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A Sermon Preached at Paules Crosse, the xix. day of Iuly. A Sermon Preached At Paul's Cross, the xix. day of Iuly.
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An. 1579. By Iohn Dyos. Luc. 5. IT came to passe, that (whē the people preassed vpon him, to heare the word of God) he stode by the lake of Genezareth,Nias 1579. By John Dyos. Luke 5. IT Come to pass, that (when the people pressed upon him, to hear the word of God) he stood by the lake of Gennesaret,
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and sawe two shyppes stand by the lakes side, but the fishermē were gone out of them, and were washing their nettes.
and saw two ships stand by the lake's side, but the fishermen were gone out of them, and were washing their nets.
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And he entred into one of the shippes (whiche pertained to Simon) and prayd him that hee would thrust out a litle from the land.
And he entered into one of the ships (which pertained to Simon) and prayed him that he would thrust out a little from the land.
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And hee sat down, and taught the people out of the shippe. When he had left speakyng, hee sayd vnto Simon:
And he sat down, and taught the people out of the ship. When he had left speaking, he said unto Simon:
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launche out into the deepe, and let slippe your nettes to make a draught. And Simon aunswered and sayd vnto hym:
launch out into the deep, and let slip your nets to make a draught. And Simon answered and said unto him:
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Maister, we haue laboured all night, & haue taken nothing. Neuerthelesse, at thy commaundement I will lose forth the nette.
Master, we have laboured all night, & have taken nothing. Nevertheless, At thy Commandment I will loose forth the net.
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And when they had so done, they inclosed a great multitude of fishes.
And when they had so done, they enclosed a great multitude of Fish.
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But their net brake, and they beckned to their felowes (which were in the other shippe) that they should come and helpe them.
But their net brake, and they beckoned to their Fellows (which were in the other ship) that they should come and help them.
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And they came and filled both shippes, that they sonke agayne. When Simon Peter saw this, he fell down at Iesus knees, saying:
And they Come and filled both ships, that they sunk again. When Simon Peter saw this, he fell down At Iesus knees, saying:
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Lord go from me, for I am a sinnefull man.
Lord go from me, for I am a sinful man.
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For he was astonyed, and all that were with hym, at the draught of the fishes which they had taken,
For he was astonied, and all that were with him, At the draught of the Fish which they had taken,
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and so was also Iames and Iohn the sonnes of Zebede, whiche were parteners with Simon. And Iesus sayd vnto Symon:
and so was also James and John the Sons of Zebedee, which were partners with Simon. And Iesus said unto Symon:
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Feare not, from hēceforth thou shalt catch men. And they brought the shippes to land, and forsoke all, and followed him.
fear not, from henceforth thou shalt catch men. And they brought the ships to land, and forsook all, and followed him.
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IT is written in the 5. of Luke: and read in the Churche this day:
IT is written in the 5. of Luke: and read in the Church this day:
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It came to passe, that when the people pressed vpon him to heare the worde of God, he was standyng by the lake of Genezareth. &c. It Come to pass, that when the people pressed upon him to hear the word of God, he was standing by the lake of Gennesaret. etc.
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In the ende of the former chapter (Christian audience) Christ our Sauiour being ill intreated in Nazareth (no Prophet is accepted in his owne countrey) came downe to Caphernaū a Citie of Galilee,
In the end of the former chapter (Christian audience) christ our Saviour being ill entreated in Nazareth (no Prophet is accepted in his own country) Come down to Caphernaun a city of Galilee,
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& there taught the people on the Sabboth dayes, cast out deuils, and cured Simōs wiues mother sicke of a great feuer,
& there taught the people on the Sabbath days, cast out Devils, and cured Simōs wives mother sick of a great fever,
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and when the sunne was downe, healed what soeuer sicke were brought to hym, laying his handes on euery of them.
and when the sun was down, healed what soever sick were brought to him, laying his hands on every of them.
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Deuils also came out of many, crying and saying:
Devils also Come out of many, crying and saying:
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Thou art that Christ ye sonne of God. &c. There they preassed, and here they preasse. The summe of all:
Thou art that christ the son of God. etc. There they pressed, and Here they press. The sum of all:
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Séeke ye first the kyngdome of God and his righteousnes, and all these thynges shalbe ministred vnto you.
Seek you First the Kingdom of God and his righteousness, and all these things shall ministered unto you.
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The text principally compriseth these thrée places: an Example, teaching to heare the Gospell feruently, and the causes therof.
The text principally compriseth these thrée places: an Exampl, teaching to hear the Gospel fervently, and the Causes thereof.
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The ship wherein Christ was, is an image of the Church of Christ militant, the request of Christ and faithfull obedience of Peter. The successe of all.
The ship wherein christ was, is an image of the Church of christ militant, the request of christ and faithful Obedience of Peter. The success of all.
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It came to passe when the people preassed vpō him to heare the word of God. It Come to pass when the people pressed upon him to hear the word of God.
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Sinfull men of euery condition preassed vppon him to heare his heauenly doctrine. We neuer read of any such preassing of Scribes & Phariseis to Christ:
Sinful men of every condition pressed upon him to hear his heavenly Doctrine. We never read of any such pressing of Scribes & Pharisees to christ:
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I thanke thee O Father, Lord of heauen & earth, because thou hast hid these thynges from the wise and prudent,
I thank thee Oh Father, Lord of heaven & earth, Because thou hast hid these things from the wise and prudent,
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and hast shewed them vnto babes. The people preassed vpon him to heare the word of God.
and hast showed them unto babes. The people pressed upon him to hear the word of God.
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Luc. sayth not, people came to him, &c. But the people preassed vppon him.
Luke say not, people Come to him, etc. But the people pressed upon him.
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These wordes are very emphaticall, and significāt, notifieng the feruent study of those people to heare ye word of God. For this cause:
These words Are very emphatical, and significant, noticing the fervent study of those people to hear you word of God. For this cause:
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they followed him from Galilee, from Decapolis, from Hierusalē, from Iudea, from beyond Iordan. They followed him ascendyng to the mountaine, they folowed him descending from the mountaine:
they followed him from Galilee, from Decapolis, from Hierusalē, from Iudea, from beyond Iordan. They followed him ascending to the mountain, they followed him descending from the mountain:
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they folowed him to the sea side, they folowed on foote to the wildernesse. they followed him to the sea side, they followed on foot to the Wilderness.
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Whether dyd they not follow him? The paynefull clyming of the mountaines did nothyng discourage them, the high craggye rockes did nothyng terrifie them, the tēpestuous waues of the sea did nothyng dismay them. Great multitudes came vnto hym: lame, blynd, dombe, &c. Whither did they not follow him? The painful climbing of the Mountains did nothing discourage them, the high craggy Rocks did nothing terrify them, the tempestuous waves of the sea did nothing dismay them. Great Multitudes Come unto him: lame, blind, dumb, etc.
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Of multitudes folowyng, read Mar. 3. &. 8. Luk. 6. Ioh. 6. Mat. 15. Certaine women folowed him with multitude of other folkes,
Of Multitudes following, read Mar. 3. &. 8. Luk. 6. John 6. Mathew 15. Certain women followed him with multitude of other folks,
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and they that caryed the mā sick of the Palsey, because of the preasse, went vp on the top of the house,
and they that carried the man sick of the Palsy, Because of the press, went up on the top of the house,
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and let him downe through the roofe, You also heare how to day they preassed vpon him.
and let him down through the roof, You also hear how to day they pressed upon him.
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They departed not from him sodeinly, but continued sometyme iij. whole dayes with him: and not a few:
They departed not from him suddenly, but continued sometime iij. Whole days with him: and not a few:
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sometyme iiij. thousand, some tyme v. thousand at a tyme, beside women & children.
sometime iiij. thousand, Some time v. thousand At a time, beside women & children.
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You sée how ye people in those dayes, feruently pressed vpon Christ, paynfully folowed him, louingly cōtinued with him. You see how you people in those days, fervently pressed upon christ, painfully followed him, lovingly continued with him.
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They folowed him to the wildernes, to heare the sweetenes of his word:
They followed him to the Wilderness, to hear the sweetness of his word:
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wee Citizens hauyng the same within ye walles of Cities, loue it not, but oftē ragingly contemne it.
we Citizens having the same within you walls of Cities, love it not, but often ragingly contemn it.
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They taryed with him whole dayes: we thincke long to tary with him few houres: and thinke not long to wayte vpon vanitie many houres: Euery thyng encreaseth sauyng godlynesse.
They tarried with him Whole days: we think long to tarry with him few hours: and think not long to wait upon vanity many hours: Every thing increases Saving godliness.
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Houses now are more large, & smoke lesse, more eatyng, more drinkyng, more sléepyng, more spendyng, more cost for apparel: more vanitie in talk; & mē more vitious:
Houses now Are more large, & smoke less, more eating, more drinking, more sleeping, more spending, more cost for apparel: more vanity in talk; & men more vicious:
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but at Sermons in any case we cannot tary longer thē an houre: It is tedious to many, to tary so long. They preassed vpō him:
but At Sermons in any case we cannot tarry longer them an hour: It is tedious to many, to tarry so long. They pressed upon him:
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we leisurely, and slowly scarce come to him. To the worlde, as quicke as bées: to the word, as flow as snayles. They heard him attētiuely:
we leisurely, and slowly scarce come to him. To the world, as quick as Bees: to the word, as flow as snails. They herd him attentively:
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we heare him negligently, without courage, as we were halfe asléepe, and our mynd a pilgrimage, coldly, coldly.
we hear him negligently, without courage, as we were half asleep, and our mind a pilgrimage, coldly, coldly.
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Such is the behauiour of ye multitude of this tyme: such is the contēpt of the word:
Such is the behaviour of the multitude of this time: such is the contempt of the word:
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such is the folly of men: such is the loue of earthly thynges, & hate of heauenly things.
such is the folly of men: such is the love of earthly things, & hate of heavenly things.
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And therfore looke surely for plague and punishment. They preassed vpon him: Not vpō Hickscorner: not vpon Iack Iuglar: not vpō Tomtumbler:
And Therefore look surely for plague and punishment. They pressed upon him: Not upon Hickscorner: not upon Iack Juglar: not upon Tomtumbler:
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not vpon corruptours & destroyers, as vayne men of our tyme:
not upon corruptours & destroyers, as vain men of our time:
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but vpon him, euē vpon Iesus Christ, the Phisicion of the sinful, the light of the world, the expresse Image of the inuisible God, the first borne of all creatures, the wisedome & power of God:
but upon him, even upon Iesus christ, the physician of the sinful, the Light of the world, the express Image of the invisible God, the First born of all creatures, the Wisdom & power of God:
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the way, the truth, and lyfe:
the Way, the truth, and life:
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the Prince of Pastours, the great shepheard of our soules, the founder and finisher of our fayth, the Euangelicall henne, the true Vyne, the bread of lyfe, the rocke and fountaine of the liuyng waters, the Emanuel, the blessed séede, the reconciler of God and man, the cornerstone of the buildyng, the foundation of the same, the kyng of glory, the prince of peace, the high Priest, the annoynted of God, the lambe of God that taketh away the sinnes of ye world, the hope and redēption of Israell, Iacobs ladder, whereby we clyme to the omnipotent father, the sonne of righteousnes, the true light, the starre of Iacob, the mercyfull Samaritane, the price of our redemption, our sacrifice for sinne, our satisfaction, our righteousnes, our guide, our way to God, ye conquerour of Death, Hell, Sinne,
the Prince of Pastors, the great shepherd of our Souls, the founder and finisher of our faith, the Evangelical hen, the true Vine, the bred of life, the rock and fountain of the living waters, the Emmanuel, the blessed seed, the reconciler of God and man, the cornerstone of the building, the Foundation of the same, the King of glory, the Prince of peace, the high Priest, the anointed of God, the lamb of God that Takes away the Sins of the world, the hope and redemption of Israel, Iacobs ladder, whereby we climb to the omnipotent father, the son of righteousness, the true Light, the star of Iacob, the merciful Samaritan, the price of our redemption, our sacrifice for sin, our satisfaction, our righteousness, our guide, our Way to God, you conqueror of Death, Hell, Sin,
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& Sathan, the giuer of lyfe, the fountaine of grace & veritie.
& Sathan, the giver of life, the fountain of grace & verity.
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They preassed vpon him whose nobilitie, riches, wisedome, bewtie, strength, puritie, honour and goodnes can neuer be sufficiently commended:
They pressed upon him whose Nobilt, riches, Wisdom, beauty, strength, purity, honour and Goodness can never be sufficiently commended:
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without him, our light is full of darkenesse: Our strength full of weakenes, our truth full of falsehode, our perfection full of imperfection.
without him, our Light is full of darkness: Our strength full of weakness, our truth full of falsehood, our perfection full of imperfection.
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He is good, we are euil: yea our nature is euill. Saint Austen saith, Nemo erit bonus qui non erat malus:
He is good, we Are evil: yea our nature is evil. Saint Austen Says, Nemo erit bonus qui non erat malus:
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None shalbe good, which hath not bene euill. He onely is happy, we are miserable wretches. None shall good, which hath not be evil. He only is happy, we Are miserable wretches.
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He is omnipotēt & eternall, we are weake, yea weakenes it selfe, dust and corruption. By his righteousnes, we be made righteous:
He is omnipotent & Eternal, we Are weak, yea weakness it self, dust and corruption. By his righteousness, we be made righteous:
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by his holynesse, we be made holy: by his glory we are glorified. It is honest and comely, that the wayfaryng man shoulde folow his guide: The creature, his creator: the saued, his Sauiour: The subiectes their king: the sheepe their shepheard: the seruaūts, their maister: the schollers, their teacher: the members their head: the children their parentes: the souldiours their captaine: the patiēts their Phisicion.
by his holiness, we be made holy: by his glory we Are glorified. It is honest and comely, that the wayfaring man should follow his guide: The creature, his creator: the saved, his Saviour: The Subjects their King: the sheep their shepherd: the Servants, their master: the Scholars, their teacher: the members their head: the children their Parents: the Soldiers their captain: the patients their physician.
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He is our guide, we are the wayfaring men: he is our creator, we his creatures:
He is our guide, we Are the wayfaring men: he is our creator, we his creatures:
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he our Sauiour, we the saued: he is our kyng, we his subiectes: he our shepheard, we his shéepe:
he our Saviour, we the saved: he is our King, we his Subjects: he our shepherd, we his sheep:
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he our master, we his vnprofitable seruauntes: he our heauenly scholemaister, we his negligent scholers: he our head, we his members:
he our master, we his unprofitable Servants: he our heavenly Schoolmaster, we his negligent Scholars: he our head, we his members:
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he our father, we his children: he our captaine, we his souldiours: hee the omnipotent Phisicion, we the faint and féeble patientes.
he our father, we his children: he our captain, we his Soldiers: he the omnipotent physician, we the faint and feeble Patients.
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Therfore it is good to folow him, to preasse vpon him, & with the disseased woman to touch him.
Therefore it is good to follow him, to press upon him, & with the diseased woman to touch him.
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Consider the cause why they preassed vpon him. The finall cause why they preassed vpon him, was to heare the word of God: Consider the cause why they pressed upon him. The final cause why they pressed upon him, was to hear the word of God:
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note their feruent desire to heare the word of God. The worde of God:
note their fervent desire to hear the word of God. The word of God:
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not the traditions of men, not vanities, as vayne men of our dayes preasse to heare vanities,
not the traditions of men, not vanities, as vain men of our days press to hear vanities,
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yea euē on the Sabboth day, which is intolerable. The Sabboth day ought to be cō secrate to the seruice of God.
yea even on the Sabbath day, which is intolerable. The Sabbath day ought to be con secrate to the service of God.
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The true sanctifieng and halowyng of this day, consisteth in the true worshippyng of God. Many other folowed, & preassed on him for other causes.
The true sanctifying and hallowing of this day, Consisteth in the true worshipping of God. Many other followed, & pressed on him for other Causes.
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The hypocriticall Phariseis folowed and preassed, to deride him. Some folowed & preassed, for noueltie.
The hypocritical Pharisees followed and pressed, to deride him. some followed & pressed, for novelty.
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Such were the mē of Athens, which gaue them selues to nothyng els, but either to tell, or to heare some newes.
Such were the men of Athens, which gave them selves to nothing Else, but either to tell, or to hear Some news.
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We haue multitudes of men of Athens now a dayes. Some preassed to sée his miracles:
We have Multitudes of men of Athens now a days. some pressed to see his Miracles:
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Vidimus mirabilia hodie: we haue sene straunge thynges to day. Some to get bodily health. Some folow Christum Fortunatū: wealthy & rich Christ, for their cōmomoditie: Vidimus mirabilia hodie: we have seen strange things to day. some to get bodily health. some follow Christ Fortunatū: wealthy & rich christ, for their commomoditie:
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yt they maybe enriched, as ye mā that offered his seruice to Christ, saying, maister I wil folow thee whether soeuer yu goest: that they maybe enriched, as you man that offered his service to christ, saying, master I will follow thee whither soever thou goest:
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And Iesus aūswered & said to him: Fores haue holes & ye byrdes of the ayre haue nests:
And Iesus answered & said to him: Fores have holes & you Birds of the air have nests:
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but ye sōne of mā hath not where to rest his head. The Foxe hath his hole in hipocrites:
but you son of man hath not where to rest his head. The Fox hath his hold in Hypocrites:
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the byrdes of ye ayre, ye deuils, haue their nestes in hypocrites: no place for ye sonne of mā in hipocrites.
the Birds of the air, you Devils, have their nests in Hypocrites: no place for you son of man in Hypocrites.
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Some folow and preasse for their belly sake: as those which sayd, Rabbi when camest thou hither? &c. Some to entāgle him in his talke.
some follow and press for their belly sake: as those which said, Rabbi when camest thou hither? etc. some to entangle him in his talk.
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The auncient father Origen calleth all them brethren of the Phariseis, which séeke to entrap men. The ancient father Origen calls all them brothers of the Pharisees, which seek to entrap men.
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And Aretius a learned man sayth: Diabolicum est quaerere quod carpas, quod damnes: It is deuilishe to séeke to taunt, to carpe, to condemne. Some folowed him to sée:
And Aretius a learned man say: Diabolicum est quaerere quod carpas, quod damnes: It is devilish to seek to taunt, to carp, to condemn. some followed him to see:
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as vaine curious persōs do now a dayes, which come to Sermons to see, and not to learne:
as vain curious Persons do now a days, which come to Sermons to see, and not to Learn:
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Domine volumus a te signū videre: Maister we would sée a signe of thee: but he aunswered and sayd vnto them: Domine volumus a te signū To see: Master we would see a Signen of thee: but he answered and said unto them:
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this euill and adulterous generation séeketh a signe:
this evil and adulterous generation seeketh a Signen:
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but there shall no signe be geuen to it, saue the signe of the Prophet Ionas. Some preasse to heare inuectiues.
but there shall no Signen be given to it, save the Signen of the Prophet Ionas. some press to hear invectives.
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Some to be more ready to contēd: and a few (alas to few) for the loue of Gods holy worde, as this company.
some to be more ready to contend: and a few (alas to few) for the love of God's holy word, as this company.
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And yet not vnlike but that some of them afterward cried: Tolle eū, crucifige eū: away with him, crucifie him.
And yet not unlike but that Some of them afterwards cried: Take eū, crucifige eū: away with him, crucify him.
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Such is the inconstācie, of the vnconstant multitude. To this tendeth the parable of the séede:
Such is the inconstancy, of the unconstant multitude. To this tendeth the parable of the seed:
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some fell by the hygh wayes side, some vpō stony places, some among thornes, & some fell into good groūd,
Some fell by the high ways side, Some upon stony places, Some among thorns, & Some fell into good ground,
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& brought forth frute, some an hūdred fold, some sixtie, and some thyrtie folde. Thus much for that point.
& brought forth fruit, Some an hūdred fold, Some sixtie, and Some thyrtie fold. Thus much for that point.
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By the word of God, I vnderstād here the word of the Gospell, that is, that Iesus is the true Messias, the sonne of the woman of whom it is sayd, Conteret caput Serpentis: he shall breake the Serpentes head,
By the word of God, I understand Here the word of the Gospel, that is, that Iesus is the true Messias, the son of the woman of whom it is said, Conteret caput Serpentis: he shall break the Serpents head,
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and valiantly vanquish the power and puissance of Sathan. That sonne of Abraham, in whom all the nations of the earth shalbe blessed.
and valiantly vanquish the power and puissance of Sathan. That son of Abraham, in whom all the Nations of the earth shall blessed.
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The sonne of Dauid, which in the house of Iacob shall raigne for euer. That sonne to whom it is sayd:
The son of David, which in the house of Iacob shall Reign for ever. That son to whom it is said:
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aske of me & I will giue thée the Heathen for thine inheritaunce: & sit thou on my right hand till I make thine enemyes thy foote stole.
ask of me & I will give thee the Heathen for thine inheritance: & fit thou on my right hand till I make thine enemies thy foot stole.
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To be short, that ladder of Iacob, which reacheth to heauen. Christ taught sometyme the law, sometyme the Gospell.
To be short, that ladder of Iacob, which reaches to heaven. christ taught sometime the law, sometime the Gospel.
