confesseth, may dispayre of his saluation, onely for yt he made his cōfession vnperfect, not discouering all the faults which he had cōmitted:
& so by that means the party that Confesses, may despair of his salvation, only for that he made his Confessi unperfect, not discovering all the Faults which he had committed:
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besides that, the Préest may ioyne him such a penaunce, that the partie confessed to accomplishe may refuse:
beside that, the Priest may join him such a penance, that the party confessed to accomplish may refuse:
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and so may forsake all hope of saluation.
and so may forsake all hope of salvation.
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But that I may speake a word merely, and peraduenture say no more then ye truth is:
But that I may speak a word merely, and Peradventure say no more then you truth is:
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I take the cause of confession to be this, that Préests béeing vnmaried (and were sworne to doo as ye Fore dyd, to fast when he got no meate,
I take the cause of Confessi to be this, that Priests being unmarried (and were sworn to do as you Before did, to fast when he god no meat,
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and so they to be chaste, when they got no Concubines,) might in hearing the confession of many, knowe who were most inclined and prone to carnall delectation.
and so they to be chaste, when they god no Concubines,) might in hearing the Confessi of many, know who were most inclined and prove to carnal delectation.
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And shée that were found such a one, should heare in stéede of, Absoluo te nomine patris, &c. These wordes, Absoluo te nomine Papae, Concubinae, et nothi.
And she that were found such a one, should hear in steed of, Absoluo te nomine patris, etc. These words, Absoluo te nomine Pope, Concubine, et Nothi.
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I absolue thee, in the name of the Pope, his Concubine, and bastard, that thou commest to my bed this night. I absolve thee, in the name of the Pope, his Concubine, and bastard, that thou Comest to my Bed this night.
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I will prooue this to be the cause of auricular Confession by an example. In the tyme of king Henrie the.
I will prove this to be the cause of auricular Confessi by an Exampl. In the time of King Henry thee.
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8, as I vnderstoode by many ye tolde me the same exāple which nowe I vtter vnto you: 8, as I understood by many you told me the same Exampl which now I utter unto you:
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There was a Préest héere in England, that got a very fayre Gentlewomā, in hearing her cōtession,
There was a Priest Here in England, that god a very fair Gentlewoman, in hearing her contession,
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& in stéede of absolution, to be his waighting-maid:
& in steed of absolution, to be his waighting-maid:
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This préest fearing lest that this Gentlewomās husband should (not finding his wife at home) serch for her in his Parsonage or Vicarage (I can not tell which:) he tooke him a goodlie and a lustie Gelding,
This priest fearing lest that this Gentlewoman's husband should (not finding his wife At home) search for her in his Parsonage or Vicarage (I can not tell which:) he took him a goodly and a lusty Gelding,
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and rode foorth, hauing his woman behinde him the most parte of the night, vntyll he had found a shéepheards lodge, where he rested himselfe a whyle.
and road forth, having his woman behind him the most part of the night, until he had found a shepherds lodge, where he rested himself a while.
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But when they were merie at supper:
But when they were merry At supper:
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the Kings Trumpetter hauing repayred thither, bothe for that he was gone out of the way,
the Kings Trumpeter having repaired thither, both for that he was gone out of the Way,
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and knew not how farre be had to any lodging, and also for that it rayned apace:
and knew not how Far be had to any lodging, and also for that it rained apace:
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reposed him selfe vpon a hey mowe, which was in the same lodge, in a corner distant from the Preést and his woman.
reposed him self upon a heigh mow, which was in the same lodge, in a corner distant from the Preést and his woman.
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The blacke Moorian Trumpetter, spying some in the shéepheardes lodge, and making ioyfully good chéere, sounded out his Trumpette:
The black Moorian Trumpeter, spying Some in the shepherds lodge, and making joyfully good cheer, sounded out his Trumpet:
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the Préest and his woman looking on him, and séeing his face so black, thought him to be the Deuill, they ran away on foote, & left all things behinde:
the Priest and his woman looking on him, and seeing his face so black, Thought him to be the devil, they ran away on foot, & left all things behind:
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the Trumpetter loste nothing by that shifte. The Préest beguiled the woman belike, in telling her that shee could not be saued,
the Trumpeter lost nothing by that shift. The Priest beguiled the woman belike, in telling her that she could not be saved,
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vnlesse shée would consent vnto his vnhonest request: Wherefore, in lyke manner he was deceiued, in taking the Moorian to be the Deuill.
unless she would consent unto his unhonest request: Wherefore, in like manner he was deceived, in taking the Moorian to be the devil.
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What great inconueniences haue growen out of auricular Confession, daylie experience taught the same.
What great inconveniences have grown out of auricular Confessi, daily experience taught the same.
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The Préest hath the burning heate of fleshly luste extinguished, the Daughter is defiled, and the Matrone is at the Préests berke & commaundement.
The Priest hath the burning heat of fleshly lust extinguished, the Daughter is defiled, and the Matron is At the Priests berke & Commandment.
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Mens sinnes oftentymes by the Préestes, haue béene discouered, great enmitie, discentions, and bloody Combates, procéeded thereof.
Men's Sins oftentimes by the Priests, have been discovered, great enmity, dissensions, and bloody Combats, proceeded thereof.
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To auoide these occasions of euils, (whereof auricular Confession is the cause) good it were and profitable, no more to reueale our sinnes to the Préestes.
To avoid these occasions of evils, (whereof auricular Confessi is the cause) good it were and profitable, no more to reveal our Sins to the Priests.
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Thus haue I bréeflie disprooued auricular Confession, both by Scriptures, Doctours, and Reasons.
Thus have I briefly disproved auricular Confessi, both by Scriptures, Doctors, and Reasons.
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Nowe I purpose (God willing) to procéede farther, to other principall pointes of Religion:
Now I purpose (God willing) to proceed farther, to other principal points of Religion:
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which be in controuersie betwéene vs and the Papistes.
which be in controversy between us and the Papists.
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Let this suffice for auricular Confession, more at large could I haue spoken thereof ▪ But as the common prouerbe is, Quod satis est sufficit, Enough is as good as a feast: Sufficiencie suffiseth.
Let this suffice for auricular Confessi, more At large could I have spoken thereof ▪ But as the Common proverb is, Quod satis est sufficit, Enough is as good as a feast: Sufficiency Suffices.
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¶ Of Faith.
¶ Of Faith.
¶ pp-f n1.
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TO speake of Faith, for as much as it importeth not onely ye confidence which we haue in God:
TO speak of Faith, for as much as it imports not only the confidence which we have in God:
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but in as much as it includeth also with that cōfidence, the very knowledge of God, wheron dependeth, Faith, Hope,
but in as much as it includeth also with that confidence, the very knowledge of God, whereon dependeth, Faith, Hope,
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and Charitie, according to the iudgement of Saint Paule. Hebr. 11. NONLATINALPHABET. Faith is the ground of thinges which are hoped for, and the euidence of things which are not seene.
and Charity, according to the judgement of Saint Paul. Hebrew 11.. Faith is the ground of things which Are hoped for, and the evidence of things which Are not seen.
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Therefore Faith is not (as many doo thinke) a certayne obscure lyght of God,
Therefore Faith is not (as many do think) a certain Obscure Light of God,
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and a certayne trifling and friuolous opinion:
and a certain trifling and frivolous opinion:
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but it is an euident lyght, a certayntie and assuraunce of the minde, and a cléere shyning, which béeing our guide, we sée that God is so mightie, wise and good, that he can, that he knoweth howe,
but it is an evident Light, a certainty and assurance of the mind, and a clear shining, which being our guide, we see that God is so mighty, wise and good, that he can, that he Knoweth how,
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and that he wyll saue vs. Therefore, with a sure and stedfast confidence, we put our trust in him, repose and cast our selues whollie vpon him.
and that he will save us Therefore, with a sure and steadfast confidence, we put our trust in him, repose and cast our selves wholly upon him.
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Faith is the sheeld, wherewith we quench all the fierie dartes of the wicked. Ephe. 6.16. And againe:Faith is the shield, wherewith we quench all the fiery darts of the wicked. Ephes 6.16. And again:
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Faith is the mouth, bellie and stomacke, by the which we feede on the body and blood of Christe, beeing at the right hand of his Father in heauen. Iohn. 6.56.57. And againe:Faith is the Mouth, belly and stomach, by the which we feed on the body and blood of Christ, being At the right hand of his Father in heaven. John. 6.56.57. And again:
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Faith is the ladder that reacheth vp to heauen, and by which euen nowe, we remayne and sitte in the heauenly places with Christ. Ephe. 2.6. Faith is the hand by which we take holde of Christe, in whome is performed all the promises of God to his elect. 2. Cor. 1.20: Faith is that weapō, by which we ouercome the world, the end wherof is the saluatiō of our soules. Faith is the ladder that reaches up to heaven, and by which even now, we remain and sit in the heavenly places with christ. Ephes 2.6. Faith is the hand by which we take hold of Christ, in whom is performed all the promises of God to his elect. 2. Cor. 1.20: Faith is that weapon, by which we overcome the world, the end whereof is the salvation of our Souls.
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Faith is a cleare and effectual persuasion, wrought, not in the bodily eares, but in the eares of the heart, not by men,
Faith is a clear and effectual persuasion, wrought, not in the bodily ears, but in the ears of the heart, not by men,
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but by the holy ghost, wherby we are made certaine and sure to be the sonnes of God.
but by the holy ghost, whereby we Are made certain and sure to be the Sons of God.
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Faith (as it is written in the.Faith (as it is written in thee.
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8. Cha. to ye Rom. ) is a firme, cōstant, and perseuering trust, in the boūtifulnes of God. 8. Cha. to you Rom.) is a firm, constant, and persevering trust, in the bountifulness of God.
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Faith is a lyght, which lyfteth vp, & rauisheth aboue all sensible things, and beyond that any man is not able to make discourse.
Faith is a Light, which lifteth up, & ravisheth above all sensible things, and beyond that any man is not able to make discourse.
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to comprehende the breadth, length, height, and depth of those things which are to vs incomprehensible with naturall eyes.
to comprehend the breadth, length, height, and depth of those things which Are to us incomprehensible with natural eyes.
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Faith is a cleere eye of the mind, wherewith, pearcing through the heauens, we doo see the diuine secretes of God.
Faith is a clear eye of the mind, wherewith, piercing through the heavens, we do see the divine secrets of God.
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Faith is a quickening, cleere and fiery lyght, which purgeth our heartes and delyuereth vs from the darke and inextricable Laborinthes of the vaine shadowes of this worlde:
Faith is a quickening, clear and fiery Light, which Purgeth our hearts and Delivereth us from the dark and inextricable Laborinthes of the vain shadows of this world:
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by which we guide our blinde reason, and are lyfted vp to an high estate: so that by the taste of heauenly thinges, we despise humane thinges.
by which we guide our blind reason, and Are lifted up to an high estate: so that by the taste of heavenly things, we despise humane things.
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Roma. 4. Faith maketh vs to conceiue Christe spirituallie, and by force of the spirite to be borne againe, with lyfting vs vp vnto God:
Roma. 4. Faith makes us to conceive Christ spiritually, and by force of the Spirit to be born again, with lifting us up unto God:
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it maketh vs put of the olde Adam and his concupiscences, and to put on Christe with his vertues,
it makes us put of the old Adam and his concupiscences, and to put on Christ with his Virtues,
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and to become of vngodlie, iust temples of God, and his chyldren, brothers, and members of Christe.
and to become of ungodly, just Temples of God, and his children, Brother's, and members of Christ.
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Faith iustifieth, pacifieth the minde and conscience, maketh merie, causeth to reioyce, and in such sort, that we glory euen in shame. Faith Justifieth, pacifieth the mind and conscience, makes merry, Causes to rejoice, and in such sort, that we glory even in shame.
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This faith is such, that it reneweth vs, regenerateth vs, quickeneth, maketh noble, enritcheth, saueth, sanctifieth, preserueth, defendeth,
This faith is such, that it Reneweth us, regenerateth us, Quickeneth, makes noble, enritcheth, Saveth, Sanctifieth, Preserveth, defendeth,
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and obteyneth that which it demaundeth. Faith knitteth vs to God, maketh vs his heyres and Children, the brothers of Christe,
and obtaineth that which it demandeth. Faith knits us to God, makes us his Heirs and Children, the Brother's of Christ,
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and his members, yea, it maketh vs diuine and happy. Faith is that which in Abell made him offer Sacrifices, acceptable to God:
and his members, yea, it makes us divine and happy. Faith is that which in Abel made him offer Sacrifices, acceptable to God:
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In Noe, caused him to frame the Arke, for the sauegarde of the worlde: Made Sara to conceyue, and that Abraham offred his owne sonne to God:
In Noah, caused him to frame the Ark, for the safeguard of the world: Made Sarah to conceive, and that Abraham offered his own son to God:
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Caused Moses to worke so many woonders in Egipt, and in the wyldernesse.
Caused Moses to work so many wonders in Egypt, and in the Wilderness.
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Faith made the Prophets to speake, loosed the tongue of Zacharias, and saued men in daunger:
Faith made the prophets to speak, loosed the tongue of Zacharias, and saved men in danger:
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made Simeon, not to feare death: also, made Paule to wishe for it. made Simeon, not to Fear death: also, made Paul to wish for it.
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This in the Saintes caused them (ouercomming the world) that they haue wrought woonderfull thinges, through looue.
This in the Saints caused them (overcoming the world) that they have wrought wondered things, through love.
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But what néede I speake any more? Faith is a vertue, so noble, excellent, and woorthy, that howe much the more a man considereth of it:
But what need I speak any more? Faith is a virtue, so noble, excellent, and worthy, that how much the more a man Considereth of it:
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so much the more wyll it discouer the perfection. Therefore, he which hath tasted it, wyll neuer be satisfied, with speaking in prayse thereof.
so much the more will it discover the perfection. Therefore, he which hath tasted it, will never be satisfied, with speaking in praise thereof.
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Whereas those which neuer haue felt, nor tried it in them selues, can as much speake thereof,
Whereas those which never have felt, nor tried it in them selves, can as much speak thereof,
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as one that is blinde can discerne of coullours, yea, if those speake of it, as those which be carnall and brutishe:
as one that is blind can discern of coullours, yea, if those speak of it, as those which be carnal and brutish:
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they doo not vnderstand it, nor knowe the excellencie thereof.
they do not understand it, nor know the excellency thereof.
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He that hath this liuely Faith, wherof the scripture, in sundry places speaketh, and so highlie commendeth, with so many tytles, before specified:
He that hath this lively Faith, whereof the scripture, in sundry places speaks, and so highly commends, with so many titles, before specified:
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he is sure to be iustified, he is sure to be saued. This faith made Abraham righteous. Gen. 15.6. By this faith, the iust lyueth. Haba. 2.4. This faith made the woman whole, to whome Iesus sayde:
he is sure to be justified, he is sure to be saved. This faith made Abraham righteous. Gen. 15.6. By this faith, the just liveth. Hebe. 2.4. This faith made the woman Whole, to whom Iesus said:
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Confide filia, fides tua saluam te fecit. Daughter, be of good comfort, thy faith hath made thee whole. Confide filia, fides tua saluam te fecit. Daughter, be of good Comfort, thy faith hath made thee Whole.
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NONLATINALPHABET, Be not afrayde, (Saith Luke, in the ••. Chapt. 48. verse) Beleeue onely. And he sayde to the woman: H NONLATINALPHABET.
, Be not afraid, (Says Lycia, in the ••. Chapter 48. verse) Believe only. And he said to the woman: H.
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Thy Fayth hath saued thee, goe in peace. To him giue all the Prophetes witnesse: That through his name, all that beleeue in him, shall receyue remission of sinnes. Actes. 10.43. Thy Faith hath saved thee, go in peace. To him give all the prophets witness: That through his name, all that believe in him, shall receive remission of Sins. Acts. 10.43.
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And put no difference betwéene vs, and them, after that by fayth, hee had purified theyr heartes. There is no dyfference:
And put no difference between us, and them, After that by faith, he had purified their hearts. There is no difference:
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For all haue sinned, (Sayth Saint Paule. Roma. 3.23. ) and are depriued of the glorie of GOD: For all have sinned, (Say Saint Paul. Roma. 3.23.) and Are deprived of the glory of GOD:
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and are iustified freelie, by his grace, through the redemption that is in Christe Iesus. and Are justified freely, by his grace, through the redemption that is in Christ Iesus.
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Therefore wée conclude, that a man is iustified by Faith, without the workes of the Lawe:
Therefore we conclude, that a man is justified by Faith, without the works of the Law:
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but to him that worketh not, but beléeueth in him that iustifieth the vngodlye, his Faith is coumpted for ryghteousnesse, wée béeing iustified by Faith, wée haue peace towards God, through Iesus Christe.
but to him that works not, but Believeth in him that Justifieth the ungodly, his Faith is counted for righteousness, we being justified by Faith, we have peace towards God, through Iesus Christ.
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Knowe that a man is not iustifyed, by the workes of the Lawe, but by the Fayth of Iesus Christe:
Know that a man is not justified, by the works of the Law, but by the Faith of Iesus Christ:
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Euen as I saye, we haue beleeued in Iesus Christe, that we might be iustified by the faith of Iesus Christe,
Even as I say, we have believed in Iesus Christ, that we might be justified by the faith of Iesus Christ,
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and not by the workes of the Lawe: Because that by the workes of the Lawe, no flesh shall be iustified. Gala. 2.16. Againe, if righteousnesse be by the law, then Christe dyed without a cause:
and not by the works of the Law: Because that by the works of the Law, no Flesh shall be justified. Gala. 2.16. Again, if righteousness be by the law, then Christ died without a cause:
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And that no man is iustified by the lawe, in the sight of God, it is euident:
And that no man is justified by the law, in the sighed of God, it is evident:
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For the iust shall liue by faith. For the just shall live by faith.
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Gala. 3. By grace are ye saued through faith, Sayth Paule to the Ephe. 2.8. and that not of your selues, it is the gifte of God.Gala. 3. By grace Are you saved through faith, Say Paul to the Ephes 2.8. and that not of your selves, it is the gift of God.
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The scripture hath included all vnder sinne, that the promise by the faith of Iesus Christe, should be giuen to them that beléeue.
The scripture hath included all under sin, that the promise by the faith of Iesus Christ, should be given to them that believe.
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Origene writeth, in his thirde Booke, and third Chapter, to the Romaines, that Saint Paule by these wordes:Origen Writeth, in his Third Book, and third Chapter, to the Romans, that Saint Paul by these words:
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A rbitramur enim iustificari hominem absque operibus legis: We suppose therfore, that man is iustified by faith, without the workes of the lawe. A rbitramur enim iustificari hominem absque operibus Legis: We suppose Therefore, that man is justified by faith, without the works of the law.
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Affyrmeth that the iustification, Solae fidei, Of faith onely: is sufficient, so that any man beléeuing onely, can be iustified:
Affirmeth that the justification, Solae fidei, Of faith only: is sufficient, so that any man believing only, can be justified:
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although no manner of worke hath béene fulfilled, or done by him.
although no manner of work hath been fulfilled, or done by him.
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And if we require an example, who was iustified (Sola fide) By faith onely, without workes:
And if we require an Exampl, who was justified (Sola fide) By faith only, without works:
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I suppose that the same Théefe dooth suffise, who when he was crucified with Christe, did crye vnto him frō the Crosse:
I suppose that the same Thief doth suffice, who when he was Crucified with Christ, did cry unto him from the Cross:
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Lord Iesu, remember me when thou commest into thy kingdome. Lord Iesu, Remember me when thou Comest into thy Kingdom.
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Neither any good worke of his is described, or set foorth vnto vs in the Gospels:
Neither any good work of his is described, or Set forth unto us in the Gospels:
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but for (Hāc solā fidē) This faith onely. Iesus sayde vnto him: Verelie, I saye vnto thee:
but for (Hāc solā fidē) This faith only. Iesus said unto him: Verily, I say unto thee:
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this daye shalt thou be with mee in. Paradise. This Théefe then was iustified by faith, with out the workes of the lawe.this day shalt thou be with me in. Paradise. This Thief then was justified by faith, with out the works of the law.
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For the Lord dyd not vpon this requyre, what he had wrought before, neyther dyd he looke what worke he should doo after he did beléeue:
For the Lord did not upon this require, what he had wrought before, neither did he look what work he should do After he did believe:
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but béeing ready to enter into Paradise, he tooke him for his waighting-man, béeing iustified by that confession onely.
but being ready to enter into Paradise, he took him for his waighting-man, being justified by that Confessi only.
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Hesichius, in his fowrth Booke, and first Chapter vpon Leuiticus, saith: That the grace of God, is giuen onely of mercie and fauour: Hesychius, in his fowrth Book, and First Chapter upon Leviticus, Says: That the grace of God, is given only of mercy and favour:
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and is embraced and receyued (Sola fide) by onely fayth. and is embraced and received (Sola fide) by only faith.
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Hierome, vpon the tenth Chapter to the Romaines. They not knowing that God iustifieth (Sola fide) by Faith onely,) and suppose them selues to be iust, by the workes of the lawe, which they neuer obserued, they would not submit them selues vnto the remission of sinnes, Jerome, upon the tenth Chapter to the Romans. They not knowing that God Justifieth (Sola fide) by Faith only,) and suppose them selves to be just, by the works of the law, which they never observed, they would not submit them selves unto the remission of Sins,
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least they should seeme to haue beene sinners. Hillarie, in the ninth Canon vpon the.lest they should seem to have been Sinners. Hilary, in the ninth Canon upon thee.
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8. of Mathewe. It mooueth the Scribes, that sinne was forgiuen by man, for they dyd onely beholde man in Christe Iesu, 8. of Matthew. It moveth the Scribes, that sin was forgiven by man, for they did only behold man in Christ Iesu,
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and that to be forgiuen of him, which the lawe could not release, (Fides enim sola iustificat) For faith only iustifieth.
and that to be forgiven of him, which the law could not release, (Fides enim sola iustificat) For faith only Justifieth.
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Basill, in his Homilie of Humility. That at length is a perfect and sound reioycing in God,
Basil, in his Homily of Humility. That At length is a perfect and found rejoicing in God,
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when a man dooth not bragge and boast of his owne righteousnesse, he is iustified (Sola fide) By faith onely in Christe. when a man doth not brag and boast of his own righteousness, he is justified (Sola fide) By faith only in Christ.
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Thus haue I recited, bothe Scriptures and Doctours, for proofe that a man is iustified onely by Faith:
Thus have I recited, both Scriptures and Doctors, for proof that a man is justified only by Faith:
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more places out of the Scriptures and Doctours, might be gathered: But these may suffise for this matter.
more places out of the Scriptures and Doctors, might be gathered: But these may suffice for this matter.
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¶ Of Free wyll.
¶ Of Free will.
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I Wyll prooue bothe by Scriptures and Doctours, that frée wyll was giuen vnto man euen before his fall, & after his fall.
I Will prove both by Scriptures and Doctors, that free will was given unto man even before his fallen, & After his fallen.
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That man had frée wyll before his fall, these testimonies of the Scriptures alleadged, doo testifie the same.
That man had free will before his fallen, these testimonies of the Scriptures alleged, do testify the same.
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In Genesis the first Chapter, and 26. verse, there it is written.
In Genesis the First Chapter, and 26. verse, there it is written.
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Et ait Deus, faciamus hominem ad imaginem et similitudinem nostram, et praesit piscibus maris, et volatilibus caeli, et bestijs vniuersae { que } terrae, omnique reptili quòd mouetur in terra. God sayd: Et ait Deus, Faciamus hominem ad imaginem et similitudinem nostram, et praesit piscibus maris, et volatilibus Heaven, et bestijs Universae { que } terrae, omnique reptili quòd mouetur in terra. God said:
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let vs make man in our owne Image, according to our likenesse, and let him rule ouer the Fishes of the sea,
let us make man in our own Image, according to our likeness, and let him Rule over the Fish of the sea,
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and ouer the Fowles of the heauen, and ouer the Beastes, and ouer all the earth,
and over the Fowls of the heaven, and over the Beasts, and over all the earth,
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and ouer euerie thing that creepeth, and mooueth on the earth. and over every thing that creeps, and moveth on the earth.
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If hee had rule ouer the Beastes of the féelde, of the Fowles of the ayre,
If he had Rule over the Beasts of the field, of the Fowls of the air,
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and of the Fishes of the Sea: he had then frée wyll. And whereas it is written, That God made man to his own image:
and of the Fish of the Sea: he had then free will. And whereas it is written, That God made man to his own image:
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It is not meant of the body, nor yet of the soule, but of principallitie & dominion. In the.
It is not meant of the body, nor yet of the soul, but of principality & dominion. In thee.
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2. Chap. of Gen it is written.2. Chap. of Gen it is written.
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Tulit ergo Domnus Deus hominem, et posuit eum in Paradisum voluptatis, vt operaretur, et custodiret illum, praecepitque ei dicens: ex omni ligno Paradisicomedes. Tulit ergo Domnus Deus hominem, et He placed Eum in Paradisum voluptatis, vt operaretur, et custodiret Ilum, praecepitque ei dicens: ex omni ligno Paradisicomedes.
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Then the Lord God tooke the man, and put him into the garden of Eden, that he might dresse it, and keepe it:
Then the Lord God took the man, and put him into the garden of Eden, that he might dress it, and keep it:
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and the Lord God commaunded the man, saying: thou shalt eat freely of euerie Tree of the garden. and the Lord God commanded the man, saying: thou shalt eat freely of every Tree of the garden.
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By these words I gather, that séeing it was graunted by God to man, to eate of euerie Trée of the garden:
By these words I gather, that seeing it was granted by God to man, to eat of every Tree of the garden:
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then had he frée wyll to doo as he would, to eate or not to eate.
then had he free will to do as he would, to eat or not to eat.
