A sermon very notable, fruictefull, and godlie made at Paules crosse the. xii. daie of Noue[m]bre, in the first yere of the gracious reigne of our Souereigne ladie Quene Marie her moste excellente highnesse, by Iames Brokis Doctor of Diuinitie, [and] master of Bailye College in Oxforth, with certein additions, whiche he at the tyme of vttering, for auoidyng of tediousnes, was faine to omitte.
THese wordes of the Gospel of this day, taken out of the.ix. of •. Math. although thei are the wordes of one latrus, y• ruler of the Synagog, literally spoken.
THese words of the Gospel of this day, taken out of the ix of •. Math. although they Are the words of one latrus, y• ruler of the Synagogue, literally spoken.
for y• spiritual reuiuing, of her spiritual doughter, spiritually deceassed, this particulare churche of Englande, Forewarnyng you, that when I shall chaunce sometime to name the dead doughter,
for y• spiritual reviving, of her spiritual daughter, spiritually deceased, this particular Church of England, Forewarning you, that when I shall chance sometime to name the dead daughter,
or the dead churche, in suche sorte, that some ma• perhappes gather therby the hole to be dead, I meane alwaies the deade membres therof onely, onely the bad,
or the dead Church, in such sort, that Some ma• perhaps gather thereby the hold to be dead, I mean always the dead members thereof only, only the bad,
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WE se by common and daily experience, honorable, and christien audience, that euen verye nature itselfe hath geuen to euery naturall mother, besides the pappes and the Mylke shee nourisheth her childe withall, a certein naturall inclination moreouer to loue her child,
WE see by Common and daily experience, honourable, and christien audience, that even very nature itself hath given to every natural mother, beside the paps and the Milk she Nourishes her child withal, a certain natural inclination moreover to love her child,
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and so dooe by wilfulnesse at lengthe, chaunce on some sodeine deathe, Yeat shee for her motherly affection and tender loue, taketh pitie and compassion on her dead childe, soroweth, lamenteth & bewayleth her dead chlide,
and so do by wilfulness At length, chance on Some sudden death, Yet she for her motherly affection and tender love, Takes pity and compassion on her dead child, sorroweth, lamenteth & bewaileth her dead chlide,
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how much more is the same or rather a greater affect to be loked for in our spirituall mother, in our mother the holie Catholike churche, towardes her spiritual child? Whose child is this Churche of Englande, with euerye other particulare churche,
how much more is the same or rather a greater affect to be looked for in our spiritual mother, in our mother the holy Catholic Church, towards her spiritual child? Whose child is this Church of England, with every other particular Church,
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now by another? What persecutiones hath shee suffered againe sins that time, sins the coming of Christ, what by Nero, what by Domitian, what by Seuerus, what by Diocletian, What by Maximinian, what by the Gothes, what by the Hūnes, what by y• Vandales,
now by Another? What Persecutions hath she suffered again Sins that time, Sins the coming of christ, what by Nero, what by Domitian, what by Severus, what by Diocletian, What by Maximinian, what by the Goths, what by the Hūnes, what by y• Vandals,
& other? Of whose cruel tormentes may wel be verified, that S. Austen writeth. Ligabantur: includebātur: coedebantur: De ciuita. dei. lib. xxij. ca. vi torquebātur: urebātur: laniabantur: trucidabantur.
& other? Of whose cruel torments may well be verified, that S. Austen Writeth. Ligabantur: includebātur: coedebantur: De ciuita. dei. lib. xxij. circa vi torquebātur: urebātur: laniabantur: trucidabantur.
And yet lyke the Israelites vnder Pharao, the more thei were tormented, the more alwaies thei increased For this is the propretie of the churche (as S. Hilarie saieth) then to vanquesh, when shee is dammaged:
And yet like the Israelites under Pharaoh, the more they were tormented, the more always they increased For this is the property of the Church (as S. Hillary Saith) then to vanquesh, when she is damaged:
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Againe our mother the holie catholike Churche, in that shee hath to her mariage maker and director, the holyghost the spirit of truth, shee cā neuer be diuorsed from Christe her moste benigne Spouse,
Again our mother the holy catholic Church, in that she hath to her marriage maker and director, the Holy Ghost the Spirit of truth, she can never be divorced from Christ her most benign Spouse,
I (quod hee) in the spirite of God, in the holyghostes behaulfe, haue betrouthed you to one husbande, to thende you maie keepe yourselues alwaies as a chast virgine vnto Christ.
I (quod he) in the Spirit of God, in the holyghostes behaulfe, have betrothed you to one husband, to The end you may keep yourselves always as a chaste Virgae unto christ.
And that shee is by the same mariage maker, and directour, led from time to time into al kinde of truth, it maie appere aswel by this promise of Christ Ego rogabo patrem. &c. I will desire my father,
And that she is by the same marriage maker, and director, led from time to time into all kind of truth, it may appear aswell by this promise of christ Ego rogabo patrem. etc. I will desire my father,
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as by this absurditie, & vnreasonablenesse, which Tertullian gathereth to ensue of the contraire. Age nūc, omnes errauerint: deceptusTert. de prescrip. cōrra here. sit & Apostolus:
as by this absurdity, & unreasonableness, which Tertullian gathereth to ensue of the Contraire. Age nūc, omnes errauerint: deceptusTert. de prescript. conrra Here. fit & Apostles:
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Neglexit officiū Dei Villicus, Christi Vicarius, sinēs Ecclesias aliter interim intelligere, aliter credere, { que } quod ipse per Apostolos praedicabat:
Neglexit officiū Dei Villicus, Christ Vicar, sinens Ecclesiastes aliter interim intelligere, aliter Believe, { que } quod ipse per Apostles praedicabat:
& quid uerisimile est, ut tot ac tantae in unam fidē errauerint? Et m•x. Interea perperam euāgelizabatur: perperam credebatur: tot millia millium perperam tincta: tot opera fidei perperā ministrata:
& quid verisimile est, ut tot ac Tantae in unam fidē errauerint? Et m•x. Interea Perperam euāgelizabatur: Perperam credebatur: tot millia millium Perperam Tincta: tot opera fidei perperā ministrata:
In the meane time (saith he) it must be graunted: yt the Gospel was mispreached: the worde of God misbeleued: so many thousande thowsandes mischristened:
In the mean time (Says he) it must be granted: that the Gospel was mispreached: the word of God misbeleued: so many thousande thowsandes mischristened:
This is my saiyng, and not the lordes? Why did he reproue certein for breaking customes of preching of praiyng, of cutting heire, not conteined in scripture? Why did S. Ihon the Baptist bind his disciples to certeine fastes,
This is my saying, and not the Lords? Why did he reprove certain for breaking customs of preaching of praying, of cutting heir, not contained in scripture? Why did S. John the Baptist bind his Disciples to certain fasts,
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and certeine Praiers, besides the scripture? Why did S. Iames by the consent of the rest, make a decree, that euery man should abstein from strangled beasres, from bloud,
and certain Prayers, beside the scripture? Why did S. James by the consent of the rest, make a Decree, that every man should abstain from strangled beasres, from blood,
and from thynges offred vp to Idolles, which no Scripture commannded? Why durst the Apostle after that decree, make himselfe so bolde as so saie, all thinges are cleane to the cleane,
and from things offered up to Idols, which no Scripture commanded? Why durst the Apostle After that Decree, make himself so bold as so say, all things Are clean to the clean,
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statuit Scriptura, mos populi Dei, & instituta maiorum pro legetenenda sunt, & sicut praeuaricatores diuinarum legum, ita contemptores Ecclesiasticarum constitutionum coercendi sunt.
statuit Scripture, mos People Dei, & Instituta Maiorum Pro legetenenda sunt, & sicut praevaricatores diuinarum Legume, ita contemptores Ecclesiasticarum Constitutionum coercendi sunt.
as the same Saint Augustine againe in an other place affirmeth, saiyng: VndeAd I••ua. epi. cxviij haec cur ita facienda sint, disputare, insolentissimae insaniae est.
as the same Saint Augustine again in an other place Affirmeth, saying: Undead I••ua. epi. cxviij haec cur ita facienda sint, disputare, insolentissimae Insanity est.
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Al other thinges for the most part, whiche our Sauiour Christe saied and commaunded, excepte the Churche hadde added the time the place, the circumstaunce,
All other things for the most part, which our Saviour Christ said and commanded, except the Church had added the time the place, the circumstance,
as it appereth by the parables of the net, the vine, the floore, the ten virgins and other mo, shee cannot bee (as some woulde haue her) inuisible, hid,
as it appeareth by the parables of the net, the vine, the floor, the ten Virgins and other more, she cannot be (as Some would have her) invisible, hid,
& vnknowen, (althoughe the Churche taken for thonely predestinate, be such in very dede) For if that wer true (as it is as false as they that saie it,) Howe then coulde the churche be assembled of Christ, to a citie set on a high hil, which cannot be hid? Non potest ciuitasMath. v. abscondi, supra montem posita.
& unknown, (although the Church taken for thonely predestinate, be such in very deed) For if that were true (as it is as false as they that say it,) How then could the Church be assembled of christ, to a City Set on a high hill, which cannot be hid? Non potest ciuitasMath. v. abscondi, supra montem Posita.
How then coulde the obstinate offender be cōuented before the churche, as Christ willeth hym to be? dic Ecclesiae: how thē could the churche be persecuted of S. Paul,
How then could the obstinate offender be Convicted before the Church, as christ wills him to be? Die Ecclesiae: how them could the Church be persecuted of S. Paul,
Could the mēbres of a churche inuisible, hid, and vnknowen, be takē, imprisoned, and afflicted of any man, at lest wittinglie? What reasonable man callyng to his remembraunce any reason at all, will not thinke it vtterly vnreasonable?
Could the members of a Church invisible, hid, and unknown, be taken, imprisoned, and afflicted of any man, At lest wittingly? What reasonable man calling to his remembrance any reason At all, will not think it utterly unreasonable?
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This was the filthie sinke, and swillowe of all these tragedies whiche hathe raged well nighe ouer all Christendome, oute of the which hath roked of late so many stinkyng filthie contagious Heresies,
This was the filthy sink, and swillowe of all these tragedies which hath raged well High over all Christendom, out of the which hath roked of late so many stinking filthy contagious Heresies,
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and the new, Euen as all women haue geuē vnto theim by nature, sence to discerne the good temperature of their owne pappes, from the distemperature of the same ▪ so hath the Churche geuen her by God, aucthoritie to discerne the true Scriptures from the forged, the autentical from the Apocriphal.
and the new, Even as all women have given unto them by nature, sense to discern the good temperature of their own paps, from the distemperature of the same ▪ so hath the Church given her by God, Authority to discern the true Scriptures from the forged, the authentical from the Apocryphal.