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Albeit ye Sermon of Christ in the v. vj. & vij. Math. is a true interpretation of the law:
Albeit you Sermon of christ in the v. vj. & vij. Math. is a true Interpretation of the law:
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yet notwithstāding the law is not the thyng, for preachyng whereof Christ was sent in to this world.
yet notwithstanding the law is not the thing, for preaching whereof christ was sent in to this world.
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For (as we read in Esay. 61. 1. vers.) The spirit of the Lord is vpon me,
For (as we read in Isaiah. 61. 1. vers.) The Spirit of the Lord is upon me,
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for the Lord hath annoynted me, and sent me to preach good tidynges vnto the poore.
for the Lord hath anointed me, and sent me to preach good tidings unto the poor.
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Christ came not as a law maker, or a law teacher, as Moyses came before.
christ Come not as a law maker, or a law teacher, as Moses Come before.
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Hereunto is added, that the word of the law doth slea or kill, as S. Paule teacheth:
Hereunto is added, that the word of the law does slay or kill, as S. Paul Teaches:
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but the word of Christ giueth life, as he testifieth him selfe:
but the word of christ gives life, as he Testifieth him self:
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veryly veryly I say vnto you, if a man kéepe my saying, hee shall neuer sée death.
verily verily I say unto you, if a man keep my saying, he shall never see death.
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The law is a knowledge knowen by nature, as the Apostle witnesseth:
The law is a knowledge known by nature, as the Apostle Witnesseth:
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The Gospel is not knowē by nature, but published frō the secret determination of the Godhead, by our Lord & Sauiour Iesus Christ:
The Gospel is not known by nature, but published from the secret determination of the Godhead, by our Lord & Saviour Iesus christ:
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Lex per Mosen data est: gratia, & veritas per Iesum Christū facta est: The law was geuen by Moyses, but grace and truth came by Iesus Christ. Lex per Moses data est: Gratia, & veritas per Jesus Christū facta est: The law was given by Moses, but grace and truth Come by Iesus christ.
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And our Sauiour saith to his disciples:
And our Saviour Says to his Disciples:
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To you it is geuen to know the secretes of ye kingdome of God. &c. And also to Peter he sayth, flesh & bloud hath not opened that vnto thée,
To you it is given to know the secrets of the Kingdom of God. etc. And also to Peter he say, Flesh & blood hath not opened that unto thee,
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but my father which is in heauē.
but my father which is in heaven.
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Read. 1. Cor. 2. & 1. Cor. 4. 2 Cor. 5. Collos. 4. 1. Tim. 3. Rom. 16. The law sheweth sinne:
Read. 1. Cor. 2. & 1. Cor. 4. 2 Cor. 5. Colossians 4. 1. Tim. 3. Rom. 16. The law shows sin:
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The Gospell sheweth Christ the Sauiour of the world, teachyng that sinnes are forgeuē to all yt beleue in him,
The Gospel shows christ the Saviour of the world, teaching that Sins Are forgiven to all that believe in him,
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& that they are reconciled to God.
& that they Are reconciled to God.
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These thynges do the wisemen, Prophetes, & Scribes specially teach, which are sent from the sonne of God.
These things do the Wise men, prophets, & Scribes specially teach, which Are sent from the son of God.
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The law requireth onely obedience, and condēneth the guilty: The Gospell giueth remission of sinnes, freely in the name of Christ to the penitent:
The law requires only Obedience, and Condemneth the guilty: The Gospel gives remission of Sins, freely in the name of christ to the penitent:
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relieueth and comforteth the troubled consciences, with his sweete promises. The promises of the law are conditionall:
relieveth and comforts the troubled Consciences, with his sweet promises. The promises of the law Are conditional:
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ye shal kéepe my ordinaunces and my iudgementes: which if a man do, he shall liue in them: you shall keep my ordinances and my Judgments: which if a man do, he shall live in them:
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the promises of the Gospell are certaine and free:
the promises of the Gospel Are certain and free:
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Come to the waters all ye that be thirsty, and ye that haue no money come buy wyne and milke, without any money or moneys worthe.
Come to the waters all you that be thirsty, and you that have no money come buy wine and milk, without any money or moneys worth.
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All haue sinned and haue néede of the glory of God, but are iustified fréely by his grace, through the redēption that is in Christ Iesus.
All have sinned and have need of the glory of God, but Are justified freely by his grace, through the redemption that is in christ Iesus.
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Therfore by fayth is the inheritaūce geuē, that it might be by grace. The law proposeth preceptes: the Gospell hath promises.
Therefore by faith is the inheritance given, that it might be by grace. The law Proposeth Precepts: the Gospel hath promises.
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The law is a rule of good workes: the Gospell is a doctrine of the person and benefites of the Messias. The law is a Rule of good works: the Gospel is a Doctrine of the person and benefits of the Messias.
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The law denounceth the wrath of God, eternall malediction; death and damnation to all men for sinne:
The law Denounceth the wrath of God, Eternal malediction; death and damnation to all men for sin:
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Maledictus omnis qui nō permāserit in omnibus his. &c: Maledictus omnis qui nō permāserit in omnibus his. etc.:
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Cursed be he that continueth not in all the woordes of this law, to do them,
Cursed be he that Continueth not in all the words of this law, to do them,
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& all the people shall say Amen: The Gospell offereth remission of sinnes to all men:
& all the people shall say Amen: The Gospel Offereth remission of Sins to all men:
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To giue knowledge of saluation to his people for the remission of their sinnes.
To give knowledge of salvation to his people for the remission of their Sins.
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The law iustifieth none, saueth none, deliuereth none from sinne, but accuseth, bewrayeth sinne, & condemneth all:
The law Justifieth none, Saveth none, Delivereth none from sin, but Accuseth, bewrayeth sin, & Condemneth all:
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the Gospell of Christ is the power of God to saluation, to all that beleue, offeryng to all remission of sinnes, rightuousnes, & eternall life.
the Gospel of christ is the power of God to salvation, to all that believe, offering to all remission of Sins, righteousness, & Eternal life.
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To be short the law is to be terribly thundered to the wicked, negligent, and impenitent:
To be short the law is to be terribly thundered to the wicked, negligent, and impenitent:
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the Gospell is sweetely to be sounded, to those that acknowledge their sinnes and hartily repent for the same.
the Gospel is sweetly to be sounded, to those that acknowledge their Sins and heartily Repent for the same.
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The swéete proclamatiō of Christ teacheth the same:
The sweet proclamation of christ Teaches the same:
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Come vnto me all ye that labour sore and are laden and I will ease you. &c. Of this we haue example in the Prophet Nathan:
Come unto me all you that labour soar and Are laden and I will ease you. etc. Of this we have Exampl in the Prophet Nathan:
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who by a similitude, thundered the law agaynst kyng Dauid: Dauid repenteth saying: I haue sinned against the Lord: Nathan pronounceth the Gospell:
who by a similitude, thundered the law against King David: David Repenteth saying: I have sinned against the Lord: Nathan pronounceth the Gospel:
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The Lorde hath put away thy sinne, thou shalt not dye. The worde of God, or doctrine of Christ, is called the worde of God:
The Lord hath put away thy sin, thou shalt not die. The word of God, or Doctrine of christ, is called the word of God:
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that is, the doctrine which Christ him selfe reuealed to men.
that is, the Doctrine which christ him self revealed to men.
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Whereof the principall point, is frée remission and forgiuenesse of sinnes, by fayth in Christ Iesus.
Whereof the principal point, is free remission and forgiveness of Sins, by faith in christ Iesus.
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The efficient cause of this Gospell is the whole Godhead: the eternall Father, eternall Sonne, and eternall holy Ghost.
The efficient cause of this Gospel is the Whole Godhead: the Eternal Father, Eternal Son, and Eternal holy Ghost.
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The mouyng cause, is the excéedyng mercy of God, and his passyng loue toward mākynd. So God loued the world, that he gaue his onely begottē sonne:
The moving cause, is the exceeding mercy of God, and his passing love towards mankind. So God loved the world, that he gave his only begotten son:
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that whosoeuer beleueth in him, should not perish, but haue euerlastyng lyfe. The first instrumētall cause, is the sonne of God our Lord Iesus Christ.
that whosoever Believeth in him, should not perish, but have everlasting life. The First instrumental cause, is the son of God our Lord Iesus christ.
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An other instrumentall cause, are the Prophetes, Apostles, Euangelistes & other teachers of the doctrine of the Gospell.
an other instrumental cause, Are the prophets, Apostles, Evangelists & other Teachers of the Doctrine of the Gospel.
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Therfore the Apostle sayth, Let men estéeme vs as the Ministers of Christ, and disposers of the secrets of God.
Therefore the Apostle say, Let men esteem us as the Ministers of christ, and disposers of the secrets of God.
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We together are Gods labourers &c. we are messengers for Christ, euen as though God did beséech you through vs. The materiall cause, is Christ with all his benefites.
We together Are God's labourers etc. we Are messengers for christ, even as though God did beseech you through us The material cause, is christ with all his benefits.
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The formall cause, is ye gladsome message of free remission of sinnes, purchased by Christ Iesus.
The formal cause, is the gladsome message of free remission of Sins, purchased by christ Iesus.
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The finall cause, is that mankynd beyng deliuered out of the handes of his enemies Death, Sinne, Hell,
The final cause, is that mankind being Delivered out of the hands of his enemies Death, Sin, Hell,
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& Sathan, should serue God in holynesse and righteousnesse all the dayes of his lyfe.
& Sathan, should serve God in holiness and righteousness all the days of his life.
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He that is of God, heareth Gods word, he loueth it, beleueth it, & doth it.
He that is of God, hears God's word, he loves it, Believeth it, & does it.
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These thyngs are included in the word Heare. The word of God hath sūdry hearers: some receiue it, some receiue it not.
These things Are included in the word Hear. The word of God hath sundry hearers: Some receive it, Some receive it not.
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Note ye parable of the seede.
Note you parable of the seed.
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The séede of the word of God when it was sowed, fell some by the wayes side, some vpon stones, some vpō thornes,
The seed of the word of God when it was sowed, fell Some by the ways side, Some upon stones, Some upon thorns,
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and some in good ground &c. but more strictly and briefly, the word of God hath two sortes of heares: Elect and Reprobate. The elect say with Peter:
and Some in good ground etc. but more strictly and briefly, the word of God hath two sorts of hears: Elect and Reprobate. The elect say with Peter:
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Domine ad quem ibimus? verba vitae aeternae habes: Maister to whom shal we goe? thou hast the wordes of eternall lyfe. The reprobate say: Domine ad Whom Ibimus? verba vitae aeternae habes: Master to whom shall we go? thou hast the words of Eternal life. The Reprobate say:
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Durus est hic sermo: This is a hard saying, who can heare it? Can this mortalitie put on immortalitie? Cā this corruption put on incorruption? Can Christ be God and mā? Can God beget a sonne,Durus est hic sermon: This is a hard saying, who can hear it? Can this mortality put on immortality? Can this corruption put on incorruption? Can christ be God and man? Can God beget a son,
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as of late ye deuill of Norwiche deuilishlye sayde? yea worse then a deuill was he.
as of late the Devil of Norwich deuilishlye said? yea Worse then a Devil was he.
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For the deuils in ye former Chapter acknowledged Christ, crying and saying: Thou art Christ the sonne of God: but this deuill denyed Christ.
For the Devils in you former Chapter acknowledged christ, crying and saying: Thou art christ the son of God: but this Devil denied christ.
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The word of God is preached in vayne to many, the hony is lost, that is put into vessels of gall:
The word of God is preached in vain to many, the honey is lost, that is put into vessels of Gall:
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the fishe is cast away, that is cast into dry pooles: and the séede perisheth, that is sowed vpon the sand. S. Cypriā sayth:
the Fish is cast away, that is cast into dry pools: and the seed Perishes, that is sowed upon the sand. S. Cyprian say:
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Certe labor irritus est & nullius effectus, offerre lumen coeco, sermonem surdo, sapientiam bruto: Cum nec sentire brutus possit, nec coecus lumē admittere, nec surdus audire: Certain labour irritus est & Nullius effectus, offer lumen coeco, sermonem Deaf, sapientiam Bruto: Cum nec sentire brutus possit, nec Coecus lumē admittere, nec Deaf Audire:
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Truly it is lost labor and to no purpose:
Truly it is lost labour and to no purpose:
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to offer light to a blind mā, speach to a deafe mā, wisedome to a grosse head, seyng that a grosse head cannot perceiue, a blinde man can not see, a deafe man can not heare. The auncient father Origen sayth:
to offer Light to a blind man, speech to a deaf man, Wisdom to a gross head, sing that a gross head cannot perceive, a blind man can not see, a deaf man can not hear. The ancient father Origen say:
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Quāto melius esset nonnullis omnino non audire verbum Dei, quam audire cum malitia, vel audire cum hypocrisi: Quāto Better esset nonnullis Omnino non Audire verbum Dei, quam Audire cum malitia, vel Audire cum Hypocrisy:
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melius autem dicimus ad comparationem malorum: Better autem dicimus ad comparationem malorum:
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How much better were it to some, not to heare the word of God at all,
How much better were it to Some, not to hear the word of God At all,
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thā to heare it with malice, or to heare it with hypocrisie: we say better, in respect of euils. Excellent is this word:
than to hear it with malice, or to hear it with hypocrisy: we say better, in respect of evils. Excellent is this word:
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therefore ought we to heare it. It differreth from ours manifoldly: in truth, for God is true, yea truth it selfe:
Therefore ought we to hear it. It differeth from ours manifoldly: in truth, for God is true, yea truth it self:
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man is false, yea falshode it selfe: Omnis homo mandax: Euery mā is a lyer. It differeth from ours in profit:
man is false, yea falsehood it self: Omnis homo mandax: Every man is a liar. It differeth from ours in profit:
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Lord to whom shall we go (sayth Peter) thou hast the wordes of eternall lyfe:
Lord to whom shall we go (say Peter) thou hast the words of Eternal life:
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our wordes haue no profit, they are wordes of eternall death. It differeth in certaintie, for very truth and certainty it selfe sayth:
our words have no profit, they Are words of Eternal death. It differeth in certainty, for very truth and certainty it self say:
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that the most firme Elements of heauen & earth shall passe, but his word shall in no wise passe. The Prophet Esay sayth:
that the most firm Elements of heaven & earth shall pass, but his word shall in no wise pass. The Prophet Isaiah say:
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Ʋerbum Domini manet in aeternum: The word of the Lord endureth for euer: Mary hath chosē the good part, which shall not be taken away from her: Ʋerbum Domini manet in aeternum: The word of the Lord Endureth for ever: Mary hath chosen the good part, which shall not be taken away from her:
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our wordes are vncertaine, as vnconstāt as the Weathercocke. We say and vnsay, and vnsay and say againe.
our words Are uncertain, as unconstant as the Weathercock. We say and unsay, and unsay and say again.
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That which liketh vs to day, misliketh vs to morow. It differeth in power:
That which liketh us to day, misliketh us to morrow. It differeth in power:
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as soone as hee had sayd to the band of men, and officers of the hyghe Priestes, I am he:
as soon as he had said to the band of men, and Officers of the high Priests, I am he:
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they went backewarde and fell to the grounde. Note here the power of the word of God:
they went backward and fell to the ground. Note Here the power of the word of God:
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They came armed, they came to take Iesus: and after they heard his mightfull word, they fell to the groūd. Mathew sayth: Docebat eos tāquam authoritatem habens:
They Come armed, they Come to take Iesus: and After they herd his mightfull word, they fell to the ground. Matthew say: Docebat eos tāquam authoritatem habens:
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He taught them as one hauyng power, and not as the Scribes: Our wordes are sinnefull, corrupt, and vnperfect. It differeth in spirit: He taught them as one having power, and not as the Scribes: Our words Are sinful, corrupt, and unperfect. It differeth in Spirit:
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The wordes that I speake vnto you, are spirit and lyfe: But our wordes are prophane and transitorie.
The words that I speak unto you, Are Spirit and life: But our words Are profane and transitory.
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Christ sayth, Qui de terra est, terrenus est & de terra loquitur: He that is of the earth is earthly, and speaketh of the earth.
christ say, Qui de terra est, Terrenus est & de terra loquitur: He that is of the earth is earthly, and speaks of the earth.
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It differeth from our woordes in swéetnes:
It differeth from our words in sweetness:
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The seruaunts of ye Phariseis & high Priestes, which were sent to take Christ, returned and said thus of the excellencie of his word, Nunquam sic loquutus est homo:
The Servants of you Pharisees & high Priests, which were sent to take christ, returned and said thus of the excellency of his word, Never sic loquutus est homo:
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Neuer mā spake as this mā doth. Not Demosthenes, out of whose mouth flowed fluddes of eloquence:
Never man spoke as this man does. Not Demosthenes, out of whose Mouth flowed floods of eloquence:
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not Cicero the Father of eloquence: not eloquent Pericles, of whom it is written, that he did thunder out his wordes.
not Cicero the Father of eloquence: not eloquent Pericles, of whom it is written, that he did thunder out his words.
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But Christes Argumentes were so mighty and his woordes so swéete, that a certaine woman hauyng great admiration therof:
But Christ's Arguments were so mighty and his words so sweet, that a certain woman having great admiration thereof:
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lifted vp her voyce and sayd vnto him: happy is the wombe that bare thée, and the pappes which thou hast sucked.
lifted up her voice and said unto him: happy is the womb that bore thee, and the paps which thou hast sucked.
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To be brief, this word differeth in perfection: In his word all things endure. Take away this perfect word, what is man? a brute beast.
To be brief, this word differeth in perfection: In his word all things endure. Take away this perfect word, what is man? a brutus beast.
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Take the Sunne out of ye world, what remaineth? Horrible darknes. Lactantius sayth:
Take the Sun out of the world, what remains? Horrible darkness. Lactantius say:
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Lumen mētis humanae Deus est: remoto Deo coelesti { que } doctrina omnia erroribus plena sunt: Lumen mētis humanae Deus est: remoto God Coelesti { que } Doctrina omnia erroribus plena sunt:
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God is the light of mans soule: If you set a side, or put away from you God & his heauenly word:
God is the Light of men soul: If you Set a side, or put away from you God & his heavenly word:
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All thynges are ful of errours.
All things Are full of errors.
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Take away this word, what is a man? a captiue of Sathan, a pray of death, a slaue of sinne, a firebrand of hell:
Take away this word, what is a man? a captive of Sathan, a prey of death, a slave of sin, a firebrand of hell:
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Ignorantia Scripturarū, Christi ignorantia est: Ignoraūce of ye Scriptures is ignoraunce of Christ. As far as heauen is distant frō earth: Ignorantia Scripturarū, Christ ignorantia est: Ignorance of the Scriptures is ignorance of christ. As Far as heaven is distant from earth:
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so farre ought heauenly thynges alwayes to be preferred before humane things: yea incomparably ought they alwayes to be preferred.
so Far ought heavenly things always to be preferred before humane things: yea incomparably ought they always to be preferred.
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It is cōpared to the Sunne, whose office is, by spreadyng of his radiant and bright beames to expell darknes,
It is compared to the Sun, whose office is, by spreading of his radiant and bright beams to expel darkness,
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and to dispose euery thyng to beare frute:
and to dispose every thing to bear fruit:
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Right so ye office of Gods word is, with his bright & shinyng beames of grace to expell the darknes of heresies & errours, to take away the cold frost of iniquitie,
Right so you office of God's word is, with his bright & shining beams of grace to expel the darkness of heresies & errors, to take away the cold frost of iniquity,
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and to dispose and frame euery man and womā to bring forth the frutes of pietie & godlynes.
and to dispose and frame every man and woman to bring forth the fruits of piety & godliness.
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It is compared to fier, for that it enflameth vs by loue.
It is compared to fire, for that it inflameth us by love.
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The two Disciples whiche went to Emans, sayd (after that Christ had interpreted vnto them in all the Scriptures) did not our hartes burne within vs while he talked with vs by the way,
The two Disciples which went to Emman's, said (After that christ had interpreted unto them in all the Scriptures) did not our hearts burn within us while he talked with us by the Way,
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and opened to vs the Scriptures? and Christ sayth, I am come to send fier on the earth,
and opened to us the Scriptures? and christ say, I am come to send fire on the earth,
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and what is my desire, but that it be already kindled? It is likened to a glasse:
and what is my desire, but that it be already kindled? It is likened to a glass:
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in this glasse euery man may sée whence he came, what he is, whether he goeth:
in this glass every man may see whence he Come, what he is, whither he Goes:
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his sin, his banishmēt, his miserie. S. Hierō geueth swéet coūsaile to a certain virgin: Ʋtere lectione diuina, vtere speculo, vide speculū, foeda corrigenda, pulchra cōseruāda, & pulchra faciēda.
his since, his banishment, his misery. S. Hierō Giveth sweet counsel to a certain Virgae: Ʋtere lectione Divine, vtere speculo, vide speculū, foeda corrigenda, Beautiful cōseruāda, & Beautiful faciēda.