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Againe, Ecclesi. 15.14. Deus ab initio cōstituit hominem, et reliquit illum in manu consilij sui, adiecit mandata, et praecepta sua:
Again, Ecclesiastes. 15.14. Deus ab initio Constituted hominem, et reliquit Ilum in manu consilij sui, adiecit Commandments, et praecepta sua:
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si volueris mandata seruare, conseruabunt te. &c. He made man from the beginning, and left him in the hand of his counsell,
si volueris Commandments seruare, conseruabunt te. etc. He made man from the beginning, and left him in the hand of his counsel,
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and gaue him his commaundementes and preceptes: if thou wilt, thou shalt obserue the commaundementes, and testifie thy good wyll. and gave him his Commandments and Precepts: if thou wilt, thou shalt observe the Commandments, and testify thy good will.
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You sée that frée wyll was graunted vnto man, before his fall.
You see that free will was granted unto man, before his fallen.
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God created him, and left him in the hand of his counsell, to doo what he would, he had his owne choise, eyther to the eating of euerie Trée of the garden,
God created him, and left him in the hand of his counsel, to do what he would, he had his own choice, either to the eating of every Tree of the garden,
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and so to lyue eternallie in pleasures, delightes, ioye, rest, and quietnesse:
and so to live eternally in pleasures, delights, joy, rest, and quietness:
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or to eate of the Trée of knowledge, of good and bad, and so to become mortall, to léese his former state, to become myserable, wretched, a caitife, subiect to death, hell, and dampnation.
or to eat of the Tree of knowledge, of good and bad, and so to become Mortal, to lose his former state, to become miserable, wretched, a caitiff, Subject to death, hell, and damnation.
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Againe, in the same Chap. of Eccle. 15.17. Apposuit tibi aquam et ignem, ad quod volueris porrige manum tuam. And in the 18. verse.
Again, in the same Chap. of Eccle. 15.17. Apposuit tibi aquam et Ignem, ad quod volueris porrige manum tuam. And in the 18. verse.
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Ante hominem vita et mors, bonum et malum, quod placuerit ci dabitur illi. Ante hominem vita et mors, bonum et malum, quod placuerit ci dabitur illi.
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He hath set water, and fire before thee, stretch out thy hand vnto which thou wilt:
He hath Set water, and fire before thee, stretch out thy hand unto which thou wilt:
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Before man is life and death, good and euyll: what it lyketh him, it shall be giuen him. Before man is life and death, good and evil: what it liketh him, it shall be given him.
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Héere we sée moste manifestly, that man had frée wyll before his fall.
Here we see most manifestly, that man had free will before his fallen.
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For if the first man Adam could haue chosen, eyther lyfe or death, good or euyll:
For if the First man Adam could have chosen, either life or death, good or evil:
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who can with reason denie, but that he had frée wyll? For frée wyll is nothing else,
who can with reason deny, but that he had free will? For free will is nothing Else,
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but a frée and loose lybertie of the minde, to doo as he lyst. Our Parentes, Adam and Eue, might haue lyued ▪ but they would not.
but a free and lose liberty of the mind, to do as he list. Our Parents, Adam and Eve, might have lived ▪ but they would not.
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Adam and Eue had theyr choyse, eyther to lyue, or to dye, to lyue and to doo good, obseruing his commaundement,Adam and Eve had their choice, either to live, or to die, to live and to do good, observing his Commandment,
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and to dye if they would doo euyll, neglecting his precept.
and to die if they would do evil, neglecting his precept.
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They followed the counsell of the Serpent, in eating the fruite forbidden, and so offended Gods Maiestie.
They followed the counsel of the Serpent, in eating the fruit forbidden, and so offended God's Majesty.
pns32 vvd dt n1 pp-f dt n1, p-acp vvg dt n1 vvn, cc av vvn npg1 n1.
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Wherefore, it appeareth by these wordes, that they had frée wyll to doo as they were commaunded,
Wherefore, it appears by these words, that they had free will to do as they were commanded,
c-crq, pn31 vvz p-acp d n2, cst pns32 vhd j vmb pc-acp vdi c-acp pns32 vbdr vvn,
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and so to lyue in Paradise: or to breake the commaūdement of God, and so to dye, bannished out of Paradise.
and so to live in Paradise: or to break the Commandment of God, and so to die, banished out of Paradise.
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Eccle. 17.1. Deus creauit de terra hominem, et iterum conuertit illum in ipsam. The Lord hath created man of the earth, and turned him to it againe. Eccle. 17.1. Deus creauit de terra hominem, et iterum Convertit Ilum in ipsam. The Lord hath created man of the earth, and turned him to it again.
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Numerum dierum, et tempus dedit illi, &c. He gaue him the number of dayes, and certaine tymes,
Numerum Days, et Tempus dedit illi, etc. He gave him the number of days, and certain times,
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and gaue him power of the thinges that are vpon earth. He cloathed him with strength, as he had néede:and gave him power of the things that Are upon earth. He clothed him with strength, as he had need:
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and made him according to his Image.
and made him according to his Image.
cc vvd pno31 vvg p-acp po31 n1.
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He made all fleshe to feare him, so that he had dominion ouer the Beastes and Fowles.
He made all Flesh to Fear him, so that he had dominion over the Beasts and Fowls.
pns31 vvd d n1 pc-acp vvi pno31, av cst pns31 vhd n1 p-acp dt n2 cc n2.
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He created vnto him a helper, lyke vnto him selfe, and gaue him discretion, and tongue,
He created unto him a helper, like unto him self, and gave him discretion, and tongue,
pns31 vvd p-acp pno31 dt n1, av-j p-acp pno31 n1, cc vvd pno31 n1, cc n1,
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and eyes, cares, and an heart to vnderstand: and sixtlie, he gaue him a spirite: and seuenthly, he gaue him spéeche to declare his workes:
and eyes, Cares, and an heart to understand: and sixthly, he gave him a Spirit: and seventhly, he gave him speech to declare his works:
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and he filled him with knowledge, of good and euyll. And he sayde vnto him, Beware of all vnrighteous thinges.
and he filled him with knowledge, of good and evil. And he said unto him, Beware of all unrighteous things.
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Wisd. 23. Deus creauit hominem inexterminabilem, et adimaginem similitudinis sue fecitillum. God created man without corruption, and made him after the Image of his owne lykenesse. Wisdom 23. Deus creauit hominem inexterminabilem, et adimaginem similitudinis sue fecitillum. God created man without corruption, and made him After the Image of his own likeness.
np1 crd np1 fw-la fw-la fw-la, fw-la fw-la fw-la vvb fw-la. np1 vvn n1 p-acp n1, cc vvd pno31 p-acp dt n1 pp-f po31 d n1.
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Coloss. 3.9. Lye not one to an other, seeing that yee haue put off the olde man, with his workes, Coloss. 3.9. Lie not one to an other, seeing that ye have put off the old man, with his works,
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and haue put on the newe, which is renewed in knowledge, after the Image of him that created him. Ephesi. 4.23. Be yee renewed in the spirite of your minde. 24. And put on the newe man, which after GOD is created in righteousnesse and true holinesse. and have put on the new, which is renewed in knowledge, After the Image of him that created him. Ephesus. 4.23. Be ye renewed in the Spirit of your mind. 24. And put on the new man, which After GOD is created in righteousness and true holiness.
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Omnes homines, (Sayth Ambrose in his first Booke, and third Chapter, of the calling of the Gentiles ) in primo homine creati sunt sine vicio et culpa, et tota natura nostra integra et valida erat, et peccato istius hominis, totius nostrae naturae integritatem et salutem amisimus. Omnes homines, (Say Ambrose in his First Book, and third Chapter, of the calling of the Gentiles) in primo homine creati sunt sine vicio et culpa, et tota Nature nostra Whole et Valid erat, et Peccato This hominis, totius Nostrae naturae integritatem et salutem amisimus.
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All men in the first man were created, without vice or faulte, and all our nature was sounde and in health:
All men in the First man were created, without vice or fault, and all our nature was sound and in health:
av-d n2 p-acp dt ord n1 vbdr vvn, p-acp n1 cc n1, cc d po12 n1 vbds av-j cc p-acp n1:
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and by the sinne of the same man, we haue lost it. Augustine in the booke of the new Song, the. 8. Chapter.and by the sin of the same man, we have lost it. Augustine in the book of the new Song, the. 8. Chapter.
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Free will before the fall, was an vpright free will: Free will before the fallen, was an upright free will:
j n1 p-acp dt n1, vbds dt av-j j n1:
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before which, fire and water was layde of God, and the first man dyd reach his hand to which he would, he dyd chuse fire, and forsooke water. before which, fire and water was laid of God, and the First man did reach his hand to which he would, he did choose fire, and forsook water.
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Sée the righteous Iudge, the same which man béeing frée, he dyd chuse, he dyd receyue:
See the righteous Judge, the same which man being free, he did choose, he did receive:
vvb dt j n1, dt d r-crq n1 vbg j, pns31 vdd vvi, pns31 vdd vvi:
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he would haue euyll, and the same dyd followe him. Againe, in his second disputation, against Fortunatus: Dico liberam in eo primo homine fuisse voluntatem,
he would have evil, and the same did follow him. Again, in his second disputation, against Fortunatus: Dico I liberate in eo primo homine Fuisse voluntatem,
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sic enim creatus erat primus homo, vt volun• tati suae nihil resistere potuit, si Dei man• data obsernasset:
sic enim creatus erat primus homo, vt volun• tati suae nihil resistere Potuit, si Dei man• data obsernasset:
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la n1 n1 fw-la fw-la n1 n1, fw-la fw-la n1 fw-la fw-la:
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Sed quando sua sponte deliquisset, omnes nos ex sua stirpe prognatos in necessitatem duxit.
said quando sua sponte deliquisset, omnes nos ex sua stirpe prognatos in necessitatem duxit.
vvd fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la vvi fw-la p-acp fw-la fw-la.
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I saye, that free wyll was in that man, which was created first, for he was so made, that nothing could withstand his will,
I say, that free will was in that man, which was created First, for he was so made, that nothing could withstand his will,
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if hee would haue kepte Gods commaundementes:
if he would have kept God's Commandments:
cs pns31 vmd vhi vvd npg1 n2:
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but after that he had sinned through free wyll, he dyd cast vs (all that came out of his stocke) into necessitie. but After that he had sinned through free will, he did cast us (all that Come out of his stock) into necessity.
cc-acp c-acp cst pns31 vhd vvn p-acp j n1, pns31 vdd vvi pno12 (av-d cst vvd av pp-f po31 n1) p-acp n1.
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In his second Sermon vpon the wordes of the Apostle.
In his second Sermon upon the words of the Apostle.
p-acp po31 ord n1 p-acp dt n2 pp-f dt n1.
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It is true, that man, when he was made, did receiue great strength of free wyll, It is true, that man, when he was made, did receive great strength of free will,
pn31 vbz j, cst n1, c-crq pns31 vbds vvn, vdd vvi j n1 pp-f j n1,
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but he dyd loose it by sinne againe. In the same Booke, and. 11. Chapter.but he did lose it by sin again. In the same Book, and. 11. Chapter.
cc-acp pns31 vdd vvi pn31 p-acp n1 av. p-acp dt d n1, cc. crd n1.
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The first man was created in nature, without blame in nature, without fault, he was created vpright: The First man was created in nature, without blame in nature, without fault, he was created upright:
dt ord n1 vbds vvn p-acp n1, p-acp n1 p-acp n1, p-acp n1, pns31 vbds vvn av-j:
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he dyd not make him selfe vpright, it is knowen what he made him selfe, falling out of the hand of the potter, he was broken,
he did not make him self upright, it is known what he made him self, falling out of the hand of the potter, he was broken,
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for he that made him, dyd gouerne him, but he was wylling to forsake him that had made him,
for he that made him, did govern him, but he was willing to forsake him that had made him,
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and God suffered him so to do, as it were saying thus.
and God suffered him so to do, as it were saying thus.
cc np1 vvd pno31 av pc-acp vdi, c-acp pn31 vbdr vvg av.
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Let him forsake mee, that he may finde him selfe, and that he may by his myserie prooue, that without me he can doo nothing. Let him forsake me, that he may find him self, and that he may by his misery prove, that without me he can do nothing.
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By this meane therefore, would God shewe vnto man, what frée wyll is able to doo without God.
By this mean Therefore, would God show unto man, what free will is able to do without God.
p-acp d j av, vmd np1 vvi p-acp n1, r-crq j n1 vbz j pc-acp vdi p-acp np1.
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Certò scias, (Sayth S. August. ) et ne ambigas, quòd primi nostri parentes Adam et Eua creati erant boni, iusti, et sine peccato, cum libera voluntate, qua potuerūt si voluissent, seruire, et obedire humilitate et libera voluntate, et cum illa libera voluntate poterant, si voluissent, propria sua natura peccare. Certò scias, (Say S. August.) et ne ambigas, quòd Primi Our Parents Adam et Eve creati Erant boni, Justi, et sine Peccato, cum Libera voluntate, qua potuerunt si voluissent, seruire, et Obedire humilitate et Libera voluntate, et cum illa Libera voluntate poterant, si voluissent, propria sua Nature Peccare.
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Hold this for certainty, and doubt of it by no meanes:
Hold this for certainty, and doubt of it by no means:
vvb d p-acp n1, cc n1 pp-f pn31 p-acp dx n2:
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that our first Parentes, Adam and Eue, were created good, iust, and without sinne, with free wyll, by the which they might,
that our First Parents, Adam and Eue, were created good, just, and without sin, with free will, by the which they might,
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if they would serue and obey, with humilitie, and good wyll:
if they would serve and obey, with humility, and good will:
cs pns32 vmd vvi cc vvi, p-acp n1, cc j n1:
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and by the same free wyll, also might if they would, sinne by their owne proper wyll. and by the same free will, also might if they would, sin by their own proper will.
cc p-acp dt d j n1, av n1 cs pns32 vmd, n1 p-acp po32 d j n1.
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Againe, in his booke of Nature and Grace, against the Pellagians. Chap. 45. Who knoweth not, that man was made sounde,
Again, in his book of Nature and Grace, against the Pelagians. Chap. 45. Who Knoweth not, that man was made sound,
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and blamelesse, and with free wyll to lyue godlie, and was ordayned with a free power, and choyse to lyue righteously. and blameless, and with free will to live godly, and was ordained with a free power, and choice to live righteously.
cc j, cc p-acp j vmb pc-acp vvi j, cc vbds vvn p-acp dt j n1, cc n1 pc-acp vvi av-j.
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Againe, in his booke against the Iewes, Pagans, and Arrians. Chapter.
Again, in his book against the Iewes, Pagans, and Arians. Chapter.
av, p-acp po31 n1 p-acp dt np2, n2-jn, cc n2-jn. n1.
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2. The first man was made of the slyme of the earth, to the Image of GOD: he was decked with shamefastnesse: he was prepared with temperaunce: 2. The First man was made of the slime of the earth, to the Image of GOD: he was decked with shamefastness: he was prepared with temperance:
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he was compassed about with looue: he was cloathed with immortalitie. In his 22. Booke. and thirtie Chapter, of the Cittie of God.he was compassed about with love: he was clothed with immortality. In his 22. Book. and thirtie Chapter, of the city of God.
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Free wyll was giuen to man, when he was first created, by the which he might haue chosen, eyther to sinne, or not to sinne. Free will was given to man, when he was First created, by the which he might have chosen, either to sin, or not to sin.
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Thus much you haue heard out of Scriptures and Doctours, teaching frée wyll, before the fall of Adam and Eue.
Thus much you have herd out of Scriptures and Doctors, teaching free will, before the fallen of Adam and Eve.
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Nowe wyll I speake a little of mans free wyll after his fall.
Now will I speak a little of men free will After his fallen.
av vmb pns11 vvi dt j pp-f ng1 j n1 p-acp po31 n1.
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Videns autent Dominus, quòd multa malitia hominum esset in terra, et cuncta cogitatio cordis intenta esset ad malum omni tempore. Videns autent Dominus, quòd Multa malitia hominum esset in terra, et Everything cogitatio Cordis intenta esset ad malum omni tempore.
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The Lord sawe, that the wickednesse of man was great in earth, and all the imaginations of the thoughtes of his heart, were onely euyll continually. Gene. 6.5. Nequaquam vltrà maledicam terrae propter homines, sensus enim et cogitatio humani cordis in malum prona sunt, ab adolescentia sua.
The Lord saw, that the wickedness of man was great in earth, and all the Imaginations of the thoughts of his heart, were only evil continually. Gene. 6.5. Nequaquam vltrà maledicam terrae propter homines, sensus enim et cogitatio Humani Cordis in malum Doomed sunt, ab adolescentia sua.
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And the Lord sayde in his heart, I wyll hencefoorth curse the ground no more for mans cause,
And the Lord said in his heart, I will henceforth curse the ground no more for men cause,
cc dt n1 vvd p-acp po31 n1, pns11 vmb av vvi dt n1 av-dx dc p-acp ng1 n1,
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for the imaginations of mans heart is euyll, euen from his youth. Gene. 8.21. And moreouer, it is writtē in the Ps. 14.3 Hachol sariachdau, geelachu en garuechad: for the Imaginations of men heart is evil, even from his youth. Gene. 8.21. And moreover, it is written in the Ps. 14.3 Hachol sariachdau, geelachu en garuechad:
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NONLATINALPHABET. Vnusquisque declinauit, vnanimiter deteriores facti sunt, non est qui faciat bonum: ne vnus quidem. All are gone out of the way, they are all corrupt:
. Vnusquisque declinauit, Unanimously deteriores facti sunt, non est qui Faciat bonum: ne vnus quidem. All Are gone out of the Way, they Are all corrupt:
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there is none that dooth good, no not one. And in the. 49. Psalm. Adam bicharvelo, iafin gimshal, chabechemods gidmu: there is none that doth good, no not one. And in thee. 49. Psalm. Adam bicharvelo, iafin gimshal, chabechemods gidmu:
pc-acp vbz pix cst vdz j, uh-dx xx crd. cc p-acp pno32. crd np1. np1 fw-la, fw-ge n1, fw-la fw-la:
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NONLATINALPHABET. Homo in honore, et sine intellectu: comparatus est iumentis, quae intereūt. Man is in honour, and vnderstandeth not:
. Homo in honore, et sine intellectu: Compared est iumentis, Quae intereunt. Man is in honour, and understandeth not:
. fw-la p-acp fw-la, fw-la fw-la fw-la: fw-la fw-la fw-la, fw-la n1. n1 vbz p-acp n1, cc vvz xx:
(12) part (DIV2)
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he is lyke to beastes, that perishe. Ambrose in his Booke of the calling of the Gentiles, the thyrd Chapter.he is like to beasts, that perish. Ambrose in his Book of the calling of the Gentiles, the Third Chapter.
pns31 vbz av-j p-acp n2, cst vvi. np1 p-acp po31 n1 pp-f dt n-vvg pp-f dt n2-j, dt ord n1.
(12) part (DIV2)
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763
All men in the first man, were created without fault or vice, and all our natures were in health, All men in the First man, were created without fault or vice, and all our nature's were in health,
d n2 p-acp dt ord n1, vbdr vvn p-acp n1 cc n1, cc d po12 n2 vbdr p-acp n1,
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but by the transgression of the same man, we haue lost it. There hence is drawen mortalitie:but by the Transgression of the same man, we have lost it. There hence is drawn mortality:
cc-acp p-acp dt n1 pp-f dt d n1, pns12 vhb vvn pn31. a-acp av vbz vvn n1:
(12) part (DIV2)
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there hence are so many corruptions of the minde:
there hence Are so many corruptions of the mind:
a-acp av vbr av d n2 pp-f dt n1:
(12) part (DIV2)
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there hence is ignoraunce, and difficultie, vnprofitable and vnlawfull concupiscence, &c. These therefore and other euyls, breake into our nature by lost faith, forsaken hope, blinde wisedome, bound wyll, no man dooth finde in him selfe, wherewith he may be repayred or amended.
there hence is ignorance, and difficulty, unprofitable and unlawful concupiscence, etc. These Therefore and other evils, break into our nature by lost faith, forsaken hope, blind Wisdom, bound will, no man doth find in him self, wherewith he may be repaired or amended.
a-acp av vbz n1, cc n1, j cc j-u n1, av np1 av cc n-jn n2-jn, vvb p-acp po12 n1 p-acp j-vvn n1, j-vvn n1, j n1, vvn vmb, dx n1 vdz vvi p-acp pno31 n1, c-crq pns31 vmb vbi vvn cc vvn.
(12) part (DIV2)
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767
That nature was good, was made euyll by qualitie, man may not therefore trust in his owne strength,
That nature was good, was made evil by quality, man may not Therefore trust in his own strength,
cst n1 vbds j, vbds vvn n-jn p-acp n1, n1 vmb xx av vvi p-acp po31 d n1,
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for when it was whole and sound, it could not stand, but must séeke victorie by him which can not be ouercome, but dooth ouercome all thinges.
for when it was Whole and found, it could not stand, but must seek victory by him which can not be overcome, but doth overcome all things.
c-acp c-crq pn31 vbds j-jn cc j, pn31 vmd xx vvi, cc-acp vmb vvi n1 p-acp pno31 r-crq vmb xx vbi vvn, cc-acp vdz vvi d n2.
(12) part (DIV2)
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769
Saint Augustine vpon the Psalm. 118. When I was ignorant, God did teach me:
Saint Augustine upon the Psalm. 118. When I was ignorant, God did teach me:
n1 np1 p-acp dt n1. crd c-crq pns11 vbds j, np1 vdd vvi pno11:
(12) part (DIV2)
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770
when I did erre, God did reduce me: when I did sinne, God did correct me:
when I did err, God did reduce me: when I did sin, God did correct me:
c-crq pns11 vdd vvi, np1 vdd vvi pno11: c-crq pns11 vdd vvi, np1 vdd vvi pno11:
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771
when I did fall, God did rayse me: when I did stand, God did holde me:
when I did fallen, God did raise me: when I did stand, God did hold me:
c-crq pns11 vdd vvi, np1 vdd vvi pno11: c-crq pns11 vdd vvi, np1 vdd vvi pno11:
(12) part (DIV2)
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772
when I did goe, God did leade me: when I came to him, he did receyue me.
when I did go, God did lead me: when I Come to him, he did receive me.
c-crq pns11 vdd vvi, np1 vdd vvi pno11: c-crq pns11 vvd p-acp pno31, pns31 vdd vvi pno11.
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773
The Soule (sayth Guilielmus Parisiensis, in his booke of the sum of Vices and Vertues) is in such manner let downe into the body,
The Soul (say Guilielmus Parisiensis, in his book of the sum of Vices and Virtues) is in such manner let down into the body,
dt n1 (vvz np1 np1, p-acp po31 n1 pp-f dt n1 pp-f n2 cc n2) vbz p-acp d n1 vvb a-acp p-acp dt n1,
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as if a man should fall into a mierie deepe, and stony place, and so should bothe be drowned, arayed with myre, and also be hurt. as if a man should fallen into a mierie deep, and stony place, and so should both be drowned, arrayed with mire, and also be hurt.
c-acp cs dt n1 vmd vvi p-acp dt j j-jn, cc j n1, cc av vmd d vbi vvn, vvn p-acp n1, cc av vbi vvn.
(12) part (DIV2)
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775
So by originall sinne, we are drowned in the darknesse of ignorance, wée are defiled with lustes and concupisense:
So by original sin, we Are drowned in the darkness of ignorance, we Are defiled with lusts and concupisense:
av p-acp n-jn n1, pns12 vbr vvn p-acp dt n1 pp-f n1, pns12 vbr vvn p-acp n2 cc n1:
(12) part (DIV2)
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776
and we are wounded, as touching the powers and faculties of the minde.
and we Are wounded, as touching the Powers and faculties of the mind.
cc pns12 vbr vvn, c-acp vvg dt n2 cc n2 pp-f dt n1.
(12) part (DIV2)
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777
At this tyme, touching this matter of frée wyll, before the fall of our first Parents, Adam and Eue, and after theyr fall, wyll I speake no more, but héere make an ende.
At this time, touching this matter of free will, before the fallen of our First Parents, Adam and Eve, and After their fallen, will I speak no more, but Here make an end.
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(12) part (DIV2)
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778
I wyll prosecute the other poyntes of Religion, in order as I purposed to handle them.
I will prosecute the other points of Religion, in order as I purposed to handle them.
pns11 vmb vvi dt j-jn n2 pp-f n1, p-acp n1 c-acp pns11 vvd pc-acp vvi pno32.
(12) part (DIV2)
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¶ Against Purgatorie, and praying for the dead.
¶ Against Purgatory, and praying for the dead.
¶ p-acp n1, cc vvg p-acp dt j.
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780
THe Papistes (déerely belooued) are verie busie, kéepe much babling, and vse many cyrcumstaunces of talke, to defend theyr fayned Purgatorie, theyr paper walles, and paynted fires.
THe Papists (dearly Beloved) Are very busy, keep much babbling, and use many cyrcumstaunces of talk, to defend their feigned Purgatory, their paper walls, and painted fires.
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(13) part (DIV2)
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781
They prate verie much, but prooue lyttle, yea, nothing that is to the trueth they alledge.
They prate very much, but prove little, yea, nothing that is to the truth they allege.
pns32 vvb av av-d, cc-acp vvb j, uh, pix cst vbz p-acp dt n1 pns32 vvb.
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782
They are not afrayde (so impudent and shamelesse they are) to say that Purgatorie standeth with the Scriptures, and also was allowed by the olde wryters, of the anncient and Catholique Church.
They Are not afraid (so impudent and shameless they Are) to say that Purgatory Stands with the Scriptures, and also was allowed by the old writers, of the ancient and Catholic Church.
pns32 vbr xx j (av j cc j pns32 vbr) pc-acp vvi d n1 vvz p-acp dt n2, cc av vbds vvn p-acp dt j n2, pp-f dt j cc jp n1.
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This they can not verifie, by all the Canonicall Scriptures, neyther that it was allowed in the primatiue Church, that we ought to beléeue that there is a Purgatorie.