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nor hearde Christ, and disalowe and reiect Nichodems Gospelle, whiche was conuersaunt with Christ? Why sholde we then allow and receiue the Gospel of S. Luke beyng but a disciple,
nor heard christ, and disallow and reject Nicodemus Gospel, which was conversant with christ? Why should we then allow and receive the Gospel of S. Lycia being but a disciple,
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except onely one particle therin of the woman taken in aduoutrie, which particle by the iudgement of diuerse profoundly learned, was takē out frō thens,
except only one particle therein of the woman taken in adultery, which particle by the judgement of diverse profoundly learned, was taken out from thence,
Finally our mother the holie catholike Churche in that shee hath to her milke the true sence of the worde of God, shee hath likewise aucthoritie to iudge,
Finally our mother the holy catholic Church in that she hath to her milk the true sense of the word of God, she hath likewise Authority to judge,
For if the scripture of tholde lawe in Moses tyme was not made the highe iudge of controuersies (beyng a thing it selfe in diuerse pointes called in controuersie) but aucthoritie of Iudgemente was geuen alwaies by goddes owne mouth to the learned,
For if the scripture of tholde law in Moses time was not made the high judge of controversies (being a thing it self in diverse points called in controversy) but Authority of Judgement was given always by God's own Mouth to the learned,
and condicion, then the Iewes were, nedes muste wee graunt to the catholike churche like aucthoritie of Iudgement for the decision of al controuersies in our Religion:
and condition, then the Iewes were, needs must we grant to the catholic Church like Authority of Judgement for the decision of all controversies in our Religion:
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Sithē God, woulde not suffre hys Churche to mystake a boke of scripture, for peril of damnable heresies that may ensue therō ▪ & like peril maie ēsue by the misconstruyng of the sentence,
Sithen God, would not suffer his Church to mystake a book of scripture, for peril of damnable heresies that may ensue theron ▪ & like peril may ensue by the misconstruing of the sentence,
By what Lawe wee beleue the churche tellyng vs that this is the true Scripture of GOD, by the very selfe same Lawe lette vs beleue the Churche, tellyng vs that this or that, is the trewe sence of the Scripture of God.
By what Law we believe the Church telling us that this is the true Scripture of GOD, by the very self same Law let us believe the Church, telling us that this or that, is the true sense of the Scripture of God.
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for lytle shoulde it auaile the churche to know the true scripture, if she were defrauded of ye true sence of the same scripture Who so then taketh from the churche this aucthoritie of iudgement, he taketh awaie violētly all the certentie of our faith.
for little should it avail the Church to know the true scripture, if she were defrauded of you true sense of the same scripture Who so then Takes from the Church this Authority of judgement, he Takes away violently all the certainty of our faith.
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the more fooles, the more talkatiue yea, and wil take on them scoutche presumpteously, and arrogātly the iudgement & decision of any matier in cōtrouersie: none cōmeth amisse to them.
the more Fools, the more talkative yea, and will take on them scoutche presumpteously, and arrogantly the judgement & decision of any matter in controversy: none comes amiss to them.
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what you choppelogike, how long haue you been a chopper of Scripture? Meddle with chopping of your hearbes and leaue your choppyng of scriptures hardely. Ne sutor ultraAdag. Horac crepidam. Quae Medicorum sunt, promittant Medici. Tractent fabrilia fabri.
what you choppelogike, how long have you been a chopper of Scripture? Meddle with chopping of your herbs and leave your chopping of Scriptures hardly. Ne suitor ultraAdag. Horace crepidam. Quae Medicorum sunt, promittant Medici. Treatise fabrilia Fabri.
So that the Iudgement ▪ and decision of high controuersies, & likewise thinterpretacion of most obscure places vndecided, ought not tapperteine to thunlearned,
So that the Judgement ▪ and decision of high controversies, & likewise thinterpretacion of most Obscure places undecided, ought not tapperteine to thunlearned,
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whose cēsure in this behalf, is not only not to bee contempned, but is also of euerie good Chrystian earnestlye to bee allowed, earnestlye to bee embraced, and folowed.
whose censure in this behalf, is not only not to be contemned, but is also of every good Christian earnestly to be allowed, earnestly to be embraced, and followed.
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For what other thing I pray you, ment Saint Ciril when he saied: Probares est humilitas, & animi nobilis signum, doctoribus credere, •• illis, ueluti Doctioribus cedere.
For what other thing I pray you, meant Saint Cyril when he said: Probares est humilitas, & animi nobilis signum, doctoribus Believe, •• illis, Veluti Doctioribus Cedere.
Be not wise in thine owne conceipt) That mā is to be coūted wise in his own conceipt, whoo in those thinges whiche he might wel haue learned by thinstruction of the doctors, presumpteously extolleth himselfe aboue other,
Be not wise in thine own conceit) That man is to be counted wise in his own conceit, who in those things which he might well have learned by thinstruction of the Doctors, presumpteously extolleth himself above other,
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& ideo oportet ab eo intelligentiā discere scripturarum, qui eam a maioribus secūdum ueritatem sibi traditā seruat? Diligent obseruacion ought to be had, that,
& ideo oportet ab eo intelligentiam discere scripturarum, qui eam a maioribus secūdum ueritatem sibi traditā seruat? Diligent observation ought to be had, that,
And therfore of him ought we to lerne the true sence of scripture, who obserueth the same, accordinge to the trueth, by tradition geuen from thelders to there successours, euermore frōtyme to tyme With this ingin and wepon,
And Therefore of him ought we to Learn the true sense of scripture, who observeth the same, according to the truth, by tradition given from thelders to there Successors, evermore frontyme to time With this ingin and weapon,
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as an ingyne and wepon most sure, fought I reneus against theretike valentinus: fought Tertulliā against theretike Marcion: fought Origen against theretike Celsus: fought Cyprian against theretike Nouatus: fought Iherom agaynste theretike Iouinian: fought Austē against theretike Donatus:
as an engine and weapon most sure, fought I reneus against theretike Valentinus: fought Tertulliā against theretike Marcion: fought Origen against theretike Celsus: fought Cyprian against theretike Nouatus: fought Jerome against theretike Jovinian: fought Austē against theretike Donatus:
whiles they were inforced magre ther •eth and spite of there berdes, tunderstande scripture alwaies, accordinge to thexposition of our mother the holye churche, the holy doctors,
while they were enforced magre there •eth and spite of there berdes, tunderstande scripture always, according to The exposition of our mother the holy Church, the holy Doctors,
Albeit the processe of my mater maye seme to require here, som what to intreat of these •• notes, antiquitie, vniuersitie & cocent, wherby as wel ye catholike church,
Albeit the process of my mater may seem to require Here, Some what to entreat of these •• notes, antiquity, University & cocent, whereby as well you catholic Church,
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What other notes most specially, S. Austē vsed to tune for hys parte, to solace and kepe him selfe with in the lappe of his mother the catholike church, he notifieth it to vs in this wise. Multa sūt quaeContra Epis. Manachaei. cap. iiij. me in ecclesiae gremio iustissime teneāt:
What other notes most specially, S. Austē used to tune for his part, to solace and keep him self with in the lap of his mother the catholic Church, he notifieth it to us in this wise. Multa sūt quaeContra Ethics Manicheans. cap. iiij. me in ecclesiae gremio iustissime teneant:
finally I am holden in, by the name catholike, whiche is of that propertie force & vertue, that neuer hitherto any secte of heretikes, (were they neuer so unpudent) hath dared to calle any of there congregacions, or conuenticles the catholike church.
finally I am held in, by the name catholic, which is of that property force & virtue, that never hitherto any sect of Heretics, (were they never so pudent) hath dared to call any of there congregations, or conventicles the catholic Church.
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If than the very name catholike, amonge al other notes did somewhat holde in S. Austen within the lappe of his mother the churche, who wyll not be holden in, consideringe bothe that name,
If than the very name catholic, among all other notes did somewhat hold in S. Austen within the lap of his mother the Church, who will not be held in, considering both that name,
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& many other goodly names and appellaciōs moo ▪ wherewithall she is termed & signified almoost euery where through the scriptures? She is tho•ly spouse of christ,
& many other goodly names and appellations moo ▪ wherewithal she is termed & signified almost every where through the Scriptures? She is tho•ly spouse of Christ,
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accounting alwayes all iniuries done to her, euen as done to him selfe, qui tangit illā, tangit pupillā oc•liZac. ij. mei, who that toucheth her, (sayth he) toucheth the balle of myne yeie.
accounting always all injuries done to her, even as done to him self, qui tangit illā, tangit pupillā oc•liZac. ij. mei, who that touches her, (say he) touches the ball of mine yeie.
& destroy her swete flowars She is ye vineyard eiect, which brīgeth forth swete wyne, quodEsai. v. confortet corhominis, & not such as the babilonical strūpet beareth in her phial, able to poyson the hole worlde.
& destroy her sweet flowars She is the vineyard eject, which brings forth sweet wine, quodEsai. v. confortet corhominis, & not such as the Babylonical strumpet bears in her phial, able to poison the hold world.
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She is thon lye keper of the carcas, that is to witte, of all trueth, wherunto the Egles, that is, ye high lerned of ye churche, hath alwaies haunted and fedde vpon.
She is thon lie keeper of the carcase, that is to wit, of all truth, whereunto the Eagles, that is, you high learned of the Church, hath always haunted and fed upon.
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Thā from the vnitie of this our mother the holy catholyke churche, wherein is one god, one faith, one hope, one Baptisme, one communiō, one sacrifice, one preisthode, and al one:
Than from the unity of this our mother the holy catholic Church, wherein is one god, one faith, one hope, one Baptism, one communion, one sacrifice, one preisthode, and all one:
and it were no more but for this one haynous offence only, that he is seperate frō the vnitie of christ, he shal not haue life, non habebit uitam, he shall not haue life (saith he) he shalbe counted as dead,
and it were no more but for this one heinous offence only, that he is separate from the unity of Christ, he shall not have life, non habebit uitam, he shall not have life (Says he) he shall counted as dead,
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Wheras euery good doughter ought to captiuate her intelligence, & geue that to her spirituall mother, whiche no good chylde lyghtly denieth to his naturall mother, that is to witte:
Whereas every good daughter ought to captivate her intelligence, & give that to her spiritual mother, which no good child lightly Denieth to his natural mother, that is to wit:
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nor crediteth her mother, nor loueth her mother, nor obeieth her mother, but rather dispiseth her, spiteth her, taunteth her, checketh her, reuileth her,
nor crediteth her mother, nor loves her mother, nor Obeyeth her mother, but rather despiseth her, spiteth her, taunteth her, checketh her, revileth her,
and the dedly dampnable state this doughter Englande (in a parte) standeth in? Who seinge it, do not inwardly and hertely lament the same? Yet this not withstandinge, this good woman our mother the holy catholyke church,
and the deadly damnable state this daughter England (in a part) Stands in? Who sing it, do not inwardly and heartily lament the same? Yet this not withstanding, this good woman our mother the holy catholic Church,
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for her motherly af fection and tender loue, moued euen with the very boweles of pitie and compassion, she soroweth lamenteth and bewayleth the dedly defection of thys her doughter, pitifully cōplayninge, crienge out, and sayeng:
for her motherly of fection and tender love, moved even with the very bowels of pity and compassion, she sorroweth lamenteth and bewaileth the deadly defection of this her daughter, pitifully complaining, crienge out, and saying:
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Audite obsecro cōfines Angliae, audite uniuersi populi, & uidete dolorem meū. Adduxit mihideus luctum magnum. Vidi enim defectionem filiae meae, quam super duxitilliaeternus.