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Scriptura enim speculū est foeda ostēdens, & corrige dicens: Vse to read the holy Scripture, vse the glasse, sée the glasse:Scripture enim speculū est foeda ostēdens, & corrige dicens: Use to read the holy Scripture, use the glass, see the glass:
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That deformitie may be amēded, fayrenesse preserued, and fayre thynges performed. For the Scripture is a glasse shewyng deformitie, & saying amend. Gregory sayth:
That deformity may be amended, fairness preserved, and fair things performed. For the Scripture is a glass show deformity, & saying amend. Gregory say:
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Sacra Scriptura tanquam speculum quoddam mentis: The holy Scripture is as a certaine glasse of the mynde. S. August. sayth: Sacra Scripture tanquam speculum Quoddam mentis: The holy Scripture is as a certain glass of the mind. S. August. say:
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Scriptura sancta sit tibi tāquam speculū: Speculum hoc habet splēdorem non mēdacem, non adulantē, nullius personam amantem. Scripture sancta sit tibi tāquam speculū: Speculum hoc habet splēdorem non mēdacem, non adulantē, Nullius Personam amantem.
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Formosus es? Formosum te ibi vides. Sed cum foedus accesseris, & foedum te ibi videris, noli accusare speculum:
Formosus es? Formosum te There vides. Said cum Foedus accesseris, & foedum te There videris, noli Accusare speculum:
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ad te redi, nō te fallit speculum, tu te noli fallere: Let the holy Scripture be to thée as a glasse.ad te redi, nō te Falls speculum, tu te noli fallere: Let the holy Scripture be to thee as a glass.
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This glasse hath no deceitfull or flatteryng brightnesse, it is not in loue with any mans person.
This glass hath no deceitful or flattering brightness, it is not in love with any men person.
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Art thou bewtifull? Thou séest thy selfe there bewtifull. But when thou commest deformed, & séest thy selfe there deformed:
Art thou beautiful? Thou See thy self there beautiful. But when thou Comest deformed, & See thy self there deformed:
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accuse not the glasse, aduise thée selfe. The glasse deceiueth thée not, deceiue not thou thy selfe.
accuse not the glass, advise thee self. The glass deceiveth thee not, deceive not thou thy self.
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It is lyke to a cleare fountaine or well. The womā of Samaria found Christ at the well.
It is like to a clear fountain or well. The woman of Samaria found christ At the well.
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Would you finde Christ? At the well of his word shall you finde him.
Would you find christ? At the well of his word shall you find him.
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S. Basill sayth, the Scripture of God is like to Apothecaries shop full of medecines sundry sortes, that euery man may there chose a conuenient remedy for his dissease.
S. Basil say, the Scripture of God is like to Apothecaries shop full of medicines sundry sorts, that every man may there chosen a convenient remedy for his disease.
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This is that pillar exhibited to the children of Israell: Factae sunt tene brae horribiles in vniuersa terra Aegypti, vbicunque habitabant filij Israel lux erat:
This is that pillar exhibited to the children of Israel: Factae sunt tene brae horribiles in vniuersa terra Egyptian, vbicunque habitabant filij Israel lux erat:
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There was a thicke darknes vpon all the lād of Egypt: but all ye children of Israell had light where they dwelled.
There was a thick darkness upon all the land of Egypt: but all you children of Israel had Light where they dwelled.
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Where the word of God is, there is light: Where the same is not, there is darkenes.
Where the word of God is, there is Light: Where the same is not, there is darkness.
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Without this fierie piller, we can not walke in the light. He that walketh in darknesse, knoweth not whether he goeth.
Without this fiery pillar, we can not walk in the Light. He that walks in darkness, Knoweth not whither he Goes.
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This is that piller which mightely conducteth our vnderstandyng, out of the the Egypt of infidelitie.
This is that pillar which mightily conducteth our understanding, out of the the Egypt of infidelity.
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This is that Lucifer the bright mornyng starre, whiche commeth before the sunne of righteousnesse, by whom the light of grace doth rise, whom foloweth the day of glory.
This is that Lucifer the bright morning star, which comes before the sun of righteousness, by whom the Light of grace does rise, whom Followeth the day of glory.
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This is that starre of the sea, descrying port and coūtrey to the saylers on the sea of this world.
This is that star of the sea, descrying port and country to the sailors on the sea of this world.
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This is that starre, which led the wise and faythfull men frō a far countrey to Christ.
This is that star, which led the wise and faithful men from a Far country to christ.
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This is that most heauenly iewell & treasure, the precious stone whiche the Christian Marchantman sought with great diligēce,
This is that most heavenly jewel & treasure, the precious stone which the Christian Marchantman sought with great diligence,
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and care ▪ & when he had found it, sold all that he had to buy the same.
and care ▪ & when he had found it, sold all that he had to buy the same.
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He whiche preferreth the word of God before all transitorie thynges:
He which preferreth the word of God before all transitory things:
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Which for saketh him selfe, taketh vp his Crosse, and foloweth Christ, is truly sayd to sell all that he hath, and to buy the same.
Which for saketh him self, Takes up his Cross, and Followeth christ, is truly said to fell all that he hath, and to buy the same.
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This is a most pleasaunt garden. In this garden you may gather many swéete flowers:
This is a most pleasant garden. In this garden you may gather many sweet flowers:
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the plantain of sayth, the roses of patience, the lillies of innocēcie, the oliues of mercy,
the plantain of say, the roses of patience, the lilies of innocence, the Olive of mercy,
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and many other of most excellent vertue.
and many other of most excellent virtue.
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In this garden are planted many goodly and fayre trées, bringyng forth most swéet and delitesome frute:
In this garden Are planted many goodly and fair trees, bringing forth most sweet and delitesome fruit:
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The Ceders of contemplation, the Cyprusses of noble fame, the Okes of constācie, the Laurels or Bay trées of vertue, and many other such like.
The Ceders of contemplation, the Cyprusses of noble fame, the Oaks of constancy, the Laurels or Bay trees of virtue, and many other such like.
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It is called a candle or light. The kingly Prophet sayth: thy word is a candle vnto my féete, and a light vnto my pathes.
It is called a candle or Light. The kingly Prophet say: thy word is a candle unto my feet, and a Light unto my paths.
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The lighters of this cādle (sayth Chrisost.) are the father the sonne and the holy ghost.
The lighters of this candle (say Chrysostom) Are the father the son and the holy ghost.
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The candle sticke is the Church: or euery godly man hauyng the word. By this cādle the théefe or false teacher is espyed: so sayth Theophilact.
The candle stick is the Church: or every godly man having the word. By this candle the thief or false teacher is espied: so say Theophilact.
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It is called the bread of the soule: for that it feedeth the soule.
It is called the bred of the soul: for that it feeds the soul.
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Man shall not liue by bread onely, but by euery word that procéedeth out of ye mouth of God.
Man shall not live by bred only, but by every word that Proceedeth out of the Mouth of God.
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A fishe can not liue without water, a shéepe can not liue without pasture, this mortall body cā not long endure without foode, the soule cā not long liue without the word of God.
A Fish can not live without water, a sheep can not live without pasture, this Mortal body can not long endure without food, the soul can not long live without the word of God.
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This is the meat of fayth. This word is light. The people that walked in darknesse haue sene a great light.
This is the meat of faith. This word is Light. The people that walked in darkness have seen a great Light.
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This is condēnation, that light is come into the world, and men haue loued darknes rather then light, because their déedes were euill.
This is condemnation, that Light is come into the world, and men have loved darkness rather then Light, Because their Deeds were evil.
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To giue light to them yt sit in darknes. &c It is named water: Christ said to ye woman of Samaria:
To give Light to them that fit in darkness. etc. It is nam water: christ said to you woman of Samaria:
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if thou knewest the gift of God, & who it is that sayth to thée giue me drinke, thou wouldest haue asked of him,
if thou Knewest the gift of God, & who it is that say to thee give me drink, thou Wouldst have asked of him,
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& he would haue geuen thée the water of life. It is a royall and kyngly feast.
& he would have given thee the water of life. It is a royal and kingly feast.
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It is the sword of the spirit. This sword is very necessary to all that be in this warfare. It is the sword of the Spirit. This sword is very necessary to all that be in this warfare.
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For who goeth to battaile without a sworde. Hee that hath no sword let him sell his coate and buy a sword. The spiritual Māna.
For who Goes to battle without a sword. He that hath no sword let him fell his coat and buy a sword. The spiritual Manna.
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Gather your Manna while you haue tyme. The horne of saluation: The incorruptible séede whiche liueth and lasteth for euer:
Gather your Manna while you have time. The horn of salvation: The incorruptible seed which lives and lasteth for ever:
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A hāmer that breaketh the hard stone: A key that giueth entry into the house, which is the kyngdome of of heauen: The scepter of the kyngdome:
A hammer that breaks the hard stone: A key that gives entry into the house, which is the Kingdom of of heaven: The sceptre of the Kingdom:
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An arrow that pearceth ye enemy: A heauēly trumpet: A net enclosing and bringyng vs together: The word of grace: The word of saluatiō: The word of recōciliation: The word of truth: The word of vertue: The word of lyfe euerlastyng:
an arrow that pierceth you enemy: A heavenly trumpet: A net enclosing and bringing us together: The word of grace: The word of salvation: The word of reconciliation: The word of truth: The word of virtue: The word of life everlasting:
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The word and way of righteousnesse: yea righteousnesse it selfe: Grace and veritie: The wisedome of God in a misterie:
The word and Way of righteousness: yea righteousness it self: Grace and verity: The Wisdom of God in a mystery:
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That good word whereof Esay speaketh: which is called good, for that it bringeth all goodnesse:
That good word whereof Isaiah speaks: which is called good, for that it brings all Goodness:
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And (to conclude) it is called the kyngdome of God:
And (to conclude) it is called the Kingdom of God:
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The kyngdome of God shalbe taken from you, and giuē to a nation bringyng forth the frutes therof.
The Kingdom of God shall taken from you, and given to a Nation bringing forth the fruits thereof.
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The premisses considered, I may say with the Prophet Hieremie, Terra, terra, terra, audi verbum Domini:
The premises considered, I may say with the Prophet Jeremiah, Terra, terra, terra, audi verbum Domini:
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O thou earth, earth, earth, heare the word of the Lord.
Oh thou earth, earth, earth, hear the word of the Lord.
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The foolishe carle Nabal still carieth earth in his eyes, earth in his eares, and earth in his toung.
The foolish carl Nabal still Carrieth earth in his eyes, earth in his ears, and earth in his tongue.
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Aboue all thynges he desireth to sée earth, to heare of earth, and to speake of earth.
Above all things he Desires to see earth, to hear of earth, and to speak of earth.
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Many Nabals, many carles, many fooles.
Many Nabal's, many Charles, many Fools.
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But one thyng is necessary, one thyng is necessary, one thyng is necessary, & that is the word of God.
But one thing is necessary, one thing is necessary, one thing is necessary, & that is the word of God.
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Mary hath chosen the good part, whiche shall not be taken away from her. The first precept that Isocrates gaue to prince Demonicus was τίμα τὸν θεό•: feare God.
Mary hath chosen the good part, which shall not be taken away from her. The First precept that Isocra gave to Prince Demonicus was τίμα τὸν θεό•: Fear God.
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The first law that should be geuen to any man sayth Plato, should be to the encrease of godlynes.
The First law that should be given to any man say Plato, should be to the increase of godliness.
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The chiefest oth which the Atheniens toke, was this: Pugnabo pro facris & cum alijs & solus.
The chiefest oath which the Athenians took, was this: Pugnabo Pro facris & cum Alijs & solus.
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In defence of Religion I will fight, both in company and alone.
In defence of Religion I will fight, both in company and alone.
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Among the Atheniens no king was created, before he had taken orders and was a priest.
Among the Athenians no King was created, before he had taken order and was a priest.
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They iudged the wisest, best, and most renowned, to be fittest to offer sacrifice to their Gods, to the great shame of Christiās now adayes, which thinck the most abiect & outcast good inough, to take vpon him so high and holy a function.
They judged the Wisest, best, and most renowned, to be Fittest to offer sacrifice to their God's, to the great shame of Christiās now adays, which think the most abject & outcast good enough, to take upon him so high and holy a function.
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The auntient Romaines, through ye instinct of nature, thought so reuerently of religion, that they sent their children,
The ancient Romans, through the instinct of nature, Thought so reverently of Religion, that they sent their children,
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yea euen the noblest men of Rome, sent their sonnes into Hetruria, to learne the seruice of God.
yea even the Noblest men of Room, sent their Sons into Etruria, to Learn the service of God.
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Nowadayes a meane gentleman thinketh his childe to good, to learne and professe true religiō.
Nowadays a mean gentleman Thinketh his child to good, to Learn and profess true Religion.
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Hereby it is cleare and euident, what care heathē men ignorant of the true worshipping of God, haue had of Religiō.
Hereby it is clear and evident, what care heathen men ignorant of the true worshipping of God, have had of Religion.
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Poets by their feyninges haue commended it, Oratours haue exhorted vnto it, Philosophers haue thought it necessary in a common wealth, cōmon people haue sworne to defend it, Noble men haue preferred it, Kinges haue professed it.
Poets by their feyninges have commended it, Orators have exhorted unto it, Philosophers have Thought it necessary in a Common wealth, Common people have sworn to defend it, Noble men have preferred it, Kings have professed it.
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There is no religion without the word of God. We haue the vnderstanding of the will of God by his onely word.
There is no Religion without the word of God. We have the understanding of the will of God by his only word.
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For without ye same, our sight is blindnes, our vnderstāding ignorance, our wisedome foolishnes, our deuotiō deuilishnes.
For without you same, our sighed is blindness, our understanding ignorance, our Wisdom foolishness, our devotion deuilishnes.
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The profite & fruite of this heauēly word, is wonderfull.
The profit & fruit of this heavenly word, is wonderful.
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All scripture geuen by inspiration of God, is profitable to teach, to reproue, to correct, to instruct in righteousnes, that we may be patient and finde comfort. S. August:
All scripture given by inspiration of God, is profitable to teach, to reprove, to correct, to instruct in righteousness, that we may be patient and find Comfort. S. August:
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sayth, In scripturis didicimus Christum, in scripturis didicimus Ecclesiam: In the scriptures we haue learned Christ, in the scriptures we haue learned the church. S. Basill:
say, In Scriptures didicimus Christ, in Scriptures didicimus Church: In the Scriptures we have learned christ, in the Scriptures we have learned the Church. S. Basil:
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sayth, Ʋerbum Dei ex quo solo noscitur deus, regiam viā monstrat, & est lucerna pedum nostrorum:
say, Ʋerbum Dei ex quo solo noscitur deus, Regiam viā Monstrat, & est Lucerne Pedum nostrorum:
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The word of God by the which onely God is knowne, sheweth the kinges highway, and is the light of our feete.
The word of God by the which only God is known, shows the Kings highway, and is the Light of our feet.
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We learne fayth in the scriptures. S. Hilary sayth to the Emperour Constantinus: Fidem Imperator quaeris? audi eam, nō de nouis chartulis, sed de dei libris:
We Learn faith in the Scriptures. S. Hilary say to the Emperor Constantinus: Fidem Imperator Quaeris? audi eam, nō de nouis chartulis, sed de dei Books:
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Doth your Maiestie séeke the fayth? Heare it then, not out of any new schrolles,
Does your Majesty seek the faith? Hear it then, not out of any new schrolles,
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but out of the booke of God. S. Ambrose sayth, Christus oritur in lectione scripturarum sol iusticiae:
but out of the book of God. S. Ambrose say, Christus oritur in lectione scripturarum sol Justice:
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In reading the scriptures, Christ the sun of righteousnes riseth. To be short, S. August: sayth, verbo Dei docemur in omnibus:
In reading the Scriptures, christ the sun of righteousness Riseth. To be short, S. August: say, verbo Dei docemur in omnibus:
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By the word of God wée are instructed in all thinges. All thinges necessary to saluation are cōtayned in ye scripture:
By the word of God we Are instructed in all things. All things necessary to salvation Are contained in you scripture:
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for profe wherof, (because other matters call me awaye) I leaue briefly these places:
for proof whereof, (Because other matters call me away) I leave briefly these places:
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Ioh: 14. 25. vers. 2. Timo: 3. 15. Luc: 14. 17. Math: 22. 4. verse. Esai: 5. 4. verse.
John: 14. 25. vers. 2. Timothy: 3. 15. Luke: 14. 17. Math: 22. 4. verse. Isaiah: 5. 4. verse.
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This matter is proued out of the most auntient fathers: Irenaeus and Tertullian, read Irenaeus. lib. 3. cap. 1. and 4. Tertul. de praescript. haeres.
This matter is proved out of the most ancient Father's: Irnaeus and Tertullian, read Irnaeus. lib. 3. cap. 1. and 4. Tertulian de prescript. haeres.
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As many as drincke of this heauenly fountayne, shall receiue benefite of it:
As many as drink of this heavenly fountain, shall receive benefit of it:
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the blind shall see, the deaf shall heare, the dumme shall speake, the lame shall walke, fooles shall be wise, the sicke shal be whole, the dead shall reuiue.
the blind shall see, the deaf shall hear, the dumb shall speak, the lame shall walk, Fools shall be wise, the sick shall be Whole, the dead shall revive.
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The drincking of this fountayne, hath made many proud men, humble: many couetous misers mercifull: many faythles, faythfull: many filthy fornicators, chast:
The drinking of this fountain, hath made many proud men, humble: many covetous misers merciful: many faythles, faithful: many filthy fornicators, chaste:
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many furious and wrathfull, méeke, and milde: many slouthfull and drousie, vigilant and watchfull: many fearefull, bold:
many furious and wrathful, meek, and mild: many slothful and drowsy, vigilant and watchful: many fearful, bold:
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yea and euen contemners of Phalaris Bul: many Saules, many Paules: manye manye children of darcknes, the children of light.
yea and even contemners of Phalaris Bull: many Saul's, many Paul's: many many children of darkness, the children of Light.
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God by his worde, offereth to vs his mercifull hand: by fayth we geue to God our hand:
God by his word, Offereth to us his merciful hand: by faith we give to God our hand:
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and the sacraments are as a third hand, which confirme and stablish the ioyning of the other two together.
and the Sacraments Are as a third hand, which confirm and establish the joining of the other two together.
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If you feare the iudgement of sinne: This most pretious worde offereth you righteousnes in Christ:
If you Fear the judgement of sin: This most precious word Offereth you righteousness in christ:
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if you feare death, it offereth lyfe: If you feare the fire of hel, it offereth the ioyes of heauen:
if you Fear death, it Offereth life: If you Fear the fire of hell, it Offereth the Joys of heaven:
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and breefely, you haue in this word, whence you may take both in lyfe recreation, and in death preseruation.
and briefly, you have in this word, whence you may take both in life recreation, and in death preservation.
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Moyses hauing the word of God, could diuide the sea. The Apostles (although poore fishermen) with the worde of God ouercame the world.
Moses having the word of God, could divide the sea. The Apostles (although poor fishermen) with the word of God overcame the world.
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The blinde which heard the voyce of Christ, receiued sight: The dombe speach, wherewith they glorified God:
The blind which herd the voice of christ, received sighed: The dumb speech, wherewith they glorified God:
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the lame strēgth, which they applied to the seruice of God: the deaf hearing, whereby they became attentiue hearers of this gratious worde.
the lame strength, which they applied to the service of God: the deaf hearing, whereby they became attentive hearers of this gracious word.
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Christ sayd to the rulers daughter: Mayde arise, and she arose straight waye. He sayd to the widowes sonne:
christ said to the Rulers daughter: Maid arise, and she arose straight Way. He said to the Widows son:
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young man I say to thée arise, and he that was dead sat vp and began to speake.
young man I say to thee arise, and he that was dead sat up and began to speak.
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And to Lazarus he cryed with a lowd voyce: Lazarus come forth, & he that was dead came forth, bound hand and foote.
And to Lazarus he cried with a loud voice: Lazarus come forth, & he that was dead Come forth, bound hand and foot.
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The tēpestnous windes heard his voyce, and forthwith they were alayed: the sea & waues heard it, & they became calme:
The tempestnous winds herd his voice, and forthwith they were allayed: the sea & waves herd it, & they became Cam:
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men possessed with deuils heard it, and they obeied: yea the very deuils hearing his voyce, humbled themselues.
men possessed with Devils herd it, and they obeyed: yea the very Devils hearing his voice, humbled themselves.
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O deaf and obstinat mindes of wicked men:
O deaf and obstinate minds of wicked men:
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O you that lye groueling on the ground, and haue no feeling of thinges aboue ▪ Christ crieth dayly. Damsell arise:
Oh you that lie groveling on the ground, and have no feeling of things above ▪ christ cries daily. Damsel arise:
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young man I say to thee arise: Lazarus come forth: dead sinner, embrace lyfe: But all are in a deepe sléepe; a sléepe of sinne; and neglect to awake.
young man I say to thee arise: Lazarus come forth: dead sinner, embrace life: But all Are in a deep sleep; a sleep of sin; and neglect to awake.
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Yet these miserable men ought to remēber, that ye day will come, ye day wil come when (wil they, nil they) they shall heare the voyce of the sonne of God comming in the cloudes; with great power and maiestie:
Yet these miserable men ought to Remember, that you day will come, you day will come when (will they, nil they) they shall hear the voice of the son of God coming in the Clouds; with great power and majesty:
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Then shall they stand before his iudgement seate. Then shall they heare to their endlesse smart the thūder of the law:
Then shall they stand before his judgement seat. Then shall they hear to their endless smart the thunder of the law:
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depart from me ye cursed, into euerlastyng fier which is prepared for the deuils & his angels.
depart from me you cursed, into everlasting fire which is prepared for the Devils & his Angels.