This they can not verify, by all the Canonical Scriptures, neither that it was allowed in the primitive Church, that we ought to believe that there is a Purgatory.
d pns32 vmb xx vvi, p-acp d dt j n2, av-dx cst pn31 vbds vvn p-acp dt j n1, cst pns12 vmd pc-acp vvi cst pc-acp vbz dt n1.
(13) part (DIV2)
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Therefore bothe King Henrie the eight, and also King Edward the sixt: with all the learned and godly Clergie of England:
Therefore both King Henry the eight, and also King Edward the sixt: with all the learned and godly Clergy of England:
av d n1 np1 dt crd, cc av n1 np1 dt ord: p-acp d dt j cc j n1 pp-f np1:
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in taking away the vaine and erronious doctrine of popishe Purgatorie, and in abolishing or putting downe the Massing Sacrifices for the dead, forbydding dirges,
in taking away the vain and erroneous Doctrine of popish Purgatory, and in abolishing or putting down the Massing Sacrifices for the dead, forbidding dirges,
p-acp vvg av dt j cc j n1 pp-f j n1, cc p-acp n-vvg cc vvg a-acp dt np1 n2 p-acp dt j, vvg n2,
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and other lyke trumperie, to be vsed any more, dyd most Catholiquely, and Christianlike.
and other like trumpery, to be used any more, did most Catholiquely, and Christianlike.
cc j-jn av-j n1, pc-acp vbi vvn d dc, vdd av-ds av-j, cc j.
(13) part (DIV2)
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If theyr sayinges in this matter, touching Purgatorie, and praying for the dead, doo agrée with the Scriptures,
If their sayings in this matter, touching Purgatory, and praying for the dead, do agree with the Scriptures,
cs po32 n2-vvg p-acp d n1, vvg n1, cc vvg p-acp dt j, vdb vvi p-acp dt n2,
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and be grounded vpon Gods worde, we wyll take them for an vndoubted, and infallible trueth:
and be grounded upon God's word, we will take them for an undoubted, and infallible truth:
cc vbi vvn p-acp npg1 n1, pns12 vmb vvi pno32 p-acp dt j, cc j n1:
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If not, we wyll followe the counsell of the blessed Apostle Saint Paule, who writeth on this manner:
If not, we will follow the counsel of the blessed Apostle Saint Paul, who Writeth on this manner:
cs xx, pns12 vmb vvi dt n1 pp-f dt j-vvn n1 n1 np1, r-crq vvz p-acp d n1:
(13) part (DIV2)
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790
If an Angell from heauen should preach vnto you any other Gospel besides that, that ye haue receyued, let him be accursed. If an Angel from heaven should preach unto you any other Gospel beside that, that you have received, let him be accursed.
cs dt n1 p-acp n1 vmd vvi p-acp pn22 d j-jn n1 p-acp d, cst pn22 vhb vvn, vvb pno31 vbi vvn.
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791
Yea, we wyll followe the counsell of the olde auncient writers themselues, of whome Ireneus, writing against Valentinus, and other lyke heretiques, sayth plainely thus:
Yea, we will follow the counsel of the old ancient writers themselves, of whom Irenaeus, writing against Valentinus, and other like Heretics, say plainly thus:
uh, pns12 vmb vvi dt n1 pp-f dt j j-jn n2 px32, pp-f r-crq np1, vvg p-acp np1, cc j-jn av-j n2, vvz av-j av:
(13) part (DIV2)
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792
Scripturis diuinis niti, quaecerta et indubitata veritas est, in firma et valida petra est domum suam edificare: Scriptures Diuinis niti, quaecerta et indubitata veritas est, in Firm et Valid Petra est domum suam edificare:
n2 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
(13) part (DIV2)
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793
hac verò derelicta, alys niti quibusi dam doctrinis, effusae arenae (vnde facilis euersio est) do mum suam inaedificare. That is to say:hac verò derelicta, alys niti quibusi dam Doctrines, effusae arenae (vnde Facilis euersio est) do mum suam inaedificare. That is to say:
fw-la fw-la fw-la, n1 fw-la fw-la n1 fw-la, fw-la fw-la (fw-la fw-la fw-la fw-la) vdi uh-j fw-la fw-la. cst vbz pc-acp vvi:
(13) part (DIV2)
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794
To leane vpon the holy Scriptures, which are the sure and vndoubted trueth, is to builde his house vpon a sure and strong rocke: To lean upon the holy Scriptures, which Are the sure and undoubted truth, is to build his house upon a sure and strong rock:
pc-acp vvi p-acp dt j n2, r-crq vbr dt j cc j n1, vbz pc-acp vvi po31 n1 p-acp dt j cc j n1:
(13) part (DIV2)
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but if leauing it (I meane the trueth of the Scriptures,) any man dooth sticke to some other Doctors, the same is to builde his house vpon the vnstedfast sande, where it shall easily fall. but if leaving it (I mean the truth of the Scriptures,) any man doth stick to Some other Doctors, the same is to build his house upon the unsteadfast sand, where it shall Easily fallen.
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(13) part (DIV2)
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796
Séeing then that the canonicall scriptures, make no mention at all of Purgatorie, or of praying for the dead:
Seeing then that the canonical Scriptures, make no mention At all of Purgatory, or of praying for the dead:
vvg av cst dt j n2, vvb dx n1 p-acp d pp-f n1, cc pp-f vvg p-acp dt j:
(13) part (DIV2)
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797
if we should followe the doctrine of men in this poynt, leauing the infallible worde of God, wherein all thinges that pertayne to the saluation, of all soules and bodies, be most sufficently set foorth and comprehended:
if we should follow the Doctrine of men in this point, leaving the infallible word of God, wherein all things that pertain to the salvation, of all Souls and bodies, be most sufficiently Set forth and comprehended:
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(13) part (DIV2)
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798
were it not I pray you, according to Ireneus saying: To builde vpon the vnstedfast sande? Saint Ambrose cryeth out, saying:
were it not I pray you, according to Irenaeus saying: To build upon the unsteadfast sand? Saint Ambrose Cries out, saying:
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(13) part (DIV2)
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799
Nos noua omnia, quae Christus non docuit iure damnamus, quia fidelibus via Christus est: si igitur Christus non docuit, quod docemus, etiam nos id detestabile iudicamus: Nos noua omnia, Quae Christus non Doctrine iure Damnamus, quia fidelibus via Christus est: si igitur Christus non Doctrine, quod docemus, etiam nos id detestabile iudicamus:
fw-la fw-la fw-la, fw-la fw-la fw-fr n1 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la: fw-la fw-la fw-la fw-fr n1, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
(13) part (DIV2)
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800
We doo by right condemne all newe thinges, that Christe hath not taught, for Christe vnto the faithfull is the way:
We do by right condemn all new things, that Christ hath not taught, for Christ unto the faithful is the Way:
pns12 vdb p-acp vvi vvi d j n2, cst np1 vhz xx vvn, c-acp np1 p-acp dt j vbz dt n1:
(13) part (DIV2)
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801
if therefore Christe hath not taught this that we teach, we doo also iudge it detestable. if Therefore Christ hath not taught this that we teach, we do also judge it detestable.
cs av np1 vhz xx vvn d cst pns12 vvb, pns12 vdi av vvi pn31 j.
(13) part (DIV2)
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802
Except then, they can prooue, that Christe, who is the way vnto the faithfull, dyd teach vs in his Gospell & word, to beléeue that there is Purgatorie,
Except then, they can prove, that Christ, who is the Way unto the faithful, did teach us in his Gospel & word, to believe that there is Purgatory,
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803
and that it is requisite to pray for them, that be departed out of this lamētable maze of myserie:
and that it is requisite to pray for them, that be departed out of this lamentable maze of misery:
cc cst pn31 vbz j pc-acp vvi p-acp pno32, cst vbb vvn av pp-f d j n1 pp-f n1:
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804
We wyll be so bolde with Saint Ambrose, to iudge, coumpt, and recken, that doctrine which teacheth vs to beléeue that there is Purgatorie,
We will be so bold with Saint Ambrose, to judge, count, and reckon, that Doctrine which Teaches us to believe that there is Purgatory,
pns12 vmb vbi av j p-acp n1 np1, pc-acp vvi, n1, cc vvi, cst n1 r-crq vvz pno12 pc-acp vvi cst pc-acp vbz n1,
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805
and exhorteth vs to pray for the dead, to be most detestable and deuillishe, who soeuer be Author of it,
and exhorteth us to pray for the dead, to be most detestable and Devilish, who soever be Author of it,
cc vvz pno12 pc-acp vvi p-acp dt j, pc-acp vbi av-ds j cc j, r-crq av vbb n1 pp-f pn31,
(13) part (DIV2)
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806
though it were an Angell from heauen. Let vs doo what we can héere in this world to gaine eternall lyfe:
though it were an Angel from heaven. Let us do what we can Here in this world to gain Eternal life:
cs pn31 vbdr dt n1 p-acp n1. vvb pno12 vdi r-crq pns12 vmb av p-acp d n1 pc-acp vvi j n1:
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807
for doubtlesse after this life departed, Prayer or Masse may say, Requiescat in pace: but may nothing helpe vs in glory, to beholde Gods face, héere during life, perpetuall ioy is wonne, or euerlasting sorrowe is gotten.
for doubtless After this life departed, Prayer or Mass may say, Requiescat in pace: but may nothing help us in glory, to behold God's face, Here during life, perpetual joy is won, or everlasting sorrow is got.
p-acp av-j c-acp d n1 vvd, n1 cc n1 vmb vvi, vvn p-acp n1: cc-acp vmb pix vvi pno12 p-acp n1, pc-acp vvi npg1 n1, av p-acp n1, j n1 vbz vvn, cc j n1 vbz vvn.
(13) part (DIV2)
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808
Fasting, nor almose déedes, repentance, nor righteousnesse, good nor euyll can neyther profite or hurt after our death.
Fasting, nor almose Deeds, Repentance, nor righteousness, good nor evil can neither profit or hurt After our death.
vvg, ccx n1 n2, n1, ccx n1, j ccx n-jn vmb dx n1 cc vvi p-acp po12 n1.
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809
Lazarus cōmeth not vnto the ritch, nor the ritch vnto Lazarus: the ritch receyueth not the thing that he dooth aske,Lazarus comes not unto the rich, nor the rich unto Lazarus: the rich receiveth not the thing that he doth ask,
np1 vvz xx p-acp dt j, ccx dt j p-acp np1: dt j vvz xx dt n1 cst pns31 vdz vvi,
(13) part (DIV2)
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810
though he dooth aske it with earnest praiers of the mercifull Abraham. For the Garners & Sellers he made faste, the time is accōplished & past, the battaile foughten,
though he doth ask it with earnest Prayers of the merciful Abraham. For the Garners & Sellers he made fast, the time is accomplished & passed, the battle foughten,
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(13) part (DIV2)
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811
and the place thereof emptie and voide, the Crownes are giuen:
and the place thereof empty and void, the Crowns Are given:
cc dt n1 av j cc j, dt n2 vbr vvn:
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812
they yt haue foughten, are at rest, they that haue not preuented or come before, are gone:
they that have foughten, Are At rest, they that have not prevented or come before, Are gone:
pns32 pn31 vhi j-vvn, vbr p-acp n1, pns32 cst vhb xx vvn cc vvn a-acp, vbr vvn:
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813
they that haue not foughtē, he no more there, & they that haue beene ouercommed, are driuen out.
they that have not foughten, he no more there, & they that have been overcomed, Are driven out.
pns32 cst vhb xx j-vvn, pns31 av-dx av-dc a-acp, cc pns32 cst vhb vbn vvn, vbr vvn av.
(13) part (DIV2)
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814
For all thinges are plainlie consumated and ended, by and by after the departing out of this world:
For all things Are plainly consummated and ended, by and by After the departing out of this world:
p-acp d n2 vbr av-j vvn cc vvn, p-acp cc a-acp p-acp dt n-vvg av pp-f d n1:
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815
but whyles they be yet all in the conflict or battaile: there is yet hope, there is a medicine and confession.
but whiles they be yet all in the conflict or battle: there is yet hope, there is a medicine and Confessi.
cc-acp cs pns32 vbb av av-d p-acp dt n1 cc n1: pc-acp vbz av n1, pc-acp vbz dt n1 cc n1.
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816
And although these things be not in all men most perfect, yet the saluation of other is not without hope.
And although these things be not in all men most perfect, yet the salvation of other is not without hope.
cc cs d n2 vbb xx p-acp d n2 av-ds j, av dt n1 pp-f n-jn vbz xx p-acp n1.
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817
And vnto this Saint Hierome dooth agrée, writing on this manner, in his. 13, question. 2. Chapter.
And unto this Saint Jerome doth agree, writing on this manner, in his. 13, question. 2. Chapter.
cc p-acp d n1 np1 vdz vvi, vvg p-acp d n1, p-acp po31. crd, n1. crd n1.
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818
In praesenti seculo scimus, siue orationibus, siue consilijs, inuicem nos inuari posse: In praesenti seculo scimus, siue orationibus, siue consilijs, Inuicem nos inuari posse:
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cum autem ante tribunal Christi venerimus, nec Iob, nec Daniel, nec Noah rogare posse pro quoquam,
cum autem ante tribunal Christ venerimus, nec Job, nec daniel, nec Noah Rogare posse Pro quoquam,
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sed vnum quemque portare onus suum.
sed One quemque portare onus suum.
fw-la fw-la fw-la fw-la fw-la fw-la.
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We knowe, that in this worlde, we can be helped, one of an other, either with prayers, or with counsayle:
We know, that in this world, we can be helped, one of an other, either with Prayers, or with counsel:
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but after we be come once before the iudgement seate of Christe, neyther Iob, nor Daniel,
but After we be come once before the judgement seat of Christ, neither Job, nor daniel,
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nor Noah, be able to pray for any body, but euerie man shall beare his owne burden. nor Noah, be able to pray for any body, but every man shall bear his own burden.
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And vppon the ninth Chapter of Ecclesiastes, these be his wordes. Peccator viuens, iusto mortuo, si voluerit in eius virtutes transire, melior esse potest.
And upon the ninth Chapter of Ecclesiastes, these be his words. Peccator viuens, Just mortuo, si voluerit in eius Virtues transire, melior esse potest.
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Quare? quia viuentes metu mortis possunt bona opera perpetrare: mortui verò nihil valent ad id adijcere, quod secum tulere de vita.
Quare? quia viventes metu mortis possunt Bona opera perpetrare: Deads verò nihil valent ad id adijcere, quod secum tulere de vita.
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A sinner yet lyuing, may be better, then a righteous man that is dead, if he wil follow his vertues.
A sinner yet living, may be better, then a righteous man that is dead, if he will follow his Virtues.
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And wherfore? for that they that be alyue, may for feare of death, doo yet good deedes:
And Wherefore? for that they that be alive, may for Fear of death, do yet good Deeds:
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but they that be dead, are able to doo nothing vnto that, which they haue once borne away out of this lyfe with them. but they that be dead, Are able to do nothing unto that, which they have once born away out of this life with them.
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Therfore, it is wisedome to make our selues ready afore, and to prepare oyle for our Lampes, that is to say, to gette vnto vs a liuely faith, working through charitie, dooing good déedes whyle we haue tyme,
Therefore, it is Wisdom to make our selves ready afore, and to prepare oil for our Lamps, that is to say, to get unto us a lively faith, working through charity, doing good Deeds while we have time,
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for when we be once gone, there is no more tyme of well dooing, of repentaunce, or of amendment of lyfe:
for when we be once gone, there is no more time of well doing, of Repentance, or of amendment of life:
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the gate of mercie is shut, we can adde nothing vnto that, that we haue once caried away with vs out of this world.
the gate of mercy is shut, we can add nothing unto that, that we have once carried away with us out of this world.
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Oh that this would sinke into mennes hearts, oh that they would remember this, then we would not trust and haue affiaunce in the good workes of other men:
O that this would sink into men's hearts, o that they would Remember this, then we would not trust and have affiance in the good works of other men:
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we would not be to séeke, and buie oyle, when it is more tyme to goe in with the Bridegroome,
we would not be to seek, and buy oil, when it is more time to go in with the Bridegroom,
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least it should be sayde vnto vs: Verelie I say vnto you, I knowe you not.
lest it should be said unto us: Verily I say unto you, I know you not.
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Watch ye therefore, for ye knowe not the howre, when the sonne of man shall come.
Watch you Therefore, for you know not the hour, when the son of man shall come.
vvb pn22 av, c-acp pn22 vvb xx dt n1, c-crq dt n1 pp-f n1 vmb vvi.
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Put not your trust in the prayers, and dirges of popish Préestes: the crowne of glorie, is héere eyther lost or wonne:
Put not your trust in the Prayers, and dirges of popish Priests: the crown of glory, is Here either lost or won:
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Euerlasting saluation is héere prouided for, by the due worshipping of God, and the fruits of Faith.
Everlasting salvation is Here provided for, by the due worshipping of God, and the fruits of Faith.
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Nowe grace is graunted, craue and haue, be bolde and feare not: nowe is the tyme, of obtayning eternall blessednesse:
Now grace is granted, crave and have, be bold and Fear not: now is the time, of obtaining Eternal blessedness:
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nowe is the day of Iubylie: nowe is the gate open vnto pardon and forgiuenesse, and they that séeke the trueth, shall haue an easie accesse vnto it.
now is the day of Iubylie: now is the gate open unto pardon and forgiveness, and they that seek the truth, shall have an easy access unto it.
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Nowe pray while you haue tyme vnto God for your sinnes, who is the true and onely God, call vpon him with a faithfull confession,
Now pray while you have time unto God for your Sins, who is the true and only God, call upon him with a faithful Confessi,
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& acknowledging both of your offences, and of your state cōsidering:
& acknowledging both of your offences, and of your state considering:
cc vvg d pp-f po22 n2, cc pp-f po22 n1 vvg:
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Thus confessing & beléeuing, we haue frée pardon and forgiuenesse giuen and graūted vnto vs, of the méere goodnesse and mercy of God.
Thus confessing & believing, we have free pardon and forgiveness given and granted unto us, of the mere Goodness and mercy of God.
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While we haue tyme, let vs therefore doo good, for béeing once departed out of this lyfe, repentance is too late.
While we have time, let us Therefore do good, for being once departed out of this life, Repentance is too late.
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Ciprianus, Tractatu primo contra Demetrianum, Sayth: Quando hinc excessum fuerit, nullus iam locus poenitentiae est, nullus satisfactionis effectus. Cyprian, Tractatu primo contra Demetrianum, Say: Quando hinc excessum fuerit, nullus iam locus poenitentiae est, nullus satisfactionis effectus.
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Hic vita aut amittitur aut tenetur, hic saluti aeternae cultu Dei, et fructu fidei prouidetur, &c. That is to say:Hic vita Or amittitur Or tenetur, hic Saluti aeternae cultu Dei, et fructu fidei prouidetur, etc. That is to say:
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After we be once departed out of this lyfe, there is no more place of repentaunce, there is no more effect or working of satisfaction, it is but in vaine, that your freendes should pray for you. After we be once departed out of this life, there is no more place of Repentance, there is no more Effect or working of satisfaction, it is but in vain, that your Friends should pray for you.
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It is but follie, that Préestes should sing a Requiem for your soules, seeing that theyr prayers and dirges profit nothing at all.
It is but folly, that Priests should sing a Requiem for your Souls, seeing that their Prayers and dirges profit nothing At all.
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There is in sundrie places of the Scriptures of heauen and hell expresse mention: but of Purgatorie, no spéeche at all.
There is in sundry places of the Scriptures of heaven and hell express mention: but of Purgatory, no speech At all.
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Purgatorie for lucre sake, of late yéeres was inuented.
Purgatory for lucre sake, of late Years was invented.
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How often is it written in the Scriptures, that they which beléeue in Christe shall be saued,
How often is it written in the Scriptures, that they which believe in Christ shall be saved,
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and they that beléeue not, shall be condempned:
and they that believe not, shall be condemned:
cc pns32 cst vvb xx, vmb vbi vvn:
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they that doo good, shall goe to lyfe euerlasting, but they which doo euyll, to paine eternall.
they that do good, shall go to life everlasting, but they which do evil, to pain Eternal.
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853
Héere is mention you sée of saluation and condempnation, of ioye and of sorrowe, of perpetuall life & death for euer: of heauen, and of hell.
Here is mention you see of salvation and condemnation, of joy and of sorrow, of perpetual life & death for ever: of heaven, and of hell.
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But the scriptures wrote nothing of Purgatorie:
But the Scriptures wrote nothing of Purgatory:
p-acp dt n2 vvd pix pp-f n1:
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and if there had béen such a place, no doubt, but there had béene mentiō made therof. Chrisost. in.
and if there had been such a place, no doubt, but there had been mention made thereof. Chrysostom in.
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22. Mathew, Hom. 41. Quidquid quaeritur ad salutem, totum iam impletum est in scripturis. 22. Matthew, Hom. 41. Quidquid Quaeritur ad salutem, totum iam impletum est in Scriptures.
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Whatsoeuer is sought vnto saluation, all the same is set foorth, and fully taught in the scriptures. Whatsoever is sought unto salvation, all the same is Set forth, and Fully taught in the Scriptures.
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If then praying for the dead, were necessary vnto saluation:
If then praying for the dead, were necessary unto salvation:
cs av vvg p-acp dt j, vbdr j p-acp n1:
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expresse mention thereof, should be made in the scriptures, and worde of God, but we can finde no such thing there. Againe, in an other place.
express mention thereof, should be made in the Scriptures, and word of God, but we can find no such thing there. Again, in an other place.
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1. Homilie, in Epist. Ad Titum. Omnia Euangelium continet praesentia et futura, honorem, pietatem, fidem, simul omnia praedicationis verbo conclusit. 1. Homily, in Epistle Ad Titum. Omnia Evangelium Continet Presence et futura, Honor, pietatem, fidem, simul omnia praedicationis verbo conclusit.
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The Gospell (sayth he) dooth contayne all thinges, bothe present and to come, honour, godlinesse, fayth:
The Gospel (say he) doth contain all things, both present and to come, honour, godliness, faith:
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to be short, he hath comprehended all thinges with the worde of preaching. to be short, he hath comprehended all things with the word of preaching.
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Dooth not holie Chrisostome, by these words, manifestly declare, that the Gospell of our sauiour Iesus Christe, dooth containe all maner of things, bothe presēt, that is to say,
Doth not holy Chrysostom, by these words, manifestly declare, that the Gospel of our Saviour Iesus Christ, doth contain all manner of things, both present, that is to say,
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how we ought to behaue our selues héere in this present life, towards God & our neighbour:
how we ought to behave our selves Here in this present life, towards God & our neighbour:
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and also things to come? wherby he dooth vnderstand, the estate that we shall be in,
and also things to come? whereby he doth understand, the estate that we shall be in,
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after our departing out of this lyfe.
After our departing out of this life.
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But where dooth the Gospell speake one iote onely, of prayers and oblations for the dead? there we doo learne, that they that beléeue and are baptized, shall be saued, But where doth the Gospel speak one jot only, of Prayers and Oblations for the dead? there we do Learn, that they that believe and Are baptised, shall be saved,
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and they that beleeue not, shall be condempned. There we reade in the. 7. Chapter of Saint Mathevv: Of the straight and narrowe way, that leadeth vnto saluation:
and they that believe not, shall be condemned. There we read in thee. 7. Chapter of Saint Matthew: Of the straight and narrow Way, that leads unto salvation:
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and of the wide gate and broade way, that leadeth vnto damnation. and of the wide gate and broad Way, that leads unto damnation.
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Not one onely sillable can be found there of any thyrde way, or of any other estate that we shall be in, besides saluation and dampnation,
Not one only Syllable can be found there of any Third Way, or of any other estate that we shall be in, beside salvation and damnation,
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after that we be come to our wayes ende.
After that we be come to our ways end.
c-acp cst pns12 vbb vvn p-acp po12 n2 vvi.
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Which thing Chrisostome him selfe, in his second Sermon, De Lazaro, dooth teach most plainly, saying:
Which thing Chrysostom him self, in his second Sermon, De Lazarus, doth teach most plainly, saying:
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873
Para ad exitum opera tua, et appara te ad viam, si quid cui rapuisti, redde, et dicito iuxta Zachaeum, do quadruplum si quid rapui. Para ad exitum opera tua, et appara te ad viam, si quid cui rapuisti, red, et dicito Next Zacchaeus, do quadruplum si quid rapui.
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Si cui factus es inimicus, reconciliare priusquam veniatur ad iudicem. Omnia hic dissolue, vt citra molestiam illud videas tribunal.
Si cui factus es Inimicus, Reconciliare priusquam veniatur ad Judge. Omnia hic dissolve, vt citra molestiam illud Videos tribunal.
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Donec hic fueris, spes habeas praeclaras, sed simulac discesserimus, non est postea in nobis situm poenitere, neque commissa diluere. That is to say:Donec hic fueris, spes habeas praeclaras, sed Simulac discesserimus, non est postea in nobis situm poenitere, neque Commissa diluere. That is to say:
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Prepare thy workes against the ende, make thy selfe ready to the way: Prepare thy works against the end, make thy self ready to the Way:
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if thou hast taken away any thing from any man, restore it againe, and say with Zachaeus,
if thou hast taken away any thing from any man, restore it again, and say with Zacchaeus,
cs pns21 vh2 vvn av d n1 p-acp d n1, vvb pn31 av, cc vvb p-acp np1,
(13) part (DIV2)
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if I haue taken away any thing from any man, I doo giue it him againe fourefolde.
if I have taken away any thing from any man, I do give it him again fourefolde.
cs pns11 vhb vvn av d n1 p-acp d n1, pns11 vdb vvi pn31 pno31 av j.
(13) part (DIV2)
96
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879
If thou be made an enimie to any man, be reconciled vnto him againe, afore ye come before the Iudge.
If thou be made an enemy to any man, be reconciled unto him again, afore you come before the Judge.
cs pns21 vbb vvn dt n1 p-acp d n1, vbb vvn p-acp pno31 av, p-acp pn22 vvb p-acp dt n1.