Audite Obsecro confines Angliae, audite uniuersi People, & uidete dolorem meū. Lead mihideus Luctum magnum. Vidi enim defectionem Filial meae, quam super duxitilliaeternus.
euen with these, or the lyke wordes, whiche I haue nowe taken to my theme. Domine, filia mea modo defuncta est, sed ueni, impone manum tuā super eam et uiuet.
even with these, or the like words, which I have now taken to my theme. Domine, filia mea modo defuncta est, sed ueni, impone manum tuā super eam et Vivet.
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nowe (in a parte) disceased and dead, hathe come to her death by thre maner of wayes, firste for lacke of the life of liuely vnitie with her mother the holy catholyke churche, secondarilye for lacke of the life of faieth & good beleife,
now (in a part) diseased and dead, hath come to her death by Three manner of ways, First for lack of the life of lively unity with her mother the holy catholic Church, secondarily for lack of the life of faith & good belief,
& good belief, No merueil it is verely, if she, (for a good, I muste saie for a great numbre of her membres) be sore infected, sore poysoned, sore soule sicke,
& good belief, No merueil it is verily, if she, (for a good, I must say for a great numbered of her members) be soar infected, soar poisoned, soar soul sick,
For why, what soeuer diuelish diuises meanes and waies hath been vsed heretofore, of the chiefest miscreauntes, misbeleuers and heretikes, that euer wer in christes church, (Tharrains I meane) for thalluremēt of other to thinfectiō of their detestable doctrine,
For why, what soever devilish devises means and ways hath been used heretofore, of the chiefest miscreants, misbeleuers and Heretics, that ever were in Christ's Church, (Tharrains I mean) for thallurement of other to thinfection of their detestable Doctrine,
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Tharriās firste, for that thei coulde not otherwise lightlye perswade, but vnder the colour of the woorde of God, they talked commonlye of the scripture, alledged the scripture appeled to the scripture, bosted of the scripture,
Thracians First, for that they could not otherwise lightly persuade, but under the colour of the word of God, they talked commonly of the scripture, alleged the scripture appealed to the scripture, boasted of the scripture,
and a nūbre of textes, thei had gathered together for their assertion, whiche were in very deede (as Bunderius writeth) l. apparaunt textes mo in numbre,
and a numbered of texts, they had gathered together for their assertion, which were in very deed (as Bunderius Writeth) l. apparent texts more in numbered,
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Et hac sua audacia aduers { us } ecclesiā congrediētes, stati quosdāde prescri mouēt orthodoxos: fatigant infirmos: pusillos capiunt: medios autem cum scrupulo dimittunt.
Et hac sua audacia aduers { us } ecclesiā congredientes, stati quosdande prescri movent Orthodoxos: fatigant Infirmos: pusillos capiunt: medios autem cum scrupulo dimittunt.
And hath not the like practise been excercised with vs these fewe yeres past, by our euangelical brotherhod? haue not wee bē likewise by thē assaulted wt the word of ye lord, vrged with ye word of ye lorde, pressed wt the word of ye lord, ye whē the lorde (our lord knoweth) mēt nothīg lesse? was other ergo in peruise other Alleluya at Easter euermore cōmon,
And hath not the like practice been exercised with us these few Years past, by our Evangelical brotherhood? have not we been likewise by them assaulted with the word of the lord, urged with you word of the lord, pressed with the word of the lord, you when the lord (our lord Knoweth) meant nothing less? was other ergo in peruise other Alleluia At Easter evermore Common,
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cū dn̄s non sit loquut { us } I haue not sent these prophetes, (saith our Lord) and yeat thei ranne, I haue not spoken to theim, and yet thei preached, saiyng: the Lorde hath spoken it:
cū dnns non fit loquut { us } I have not sent these Prophets, (Says our Lord) and yet they ran, I have not spoken to them, and yet they preached, saying: the Lord hath spoken it:
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when in very dede, the Lorde spake it not? Against al soche misconstruers, and misexpounders of the word of God, heare (I praie you) how Tertullian maketh our mother the holie Catholike Churche, to replie.
when in very deed, the Lord spoke it not? Against all such misconstruers, and misexpounders of the word of God, hear (I pray you) how Tertullian makes our mother the holy Catholic Church, to reply.
nistis? quid agitis in meo non mei? quo iure siluam meā caeditis? qua licentia fontes meos transue•titis? Mea est possessio: olim possideo: habeo origines firmas: ego sum apostolorū haeres:
nistis? quid agitis in meo non mei? quo iure siluam meā caeditis? qua licentia Fontes meos transue•titis? Mea est possessio: Once possideo: habeo origines firmas: ego sum apostolorū haeres:
Ipsi apostoli, sicut testamēto suo cauerunt, sicut fidei cōmiserūt, sicut adiurauerūt, ita teneo. Voscerte exhaer edauerūt sē { per } & abdicauerūt, ut extraneos, ut inimicos.
Ipsi Apostles, sicut testamēto Sue cauerunt, sicut fidei commiserunt, sicut adiuraverunt, ita Teneo. Vos certe exhaer edauerunt sē { per } & abdicauerunt, ut extraneos, ut inimicos.
Who are you (saith shee) when, or from whēce came you, what make you in my groūd being none of mine? by what aucthorite cut you doūe my wood? who licēsed you to turne ye stremes of my foūteines? The scripture (saith she) it is my possession, my good, my heritage:
Who Are you (Says she) when, or from whence Come you, what make you in my ground being none of mine? by what Authority Cut you down my wood? who licensed you to turn you streams of my fountains? The scripture (Says she) it is my possession, my good, my heritage:
whiles the Catholique, good, and godly lerned bishops were hadde in reputacion, they charged therefore many of thē, with diuerse faulse, and greuous crymes.
while the Catholic, good, and godly learned Bishops were had in reputation, they charged Therefore many of them, with diverse false, and grievous crimes.
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as the arme of Arseuius, notwithstāding Arsenious himselfe appeared afterward, hauyng both armes With incontinencie, in that hee shoulde haue rauished a certein woman, who being subornated for ye nones, did like a shameful & shameles harlot, most impudētly auouche it to his face:
as the arm of Arsemius, notwithstanding Arsenious himself appeared afterwards, having both arms With incontinency, in that he should have ravished a certain woman, who being subornated for the nonce, did like a shameful & shameless harlot, most impudently avouch it to his face:
And albeit this good, and Godly learned Byshoppe hadde so well pourged, and cleared him selfe of bothe these crimes, that his accusors susteined thereby no litle shame and reproche,
And albeit this good, and Godly learned Bishop had so well purged, and cleared him self of both these crimes, that his accusers sustained thereby no little shame and reproach,
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and also to bee crouned in Heauen ▪ Was not disobediēce laid to ones charge where no disobediēce was? periury to an others charge, where no periurie was? diuers crimes to diuers of their charge, wher no crime was? And notwithstāding their iust purgatiō & clerement were thei not yet deposed and cōmitted to ward, ye & that some of thē to most vile ward to Tharrians also for thallurement of the powers, beyng dyuerslye ▪ affected and delighted with chaunge, thei vsed diuers alterations & changes in their religiō. whose mutability, & chāgeableness. Hilary most plainly declareth.
and also to be crowned in Heaven ▪ Was not disobedience laid to ones charge where no disobedience was? perjury to an Others charge, where no perjury was? diverse crimes to diverse of their charge, where no crime was? And notwithstanding their just purgation & clerement were they not yet deposed and committed to ward, you & that Some of them to most vile ward to Thracians also for thallurement of the Powers, being dyuerslye ▪ affected and delighted with change, they used diverse alterations & changes in their Religion. whose mutability, & changeableness. Hilary most plainly Declareth.
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which custome, after it ones begon rather to make newe Decrees, thē to retein decrees redy ▪ made, it neither defēdeth thold, nor yet stablisheth the new:
which custom, After it ones begun rather to make new Decrees, them to retain decrees ready ▪ made, it neither defendeth thold, nor yet stablisheth the new:
We make euery yere, yea euery month almost a new faith. Hitherto s. Hilari. who in the same place reciteth also. iiii. seuerall chaūg { is } which tharrians had of their faith, and al in one yeare:
We make every year, yea every Monn almost a new faith. Hitherto s. Hilary. who in the same place reciteth also. iiii. several change { is } which Thracians had of their faith, and all in one year:
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and that accordyng to the affection, and phantasie of Rulers? haue not we had chaunge in doctrine chaunge in bookes, chaunge in tounges, chaunge in aultares, chaunge in placyng, chaunge in gesture, chaunge in apparaile, chaunge in breade, chaunge in geuyng, chaunge in receyuyng, with many chāges mo,
and that according to the affection, and fantasy of Rulers? have not we had change in Doctrine change in books, change in tongues, change in Altars, change in placing, change in gesture, change in apparel, change in bread, change in giving, change in receiving, with many changes more,
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the catholikes in the meane time, (whiche refused subscriptiōs) being either depriued of suche liuings ther had, other banished, other imprisoned, other at the lest cōmaunded to silence.
the Catholics in the mean time, (which refused Subscriptions) being either deprived of such livings there had, other banished, other imprisoned, other At the lest commanded to silence.
& sort of praier? Was there not one perilous, pernicious, pestilente Cathechisme emong other thinges set fourth of late, with a commaūdement to bee readde in al Grammare scholes through out the whole realme,
& sort of prayer? Was there not one perilous, pernicious, pestilent Catechism among other things Set fourth of late, with a Commandment to be read in all Grammar Schools through out the Whole realm,
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And that also setfurth as allowed by the clergy in Synod. Lōdi. wheras the conuocacation without all doubte (for the lower house at leaste) was neuer made priuie thereunto ▪
And that also setfurth as allowed by the Clergy in Synod. Lōdi. whereas the conuocacation without all doubt (for the lower house At jest) was never made privy thereunto ▪
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but suche onely, as would bee conformable to al Subscriptions ▪ Which, if it were not a certein kynde of byinge poore neadie symple Soulles to the Deuill for moneie, I report me to you.
but such only, as would be conformable to all Subscriptions ▪ Which, if it were not a certain kind of buying poor needy simple Souls to the devil for money, I report me to you.
but vppon suche onely, as woulde ernestly setfurth, (either by preching either by subscribyng) al the erronious doctrine, falsli termed the Kynges procedinges? Hath there been any catholike of late yeares refusyng subscription,
but upon such only, as would earnestly setfurth, (either by preaching either by subscribing) all the erroneous Doctrine, falsli termed the Kings proceedings? Hath there been any catholic of late Years refusing subscription,
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And therupon this terme NONLATINALPHABET signifiyng the cōsubstātialitie of the Soonne wyth the father, (whiche terme the Catholike fathers, inspired by the spirit of truth, inuēted in ye counsail of Nice) thei reiected it,
And thereupon this term signifying the consubstantiality of the Soon with the father, (which term the Catholic Father's, inspired by the Spirit of truth, invented in you counsel of Nicaenae) they rejected it,
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And hath not the lyke practise bine vsed of late with vs also? hath not oure new gospellers exacted of vs expresse scripture for euery thinge vsed of olde in the churche? hath not they caused to be laid downe al thinges whiche are not other expressely mēcioned in scripture, other by there owne fonde iudgemente to be gathered of scripture? And hath not they thereupon reiected and taūted this terme transubstantiacion,
And hath not the like practise bine used of late with us also? hath not our new Evangelists exacted of us express scripture for every thing used of old in the Church? hath not they caused to be laid down all things which Are not other expressly mentioned in scripture, other by there own fond judgement to be gathered of scripture? And hath not they thereupon rejected and taunted this term transubstantiation,
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as a terme newe, straunge, papisticall, and no where hable to be founde thorough out the hole bodie of the byble? But albeit thys terme transubstantiacion may seme to them somewhat a new terme, being not muche aboue thre hundreth yere olde,
as a term new, strange, papistical, and no where able to be found through out the hold body of the Bible? But albeit this term transubstantiation may seem to them somewhat a new term, being not much above Three Hundredth year old,
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And though this terme transubstantiacion, lyke as this terme consubstantialitie can no where befounde in scripture, (as in verye dede the terme can not befoūde) yet in as muche as, the thing ment thereby, is easily gathered of scripture, by ye sīcere & īcortupt iudgmēt of our mother the holy catholyke church, it ought of euery good christen & obedient child firmeli to be credited & beleued.