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Heare therefore the word of God, while you haue tyme: Consider the season: it is now tyme to arise from sléepe.
Hear Therefore the word of God, while you have time: Consider the season: it is now time to arise from sleep.
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It is now high tyme to heare: You haue no colour of excuse.
It is now high time to hear: You have no colour of excuse.
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What more could haue bene done for the vyneyard? All thinges inuite, moue, and desire you to heare.
What more could have be done for the Vineyard? All things invite, move, and desire you to hear.
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The clearenes of the holy Scriptures calleth you. For the Scriptures generally are easie & cleare. So saith S. Paul:
The clearness of the holy Scriptures calls you. For the Scriptures generally Are easy & clear. So Says S. Paul:
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If our Gospell be hid, it is hid to them yt are lost. So sayth the Prophet Oseas:
If our Gospel be hid, it is hid to them that Are lost. So say the Prophet Hosea:
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The wayes of the Lord be straight: but the wicked shall fall in them. So sayeth the Prophet Dauid:
The ways of the Lord be straight: but the wicked shall fallen in them. So Saith the Prophet David:
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The Scriptures are a candle & a guide to our féete. So saith the old father Origene:
The Scriptures Are a candle & a guide to our feet. So Says the old father Origen:
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Clausum est negligent ibus, iuuenitur quarētibus: If is shut from the negligent: but it is opened to them that séeke, & knock for it. Clausum est negligent ibus, iuuenitur quarētibus: If is shut from the negligent: but it is opened to them that seek, & knock for it.
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So sayth Clemens Alexandrinus: Audite qui estis longe, Audite qui prope: nullis celatum est verbum, lux est communis, omnibus illucescit hominibus.
So say Clemens Alexandrian: Audite qui Ye are long, Audite qui Prope: nullis celatum est verbum, lux est Communis, omnibus illucescit hominibus.
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Nullus est in verbo Cimmerius, festinemus ad salutem, ad regenerationem: Hearken ye that be far of, hearken ye that be neare.Nullus est in verbo Cimmerius, Hasten ad salutem, ad regenerationem: Harken you that be Far of, harken you that be near.
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The worde of God is hid from no man: It is a light common vnto all men:
The word of God is hid from no man: It is a Light Common unto all men:
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There is no darknes in Gods word. Let vs make hast to saluation, to regeneration. So Fulgentius: In Scripturis diuinis abundat & quod robustus comedat, & quod paruulus sugat:
There is no darkness in God's word. Let us make haste to salvation, to regeneration. So Fulgentius: In Scriptures Diuinis abundat & quod Robustus comedat, & quod paruulus sugat:
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In the Scriptures of God there is plenty sufficient, both for the strong to eate, and for the litle one to sucke.
In the Scriptures of God there is plenty sufficient, both for the strong to eat, and for the little one to suck.
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So Irenaeus: Scripturae in aperto sunt, & sine ambiguitate, & similiter ab omnibus audiri possunt: The Scriptures are playne, and without doubtfulnes, and may be heard indifferētly of all men.
So Irnaeus: Scriptures in Aperto sunt, & sine ambiguitate, & similiter ab omnibus audiri possunt: The Scriptures Are plain, and without doubtfulness, and may be herd indifferently of all men.
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So sayth Chrisost. Omnia clara & plana sunt in Scripturis diuinis: quaecūque necessaria sunt, manifesta sunt:
So say Chrysostom Omnia Clara & Plana sunt in Scriptures Diuinis: quaecūque necessaria sunt, Manifesta sunt:
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All thynges are cleare and plane in the holy Scriptures: whatsoeuer thyng is necessary for vs, is also manifest.
All things Are clear and plane in the holy Scriptures: whatsoever thing is necessary for us, is also manifest.
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So sayth Epiphanius Lib. 2. So sayth Saint Hierom. in Psal. 86. So (to conclude) Gregory:
So say Epiphanius Lib. 2. So say Saint Hieronymus in Psalm 86. So (to conclude) Gregory:
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sayth it is a streame wherin the litle lambe may wade, and the great Elephantes may swymme.
say it is a stream wherein the little lamb may wade, and the great Elephants may swim.
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But touchyng the discourse of naturall reason, S. Ambrose sayth that, No creature in earth or in heauen, is able to reache to the depth of these thyngs. These are his wordes:
But touching the discourse of natural reason, S. Ambrose say that, No creature in earth or in heaven, is able to reach to the depth of these things. These Are his words:
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Mens deficit, vox silet, non mea tantum sed angelorum: supra potestates, supra angelos, supra Cherubim, supra Seraphim, supra omnē sensum est: Men's deficit, vox Silent, non mea Tantum sed Angels: supra potestates, supra Angels, supra Cherubin, supra Seraphim, supra omnē sensum est:
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The mynde is astonyed, the voyce fayleth, not onely of me, but also of ye angels:
The mind is astonied, the voice Faileth, not only of me, but also of the Angels:
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it is aboue the powers, aboue ye angels, aboue the Cherubins, aboue ye Seraphins, & aboue all maner of vnderstandyng.
it is above the Powers, above the Angels, above the Cherubim, above the Seraphim, & above all manner of understanding.
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Notwithstandyng all these excellēt properties of Gods word, and mo then a thousand thousand tounges cā declare:
Notwithstanding all these excellent properties of God's word, and more then a thousand thousand tongues can declare:
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We become Citizens of Corazin, Bethsaida, and Capharnaum.
We become Citizens of Chorazin, Bethsaida, and Capernaum.
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Tyrus, Sidō, Sodom, the Quéene of the South, the men of Niniue, and that barbarous Eunuche, shall rise agaynst vs in the day of iudgement.
Tyre, Sidō, Sodom, the Queen of the South, the men of Nineveh, and that barbarous Eunuch, shall rise against us in the day of judgement.
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If such preachyng had bene in Tyrus & Sidon, as hath bene in England (especially these xx. yeares):
If such preaching had be in Tyre & Sidon, as hath be in England (especially these xx. Years):
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they would haue repēted in sackcloth and ashes.
they would have repented in Sackcloth and Ashes.
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Therfore it shalbe easier for Tyrus & Sidon at the day of iudgemēt, thē for England.
Therefore it shall Easier for Tyre & Sidon At the day of judgement, them for England.
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If ye mighty workes which haue bene done in England, had bene done among them of Sodom:
If you mighty works which have be done in England, had be done among them of Sodom:
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They had remained without plague of fire and brimstone. The Quéene of the South shall rise against vs at the day of iudgement.
They had remained without plague of fire and brimstone. The Queen of the South shall rise against us At the day of judgement.
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A woman & a Quéene, a frayle sexe, the weaker vessell, yet of Princely power: men the stronger vessell, and yet most of them not of Princely power. She was a straunger:
A woman & a Queen, a frail sex, the Weaker vessel, yet of Princely power: men the Stronger vessel, and yet most of them not of Princely power. She was a stranger:
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we are now Domestici: of the houshold. She wanted the promises of Messias: we haue the promises of Messias.
we Are now Domestici: of the household. She wanted the promises of Messias: we have the promises of Messias.
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She came to Salomō a wise man certainly, yet a mortall and sinfull man, whiche could not helpe her but in externall thynges,
She Come to Salomō a wise man Certainly, yet a Mortal and sinful man, which could not help her but in external things,
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and therein peraduenture barely and slenderly:
and therein Peradventure barely and slenderly:
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we refuse to come to Christ God and man, who can helpe vs in all thyngs, who is all in all, and all to all.
we refuse to come to christ God and man, who can help us in all things, who is all in all, and all to all.
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She came to heare the wisedome of Salomon? Wōderfull was his wisedome:
She Come to hear the Wisdom of Solomon? Wōderfull was his Wisdom:
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his wisedome exceeded ye wisedome of all thē of the East, & all the wisedome of the Egyptiās:
his Wisdom exceeded you Wisdom of all them of the East, & all the Wisdom of the egyptians:
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he excéeded all mē in wisedome: he wrote iij. thousād Prouerbes. His songes were a thousād & fiue.
he exceeded all men in Wisdom: he wrote iij. thousād Proverbs. His songs were a thousād & fiue.
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He disputed of trees, euen from ye Ceder trée that groweth in Libanō, vnto the Isop that springeth out of the wall.
He disputed of trees, even from you Cedar tree that grows in Libanō, unto the Isop that springs out of the wall.
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And he disputed of beastes, foules, wormes and fishes.
And he disputed of beasts, fowls, worms and Fish.
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There came of all nations to heare the wisedome of Salomon, & from all kynges of the earth whiche had heard of his wisedome.
There Come of all Nations to hear the Wisdom of Solomon, & from all Kings of the earth which had herd of his Wisdom.
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But behold he that preacheth this day out of ye ship, is greater then Salamon, and preacheth farre greater and better matters.
But behold he that Preacheth this day out of the ship, is greater then Solomon, and Preacheth Far greater and better matters.
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Notwithstāding fooles refuse to heare his preachyng.
Notwithstanding Fools refuse to hear his preaching.
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This famous Quéene came to Salomon from far, & out of a swéete, and frutefull countrey, the frutefull Arabia, called also Saba:
This famous Queen Come to Solomon from Far, & out of a sweet, and fruitful country, the fruitful Arabia, called also Saba:
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so frutefull that it bringeth corne and fruite twise in the yeare, where groweth all kind of spices, and swéet gummes:
so fruitful that it brings corn and fruit twice in the year, where grows all kind of spices, and sweet gums:
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and the Townes are vnwalled, because the people do liue alwayes in peace.
and the Towns Are unwalled, Because the people do live always in peace.
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But we neglect to walke a litle way within the walles of our Cities, & to leaue ill ayre, ill soyle, ill company, ill exercises, ill maners, to come to Christ. She came with great perill:
But we neglect to walk a little Way within the walls of our Cities, & to leave ill air, ill soil, ill company, ill exercises, ill manners, to come to christ. She Come with great peril:
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we may come without perill, yet we come not. She left her happy kyngdome, & with long and painful trauaile, came to Salomon:
we may come without peril, yet we come not. She left her happy Kingdom, & with long and painful travail, Come to Solomon:
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we haue Christ in the kyngdome of England, without leauing of kyngdome, and with litle trauaile may wee heare him: yet wee heare him not. She came with giftes:
we have christ in the Kingdom of England, without leaving of Kingdom, and with little travail may we hear him: yet we hear him not. She Come with Gifts:
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She came to Hierusalem with a very great trayne, with Camels that bare swéet odours: & gold excéedyng much, and precious stones.
She Come to Jerusalem with a very great train, with Camels that bore sweet odours: & gold exceeding much, and precious stones.
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But wee may haue accesse to Iesus Christ, cōmyng without trayne, without gifts:
But we may have access to Iesus christ, coming without train, without Gifts:
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Come to the waters all ye that be thirsty, & ye that haue no money come buy. &c. We refuse grace offered fréely.
Come to the waters all you that be thirsty, & you that have no money come buy. etc. We refuse grace offered freely.
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This noble Queene knew Salomō by onely fame:
This noble Queen knew Salomō by only fame:
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we know Christ by his manifold miracles, & yet we come not, yet we beleue not,
we know christ by his manifold Miracles, & yet we come not, yet we believe not,
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yet we bring forth no good fruites. Therfore iustly shall we be condemned.
yet we bring forth not good fruits. Therefore justly shall we be condemned.
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It is shamefull to be vanquished of a woman, more shamefull of an heathē woman, most shamefull in such a cause.
It is shameful to be vanquished of a woman, more shameful of an heathen woman, most shameful in such a cause.
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The men of Niniue shall rise agaynst vs and condemne vs, and reproue vs of vnbeliefe:
The men of Nineveh shall rise against us and condemn us, and reprove us of unbelief:
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not by authoritye, but by comparison of the better act. They heard Ionas a very man:
not by Authority, but by comparison of the better act. They herd Ionas a very man:
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we reiect Christ God & man. They heard Ionas a straunger:
we reject christ God & man. They herd Ionas a stranger:
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we neglect to heare Christ a Sauiour, a father, a maister, a freind, cōnuersant with vs many yeares.
we neglect to hear christ a Saviour, a father, a master, a friend, connuersant with us many Years.
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They repented at the preaching of Ionas: we repent not at the preaching of Christ. Ionas preached but only thrée dayes:
They repented At the preaching of Ionas: we Repent not At the preaching of christ. Ionas preached but only thrée days:
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Christ hath preached most gratiously, and mercifully these Twenty yeares in England: and for all his so gratious and mercifull preaching, we repent not. Ionas wrought no miracle:
christ hath preached most graciously, and mercifully these Twenty Years in England: and for all his so gracious and merciful preaching, we Repent not. Ionas wrought no miracle:
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Christ hath wrought many maruelous miracles.
christ hath wrought many marvelous Miracles.
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He hath mightely deliuered vs from Pharao of Egipt, from Nabuchadnazer of Babilon, from Holofernes of Syria,
He hath mightily Delivered us from Pharaoh of Egypt, from Nebuchadnezzar of Babylon, from Holofernes of Syria,
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and hath miraculously preserued Iudith of England, & her people. For all these graces and giftes, wée are nothing thankfull: we are become carnall gospellers: wée waxe colde in religion:
and hath miraculously preserved Iudith of England, & her people. For all these graces and Gifts, we Are nothing thankful: we Are become carnal Evangelists: we wax cold in Religion:
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the Papistes waxe whot, & we waxe colde: I knowe it. We amend Mandrabuli more, as sower ale in sommer:
the Papists wax hot, & we wax cold: I know it. We amend Mandrabuli more, as sour ale in summer:
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we become euery day worse & worse.
we become every day Worse & Worse.
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That barbarous Eunuche of the Queene of the Ethiopians, shall at the day of iudgement rise agaynst vs and condemne vs. He was an Eunuche, florishing in authoritye, estimation, & riches:
That barbarous Eunuch of the Queen of the Ethiopians, shall At the day of judgement rise against us and condemn us He was an Eunuch, flourishing in Authority, estimation, & riches:
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and yet for all that, in his iorney sitting in his chariot, he read Esaias the prophet.
and yet for all that, in his journey sitting in his chariot, he read Isaiah the Prophet.
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Moreouer he vnderstode not what was contayned in the prophet.
Moreover he understood not what was contained in the Prophet.
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He aunswered Philip not onely gentlely and courteously, (albeit he asked him saying, vnderstandest thou what thou readest:) but also desired him, (notwithstanding he was clothed in poore attire,) that he would come vp and sit with him in the chariot.
He answered Philip not only gently and courteously, (albeit he asked him saying, Understandest thou what thou Readest:) but also desired him, (notwithstanding he was clothed in poor attire,) that he would come up and fit with him in the chariot.
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You sée the promptnes of his minde: you see the godly feruēcie of a barbarous Eunuche.
You see the promptness of his mind: you see the godly fervency of a barbarous Eunuch.
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Chrisost. largely and swéetely discoursing of this matter, in fine concludeth thus: Idoneus est barbarus iste qui nobis omnibus doctor fiat:
Chrysostom largely and sweetly discoursing of this matter, in fine Concludeth thus: Idoneus est Barbarus iste qui nobis omnibus Doctor fiat:
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This barbarous Eunuch, is méete to be a doctour and teacher to vs all. Sithence the case thus standeth that we are wearye of spiritual Manna, the best meate:
This barbarous Eunuch, is meet to be a Doctor and teacher to us all. Since the case thus Stands that we Are weary of spiritual Manna, the best meat:
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and demeane our selues with the vnthankfull Israelites vngratiously in heart, word, and worke against God and Moyses, saying:
and demean our selves with the unthankful Israelites ungraciously in heart, word, and work against God and Moses, saying:
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Anima nostra nauseat super cibo isto leuissimo: Our soule lotheth this light bread: we may assuredly loke to be plagued with the Israelites. Anima nostra Nauseate super Cibo isto leuissimo: Our soul loatheth this Light bred: we may assuredly look to be plagued with the Israelites.
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God is a righteous iudge, strong and patient, and God is prouoked euery day.
God is a righteous judge, strong and patient, and God is provoked every day.
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If a man will not turne, he wil whet his sword, he hath bent his howe, and hath made it ready.
If a man will not turn, he will whet his sword, he hath bent his how, and hath made it ready.
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He hath prepared for him the instruments of death: he hath ordained his arrowes against the persequtours.
He hath prepared for him the Instruments of death: he hath ordained his arrows against the persequtours.
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Behold the day is come (sayth the Lord) that I will sēd a famine in the land:
Behold the day is come (say the Lord) that I will send a famine in the land:
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not a famine of bread, nor a thirst of water, but a hunger, & thirst of hearing the word of God.
not a famine of bred, nor a thirst of water, but a hunger, & thirst of hearing the word of God.
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And they shall wander from sea to sea:
And they shall wander from sea to sea:
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and from the North vnto the East shall they runne to and fro, to séeke the word of the Lord.
and from the North unto the East shall they run to and from, to seek the word of the Lord.
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In that day shall the fayre virgins, and the young men perish for thirst.
In that day shall the fair Virgins, and the young men perish for thirst.
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He will also send famine of bread, pestilence, fire, and sword, he will send Tamerlane, Nabuchadnazer, the host of Sēnacherib, Titus and Vespatian.
He will also send famine of bred, pestilence, fire, and sword, he will send Tamerlane, Nebuchadnezzar, the host of Sēnacherib, Titus and Vespasian.
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The Syrians shall deuoure before, and the Philistines behinde.
The Syrians shall devour before, and the philistines behind.
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He will destroy murtherers, & burne vp their citie, & (as Esay sayth) the leage which they haue made with death and hell, shall be disanulled.
He will destroy murderers, & burn up their City, & (as Isaiah say) the league which they have made with death and hell, shall be Disannulled.
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He suffereth long, he is a patient God. It is sayd that he hath leaden feete: but he hath iron handes.
He suffers long, he is a patient God. It is said that he hath leaden feet: but he hath iron hands.
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He commeth slowlye, but when he commeth he payeth home. Violatours, and contemnours, of Gods word alwayes haue bin punished.
He comes slowly, but when he comes he payeth home. Violators, and contemnours, of God's word always have been punished.
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For this fault Adam and Eue were banished out of Eden, a most fruitfull and delightsome garden, into a valley of teares, miserie,
For this fault Adam and Eue were banished out of Eden, a most fruitful and delightsome garden, into a valley of tears, misery,
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and calamitye, there to eate their bread with the sweate of their face. The enemies of Noah were miserablye drowned in the floud.
and calamity, there to eat their bred with the sweat of their face. The enemies of Noah were miserably drowned in the flood.
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The enemies of Lot were destroyed with brimstone and fire.
The enemies of Lot were destroyed with brimstone and fire.
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The Israelites were greuously punished and plagued, as Moyses and the Prophets in many places make mention.
The Israelites were grievously punished and plagued, as Moses and the prophets in many places make mention.
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Dauid lost seuenty thowsand men plagued with pestilence. Absolon was hanged, slayne, and cast into a pit.
David lost seuenty thowsand men plagued with pestilence. Absalom was hanged, slain, and cast into a pit.
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Saule was sore plagued, deposed from his kingdome, afflicted and vexed with a deuill, and finally slayne with his thrée sonnes, his harnes bearer,
Saule was soar plagued, deposed from his Kingdom, afflicted and vexed with a Devil, and finally slain with his thrée Sons, his harness bearer,
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and all his men, in one day. Sedechias was sent into Babilon and made blinde. Roboam the sonne of Salomon, of twelue tribes lost tenne.
and all his men, in one day. Sedechias was sent into Babylon and made blind. Rehoboam the son of Solomon, of twelue tribes lost tenne.
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Sennacherib was slayne of his sonnes. Pharao with all his chiualrie was drowned in the red sea. Herod horriblely ended his lyfe.
Sennacherib was slain of his Sons. Pharaoh with all his chivalry was drowned in the read sea. Herod horribly ended his life.
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Iesabel was cast out of a window, and doggs did eate her. Ionas was cast into the sea.
Jezebel was cast out of a window, and Dogs did eat her. Ionas was cast into the sea.
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A certayne Prophet was killed by a Lyon. The children that mocked Eliseus were torne of beares.
A certain Prophet was killed by a lion. The children that mocked Elisha were torn of bears.
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Corazin, Bethsaida, and Caphernaum were cursed with woe woe, and cast downe to hell.
Chorazin, Bethsaida, and Caphernaum were cursed with woe woe, and cast down to hell.
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That famous citie Hierusalē, named sometyme the holye citye, was piteouslye plagued, made euen to the ground with the children within it, destroyed stick and stone,
That famous City Hierusalē, nam sometime the holy City, was piteously plagued, made even to the ground with the children within it, destroyed stick and stone,
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and turned to a heape of stones, for contemning the gracious and mercifull visitation: reiecting Christes heauenly word, miracles, and all his benefites.
and turned to a heap of stones, for contemning the gracious and merciful Visitation: rejecting Christ's heavenly word, Miracles, and all his benefits.
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So Christ prophecied, and so it came to passe.
So christ prophesied, and so it Come to pass.
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For the same fault, (truely a horrible fault) the kingdome of the Romaines was destroyed, the kingdome of ye Chaldeans, the kingdome of the Macedonians, the kingdome of the Persians, the kingdome of the Carthaginiās, and many other moe.