(13) part (DIV2)
96
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880
Paie all thy debtes heere, that thou mayst without any feare, or trouble of conscience, see that dreadfull iudgement seate.
Pay all thy debts Here, that thou Mayest without any Fear, or trouble of conscience, see that dreadful judgement seat.
vvb d po21 n2 av, cst pns21 vm2 p-acp d n1, cc n1 pp-f n1, vvb d j n1 n1.
(13) part (DIV2)
96
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881
Whiles we be yet here, we haue a goodly hope, but as soone as we be once departed hence, it lyeth no more in vs,
While we be yet Here, we have a goodly hope, but as soon as we be once departed hence, it lies no more in us,
cs pns12 vbb av av, pns12 vhb dt j n1, cc-acp c-acp av c-acp pns12 vbb a-acp vvn av, pn31 vvz av-dx dc p-acp pno12,
(13) part (DIV2)
96
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882
for to repent, nor for to wash away our sinnes. for to Repent, nor for to wash away our Sins.
c-acp pc-acp vvi, ccx p-acp pc-acp vvi av po12 n2.
(13) part (DIV2)
96
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883
This holy Father then, wyll not that we should tarie to make restitution, or to be reconciled vnto those, whome we haue offended, tyll we be dead. For then sayth he:
This holy Father then, will not that we should tarry to make restitution, or to be reconciled unto those, whom we have offended, till we be dead. For then say he:
d j n1 av, vmb xx cst pns12 vmd vvi pc-acp vvi n1, cc pc-acp vbi vvn p-acp d, ro-crq pns12 vhb vvn, p-acp pns12 vbb j. p-acp av vvz pns31:
(13) part (DIV2)
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884
I meane after we be once departed out of this world, there is no way at all to wash away sinnes. I mean After we be once departed out of this world, there is no Way At all to wash away Sins.
pns11 vvb c-acp pns12 vbb a-acp vvn av pp-f d n1, pc-acp vbz dx n1 p-acp d pc-acp vvi av n2.
(13) part (DIV2)
96
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In so much that he sayth in an other place.
In so much that he say in an other place.
p-acp av av-d cst pns31 vvz p-acp dt j-jn n1.
(13) part (DIV2)
96
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886
Neque qui in praesenti vita peccata non abluerit, postea consolationem aliquam inuenturus est in inferno, enim ait, quis confitebitur tibi? et meritò hoc enim est cauearum tempus, et cōflictuum, et certaminū: Neque qui in praesenti vita Peccata non abluerit, postea consolationem aliquam inuenturus est in inferno, enim ait, quis confitebitur tibi? et meritò hoc enim est cauearum Tempus, et cōflictuum, et certaminū:
fw-la fw-la p-acp fw-la fw-la n1 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la p-acp fw-la, fw-la fw-fr, fw-la fw-la fw-la? fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la:
(13) part (DIV2)
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887
illud verò coronarum, retributionum et praemiorum.
illud verò coronarum, retributionum et praemiorum.
fw-la fw-la fw-la, fw-la fw-la fw-la.
(13) part (DIV2)
96
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888
Neyther he that dooth not washe away his sinnes in this present lyfe, shall finde any comfort afterwardes.
Neither he that doth not wash away his Sins in this present life, shall find any Comfort afterwards.
av-dx pns31 d vdz xx vvi av po31 n2 p-acp d j n1, vmb vvi d n1 av.
(13) part (DIV2)
96
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889
For sayth he, who shall praise thee in hell, and for a good cause, for this is the tyme of scaffoldes, conflictes, wrastlinges, and battayles:
For say he, who shall praise thee in hell, and for a good cause, for this is the time of scaffolds, conflicts, wrestlings, and battles:
p-acp vvz pns31, r-crq vmb vvi pno21 p-acp n1, cc p-acp dt j n1, c-acp d vbz dt n1 pp-f n2, n2, n2, cc n2:
(13) part (DIV2)
96
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890
but after this lyfe, is the tyme of recompences, crownes, and rewardes. Howe can it after this lyfe, be the tyme of crownes, and rewardes:but After this life, is the time of recompenses, crowns, and rewards. How can it After this life, be the time of crowns, and rewards:
cc-acp p-acp d n1, vbz dt n1 pp-f n2, n2, cc n2. c-crq vmb pn31 p-acp d n1, vbb dt n1 pp-f n2, cc n2:
(13) part (DIV2)
96
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891
if we be cast into a burning fire, which is nothing differing from the fire of hell? (saue onely that this euerlasting,
if we be cast into a burning fire, which is nothing differing from the fire of hell? (save only that this everlasting,
cs pns12 vbb vvn p-acp dt j-vvg n1, r-crq vbz pix vvg p-acp dt n1 pp-f n1? (c-acp av-j cst d j,
(13) part (DIV2)
96
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892
and the other lasteth but for a tyme,) there to abide intollerable torments, tyll we be holpen out, by the prayers & oblations of the liuing, & especially of the Préestes, which must be hyred with good ready money to doo it, else they will suffer vs to abide there, broyling & rosting vnto the worlds end:
and the other lasteth but for a time,) there to abide intolerable torments, till we be helped out, by the Prayers & Oblations of the living, & especially of the Priests, which must be hired with good ready money to do it, Else they will suffer us to abide there, broiling & roasting unto the world's end:
cc dt n-jn vvz cc-acp p-acp dt n1,) pc-acp pc-acp vvi j n2, p-acp pns12 vbb vvn av, p-acp dt n2 cc n2 pp-f dt j-vvg, cc av-j pp-f dt n2, r-crq vmb vbi vvn p-acp j j n1 pc-acp vdi pn31, av pns32 vmb vvi pno12 pc-acp vvi a-acp, vvg cc vvg p-acp dt ng1 n1:
(13) part (DIV2)
96
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893
For, that ye may be sure, no peny, no Pater noster, of them.
For, that you may be sure, no penny, no Pater Noster, of them.
c-acp, cst pn22 vmb vbi j, dx n1, dx fw-la fw-la, pp-f pno32.
(13) part (DIV2)
96
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894
So that I lust héere to make an exclamation with the Poet, Quid non mortalia pectora cogit auri sacra fames? Which we may englishe after this sort:
So that I lust Here to make an exclamation with the Poet, Quid non mortalia pectora cogit auri sacra Fames? Which we may english After this sort:
av cst pns11 vvb av pc-acp vvi dt n1 p-acp dt n1, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la n2? r-crq pns12 vmb jp p-acp d n1:
(13) part (DIV2)
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895
Oh of money, looue most execrable, that mans heart doost so sore enflame. Oh gréedy desire of minde, so myserable, ye woonders doost vndertake to thy great shame.O of money, love most execrable, that men heart dost so soar inflame. O greedy desire of mind, so miserable, you wonders dost undertake to thy great shame.
uh pp-f n1, vvb av-ds j, cst ng1 n1 vd2 av av-j vvi. uh j n1 pp-f n1, av j, pn22 n2 vd2 vvi p-acp po21 j n1.
(13) part (DIV2)
96
Image 90
896
Put away offering then, take away Purgatory:
Put away offering then, take away Purgatory:
vvb av vvg av, vvb av n1:
(13) part (DIV2)
96
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897
For when the Préests can get no money, then can they not defend Purgatorie, giue them pence,
For when the Priests can get no money, then can they not defend Purgatory, give them pence,
c-acp c-crq dt n2 vmb vvi dx n1, av vmb pns32 xx vvi n1, vvb pno32 n2,
(13) part (DIV2)
96
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898
then wyll they finde some shifte or other, to prooue that there is Purgatorie:
then will they find Some shift or other, to prove that there is Purgatory:
av vmb pns32 vvi d n1 cc n-jn, pc-acp vvi cst pc-acp vbz n1:
(13) part (DIV2)
96
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899
yea, and that proofe they will fetch out from the example of S. Augustine, who prayed for his mother,
yea, and that proof they will fetch out from the Exampl of S. Augustine, who prayed for his mother,
uh, cc d n1 pns32 vmb vvi av p-acp dt n1 pp-f n1 np1, r-crq vvd p-acp po31 n1,
(13) part (DIV2)
96
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900
yea, and left in his writing ye there was Purgatory.
yea, and left in his writing you there was Purgatory.
uh, cc vvd p-acp po31 n-vvg pn22 pc-acp vbds n1.
(13) part (DIV2)
96
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901
But when S. August. séeketh to prooue ye same, he dooth not bring one iote or syllable of the holy scriptures,
But when S. August. seeketh to prove you same, he doth not bring one jot or syllable of the holy Scriptures,
p-acp q-crq n1 np1. vvz pc-acp vvi pn22 d, pns31 vdz xx vvi crd n1 cc n1 pp-f dt j n2,
(13) part (DIV2)
96
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902
for to prooue his sayings by: but groundeth him selfe only vpon the Forefathers.
for to prove his sayings by: but groundeth him self only upon the Forefathers.
c-acp pc-acp vvi po31 n2-vvg p-acp: cc-acp vvz pno31 n1 av-j p-acp dt n2.
(13) part (DIV2)
96
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903
I will be so bolde to follow his owne coūsell, which he giueth in the Prologue of his thirde booke, De Trinitate. Saying:
I will be so bold to follow his own counsel, which he gives in the Prologue of his Third book, De Trinitate. Saying:
pns11 vmb vbi av j pc-acp vvi po31 d n1, r-crq pns31 vvz p-acp dt n1 pp-f po31 ord n1, fw-fr fw-la. vvg:
(13) part (DIV2)
96
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904
Noli meis scriptis, quasi canonicis inseruire, sed in illis quod non credebas, si forte inueneris, incunctāter crede: Noli meis Scriptis, quasi canonicis inseruire, sed in illis quod non credebas, si forte inueneris, incunctāter crede:
fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la p-acp fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la, fw-la fw-la:
(13) part (DIV2)
96
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905
in istis autem, quod certum non habebas nisi certum intellexeris, noli firmiter credere.
in istis autem, quod certum non habebas nisi certum intellexeris, noli firmiter Believe.
p-acp fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la.
(13) part (DIV2)
96
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906
I wyll not haue thee to be obedient vnto my writinges, as vnto the Canonicall scriptures:
I will not have thee to be obedient unto my writings, as unto the Canonical Scriptures:
pns11 vmb xx vhi pno21 p-acp vbi j p-acp po11 n2-vvg, c-acp p-acp dt j n2:
(13) part (DIV2)
96
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907
But if thou doost by chaunce finde in them (meaning the Canonicall Scriptures) the thing that thou diddest not beleeue, beleeue it immediatly, and without any delay:
But if thou dost by chance find in them (meaning the Canonical Scriptures) the thing that thou didst not believe, believe it immediately, and without any Delay:
cc-acp cs pns21 vd2 p-acp n1 vvi p-acp pno32 (vvg dt j n2) dt n1 cst pns21 vdd2 xx vvi, vvb pn31 av-j, cc p-acp d n1:
(13) part (DIV2)
96
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908
But in these (vnderstanding thereby his owne workes,) excepte thou doost vnderstand, that thing to be most certayne, which thou diddest not recken to be certaine:
But in these (understanding thereby his own works,) except thou dost understand, that thing to be most certain, which thou didst not reckon to be certain:
cc-acp p-acp d (vvg av po31 d n2,) c-acp pns21 vd2 vvi, cst n1 pc-acp vbi av-ds j, r-crq pns21 vdd2 xx vvi pc-acp vbi j:
(13) part (DIV2)
96
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909
I wyll not haue thee to beleeue it stedfastly. I will not have thee to believe it steadfastly.
pns11 vmb xx vhi pno21 p-acp vvi pn31 av-j.
(13) part (DIV2)
96
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910
What a goodly counsaile is this? héere all men may sée, that this holy Father, wyll not haue his writinges to be beleeued,
What a goodly counsel is this? Here all men may see, that this holy Father, will not have his writings to be believed,
q-crq dt j n1 vbz d? av d n2 vmb vvi, cst d j n1, vmb xx vhi po31 n2-vvg pc-acp vbi vvn,
(13) part (DIV2)
97
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911
except they be grounded vpon the scriptures and word of God.
except they be grounded upon the Scriptures and word of God.
c-acp pns32 vbb vvn p-acp dt n2 cc n1 pp-f np1.
(13) part (DIV2)
97
Image 91
912
Shall then any man blame vs, if we doo as he him selfe dooth bid and counsayle vs to doo? Dooth not all the world knowe, that this auncient Doctour,
Shall then any man blame us, if we do as he him self doth bid and counsel us to do? Doth not all the world know, that this ancient Doctor,
vmb av d n1 vvb pno12, cs pns12 vdi p-acp pns31 pno31 n1 vdz vvi cc vvi pno12 pc-acp vdi? vdz xx d dt n1 vvb, cst d j-jn n1,
(13) part (DIV2)
97
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913
and most holie Father, dyd as a man, writte many thinges, which he was fayne to reuoke and call backe afterwards in his booke of Retractions? If he wrote any thing in defence of Purgatorie, he disprooued the same afterwardes,
and most holy Father, did as a man, written many things, which he was fain to revoke and call back afterwards in his book of Retractions? If he wrote any thing in defence of Purgatory, he disproved the same afterwards,
cc av-ds j n1, vdd p-acp dt n1, vvn d n2, r-crq pns31 vbds j pc-acp vvi cc vvi av av p-acp po31 n1 pp-f n2? cs pns31 vvd d n1 p-acp n1 pp-f n1, pns31 vvn dt d av,
(13) part (DIV2)
97
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914
as by his owne wordes it dyd appeare, in the. 18. Sermon, De verbis Domini: These be his very words.
as by his own words it did appear, in thee. 18. Sermon, De verbis Domini: These be his very words.
c-acp p-acp po31 d n2 pn31 vdd vvi, p-acp pno32. crd n1, fw-fr fw-la fw-la: d vbi po31 j n2.
(13) part (DIV2)
97
Image 91
915
Duae quippe habitationes sunt vna in igne aeterno, altera in regno aeterno. Duae quip habitationes sunt Una in Ignite aeterno, altera in regno aeterno.
fw-la n1 fw-la fw-la fw-la p-acp n1 fw-it, fw-la p-acp fw-la fw-it.
(13) part (DIV2)
97
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916
There be two habitations, or dwelling places, the one in the fire euerlasting, and the other in the kingdome, that neuer shall haue ende. There be two habitations, or Dwelling places, the one in the fire everlasting, and the other in the Kingdom, that never shall have end.
pc-acp vbi crd n2, cc vvg n2, dt pi p-acp dt n1 j, cc dt n-jn p-acp dt n1, cst av-x vmb vhi n1.
(13) part (DIV2)
97
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917
Dooth not this agrée wel with the doctrine of our sauiour Iesus Christ, that dooth onely appoint vnto vs the bosome of Abraham, that is to say, the societie and fellowshippe of all them that died in the faith of Abraham, into the which, the poore Lazarus was caried by the handes of the Angels:
Doth not this agree well with the Doctrine of our Saviour Iesus christ, that doth only appoint unto us the bosom of Abraham, that is to say, the society and fellowship of all them that died in the faith of Abraham, into the which, the poor Lazarus was carried by the hands of the Angels:
vdz xx d vvi av p-acp dt n1 pp-f po12 n1 np1 np1, cst vdz av-j vvi p-acp pno12 dt n1 pp-f np1, cst vbz pc-acp vvi, dt n1 cc n1 pp-f d pno32 cst vvd p-acp dt n1 pp-f np1, p-acp dt r-crq, dt j np1 vbds vvn p-acp dt n2 pp-f dt n2:
(13) part (DIV2)
97
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918
and hell fire, where the ritch glutton was buried unmediatly after his death? But ye shall heare him yet speak more plainly.
and hell fire, where the rich glutton was buried unmediately After his death? But you shall hear him yet speak more plainly.
cc n1 n1, c-crq dt j n1 vbds vvn av-j p-acp po31 n1? p-acp pn22 vmb vvi pno31 av vvi av-dc av-j.
(13) part (DIV2)
97
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919
Primum enim (sayth he) sides Catholicorum diuina autoritate regnum credit esse coelorum: secundum gehennam, vbi omnis apostata, vel à Christi fide alienus supplicia experitur: Primum enim (say he) sides Catholics Divine autoritate Kingdom credit esse Coelorum: secundum gehennam, vbi omnis apostata, vel à Christ fide alienus supplicia experitur:
fw-la fw-la (vvz pns31) n2 np1 fw-la fw-la fw-la n1 fw-la fw-la: fw-la fw-la, fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la:
(13) part (DIV2)
97
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920
tertium prorsus ignoramus, imo nec esse in scripturis sanctis reperimus.
Tertium prorsus ignoramus, imo nec esse in Scriptures sanctis reperimus.
fw-la fw-la fw-la, fw-la fw-la fw-la p-acp n2 fw-la fw-la.
(13) part (DIV2)
97
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921
The faith of the Catholiques, dooth first and formost beleeue by the aucthoritie of the Scriptures, that there is the kingdome of heauen:
The faith of the Catholics, doth First and foremost believe by the Authority of the Scriptures, that there is the Kingdom of heaven:
dt n1 pp-f dt njp2, vdz ord cc js vvi p-acp dt n1 pp-f dt n2, cst pc-acp vbz dt n1 pp-f n1:
(13) part (DIV2)
97
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922
Secondly, that there is hell fire, where all Apostataes, and all that be straungers from the faith of Christe, doo suffer punishment:
Secondly, that there is hell fire, where all Apostates, and all that be Strangers from the faith of Christ, do suffer punishment:
ord, cst pc-acp vbz n1 n1, c-crq d n2, cc d cst vbb n2 p-acp dt n1 pp-f np1, vdb vvi n1:
(13) part (DIV2)
97
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923
We are altogeather ignorant of the thirde place, yea, we finde not in all the holy Scriptures, that there is any. We Are altogether ignorant of the Third place, yea, we find not in all the holy Scriptures, that there is any.
pns12 vbr av j pp-f dt ord n1, uh, pns12 vvb xx p-acp d dt j n2, cst pc-acp vbz d.
(13) part (DIV2)
97
Image 92
924
Againe, in an other place he sayth:
Again, in an other place he say:
av, p-acp dt j-jn n1 pns31 vvz:
(13) part (DIV2)
97
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925
It should be best, that they should affyrme nothing, in a matter that is vncertaine, of that which the Scriptures doo not onely holde their peace: It should be best, that they should affirm nothing, in a matter that is uncertain, of that which the Scriptures do not only hold their peace:
pn31 vmd vbi js, cst pns32 vmd vvb pix, p-acp dt n1 cst vbz j, pp-f d r-crq dt n2 vdi xx av-j vvi po32 n1:
(13) part (DIV2)
97
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926
but also doo speake the contrarie. but also do speak the contrary.
cc-acp av vdi vvi dt n-jn.
(13) part (DIV2)
97
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927
Yet the Papists (for lucres sake) are not ashamed to defend the opinion of Purgatorie, by the fansies and dreames of theyr owne heads.
Yet the Papists (for lucres sake) Are not ashamed to defend the opinion of Purgatory, by the fancies and dreams of their own Heads.
av dt njp2 (c-acp fw-la n1) vbr xx j pc-acp vvi dt n1 pp-f n1, p-acp dt n2 cc n2 pp-f po32 d n2.
(13) part (DIV2)
97
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928
They that die in the faith of Christe, in true confession, and acknowledging theyr sinnes,
They that die in the faith of Christ, in true Confessi, and acknowledging their Sins,
pns32 cst vvb p-acp dt n1 pp-f np1, p-acp j n1, cc vvg po32 n2,
(13) part (DIV2)
97
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929
and with a true repentant heart, haue no néede after they be once dead, & gone out of this vale of miserie, of the deuotion and good déedes of theyr fréendes and kinsfolkes.
and with a true repentant heart, have no need After they be once dead, & gone out of this vale of misery, of the devotion and good Deeds of their Friends and kinsfolks.
cc p-acp dt j j n1, vhb dx n1 c-acp pns32 vbb a-acp j, cc vvn av pp-f d n1 pp-f n1, pp-f dt n1 cc j n2 pp-f po32 n2 cc n2.
(13) part (DIV2)
97
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930
If we should but follow the aucthoritie and saying of the blessed Martyr Saint Cyprian. Contra Demetr. Tracta. primo.
If we should but follow the Authority and saying of the blessed Martyr Saint Cyprian. Contra Demeter. Tract. primo.
cs pns12 vmd cc-acp vvi dt n1 cc n-vvg pp-f dt j-vvn n1 n1 jp. np1 vvb. np1. fw-la.
(13) part (DIV2)
97
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931
Who béeing a good whyle afore Saint Augustin, dooth write after this maner.
Who being a good while afore Saint Augustin, doth write After this manner.
r-crq vbg dt j n1 p-acp n1 np1, vdz vvi p-acp d n1.
(13) part (DIV2)
97
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932
Tu sub ipso licèt exitu, et vitae temporalis occasu pro delictis roges Deum, qui verus et vnus est, confessionem, et fidem eius agnitionis implores, venia confitenti datur, et credenti indulgentia salutaris de diuína pietate conceditur, et ad immortalitatem, sub ipsa morte transitur: That is to saye.Tu sub ipso licèt exitu, et vitae temporalis occasu Pro delictis roges God, qui verus et vnus est, confessionem, et fidem eius agnitionis implores, Venia confitenti datur, et Credenti Indulgence Salutaris de diuína Piate conceditur, et ad immortalitatem, sub ipsa morte transitur: That is to say.
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Although thou doost at thy verie departing out of this worlde, and going downe of this temporall lyfe, praye vnto GOD for thy sinnes, who is the true and onely GOD, calling vppon him, with a faithfull confession, Although thou dost At thy very departing out of this world, and going down of this temporal life, pray unto GOD for thy Sins, who is the true and only GOD, calling upon him, with a faithful Confessi,
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and acknowledging bothe of thine offences, and of his trueth:
and acknowledging both of thine offences, and of his truth:
cc vvg d pp-f po21 n2, cc pp-f po31 n1:
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Thus confessing and beleeuing, thou hast free pardon and forgiuenesse, giuen and graunted vnto thee, of the meere goodnesse and mercie of God:
Thus confessing and believing, thou hast free pardon and forgiveness, given and granted unto thee, of the mere Goodness and mercy of God:
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And in the verie death (euen as soone as thou hast giuen vp the ghost) thou passest vnto immortalitie. And in the very death (even as soon as thou hast given up the ghost) thou passest unto immortality.
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Héere doo ye sée, that by this holy Martyrs saying:
Here do you see, that by this holy Martyrs saying:
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if we do vnfainedly confesse & acknowledge our sinnes, and repent from the bottome of our hearts, we doo not onely obtaine a frée pardon and forgiuenesse of our trespasses and offences, at the bounteous and mercifull hand of God:
if we do unfeignedly confess & acknowledge our Sins, and Repent from the bottom of our hearts, we do not only obtain a free pardon and forgiveness of our Trespasses and offences, At the bounteous and merciful hand of God:
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but also in the verie death it selfe, we passe vnto immortalitie, that is to say,
but also in the very death it self, we pass unto immortality, that is to say,
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vnto a lyfe that neuer shall ende.
unto a life that never shall end.
p-acp dt n1 cst av-x vmb vvi.
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What shall then the deuotion, and good déedes of our fréends and kinsfolkes profite vs? can they better our estate? But then we shall haue the fruition of the Godhead,
What shall then the devotion, and good Deeds of our Friends and kinsfolks profit us? can they better our estate? But then we shall have the fruition of the Godhead,
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and sée God as he is:
and see God as he is:
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we shall be with Iesus Christ in glory, and haue the fellowship of all the blessed spirits, and soules of the righteous.
we shall be with Iesus christ in glory, and have the fellowship of all the blessed spirits, and Souls of the righteous.
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What could be added to this felicitie, I beseech you? the Scriptures doo in all pointes agrée with this holy Martyr.
What could be added to this felicity, I beseech you? the Scriptures do in all points agree with this holy Martyr.
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First Ezechiel, Cha ▪ 18. dooth crie out, saying.
First Ezechiel, Cham ▪ 18. doth cry out, saying.
np1 np1, zf ▪ crd vdz vvi av, vvg.
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At what tyme soeuer a sinner dooth repent him of his sinnes, from the bottom of his heart: At what time soever a sinner doth Repent him of his Sins, from the bottom of his heart:
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I wyll put all his wickednesse out of my remembrance, sayth the Lorde. I will put all his wickedness out of my remembrance, say the Lord.
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Dooth not the holy Ghost heere, by the mouth of Ezechiel certifie vs, that if we wyll with a true repentaunt heart, flie vnto the mercie of God,
Doth not the holy Ghost Here, by the Mouth of Ezechiel certify us, that if we will with a true repentant heart, fly unto the mercy of God,
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and take holde therevpon (through faith in our sauiour Iesu Christe) our sinnes shall not onely be forgiuen vs,
and take hold thereupon (through faith in our Saviour Iesu Christ) our Sins shall not only be forgiven us,
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but also cleane put out of remembrance, & vtterly forgotten? And wherefore I pray you? because of our owne merites and deseruings? because of the deuotion,
but also clean put out of remembrance, & utterly forgotten? And Wherefore I pray you? Because of our own merits and deservings? Because of the devotion,
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and good deedes of our fréends, & kinsfolkes, when we be dead ▪ Heare what the Lord him selfe sayth, by his Prophet Esai. Chapt. 43. I am euen he onely, that for mine owne sake, doo put away thine offences,
and good Deeds of our Friends, & kinsfolks, when we be dead ▪ Hear what the Lord him self say, by his Prophet Isaiah. Chapter 43. I am even he only, that for mine own sake, do put away thine offences,
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and forget thy sinnes, so that I wyll neuer thinke vpon them. This verely ought to suffise vs:and forget thy Sins, so that I will never think upon them. This verily ought to suffice us:
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for, heere we haue a promise that God will doo away our sinnes, so that he will neuer thinke vpon them.
for, Here we have a promise that God will do away our Sins, so that he will never think upon them.