And though this term transubstantiation, like as this term consubstantiality can no where befounde in scripture, (as in very deed the term can not befounde) yet in as much as, the thing meant thereby, is Easily gathered of scripture, by the sincere & incortupt judgement of our mother the holy catholic Church, it ought of every good christian & obedient child firmeli to be credited & believed.
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For yt church, which gathered the thinge of scripture & inuēted the terme NONLATINALPHABET against tharrians: that churche whiche gathered the thing of scripture & īuēted ye terme NONLATINALPHABET agaist ye Nestoriās:
For that Church, which gathered the thing of scripture & invented the term against Thracians: that Church which gathered the thing of scripture & invented you term aghast you Nestorians:
If you set ought by her iudgement in thother pointes, why shoulde you set noughte by her iudgemēt in this pointe? Other receue her iudgemēt thoroughly, other reiecte her iudgement thoroughly:
If you Set ought by her judgement in tother points, why should you Set nought by her judgement in this point? Other receive her judgement thoroughly, other reject her judgement thoroughly:
Tharrians to be shorte, & not tharrians only, but all other kynde of miscreauntes, misbeleuers and heretikes (for the moost parte), intendinge to in duce and bringe in, the highest heresie of all, they vsed cōmonly first to make induction ther unto by other meaner maters ▪
Thracians to be short, & not Thracians only, but all other kind of miscreants, misbeleuers and Heretics (for the most part), intending to in duce and bring in, the highest heresy of all, they used commonly First to make induction there unto by other meaner maters ▪
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And hath not the lyke practise •ine vsed of late yeres here with vs also? hath not our new christians, intendinge at length to shoote at the hyghest marke of al, shote first at other lower markes? yes certenly.
And hath not the like practice •ine used of late Years Here with us also? hath not our new Christians, intending At length to shoot At the highest mark of all, shote First At other lower marks? yes Certainly.
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Than roued they abrode, at verities vnwryten, at doctours expositions, at mans traditions, at prescript meates, at fastings dayes, at holy dayes, at prayenge dayes, at bodilye seruice,
Than roved they abroad, At verities unwritten, At Doctors expositions, At men traditions, At prescript Meats, At Fastings days, At holy days, At praying days, At bodily service,
Afterwarde pricked they fully & holly, most blasphemously at the crosse of Christe, at the Image of christ at y• sa•t { is } of christ, at y• mother of christ, at the spouse of christ, at the sacrifice of Christ, at the sacramentes of Christ,
Afterward pricked they Fully & holly, most blasphemously At the cross of Christ, At the Image of Christ At y• sa•t { is } of Christ, At y• mother of Christ, At the spouse of Christ, At the sacrifice of christ, At the Sacraments of christ,
sithen at the deuices, meanes & waies to slee and kylle christen souies, vsed heretofore of tharrians, hath byn thus practised here of •ate, by some of her own bloude and brood? Agaynste whose recheles and leude impietie, holi• S. Austen,
sithen At the devices, means & ways to slee and kill christian souies, used heretofore of Thracians, hath been thus practised Here of •ate, by Some of her own blood and brood? Against whose recheles and leude impiety, holi• S. Austen,
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but sai vnto thē as he ones said vnto Iulian { us } y• pelagian with his secte. Mira dicitis: noua dicitis: falsa dicitis: Mira stup•m•s: noua caue••s: falsa con uincimus. Meruelous thinges you speke:
but sai unto them as he ones said unto Iulian { us } y• pelagian with his sect. Mira dicitis: noua dicitis: Falsa dicitis: Mira stup•m•s: noua caue••s: Falsa con uincimus. Marvelous things you speak:
But for me to conuince thys heresie, & to proue thoroughly y• real presēce of christ { is } most precious body & blude in ye holy & blessed sacramēt,
But for me to convince this heresy, & to prove thoroughly y• real presence of Christ { is } most precious body & blood in you holy & blessed sacrament,
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If our sauiours act & dede were thoroughly correspondēt to his worde and promise, (as god forfende any good christen man or woman shoulde euer or saye or thynke the contrarie),
If our saviour's act & deed were thoroughly correspondent to his word and promise, (as god forfend any good christian man or woman should ever or say or think the contrary),
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the breade, which I wyll geue you to eate, it is mine owne fleshe, which fleshe I wyll geue also to be crucified on the crosse for the redemptiō of ye world, who cā thā doubt,
the bread, which I will give you to eat, it is mine own Flesh, which Flesh I will give also to be Crucified on the cross for the redemption of the world, who can than doubt,
And to thende it should not be doubted, what bodye he ment, he added as a declaration, quod prouobis tradetur. Th { is } is my body (saith our Lorde) but what body o lorde ▪ tell it vs playnly, the very selfe same body (saith he) that shalbe betrayed for you.
And to The end it should not be doubted, what body he meant, he added as a declaration, quod prouobis tradetur. That { is } is my body (Says our Lord) but what body oh lord ▪ tell it us plainly, the very self same body (Says he) that shall betrayed for you.
The breade and the wine it is not a figure only of the bodie & bloude of Christ, (god for fende that) but it is our lordes owne bodie, ioyned vnto the godhed, our lorde him selfe saying, this is my bodie:
The bread and the wine it is not a figure only of the body & blood of christ, (god for fend that) but it is our Lords own body, joined unto the godhead, our lord him self saying, this is my body:
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This beleued againe playnely vpon our sauiours playne wordes, the holye doctor S. Ambrose, who saith. Antequam consecretur, panis est: De sacra. li. iiij. •• cap. v. ubi autē uerba christi accesserint; corpus est christi:
This believed again plainly upon our saviour's plain words, the holy Doctor S. Ambrose, who Says. Antequam consecretur, Paris est: De sacra. li. iiij. •• cap. v. ubi autē uerba Christ accesserint; corpus est Christ:
Nā uerbis eius defraudari non possumus, sensus uero noster deceptu facillimus ē: illa falsa esse non possunt, hic saepius at { que } saepius fallitur.
Nā uerbis eius defraudari non possumus, sensus uero Noster deceptu facillimus ē: illa Falsa esse non possunt, hic Saepius At { que } Saepius Fallitur.
Let vs beleue god alwaye, and let vs not repunge vnto him, no though the thinge, he saith, maye seme an absurditie, both to oure sences and also to our vnderstanding.
Let us believe god alway, and let us not repunge unto him, no though the thing, he Says, may seem an absurdity, both to our Senses and also to our understanding.
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N. portatur manibus suis? manibus aliorum potest portari homo: manibus suis nemo portatur ▪ quomodo intelligatur in ipso dauid secundū literā, nō inue nimus: in christo autē inuenimus: ferebatur.
N. portatur manibus suis? manibus Aliorum potest portari homo: manibus suis nemo portatur ▪ quomodo intelligatur in ipso David secundū literā, nō inue nimus: in Christ autē inuenimus: Ferebatur.
But this o brethen how it may be uerified in mā, who can vnderstāde? for what mā is caried in his owne handes? In other mens hādes mai a man be caried,
But this o brethren how it may be verified in man, who can understand? for what man is carried in his own hands? In other men's hands mai a man be carried,
And how coulde christ, (I pray you) carie h { is } owne body in his owne hādes, vnlest h { is } body were there really & substācially cōtained, vnder ye form { is } of bred & wie ▪ for if it were but a figure (as the sacramentaries saith) than coulde Dauid and euery other man carie his owne body in his owne handes toe, euen as wel as Christ:
And how could Christ, (I pray you) carry h { is } own body in his own hands, vnlest h { is } body were there really & substantially contained, under the from { is } of bred & wie ▪ for if it were but a figure (as the Sacramentaries Says) than could David and every other man carry his own body in his own hands toe, even as well as christ:
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whiche thing S. Austen here vtterly denieth And the same S. Austē againe vpon the same Psalme declareth special mater, whereupon a familiare similitude maye be groūded, to expresse,
which thing S. Austen Here utterly Denieth And the same S. Austē again upon the same Psalm Declareth special mater, whereupon a familiar similitude may be grounded, to express,
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and therfore the foode is first qualified of the nurce, chawed and swallowed downe of the noursse, incarnat and incorporat in to the bodye of the noursse,
and Therefore the food is First qualified of the nurse, chawed and swallowed down of the nurse, incarnate and incorporate in to the body of the nurse,
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and parte therof by vertue of her pappes ▪ turned in to milke of the nursse, which milke is a foode apte & meete for thinfante to receiue to suke & feede vpon,
and part thereof by virtue of her paps ▪ turned in to milk of the nurse, which milk is a food apt & meet for thinfante to receive to suke & feed upon,
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nor can abide for lothsomnes to eate christes bodye & drinke his bloude vnder the formes of fleshe and bloud, oure sau•oure Christ therfore, (lyke a good nource) he qualifieth his bodie and bloude, he altereth it, he transformeth it, he exhibiteth it, vnder another forme, vnder y• forme of breade and wyne,
nor can abide for loathsomeness to eat Christ's body & drink his blood under the forms of Flesh and blood, our sau•oure christ Therefore, (like a good nurse) he Qualifieth his body and blood, he altereth it, he Transformeth it, he exhibiteth it, under Another Form, under y• Form of bread and wine,
and so maketh it to vs infantes, as mylke, as a gentle familiare foode, apte and mete to be receaued, with out horror, of euerye christen man and woman.
and so makes it to us Infants, as milk, as a gentle familiar food, apt and meet to be received, with out horror, of every christian man and woman.
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euen as the milke of the nource (which the infante sucketh) is the same very foode in substance, that the nource receaued before, only the forme and the fasshion altered.
even as the milk of the nurse (which the infant sucketh) is the same very food in substance, that the nurse received before, only the Form and the fashion altered.
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and beynge not torqued and wrested, wrenched and wryed, as they haue been of some in authoritie of late, (God graunte theim grace to repente therefore).
and being not torqued and wrested, wrenched and wried, as they have been of Some in Authority of late, (God grant them grace to Repent Therefore).