For the same fault, (truly a horrible fault) the Kingdom of the Romans was destroyed, the Kingdom of the Chaldeans, the Kingdom of the Macedonians, the Kingdom of the Persians, the Kingdom of the Carthaginians, and many other more.
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Paule preached to the Collossians, Hierapolians, and Laodiceans, but they contēned his wordes, and therefore (as Orosius witnesseth) the earth opened and swallowed them vp.
Paul preached to the Colossians, Hierapolians, and Laodiceans, but they contemned his words, and Therefore (as Orosius Witnesseth) the earth opened and swallowed them up.
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O Hierusalem Hierusalem, thou that killest the Prophets and stonest them which haue bene sent vnto thée,
O Jerusalem Jerusalem, thou that Killest the prophets and Stonest them which have be sent unto thee,
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how oftē would I haue gathered thy children together, euen as a henne gathereth her chickens vnder her winges, and ye would not:
how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and you would not:
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behold, your house is left vnto you desolate.
behold, your house is left unto you desolate.
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O England england which contēnest the word of god, and dealest vnthankfully with them that are sent vnto thée, hating them that rebuke thee in the gate,
Oh England england which contemnest the word of god, and dealest unthankfully with them that Are sent unto thee, hating them that rebuke thee in the gate,
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and abhorring them that speake vprightly, how oft (sayth Christ) woulde I haue gathered thy children together,
and abhorring them that speak uprightly, how oft (say christ) would I have gathered thy children together,
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as a henne gathereth her chickens vnder her winges, & ye would not.
as a hen gathereth her chickens under her wings, & you would not.
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Behold, your house shall be left vnto you desolate, and the vineyard shall be let out vnto other husbandmen, which shall yelde fruite in due season: except ye spedely repent.
Behold, your house shall be left unto you desolate, and the vineyard shall be let out unto other husbandmen, which shall yield fruit in due season: except you speedily Repent.
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For now is the Axe layd to the roote of the trée:
For now is the Axe laid to the root of the tree:
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and euery trée that bringeth not forth good fruite, shall be cut downe and cast into the sire.
and every tree that brings not forth good fruit, shall be Cut down and cast into the sire.
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Therefore know the tyme, redeme the tyme while you haue time. The swallow knoweth her time: The Crane knoweth her tyme.
Therefore know the time, Redeem the time while you have time. The swallow Knoweth her time: The Crane Knoweth her time.
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The whery man taketh his tyde: The seaman his gale: The Smith stryketh whilest the Iron is whot.
The whery man Takes his tIED: The seaman his gale: The Smith striketh whilst the Iron is hot.
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The husbandman felleth his corne when it is ripe: ye haruest mā maketh haye whē the sunne shineth:
The husbandman feeleth his corn when it is ripe: you harvest man makes hay when the sun shines:
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The sower casteth his séede, when the ground is melow.
The sour Cast his seed, when the ground is melow.
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As yet the sunne shineth, as yet is the acceptable tyme, as yet to day lasteth,
As yet the sun shines, as yet is the acceptable time, as yet to day lasteth,
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as yet the gate is open, as yet grace is offered, yet the tyde serueth,
as yet the gate is open, as yet grace is offered, yet the tIED serveth,
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and yet Christ cryeth by his preachers, Earth, earth, earth heare the word of the Lord.
and yet christ Cries by his Preachers, Earth, earth, earth hear the word of the Lord.
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Therfore, especially considering the season, after the exāple of this people, let vs with all indeuour and feruencye preasse vpon Christ, to heare his swéete and comfortable worde.
Therefore, especially considering the season, After the Exampl of this people, let us with all endeavour and fervency press upon christ, to hear his sweet and comfortable word.
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Thus much for the first part.
Thus much for the First part.
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And he stood by the lake of Genezareth and sawe two shyps stand by the lakes side: but the fishermen. &c. The place is noted where these thinges were done.And he stood by the lake of Gennesaret and saw two ships stand by the lake's side: but the fishermen. etc. The place is noted where these things were done.
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Mathew & Marke call it the sea of Galilee.
Matthew & Mark call it the sea of Galilee.
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It is called also ye sea of Tiberias. The place was pleasaūt and delectable, not without goodly pastures.
It is called also the sea of Tiberias. The place was pleasant and delectable, not without goodly pastures.
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Nighe to the same were many goodly and populous Cities:
Nighe to the same were many goodly and populous Cities:
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as Capharnaū, Bethsaida, Corazin, the regiō of the ten Cities, and the region of the Gadarenes.
as Capharnaū, Bethsaida, Chorazin, the region of the ten Cities, and the region of the Gadarenes.
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In these Cities he often taught, both in their Synagoges and houses, as occasion serued. You haue an elegant description of this place in Egesippus, Iosephus, and Plini. Here he saw two shyppes:
In these Cities he often taught, both in their Synagogues and houses, as occasion served. You have an elegant description of this place in Hegesippus, Iosephus, and Pliny. Here he saw two ships:
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but the fishermē were gone out of them, and were washyng their nets. They had now no hope at all to catche any fish:
but the fishermen were gone out of them, and were washing their nets. They had now no hope At all to catch any Fish:
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but God of his infinite mercy, doth often tymes, shew his power in workyng, when thynges are past all hope of good recouery.
but God of his infinite mercy, does often times, show his power in working, when things Are passed all hope of good recovery.
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And whē he was entred into one of the shyppes, which belonged to Simon: And when he was entered into one of the ships, which belonged to Simon:
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he prayed him, that he would thrust out a litle from the land. &c. Behold the wonderfull humilitie of Christ, he might haue commaunded, but hee prayeth.he prayed him, that he would thrust out a little from the land. etc. Behold the wonderful humility of christ, he might have commanded, but he Prayeth.
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For the earth is the Lordes and all that therein is, the cōpasse of the world,
For the earth is the lords and all that therein is, the compass of the world,
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and they that dwel therein &c. Learne humilitie of this Doctour of humilitie, the best doctour that euer was, who sayth: Learne of me:
and they that dwell therein etc. Learn humility of this Doctor of humility, the best Doctor that ever was, who say: Learn of me:
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for I am méeke and low in hart. Whiche wholesome counsaile that excellent & learned diuine S. August. notyng sayth:
for I am meek and low in heart. Which wholesome counsel that excellent & learned divine S. August. noting say:
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Ille ille cui omnia tradidit Pater. &c: That:Isle Isle cui omnia tradidit Pater. etc.: That:
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euen ye king of kinges and Lord of Lordes, and onely son of the euerliuyng God to whō the father had geuen all thynges. &c. sayth not, learne of me to make the world: or to rayse the dead:
even you King of Kings and Lord of lords, and only son of the everliving God to whom the father had given all things. etc. say not, Learn of me to make the world: or to raise the dead:
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but to be hūble & méeke. O wholsome & comfortable coūsaile. O faithful doctour: humble Doctour, Lord, and Maister of mankind.
but to be humble & meek. O wholesome & comfortable counsel. O faithful Doctor: humble Doctor, Lord, and Master of mankind.
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He would not teach that he was not: he would not commaund that he him selfe did not.
He would not teach that he was not: he would not command that he him self did not.
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Consider this you which with ill shepheards by force and cruelty gouerne. And he sate down and taught the people out of the shippe.
Consider this you which with ill shepherds by force and cruelty govern. And he sat down and taught the people out of the ship.
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Christ euery where and alwayes sheweth him selfe a Sauiour, and is set forth vnto vs in the Gospell, preachyng diuers and sundry wayes:
christ every where and always shows him self a Saviour, and is Set forth unto us in the Gospel, preaching diverse and sundry ways:
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Walkyng on the land, sittyng in the shyp, paynefully trauailyng by the way, sittyng vpon the well, in the Synagogues, in the stréetes, in houses, in wildernes, vpō hils.
Walking on the land, sitting in the ship, painfully travailing by the Way, sitting upon the well, in the Synagogues, in the streets, in houses, in Wilderness, upon hills.
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He healed the sicke, he comforted the afflicted. Doth not wisedome crie:
He healed the sick, he comforted the afflicted. Does not Wisdom cry:
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doth not vnderstandyng put forth her voyce? She stādeth in the top of high places, by the way in the place of the pathes.
does not understanding put forth her voice? She Stands in the top of high places, by the Way in the place of the paths.
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She crieth at the gates of Cities, and at the entries of mens doores.
She cries At the gates of Cities, and At the entries of men's doors.
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These thynges accordyng to the letter, are best spokē of Christ, which preached the Gospell publiquely, not onely in Synagogues,
These things according to the Letter, Are best spoken of christ, which preached the Gospel publicly, not only in Synagogues,
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and temples, but also in other places where the people assembled together. Vpon the moūtaine he made that excellent and passing Sermon, written in Mathew.
and Temples, but also in other places where the people assembled together. Upon the mountain he made that excellent and passing Sermon, written in Matthew.
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In his iorneys he oftentymes disputed with his aduersaries, taught the multitude and his Disciples sundry excellēt matters,
In his journeys he oftentimes disputed with his Adversaries, taught the multitude and his Disciples sundry excellent matters,
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& confirmed his doctrine with wonderfull miracles.
& confirmed his Doctrine with wonderful Miracles.
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At the gate of the Citie Naim hee shewed him selfe, by raysing the widowes sonne.
At the gate of the city Nain he showed him self, by raising the Widows son.
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In priuate houses when he sate at the table, he gaue heauēly instructiō, and would not suffer somuch as that tyme to passe without doyng good. When hee was but xij.
In private houses when he sat At the table, he gave heavenly instruction, and would not suffer So much as that time to pass without doing good. When he was but xij.
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yeares old, he sate in the tēple among Doctours, hearyng thē and posing them, so that all men which heard him, had him in maruailous admiration,
Years old, he sat in the temple among Doctors, hearing them and posing them, so that all men which herd him, had him in marvelous admiration,
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for his singular wisedome, and passyng vnderstandyng. He made many Sermons publikly, and openly in the temple at Hierusalem.
for his singular Wisdom, and passing understanding. He made many Sermons publicly, and openly in the temple At Jerusalem.
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When he was brought bounde to Caiphas, and of him demaunded concernyng his Disciples and doctrine:
When he was brought bound to Caiaphas, and of him demanded Concerning his Disciples and Doctrine:
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He aunswered, I spake openly to the world, I euer taught in the Sinagogue and in the temple,
He answered, I spoke openly to the world, I ever taught in the Synagogue and in the temple,
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whether all the Iewes resort, and in secret haue I sayd nothyng. &c. Briefly, in all places he graciously sought meanes to instruct the people.
whither all the Iewes resort, and in secret have I said nothing. etc. Briefly, in all places he graciously sought means to instruct the people.
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He calleth all mē, he excludeth no man. They that were not entred in Musike and Geometrie, were not admitted into Platoes schole:
He calls all men, he excludeth no man. They that were not entered in Music and Geometry, were not admitted into plato's school:
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but the mercyfull goodnesse of Christ Iesus, admitteth all mē into his schoole, not excludyng euen children:
but the merciful Goodness of christ Iesus, admitteth all men into his school, not excluding even children:
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He teacheth all men out of the shyp, of what soeuer age, sexe, state or condition they be. Hee instructed Nicodemus familiarly.
He Teaches all men out of the ship, of what soever age, sex, state or condition they be. He instructed Nicodemus familiarly.
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Most gently he entreated the Cēturion, albeit a Heathen man. Hee behaued him selfe mildly towardes the woman of Samaria, sittyng on the well. Notable sinners he despised not. Most gently he entreated the Centurion, albeit a Heathen man. He behaved him self mildly towards the woman of Samaria, sitting on the well. Notable Sinners he despised not.
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What kinde of dissease did he euer cry fie vpon, or turne his face from? He turned his mercifull face to Leapers, to men possessed with deuils, afflicted with bloudy flixes, disseased with palsie,
What kind of disease did he ever cry fie upon, or turn his face from? He turned his merciful face to Leapers, to men possessed with Devils, afflicted with bloody flixes, diseased with palsy,
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and many other daungerous maladies, and cured thē all.
and many other dangerous maladies, and cured them all.
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He commaunded infantes to be brought vnto him, agaynst the will and minde of his Apostles.
He commanded Infants to be brought unto him, against the will and mind of his Apostles.
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He taught that yoūg man, whiche demaunded what good thyng he should doe, that hee might haue eternall lyfe.
He taught that young man, which demanded what good thing he should do, that he might have Eternal life.
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He reiecteth not the weake in fayth: but he inuiteth, allureth, & desireth all to come to him.
He rejects not the weak in faith: but he Inviteth, Allureth, & Desires all to come to him.
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You haue heard how wisedome in this place, and in all places cryeth to all men.
You have herd how Wisdom in this place, and in all places Cries to all men.
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And at this day she slacketh not to cry, and to put forth her voyce in England and many other places, by Preachers, by holy Scripture, by signes and wonders.
And At this day she slacketh not to cry, and to put forth her voice in England and many other places, by Preachers, by holy Scripture, by Signs and wonders.
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What maters Christ taught in this place, I finde not expressed. A learned man sayth:
What maters christ taught in this place, I find not expressed. A learned man say:
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Nefas est quaerere quae in sacris Scripturis non traduntur: It is wickednesse to search those thynges which are not taught in scripture. Thus much touchyng the letter. Nefas est quaerere Quae in sacris Scriptures non traduntur: It is wickedness to search those things which Are not taught in scripture. Thus much touching the Letter.
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Foure things come to be obserued in this mistery:
Foure things come to be observed in this mystery:
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The sea, Christ in the shyp, ye people on the shore, & the shyp it selfe.
The sea, christ in the ship, you people on the shore, & the ship it self.
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The sea is an Image of the world: Christ is an image of true and sincere teachers:
The sea is an Image of the world: christ is an image of true and sincere Teachers:
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The people on the shore, an image of hearers: & the shyp, an image of the true Church. Touchyng the first:
The people on the shore, an image of hearers: & the ship, an image of the true Church. Touching the First:
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The sea hath his name of bitternes: Isidorus sayth: Propterea Mare appellatum, quod eius aquae sunt amarae:
The sea hath his name of bitterness: Isidorus say: Propterea Mare appellatum, quod eius Water sunt amarae:
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The sea hath his name Mare in Latin, of the Latin worde Amarum which signifieth bitter,
The sea hath his name Mare in Latin, of the Latin word Amarum which signifies bitter,
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because the waters therof are bitter. The sea is very bitter: notwithstandyng, to fishes nourished in the same it sauoureth swéetelye:
Because the waters thereof Are bitter. The sea is very bitter: notwithstanding, to Fish nourished in the same it savoureth swéetelye:
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Right so the world is very bitter, yet to worldly men chiefly delighting in the same, it sauoureth swéetely.
Right so the world is very bitter, yet to worldly men chiefly delighting in the same, it savoureth sweetly.
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But woe be to them which make sowre swéete, and swéete sowre: which call euill good, and good euill:
But woe be to them which make sour sweet, and sweet sour: which call evil good, and good evil:
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whiche make darkenes light, and light darknes. The sea is bitter: the dealynges of the world are bitter.
which make darkness Light, and Light darkness. The sea is bitter: the dealings of the world Are bitter.
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Pride is bitter, couetousnesse is bitter, vsurie is bitter, adulterie, fornication, cosenyng, swearyng, forswearyng, deceitfull vilanie, traiterous treacherie, & murther are bitter.
Pride is bitter, covetousness is bitter, Usury is bitter, adultery, fornication, cosening, swearing, forswearing, deceitful villainy, traitorous treachery, & murder Are bitter.
n1 vbz j, n1 vbz j, n1 vbz j, n1, n1, vvg, vvg, n-vvg, j n1, j n1, cc n1 vbr j.
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These horrible and hatefull vices with many moe, ouerflow the world. The world is bitter. The sea is inconstāt, it ebbeth and floweth:
These horrible and hateful vices with many more, overflow the world. The world is bitter. The sea is inconstant, it ebbeth and flows:
np1 j cc j n2 p-acp d dc, vvb dt n1. dt n1 vbz j. dt n1 vbz j, pn31 vvz cc vvz:
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The world is inconstant, it chaūgeth euery day. Some be borne, and some dye. Some be sicke, & some be whole. Some grow toward mans estate. Some drawe in age.
The world is inconstant, it changeth every day. some be born, and Some die. some be sick, & Some be Whole. some grow towards men estate. some draw in age.
dt n1 vbz j, pn31 vvz d n1. d vbb vvn, cc d n1. d vbb j, cc d vbb j-jn. d vvb p-acp ng1 n1. d vvb p-acp n1.
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Sometymes commeth good tydynges, some tymes heauy. To day in fauour, to morow quite out of credite.
Sometimes comes good tidings, Some times heavy. To day in favour, to morrow quite out of credit.
av vvz j n2, d n2 j. p-acp n1 p-acp n1, p-acp n1 av av pp-f n1.
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To day a man, to morow none. The sea is full of daungers: daungers of windes, pirates, Mermaidēs, rockes, quickesandes, & other daungers.
To day a man, to morrow none. The sea is full of dangers: dangers of winds, pirates, Mermaidens, Rocks, quickesandes, & other dangers.
p-acp n1 dt n1, p-acp n1 pix. dt n1 vbz j pp-f n2: n2 pp-f n2, n2, n2, n2, n2, cc j-jn n2.
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There are thynges creepyng innumerable both small & great beasts. There is that Leuiathan whom God hath made to play therein.
There Are things creeping innumerable both small & great beasts. There is that Leviathan whom God hath made to play therein.
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They that sayle ouer the sea tell of the perilles therof, and whē we heare it with our eares, we maruaile thereat.
They that sail over the sea tell of the perils thereof, and when we hear it with our ears, we marvel thereat.
pns32 cst n1 p-acp dt n1 vvb pp-f dt n2 av, cc c-crq pns12 vvb pn31 p-acp po12 n2, pns12 vvb av.
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They that go downe to the sea in shyps, and occupy by the great waters: they sée the wordes of the Lord, and his wonders in the depe.
They that go down to the sea in ships, and occupy by the great waters: they see the words of the Lord, and his wonders in the deep.
pns32 cst vvb a-acp p-acp dt n1 p-acp n2, cc vvi p-acp dt j n2: pns32 vvb dt n2 pp-f dt n1, cc po31 n2 p-acp dt j-jn.
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They sée as it were a thousand deathes. In the sea no rest can be had.
They see as it were a thousand deaths. In the sea no rest can be had.
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The world is full of daūgers:
The world is full of dangers:
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in the world a thousād deathes, in the world no rest Daungers in the world more then in ye sea.
in the world a thousād deaths, in the world no rest Dangers in the world more then in the sea.
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The world hath tempestuous windes, Pirates, rockes, waues, Mermaidens, quicke sandes, and many moe daungers thē can be numbred.
The world hath tempestuous winds, Pirates, Rocks, waves, Mermaidens, quick sands, and many more dangers them can be numbered.
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Moe perishe in the world, then in the sea. The sea is tēpestuous: the world is tempestuous.
Moe perish in the world, then in the sea. The sea is tempestuous: the world is tempestuous.
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If the sea seme neuer so calme, yet looke for a tēpest: If the world séeme neuer so prosperous, it may looke for a tempest of aduersitye.
If the sea seem never so Cam, yet look for a tempest: If the world seem never so prosperous, it may look for a tempest of adversity.
cs dt n1 vvb av av j-jn, av vvb p-acp dt n1: cs dt n1 vvb av av j, pn31 vmb vvi p-acp dt n1 pp-f n1.
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The world hath neuer long stode without stormes and tempestes. The case is cleare, and S. Ambrose calleth them.
The world hath never long stood without storms and tempests. The case is clear, and S. Ambrose calls them.
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Procellae mundi. Tēpestes or stormes of the world. The same wordes hath S. Cyprian and many other.Procellae mundi. Tempests or storms of the world. The same words hath S. Cyprian and many other.
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Here is tēpest of euil tongues, tempest of lying, tempest of slaunder, tempest of aduersitye, tempest of sicknes, tempest of losse of frendes and good men:
Here is tempest of evil tongues, tempest of lying, tempest of slander, tempest of adversity, tempest of sickness, tempest of loss of Friends and good men:
av vbz n1 pp-f j-jn n2, n1 pp-f vvg, n1 pp-f n1, n1 pp-f n1, n1 pp-f n1, n1 pp-f n1 pp-f n2 cc j n2:
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shaking and extreme tempest of death, eternall tempest for the wicked in hell. The sea is full of monsters:
shaking and extreme tempest of death, Eternal tempest for the wicked in hell. The sea is full of monsters:
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the world is full of monsters: the world is full of monstrous men, not worthy the name of men.
the world is full of monsters: the world is full of monstrous men, not worthy the name of men.
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Some haue their faces in their féete, and their féet in their faces, as all foolish Nabals and couetous carles.
some have their faces in their feet, and their feet in their faces, as all foolish Nabal's and covetous Charles.
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But God gaue man a face to look vp to heauē, which thing euen the heathen Poet knew. Some haue many heads:
But God gave man a face to look up to heaven, which thing even the heathen Poet knew. some have many Heads:
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for yt they serue many maisters, pride, couetousnes, dronkēnes, drowsines, murther, &c: such and so great vices raigne in them.
for that they serve many masters, pride, covetousness, Drunkenness, drowsiness, murder, etc.: such and so great vices Reign in them.