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Not because of our owne merites and deseruings, nor yet because of the deuotion & good déedes of our fréends and kinsfolkes,
Not Because of our own merits and deservings, nor yet Because of the devotion & good Deeds of our Friends and kinsfolks,
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but onely for his owne sake, that is to say, of his méere goodnesse and mercie: Thus farre of this matter.
but only for his own sake, that is to say, of his mere Goodness and mercy: Thus Far of this matter.
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¶ Of the Supper of the Lord.
¶ Of the Supper of the Lord.
¶ pp-f dt n1 pp-f dt n1.
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HEthervnto (good Christian people) of Purgatory haue I spoken, I haue disprooued and confuted the opinion of our aduersaries, touching these paper walles,
HEthervnto (good Christian people) of Purgatory have I spoken, I have disproved and confuted the opinion of our Adversaries, touching these paper walls,
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and painted fyres, by Scriptures and Doctours.
and painted fires, by Scriptures and Doctors.
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Wherfore, if there be any héere that thinketh there is such a place, let him examine the places which I haue brought foorth in cōfutation of the same,
Wherefore, if there be any Here that Thinketh there is such a place, let him examine the places which I have brought forth in confutation of the same,
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and then I hope he shall be conuerted to the confession of the trueth, in saying there is no Purgatorie.
and then I hope he shall be converted to the Confessi of the truth, in saying there is no Purgatory.
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Nowe I purpose, by the almightie power of Iehoua, to speake somewhat of the supper of the Lord.
Now I purpose, by the almighty power of Iehoua, to speak somewhat of the supper of the Lord.
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The Papistes kéepe much sturre and great iangling, about this Sacrament:
The Papists keep much stir and great jangling, about this Sacrament:
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they say, that Christe is really, transubstantially, and bodily present, in the Sacrament of the Aulter.
they say, that Christ is really, transubstantial, and bodily present, in the Sacrament of the Alter.
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They can shewe vs but one place out of scriptures, to make an argument therby, for proofe of transubstantiation:
They can show us but one place out of Scriptures, to make an argument thereby, for proof of transubstantiation:
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but the same place alleaged, maketh nothing for them, it is no demonstration.
but the same place alleged, makes nothing for them, it is no demonstration.
cc-acp dt d n1 vvd, vvz pix p-acp pno32, pn31 vbz dx n1.
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We will bring out of Scriptures, and out of Doctours, sundrie places that make for our purpose, in deniall of the reall presence of our Lord in the Sacrament.
We will bring out of Scriptures, and out of Doctors, sundry places that make for our purpose, in denial of the real presence of our Lord in the Sacrament.
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First, I will declare the name of this Sacrament, which hath béene a great matter of burning and contention, amongst the Papistes, it is called Missa, the Masse, but of this worde, in all the Scriptures, I doo not finde one iote or sillable.
First, I will declare the name of this Sacrament, which hath been a great matter of burning and contention, among the Papists, it is called Missa, the Mass, but of this word, in all the Scriptures, I do not find one jot or Syllable.
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For new thinges, new names are inuēted, by the nouelty of the name. Missam rem esse minimè vetustam tutò licet conijcere:
For new things, new names Are invented, by the novelty of the name. Mass remembering esse minimè vetustam tutò licet conijcere:
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We may safelie cōiecture the Masse, to be a thing not of many yeeres inuented. We may safely conjecture the Mass, to be a thing not of many Years invented.
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We Christians call this Sacrament, as S. Paul called it, in his first Epist. Timo. 2. 1. Cor. 10. et. 11. Mensam Domini, coenam Domini, corporis et sanguinis communicationem, aut certè panis fractionem, eucharistian, NONLATINALPHABET, aut cum Latinis sacrum conuiuium, sacrificium laudis, aut denique Dominici corporis et sanguinis sacramentum.
We Christians call this Sacrament, as S. Paul called it, in his First Epistle Timothy 2. 1. Cor. 10. et. 11. Mensam Domini, coenam Domini, corporis et Blood communicationem, Or certè Paris fractionem, Eucharistian,, Or cum Latinis sacrum conuiuium, Sacrificium laudis, Or denique Dominici corporis et Blood sacramentum.
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The Table of the Lord, the Supper of the Lord, the communicating of the body and blood,
The Table of the Lord, the Supper of the Lord, the communicating of the body and blood,
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or the breaking of the bread, or thanksgiuing, or a holie feast, or the Sacrifice of prayse,
or the breaking of the bred, or thanksgiving, or a holy feast, or the Sacrifice of praise,
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or the Sacrament of the body and blood of Christ. August.
or the Sacrament of the body and blood of christ. August.
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Ad Infantes, Is cyted by Beda. 1. Cor. 10. Quod videtis, panis et vinū est, et quod oculi vestri declarant manifestè.
Ad Infants, Is cited by Beda. 1. Cor. 10. Quod Videtis, Paris et vinū est, et quod oculi Yours declarant manifestè.
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That which you see, is bread and wine, which also your eies declare manifestly.
That which you see, is bred and wine, which also your eyes declare manifestly.
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Origen. 7. Hom. vpon Leuit. Si literaliter sequimini verba scripta: (nisicomederitis carnem filij hominis, non habetis vitam in vobis) haec litera occidit. Origen. 7. Hom. upon Levites Si literaliter Sequimini verba Scripta: (nisicomederitis Carnem filij hominis, non Habetis vitam in vobis) haec Letter occidit.
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If lyterallie, yee followe the wordes that be spoken: (except ye eate the fleshe of the sonne of man, ye haue no lyfe in you) this letter kylleth. If lyterallie, ye follow the words that be spoken: (except you eat the Flesh of the son of man, you have no life in you) this Letter killeth.
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Who is so voide of reason, that wresting these speeches vnto the carnall sence, the meaning whereef is to be construed figuratiuely:
Who is so void of reason, that wresting these Speeches unto the carnal sense, the meaning whereef is to be construed figuratively:
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wyll imagine that we ought to be borne in our bodies a new, as Nicodemus dyd? or to be fedde with Christes fleshe carnally,
will imagine that we ought to be born in our bodies a new, as Nicodemus did? or to be fed with Christ's Flesh carnally,
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as the Caphernaites did? What better imagination doo the vnlearned multytude conceaue in these dayes, of the doctrine of theyr transubstantiatiō, deliuered vnto them by their great Doctours:
as the Capharnaumites did? What better imagination do the unlearned multitude conceive in these days, of the Doctrine of their transubstantiation, Delivered unto them by their great Doctors:
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For on this wise doo these famous Christ-makers, enstruct theyr auditorie: For on this wise do these famous Christ-makers, enstruct their auditory:
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that the bread which was bread, before the Consecration, altering the verie substaunce of bread, is no more bread nowe, but turned into fleshe:
that the bred which was bred, before the Consecration, altering the very substance of bred, is no more bred now, but turned into Flesh:
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and that this also must beléeued without all question, that it is made the euerlasting soone of God.
and that this also must believed without all question, that it is made the everlasting soon of God.
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What can be more absurde? and howe comes this chaunge to passe? I pray you forsoothe, because Christe sayd:
What can be more absurd? and how comes this change to pass? I pray you forsooth, Because Christ said:
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Hoc est corpus meum, This is my body. Hoc est corpus meum, This is my body.
fw-la fw-la fw-la fw-la, d vbz po11 n1.
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For this whole huge Chaos of confused transubstantiation is accomplished with these fowre wordes, by these Christ-makers.
For this Whole huge Chaos of confused transubstantiation is accomplished with these fowre words, by these Christ-makers.
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What? and dyd the Lord pronounce no more words, but these foure only? what if he spake in the Hebrew tōgue,
What? and did the Lord pronounce no more words, but these foure only? what if he spoke in the Hebrew tongue,
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and expressed the whole action in two wordes onely, after the manner of that Nation (Zoth guphi) because ye phrase of the language, dooth not for ye most part expresse the verbe (Est) but to admitte he spake fowre or fiue wordes:
and expressed the Whole actium in two words only, After the manner of that nation (Zoth guphi) Because you phrase of the language, doth not for you most part express the verb (Est) but to admit he spoke fowre or fiue words:
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what? dyd he adde therevnto no more besides:
what? did he add thereunto no more beside:
r-crq? vdd pns31 vvi av av-dx av-dc a-acp:
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or dyd he speake nothing else, before or after, to make the verie meaning and purpose of his spéeches, more euident and manifest? And why doo these fellowes omit the cyrcumstances,
or did he speak nothing Else, before or After, to make the very meaning and purpose of his Speeches, more evident and manifest? And why do these Fellows omit the cyrcumstances,
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and not delyuer the whole scriptures withall? why doo they chop of the one halfe of Christes proposition,
and not deliver the Whole Scriptures withal? why do they chop of the one half of Christ's proposition,
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and suppresse in silence the chéefe part, whereby the meaning of Christe might appeare more forcibly? For when Christe made mention of his body, that it might be eaten:
and suppress in silence the chief part, whereby the meaning of Christ might appear more forcibly? For when Christ made mention of his body, that it might be eaten:
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he but giueth commaundement, to take bread first, and to eate, Take yee (sayth Christe) and eate yee. And foorthwith making mention of his body, dyd say:
he but gives Commandment, to take bred First, and to eat, Take ye (say Christ) and eat ye. And forthwith making mention of his body, did say:
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This is my body, yet not simplie neuerthelesse, but annexed immediatlie, That is giuen and broken for you: This is my body, yet not simply nevertheless, but annexed immediately, That is given and broken for you:
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To wit, to signifie vnto them, nto the verie substaunce of his natural body simplie,
To wit, to signify unto them, unto the very substance of his natural body simply,
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but that the crucifying of his body, & the shedding of his blood, should become our foode.
but that the crucifying of his body, & the shedding of his blood, should become our food.
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From hence bubleth out all the well-spring of error, that where our Lord and Sauiour had relation to the efficacie & power of his Passion:
From hence bubbleth out all the wellspring of error, that where our Lord and Saviour had Relation to the efficacy & power of his Passion:
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the same the Papists doo apply to the onely substance of the flesh, as though we were to be fedde with the Passion of his fleshe.
the same the Papists do apply to the only substance of the Flesh, as though we were to be fed with the Passion of his Flesh.
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But you will aske how the Passiō of Christ feedeth, which is not eaten? forsooth, in the same manner, But you will ask how the Passion of christ feeds, which is not eaten? forsooth, in the same manner,
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as the death of Christ dooth nourish vs, so dooth his Passion féede vs, not after a fleshlie, but after a spirituall manner:
as the death of christ doth nourish us, so doth his Passion feed us, not After a fleshly, but After a spiritual manner:
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not as it is chawed with the téeth, but as it is receyued into the heart.
not as it is chawed with the tooth, but as it is received into the heart.
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For then dooth the death of Christe feede vs, when it refresheth vs: then is he eaten, when he is receyued by faith, and applied to our infirmities. Pascasius. 43. Chapter.
For then doth the death of Christ feed us, when it refresheth us: then is he eaten, when he is received by faith, and applied to our infirmities. Pascasius. 43. Chapter.
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Therefore we must thus thinke with our selues, not howe much is chawed with the teeth: Therefore we must thus think with our selves, not how much is chawed with the teeth:
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but howe much is receyued by faith and looue, &c. Ciprian De coena Domini.
but how much is received by faith and love, etc. Cyprian De Coena Domini.
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Our abyding, and incorporation in him, is our eating and drinking, wherby we be vnited vnto Christe,
Our abiding, and incorporation in him, is our eating and drinking, whereby we be united unto Christ,
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and made his body, not by any corporall, but by a spirituall manner, passing into vs, &c. Christe sayde to his Disciples:and made his body, not by any corporal, but by a spiritual manner, passing into us, etc. Christ said to his Disciples:
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Take yee, and eate yee, this is my body, which is giuen for you: doo this as often as yee shall doo it, in remembraunce of me. Take ye, and eat ye, this is my body, which is given for you: do this as often as ye shall do it, in remembrance of me.
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What can be more euident, then the interpretation of this Supper, if the cyrcumstances of the wordes, be scanned accordingly? For who is so blinde that can not discerne the fruites of the Lordes death and Passion, to be plainlie signified héere? For as much as in the verie eating, him selfe sayth:
What can be more evident, then the Interpretation of this Supper, if the cyrcumstances of the words, be scanned accordingly? For who is so blind that can not discern the fruits of the lords death and Passion, to be plainly signified Here? For as much as in the very eating, him self say:
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This is my body, that is giuen to be slaine for you. This is my body, that is given to be slain for you.
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Otherwise, why should he haue added with all, Giuen to be slaine: But that hée woulde set downe a plaine testimonie of the death of his body, rather then of any substaunce thereof, to the viewe of the Disciples? As if he should say:
Otherwise, why should he have added with all, Given to be slain: But that he would Set down a plain testimony of the death of his body, rather then of any substance thereof, to the view of the Disciples? As if he should say:
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The tyme is nowe at hand, wherein my body must be giuen to be slaine for you, not for any of mine offence at all, The time is now At hand, wherein my body must be given to be slain for you, not for any of mine offence At all,
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but for your sakes, which death of mine shall procure euerlasting lyfe for you.
but for your sakes, which death of mine shall procure everlasting life for you.
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After lyke sort and manner as this bread, which I giue thus broken vnto you to eate, dooth passe into your bodies, and giue nourishment thereto:
After like sort and manner as this bred, which I give thus broken unto you to eat, doth pass into your bodies, and give nourishment thereto:
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Take ye therefore this bread, this bread which I giue to euerie of you, and eate,
Take you Therefore this bred, this bred which I give to every of you, and eat,
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and withall consider heerein, not the naturall bread which feedeth your bodies outwardly: But my body which beeing giuen to be slaine and crucified for you, shall inwardly,
and withal Consider herein, not the natural bred which feeds your bodies outwardly: But my body which being given to be slain and Crucified for you, shall inwardly,
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and much more effectually, refresh you to eternall lyfe.
and much more effectually, refresh you to Eternal life.
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For my fleshe, which I will giue to be slaine for the lyfe of the worlde, is meate in deede,
For my Flesh, which I will give to be slain for the life of the world, is meat in deed,
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and my blood is drinke in deede.
and my blood is drink in deed.
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Iohn. 6. For your bodies doo not so much lyue, by the nourishment of meate and drink,
John. 6. For your bodies do not so much live, by the nourishment of meat and drink,
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as your soules be fedde within, with the crucifying of my flesh, and the shedding of my blood:
as your Souls be fed within, with the crucifying of my Flesh, and the shedding of my blood:
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without which you can haue no remission of sinnes, no ioyfull resurrection of your fleshe, no parte or portion of eternall lyfe.
without which you can have no remission of Sins, no joyful resurrection of your Flesh, no part or portion of Eternal life.
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Therefore, let this which is giuen you in this Supper, remaine for a perpetuall Sacrament, and remembraunce vnto you, of the body which I will heereafter giue for you.
Therefore, let this which is given you in this Supper, remain for a perpetual Sacrament, and remembrance unto you, of the body which I will hereafter give for you.
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For I shall giue my body for you into the handes of enimies, the Sacrament wherof I doo heere giue into your handes. For I shall give my body for you into the hands of enemies, the Sacrament whereof I do Here give into your hands.
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Whereby you may perceyue (déerely belooued) that héere be two things giuen by Christe, one vnto vs, the other for vs:
Whereby you may perceive (dearly Beloved) that Here be two things given by Christ, one unto us, the other for us:
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the first to be eaten, the last to be crucified:
the First to be eaten, the last to be Crucified:
dt ord pc-acp vbi vvn, dt ord pc-acp vbi vvn:
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that one in the Supper, this other vpon the Crosse, Now, if you desire to know the substance of that which was giuen in the Supper, it was bread,
that one in the Supper, this other upon the Cross, Now, if you desire to know the substance of that which was given in the Supper, it was bred,
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and the Sacrament of his body: That which was giuen vpon the Crosse, was his body, and not a Sacrament.
and the Sacrament of his body: That which was given upon the Cross, was his body, and not a Sacrament.
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What then wyll you say? was not his body giuen at Supper? yes in déede, Christes body was giuen there to the Disciples,
What then will you say? was not his body given At Supper? yes in deed, Christ's body was given there to the Disciples,
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neither after a bodily and corporall maner, for that corporall body was giuen to the Iewes, not in the Supper,
neither After a bodily and corporal manner, for that corporal body was given to the Iewes, not in the Supper,
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but on the Crosse, wherevpon he gaue his body corporally, not to the Disciples, but for the Disciples.
but on the Cross, whereupon he gave his body corporally, not to the Disciples, but for the Disciples.
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Therefore that which he gaue for his Disciples, was his body:
Therefore that which he gave for his Disciples, was his body:
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that which he gaue to his disciples, was the mistery of his body, yet was it one & the selfe same body, bothe yt of the supper giuen to ye Disciples:
that which he gave to his Disciples, was the mystery of his body, yet was it one & the self same body, both that of the supper given to you Disciples:
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and yt of the crosse giuē for his Disciples, but yet not after the same sort,
and that of the cross given for his Disciples, but yet not After the same sort,
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nor yet at the same tyme. For vpon the Crosse it was giuen to be slaine corporally:
nor yet At the same time. For upon the Cross it was given to be slain corporally:
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in the supper it was giuē, not to be slaine, but to be eaten, not corporally, to be grawne wc theyr téeth,
in the supper it was given, not to be slain, but to be eaten, not corporally, to be grawne which their tooth,
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but to féede vpō it in the bowels of their soules: namely, after a sacramētal kinde of receyuing, not corporall.
but to feed upon it in the bowels of their Souls: namely, After a sacramental kind of receiving, not corporal.
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Therefore, it is not denied that the Lordes body was bothe giuen & eaten in the Supper? but not the body only,
Therefore, it is not denied that the lords body was both given & eaten in the Supper? but not the body only,
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but together with the body, the sacramēt annexed also withal:
but together with the body, the sacrament annexed also withal:
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wherof the one apperteyneth to the féeding of the bodies, the other, to the séeding of the soules.
whereof the one appertaineth to the feeding of the bodies, the other, to the seeding of the Souls.
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That which is receyued within in the soule, is the very body, not the Sacrament of his body.
That which is received within in the soul, is the very body, not the Sacrament of his body.
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For as much therfore as these two doo necessarily concurre together in the holy supper, that the one can not be seuered from the other:
For as much Therefore as these two do necessarily concur together in the holy supper, that the one can not be severed from the other:
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let vs so ioyne the one with the other, that we neyther seperate the body of Christe from the Sacrament,
let us so join the one with the other, that we neither separate the body of Christ from the Sacrament,
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as the Papists doo (which be so throughly wedded to the only substance of the body,
as the Papists do (which be so thoroughly wedded to the only substance of the body,
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as that they leaue therin no substāce at all of a Sacrament, but superficial and immateriall shadowes:
as that they leave therein no substance At all of a Sacrament, but superficial and immaterial shadows:
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I know not what, hanging in the ayre, which serue to no purpose:) Neyther let vs so segregate the Sacrament againe from the body,
I know not what, hanging in the air, which serve to no purpose:) Neither let us so segregate the Sacrament again from the body,
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as that wée leaue nothing in the holy Supper but bare signes.
as that we leave nothing in the holy Supper but bore Signs.
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Cyrill, Anathe. 11. Doost thou pronouce (sayth he) this our sacrament to be mans foode, Cyril, Anathe. 11. Dost thou pronounce (say he) this our sacrament to be men food,
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and vrgest the mindes of the faithfull irreligiouslie, to grosse and carnall thoughts? and doost thou practise to discusse by mans sensuall reason, the thinges which are conceiued, by onely and most exquisite faith? Heare what Christe sayth in the interpretation of his owne spéeche.and urgest the minds of the faithful irreligiously, to gross and carnal thoughts? and dost thou practise to discuss by men sensual reason, the things which Are conceived, by only and most exquisite faith? Hear what Christ say in the Interpretation of his own speech.
cc vv2 dt n2 pp-f dt j av-j, p-acp j cc j n2? cc vd2 pns21 vvi pc-acp vvi p-acp ng1 j n1, dt n2 r-crq vbr vvn, p-acp j cc av-ds j n1? vvb r-crq np1 vvz p-acp dt n1 pp-f po31 d n1.
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Caro (sayth he) non prodest quicquam, verba mea spiritus et vita sunt: Fleshe dooth not profit at all, my wordes be spirit and life. Caro (say he) non profits quicquam, verba mea spiritus et vita sunt: Flesh doth not profit At all, my words be Spirit and life.
np1 (vvz pns31) pix j fw-la, fw-la fw-la fw-la fw-la fw-la fw-la: n1 vdz xx vvi p-acp d, po11 n2 vbb n1 cc n1.
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And doost thou cruell Canniball, conceiue & eate nought else, but the flesh of Christe? nor wylt thou permitte one crumme so much of breade to remaine,
And dost thou cruel Cannibal, conceive & eat nought Else, but the Flesh of Christ? nor wilt thou permit one crumb so much of bread to remain,
cc vd2 pns21 j n1, vvb cc vvi pi av, cc-acp dt n1 pp-f np1? ccx vm2 pns21 vvi crd n1 av d pp-f n1 pc-acp vvi,
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because it is called the body of Christe? But how many things doo we heare dayly, called by this or that name:
Because it is called the body of Christ? But how many things do we hear daily, called by this or that name:
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when as in very deede they be not made the things wherof they beare ye names.
when as in very deed they be not made the things whereof they bear you names.
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When the Disciple whome Jesus looued, was by Christes owne mouth, called the sonne of Marie: yet wyll no man be so wytlesse,
When the Disciple whom jesus loved, was by Christ's own Mouth, called the son of Marry: yet will no man be so wytlesse,
c-crq dt n1 ro-crq np1 vvd, vbds p-acp npg1 d n1, vvd dt n1 pp-f uh: av vmb dx n1 vbb av j,
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as to confesse him to be the naturall sonne of the Virgin Marie. So also the Prophet dooth call fleshe, a flowre of the feelde:
as to confess him to be the natural son of the Virgae Marry. So also the Prophet doth call Flesh, a flower of the field:
c-acp pc-acp vvi pno31 pc-acp vbi dt j n1 pp-f dt n1 uh. av av dt n1 vdz vvi n1, dt n1 pp-f dt n1:
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In the Gospel, Iohn Baptist, is called Elias: Peter is named a Rocke, so is he also called Sathan.
In the Gospel, John Baptist, is called Elias: Peter is nam a Rock, so is he also called Sathan.
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To conclude, throughout all the discourse of the Scriptures, what is more frequented, then this vsuall phrase of spéec he? and that things be called by this or that name:
To conclude, throughout all the discourse of the Scriptures, what is more frequented, then this usual phrase of spéec he? and that things be called by this or that name:
p-acp vvi, p-acp d dt n1 pp-f dt n2, r-crq vbz av-dc vvn, cs d j n1 pp-f fw-la pns31? cc d n2 vbb vvn p-acp d cc d n1:
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wherein notwithstanding is no alteration of nature, but the properties of things onely noted.
wherein notwithstanding is no alteration of nature, but the properties of things only noted.
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Theoderet. Christ did signifie the signes which be seene, by calling them his body and blood, not chaunging the nature, but adding therevnto grace. Gelasius, Contra Eutichetem. Theoderet. christ did signify the Signs which be seen, by calling them his body and blood, not changing the nature, but adding thereunto grace. Gelasius, Contra Eutichetem.
np1. np1 vdd vvi dt n2 r-crq vbb vvn, p-acp vvg pno32 po31 n1 cc n1, xx vvg dt n1, cc-acp vvg av n1. np1, fw-la fw-la.
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Substantia panis et vini non mutatur:
Substance Paris et Wine non mutatur:
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et sine dubio imago et similitudo corporis et san• guinis celibratur in actionem mysteriorum The substaunce of the bread and wine dooth not cease:
et sine dubio imago et similitudo corporis et san• guinis celibratur in actionem Mysteriorum The substance of the bred and wine doth not cease:
fw-la fw-la fw-it fw-la fw-la fw-la fw-la fw-la n1 fw-la fw-la p-acp fw-la fw-la dt n1 pp-f dt n1 cc n1 vdz xx vvi:
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and without doubt the image and similitude of the body and blood, is celebrated to the action of the mysteries. Ambrosius De mysterijs.
and without doubt the image and similitude of the body and blood, is celebrated to the actium of the Mysteres. Ambrosius De mysterijs.
cc p-acp n1 dt n1 cc n1 pp-f dt n1 cc n1, vbz vvn p-acp dt n1 pp-f dt n2. np1 fw-fr fw-la.
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Christus est in Sacramento, quia est corpus Christi:
Christus est in Sacramento, quia est corpus Christ:
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ideo nonest corporalis, sed spirituas lis cibus, &c. Christe is in that Sacrament, because it is the body of Christe:
ideo nonce Corporeal, sed spirituas Lies cibus, etc. Christ is in that Sacrament, Because it is the body of Christ:
fw-la n1 fw-la, fw-la fw-la vvz fw-la, av np1 vbz p-acp d n1, c-acp pn31 vbz dt n1 pp-f np1:
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Therefore it is not corporal foode, but spirituall. Wherevpon the Apostle, speaking of the figure therof:Therefore it is not corporal food, but spiritual. Whereupon the Apostle, speaking of the figure thereof:
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Because our fathers did eate the same spirituall foode For ye body of Christ is spirituall:Because our Father's did eat the same spiritual food For you body of christ is spiritual:
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the body of Christ is the body of a diuine spirit. De con. Dis. Ambros. De sacra.
the body of christ is the body of a divine Spirit. De con. Dis. Ambos De sacra.
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Lib. 4. cap. 4. Euen as thou hast receiued the likenesse of death: so doost thou drinke the symilitude of blood.
Lib. 4. cap. 4. Eve as thou hast received the likeness of death: so dost thou drink the symilitude of blood.
np1 crd n1. crd np1 c-acp pns21 vh2 vvn dt n1 pp-f n1: av vd2 pns21 vvi dt n1 pp-f n1.