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To whome oure Marcus Antonius, oure Marcus Antonius, (I saye,) worthye for hys constancie to be named constantius, yea constanti••imus, hathe so handsomelye and soe fullye answered, that they shall euer haue therehandes full of him,
To whom our Marcus Antonius, our Marcus Antonius, (I say,) worthy for his constancy to be nam Constantius, yea constanti••imus, hath so handsomely and so Fully answered, that they shall ever have therehandes full of him,
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Whereupon one reason (my thiketh) may be groūded, which were sufficient, to moue anye harde hart, any stony stomake, any blunte brest, that is not vtterly obcecat, vtterly obstinat, vtterly īdurat.
Whereupon one reason (my thiketh) may be grounded, which were sufficient, to move any harden heart, any stony stomach, any blunt breast, that is not utterly obcecat, utterly obstinate, utterly īdurat.
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Other you must graunte the reall presence of our sauiour christes owne very bodie and bloude, in the holye and blessed sacrament, (as the trueth is), other els must you make vs beleue, that al thaūciant authors and godly persōs, all the holy Marters and Cōfessours, all the holy fathers & catholyke wryters, that euer wrote these. xv. hundreth yeres and more, euen frō thapostles tyme hitherto, you must make vs beleue, I say, that these, in this most highe and wayghtye mater of oure fayeth, were all, most shāfully blynded: al, most shāfully disceaued: yea al, most vndoubtedly dāpned.
Other you must grant the real presence of our Saviour Christ's own very body and blood, in the holy and blessed sacrament, (as the truth is), other Else must you make us believe, that all thaūciant Authors and godly Persons, all the holy Martyrs and Confessors, all the holy Father's & catholic writers, that ever wrote these. xv. Hundredth Years and more, even from Apostles time hitherto, you must make us believe, I say, that these, in this most high and weighty mater of our Faith, were all, most shanfully blinded: all, most shanfully disceaued: yea all, most undoubtedly dampened.
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For had not they all, (as it appereth by there workes well construed & wel vnderstāde), the selfe same fayth in the blessed sacrament, that y• catholikes haue at this present? Dyd not they all be leue inwardelye in there heartes, there present the very bodie and bloude of christ ▪ Protest it in ther writing { is }, the very bodye and bloude of Christ?
For had not they all, (as it appeareth by there works well construed & well understand), the self same faith in the blessed sacrament, that y• Catholics have At this present? Did not they all be leave inwardly in there hearts, there present the very body and blood of Christ ▪ Protest it in their writing { is }, the very body and blood of christ?
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as the very bodie and bloude of christ? Reuerence it in their lyuing, as the very bodye & bloud of christ? Die in yt beleife, that it was, the very bodie & bloude of christ? Wherefore,
as the very body and blood of Christ? reverence it in their living, as the very body & blood of Christ? Die in that belief, that it was, the very body & blood of Christ? Wherefore,
but that they, beginnyng in a wronge beleife, continuyng in a wronge beleif, diyng in awrong beleif, must nedes be counted, to haue been all, most shāfully blynded: al, most shāfully disceaued:
but that they, beginning in a wrong belief, Continuing in a wrong belief, dying in awrong belief, must needs be counted, to have been all, most shanfully blinded: all, most shanfully disceaued:
yea al, most vndoubtedly ▪ dāpned? O what an absurditie, what an inconuenience is this? was Ignatius that blessed martyr dāpned, (trowe you?) Ireneus that blessed martir, was he dāpned toe? S. Cyprian that blessed martir, was he also dampned? was S. Hilarie dāpned, S. Basil dampned, S. Hierō dampned, S. Ambrose dampned S. Austen dampned, were all the holye Martirs and Confessours, all the holye Doctours and aunciant authours, all the catholyke writers with an infinite numbre of oure fore fathers, were they all dāpned? O lorde god, what a wonderfull mater is thys.
yea all, most undoubtedly ▪ dampened? O what an absurdity, what an inconvenience is this? was Ignatius that blessed martyr dampened, (trow you?) Irenaeus that blessed Martyr's, was he dampened toe? S. Cyprian that blessed Martyr's, was he also dampened? was S. Hillary dampened, S. Basil dampened, S. Hierō dampened, S. Ambrose dampened S. Austen dampened, were all the holy Martyrs and Confessors, all the holy Doctors and aunciant Authors, all the catholic writers with an infinite numbered of our before Father's, were they all dampened? Oh lord god, what a wonderful mater is this.
Is it lykelye, (thynke with your selfes good brethrē), thinke wt your selfes, is it likely, yt christ, who promised to wt h { is } church to y• worldes ende,
Is it likely, (think with your selves good brothers), think with your selves, is it likely, that Christ, who promised to with h { is } Church to y• world's end,
and vndoubtable trueth, that the presēce of y• very bodye and bloude of Christ, (christ, I saye, god and man,) is here cōtayned really and substancially in the most holy and blessed sacrament of thaulter.
and undoubtable truth, that the presence of y• very body and blood of christ, (Christ, I say, god and man,) is Here contained really and substantially in the most holy and blessed sacrament of thaulter.
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Wherfore to conclud this part, heare you now the earnest obtestation & request, your mother the holy catholyke church maketh vnto you, callynge you all, children:
Wherefore to conclude this part, hear you now the earnest obtestation & request, your mother the holy catholic Church makes unto you, calling you all, children:
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not al, for the presente, but for that past, and that to come: vsing herein, with a very litle alteration, the wordes of the holy doctour S. Austen. Vos me audite o filioli:
not all, for the present, but for that past, and that to come: using herein, with a very little alteration, the words of the holy Doctor S. Austen. Vos me audite o Flioli:
breifly by the health of your owne soules, euen as you truste to be saued, and auoyde euerlasting dampnation, I beseke you: I praie you: I exhort you: I require you: I charge you: yea I adiure you.
briefly by the health of your own Souls, even as you trust to be saved, and avoid everlasting damnation, I beseek you: I pray you: I exhort you: I require you: I charge you: yea I adjure you.
What vehemencie of wordes haue we here, what an obtestation is this, what an adiuration? But go toe, let vs see, what is thy request O woman? saye on at ones in few wordes. Verely, euen this.
What vehemency of words have we Here, what an obtestation is this, what an adjuration? But go toe, let us see, what is thy request Oh woman? say on At ones in few words. Verily, even this.
Consider agayne the hole concent, of all the aūciant doctors and catholyke writers of all aiges, whiche, (beinge well constred and well vnderstande) do fully and holly affirme it, the very bodie and bloude of christ.
Consider again the hold concent, of all the aūciant Doctors and catholic writers of all aiges, which, (being well construed and well understand) do Fully and holly affirm it, the very body and blood of Christ.
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Considre also the cōcent of dyuers general coūcelles, (whose authoritie, as S. Austen saith, is most solempne and honorable) whiche hath in the sprite of god, determined and decreed it, the very bodie and bloude of christ.
Consider also the concent of Diverse general Councils, (whose Authority, as S. Austen Says, is most solemn and honourable) which hath in the sprite of god, determined and decreed it, the very body and blood of Christ.
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Considre more ouer the meruealous reuelations, and wounderful miracles wrought of god, and wroten of auncient authours, which hath frō tyme to tyme declared it, the very bodie and bloude of christe.
Consider more over the meruealous revelations, and wondered Miracles wrought of god, and wroten of ancient Authors, which hath from time to time declared it, the very body and blood of Christ.
Consider ouer and besides this the great bitter scourges & plages, that hath all wayes lighted on al christen realmes, dispisinge & disworshippinge it,
Consider over and beside this the great bitter scourges & plagues, that hath all ways lighted on all christian Realms, despising & disworshippinge it,
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and in all other most pernicious & peuilent, most detestable and dampnable heresies, which are •ow abroode, our mother, the holye catholyke churche, maye haue iust occasion to repayre to the heauenly phicision her spouse,
and in all other most pernicious & peuilent, most detestable and damnable heresies, which Are •ow abroode, our mother, the holy catholic Church, may have just occasion to repair to the heavenly phicision her spouse,
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If misliuyng also and lacke of charitie (derely beloued) do bring death to th { is } doughter, (as in dede it doth ▪) how can she be thought than, other thā disceased, other than dead, in manye ▪ membres of hers at least? for,
If misliving also and lack of charity (dearly Beloved) do bring death to that { is } daughter, (as in deed it does ▪) how can she be Thought than, other than diseased, other than dead, in many ▪ members of hers At least? for,
In the later daies their shall come perillous tymes, & y• people shalbe louers of thē selfes, couetous, bostars, proude, cursed speakers, disobedient to father & mother, vnthankefull, vnholy, vnkinde, cōnaunt brekers, stubberne, falfe accusars, ryotous, fearce, dispisers of them which are good, headdie, highminded, gredie vpon voluptuousnes, more thā the louers of god, hauinge a similitude of godly lyuinge, but denieng the vertue therof.
In the later days their shall come perilous times, & y• people shall lovers of them selves, covetous, bostars, proud, cursed Speakers, disobedient to father & mother, unthankful, unholy, unkind, connaunt breakers, stubborn, false accusars, riotous, fierce, despisers of them which Are good, heady, High-minded, greedy upon voluptuousness, more than the lovers of god, having a similitude of godly living, but denying the virtue thereof.
When, the saiyng of the prophete Esaie? Terra infectaEs. xxiiij. ē ab habitatorib { us } suis quia trāsgressisuut leges: mutauerunt ius: dissipruerunt foedus sēpit̄num: dereliquerunt Dominum: blaspheEsai. i. mauerunt sanctum Israel: abalienati sunt retrorsum.
When, the saying of the Prophet Isaiah? Terra infectaEs. xxiiij. ē ab habitatorib { us } suis quia transgressisuut leges: mutauerunt Just: dissipruerunt Foedus sēpit̄num: dereliquerunt Dominum: blaspheEsai. i. mauerunt sanctum Israel: abalienati sunt retrorsum.
The yerthe is euēinfected with her inhabitātes, for thei haue transgressed the Lawes: chaunged the ordinances: broken the euerlasting couenaunt: forsaken our Lorde:
The yerthe is eueninfected with her inhabitants, for they have transgressed the Laws: changed the ordinances: broken the everlasting Covenant: forsaken our Lord:
All whose saiynges, the holie Doctour S. Basile, thinkynge fulfilled in his age, discribeth a disorder, not much disagreaunt from the disordre of this our age.
All whose sayings, the holy Doctor S. Basil, thinking fulfilled in his age, Describeth a disorder, not much disagreaunt from the disorder of this our age.