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Therefore haue they as many heads & maysters, as they haue lustes and affections raigning in them.
Therefore have they as many Heads & masters, as they have lusts and affections reigning in them.
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Qui facit peccatū seruus est peccati: Whosoeuer committeth sinne, is the slaue of sinne. Some haue two tongues, as all flatterers and slaunderers. Qui facit peccatū seruus est peccati: Whosoever Committeth sin, is the slave of sin. some have two tongues, as all Flatterers and slanderers.
fw-fr fw-la fw-la fw-la fw-la fw-la: r-crq vvz n1, vbz dt n1 pp-f n1. d vhb crd n2, c-acp d n2 cc n2.
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Some haue swordes in their lips: raylers, ill tonged persons, blasphemous wretches. There is a generacion whose téeth are as swords, and their chawes as knyues.
some have swords in their lips: railers, ill tongued Persons, blasphemous wretches. There is a generation whose tooth Are as swords, and their chaws as knives.
d vhb n2 p-acp po32 n2: n2, av-jn vvn n2, j n2. pc-acp vbz dt n1 rg-crq n1 vbr p-acp n2, cc po32 vvz p-acp n2.
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Of such the Prophet Dauid speaketh saying: whose téeth are as speares and arrowes, and their tongue as a sharpe sword.
Of such the Prophet David speaks saying: whose tooth Are as spears and arrows, and their tongue as a sharp sword.
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Behold, they speake with their mouth, and swords are in their lips. Proud mē, couetous men, vsurers, drunkards, hereticks, blasphemers, slaunderers, are monsters.
Behold, they speak with their Mouth, and swords Are in their lips. Proud men, covetous men, usurers, drunkards, Heretics, blasphemers, slanderers, Are monsters.
vvb, pns32 vvb p-acp po32 n1, cc n2 vbr p-acp po32 n2. j n2, j n2, n2, n2, n2, n2, n2, vbr n2.
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The world therfore is full of monsters. The sea casteth out her dead to the shore:
The world Therefore is full of monsters. The sea Cast out her dead to the shore:
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the world casteth out, and banisheth those that are dead to the world, and doe not the workes thereof.
the world Cast out, and banisheth those that Are dead to the world, and do not the works thereof.
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S. Paule sayth, we are made a gasing stocke to the worlde: Truth sayth: if ye were of the world, the world would loue his owne:
S. Paul say, we Are made a gazing stock to the world: Truth say: if you were of the world, the world would love his own:
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howbeit, because ye are not of the world, but I haue chosen you out of the world: Therfore the world hateth you:
howbeit, Because you Are not of the world, but I have chosen you out of the world: Therefore the world hates you:
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truth farther sayth, yf they haue persequted me, they will also persecute you. The seruaunt is not greater then the Lord. The world sayth:
truth farther say, if they have persequted me, they will also persecute you. The servant is not greater then the Lord. The world say:
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let vs oppresse the poore righteous, let vs not spare the widow, nor old man. let vs not regard the heads that are graye for age:
let us oppress the poor righteous, let us not spare the widow, nor old man. let us not regard the Heads that Are gray for age:
vvb pno12 vvi dt j j, vvb pno12 xx vvi dt n1, ccx j n1. vvb pno12 xx vvi dt n2 cst vbr j-jn p-acp n1:
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let the law of vnrighteousnes be our strength, for the thing that is féeble is nothing worth:
let the law of unrighteousness be our strength, for the thing that is feeble is nothing worth:
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Therefore let vs defraud ye righteous, & why? he is not for our profite:
Therefore let us defraud you righteous, & why? he is not for our profit:
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nay he is cleane contrary to our doinges, he checketh vs for offending agaynst the law.
nay he is clean contrary to our doings, he checketh us for offending against the law.
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Lactantius Firmianus speaking of thend of this world sayth: Si qui erunt boni, praedae, ac ludibrio habebuntur: Lactantius Firmianus speaking of The end of this world say: Si qui erunt boni, Praedae, ac ludibrio habebuntur:
np1 np1 vvg pp-f n1 pp-f d n1 vvz: fw-mi fw-la fw-la fw-la, fw-la, fw-la fw-la fw-la:
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If there remaine any good men at that tyme, they shall be counted a pray, a bootye, and a iesting stock.
If there remain any good men At that time, they shall be counted a prey, a booty, and a jesting stock.
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Canst thou not flatter? canst thou not lye? canst thou not play the hipocrite? cāst thou not follow the facion and serue the stage? no.
Canst thou not flatter? Canst thou not lie? Canst thou not play the hypocrite? Canst thou not follow the fashion and serve the stage? no.
vm2 pns21 xx vvi? vm2 pns21 xx vvi? vm2 pns21 xx vvi dt n1? vm2 pns21 xx vvi dt n1 cc vvi dt n1? uh-dx.
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Then thou art no méete man to lyue in this world. Choose a few companions. The sea is no place to make our continuall abode.
Then thou art no meet man to live in this world. Choose a few Sodales. The sea is no place to make our continual Abided.
cs pns21 vb2r dx j n1 pc-acp vvi p-acp d n1. vvb dt d n2. dt n1 vbz dx n1 pc-acp vvi po12 j n1.
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For no man sayleth on the sea, to tarye stil on the sea, but spedely to passe ouer.
For no man saileth on the sea, to tarry still on the sea, but speedily to pass over.
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This world is no place of continuall abode: for we are straungers and pilgrimes: Here haue we no continuing Citye, but we séeke one to come.
This world is no place of continual Abided: for we Are Strangers and Pilgrims: Here have we no Continuing city, but we seek one to come.
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Yet wee build stately, as though it were the tower of Babel. We ruffile monstrously in apparell, as though our fraile bodyes should neuer turne to dust.
Yet we built stately, as though it were the tower of Babel. We ruffile monstrously in apparel, as though our frail bodies should never turn to dust.
av pns12 vvb j, c-acp cs pn31 vbdr dt n1 pp-f np1. pns12 vvb av-j p-acp n1, c-acp cs po12 j n2 vmd av-x vvi p-acp n1.
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We lyue sensuallye, as though there were no other heauē:
We live sensually, as though there were no other heaven:
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we gather gold and siluer gredely as though we should alwayes néede to vse the same.
we gather gold and silver greedily as though we should always need to use the same.
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By this dealing it should séeme wee are not straūgers and pilgrims. The kinglye prophet Dauid saith.
By this dealing it should seem we Are not Strangers and pilgrim's. The kingly Prophet David Says.
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I am a staunger with thée, and a soiourner as all my fathers were. S. August.
I am a staunger with thee, and a sojourner as all my Father's were. S. August.
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writing vpon that place, hath these wordes: Non ait sicut omnes homines, sed sicut omnes patres mei:
writing upon that place, hath these words: Non ait sicut omnes homines, sed sicut omnes patres mei:
vvg p-acp d n1, vhz d n2: fw-fr fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
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Non omnium est fides, infideles non possunt dicere se in terra peregrinos: He sayth not as all men, but as all my fathers:Non omnium est fides, infideles non possunt dicere se in terra Peregrinos: He say not as all men, but as all my Father's:
fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la p-acp fw-la fw-la: pns31 vvz xx p-acp d n2, cc-acp c-acp d po11 n2:
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for all men haue not fayth. The faythles cannot say that they are straungers and pilgrims vpon earth.
for all men have not faith. The faythles cannot say that they Are Strangers and pilgrim's upon earth.
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Here then is their abode, they are Citizens of Babylon, not of the heauenlye Hierusalem.
Here then is their Abided, they Are Citizens of Babylon, not of the heavenly Jerusalem.
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Notwithstanding, in another sense, the faythlesse worldlings at the length shall finde, that they were straungers and pilgrims,
Notwithstanding, in Another sense, the faithless worldlings At the length shall find, that they were Strangers and pilgrim's,
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when with the glotonous cormorant in the torments of hell they shall crye in vayne for mercye.
when with the glotonous cormorant in the torments of hell they shall cry in vain for mercy.
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That riche man desired a drop, which denyed a crome. And there are rich men to whome now I speake:
That rich man desired a drop, which denied a crome. And there Are rich men to whom now I speak:
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they be all one with the other in name, let them beware that they drinke not all of one cup with him.
they be all one with the other in name, let them beware that they drink not all of one cup with him.
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In the sea are deuouring fishes, and the great fishes deuoure the litle fishes: In the world great men, mighty men deuoure and vndoe poore mē.
In the sea Are devouring Fish, and the great Fish devour the little Fish: In the world great men, mighty men devour and undo poor men.
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Here might often tymes ouercommeth right. Here many take their brethrē by ye throte. Here Anacharsis may sée Solons lawes lyke to cobwebs, which held fast the litle flees,
Here might often times Overcometh right. Here many take their brothers by you throat. Here Anacharsis may see Solons laws like to cobwebs, which held fast the little flees,
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and let the great flées breake thorow them.
and let the great flees break thorough them.
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Here, Socrates may laugh to sée litle théeues trust vp at tiburne, and great theeues without any punishment liuing still.
Here, Socrates may laugh to see little thieves trust up At Tiburn, and great thieves without any punishment living still.
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Here Heraclitus may wéepe to sée vertuous men despised, and vitious men extolled ▪ Notwithstanding, vertuous men be despised and deuoured of tyrānes:
Here Heraclitus may weep to see virtuous men despised, and vicious men extolled ▪ Notwithstanding, virtuous men be despised and devoured of tyramnes:
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yet they lyue as Ionas liued in ye whales bellye. As dying, and behold wée liue sayth S. Paule.
yet they live as Ionas lived in the Whale's belly. As dying, and behold we live say S. Paul.
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You sée now how the sea is an Image of the world, you sée the sea, you sée the world. To speake all in sūme:
You see now how the sea is an Image of the world, you see the sea, you see the world. To speak all in sum:
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The world is the kingdome & courte of Sathan, a denne of théeues, a shop of lyes, a Babylon of sectes, a wildernes full of wild beastes,
The world is the Kingdom & court of Sathan, a den of thieves, a shop of lies, a Babylon of Sects, a Wilderness full of wild beasts,
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an Inne full of cuttbrotes, a cage of doltes, a Sodom, an Egypt: A mother to the euil, a Stepdame to the good.
an Inn full of cuttbrotes, a cage of dolts, a Sodom, an Egypt: A mother to the evil, a Stepdame to the good.
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Here is no place for godly men, here deuouring fishes destroy all, here all wicked crimes raigne, no religion, no fayth, no charitye: or very litle.
Here is no place for godly men, Here devouring Fish destroy all, Here all wicked crimes Reign, no Religion, no faith, no charity: or very little.
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Therefore let vs not loue the world, nor worldly thinges: for he that loueth ye world hath not the loue of God in him:
Therefore let us not love the world, nor worldly things: for he that loves you world hath not the love of God in him:
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but let vs goe with Lot out of Sodome, with Abraham out of Chaldée, with the Israelites out of Egypt, with Christ from the Iewes,
but let us go with Lot out of Sodom, with Abraham out of Chaldée, with the Israelites out of Egypt, with christ from the Iewes,
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and with Paule from the Pharisies. Christ taught out of the ship:
and with Paul from the Pharisees. christ taught out of the ship:
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He performeth his office, to the which he was sēt of his father into this world:
He Performeth his office, to the which he was sent of his father into this world:
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and because he had not a pulpet on the land, and the people pressed vppon him:
and Because he had not a pulpit on the land, and the people pressed upon him:
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he entred into a shippe, and taught vpon the sea: for the office of Christ was to teach:
he entered into a ship, and taught upon the sea: for the office of christ was to teach:
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He sent me to preach good tidinges vnto the poore. By his example he teacheth vs to doe the dutyes of our vocations faythfully.
He sent me to preach good tidings unto the poor. By his Exampl he Teaches us to do the duties of our vocations faithfully.
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The type or figure declareth, that the functiō of them which preach the worde of God, is paynefull and full of perill.
The type or figure Declareth, that the function of them which preach the word of God, is painful and full of peril.
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The world hateth the light of veritye. Woe be vnto me sayth S. Paul if I preach not the Gospell.
The world hates the Light of verity. Woe be unto me say S. Paul if I preach not the Gospel.
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It is daungerous to be silent, & daungerous to speake, if we speake wickedly, or if we be silent foolishly, wée offend God.
It is dangerous to be silent, & dangerous to speak, if we speak wickedly, or if we be silent foolishly, we offend God.
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If we speake truely, and reproue disobedience boldelye, we become hatefull and odious to the most part of men.
If we speak truly, and reprove disobedience boldly, we become hateful and odious to the most part of men.
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Truely if euer the office of preaching hath bin subiect to oboloquie and euill report: it is now.
Truly if ever the office of preaching hath been Subject to oboloquie and evil report: it is now.
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The worlde hateth the light of veritye.
The world hates the Light of verity.
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In so great malice of the world, partely contemning, and partelye persecuting the word of the gospell, who can satisfie or content all men? In old tyme there were but seuen wise men among the Greekes:
In so great malice of the world, partly contemning, and partly persecuting the word of the gospel, who can satisfy or content all men? In old time there were but seuen wise men among the Greeks:
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and now there are not so many fooles among vs: for all of vs glorye of our wisedome:
and now there Are not so many Fools among us: for all of us glory of our Wisdom:
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euery head is full of wit, euery man will haue his owne way: Hearers are rather rashe iudges, than fit and obedient schollars:
every head is full of wit, every man will have his own Way: Hearers Are rather rash judges, than fit and obedient Scholars:
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and most of them, before they haue learned any thing, doo rashly condēne all thinges. S. August. sayth:
and most of them, before they have learned any thing, do rashly condemn all things. S. August. say:
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Tutior est discentis, quàm docētis conditio: Salfer is the condition of him that learneth, thē of him that teacheth.Tutior est discentis, quàm docētis Condition: Salfer is the condition of him that learneth, them of him that Teaches.
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I pray you good audiēce let me heare your iudgements.
I pray you good audience let me hear your Judgments.
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How should a man make an excellēt Sermon, either in matter or forme? Som would haue the matter Catholique: Some Gospel like:
How should a man make an excellent Sermon, either in matter or Form? some would have the matter Catholic: some Gospel like:
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Some would haue altogether common places of Scripture decided:
some would have altogether Common places of Scripture decided:
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Some would haue vs procéede stil in the treatises of fayth & iustification, with inuectiues agaynst the Masse, Purgatory, and satisfactions.
some would have us proceed still in the treatises of faith & justification, with invectives against the Mass, Purgatory, and satisfactions.
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Other would haue vs to launch into the déepes of predestination, originall sinne, free will, election, and reprobation. Other would haue vices rebuked:
Other would have us to launch into the deeps of predestination, original sin, free will, election, and reprobation. Other would have vices rebuked:
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but they can not agree how it should be done. Some would haue it generally and coldly: Some directly and hotely:
but they can not agree how it should be done. some would have it generally and coldly: some directly and hotly:
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Some the vices of the Clergy and Magistrates: & some onely the vices of the commō people and inferiours: all men, other mēs vices:
some the vices of the Clergy and Magistrates: & Some only the vices of the Common people and inferiors: all men, other men's vices:
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but no man his owne vices. These disagrée in matter very ill, & in forme much worse. Some would haue long texts: some short textes.
but no man his own vices. These disagree in matter very ill, & in Form much Worse. some would have long texts: Some short texts.
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Some would haue Doctours, Fathers and Councels: some call yt mās doctrine. Some would haue it ordered by Logicke: some terme that mans wisedome.
some would have Doctors, Father's and Counsels: Some call that men Doctrine. some would have it ordered by Logic: Some term that men Wisdom.
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some would haue it polished by Rheotrique: some call yt persuasiblenesse of wordes.
Some would have it polished by Rheotrique: Some call that persuasiblenesse of words.
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And agayne in Rhetoricke some would haue it holy eloquence, liable to the Ebrue & Gréeke phrase:
And again in Rhetoric Some would have it holy eloquence, liable to the Hebrew & Greek phrase:
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Some would haue it proper and fittyng to the English capacitie. Some loue study and learnyng in Sermōs:
some would have it proper and fitting to the English capacity. some love study and learning in Sermons:
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Some allow onely a sudaine motion of the spirite. Some would haue all said by heart:
some allow only a sudden motion of the Spirit. some would have all said by heart:
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some would haue oft recourse made to the booke. Some loue gestures: some no gestures. Some loue long Sermons: some short Sermons.
Some would have oft recourse made to the book. some love gestures: Some no gestures. some love long Sermons: Some short Sermons.
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Some are coy and can broke no Sermons at all. But we be not to féede mens humours, but to folow Christ:
some Are coy and can broke no Sermons At all. But we be not to feed men's humours, but to follow christ:
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we must folow Christ into ye shyp, and the crosse must be borne after the example of Christ.
we must follow christ into the ship, and the cross must be born After the Exampl of christ.
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No man sought more the glory of God then Christ: & yet for all that, he was called a blasphemer.
No man sought more the glory of God then christ: & yet for all that, he was called a blasphemer.
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He liued without spot of vice, and yet he was called a wine bibber. Hee expresly taught to render to Cesar the thynges whiche belong to Cesar:
He lived without spot of vice, and yet he was called a wine bibber. He expressly taught to render to Cesar the things which belong to Cesar:
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and yet he was accused to haue taught the contrary. No man taught patience more: and yet was he condemned as a seditious person.
and yet he was accused to have taught the contrary. No man taught patience more: and yet was he condemned as a seditious person.
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There was neuer such a one in Israell as Christ was in workes and wordes: Neuer any liued so purely: neuer any taught so heauēly:
There was never such a one in Israel as christ was in works and words: Never any lived so purely: never any taught so heavenly:
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and yet many wicked & graces persons sayd of him:
and yet many wicked & graces Persons said of him:
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he hath a deuill and is mad, why heare ye him? The schollar is not aboue the maister.
he hath a Devil and is mad, why hear you him? The scholar is not above the master.
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You sée the chaire of the maister: know the chaire of the schollar.
You see the chair of the master: know the chair of the scholar.
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More safe and sure is the standyng of the hearers, whiche standyng on the land heare the word of saluation.
More safe and sure is the standing of the hearers, which standing on the land hear the word of salvation.
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The greatest part of hearers kéepe them selues out of perill:
The greatest part of hearers keep them selves out of peril:
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for when any sudaine storme of persecution ariseth for the Gospell on the sea of this world: either they hide them selues:
for when any sudden storm of persecution arises for the Gospel on the sea of this world: either they hide them selves:
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or els vtterly forsakē the ship, chaire, teacher and all. Such is the condition of the most part of hearers. These thyngs are clearely knowne.
or Else utterly forsaken the ship, chair, teacher and all. Such is the condition of the most part of hearers. These things Are clearly known.
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I neede not to make long demonstration. Examples remaine fresh in memory. Touchyng the shyp, the state of the Church militant is here excellētly depainted.
I need not to make long demonstration. Examples remain fresh in memory. Touching the ship, the state of the Church militant is Here excellently depainted.
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The Church of Christ is that shyp where agaynst Sathan bloweth out so many blastes: the woman clothed with the sunne, whom ye old Dragon ceaseth not continually to persecute.
The Church of christ is that ship where against Sathan blows out so many blasts: the woman clothed with the sun, whom you old Dragon ceases not continually to persecute.
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This shyp is like to the Arke of Noah. Euen as a shyp on the sea whē any stormy tempestes arise, is terribly shaken:
This ship is like to the Ark of Noah. Eve as a ship on the sea when any stormy tempests arise, is terribly shaken:
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right so nothing in the wast and wide world is more shakē with stormes and tempestes of all maner euils, then the Church.
right so nothing in the waste and wide world is more shaken with storms and tempests of all manner evils, then the Church.
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If you aske me who they are that shake the shyp of Christ, and how the same is shakē:
If you ask me who they Are that shake the ship of christ, and how the same is shaken:
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I will giue you to vnderstād:
I will give you to understand:
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Turkes, Iewes, Anabaptistes, Libertines, Sectaries, Atheistes, Schismatikes, the Familie of loue, the Romishe rable, and to be short the deuill and all his members shake this shyp:
Turks, Iewes, Anabaptists, Libertines, Sectaries, Atheists, Schismatics, the Family of love, the Romish rabble, and to be short the Devil and all his members shake this ship:
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but they shal neuer be hable to drown it: For the gates of hell shall not preuaile agaynst it.
but they shall never be able to drown it: For the gates of hell shall not prevail against it.
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Because Christ sitteth at the sterne and hath the helme in his owne hand.
Because christ Sitteth At the stern and hath the helm in his own hand.
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For that the Romish Catholickes do most shake the true Church of England which is the Church of Christ:
For that the Romish Catholics do most shake the true Church of England which is the Church of christ:
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I purpose at this present to proue against them.
I purpose At this present to prove against them.
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They say they shake not the ship, but are in the ship as in the Arke of Noah:
They say they shake not the ship, but Are in the ship as in the Ark of Noah:
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and that we Protestantes shake the ship, and are out of the ship, and out of the Arke.
and that we Protestants shake the ship, and Are out of the ship, and out of the Ark.
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Farther they boldly say, that without the vnitie of their body, and their head the Churche of Rome,
Farther they boldly say, that without the unity of their body, and their head the Church of Room,
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and their holy father the Pope, no man can be saued. I will clearely proue the contrary:
and their holy father the Pope, no man can be saved. I will clearly prove the contrary:
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namely, that they shake the ship, that they are out of the shipp: and they are not the true Church.
namely, that they shake the ship, that they Are out of the ship: and they Are not the true Church.