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Hesychius in Leui. Lib. 1. Chap. 2. Hunc comedimus cibum in recordationem passionis Christi. We doo eate this meate, receyuing the memorie of his passion. Esai the.Hesychius in Levi Lib. 1. Chap. 2. Hunc comedimus Food in recordationem passionis Christ. We do eat this meat, receiving the memory of his passion. Isaiah thee.
np1 p-acp np1 np1 crd np1 crd fw-la fw-la fw-la p-acp fw-la fw-la fw-la. pns12 vdb vvi d n1, vvg dt n1 pp-f po31 n1. np1 pno32.
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25. Chap. And in this mountaine shall the Lord of Hoastes, make vnto all people a feast of fatlinges, 25. Chap. And in this mountain shall the Lord of Hosts, make unto all people a feast of fatlings,
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euen as a feast of meate and fined wines, and of fatte thinges full of marrowe, of wines fined and purified, &c. Wéereby it appeareth that his suffering, should be bread and foode for all people in the world,even as a feast of meat and fined wines, and of fat things full of marrow, of wines fined and purified, etc. Wéereby it appears that his suffering, should be bred and food for all people in the world,
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and as it were an euerlasting banquet, according to that propheticall promise. Esay the Prophet, the. 25. Chapter.
and as it were an everlasting banquet, according to that prophetical promise. Isaiah the Prophet, the. 25. Chapter.
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And for that cause, least the remembrance of his passion should waxe out of minde: And for that cause, lest the remembrance of his passion should wax out of mind:
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he cōmaunded it to be done in the remembrance of him, and by the same memoriall to shewe the Lordes death, vntyll he come againe. he commanded it to be done in the remembrance of him, and by the same memorial to show the lords death, until he come again.
pns31 vvn pn31 pc-acp vbi vdn p-acp dt n1 pp-f pno31, cc p-acp dt d n-jn pc-acp vvi dt ng1 n1, p-acp pns31 vvb av.
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Whereby may appeare without any difficulty, that the natural body is not eaten héere, but the death of his body signified, and the remembrance thereof celebrated:
Whereby may appear without any difficulty, that the natural body is not eaten Here, but the death of his body signified, and the remembrance thereof celebrated:
c-crq vmb vvi p-acp d n1, cst dt j n1 vbz xx vvn av, cc-acp dt n1 pp-f po31 n1 vvd, cc dt n1 av vvn:
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Not the bread and wine turned into fleshe and blood, but a Sacrament of our redemption, to be instituted in bread and wine.
Not the bred and wine turned into Flesh and blood, but a Sacrament of our redemption, to be instituted in bred and wine.
xx dt n1 cc n1 vvn p-acp n1 cc n1, cc-acp dt n1 pp-f po12 n1, pc-acp vbi vvn p-acp n1 cc n1.
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August. De consecrat. Dist. 2. This is it, that the heauenly bread, which the flesh of Christe is called after his maner, the body of Christ when as in deede it is the Sacrament of Christes body. Rabanus Maurius. August. De consecrate. Dist 2. This is it, that the heavenly bred, which the Flesh of Christ is called After his manner, the body of christ when as in deed it is the Sacrament of Christ's body. Rabanus Maurius.
np1. fw-fr vvi. np1 crd d vbz pn31, cst dt j n1, r-crq dt n1 pp-f np1 vbz vvn p-acp po31 n1, dt n1 pp-f np1 c-crq c-acp p-acp n1 pn31 vbz dt n1 pp-f npg1 n1. np1 np1.
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Lib. 1. Cap 31. Sacramentum vna res est, efficacia sacramenti alia res est: Sacramentum conuertitur in nutrimentum corporis:
Lib. 1. Cap 31. Sacramentum Una Rest est, Efficacy Sacrament Alias Rest est: Sacramentum conuertitur in nutrimentum corporis:
np1 crd n1 crd fw-la fw-la fw-la fw-la, fw-it fw-la fw-la fw-la fw-la: fw-la fw-la p-acp fw-la fw-la:
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virtute sacraments honor aeternae vitae obtinetur. The Sacrament is one thing, the efficacie of the sacrament is an other thing:
virtute Sacraments honour aeternae vitae obtinetur. The Sacrament is one thing, the efficacy of the sacrament is an other thing:
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the Sacrament is turned into the nourishment of the body, by the efficacie of the sacrament, the honour of euerlasting lyfe is obtayned.
the Sacrament is turned into the nourishment of the body, by the efficacy of the sacrament, the honour of everlasting life is obtained.
dt n1 vbz vvn p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1, dt n1 pp-f j n1 vbz vvn.
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Origen vpon Mathew writeth after this manner.Origen upon Matthew Writeth After this manner.
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Panis (sayth hée) qui verbo Dei sanctificatur, quantum ad materiam et substantiam, in ventrem descendit, et in latrinam eucitur. Panis (say he) qui verbo Dei sanctificatur, quantum ad Materiam et substantiam, in ventrem descendit, et in latrinam eucitur.
np1 (vvz pns31) fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la p-acp fw-la fw-la.
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The bread which is sanctified by the worde of God, touching the matter and substance thereof, goeth downe into the belly,
The bred which is sanctified by the word of God, touching the matter and substance thereof, Goes down into the belly,
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and is throwne out into the draught, &c. If that be bread which after sanctification goeth downe into the belly, according to the testimony of Origen: with what face wyll the Papistes, deny it to be bread? Againe, on the other side,and is thrown out into the draught, etc. If that be bred which After sanctification Goes down into the belly, according to the testimony of Origen: with what face will the Papists, deny it to be bred? Again, on the other side,
cc vbz vvn av p-acp dt n1, av cs d vbb n1 r-crq p-acp n1 vvz a-acp p-acp dt n1, vvg p-acp dt n1 pp-f np1: p-acp r-crq n1 vmb dt njp2, vvb pn31 pc-acp vbi vvn? av, p-acp dt j-jn n1,
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if according to the Papistes opinion, there remayne no crum of substance at all:
if according to the Papists opinion, there remain no crumb of substance At all:
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Whereof then shall that be a substance, which Origen dooth ascribe to the bread? To the same effect may Augustine, De consecra. Disti. 2. be produced a witnesse of antiquitie, not to be reiected.
Whereof then shall that be a substance, which Origen doth ascribe to the bred? To the same Effect may Augustine, De consecra. Disti. 2. be produced a witness of antiquity, not to be rejected.
c-crq av vmb d vbi dt n1, r-crq np1 vdz vvi p-acp dt n1? p-acp dt d n1 vmb np1, fw-fr fw-la. np1. crd vbb vvn dt n1 pp-f n1, xx pc-acp vbi vvn.
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The heauenly bread (sayth he) which is the fleshe of Christ, is after this manner called the body of Christe, beeing in verie deede the Sacrament of Christes body, &c. The heavenly bred (say he) which is the Flesh of christ, is After this manner called the body of Christ, being in very deed the Sacrament of Christ's body, etc.
dt j n1 (vvz pns31) r-crq vbz dt n1 pp-f np1, vbz p-acp d n1 vvd dt n1 pp-f np1, vbg p-acp j n1 dt n1 pp-f npg1 n1, av
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If it be a sacrament of the body, how is it the verie body? againe,
If it be a sacrament of the body, how is it the very body? again,
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if because it is called the body of Christe, it be therfore Christes fleshe:
if Because it is called the body of Christ, it be Therefore Christ's Flesh:
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what should let, but that by the same argumēt, Peter should be Sathan, because he is called Sathan? Moreouer,
what should let, but that by the same argument, Peter should be Sathan, Because he is called Sathan? Moreover,
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if the nature of Sacramēts be such as to be called by the name of the thinges which they signifie:
if the nature of Sacraments be such as to be called by the name of the things which they signify:
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Let the Papistes take away the substaunce of bread, what shall be left in the Accidentarie fourmes, that may eyther supplie the name of a body,
Let the Papists take away the substance of bred, what shall be left in the Accidentary forms, that may either supply the name of a body,
vvb dt njp2 vvb av dt n1 pp-f n1, r-crq vmb vbi vvn p-acp dt j n2, cst vmb av-d vvi dt n1 pp-f dt n1,
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or represent the lykenesse of a body in any respect?
or represent the likeness of a body in any respect?
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You haue heard (good Christiā people) bothe by the Scriptures and Doctours, that there is no transubstantiation in the Sacrament of the Lordes Supper.
You have herd (good Christian people) both by the Scriptures and Doctors, that there is no transubstantiation in the Sacrament of the lords Supper.
pn22 vhb vvn (j jp n1) d p-acp dt n2 cc n2, cst pc-acp vbz dx n1 p-acp dt n1 pp-f dt ng1 n1.
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Who is therefore of so peruerse minde, that wyll not persuade him selfe, that these wordes, Take ye, eate ye:
Who is Therefore of so perverse mind, that will not persuade him self, that these words, Take you, eat you:
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This is my body, to be a Sacramentall spéech, and mysticall:This is my body, to be a Sacramental speech, and mystical:
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and ought to be expounded simbolically, and according to the meaning? For the bread is a Sacramēt, signe,
and ought to be expounded simbolically, and according to the meaning? For the bred is a Sacrament, Signen,
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or pledge of the body of Christe.
or pledge of the body of Christ.
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I haue giuen you to vnderstand, by many euident reasons, that these words of our Lord, This is my body: ought not to be taken according to the grosse lytterall sence:
I have given you to understand, by many evident Reasons, that these words of our Lord, This is my body: ought not to be taken according to the gross lytterall sense:
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but to be expounded mystically or sacramentally, for the bread remaineth in his substance, & is not chaunged into the substance of the body of Christe.
but to be expounded mystically or sacramentally, for the bred remains in his substance, & is not changed into the substance of the body of Christ.
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In lyke manner the naturall body of Jesus Christe (the which being giuen once for vs,
In like manner the natural body of jesus Christ (the which being given once for us,
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& raysed from death, is ascended into heauen,) is not hyd nor inclosed vnder the kinde or forme of bread.
& raised from death, is ascended into heaven,) is not hid nor enclosed under the kind or Form of bred.
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For the Angels of God speaking of this body, beare witnesse thereof, and saye.
For the Angels of God speaking of this body, bear witness thereof, and say.
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Acts. 1.11. Hic Iesus, qui assumptus est à vobis in coelum, sic veniet quemadmodū vidistis euntem in coelum. Acts. 1.11. Hic Iesus, qui assumptus est à vobis in coelum, sic Come quemadmodū Vidistis euntem in coelum.
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This same lesus which is taken vp from you into heauen, shal so come, euen as you haue seene him goe into heauen. This same Jesus which is taken up from you into heaven, shall so come, even as you have seen him go into heaven.
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In like manner S. Peter sayth.
In like manner S. Peter say.
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Act. 3.21. Quem oportet quidem coelum accipere vsque in tempora restitutionis omnium, quae loquus •us est Deus per os omnium sanctorum suo•um, à seculo Prophetarum. Act. 3.21. Whom oportet quidem coelum accipere vsque in tempora restitutionis omnium, Quae loquus •us est Deus per os omnium sanctorum suo•um, à seculo Prophetarum.
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The heauen must receyue Iesus Christe, vntyll the •yme that all thinges be restored, which God hath spoken by the mouth of his holy ones, from the tyme of the Prophetes. Saint Paule sayth also:The heaven must receive Iesus Christ, until the •yme that all things be restored, which God hath spoken by the Mouth of his holy ones, from the time of the prophets. Saint Paul say also:
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Iesus Christe after he hath offered one sacrifice for sinnes, is set downe for euer on the right hande of God, from hence. Iesus Christ After he hath offered one sacrifice for Sins, is Set down for ever on the right hand of God, from hence.
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foorth, tarying tyll his foes be made his footestoole. forth, tarrying till his foes be made his footstool.
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Wherfore, we reade that Saint Augustine, writing to Dardanus, sayde ryghtlie, and according to the Scriptures:
Wherefore, we read that Saint Augustine, writing to Dardanus, said rightly, and according to the Scriptures:
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Christe as he is God, is all whollie present in euerie place, but, according to the measure and propertie of a true body, he hath his place, in some one place of heauen, hee hath giuen immortallitie to his body (in the glorification thereof.) After this forme he is not to be thought to be diffused, and spread abroade euerie where.Christ as he is God, is all wholly present in every place, but, according to the measure and property of a true body, he hath his place, in Some one place of heaven, he hath given immortality to his body (in the glorification thereof.) After this Form he is not to be Thought to be diffused, and spread abroad every where.
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Wherefore we must take good héede, that we doo not so affyrme the diuinitie of the man (Christe) that we take away the trueth of (His) body.
Wherefore we must take good heed, that we do not so affirm the divinity of the man (Christ) that we take away the truth of (His) body.
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For our personne, is God and man, and out Christe Jesus, is bothe two, béeing euerie where, in that he is God:
For our person, is God and man, and out Christ jesus, is both two, being every where, in that he is God:
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but béeing in heauen, in that he is man.
but being in heaven, in that he is man.
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Yea and this aucthor hath left in his bookes these thinges and many other lyke bothe Catholique,
Yea and this author hath left in his books these things and many other like both Catholic,
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and according to the true sence of the Scripture, agréeable to this matter. Moreouer, the Catholique veritie suffereth vs not to faine, that Christe hath two bodies.
and according to the true sense of the Scripture, agreeable to this matter. Moreover, the Catholic verity suffers us not to feign, that Christ hath two bodies.
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But if you take the wordes of the letter, This is my body: without the blessed body of the Lord, béeing set at the Table with his Disciples, gaue vnto them also, I knowe not what other body:
But if you take the words of the Letter, This is my body: without the blessed body of the Lord, being Set At the Table with his Disciples, gave unto them also, I know not what other body:
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for he could not giue him selfe with his owne handes, vnto his Disciples.
for he could not give him self with his own hands, unto his Disciples.
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Therefore with his true body, and with his handes, he delyuered vnto his Disciples, the Sacrament of his onely body.
Therefore with his true body, and with his hands, he Delivered unto his Disciples, the Sacrament of his only body.
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Héereupon it followeth, that the faithfull, acknowledging the Sacrament & mysterie, receiue with theyr mouth, ye sacramentall bread of his body:
Hereupon it follows, that the faithful, acknowledging the Sacrament & mystery, receive with their Mouth, you sacramental bred of his body:
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But with the mouth of the spirite, they eate the very body of the Lord.
But with the Mouth of the Spirit, they eat the very body of the Lord.
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He is eaten in such sort, as he may be eaten, that is to say, spiritually by faith:
He is eaten in such sort, as he may be eaten, that is to say, spiritually by faith:
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As the Lord himselfe expoundeth this mysterie vnto vs at large in Saint Iohn the. 6. Chapter.
As the Lord himself expoundeth this mystery unto us At large in Saint John thee. 6. Chapter.
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Neyther haue the purest Doctours of the auncient Church, taught any otherwise: yea, and this place may well be applied to the wordes of the Lord.
Neither have the Purest Doctors of the ancient Church, taught any otherwise: yea, and this place may well be applied to the words of the Lord.
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For séeing our Lord hath but one true body, the which he gaue vp to death for vs,
For seeing our Lord hath but one true body, the which he gave up to death for us,
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and that in these two places, he speaketh of this selfe same body:
and that in these two places, he speaks of this self same body:
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it séemeth vnto me, that this place of S. Mathewe, ought to be expoūded by that of S. Iohn. Séeing that Saint Augustin, also in his third booke of the agréement of the Euāgelists, supposeth that S. Iohn speaketh not of the institution of the Supper of the Lord:
it Seemeth unto me, that this place of S. Matthew, ought to be expounded by that of S. John. Seeing that Saint Augustin, also in his third book of the agreement of the Euamgelists, Supposeth that S. John speaks not of the Institution of the Supper of the Lord:
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because in an other place he had set foorth this matter at large.
Because in an other place he had Set forth this matter At large.
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All the auncient Doctors of ye Church, speaking of the Supper, alleageth the Supper of the Lord.
All the ancient Doctors of the Church, speaking of the Supper, allegeth the Supper of the Lord.
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Yet for all that, the Papistes euer haue in theyr mouthes transubstantiation, transubstantiation.
Yet for all that, the Papists ever have in their mouths transubstantiation, transubstantiation.
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Though bothe Scriptures & Doctours writte against them, yet so voyde they are, of reason and common sence,
Though both Scriptures & Doctors written against them, yet so void they Are, of reason and Common sense,
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and so blockish, that they will embrace signes, for things them selues:
and so blockish, that they will embrace Signs, for things them selves:
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they turne that to worshipping & knéeling, which was delyuered for a thankfull remembrance by most agréeable application.
they turn that to worshipping & kneeling, which was Delivered for a thankful remembrance by most agreeable application.
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The Deuill hath so bewitched their sences and vnderstanding, that they thinke, they make God euery day,
The devil hath so bewitched their Senses and understanding, that they think, they make God every day,
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as oft as they list, hauing none aucthority of the most holy Scriptures, but as they wrest it,
as oft as they list, having none Authority of the most holy Scriptures, but as they wrest it,
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and wring it, for theyr owne purposes. For Iesus Christ at his last supper, took bread and gaue thankes, and brake it,
and wring it, for their own Purposes. For Iesus christ At his last supper, took bred and gave thanks, and brake it,
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and gaue it to his Disciples, and sayde: Take, eate, this is my body: and he lykewise tooke the cuppe, and gaue thankes, and gaue it them, saying:
and gave it to his Disciples, and said: Take, eat, this is my body: and he likewise took the cup, and gave thanks, and gave it them, saying:
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drinke ye all hereof, this is my blood in the new Testament, which shall be shed for many, for the remission of sinnes. drink you all hereof, this is my blood in the new Testament, which shall be shed for many, for the remission of Sins.
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Nowe, to come to our purpose, where as these heretiques doo take aucthoritie vpon these wordes.
Now, to come to our purpose, where as these Heretics do take Authority upon these words.
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Hoc est corpus meum: that is to say, This is my body. Dooth it followe by the holy scripture, that they, Hoc est corpus meum: that is to say, This is my body. Doth it follow by the holy scripture, that they,
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when they haue sayde these wordes ouer the bread:
when they have said these words over the bred:
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should create a materiall fleshe, blood and raynes, yea, the selfe same body, that the blessed Virgin Marie dyd beare,
should create a material Flesh, blood and reins, yea, the self same body, that the blessed Virgae Marry did bear,
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as these Antichristes say they doo? I doo aunswer no, for when Christe brake the bread, and blessed it:
as these Antichristes say they do? I do answer no, for when Christ brake the bred, and blessed it:
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dooth it follow, that it was his body in déede, and there remayned no more bread? if they say no, I aunswere, no more doo we:
doth it follow, that it was his body in deed, and there remained no more bred? if they say no, I answer, no more do we:
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if they say yea, then if the bread was not crucified, he gaue it to his Disciples, and they dyd eate:
if they say yea, then if the bred was not Crucified, he gave it to his Disciples, and they did eat:
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dyd they eate Christes body, or no? I meane the verie selfe same body, that was borne of the Virgin Marie, if they say, no:
did they eat Christ's body, or no? I mean the very self same body, that was born of the Virgae Marry, if they say, no:
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I aunswer, no more doo we: if they say yea, then dyed he not for vs:
I answer, no more do we: if they say yea, then died he not for us:
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For could he dye for vs, when they had eaten him vp afore?
For could he die for us, when they had eaten him up afore?
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But this worde, NONLATINALPHABET, This is my body, was the swéetest worde that they could finde out in all the whole Testament, to bleare mennes eyes with a false God, compelling the people to knéele on theyr knées,
But this word,, This is my body, was the Sweetest word that they could find out in all the Whole Testament, to blear men's eyes with a false God, compelling the people to kneel on their knees,
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and holde vp theyr handes, which is abhominable, and detestable Idolatrie. But heere is a question to be demaunded of these holy Gentlemen, the Godmakers:
and hold up their hands, which is abominable, and detestable Idolatry. But Here is a question to be demanded of these holy Gentlemen, the Godmakers:
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When they make God, whether doo they make him at once or twise? for they say, that there remaineth no materiall bread after the Consecration,
When they make God, whither do they make him At once or twice? for they say, that there remains no material bred After the Consecration,
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but the very naturall body, that Marie bare, flesh, blood, & bone: Then dooth it follow, that wée worshippe a false God in the Challice:
but the very natural body, that marry bore, Flesh, blood, & bone: Then doth it follow, that we worship a false God in the Chalice:
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Then wyll they saye, as shameles Iuglers, that they Consecrate the verie selfe same substāce in the wine, that they doo in the bread, wherby it dooth appeare manifestly, that they are false Sacrilegers, robbers,
Then will they say, as shameless Jugglers, that they Consecrate the very self same substance in the wine, that they do in the bred, whereby it doth appear manifestly, that they Are false Sacrilegers, robbers,
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and théeues of the laye people.
and thieves of the say people.
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For at Easter they giue them a drie body, without blood, for they giue them Wine vnconsecrated, this is once true and manifest:
For At Easter they give them a dry body, without blood, for they give them Wine unconsecrated, this is once true and manifest:
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But what wyll these Iuglers saye? forsoothe, euen as they haue all sayde, Heretique, Heretique, blearing mennes eyes with such blinde examples, saying:
But what will these Jugglers say? forsooth, even as they have all said, Heretic, Heretic, blearing men's eyes with such blind Examples, saying:
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euen as there is a glasse, and many faces séene in the glasse, so lykewise maye a multytude of people receyue the substance at one worde. Ah false fayning Iuglers.
even as there is a glass, and many faces seen in the glass, so likewise may a multitude of people receive the substance At one word. Ah false feigning Jugglers.
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As there be many faces, (sayth hee) in the glasse, and but one glasse:
As there be many faces, (say he) in the glass, and but one glass:
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I aunswere, if I sée my selfe in the glasse, dooth it followe that I haue a face styll in the glasse,
I answer, if I see my self in the glass, doth it follow that I have a face still in the glass,
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& an other in my head? Or when a great number of faces, is séene in one glasse, it is not to note that there are faces in déede, but the similytude of faces:
& an other in my head? Or when a great number of faces, is seen in one glass, it is not to note that there Are faces in deed, but the similitude of faces:
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no more is it to be beléeued, that this bread is Christes body that Marie bare,
no more is it to be believed, that this bred is Christ's body that Marry bore,
av-dx av-dc vbz pn31 pc-acp vbi vvn, cst d n1 vbz npg1 n1 cst uh j,
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for that it dooth but represent the body.
for that it doth but represent the body.
c-acp cst pn31 vdz p-acp vvi dt n1.
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I would demaund this question, that I speaking the worde with reuerence, might not make Christes body,
I would demand this question, that I speaking the word with Reverence, might not make Christ's body,
pns11 vmd vvi d n1, cst pns11 vvg dt n1 p-acp n1, vmd xx vvi npg1 n1,
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as well as they? they will say no: wherfore? because we are not elect & chosen:
as well as they? they will say no: Wherefore? Because we Are not elect & chosen:
c-acp av c-acp pns32? pns32 vmb vvi dx: q-crq? c-acp pns12 vbr xx j cc vvn:
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let them aunswere to this question.
let them answer to this question.
vvb pno32 vvi p-acp d n1.
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Dooth the word giue vertue to election, or election to the word? If ye they say, that election giueth vertue to the word,
Doth the word give virtue to election, or election to the word? If you they say, that election gives virtue to the word,
vdz dt n1 vvb n1 p-acp n1, cc n1 p-acp dt n1? cs pn22 pns32 vvb, cst n1 vvz n1 p-acp dt n1,
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then I prooue the worde of no vertue, & then how can they make God with it? If they say, that the worde giueth vertue to the election:
then I prove the word of no virtue, & then how can they make God with it? If they say, that the word gives virtue to the election:
cs pns11 vvb dt n1 pp-f dx n1, cc av q-crq vmb pns32 vvi np1 p-acp pn31? cs pns32 vvb, cst dt n1 vvz n1 p-acp dt n1:
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then I prooue that all men, speaking the worde, may doo as much in it, as they:
then I prove that all men, speaking the word, may do as much in it, as they:
av pns11 vvb cst d n2, vvg dt n1, vmb vdi c-acp d p-acp pn31, c-acp pns32:
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For the worde taketh effect in the spirite, and not in the fleshe: this argument can not be denied, except they make God parciall.
For the word Takes Effect in the Spirit, and not in the Flesh: this argument can not be denied, except they make God partial.
c-acp dt n1 vvz n1 p-acp dt n1, cc xx p-acp dt n1: d n1 vmb xx vbi vvn, c-acp pns32 vvb np1 j.
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If a man should demaund by what aucthoritie they make God? they wyll say by the worde.
If a man should demand by what Authority they make God? they will say by the word.
cs dt n1 vmd vvi p-acp r-crq n1 pns32 vvb np1? pns32 vmb vvi p-acp dt n1.
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Oh crafty Iuglers, God made the world in sire dayes, and rested the seuenth day: he made Sunne, Moone and starres:
O crafty Jugglers, God made the world in sire days, and rested the Seventh day: he made Sun, Moon and Stars:
uh j n2, np1 vvd dt n1 p-acp n1 n2, cc vvd dt ord n1: pns31 vvd n1, n1 cc n2:
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he made byrds, beasts, fowles, and fishes, woormes, serpentes, stones, hearbes, grasse, and euerie thing of the same worde:
he made Birds, beasts, fowls, and Fish, worms, Serpents, stones, herbs, grass, and every thing of the same word:
pns31 vvd n2, n2, n2, cc n2, n2, n2, n2, n2, n1, cc d n1 pp-f dt d n1:
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and the same words wherwith he made all these thinges, doo remayne mayne styll in the Bible,
and the same words wherewith he made all these things, do remain main still in the bible,
cc dt d n2 c-crq pns31 vvd d d n2, vdb vvi n1 av p-acp dt n1,
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and yet can it not make any of these thinges, neyther bread, nor beast, nor nothing else,
and yet can it not make any of these things, neither bred, nor beast, nor nothing Else,
cc av vmb pn31 xx vvi d pp-f d n2, dx n1, ccx n1, ccx pix av,
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yet wyll they make the maker of all these things, and say, they doo it by the word,
yet will they make the maker of all these things, and say, they do it by the word,
av vmb pns32 vvi dt n1 pp-f d d n2, cc vvi, pns32 vdi pn31 p-acp dt n1,
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& the worde that made all these things, remaineth still in the Bible, and yet can they not doo it.