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& iam manifeste, uelut impietatis proemium, primae sedis dignitas { pro } stituitur ita, ut, qui maledicēdo est seuerior, ad Episcopatū populi acquirendū sit prior, ac potior: Euanuit hōestas sacerdotalis:
& iam manifest, uelut impietatis Proem, primae sedis dignitas { Pro } stituitur ita, ut, qui maledicēdo est severior, ad Episcopatū People acquirendun sit prior, ac potior: Euanuit hōestas sacerdotalis:
desierūt, qui gregē domini pas•ūt cū sciētia: (dispensatio•s pauperū ad { pro } pria oblectamēta, mūerū { que } largitioes, absumētibus ijs, qui ābitionis, & dn̄andi studio tenē•): Elāguit Cāonū exacta diligētia: multa ē pctilicētia.
desierunt, qui gregen domini pas•unt cū sciētia: (dispensatio•s pauperū ad { Pro } pria oblectamēta, mūerū { que } largitioes, absumētibus ijs, qui ābitionis, & dn̄andi study tenen•): Elāguit Cāonū exacta diligētia: Multa ē pctilicētia.
Qui. N. humanis adiuti oiffuijs ad prīcipatū perueniūt, hac ipsa delīquēdi { per } inissa licētia gratificātur. & •. Inter ca ridēt nosinfideles: nutāt, •modicae sūt fidei: fides ipsa in ābiguū uocatur:
Qui. N. humanis adiuti oiffuijs ad prīcipatū perveniunt, hac ipsa delīquēdi { per } inissa licētia gratificātur. & •. Inter circa rident nosinfideles: nutant, •modicae sūt fidei: fides ipsa in ābiguū uocatur:
ignorātia of• ūditur inētibus, { pro } pterea { quam } formā ac speciē pietatis pratexunt, qui sermonē u••sute adulterāt. Silēt. N. pie docētium ora:
ignorātia of• ūditur inētibus, { Pro } pterea { quam } formā ac Specimen pietatis pratexunt, qui sermonē u••sute adulterant. Silent. N. pie docētium ora:
reresoluta uero est quaeuis blasphema lingua: { pro } pha nata sunt sacra: qui sam sunt in plebe, domus oratiōis fugiūt, ut pote ī quibus īpia docētur:
reresoluta uero est Quaevis blasphema lingua: { Pro } Pharisees Nata sunt sacra: qui same sunt in plebe, domus oratiōis fugiunt, ut pote in quibus īpia docētur:
Godly decrees (saith he) are ouerthrowen: Godly vsages are put out of place: thambition of them that feareth not God, inuadeth the gouernemente of Churches:
Godly decrees (Says he) Are overthrown: Godly usages Are put out of place: thambition of them that fears not God, invadeth the government of Churches:
the dignitie of the high Sea (as a rewarde of impietie) is now openly so set out to sale, that, whoe is more earneste then other in railynge, he is more forwarde then other, in attainyng a bishoprike: Priestly grauitie is vanyshed awaye:
the dignity of the high Sea (as a reward of impiety) is now openly so Set out to sale, that, who is more earnest then other in railynge, he is more forward then other, in attaining a bishopric: Priestly gravity is vanished away:
For thei (whiche by others helpe and not their owne deserte) aspireth to ruledome, gratifyeth their helpers again with theselfe same libertie of misdoing. &c. In the mene time the Infidels, thei laughe vs to scorne:
For they (which by Others help and not their own desert) aspireth to ruledome, gratifyeth their helpers again with theselfe same liberty of misdoing. etc. In the mean time the Infidels, they laugh us to scorn:
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and another in the ciergie ▪ what shall I saye firste of certeine of the Laitie, whiche hathe what by Hooke, what by crooke, wrong oute of the handes of the Clergie, not only benefices and Tithes,
and Another in the ciergie ▪ what shall I say First of certain of the Laity, which hath what by Hook, what by crook, wrong out of the hands of the Clergy, not only Benefices and Tithes,
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This Iulianus, whiles hee impouerished the christians, pulling from th• their goodes, and possessiones, he pretended charitie towards theim, bearyng theim in hande he did thē a great benefite,
This Iulianus, while he impoverished the Christians, pulling from th• their goods, and Possessions, he pretended charity towards them, bearing them in hand he did them a great benefit,
For he saied, he entended their impouerishmēt for a good purpose to thende, that thei being made poore, shoulde the more easely obteine the kingdome of heauē because it is written. Beati pauperes, Math. ix. quoniam ipsorum est regnū coelorum.
For he said, he intended their impoverishment for a good purpose to The end, that they being made poor, should the more Easily obtain the Kingdom of heaven Because it is written. Beati Paupers, Math. ix. quoniam Ipsorum est regnū Coelorum.
If then certeine of the laitie, hath entēded suche charitie in theire doinges towardes the Clergy, is not the Clergie muche beholdyng vnto them (thinke you) in that thei woulde so charitablye vnburden thē of so great a part of their weighty liuynges,
If then certain of the laity, hath intended such charity in their doings towards the Clergy, is not the Clergy much beholding unto them (think you) in that they would so charitably unburden them of so great a part of their weighty livings,
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and laie the burden on their owne backes, and shoulders? Is not the Clergye, muche beeholdynge vnto theym, in that theie woulde (passynge the commune Order of Charitie,) preferre the clergy before them selues, would helpe the clergie to heauen first,
and lay the burden on their own backs, and shoulders? Is not the Clergy, much beholding unto them, in that they would (passing the commune Order of Charity,) prefer the Clergy before them selves, would help the Clergy to heaven First,
and tary behind themselues, comyng after by leisure, whē thei may intende it? But would any suche of the laitie be contēt (wyn you) to haue any pointe of like charitie extēded towardes them again? would the• be content, other shold helpe them to Heauen by like waies ▪ by vnburdenyng theim of any part of their weighty posessions,
and tarry behind themselves, coming After by leisure, when they may intend it? But would any such of the laity be content (win you) to have any point of like charity extended towards them again? would the• be content, other should help them to Heaven by like ways ▪ by vnburdenyng them of any part of their weighty possessions,
What shall I saie again of certeine of the clergie, which ought to haue ben as lanternes of light ▪ in geuing good exāple of chastitie & purety of lyfeto al other, hathe they doen godly,
What shall I say again of certain of the Clergy, which ought to have been as lanterns of Light ▪ in giving good Exampl of chastity & purety of lyfeto all other, hath they done godly,
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& well (trowe you) in breakynge their vowes, & in geuing therein suche an offēce to the world, that al the whole ordre of prest hode hireth the worsse for their doinges,
& well (trow you) in breaking their vows, & in giving therein such an offence to the world, that all the Whole ordre of pressed hod hireth the Worse for their doings,
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As touching the first point, that we Seculer priestes, notwithstandinge our silence, do professe the vowe of chastitie, it maie ape•e firste by a certeine Canon of a general counceil, which hathe these woordes.
As touching the First point, that we Secular Priests, notwithstanding our silence, do profess the Voelli of chastity, it may ape•e First by a certain Canon of a general council, which hath these words.
Quicun { que } Diaconitacuerunt, Cōciācir & susceperunt manus impositionē, professi cōtinentiā, si postea ad nuptias conuener•t, a ministerio cessare debebunt.
Quicun { que } Diaconitacuerunt, Cōciācir & susceperunt manus impositionē, professi continentiam, si postea ad Nuptias conuener•t, a Ministerio cessare debebunt.
and receuied that holy order, though thei kept Silence, and gaue no woorde at all of any consente, ye• didde thei not in their verye acte, manifestly declare theire cōsent therunto ▪ and is not the consent in acte,
and receuied that holy order, though they kept Silence, and gave no word At all of any consent, ye• did they not in their very act, manifestly declare their consent thereunto ▪ and is not the consent in act,
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as good, and effectual, as the cōsēt in word? I appeale here to the conscience of euery secular prest (being ordred at least before these fewe yeares past,) whether he, going to the receiuing of the Subdea conship, didde not thinke assuredly the vowe of chastitie,
as good, and effectual, as the consent in word? I appeal Here to the conscience of every secular pressed (being ordered At least before these few Years past,) whither he, going to the receiving of the Subdea conship, did not think assuredly the Voelli of chastity,
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and gathered of scripture, it maie appeare, and it were no more but only by the vniforme conclusion of thre aūcient aucthors, gathered upon one text of the holy Apostle.
and gathered of scripture, it may appear, and it were no more but only by the uniform conclusion of Three ancient Authors, gathered upon one text of the holy Apostle.
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vnles perhappes by mutuall consente for a time, to the ende you maie geue your selfes wholly to praier, it is certēly true, that the cōtinuall Sacrifice is letted by suche as geue themselues vnto Mariage matiers.
unless perhaps by mutual consent for a time, to the end you may give your selves wholly to prayer, it is Certainly true, that the continual Sacrifice is letted by such as give themselves unto Marriage matiers.
and oughte more to praie, then the lay mā ought) therfore the priest ought alwaies, to abstein from the office of matrimonie ▪ oughte alwaies to liue chast.
and ought more to pray, then the lay man ought) Therefore the priest ought always, to abstain from the office of matrimony ▪ ought always to live chaste.
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As touching y• thirde po•••, that y• vowe of thastitie is possible to be kept, heare, what our sauior saith in the gospell, of the thre kyndes of chast persons.
As touching y• Third po•••, that y• Voelli of thastitie is possible to be kept, hear, what our Saviour Says in the gospel, of the Three Kinds of chaste Persons.
Si N. impotētes fecit nos, qui iubet accusādus est. quomodo ergo tudicis? Multi non possunt cōtinere, imo quòd non uolunt, dic. Si. N. uoluerint, oēs potuerint. Propterea & paulus ait:
Si N. impotentes fecit nos, qui iubet accusādus est. quomodo ergo tudicis? Multi non possunt cōtinere, imo quòd non uolunt, Die. Si. N. uoluerint, oens potuerint. Propterea & Paulus ait:
Heare againe what Origen saieth of ye same thing. Nolite cōqueri de infirmitate carnis: Ho. ix. in liuit. nolite dicere: quia uolumus, sed non possumus:
Hear again what Origen Saith of you same thing. Nolite cōqueri de Infirmity carnis: Ho. ix. in liuit. nolite dicere: quia uolumus, sed non possumus:
thou makest her coragious, whiles thou porrest her full, with fleshe: whiles thou swillest her with ouer muche wyne, whiles thou danlest her with all nicenesse,
thou Makest her courageous, while thou porrest her full, with Flesh: while thou swillest her with over much wine, while thou danlest her with all niceness,
As touchynge ye fourth poynte, that the breche of the vowe of chastitie, is an offence, heare first what y• holy Apostle saith of ye youthfull wydowes, marieng after ther vowe Quaei. ad Timo. v. cum luxuriatae fuerint in christo, nubere uolunt, habentes damnationem, quia primam fidē irritam fecerunt.
As touching you fourth point, that the breche of the Voelli of chastity, is an offence, hear First what y• holy Apostle Says of you youthful Widows, marrying After their Voelli Which. ad Timothy v. cum luxuriatae fuerint in Christ, nubere uolunt, Habentes damnationem, quia primam fidē irritam fecerunt.
& not for brech of the vow of baptisme, as some wolde haue it. Heare againe breifly what Epiphamus, what s. Cypriā, what s. Ambrose, what s. Hierō, what Theophilacte, what s. Basil, what s.
& not for brech of the Voelli of Baptism, as Some would have it. Hear again briefly what Epiphamus, what s. Cypriā, what s. Ambrose, what s. Hierō, what Theophilacte, what s. Basil, what s.