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Their body is a Sinagogue of Sathan:
Their body is a Synagogue of Sathan:
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their holy father is not head of the true Church: (happy were he if he were a member of the same) he hath not the keyes of heauē,
their holy father is not head of the true Church: (happy were he if he were a member of the same) he hath not the keys of heaven,
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but rather of ye bottomles pit. I proue thus: the Romish Church heareth not the voyce of ye shepheard:
but rather of the bottomless pit. I prove thus: the Romish Church hears not the voice of the shepherd:
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Therfore the Romish Church is not the true Church. I wil prosecute this Argumēt in treatyng of breakyng the net.
Therefore the Romish Church is not the true Church. I will prosecute this Argument in treating of breaking the net.
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Now to proue that they shake the ship, & how.
Now to prove that they shake the ship, & how.
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The Romish Church is a persecutyng Church, therfore it shaketh the shyp, & cōsequently is not ye true church.
The Romish Church is a persecuting Church, Therefore it shakes the ship, & consequently is not the true Church.
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For persecutiō is an euident token of Antichristes Church. Cayn persecuted Abell: the Giantes Noah: the Sodomites: Loth: Ismaell, Isaac: Esau, Iacob: ye Egyptiās, the Israelites: Pharao, Moses: Saul, Dauid:
For persecution is an evident token of Antichristes Church. Cain persecuted Abel: the Giants Noah: the Sodomites: Loath: Ishmael, Isaac: Esau, Iacob: you egyptians, the Israelites: Pharaoh, Moses: Saul, David:
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& yet Dauid would not hurt him. Of whom we learne that Gods Church doth suffer, rather than hurt: and pardon rather then persecute.
& yet David would not hurt him. Of whom we Learn that God's Church does suffer, rather than hurt: and pardon rather then persecute.
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The false Prophetes persecuted the true Prophetes. The Priestes, Scribes, Byshops, Annas, Herod, Pilate, and Caiphas, persecuted Christ.
The false prophets persecuted the true prophets. The Priests, Scribes, Bishops, Annas, Herod, Pilate, and Caiaphas, persecuted christ.
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The Iewes and Turkes, persecute the Christians: And most of all the tyran of Rome, persecuteth Christes litle flocke and congregatiō.
The Iewes and Turkes, persecute the Christians: And most of all the tyrant of Room, persecuteth Christ's little flock and congregation.
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The Church of Christ did neuer persecute, but was alwayes persecuted. So Hilarius & Nicephorus in many places discourse.
The Church of christ did never persecute, but was always persecuted. So Hilary & Nicephorus in many places discourse.
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Lactantius sayth excellently to this matter: Defendenda religio est, non occidendo, sed monendo: non saeuitia, sed patientia: non scelere, sed fide. Lactantius say excellently to this matter: Defendenda Religio est, non occidendo, sed monendo: non saeuitia, sed patientia: non Scelere, sed fide.
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Nā si sanguine & tormētis, si malo religionē defendere velis: iā non defendetur illa, sed polluetur at { que } violabitur: Nā si sanguine & tormētis, si Malo religionē defendere velis: iā non defendetur illa, sed polluetur At { que } violabitur:
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Religiō is to be defēded, not with murthering, but with monishing, not wt cruelty, but with patiēce:
Religion is to be defended, not with murdering, but with monishing, not with cruelty, but with patience:
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not with fury, but wt faythfulnesse. For if ye defend Religion with bloudshed and tormētyng, or with workyng of mischief:
not with fury, but with faithfulness. For if you defend Religion with bloodshed and tormenting, or with working of mischief:
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It is not defended, but defiled, and disteined. Chrisost. sayth: Quem videris sanguine gaudentē, lupus est.
It is not defended, but defiled, and disteined. Chrysostom say: Whom videris sanguine gaudentē, lupus est.
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Whōsoeuer thou séest delight in bloud, he is a wolfe. Tertul. sayth: it is not reason that a spirituall matter should be tormented with temporall fire.
Whensoever thou See delight in blood, he is a wolf. Tertulian say: it is not reason that a spiritual matter should be tormented with temporal fire.
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Doth not the Pope persecute all Christiās? Is not his armes a rauenyng wolfe? his sentence Burne, Burne, Burne? his badge, let vs lay waite for bloud? his head, blasphemie? his shield tyrāny? his brest, iniurie? his eyes, fire? his girdle, fornication? his breath, poyson? his toung, the styng of death? his féete ready to shed innocēt bloud? his sword, violence? his crosse, persecution? his pardons iniquitie? his triple crowne presumption? his keyes, ambition? and all his doyngs abhomination.
Does not the Pope persecute all Christiās? Is not his arms a ravening wolf? his sentence Burn, Burn, Burn? his badge, let us lay wait for blood? his head, blasphemy? his shield tyranny? his breast, injury? his eyes, fire? his girdle, fornication? his breath, poison? his tongue, the sting of death? his feet ready to shed innocent blood? his sword, violence? his cross, persecution? his Pardons iniquity? his triple crown presumption? his keys, ambition? and all his doings abomination.
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Him do folow great swarmes of Cainites, Gyantes, Sodomites, Egyptians, Bailites, Sēnacheribbes, Scribes, Phariseis, Herodians, Monkes, Friers, Cardinals, Adulterers, Idolaters, Parasites, Poysoners, Pardoners Bawdes, with all ye Romishe rable.
Him do follow great swarms of Cainites, Giants, Sodomites, egyptians, Bailites, Sennacheribbes, Scribes, Pharisees, Herodians, Monks, Friars, Cardinals, Adulterers, Idolaters, Parasites, Poisoners, Pardoners Bawds, with all you Romish rabble.
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These are the right Canibals, like to the barbarous people of America yt eat one an other.
These Are the right Cannibals, like to the barbarous people of America that eat one an other.
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Yet they say all this is for loue.
Yet they say all this is for love.
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A gentle kind of loue, like the loue of one Philippides, who tooke a cudgell and dyd beate his father, and all for loue.
A gentle kind of love, like the love of one Philippides, who took a cudgel and did beat his father, and all for love.
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But we may say with Tertullian: Crudelitas vestra nostra gloria est: Your crueltie, is our glory.
But we may say with Tertullian: Crudelitas Vestra nostra gloria est: Your cruelty, is our glory.
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For Gods Religion, the more it is preassed, the more it encreaseth. The congregation of Christ are called shéepe.
For God's Religion, the more it is pressed, the more it increases. The congregation of christ Are called sheep.
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A shéepe hath neither hoofes, nor sharpe téeth, as wolues, Lyons, and Beares haue. Christ said to his disciples:
A sheep hath neither hoofes, nor sharp tooth, as wolves, Lyons, and Bears have. christ said to his Disciples:
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Behold, I send you forth as shéepe in ye mids of wolues: he sayth not as wolues in ye mids of shéepe.
Behold, I send you forth as sheep in you mids of wolves: he say not as wolves in you mids of sheep.
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They are the true Churche of whome it is sayd: for thy sake are we slayne continually, and counted as shéepe for ye slaughter.
They Are the true Church of whom it is said: for thy sake Are we slain continually, and counted as sheep for you slaughter.
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The marks of the true Church are these: the vncorrupt voyce of heauenly doctrine: the right vse of the sacraments: the crosse:
The marks of the true Church Are these: the uncorrupt voice of heavenly Doctrine: the right use of the Sacraments: the cross:
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and obedience to the ministerie of the word. S. August. saith: Crux regni insigne est: The crosse is the cognisance or bagde of ye Church. Athanasius sayth: Caedi, Christianorum proprium est:
and Obedience to the Ministry of the word. S. August. Says: Crux Regni insigne est: The cross is the cognisance or bagde of you Church. Athanasius say: Caedi, Christians proprium est:
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Caedere autem Christianos, Pilati & Caiphae officia sunt. To be persecuted, belongeth to Christians: but to persecute the Christians, belongeth to the office of Pilate, and Caiphas. Caedere autem Christians, Pilati & Caiphae Offices sunt. To be persecuted, belongeth to Christians: but to persecute the Christians, belongeth to the office of Pilate, and Caiaphas.
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The true Church is still persecuted and neuer persecuteth.
The true Church is still persecuted and never persecuteth.
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Did the Patriarches persecute? did the Prophets persecute? did Christ persecute? did ye Apostles persecute? when the Samaritanes would not receyue Christ, Iames and Iohn being as yet nouices in Christes schole, called for fire from heauen,
Did the Patriarchs persecute? did the prophets persecute? did christ persecute? did you Apostles persecute? when the Samaritans would not receive christ, James and John being as yet Novices in Christ's school, called for fire from heaven,
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and would haue burned and consumed the Samaritanes: but Christ rebuked them saying: you wot not of what maner of spirite you are:
and would have burned and consumed the Samaritans: but christ rebuked them saying: you wot not of what manner of Spirit you Are:
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for the sonne of man is not come to destroy mens liues, but to saue them.
for the son of man is not come to destroy men's lives, but to save them.
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Our weapōs (sayth S. Paule) are not carnall, but spirituall. Whereas it is obiected: compell them to come in: I aske:
Our weapons (say S. Paul) Are not carnal, but spiritual. Whereas it is objected: compel them to come in: I ask:
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what is the power of the Church to compell? is it ye power of the outward sword,
what is the power of the Church to compel? is it you power of the outward sword,
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or of the spirituall worde? Is it with the power of fire and fagot? Ought men to be violently cōpelled to fayth? It is euident and cleare, that Christ did not institute in his kingdome, any forcible or worldly kind of gouernment: for he sayd:
or of the spiritual word? Is it with the power of fire and faggot? Ought men to be violently compelled to faith? It is evident and clear, that christ did not institute in his Kingdom, any forcible or worldly kind of government: for he said:
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Regnum meum non est de hoc mundo: My kingdome is not of this world. Kingdom meum non est de hoc mundo: My Kingdom is not of this world.
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Hath Christ euer brokē a brused réede? hath he euer quenched the smoking flaxe? hath he not taught vs to pray for our enemies, and for those that persecute vs? The Apostles vsurped not the sword, to compell men to the religiō of Christ.
Hath christ ever broken a Bruised reed? hath he ever quenched the smoking flax? hath he not taught us to pray for our enemies, and for those that persecute us? The Apostles usurped not the sword, to compel men to the Religion of christ.
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Can the Pope or any of his Prelates put faith into a mans hart by violēce? was any man compelled agaynst his will, to the building of the outward tabernacle:
Can the Pope or any of his Prelates put faith into a men heart by violence? was any man compelled against his will, to the building of the outward tabernacle:
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& shall any man be compelled to the building of the inward tabernacle? Is not the mariage spirituall, the supper spirituall? Then must men be compelled with a spirituall weapon, which is with the liuely word.
& shall any man be compelled to the building of the inward tabernacle? Is not the marriage spiritual, the supper spiritual? Then must men be compelled with a spiritual weapon, which is with the lively word.
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Not by hostes of men, nor by force of worldly strength, but by my spirite, sayth the Lord of hostes.
Not by hosts of men, nor by force of worldly strength, but by my Spirit, say the Lord of hosts.
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So Peter compelled many to the fayth. It is the word of God, that maketh a man a new creature. Ergo neither sword, nor fier. So Peter compelled many to the faith. It is the word of God, that makes a man a new creature. Ergo neither sword, nor fire.
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If the soule of man be a spirite, then must it be fed with spirituall foode, moued to faith by spiritual instrumēts, drawne by the worde, led by the spirite,
If the soul of man be a Spirit, then must it be fed with spiritual food, moved to faith by spiritual Instruments, drawn by the word, led by the Spirit,
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and perswaded by the scriptures, whiche are the onely meanes which God appointeth. If an hereticke hold an opiniō, he holdeth it either of ignoraūce, or wilfulnes. If of ignoraūce:
and persuaded by the Scriptures, which Are the only means which God appoints. If an heretic hold an opinion, he holds it either of ignorance, or wilfulness. If of ignorance:
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he is to be conuerted by doctrine, to be conuinced by scripture, reformed by exhortation, reduced by reason, perswaded by the truth:
he is to be converted by Doctrine, to be convinced by scripture, reformed by exhortation, reduced by reason, persuaded by the truth:
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If of wilfulnes, he is to be menaced by the law, and corrected by excommunication. It is written in a certaine learned treatise agaynst the late of coūsel Tridēt:
If of wilfulness, he is to be menaced by the law, and corrected by excommunication. It is written in a certain learned treatise against the late of counsel Trident:
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verissimum est omnes haereses tantùm spirituali gladio verbi Dei iugulatas esse: verissimum est omnes Heresies tantùm Spiritual Gladio verbi Dei iugulatas esse:
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Most true it is, that all heresies are conuinced, onely with the spirituall sword of the word of God.
Most true it is, that all heresies Are convinced, only with the spiritual sword of the word of God.
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The Gospell (sayth Damascenus) was preached throughout all the world, without weapō, armour, or battaile:
The Gospel (say Damascene) was preached throughout all the world, without weapon, armour, or battle:
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by a few naked, poore, vnlearned, and afflicted men, which cōfounded the wise of the world. Christ compelled Paule:
by a few naked, poor, unlearned, and afflicted men, which confounded the wise of the world. christ compelled Paul:
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If thou be Christ that so obiectest this: I pray thée compell the Turke, & the Pope, which blaspheme Christ.
If thou be christ that so obiectest this: I pray thee compel the Turk, & the Pope, which Blaspheme christ.
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If thou art not Christ suffer. We ought to spare mē, & to pray for their saluatiō.
If thou art not christ suffer. We ought to spare men, & to pray for their salvation.
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Touching this matter you may reade more in August. Tom. 2. Epist. 107. 158. 160. 204. Tom. 7. contra Cresco. Grammat. lib.
Touching this matter you may read more in August. Tom. 2. Epistle 107. 158. 160. 204. Tom. 7. contra Increase. Grammar. lib.
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3. cap. 50. contra literas Petiliani lib. 2. & cap 83. & cap. vlt. and also in Chrisost. de anathemate. Tom. 5. Compell thē to come in: Compell them.
3. cap. 50. contra literas Petiliani lib. 2. & cap 83. & cap. Ult. and also in Chrysostom de anathemate. Tom. 5. Compel them to come in: Compel them.
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Quoad media: as in respect of the meanes, to wit, the meanes aforenamed. Compell Remish Catholiques to come to the Church. So S. August. would haue the Donatistes compelled. Quoad media: as in respect of the means, to wit, the means aforenamed. Compel Remish Catholics to come to the Church. So S. August. would have the Donatists compelled.
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Fayth commeth by hearing, and many haue bin conuerted from infidelitye to fayth, from Paganisme to Christianisme, from the Romish rable to the Christian congregation, by that meanes.
Faith comes by hearing, and many have been converted from infidelity to faith, from Paganism to Christianity, from the Romish rabble to the Christian congregation, by that means.
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Seing therfore that persecution is a note of the Church of Antichriste, and that the Church of Roome persecuteth:
Sing Therefore that persecution is a note of the Church of Antichrist, and that the Church of Room persecuteth:
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it is euident that that Church shaketh the ship and is malignant.
it is evident that that Church shakes the ship and is malignant.
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Out of the arke of Noah, that is, out of the Church, which is the body of Christ: no man is saued. That is most certayne:
Out of the Ark of Noah, that is, out of the Church, which is the body of christ: no man is saved. That is most certain:
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but that is not in respect of the vnitie of the bodye in it selfe:
but that is not in respect of the unity of the body in it self:
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but in respect of the vnitye of the whole bodye with the head, which is Christ.
but in respect of the unity of the Whole body with the head, which is christ.
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Read Chrisost. vpon the Epistle to the Collos. Homi. 7. It may please those men to thinke vpon these thinges, which transfere this necessitye of vnitye, to the Church of Roome,
Read Chrysostom upon the Epistle to the Colossians Homi 7. It may please those men to think upon these things, which transfere this necessity of unity, to the Church of Room,
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and to their Byshop the head thereof, the aduersary of Christ, and vtter enemy to his crosse:
and to their Bishop the head thereof, the adversary of christ, and utter enemy to his cross:
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boldly braying, and bragging, that out of the vnitye of this bodye and head of theirs, no man can be saued.
boldly braying, and bragging, that out of the unity of this body and head of theirs, no man can be saved.
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For these miserable men ought to vnderstād, that this necessary vnitye, without which no man can haue saluation, is not that vnitye whereby members are ioyned to members, bunches to bunches, monsters to monsters,
For these miserable men ought to understand, that this necessary unity, without which no man can have salvation, is not that unity whereby members Are joined to members, bunches to bunches, monsters to monsters,
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and the deceiued to Antichrist ye deceiuer:
and the deceived to Antichrist the deceiver:
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but that it is that vnitye wherby the true members of the true bodye, are conioyned to the true and onely one head Iesus Christe, our mediator and Sauiour.
but that it is that unity whereby the true members of the true body, Are conjoined to the true and only one head Iesus Christ, our Mediator and Saviour.
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The tyranne of Roome is not the head of ye true church: I proue thus. He hath not the worde of God for his warrant.
The tyrant of Room is not the head of you true Church: I prove thus. He hath not the word of God for his warrant.
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Ergo, he is not the head of the true church. Christ sayth that he himselfe is the onely vniuersall Shepheard. Ergo, he is not the head of the true Church. christ say that he himself is the only universal Shepherd.
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The prophets haue prophesied so of Christ Esai. 40. Ezech. 37. 34. Hierem. 30. Psal. 33. &c. The Apostle so nameth him.
The Prophets have prophesied so of christ Isaiah. 40. Ezekiel 37. 34. Jeremiah 30. Psalm 33. etc. The Apostle so names him.
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Christ himselfe not long before he left this world•, sayd to his disciples:
christ himself not long before he left this world•, said to his Disciples:
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I will pray the father, and he shall geue you another cōforter, that he may abide with you for euer, euen the spirite of truth.
I will pray the father, and he shall give you Another comforter, that he may abide with you for ever, even the Spirit of truth.
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Here we learne what vicar Christ hath substituted: Not the Pope, but the holy ghost. So writeth Tertul. Barnard, and others.
Here we Learn what vicar christ hath substituted: Not the Pope, but the holy ghost. So Writeth Tertulian Barnard, and Others.
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This place of Iohn, I am the good shepheard: S. August. expoundeth of Christ. So doth Chrisost. So doth Nicholas Lyra as simple an interpretour as he was:
This place of John, I am the good shepherd: S. August. expoundeth of christ. So does Chrysostom So does Nicholas Lyra as simple an Interpreter as he was:
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Fiet vnus pastor, id est Christus: There shalbe one shepeheard: that is to say, not the Pope, but Christ.Fiet vnus pastor, id est Christus: There shall one shepherd: that is to say, not the Pope, but christ.
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The Apostles had no knowledge of this monstrous head. The Nicene Councell knew it not.
The Apostles had no knowledge of this monstrous head. The Nicene Council knew it not.
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The Councell of Carthage excommunicated & cursed him to the deuill, that called him selfe vniuersall Byshop or chief Priest.
The Council of Carthage excommunicated & cursed him to the Devil, that called him self universal Bishop or chief Priest.
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The whole Councell of Aphrica condēned the attempt of this vsurped iurisdiction, and called it the smokie pride of the world.
The Whole Council of Africa condemned the attempt of this usurped jurisdiction, and called it the smoky pride of the world.
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The Romish Prelate doth subuert, corrupt, & prophane the doctrine of Christ and his Sacraments, & manifestly maintaineth Idolatrie:
The Romish Prelate does subvert, corrupt, & profane the Doctrine of christ and his Sacraments, & manifestly maintaineth Idolatry:
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Therfore he cā not be the vniuersall Shepheard. He is not worthy to be called a Shepheard.
Therefore he can not be the universal Shepherd. He is not worthy to be called a Shepherd.
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A Shepheard? nay, a fleashéepe: A Byshop? a Butcher: a Pastour? a Pyrate: a Prelate? a Pylate:
A Shepherd? nay, a fleashéepe: A Bishop? a Butcher: a Pastor? a Pyrate: a Prelate? a Pilate:
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a Vicar of Christ? a Vicar of Venus: a Cephas? Caiphas.
a Vicar of christ? a Vicar of Venus: a Cephas? Caiaphas.
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Phocas that execrable murtherer, was he that first proclaimed the Byshop of Rome to be head of the vniuersall Church, about vj. hundred & xiij. yeares after Christ was borne.
Phocas that execrable murderer, was he that First proclaimed the Bishop of Room to be head of the universal Church, about vj. hundred & xiij. Years After christ was born.
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This Phocas beyng but a common souldiour, did by treason and conspiracie lay hands vpon his liedge Lord and Maister the Emperour Mauritius, and in cruell sort did him to death:
This Phocas being but a Common soldier, did by treason and Conspiracy lay hands upon his liege Lord and Master the Emperor Mauritius, and in cruel sort did him to death:
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and so by trayterous vilanie, he aspired to the Empire. The maner of his crueltie was this:
and so by traitorous villainy, he aspired to the Empire. The manner of his cruelty was this:
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First he commaūded foorth the Emperours yongest sonne, and caused him to be slayne euen in the fight of his father: and so the second: and then the third: and afterwarde the Empresse.