& the word that made all these things, remains still in the bible, and yet can they not do it.
cc dt n1 cst vvd d d n2, vvz av p-acp dt n1, cc av vmb pns32 xx vdi pn31.
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Nowe to come to the word that they make God of, that is, Hoc est corpus meum, which is to say:
Now to come to the word that they make God of, that is, Hoc est corpus meum, which is to say:
av pc-acp vvi p-acp dt n1 cst pns32 vvb np1 pp-f, cst vbz, fw-la fw-la fw-la fw-la, r-crq vbz pc-acp vvi:
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This is my body. In the. This is my body. In thee.
d vbz po11 n1. p-acp pno32.
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10. of Iohn, Christe sayth, I am the doore: dooth it followe that hée is a doore in déede? no forsooth, I thinke but that a doore is to harde for any man to eate, they would haue takē that place of scripture to make God:10. of John, Christ say, I am the door: doth it follow that he is a door in deed? no forsooth, I think but that a door is to harden for any man to eat, they would have taken that place of scripture to make God:
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Though Christ sayd, I am the doore, it followeth not, that he was a materiall doore:
Though christ said, I am the door, it follows not, that he was a material door:
cs np1 vvd, pns11 vbm dt n1, pn31 vvz xx, cst pns31 vbds dt j-jn n1:
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no more dooth it followe, that this word, Hoc est corpus meum, This is my body:
no more doth it follow, that this word, Hoc est corpus meum, This is my body:
dx av-dc vdz pn31 vvi, cst d n1, fw-la fw-la fw-la fw-la, d vbz po11 n1:
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to be the same body, that Marie the Virgin bare, it is plaine errour, and they are fowly deceyued.
to be the same body, that marry the Virgae bore, it is plain error, and they Are foully deceived.
pc-acp vbi dt d n1, cst vvi dt n1 vvd, pn31 vbz j n1, cc pns32 vbr av-j vvn.
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For when Christe sayd, This is my body, that shall be giuen for you:
For when Christ said, This is my body, that shall be given for you:
p-acp c-crq np1 vvd, d vbz po11 n1, cst vmb vbi vvn p-acp pn22:
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the worde that he spake was him selfe, & him selfe was the worde, or else must the bread haue béene crucified,
the word that he spoke was him self, & him self was the word, or Else must the bred have been Crucified,
dt n1 cst pns31 vvd vbds pno31 n1, cc pno31 n1 vbds dt n1, cc av vmb dt n1 vhb vbn vvn,
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as is afore which I will prooue by the manifest scriptures.
as is afore which I will prove by the manifest Scriptures.
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Christ sayth in the 6. of Iohn. I am the liuing bread that came from heauen, your fathers did eate Manna in the desert and are dead,
christ say in the 6. of John. I am the living bred that Come from heaven, your Father's did eat Manna in the desert and Are dead,
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but I am the bread of lyfe. So it demonstrateth that Christe was the bread, which was giuen for vs: but I am the bred of life. So it Demonstrates that Christ was the bred, which was given for us:
cc-acp pns11 vbm dt n1 pp-f n1. av pn31 vvz cst np1 vbds dt n1, r-crq vbds vvn p-acp pno12:
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but these Gentlemen say, that the bread is he. Nowe héere is all ye cōtrouersie betwéene the Christiās and the Papists.
but these Gentlemen say, that the bred is he. Now Here is all the controversy between the Christiās and the Papists.
cc-acp d n2 vvb, cst dt n1 vbz pns31. av av vbz d dt n1 p-acp dt np1 cc dt njp2.
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Christ fayth, that he is the bread that was giuen for vs, or broken for vs:
christ faith, that he is the bred that was given for us, or broken for us:
np1 n1, cst pns31 vbz dt n1 cst vbds vvn p-acp pno12, cc vvn p-acp pno12:
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the Papists say that the bread is Christ, now, how can we agree? for we say,
the Papists say that the bred is christ, now, how can we agree? for we say,
dt njp2 vvb cst dt n1 vbz np1, av, q-crq vmb pns12 vvi? c-acp pns12 vvb,
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as Christ saith, that he is the bread, & these Gētlemen say, that the bread is he: marke well ye scriptures. Paul sayth:
as christ Says, that he is the bred, & these Gentlemen say, that the bred is he: mark well you Scriptures. Paul say:
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That which I receyued of God, I gaue vnto you. That which I received of God, I gave unto you.
cst r-crq pns11 vvd pp-f np1, pns11 vvd p-acp pn22.
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Let them answer me to this, dyd Paul receiue any thing of the Lord, but his word? for Paul was not with the Lord at the supper, to receiue any other thing.
Let them answer me to this, did Paul receive any thing of the Lord, but his word? for Paul was not with the Lord At the supper, to receive any other thing.
vvb pno32 vvi pno11 p-acp d, vdd np1 vvb d n1 pp-f dt n1, cc-acp po31 n1? p-acp np1 vbds xx p-acp dt n1 p-acp dt n1, pc-acp vvi d j-jn n1.
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Oblinde creatures, they wot not what they doo, will they haue the blood of wytnesse of Iesus Christe required at their hāds still? O good christian brethrē,
Oblinde creatures, they wot not what they do, will they have the blood of witness of Iesus Christ required At their hands still? O good christian brothers,
j n2, pns32 vvb xx r-crq pns32 vdi, vmb pns32 vhb dt n1 pp-f n1 pp-f np1 np1 vvd p-acp po32 n2 av? sy j njp n2,
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for the tender mercy of our Lord & sauiour Iesus Christ, beléeue not this erronious doctrine of the Papistes, worship not a wheaten God. In the.
for the tender mercy of our Lord & Saviour Iesus christ, believe not this erroneous Doctrine of the Papists, worship not a wheaten God. In thee.
p-acp dt j n1 pp-f po12 n1 cc n1 np1 np1, vvb xx d j n1 pp-f dt njp2, n1 xx av j np1. p-acp pno32.
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6. Chap. of Iohn, Christ sayth:6. Chap. of John, christ say:
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The bread which I will giue you, is my fleshe, which I will giue for the life of the world. The bred which I will give you, is my Flesh, which I will give for the life of the world.
dt n1 r-crq pns11 vmb vvi pn22, vbz po11 n1, r-crq pns11 vmb vvi p-acp dt n1 pp-f dt n1.
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Héere you may perceyue that the bread that Christ gaue vs, was his fleshe, Ergo, his fleshe was ye bread that he brake, which was him selfe,
Here you may perceive that the bred that christ gave us, was his Flesh, Ergo, his Flesh was the bred that he brake, which was him self,
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& him selfe was the word, and his word was his body, which was giuē for the life of the world.
& him self was the word, and his word was his body, which was given for the life of the world.
cc pno31 n1 vbds dt n1, cc po31 n1 vbds po31 n1, r-crq vbds vvn p-acp dt n1 pp-f dt n1.
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Then stroue the Iewes among them selues, & sayd:
Then strove the Iewes among them selves, & said:
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How can this fellow giue vs his flesh to eate? for they tooke it carnally,
How can this fellow give us his Flesh to eat? for they took it carnally,
c-crq vmb d n1 vvb pno12 po31 n1 pc-acp vvi? c-acp pns32 vvd pn31 av-j,
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as our cleane fingred Gētlemen, doo now a daies, thinking ye they should haue eaten him vp, flesh blood & bones? Iesus sayd vnto thē, Iohn. 6. Except ye eate the fleshe of the sonne of man, ye haue no life in you,
as our clean fingered Gentlemen, do now a days, thinking you they should have eaten him up, Flesh blood & bones? Iesus said unto them, John. 6. Except you eat the Flesh of the son of man, you have no life in you,
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for whosoeuer eateth my flesh, & drinketh my blood, hath euerlasting lyfe.
for whosoever Eateth my Flesh, & Drinketh my blood, hath everlasting life.
p-acp r-crq vvz po11 n1, cc vvz po11 n1, vhz j n1.
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And I shall raise him vp at the last day, for my flesh is very meat,
And I shall raise him up At the last day, for my Flesh is very meat,
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and my blood hath euerlasting life, and I shall raise him vp at the last day,
and my blood hath everlasting life, and I shall raise him up At the last day,
cc po11 n1 vhz j n1, cc pns11 vmb vvi pno31 a-acp p-acp dt ord n1,
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for my flesh is very meat, and my blood is very drinke:
for my Flesh is very meat, and my blood is very drink:
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and whosoeuer eateth my flesh, and drinketh my blood, abydeth in me, and I in him. and whosoever Eateth my Flesh, and Drinketh my blood, Abideth in me, and I in him.
cc r-crq vvz po11 n1, cc vvz po11 n1, vvz p-acp pno11, cc pns11 p-acp pno31.
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Nowe I tolde you afore, that Christe was the bread that was giuen for vs:
Now I told you afore, that Christ was the bred that was given for us:
av pns11 vvd pn22 a-acp, cst np1 vbds dt n1 cst vbds vvn p-acp pno12:
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and euen as the materiall bread féedeth the body, so this liuely bread féedeth the soule.
and even as the material bred feedeth the body, so this lively bred feedeth the soul.
cc av c-acp dt j-jn n1 vvz dt n1, av d j n1 vvz dt n1.
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And Christe speaketh heere of his fleshe and blood, which was offered in sacrifice, for our saluation,
And Christ speaks Here of his Flesh and blood, which was offered in sacrifice, for our salvation,
cc np1 vvz av pp-f po31 n1 cc n1, r-crq vbds vvn p-acp n1, p-acp po12 n1,
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and our redemption, as Iohn sayth, Chap. 1.8. The worde became fleshe, and we see the glorie of it,
and our redemption, as John say, Chap. 1.8. The word became Flesh, and we see the glory of it,
cc po12 n1, c-acp np1 vvz, np1 crd. dt n1 vvd n1, cc pns12 vvb dt n1 pp-f pn31,
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as the onely begotten sonne of the Father: and who so dooth beleeue this, dooth eate Christes fleshe, and drinketh his blood: as the only begotten son of the Father: and who so doth believe this, doth eat Christ's Flesh, and Drinketh his blood:
c-acp dt av-j vvn n1 pp-f dt n1: cc r-crq av vdz vvi d, vdz vvi npg1 n1, cc vvz po31 n1:
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But not as these Papists do, for they say that they crash him with their teeth carnally, the same body that Mary bare,
But not as these Papists do, for they say that they crash him with their teeth carnally, the same body that Marry bore,
cc-acp xx p-acp d njp2 vdb, c-acp pns32 vvb cst pns32 n1 pno31 p-acp po32 n2 av-j, dt d n1 cst vvi j,
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but they which receiue him in a Christian Cōmunion, receiue him by faith.
but they which receive him in a Christian Communion, receive him by faith.
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For Christe sayd (Hoc facite in meam cōmemorationem) Doo this in remembraunce of me.
For Christ said (Hoc Facite in meam cōmemorationem) Do this in remembrance of me.
p-acp np1 vvd (fw-la n1 p-acp fw-la fw-la) vdi d p-acp n1 pp-f pno11.
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And whosoeuer beléeueth, that this body was done vpon the Crosse for his saluation, and that the shedding of his blood, is for the remissiō of his sinnes, taken in the remembrance of Christes death:
And whosoever Believeth, that this body was done upon the Cross for his salvation, and that the shedding of his blood, is for the remission of his Sins, taken in the remembrance of Christ's death:
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eateth Christes body, and drinketh his blood spiritually. God graūt we may doo so, for our own soules health.
Eateth Christ's body, and Drinketh his blood spiritually. God grant we may do so, for our own Souls health.
vvz npg1 n1, cc vvz po31 n1 av-j. np1 vvb pns12 vmb vdi av, p-acp po12 d ng1 n1.
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Amen. Thus much bréefly, touching the supper of the Lord.Amen. Thus much briefly, touching the supper of the Lord.
uh-n. av av-d av-j, vvg dt n1 pp-f dt n1.
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Against mennes Merites and righteousnesse.
Against men's Merits and righteousness.
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GReate controuersie and disputation there is betweene the Papists and vs Christians, touching mennes merites & righteousnesse.
Great controversy and disputation there is between the Papists and us Christians, touching men's merits & righteousness.
j n1 cc n1 pc-acp vbz p-acp dt njp2 cc pno12 np1, vvg ng2 n2 cc n1.
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The Papists say that they are iustified by good woorkes and not by faith. We say that Sola fides iustificat omnes: Faith alone iustifieth all men.
The Papists say that they Are justified by good works and not by faith. We say that Sola fides iustificat omnes: Faith alone Justifieth all men.
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It is marueilous (dearely beloued) to see with what rashnes and boldnesse iustification of woorkes is commonly debated:
It is marvelous (dearly Beloved) to see with what rashness and boldness justification of works is commonly debated:
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yea, and it is to be seene, how none doe more boldly or with fuller mouthes (as the saying is) prate of the righteousnesse of workes,
yea, and it is to be seen, how none doe more boldly or with fuller mouths (as the saying is) prate of the righteousness of works,
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then they that are monstrously sicke of open outward diseases, or be redy to burst with inward vices:
then they that Are monstrously sick of open outward diseases, or be ready to burst with inward vices:
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That commeth to passe, because they thinke not vpon the righteousnes of God, wherof (if they had neuer so little feeling) they would neuer make so great a mockerie of it.
That comes to pass, Because they think not upon the righteousness of God, whereof (if they had never so little feeling) they would never make so great a mockery of it.
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And truely it is out of measure lightly regarded, whē it is not acknowledged to be such and so perfect, that nothing be imputed vnto it,
And truly it is out of measure lightly regarded, when it is not acknowledged to be such and so perfect, that nothing be imputed unto it,
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but euery way whole & absolute, and defiled with no vncleannesse, such as neuer was and neuer shal be able to be found in man.
but every Way Whole & absolute, and defiled with no uncleanness, such as never was and never shall be able to be found in man.
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It is in deede easie and readie for euery man in schooles to talke vainlie vpon the worthinesse of woorkes to iustifie men,
It is in deed easy and ready for every man in Schools to talk vainly upon the worthiness of works to justify men,
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but when they come into the sight of God, such dalliances must auoyd, because there is earnest doing vsed,
but when they come into the sighed of God, such dalliances must avoid, Because there is earnest doing used,
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and no trifling strife aboute wordes.
and no trifling strife about words.
cc dx vvg n1 p-acp n2.
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To this, to this I say, we must applie our minde, if we will profitably enquire of true righteousnesse,
To this, to this I say, we must apply our mind, if we will profitably inquire of true righteousness,
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how we may answere the heauenly Iudge when he calleth vs to account.
how we may answer the heavenly Judge when he calls us to account.
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Let vs thinke him to be a Iudge, not such a one as our own vnderstandinges do of themselues imagine:
Let us think him to be a Judge, not such a one as our own understandings do of themselves imagine:
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but such a one as he is paynted out in the Scripture, with whose brightnes ye stars shalbe darckned, by whose strength the hils doe melt away, by whose wrath the earth is shaken, by whose wisdome the wise are takē in their suttletie, by whose purenesse all thinges are prooued vnpure, whose righteousnes the angels are not able to beare, which maketh the innocent not innocent, whose vengeance when it is once kindled, pearceth to the bottome of hell.
but such a one as he is painted out in the Scripture, with whose brightness you Stars shall darkened, by whose strength the hills do melt away, by whose wrath the earth is shaken, by whose Wisdom the wise Are taken in their subtlety, by whose pureness all things Are proved unpure, whose righteousness the Angels Are not able to bear, which makes the innocent not innocent, whose vengeance when it is once kindled, pierceth to the bottom of hell.
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If he, I say, sit to examine mens doinges, who 〈 … 〉 peare assured before his throane? Who shal dwell with a deuouring fire, saith the prophet Esaie 3.34. Who shall abide with continuall burninges? he that walketh in righteousnes and speaketh trueth, &c. But let such a one come foorth whatsoeuer he be,
If he, I say, fit to examine men's doings, who 〈 … 〉 pear assured before his throne? Who shall dwell with a devouring fire, Says the Prophet Isaiah 3.34. Who shall abide with continual burnings? he that walks in righteousness and speaks truth, etc. But let such a one come forth whatsoever he be,
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but that aunswere maketh that none commeth foorth, for this terrible saying soūdeth to the contrary:
but that answer makes that none comes forth, for this terrible saying soundeth to the contrary:
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Lord if thou marke our iniquities, Lord, who shall abide it? Truely all must needes immediately perish, as it is written in another place:Lord if thou mark our iniquities, Lord, who shall abide it? Truly all must needs immediately perish, as it is written in Another place:
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Shal mā be iustified if he be cōpared with god? or shall he be purer then his maker? Beholde, they that serue him are not faithful, Shall man be justified if he be compared with god? or shall he be Purer then his maker? Behold, they that serve him Are not faithful,
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& he hath found peruersenes in his Angels.
& he hath found perverseness in his Angels.
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How much more shall they that dwell in houses of clay, & that haue an earthly foundation, be consumed with mothes? They shalbe cut down from the morning to the euening.
How much more shall they that dwell in houses of clay, & that have an earthly Foundation, be consumed with moths? They shall Cut down from the morning to the evening.
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Behold, among his Saintes there is none faithfull, and the heauēs are not cleane in his sight. Behold, among his Saints there is none faithful, and the heavens Are not clean in his sighed.
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Iob. 15.15. Howe much more is man abhominable and vnprofitable, which drinketh iniquitie as water?
Job 15.15. Howe much more is man abominable and unprofitable, which Drinketh iniquity as water?
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I graunt in deed that in the book of Job, is mention made of a righteousnesse that is higher then the keeping of the Law,
I grant in deed that in the book of Job, is mention made of a righteousness that is higher then the keeping of the Law,
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and it is good to vnderstand this distinctiō, because although a man did satisfie the Law:
and it is good to understand this distinction, Because although a man did satisfy the Law:
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yet hee could not so stand to the triall of that righteousnesse that passeth all senses.
yet he could not so stand to the trial of that righteousness that passes all Senses.
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Therfore although Iob bee cleane in his owne conscience, yet hee is amazed and not able to speake,
Therefore although Job be clean in his own conscience, yet he is amazed and not able to speak,
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because he seeth that the very Angelike holinesse cannot appease GOD, if hee exactly way their woorkes.
Because he sees that the very Angellike holiness cannot appease GOD, if he exactly Way their works.
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But I therefore will at this time ouerpasse that righteousnesse which I haue spoken of, because it is incomprehensible:
But I Therefore will At this time overpass that righteousness which I have spoken of, Because it is incomprehensible:
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but onely this I say, that if our life bee examined by the rule of the written law, wee are more then sencelesse,
but only this I say, that if our life be examined by the Rule of the written law, we Are more then senseless,
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if so many curses wherewith the Lord hath willed vs to be awaked do not torment vs with horrible feare,
if so many curses wherewith the Lord hath willed us to be awaked do not torment us with horrible Fear,
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and among other this general curse, Cursed is euerie one that doth not abide in all the thinges that are written in the booke.
and among other this general curse, Cursed is every one that does not abide in all the things that Are written in the book.
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Finally all this discourse shalbe but vnsauery and colde, vnlesse euery man yeeld himselfe guiltie before the heauenly Iudge,
Finally all this discourse shall but unsavoury and cold, unless every man yield himself guilty before the heavenly Judge,
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and willingly throwe downe and abace himselfe, beeing carefull howe hee may bee acquited to this, to this I say, we shoulde haue lifted up our eyes to learne rather to tremble for feare, then vainely to reioyce.
and willingly throw down and abase himself, being careful how he may be acquitted to this, to this I say, we should have lifted up our eyes to Learn rather to tremble for Fear, then vainly to rejoice.
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Indeed, easie it is, so long as the comparison extendeth no further then men, for euery man to thinke himselfe to haue somewhat, which other oughte not to despise,
Indeed, easy it is, so long as the comparison extendeth no further then men, for every man to think himself to have somewhat, which other ought not to despise,
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but whē we rise vp to haue respect vnto God:
but when we rise up to have respect unto God:
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then suddenly that confidēce falleth to the ground & cōmeth to naught, & in the same case altogether is our soule in respect of God:
then suddenly that confidence falls to the ground & comes to nought, & in the same case altogether is our soul in respect of God:
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as mans bodie is in respect of the heauen.
as men body is in respect of the heaven.
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For the sight of the eye, so long as it continueth in viewing thinges that bee neere vnto it, doeth shewe of what pearcing force it is,
For the sighed of the eye, so long as it Continueth in viewing things that be near unto it, doth show of what piercing force it is,
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but if it be once directed vp to the sunne, thē being daseled and dulled with the too great brightnesse thereof, it feeleth no lesse feeblenes of it selfe in beholding of the same,
but if it be once directed up to the sun, them being dazzled and dulled with the too great brightness thereof, it feeleth no less feebleness of it self in beholding of the same,
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then it receiued strength in beholding inferior things.
then it received strength in beholding inferior things.
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Therfore let vs not deceiue our selues with vayne cōfidēce, although we coūt our selues either equal or superior to other men:
Therefore let us not deceive our selves with vain confidence, although we count our selves either equal or superior to other men:
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but ye is nothing to God, by whose wil this knowledge is to be tried.
but you is nothing to God, by whose will this knowledge is to be tried.
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But if our wildnes cānot be tamed with these admonitions, he will answeare to vs as hee saide to the Pharisies in Luke 16.15. You bee they that iustifie your selues before men:
But if our wildness cannot be tamed with these admonitions, he will answer to us as he said to the Pharisees in Lycia 16.15. You bee they that justify your selves before men:
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but that which is high to men is abhominable to God. but that which is high to men is abominable to God.
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Now goe thy way and proudly boast of thy righteousnes amōg men, while God frō heauen abhorreth it,
Now go thy Way and proudly boast of thy righteousness among men, while God from heaven abhorreth it,
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but what say the seruāts of of God yt are truely instructed we his spirit? Enter not into iudgement with thy seruaunt,
but what say the Servants of of God that Are truly instructed we his Spirit? Enter not into judgement with thy servant,
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because euery liuing man shall not be iustified in thy sight. Because every living man shall not be justified in thy sighed.
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Another saith, Although in somewhat diuers meaning, man cannot be righteous with God, if he wil contende with him, hee shall not bee able to aunsweare one for a thousande.
another Says, Although in somewhat diverse meaning, man cannot be righteous with God, if he will contend with him, he shall not be able to answer one for a thousande.
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Here we now plainly perceiue what is the righteousnes of God, euen such as can be satisfied with no workes of men, to whom when bee examineth vs of a thousand offences, we cannot purge our selues of one.
Here we now plainly perceive what is the righteousness of God, even such as can be satisfied with no works of men, to whom when bee examineth us of a thousand offences, we cannot purge our selves of one.
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Such a righteousnesse had the same instrument of God Paule conceiued, when he professed that he knew himselfe giltie in nothing,
Such a righteousness had the same Instrument of God Paul conceived, when he professed that he knew himself guilty in nothing,
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but that he was not therby iustified, And not only such examples are in the holie Scriptures,
but that he was not thereby justified, And not only such Examples Are in the holy Scriptures,
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but also all godly wryters doe shew that they were alway of this mind. So Augustine ad Bonifacium Lib. 3. Cap. 5. sayeth:
but also all godly writers do show that they were always of this mind. So Augustine and Boniface Lib. 3. Cap. 5. Saith:
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Al the godly that grone vnder this burthē of corruptible flesh, and in this weakenesse of life, haue this only hope, that we haue one Mediatour, Iesus Christ the righteous, All the godly that groan under this burden of corruptible Flesh, and in this weakness of life, have this only hope, that we have one Mediator, Iesus christ the righteous,
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and hee is the appeasement of our sinnes, Why, saith he, if this be their onely hope:
and he is the appeasement of our Sins, Why, Says he, if this be their only hope:
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where is the confidence of woorkes? For when he calleth it only, he leaueth none other.where is the confidence of works? For when he calls it only, he Leaveth none other.
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And Bernard super Cant. 6. And in deed where is safe and stedfast rest and assurednes for the weake:
And Bernard super Cant 6. And in deed where is safe and steadfast rest and assuredness for the weak:
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but in the woundes of the sauiour? And so much the surer I dwell therein,
but in the wounds of the Saviour? And so much the Surer I dwell therein,
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as he is mightier to saue. The world rageth, the body burdeneth, the deuill lyeth in wayte:
as he is Mightier to save. The world rages, the body burdeneth, the Devil lies in wait:
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I fall not, because I am buylded vpon the sure rock, I haue sinned a greeuous sinne, my conscience is troubled,
I fallen not, Because I am builded upon the sure rock, I have sinned a grievous sin, my conscience is troubled,
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but it shall not bee ouer troubled, because I shall remember the woundes of the Lord. And hereupon afterwardes he concludeth:but it shall not be over troubled, Because I shall Remember the wounds of the Lord. And hereupon afterwards he Concludeth:
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Therefore my merite, is the Lords taking of mercie, I am not vtterly without merit, so long as he is not vtterly without mercy. Therefore my merit, is the lords taking of mercy, I am not utterly without merit, so long as he is not utterly without mercy.
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But if the mercies of the Lord be many, then I also haue as many merites.
But if the Mercies of the Lord be many, then I also have as many merits.
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Shal I sing mine owne righteousnes? for that is also my righteousnes, for he is made vnto me righteousnesse of God. Shall I sing mine own righteousness? for that is also my righteousness, for he is made unto me righteousness of God.