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Austen, whateuery one of these saith in this behalfe. Epiphanius: Tradiderūt sanctiContra heres. a postoli. dei apostoli peccatū esse, post decretā uirginitatē, ad nuptias conuerti.
Austen, whateuery one of these Says in this behalf. Epiphanius: Tradiderunt sanctiContra heres. a postoli. dei Apostles peccatū esse, post decretā uirginitatē, ad Nuptias conuerti.
The holy apostles of god (saith he) hath lefte vnto vs by traditiō, tradiderūt, that it is an offence, (virginitie ones decreed,) afterwarde to faule to matrimonie. S. Cyprian: Christusli. i ▪ epi. xi.
The holy Apostles of god (Says he) hath left unto us by tradition, tradiderunt, that it is an offence, (virginity ones decreed,) afterward to faule to matrimony. S. Cyprian: Christusli. i ▪ epi. xi.
dn̄s & iudex noster, cū uirginē suā sibi dicatā, & sāctitati suae destina•ā iacere cū altero cernat, quàm in dignatur et irascitur? christ (saith he) oure lorde and iudge,
dnns & Judge Noster, cū uirginē suā sibi dicatā, & sanctitati suae destina•ā iacere cū altero cernat, quàm in Dignatur et irascitur? Christ (Says he) our lord and judge,
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Quae se sp os ponditAd uirgi nē lapsā cap. v. christo, & sāctū uelamē accepit, iā nupsit, iā immortali iūcta ē uiro, et si iā uoluerit nubere, cōmuni lege cōnubij, adulteriū perpetrat.
Quae se Spa os ponditAd uirgi nē lapsā cap. v. Christ, & sāctū uelamen accepit, iā nupsit, iā immortali iūcta ē uiro, et si iā uoluerit nubere, cōmuni lege cōnubij, adulteriū perpetrate.
she is alredi ioyned to thimmortall husbād: And if nowe she will marie, after the cōmen vsage of mariage, she committeth aduoutrie. S. Hierom: Virgines, quaeContra Iouinia. li. i. post consecrationem nupserint, non tam adulterae sunt, { que } incestae.
she is alredi joined to thimmortall husband: And if now she will marry, After the come usage of marriage, she Committeth adultery. S. Hieronymus: Virgins, quaeContra Jovinia. li. i. post consecrationem nupserint, non tam adulterae sunt, { que } incestae.
Virgins (saith he) whiche after they be ons consecrated, hathe maried, they be not only aduouterous, but incestuous also. Theophilact: Virgo deo dicata, In. i. co. vij. si nupserit, delinquit haud dubie plurimum, ut pote quae christo sponso, superinducat adulterum.
Virgins (Says he) which After they be ons consecrated, hath married, they be not only aduouterous, but incestuous also. Theophilact: Virgo God dicata, In. i. counterfeit. vij. si nupserit, delinquit haud dubie plurimum, ut pote Quae Christ sponso, superinducat adulterum.
Many virgins (saith he) whiche hath professed their virginitie vnto god, and afterward beīg stered vp, by ye volup tuousnes of ye flesshe, they will colour their sinne of aduoutrie, with the honorable name of matrimonie:
Many Virgins (Says he) which hath professed their virginity unto god, and afterwards being steered up, by the volup tuousnes of the Flesh, they will colour their sin of adultery, with the honourable name of matrimony:
where as they are not ignoraunt (I thynke) although they pretende ignorāce, that she, which hath started frō her husbandes syde, is nother the lawfull spouse of god, (whō she hath vnlawfully forsaken,) nother yet the lawfull wyfe of hym, to whom she hath ioyned her selfe by vicious loue. S. Austen:
where as they Are not ignorant (I think) although they pretend ignorance, that she, which hath started from her Husbands side, is neither the lawful spouse of god, (whom she hath unlawfully forsaken,) neither yet the lawful wife of him, to whom she hath joined her self by vicious love. S. Austen:
In coniugali uinculo, si pudicitiaDe bono uidu. ca ▪. viij. conseruatur, damnatio non timetur: sed in uiduali & uirginali continentia, excellentia numeris amplioris expetitur:
In coniugali uinculo, si pudicitiaDe Bono uidu. circa ▪. viij. conseruatur, damnatio non timetur: sed in uiduali & uirginali continence, Excellence numeris amplioris expetitur:
for a redresse here of, I can see no better menes & waies, than thaduice & coūcell whiche y• prophet Esdras ones vsed wt thisraelit { is } in a case not all vnlike.
for a redress Here of, I can see no better menes & ways, than thaduice & council which y• Prophet Ezra ones used with thisraelit { is } in a case not all unlike.
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What tyme thisraelites had maried heathen & out landishe wiues, uxores alienigenas, cōtrarie to y• cōmaūdement of god, god beīg highly displeased wt thē for y• saine, Esdras (ye Israelites beinge gathered to gether) spake vnto thē in effect after th { is } sort.
What time thisraelites had married heathen & out landishe wives, Uxores alienigenas, contrary to y• Commandment of god, god being highly displeased with them for y• sane, Ezra (the Israelites being gathered to gether) spoke unto them in Effect After that { is } sort.
Nunc date confessionē ▪ Acknowledge you nowe your offēce, be sorie for the same and seperate your self { is } again frō your heathē & outlandishe wiues.
Nunc date confessionē ▪ Acknowledge you now your offence, be sorry for the same and separate your self { is } again from your heathen & outlandish wives.
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We acknowledge our offēce, we haue done wickedly, we are sorie for the same, we are content to seperate our selfes agayne from oure heathen and outlandishe wyues.
We acknowledge our offence, we have done wickedly, we Are sorry for the same, we Are content to separate our selves again from our heathen and outlandish wives.
though not heathē and outlandishe wiues (as the Israelites dyd,) yeat at least vnlawfull wiues, contrary to your former vowe, wherin you haue displeased god,
though not heathen and outlandish wives (as the Israelites did,) yet At least unlawful wives, contrary to your former Voelli, wherein you have displeased god,
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We acknowledge our offēce, we haue done amisse, we are sorie for it, and we are content to seperate our selfes from our vnlawfull wiues. saye this, and do this.
We acknowledge our offence, we have done amiss, we Are sorry for it, and we Are content to separate our selves from our unlawful wives. say this, and do this.
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Policarpus that holy martyr, scholer to S. Iohn the euangelist, whan he harde by his tyme neuer so litle disorder concerninge the misleuinge & ill maners of men, he was wont, (as Histories maketh mencion,) to shut his ear { is }, to hide his face & to crie out, after this sorte:
Polycarp that holy martyr, scholar to S. John the evangelist, when he harden by his time never so little disorder Concerning the misleuinge & ill manners of men, he was wont, (as Histories makes mention,) to shut his ear { is }, to hide his face & to cry out, After this sort:
deus bone, in quae tempora me reser•asti? O good lord, vnto what tyme hast thou reserued me? What wolde this Policarpus say (thinke you) if he were nowe a lyue,
deus bone, in Quae tempora me reser•asti? Oh good lord, unto what time hast thou reserved me? What would this Polycarp say (think you) if he were now a live,
The bribrie & extorsion of ye riche: Their pouling & peelinge of the poore: Their doubling & trebling of rentes, & rearing of īmesurable fines: Their letting downe of hospitalitie:
The bribery & extortion of the rich: Their pouling & peelinge of the poor: Their doubling & trebling of rents, & rearing of immeasurable fines: Their letting down of hospitality:
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The pulling downe of gods houses, & hospitals: ye defacing of churches, ī spoiling ther good { is } & ornamētes: the breking down of aulters: the throwing down of crosses: the casting out of Images:
The pulling down of God's houses, & hospitals: you defacing of Churches, in spoiling there good { is } & Ornament: the breaking down of Altars: the throwing down of Crosses: the casting out of Images:
and harde al this, he would vndoubtedly stop his eares, hyde his face and crie oute, O caelum: o terra: o tempora: o mores ▪ O heauen: o earth: o tymes: o maners.
and harden all this, he would undoubtedly stop his ears, hide his face and cry out, O caelum: o terra: o tempora: o mores ▪ Oh heaven: oh earth: oh times: oh manners.
or of late, as hathe been recited, and the saieng of him, that is truth, beinge true, (as it can not be vntrue ▪) Quoniam abundauit iniquitas, refriges cit charitas multorū, because iniquitie hath abounded, the charitie of many waxeth coulde, therefore our mother the holie catholike church, may haue iust occasion to repaire to the heauenly phicision her spouse,
or of late, as hath been recited, and the saying of him, that is truth, being true, (as it can not be untrue ▪) Quoniam abundauit iniquitas, refriges cit charitas multorū, Because iniquity hath abounded, the charity of many Waxes could, Therefore our mother the holy catholic Church, may have just occasion to repair to the heavenly phicision her spouse,
As for exāple Heliodor { us } yt spoiler & rifeler, did not he fele ye hād of gods vengeāce & corectiō laid on hī whē (for that he attēpted to spoil the tēple of Ierusalē,
As for Exampl Heliodor { us } that spoiler & rifeler, did not he feel you hand of God's vengeance & correction laid on hī when (for that he attempted to spoil the temple of Ierusalē,
& ye iuel house of ye same) he was dedly whipped and scourged of.ii. goodly personages, sent from aboue for the purpose? Nabugodonozor that spoiler,
& you ivel house of you same) he was deadly whipped and scourged of ii goodly Personages, sent from above for the purpose? Nebuchadnezzar that spoiler,
lyke Egles fethers, & his nailes like birdes clawes? Balthazer sōne to Nabugodonozor that spoiler & rifeler, did not he fele the hād of Goddes vengeaunce,
like Eagles Feathers, & his nails like Birds claws? Balthazer son to Nebuchadnezzar that spoiler & rifeler, did not he feel the hand of Goddess vengeance,
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M. lordes, & cōcubines, presumed arrogātly to drīke in the halowed vessels of gold & siluer, takē out of ye tēple of Ierusalem by his father) he was bereft, not onely of his kyngdome,
M. Lords, & concubines, presumed arrogantly to drink in the hallowed vessels of gold & silver, taken out of the temple of Ierusalem by his father) he was bereft, not only of his Kingdom,
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but also of his lyfe, the hande writyng his Iudgement in the wal, Mane, Thechel, Phares? Antiochus that tyraunt and persecutour, did not he fele the hande of Goddes vengeāce and correction laid on him, wh• (for that hee was so lofty,
but also of his life, the hand writing his Judgement in the wall, Mane, Thechel, Phares? Antiochus that tyrant and persecutor, did not he feel the hand of Goddess vengeance and correction laid on him, wh• (for that he was so lofty,
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and Religion in Iurie) he was stricken with an incurable preuie plage in his bowels, foul wormes bredig in h { is } bodie, with suche a foule filthy stenche breathyng frō him, that all his whole host much lothed, shunned and abhorred his presence? Herode that tyraunt,
and Religion in Jury) he was stricken with an incurable preuie plague in his bowels, foul worms bredig in h { is } body, with such a foul filthy stench breathing from him, that all his Whole host much loathed, shunned and abhorred his presence? Herod that tyrant,
and correction laid on him, whē he, (sitting in his royal throne, most roially appareiled, taking Godly honour vppon him, robbyd God of his Glorie,) was stricken by thaungell of God,
and correction laid on him, when he, (sitting in his royal throne, most royally appareled, taking Godly honour upon him, robbed God of his Glory,) was stricken by thaungell of God,
and correction, layd on him, whē, (for that he forbad the christians the vse of scholes, of bathes, of warfare, of bering office, of possessions: slue many a one:
and correction, laid on him, when, (for that he forbade the Christians the use of Schools, of baths, of warfare, of bearing office, of possessions: slew many a one:
slewe monkes, nūnes and all religious persons, with most cruel deathes, as many as refused to marie,) he died to to miserablie & horribly to be recited? The hāde of gods vēgeaūce and correction it hath ben laid on also vpō many of the miscreātes, misbeleuers,
slew Monks, nuns and all religious Persons, with most cruel deaths, as many as refused to marry,) he died to to miserably & horribly to be recited? The hand of God's vengeance and correction it hath been laid on also upon many of the miscreants, misbeleuers,
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and sodeyne death, A fiery dart casten downe sodeinely from heauen, and consumyng hym vp cleane to ashes? Lyghted not it vpon Cerynthus that notable heretike,
and sudden death, A fiery dart casten down sodeinely from heaven, and consuming him up clean to Ashes? Lighted not it upon Cerynthus that notable heretic,
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when, (as he was bathyng him selfe in a house, & ther was besily vttrynge moste blasphemous wordes against the holy trinitie) the house forthwith fel downe vpō him & al to crusshed him to death? Lighted not it vpon Montanus that proude,
when, (as he was bathing him self in a house, & there was besily uttering most blasphemous words against the holy trinity) the house forthwith fell down upon him & all to crushed him to death? Lighted not it upon Montanus that proud,
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and presūteous heretike, when he, (with his two Prophetisses Maximilla, and Priscilla, by thin spiration of the same spirite whiche inspired them to theyre heresies, desperatly hung them selues al iii.