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Againe in another place, S. Augustine in Psal. Quihabitat. Ser. 15. This is the whole merite of man,
Again in Another place, S. Augustine in Psalm Quihabitat. Ser. 15. This is the Whole merit of man,
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if he put his whole hope in him that saueth whole man. Likewise wher retaining Peace to him selfe he leaueth the glorie to God.
if he put his Whole hope in him that Saveth Whole man. Likewise where retaining Peace to him self he Leaveth the glory to God.
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To thee (sayth he) let glorie remain vndiminished: it shal be wel with me if I haue peace.
To thee (say he) let glory remain undiminished: it shall be well with me if I have peace.
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I forsweare glorie altogether, least if I wrongfully take vpon me that which is not mine owne:
I forswear glory altogether, lest if I wrongfully take upon me that which is not mine own:
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I lose also that which is offred me. I loose also that which is offered me.
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And more plainly in another place he saith, in Cant. ser. 13. Why should the Church be careful of merits, which hath a surer and safer way to glory vpon the purpose of God? So there is no cause why thou shouldest aske by what merits we hope for good things, specially whē thou hearest in the prophet, I wil do it, not for your sakes,
And more plainly in Another place he Says, in Cant ser. 13. Why should the Church be careful of merits, which hath a Surer and safer Way to glory upon the purpose of God? So there is no cause why thou Shouldst ask by what merits we hope for good things, specially when thou Hearst in the Prophet, I will do it, not for your sakes,
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but for mine owne sake, saith the Lord. It suffiseth for merites, to know that merites suffice not.but for mine own sake, Says the Lord. It Suffices for merits, to know that merits suffice not.
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But as it suffiseth of merite not to presume of merite, so to be without merits, suffiseth to iudgement.
But as it Suffices of merit not to presume of merit, so to be without merits, Suffices to judgement.
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Whereas he frely vseth this word merites for goood works, we must therein bear with the custome,
Whereas he freely uses this word merits for good works, we must therein bear with the custom,
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but in the end his purpose was to make hipocrits afrayd, that wildly range with licentiousnesse of sinning againste the grace of God,
but in the end his purpose was to make hipocrits afraid, that wildly range with licentiousness of sinning against the grace of God,
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as afterward hee expoundeth himselfe saying, Happie is the Church that neither wanteth merites without presumptiō, nor presumption without merites.
as afterwards he expoundeth himself saying, Happy is the Church that neither Wants merits without presumption, nor presumption without merits.
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It hath whereupon to presume, but not merites.
It hath whereupon to presume, but not merits.
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It hath merites, but to deserue, not to presume, therfore it presumeth so much the more boldly,
It hath merits, but to deserve, not to presume, Therefore it Presumeth so much the more boldly,
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because it presumeth not, hauing large matter to glorie vpō, euen the many mercies of the Lord.
Because it Presumeth not, having large matter to glory upon, even the many Mercies of the Lord.
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This is the trueth, the exercysed consciences perceiued this to be the onely sanctuarie of safety, wherein they may safelye rest themselues when they haue to doe with the iudgement of God.
This is the truth, the exercised Consciences perceived this to be the only sanctuary of safety, wherein they may safely rest themselves when they have to do with the judgement of God.
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For if the starres that seemed most bright in the night season, doe loose their brightnes with light of the Sun, what, thinke we, shal become euen of the rarest innocencie of man,
For if the Stars that seemed most bright in the night season, do lose their brightness with Light of the Sun, what, think we, shall become even of the Rarest innocence of man,
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when it shal be compared with the purenesse of God? For that shalbe a most seuere examination, that shall pearce into the most hidden thoughtes of the heart.
when it shall be compared with the pureness of God? For that shall a most severe examination, that shall pierce into the most hidden thoughts of the heart.
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And (as Paule sayth) Shall reueale the secrets of darcknes, & disclose the hidden things of the heart, which shall compell the lurking and vnwilling conscience to vtter all thinges that now are fallen out of remembrance.
And (as Paul say) Shall reveal the secrets of darkness, & disclose the hidden things of the heart, which shall compel the lurking and unwilling conscience to utter all things that now Are fallen out of remembrance.
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The Deuill our accuser, will presse vs, which is priuie to all the wicked deedes that he hath moued vs to doe.
The devil our accuser, will press us, which is privy to all the wicked Deeds that he hath moved us to do.
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There, the outwarde pompous shewes of good works, (which now only are esteemed) shal nothing profite vs. Onely the purenesse of will shall be requyred.
There, the outward pompous shows of good works, (which now only Are esteemed) shall nothing profit us Only the pureness of will shall be required.
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Wherefore the hipocrisie (not onely whereby euery man knowing him selfe giltie beefore God, desireth to boaste him selfe before men) but also wherewith euery man deceiueth himselfe before God (as we bee all inclined to flatter our selues) shal fal down confounded, howsoeuer it now be proud with more than dronken boldnesse, they that bende not their wit to such a sight, may in deede for a shorte time, sweetly and pleasantly frame a righteousnes to themselues,
Wherefore the hypocrisy (not only whereby every man knowing him self guilty before God, Desires to boast him self before men) but also wherewith every man deceiveth himself before God (as we be all inclined to flatter our selves) shall fall down confounded, howsoever it now be proud with more than drunken boldness, they that bend not their wit to such a sighed, may in deed for a short time, sweetly and pleasantly frame a righteousness to themselves,
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but it is such a righteousnes as shalbe by and by shaken away frō them at the iudgement of God:
but it is such a righteousness as shall by and by shaken away from them At the judgement of God:
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Like as great riches heaped vp in a dreame, vanish away from men when they wake.
Like as great riches heaped up in a dream, vanish away from men when they wake.
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But they that shall earnestly, as it were in the sight of God, enquire of the true rule of righteousnes certainly finde that al the woorkes of men,
But they that shall earnestly, as it were in the sighed of God, inquire of the true Rule of righteousness Certainly find that all the works of men,
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if they be iudged by their own worthines, are nothing but defilinges and filthines: That which among the common people is accoūted righteousnes, is before God meere wickednes:
if they be judged by their own worthiness, Are nothing but defilinges and filthiness: That which among the Common people is accounted righteousness, is before God mere wickedness:
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that which is iudged puritie, is vncleannesse: that which is reckoned glory, is but shame.
that which is judged purity, is uncleanness: that which is reckoned glory, is but shame.
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From this beholding of the perfection of God, let it not greue vs to descend to look vpon our selues, without flatterie or blinde affection of loue,
From this beholding of the perfection of God, let it not grieve us to descend to look upon our selves, without flattery or blind affection of love,
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for it is no maruell if wee be all so blinde in this behalfe, forsomuch as none doth beware of the pestilent tendernes towardes him selfe, which (as the scripture cryeth out) Naturally sticketh fast in vs all.
for it is no marvel if we be all so blind in this behalf, forsomuch as none does beware of the pestilent tenderness towards him self, which (as the scripture Cries out) Naturally sticketh fast in us all.
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To euery man (saith Solomon, Prouerb. chap. 21. vers. 2. & 16. His own way is right in his owne eyes. To every man (Says Solomon, Proverb. chap. 21. vers. 2. & 16. His own Way is right in his own eyes.
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Againe, All the wayes of man seeme cleane in his own eyes. But what? is he acquited by his blindnesse? no:
Again, All the ways of man seem clean in his own eyes. But what? is he acquitted by his blindness? no:
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But (as hee further saieth in the same place) the Lorde wayeth the hearts, that is to say, while man flattereth him selfe by reason of the outwarde visor of righteousnesse that hee beareth in resemblance:
But (as he further Saith in the same place) the Lord wayeth the hearts, that is to say, while man Flattereth him self by reason of the outward visor of righteousness that he bears in resemblance:
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In the meane time the Lord with his ballance examineth the hidden vncleannes of the heart. In the mean time the Lord with his balance examineth the hidden uncleanness of the heart.
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Therefore seeing we see nothing profite with such flatterers, let vs not wilfully mock our selues to our own destruction.
Therefore seeing we see nothing profit with such Flatterers, let us not wilfully mock our selves to our own destruction.
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But that we may traine our selues rightly, wee must necessarily call backe our conscience to the iudgement seate of God.
But that we may train our selves rightly, we must necessarily call back our conscience to the judgement seat of God.
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For we doe altogether neede his light to disclose the secrete foldinges of our peruersnesse, which otherwise lie too deeply hidden.
For we do altogether need his Light to disclose the secret foldings of our perverseness, which otherwise lie too deeply hidden.
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For then, and neuer till then, wee shall cleerelye perceiue what is meant hereby, that man being rottennesse,
For then, and never till then, we shall clearly perceive what is meant hereby, that man being rottenness,
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and a worme, abhominable & vaine, which drinketh wickednes as water, is far from being iustified before God.
and a worm, abominable & vain, which Drinketh wickedness as water, is Far from being justified before God.
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For who should make that cleane that is conceiued of vncleane seede? not one man.
For who should make that clean that is conceived of unclean seed? not one man.
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Then shall we also finde that by experience, which Iob sayd of him selfe, chapter 19. St iustificare me voluero, os meum condemnabit me:
Then shall we also find that by experience, which Job said of him self, chapter 19. Saint iustificare me voluero, os meum condemnabit me:
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si innocentem ostendero, prauum me comprobabit.
si innocentem ostendero, prauum me comprobabit.
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If I will goe about to shew my selfe innocent, my own mouth shall condemne me:
If I will go about to show my self innocent, my own Mouth shall condemn me:
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If I wil shew my selfe righteous, it wil prooue me wicked. If I will show my self righteous, it will prove me wicked.
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For that is not meant of one age onely, but of all ages, which the Prophet in old time, of Israel, that all went astray like sheepe, that euery one turned aside to his owne way.
For that is not meant of one age only, but of all ages, which the Prophet in old time, of Israel, that all went astray like sheep, that every one turned aside to his own Way.
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For he there comprehendeth all them, to whom the grace of redemption should come, and the rigorousnesse of this examination ought to proceede so far, till it subdue vs,
For he there comprehendeth all them, to whom the grace of redemption should come, and the rigorousness of this examination ought to proceed so Far, till it subdue us,
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so that we be fully throwen downe with all, and by that meane, prepare vs to receiue the grace of Christ.
so that we be Fully thrown down with all, and by that mean, prepare us to receive the grace of christ.
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For he is deceiued that thinketh himselfe able to receiue the enioying of this grace, vntill he haue first throwen downe all hautinesse of minde.
For he is deceived that Thinketh himself able to receive the enjoying of this grace, until he have First thrown down all haughtiness of mind.
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This is a knowen saying, that God confoundeth the proud, and geueth grace to the humble.
This is a known saying, that God confoundeth the proud, and Giveth grace to the humble.
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O, I would to God that mē would no longer trust to their owne righteousnesse,
O, I would to God that men would no longer trust to their own righteousness,
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but geue place to the mercie of God, that they doe not presumptuously aduaunce them selues,
but give place to the mercy of God, that they do not presumptuously advance them selves,
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nor reprochfullye triumphe ouer others, but vnfaynedly submitting thēselues before God, acknowledging their own miserie and needinesse, at last yealde to the trueth,
nor reproachfully triumph over Others, but unfeignedly submitting themselves before God, acknowledging their own misery and neediness, At last yealde to the truth,
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and say with vs, and with S. Paule, NONLATINALPHABET. Non est iustus, ne vnus quidē: there is none righteous, no not one.
and say with us, and with S. Paul,. Non est Justus, ne vnus quidē: there is none righteous, no not one.
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NONLATINALPHABET: There is none that doth good, no not one. Ex operibus Legis non iustificabitur omnis caro in conspectu eius.
: There is none that does good, no not one. Ex operibus Legis non iustificabitur omnis Caro in conspectu eius.
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By the workes of the Law shall no flesh be iustified in his sight. Againe to the Rom. 4.2. NONLATINALPHABET. If Abraham were iustified by workes, hee hath wherein to reioyce, but not with God. Agayne.By the works of the Law shall no Flesh be justified in his sighed. Again to the Rom. 4.2.. If Abraham were justified by works, he hath wherein to rejoice, but not with God. Again.
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NONLATINALPHABET. The wayes of sinne is death: but the gifte of God is eternall life through Iesus Christ our Lord. Againe, to the Rom. 10.3. NONLATINALPHABET. They beeinge ignoraunte of the Righteousnesse of God, and going about to stablish their own righteousnes, haue not submitted themselues to the righteousnesse of God.
. The ways of sin is death: but the gift of God is Eternal life through Iesus christ our Lord. Again, to the Rom. 10.3.. They being ignorant of the Righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
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Againe in the 11. chap. 5. ver.
Again in the 11. chap. 5. ver.
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NONLATINALPHABET. Euen then, so at this present time is there a remnant through the election of grace,
. Even then, so At this present time is there a remnant through the election of grace,
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and if it be of grace, it is now no more of woorkes, or els were grace no more grace.
and if it be of grace, it is now no more of works, or Else were grace no more grace.
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But if it be of works, it is no more grace, or els were workes no more woorkes. But if it be of works, it is no more grace, or Else were works no more works.
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NONLATINALPHABET, who hath geuē to him first, & he shalbe recompenced, for of him, and through him,
, who hath given to him First, & he shall recompensed, for of him, and through him,
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& for him, are all thinges, To him be glorie for euer. Amen. Againe to the Cor. 1. Epist. and 4. chap. 4. ver.& for him, Are all things, To him be glory for ever. Amen. Again to the Cor. 1. Epistle and 4. chap. 4. ver.
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Nullius omnino rei mihi conscius sum, sed non per hoc iuctificatus sum, caeterum qui me iudicat Dominus est. Nullius Omnino rei mihi Conscious sum, sed non per hoc iuctificatus sum, caeterum qui me iudicat Dominus est.
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I know nothing by my selfe, yet I am not therby iustified, but he that iudgeth me is the Lord. I know nothing by my self, yet I am not thereby justified, but he that Judgeth me is the Lord.
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S. Paule in his 2. Chapter to the Ephesians 8. verse, Gratia enim estis saluati perfidem, idque non ex vobis, Dei donum est, By grace are ye saued through faith,
S. Paul in his 2. Chapter to the Ephesians 8. verse, Gratia enim Ye are saluati perfidem, idque non ex vobis, Dei Donum est, By grace Are you saved through faith,
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and that not of your selues, it is the gifte of God, not workes, least any mā should boast him selfe. 2. Tim. 1.9. Qui saluos fecit nos,
and that not of your selves, it is the gift of God, not works, lest any man should boast him self. 2. Tim. 1.9. Qui saluos fecit nos,
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& vocauit vocatione sancta, non secundum opera nostra, sed secundum suum propositum, & gratiam, quae dat a quidem est per Christum Iesum ante tempora aeterna.
& vocauit vocation sancta, non secundum opera nostra, sed secundum suum propositum, & gratiam, Quae that a quidem est per Christ Jesus ante tempora aeterna.
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Who hath saued vs, and called vs with an holy calling, not according to our workes,
Who hath saved us, and called us with an holy calling, not according to our works,
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but according to his own purpose and grace, which was geuen to vs through Iesus Christ, before the world was. Titus. 3.5. Non ex operibus quae sunt in iustitia, quae faciebamus nos, sed secundum suam misericordiam saluos nos fecit per lauacrum regenerationis, ac renouationis Spiritus sancti. but according to his own purpose and grace, which was given to us through Iesus christ, before the world was. Titus. 3.5. Non ex operibus Quae sunt in iustitia, Quae faciebamus nos, sed secundum suam misericordiam saluos nos fecit per Lavra regenerationis, ac renouationis Spiritus sancti.
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That is, Not by the workes of righteousnes which wee had done, but according to his mercie, he saued vs, by the washing of the new birth,
That is, Not by the works of righteousness which we had done, but according to his mercy, he saved us, by the washing of the new birth,
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and the renewing of the holy Ghost, that we being iustified by his grace, should be made heires according to the hope of eternal life. 1. Iohn. 4.10. NONLATINALPHABET. Herein is loue, not that we loued God, but that he loued vs, and sent his Sonne to bee a recōciliation for our sins. In ye 9. ver.and the renewing of the holy Ghost, that we being justified by his grace, should be made Heirs according to the hope of Eternal life. 1. John. 4.10.. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our Sins. In the 9. ver.
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We loue him because he loued vs first. To the Reue. 21.6. NONLATINALPHABET.We love him Because he loved us First. To the Reue. 21.6..
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I will geeue to him that is a thirst, of the wel of the water of life, freely, I will Give to him that is a thirst, of the well of the water of life, freely,
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Many other places of Scripture could I alleadge against mennes merites & righteousnesse: but these already alleadged, may suffise any Christian man.
Many other places of Scripture could I allege against men's merits & righteousness: but these already alleged, may suffice any Christian man.
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Now briefly will I see what the Doctors speake against this matter of Iustification by good works.
Now briefly will I see what the Doctors speak against this matter of Justification by good works.
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Origene in his 4. booke, and 4. Chap. I doe scarcely beleeue that there can be any woorke that may of duetie require a reward. Origen in his 4. book, and 4. Chap. I do scarcely believe that there can be any work that may of duty require a reward.
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Basill vpon the Psalme 32. Hee that trusteth not in his owne good deedes, nor hopeth to be iustified by his woorkes, hath the onely hope of his saluation in the mercies of God. Hilarie vpon the 118. Psalme.Basil upon the Psalm 32. He that Trusteth not in his own good Deeds, nor Hopes to be justified by his works, hath the only hope of his salvation in the Mercies of God. Hillary upon the 118. Psalm.
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If wee faste once, we thinke we haue satisfied. If we fast once, we think we have satisfied.
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If out of the barnes of our houshold stoare, we geue somewhat to the poore, we beleeue that wee haue fulfilled the measure of righteousnesse:
If out of the Barns of our household stoare, we give somewhat to the poor, we believe that we have fulfilled the measure of righteousness:
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But the Prophet hopeth all of God, and trusteth all of his mercie. But the Prophet Hopes all of God, and Trusteth all of his mercy.
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Hierome vpon the 64. Chapter of Esay, If we beholde our owne merites, we must be driuen to desperation. Vpon the.Jerome upon the 64. Chapter of Isaiah, If we behold our own merits, we must be driven to desperation. Upon thee.
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3. Cha. to the Ephesians. In Christe Iesu our Lord, in whome we haue boldnesse and lyberty, to come and trust, 3. Cha. to the Ephesians. In Christ Iesu our Lord, in whom we have boldness and liberty, to come and trust,
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and affiance by the faith of him, not through our righteousnes, but through him, in whose name our sinnes be forgiuen. and affiance by the faith of him, not through our righteousness, but through him, in whose name our Sins be forgiven.
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In his first booke against the Pellagians. Our ryghteousnesse dooth not confist of our merites, but of the grace and mercy of God.
In his First book against the Pelagians. Our righteousness doth not confist of our merits, but of the grace and mercy of God.
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Augustin in his, 50. Booke of Homyles. 14 Hom. Dyd not he giue, that thou mightest fight a good fight? if he him selfe dyd not giue, what was it that thou sayst? In an other place, I laboured more then all they:
Augustin in his, 50. Book of Homyles. 14 Hom. Did not he give, that thou Mightest fight a good fight? if he him self did not give, what was it that thou Sayest? In an other place, I laboured more then all they:
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yet not I, but the grace of God within me, behold thou sayst, I haue ended my course, dyd he not also giue vnto thee that thou shouldest finish thy course? If he gaue not vnto thee, that thou shouldest finish thy course:
yet not I, but the grace of God within me, behold thou Sayest, I have ended my course, did he not also give unto thee that thou Shouldst finish thy course? If he gave not unto thee, that thou Shouldst finish thy course:
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what is it, that thou sayst? In an other place, It lyeth not in the willer,
what is it, that thou Sayest? In an other place, It lies not in the willer,
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nor in the runner, but in God that sheweth mercy. I haue kept the faith: I acknowledge and allowe it.
nor in the runner, but in God that shows mercy. I have kept the faith: I acknowledge and allow it.
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I confesse and grant, that thou hast kept the faith: but except the Lord dooth keepe the Citty:
I confess and grant, that thou hast kept the faith: but except the Lord doth keep the city:
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he watcheth in vaine, that dooth keepe it. Pardon me O Apostle, I know nothing of thine owne, but euyll.
he watches in vain, that doth keep it. Pardon me Oh Apostle, I know nothing of thine own, but evil.
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Pardon vs O Apostle, we say so, because thou hast taught vs. Therefore when he crowneth thy merites, he crowneth nothing, but his owne gyfts. Pardon us O Apostle, we say so, Because thou hast taught us Therefore when he Crowneth thy merits, he Crowneth nothing, but his own Gifts.
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Thus you haue heard (déerely beloued) what both scriptures and Doctors write against mens merites, and righteousnesse:
Thus you have herd (dearly Beloved) what both Scriptures and Doctors write against men's merits, and righteousness:
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Wherefore I pray you, in the name of Christe, to embrace the trueth. THus was ye Sermon ended at Roome in the yéere of our Lord.
Wherefore I pray you, in the name of Christ, to embrace the truth. THus was the Sermon ended At Room in the year of our Lord.
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1578. in the moneth of May: which Sermō is registred only for this cause, ye if I should reuolt frō Papistry, mine own writing which is registred should cōdemne me to the fire, for pardō there were none.1578. in the Monn of May: which Sermon is registered only for this cause, you if I should revolt from Papistry, mine own writing which is registered should condemn me to the fire, for pardon there were none.
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Otherwise, if they had not registred this Sermon, I might haue forsaken Papistrie, & without any feare of burning, I might haue repayred vnto them,
Otherwise, if they had not registered this Sermon, I might have forsaken Papistry, & without any Fear of burning, I might have repaired unto them,
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& be reconciled to the Romishe Church againe.
& be reconciled to the Romish Church again.
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But nowe, if I were so wicked & lewde, by meanes of my Sermō registred at Roome, the Pope him selfe, could graunt me no pardon, according to theyr owne lawes:
But now, if I were so wicked & lewd, by means of my Sermon registered At Room, the Pope him self, could grant me no pardon, according to their own laws:
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But without any faile I should be burnt as an Heretique, for thus tearme they Christians.
But without any fail I should be burned as an Heretic, for thus term they Christians.
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But God defend me from theyr clawes, & strengthē me in his faith, & graunt me patience vnto the ende, and in the ende.
But God defend me from their claws, & strengthen me in his faith, & grant me patience unto the end, and in the end.
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God graunt me an heart to looue him, and obey my Soueraigne, Quéene Elizabeth: During her life, I hope ye Papists shall not burne me, God graunt her Grace many yéeres, to raigne with much felicitie, encrease of honour,
God grant me an heart to love him, and obey my Sovereign, Queen Elizabeth: During her life, I hope you Papists shall not burn me, God grant her Grace many Years, to Reign with much felicity, increase of honour,
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and ioy of health, bothe of body and soule.
and joy of health, both of body and soul.
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1383
Pray well, O England, for her Maiestie, for truely thou hast much néed, thou knowest the cause as well as I,
prey well, Oh England, for her Majesty, for truly thou hast much need, thou Knowest the cause as well as I,
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wherfore the same I doo omit to write.
Wherefore the same I do omit to write.
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This booke is ended, Momus holde thy peace, for there was neuer Momus that euer thriued,
This book is ended, Momus hold thy peace, for there was never Momus that ever thrived,
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vnlesse he became a mome for his labor.
unless he became a mome for his labour.
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Men wyll say (as they haue done before this tyme,) that this Booke was the labour of other men,
Men will say (as they have done before this time,) that this Book was the labour of other men,
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as they say the other was:
as they say the other was:
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It is well knowne of twēty, and not so few, that I had the helpe of none, in this book,
It is well known of twēty, and not so few, that I had the help of none, in this book,
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1390
neyther in the first booke, which was called my Recantation.
neither in the First book, which was called my Recantation.
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1391
All the helpe I had, was of God and my bookes, as for other helpe had I none:
All the help I had, was of God and my books, as for other help had I none:
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1392
not so much as one sentence or clawse had I, by other mens industrie, to be written in my booke.
not so much as one sentence or clause had I, by other men's industry, to be written in my book.
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1393
This haue I spoken, not to win prayse, or that I should séeme to be coumpted learned, before I be:
This have I spoken, not to win praise, or that I should seem to be counted learned, before I be:
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1394
But I thought it good so much to write, to certifie the Readers, howe falsely I am accused,
But I Thought it good so much to write, to certify the Readers, how falsely I am accused,
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1395
and slaundered, and what vntruethes ye Papists report of me.
and slandered, and what untruths the Papists report of me.
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1396
I crane no more of them, then they would of me, in the lyke case, to speake no more then trueth is:
I crane no more of them, then they would of me, in the like case, to speak no more then truth is:
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1397
And let them not spare, to report that which is trueth:
And let them not spare, to report that which is truth:
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1398
so shall they (as I thinke) neyther displease God, nor molest their owne conscience.
so shall they (as I think) neither displease God, nor molest their own conscience.
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1399
And before ye any man ought to beléeue them, in misreporting ought of me, let them first trie & examine theyr wordes,
And before you any man ought to believe them, in misreporting ought of me, let them First try & examine their words,
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1400
whether they be true or false, and as they haue prooued theyr wordes, so let them beléeue.
whither they be true or false, and as they have proved their words, so let them believe.
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1401
Thus I haue ended to write any farther, to God be prayse, & vnto me to accomplishe, what to a Christian belongeth.
Thus I have ended to write any farther, to God be praise, & unto me to accomplish, what to a Christian belongeth.
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1402
If you like this simple worke of mine, expect for a better, which I hope to God ere it be long, shalbe brought to lyght, to the misliking of the Papists,
If you like this simple work of mine, expect for a better, which I hope to God ere it be long, shall brought to Light, to the misliking of the Papists,
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1403
and to the discredite of theyr hypocriticall Religion, and to the profite of the Christians, and aduancement of the vndoubted trueth of the Gospell. FINIS.
and to the discredit of their hypocritical Religion, and to the profit of the Christians, and advancement of the undoubted truth of the Gospel. FINIS.
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1404
Et Laus Deo. Dum spiro spero, vita mors, coelum gehenna.
Et Laus God Dum Spiro spero, vita mors, coelum gehenna.
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