and presunteous heretic, when he, (with his two Prophetesses Maximilla, and Priscilla, by thin spiration of the same Spirit which inspired them to their heresies, desperately hung them selves all iii.
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euen vpon this doughter, this realme of England also. For, what penurie and ponertie, what hungre & famine, what Sedition and tumultes, what Rebellion,
even upon this daughter, this realm of England also. For, what penury and ponertie, what hunger & famine, what Sedition and tumults, what Rebellion,
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thoughe not sufficientlye for her desertes, and hath broken the rodde, our Assur, (which was virga furoris •••: the rod of our lordes furie, God pardō his soul) almighty god, I say, entēdyng now to lai on the hande of his endelesse mercye,
though not sufficiently for her deserts, and hath broken the rod, our Assur, (which was virga Furoris •••: the rod of our Lords fury, God pardon his soul) almighty god, I say, intending now to lai on the hand of his endless mercy,
suche a goodly, & godlie gouernesse, & ruler. Quia. n. Deus dilexit populū suumiij. Re. x. idcirco posuit eā principē super eū ut faciat iudicium & iusticiā.
such a goodly, & godly governess, & ruler. Quia. n. Deus dilexit populū suumiij. Re. x. Idcirco He placed eā principen super eū ut Faciat iudicium & iusticiā.
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towardes this daughter Englande, then, after correctiō to sende her at length soch a Gouernesse which should entre in myraculously, passinge all Mannes Reasonne? soche a Iudithe,
towards this daughter England, then, After correction to send her At length soch a Governess which should enter in miraculously, passing all Man's Reason's? such a Judith,
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as the most vniust and vngodly diuorsemente of the mother, that most noble, godly, and gracious Queene Katherine, of a blessed memorie, frō the croune was thoriginal cause of breche of al good order, al good liuing all good beleuing, all godlines,
as the most unjust and ungodly diuorsemente of the mother, that most noble, godly, and gracious Queen Katherine, of a blessed memory, from the crown was thoriginal cause of breche of all good order, all good living all good believing, all godliness,
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and gracious Quene Mary, to the croune, be thoccasion of restoring again, al good order, all good liuyng, all good beleuing, al godlinesse, and goodnesse.
and gracious Queen Marry, to the crown, be occasion of restoring again, all good order, all good living, all good believing, all godliness, and Goodness.
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plētie, health, welth, briefly al thinges that good are ▪ So that, after her grace hathe here plaied her part a while (as she hath alredy moste graciouslie began,) God shal then extende his most gratious hāde, ouer this ded dough ter this realme,
plenty, health, wealth, briefly all things that good Are ▪ So that, After her grace hath Here played her part a while (as she hath already most graciously began,) God shall then extend his most gracious hand, over this dead dough ter this realm,
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so shal this doughter Englād, in declaratiō, & profe of her spiritual reuiuing, eate spiritual fode, the foode of the soule, ye most holy sacramēt of tha•ter, in yt very self same faith,
so shall this daughter Englād, in declaration, & proof of her spiritual reviving, eat spiritual food, the food of the soul, you most holy sacrament of tha•ter, in that very self same faith,
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I Reade in Titus Liuius, that on a time, when the Romans were greuously offended with the Carthaginiens for breache of a certeine leage, that was betwene them, One Quintus Fabius, being sent from Rome,
I Read in Titus Lucius, that on a time, when the Roman were grievously offended with the Carthaginians for breach of a certain league, that was between them, One Quintus Fabius, being sent from Rome,
as an Ambassadour to Chartage, to expostulat with them for the iniuries doen, assone as he was admitted into the coūsail house gathering his gowne together in maner of a lap, in few woordes he doeth his message after this sort.
as an Ambassador to Carthage, to expostulate with them for the injuries done, As soon as he was admitted into the counsel house gathering his gown together in manner of a lap, in few words he doth his message After this sort.
What nede any circūstaunce, tariance, or delay (saith he) O you coūsailors of Charthage? In this lappe of mine, I haue brought you heare, bothe battel, and peace:
What need any circumstance, tarriance, or Delay (Says he) Oh you counsellors of Carthage? In this lap of mine, I have brought you hear, both battle, and peace:
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Whē the counsailors of Chartage, setting light of ye mater, cried together wt one voice, Sir, geue whether you list, we passe not on it, No (saith Fabius thambassador) passe you no more on the matier? then battel haue you: thē battail vpon you:
When the counsellors of Carthage, setting Light of you mater, cried together with one voice, Sir, give whither you list, we pass not on it, No (Says Fabius thambassador) pass you no more on the matter? then battle have you: them battle upon you:
Euēso good brethrē, for asmuch as your father God almighty God, & your mother y• holy catholike churche, are both no lesse greeuouslie offended with you, at this present,
Euēso good brothers, for as as your father God almighty God, & your mother y• holy catholic Church, Are both no less grievously offended with you, At this present,
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for the breache of the leage & promisse euery one of you made to them in your baptisme, (whiche leage and promise you haue sore broken, through defection, misbeleuyng,
for the breach of the league & promise every one of you made to them in your Baptism, (which league and promise you have soar broken, through defection, misbeleuyng,
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euen as instrumentes of deathe against you. than, thus saieth oure lorde: maledicti eritis in ciuitate &c. Cursed shal you be ī ye citie: cursed in ye feld: cursed at your out goīg: coursed at your in comynge:
even as Instruments of death against you. than, thus Saith our lord: Maledicti You will be in ciuitate etc. Cursed shall you be in you City: cursed in you felled: cursed At your out going: coursed At your in coming:
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where, in the fyrie furnes, and bourning lake, is weping, waylinge, and gnasshinge of teeth: where, fire, brimstone, storme, tempest, & the worme of cōscience, shalbe part of your tormentes:
where, in the firy furnes, and bourning lake, is weeping, wailing, and gnashing of teeth: where, fire, brimstone, storm, tempest, & the worm of conscience, shall part of your torments:
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And I truste you will most graciouslye harken vnto the cherefull consolation, & exhortation of your good mother the holy catholike churche, besilye calling on you, and saiyng: Animaequior esto filiaBaru. iiii. mea, pacienter sustineto, clamato ad dn̄m, & ipse eripiet te.
And I trust you will most graciously harken unto the cheerful consolation, & exhortation of your good mother the holy catholic Church, besilye calling on you, and saying: Animaequior esto filiaBaru. iiii. mea, pacienter sustineto, clamato ad dn̄m, & ipse eripiet te.
Animaequior (inquā) esto, exhortatur•n te, quae te nōinauit. Ego speraui •naet̄nū salutē tuā, & ueniet mihi gaudiū super ea, ab aeterno salutari nostro. Emisi. n.
Animaequior (inquā) esto, exhortatur•n te, Quae te nōinauit. Ego speraui •naet̄nū salutē tuā, & Come mihi gaudiū super ea, ab aeterno Salutari nostro. Emisi. n.
Sicut uiderunt uicini dolentes, defectionem tuā a deo, si•uidebunt gaudentes, & in coelerita •e conuersionem tuam ad deum, quae superueniet tibicum honore magno, & splēdoreaet̄no ▪ Sicut. n.
Sicut uiderunt uicini dolentes, defectionem tuā a God, si•uidebunt gaudentes, & in coelerita •e conuersionem tuam ad God, Quae Superveniet tibicum honore magno, & splendoreaetnno ▪ Sicut. n.
fuit sensus tuus, ut aberrares a deo, sic deciestantum, iterum conuertens, requires eū. Filicla mea quàmGal. iiii. iterū parturio donec formetur in •e christ { us }, uenito ad me, & timorē domini docebo te. Reuertere reuertereCanti. vi. filia mea, reuertere reuertere, ut intueamur te & cae.
fuit sensus Thy, ut aberrares a God, sic deciestantum, iterum convertens, requires eū. Filicia mea quàmGal. iiii. iterū parturio donec formetur in •e Christ { us }, Venito and me, & timorē domini I will teach te. Reuertere reuertereCanti. vi. filia mea, reuertere reuertere, ut intueamur te & Come.
so shall they reioyce to see, & that with speede thy conuersion agayne to god, whiche shall come vnto the, with greate honour, and euerlastinge worship.
so shall they rejoice to see, & that with speed thy conversion again to god, which shall come unto thee, with great honour, and everlasting worship.
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leue that babilonicall s•rūpet, whose pappes thou hast long sucked: acknowledge me again for thy mother, that thou maist thereby, acknowledge god for thy father,
leave that Babylonical s•rumpet, whose paps thou hast long sucked: acknowledge me again for thy mother, that thou Mayest thereby, acknowledge god for thy father,
Benedicta eris o filia in ciuitare, & cae. Blessed shalte thou be o doughter Englande in the citie: blessed in the felde: blessed at thy out cōming: blessed at thy ingoinge:
Benedicta eris o filia in ciuitare, & Come. Blessed shalt thou be o daughter England in the City: blessed in the field: blessed At thy out coming: blessed At thy ingoinge:
The noble armie of constante Martyrs, with crounes of victorie triumphyng: The goodly societie, of pure Virgyns, in continencie of bodie and soule, ioyously solacinge.
The noble army of constant Martyrs, with crowns of victory triumphing: The goodly society, of pure Virgins, in continency of body and soul, joyously solacing.