First he commanded forth the emperors youngest son, and caused him to be slain even in the fight of his father: and so the second: and then the third: and afterward the Empress.
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Mauritius heauely lookyng on lamentyng & saying vnto God: Righteous art thou O Lord, and rightfull is thy iudgement.Mauritius heavily looking on lamenting & saying unto God: Righteous art thou Oh Lord, and rightful is thy judgement.
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Last of all, he vsed the like tyranny also vpon the Emperour, and layd him, his wife and his iij. children on a heape together.
Last of all, he used the like tyranny also upon the Emperor, and laid him, his wife and his iij. children on a heap together.
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After that he had thus liued and cōmitted sundry murthers and other great mis•••••:
After that he had thus lived and committed sundry murders and other great mis•••••:
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the people tooke him, slue him ▪ 〈 ◊ 〉 ••ew him in to the fire.
the people took him, slew him ▪ 〈 ◊ 〉 ••ew him in to the fire.
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Here you ma• sée ye first promotour, a holy promotour of ye Popes holynes: A murtherer, ••e finder out of supremacie:
Here you ma• see you First promotor, a holy promotor of the Popes holiness: A murderer, ••e finder out of supremacy:
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And Sup••••cie foūded and builded vpon murther. S. Cyprian calleth Stephen and Cornelius, Bishops of Rome, brethrē and companions.
And Sup••••cie founded and built upon murder. S. Cyprian calls Stephen and Cornelius, Bishops of Room, brothers and Sodales.
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And whereas certaine Schismatickes yelded them selues subiect to the Byshop of Rome, perswading them selues that the Bishops of Aphrica had lesse power thē the Byshops of Rome:
And whereas certain Schismatics yielded them selves Subject to the Bishop of Room, persuading them selves that the Bishops of Africa had less power them the Bishops of Room:
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Cyprian called them desperate & wicked persons for so doyng. I frame this Argument out of Chrisost:
Cyprian called them desperate & wicked Persons for so doing. I frame this Argument out of Chrysostom:
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Quicunque desyderauerit primatū in terra: in Coelo inueniet confusionem: Whosoeuer ambitiouslye desireth supremacy vpon earth shall finde in heauen confusion. Quicunque desyderauerit primatū in terra: in Coelo inveniet confusionem: Whosoever ambitiously Desires supremacy upon earth shall find in heaven confusion.
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The Byshop of Roome ambitiouslye desireth supremacye on earth: Therefore he shall finde confusion in heauē. The Pope is Antichrist:
The Bishop of Room ambitiously Desires supremacy on earth: Therefore he shall find confusion in heaven. The Pope is Antichrist:
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Ergo he is not the head of the Church. He which auaūceth himself aboue all that is called God, is Antichrist: The pope doth so: Ergo, the Pope is Antichrist. Ergo he is not the head of the Church. He which auaunceth himself above all that is called God, is Antichrist: The pope does so: Ergo, the Pope is Antichrist.
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Irenaeus a most auncient doctour of the Church, who liued almost fiften hundred yeares since, disputyng of Antichrist sayth thus: Irnaeus a most ancient Doctor of the Church, who lived almost fiften hundred Years since, disputing of Antichrist say thus:
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Antichristus cum sit seruus, tamen adorari vult vt Deus: Antichrist cum sit seruus, tamen adorari vult vt Deus:
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Antichrist notwithstāding he be but a slaue, yet he will be worshipped as if he were God.
Antichrist notwithstanding he be but a slave, yet he will be worshipped as if he were God.
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Ioachimus Abbas saith Antichristus iam pridem natus est Romae, & altiùs extolletur in sede Apostolica: Joachim Abbas Says Antichrist iam pridem Born est Rome, & altiùs extolletur in sede Apostolica:
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Antichrist is long since borne in Rome, yet shall he be higher aduaunced in the Apostolick sea.
Antichrist is long since born in Room, yet shall he be higher advanced in the Apostolic sea.
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Antichrist (sayth Gregory) is he yt shall clayme to himselfe to be called the vniuersall Byshop,
Antichrist (say Gregory) is he that shall claim to himself to be called the universal Bishop,
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and shall haue a garde of priestes to attend vpon him. S. August. sayth, Babylō is the first Roome, and Rome the second Babylon.
and shall have a guard of Priests to attend upon him. S. August. say, Babylō is the First Room, and Room the second Babylon.
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And to come nearer the matter, S. Iohn sayth, Antichrist shall sit in the Citye that is built vpon seuen hilles,
And to come nearer the matter, S. John say, Antichrist shall fit in the city that is built upon seuen hills,
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and so is the Citie of Roome.
and so is the city of Room.
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And Sybilla sayth that the greatest terror, and furye of his Empire, and the greatest woe that he shall worke, shall be by the bankes of Tyber: and there is Roome.
And Sibyl say that the greatest terror, and fury of his Empire, and the greatest woe that he shall work, shall be by the banks of Tiber: and there is Room.
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He that hath eyes to sée, let him see: & he that hath eares to heare, let him heare.
He that hath eyes to see, let him see: & he that hath ears to hear, let him hear.
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Agayne Christ was humble, the Pope proude: Christ was poore, the Pope rich: Christ patient, the Pope impatient: Christ merciful, the Pope vnmercifull:
Again christ was humble, the Pope proud: christ was poor, the Pope rich: christ patient, the Pope impatient: christ merciful, the Pope unmerciful:
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Christ vsed admonitiō, the Pope imprisonment: Christ communication, the Pope extirpation: Christ all manner of clemencie, the Pope all manner of tyranny:
christ used admonition, the Pope imprisonment: christ communication, the Pope extirpation: christ all manner of clemency, the Pope all manner of tyranny:
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briefely you shall finde the Pope in all vertue seuered from Christ: you shall finde him to Christ, Beliall: to light, darcknes: to truth, falshode.
briefly you shall find the Pope in all virtue severed from christ: you shall find him to christ, Belial: to Light, darkness: to truth, falsehood.
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Are not these, and such lyke, the very fruites of Antichrist? the trée is knowne by his fruite.
are not these, and such like, the very fruits of Antichrist? the tree is known by his fruit.
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Whereas these shakers of the ship of Christ vrge Antiquitie, Vniuersalitye, and Succession, to make much for them:
Whereas these shakers of the ship of christ urge Antiquity, Universality, and Succession, to make much for them:
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I aunswere these thinges make nothing for them, but rather agaynst them. Notwithstanding their Vincentius Lirinensis whome they haue in so high price.
I answer these things make nothing for them, but rather against them. Notwithstanding their Vincentius Lirinensis whom they have in so high price.
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This is Vincentius pretious assertion In ipsa catholica Ecclesia magnopore curandum est, vt id teneamus quod vbi { que }, quod sēper, quod ab omnibus creditum est:
This is Vincentius precious assertion In ipsa catholica Ecclesia magnopore curandum est, vt id teneamus quod vbi { que }, quod sēper, quod ab omnibus creditum est:
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In the Catholick Church we must haue especiall care, to hold that which euery where, alwayes,
In the Catholic Church we must have especial care, to hold that which every where, always,
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and of all men is beléeued.
and of all men is believed.
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Yet to helpe his credite the Church of Roome was not so deformed wt heresies at ye time when he did write, which was a thousand yeares & more since, as it is mentioned.
Yet to help his credit the Church of Room was not so deformed with heresies At you time when he did write, which was a thousand Years & more since, as it is mentioned.
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Antiquitye doth not preiudice or hinder trueth. Their antiquity is no marke of ye Church. Their Antiquitie, is iniquitye.Antiquity does not prejudice or hinder truth. Their antiquity is no mark of you Church. Their Antiquity, is iniquity.
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Tertull. sayth, nothing can prescribe agaynst truth, neither time, nor authoritye of persons, nor priuileges of kingdomes. Tertul say, nothing can prescribe against truth, neither time, nor Authority of Persons, nor privileges of kingdoms.
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And a litle after he sayth: Christ is called trueth, and not custome: If Christ be from euerlasting, and more auntient than all:
And a little After he say: christ is called truth, and not custom: If christ be from everlasting, and more ancient than all:
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then is also trueth more auntiēt than all customes.
then is also truth more ancient than all customs.
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Heresies haue alwayes bin vanquished by truth, and not by noueltye, and whatsoeuer is contrary to this trueth, is heresie,
Heresies have always been vanquished by truth, and not by novelty, and whatsoever is contrary to this truth, is heresy,
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though it be neeuer so olde a custome. S. August.
though it be neeuer so old a custom. S. August.
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sayth, after that the truth is once found out, let custome geue place to the trueth:
say, After that the truth is once found out, let custom give place to the truth:
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let no man set custome before truth & reason: for reason & truth euermore put custome to silēce. That swéete martyr S. Cypri. sayth:
let no man Set custom before truth & reason: for reason & truth evermore put custom to silence. That sweet martyr S. Cyprian. say:
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Si solus Christus andiendus est: non debemus attendere quid aliquis ante nos faciendum putauerit, sed quid qui ante omnes est Christus prior fecerit. Si solus Christus andiendus est: non debemus attendere quid aliquis ante nos faciendum putaverit, sed quid qui ante omnes est Christus prior fecerit.
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Neque enim hominis consuetudinem sequi oportet, sed Dei veritatem: If Christ be onely to be heard:Neque enim hominis consuetudinem sequi oportet, sed Dei veritatem: If christ be only to be herd:
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we must not regard what any other hath done before vs, but we must looke what Christ hath done, which is before al. For we must not follow the custome of men, but the truth of God.
we must not regard what any other hath done before us, but we must look what christ hath done, which is before all For we must not follow the custom of men, but the truth of God.
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To be short, Ignatius a disciple to S. Iohn the Euangelist and a most constant martyr of Christ, hath these wordes:
To be short, Ignatius a disciple to S. John the Evangelist and a most constant martyr of christ, hath these words:
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all my Antiquitie is Iesus Christ, whome not to heare is manifest destruction.
all my Antiquity is Iesus christ, whom not to hear is manifest destruction.
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You see the most auncient send vs to learne the truth of him which is most aunciēt of all.
You see the most ancient send us to Learn the truth of him which is most ancient of all.
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Symmachus disputyng with S. Ambrose agaynst the certaintie of the Christiā Religion, groundeth his chief Argument vpon antiquitie:Symmachus disputing with S. Ambrose against the certainty of the Christian Religion, groundeth his chief Argument upon antiquity:
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Affirmyng the Religion (in truth the superstition) of the Heathen to be the truer.
Affirming the Religion (in truth the Superstition) of the Heathen to be the truer.
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Because it had bene of more antiquitie. In resolution of the Argumēt Ambrose séemeth almost graueled.
Because it had be of more antiquity. In resolution of the Argument Ambrose Seemeth almost graueled.
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But the very aūswere to be made hereunto is that the Religion of the Heathen is not more auncient than ours, much lesse the Religiō of the Papistes.
But the very answer to be made hereunto is that the Religion of the Heathen is not more ancient than ours, much less the Religion of the Papists.
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Our true Christian Religion was not first published xv. hundred fifty & odd yeares sithence,
Our true Christian Religion was not First published xv. hundred fifty & odd Years since,
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when Christ and his Disciples taught that most playnly in Iury. But from the first infancie of the world immediatly after the creation of the first mā the same hath bene manifestly reuealed,
when christ and his Disciples taught that most plainly in Jury But from the First infancy of the world immediately After the creation of the First man the same hath be manifestly revealed,
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and from that time forward alwayes hath bene confirmed by the testimonies of the Prophetes, Patriarkes, Apostles,
and from that time forward always hath be confirmed by the testimonies of the prophets, Patriarchs, Apostles,
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& faithfully obserued and maintained by all the godly of all ages euen from Adā to this houre.
& faithfully observed and maintained by all the godly of all ages even from Adā to this hour.
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For all this I will not sticke to graunt these men antiquitie euen frō Nemrod, yea to pleasure them from Cain. Their Babylon begā by Cain.
For all this I will not stick to grant these men antiquity even from Nimrod, yea to pleasure them from Cain. Their Babylon began by Cain.
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They alwayes turne the bewtie of Sion into the confusion of Babylon. Vniuersalitie is no true note of ye Church: They always turn the beauty of Sion into the confusion of Babylon. Universality is no true note of you Church:
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Christ clearely teacheth, that many more shalbe damned than saued: because that fewe doe heare the word of God, and bryng forth fruites through patience.
christ clearly Teaches, that many more shall damned than saved: Because that few do hear the word of God, and bring forth fruits through patience.
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Many are called, and fewe are chosen. Enter ye in at the straite gate.
Many Are called, and few Are chosen. Enter you in At the strait gate.
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For wyde is the gate and broad is the way, that leadeth to destruction, and many there be which goe in thereat:
For wide is the gate and broad is the Way, that leads to destruction, and many there be which go in thereat:
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but straite is the gate, and narrow is the way that leadeth vnto lyfe, and few there be that finde it.
but strait is the gate, and narrow is the Way that leads unto life, and few there be that find it.
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Christ sayth feare not, my litle flocke. &c. In the time of the flud, onely viij. persons:
christ say Fear not, my little flock. etc. In the time of the flood, only viij. Persons:
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Noah and his familie were preserued in the Arke. At the burnyng of Sodome and ye other Cities adioynyng, Loth, his wife and ij. daughters were saued:
Noah and his family were preserved in the Ark. At the burning of Sodom and the other Cities adjoining, Loath, his wife and ij. daughters were saved:
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and yet after Lothes wife (because she looked behynd her,) was turned into a piller of salt.
and yet After Loathes wife (Because she looked behind her,) was turned into a pillar of salt.
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Of the innumerable multitude of the children of Israell, and others which went out of Egypt toward the land of promise:
Of the innumerable multitude of the children of Israel, and Others which went out of Egypt towards the land of promise:
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onely Caleb and Iehosua entred into that fruitfull land, and all the other perished miserably in the wildernes.
only Caleb and Joshua entered into that fruitful land, and all the other perished miserably in the Wilderness.
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In the dayes of Elias, iiij. hundred and fifty Prophetes of Baal, and iiij. hundred Prophetes of the groues which did eate at Iezabels table, stode agaynst Elias. Foure hūdred false Prophetes stode agaynst one true Prophet Michaea. The blessed doctrine of Christ him selfe hath not bene receiued euermore, euery where, & of all men.
In the days of Elias, iiij. hundred and fifty prophets of Baal, and iiij. hundred prophets of the groves which did eat At Iezabels table, stood against Elias. Foure hūdred false prophets stood against one true Prophet Michaea. The blessed Doctrine of christ him self hath not be received evermore, every where, & of all men.
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For the Turkes receiue it not, the Iewes abhorre it, the Church of Rome abuseth it.
For the Turkes receive it not, the Iewes abhor it, the Church of Rome abuseth it.
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The vniuersall consent of the world, stode against the Disciples of Christ a few poore Fishermen:
The universal consent of the world, stood against the Disciples of christ a few poor Fishermen:
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and they all (except Iohn the Euangelist) were cruelly done to death.
and they all (except John the Evangelist) were cruelly done to death.
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Consider the tyme of Iohn Husse a man of exquisite, & excellent learnyng, matched with holynes of lyfe.
Consider the time of John Husse a man of exquisite, & excellent learning, matched with holiness of life.
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He preached the doctrine of Iesus Christ sincerely:
He preached the Doctrine of Iesus christ sincerely:
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concernyng iustification and the true Church. &c. Therefore the malignant rable pronounced him an hereticke in the Coūcell of Constance, excommunicated him, painted deuils on his cap, condemned and burned him,
Concerning justification and the true Church. etc. Therefore the malignant rabble pronounced him an heretic in the Council of Constance, excommunicated him, painted Devils on his cap, condemned and burned him,
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and beyng consumed to ashes threw the same in to a riuer. All this was done by generall consent.
and being consumed to Ashes threw the same in to a river. All this was done by general consent.
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After this vilanie, they triumphed for that they had dispatched him. The saying of Christ is true: the world shal reioyce.
After this villainy, they triumphed for that they had dispatched him. The saying of christ is true: the world shall rejoice.
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But such spectacles are mournefull to the children of God, and cause them to shed bitter teares: ye shall wéepe and lament.
But such spectacles Are mournful to the children of God, and cause them to shed bitter tears: you shall weep and lament.
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The bones of Bucer, and Paulus Phagius, those learned, godly, and faythfull souldiours of Christ, were burned at Cambridge with Salue festa dies: in a solemne Processiō.
The bones of Bucer, and Paulus Phagius, those learned, godly, and faithful Soldiers of christ, were burned At Cambridge with Salve festa dies: in a solemn Procession.
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Was not this, Iugulare mortuos? To kill (as they say) God haue mercy on his soule? Athanasius that learned and godly Byshop of Alexandria stode almost against all the world, beyng fortified with the truth.
Was not this, Jugulare Mortuos? To kill (as they say) God have mercy on his soul? Athanasius that learned and godly Bishop of Alexandria stood almost against all the world, being fortified with the truth.
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Paphnutius alone stode agaynst ye Coūcell of Nice and was heard. Christ mercyfully cured x. leapers: Paphnutius alone stood against you Council of Nicaenae and was herd. christ mercifully cured x. leapers:
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and of them, onely one returned and gaue glory to God.
and of them, only one returned and gave glory to God.
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Hath not our Sauiour prophecied that many false Christes & false Prophetes shall arise, and deceiue many in the last cast of ye world? How goeth the world now? The holy father in the Councell of Trent pronounceth thus:
Hath not our Saviour prophesied that many false Christ's & false prophets shall arise, and deceive many in the last cast of you world? How Goes the world now? The holy father in the Council of Trent pronounceth thus:
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Qui docet fide in Christum nos tantum iustificari absque operibus nostris: item certō credendum esse remissionem peccatorum, sit anathema: Qui docet fide in Christ nos Tantum iustificari absque operibus nostris: item certon credendum esse remissionem peccatorum, fit anathema:
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He that teacheth that we are iustified onely by fayth in Christ, without our owne workes:
He that Teaches that we Are justified only by faith in christ, without our own works:
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and also that we ought to beleue assuredly that our sinnes are forgiuen vs: let him be accursed. O cursed and pestilent Councell.
and also that we ought to believe assuredly that our Sins Are forgiven us: let him be accursed. O cursed and pestilent Council.
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Touching the Catholique church, S. August. writeth thus: It is therfore calleth Catholica: Quia vniuersaliter perfecta est & in nullo claudicat:
Touching the Catholic Church, S. August. Writeth thus: It is Therefore calls Catholica: Quia vniuersaliter perfecta est & in nullo claudicat:
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& per totum orbem diffusa est: & per totum orbem diffusa est:
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Because she is vniuersally perfect, and halteth in nothyng (nor is shut vp in any one countrey as was the Church of the Iewes,) but is dispersed throughout the whole world.
Because she is universally perfect, and halteth in nothing (nor is shut up in any one country as was the Church of the Iewes,) but is dispersed throughout the Whole world.
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Epiphanius writeth that in the reigne of Diocletian and Maximinian (a tyme of great persecution) Meletius Byshop of Thebais in Egypt and Peter Byshop of Alexandria, Epiphanius Writeth that in the Reign of Diocletian and Maximinian (a time of great persecution) Meletius Bishop of Thebaid in Egypt and Peter Bishop of Alexandria,
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and diuers other godly men were put in prison in Alexandria the chief Citie of Egypt. Of whom, some suffered Martyrdome: and some refused Martyrdome:
and diverse other godly men were put in prison in Alexandria the chief city of Egypt. Of whom, Some suffered Martyrdom: and Some refused Martyrdom:
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They that remayned aliue in prison:
They that remained alive in prison:
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disputed whether they that had reuolted through the violent persecution should be receiued agayne into the Church, or no.
disputed whither they that had revolted through the violent persecution should be received again into the Church, or no.
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The chief of these in the disputation, were Peter and Meletius: Petrus misericordia motus: sayth Epiphanius: Peter beyng moued with pitie more than with zeale and trueth:
The chief of these in the disputation, were Peter and Meletius: Peter misericordia motus: say Epiphanius: Peter being moved with pity more than with zeal and truth:
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sayd he would refuse none immediatly vpon their repentaunce.
said he would refuse none immediately upon their Repentance.
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Meletius moued with trueth & zeale, affirmed that he would receiue none, except they shewed the fruites of true repentaunce, by long triall and proofe of amēdement. Epiphanius sayth farther:Meletius moved with truth & zeal, affirmed that he would receive none, except they showed the fruits of true Repentance, by long trial and proof of amendment. Epiphanius say farther:
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Cōtigit Petrum martyrium subire, & decessit beatus ille: It fell out that Peter suffered Martyrdome and died a blessed man:Cōtigit Peter martyrium subire, & decessit beatus Isle: It fell out that Peter suffered Martyrdom and died a blessed man:
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and they that held with Peter were called the Catholicke Church: they that dyd sticke to Meletius were called the Churche of Martyrs: very few stode with Peter:
and they that held with Peter were called the Catholic Church: they that did stick to Meletius were called the Church of Martyrs: very few stood with Peter:
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the most of the prisoners stode with Meletius, who called his Church the Church of Martyrs:
the most of the Prisoners stood with Meletius, who called his Church the Church of Martyrs:
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which were such as would take vp Christes Crosse and folow him.
which were such as would take up Christ's Cross and follow him.
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The Church of Rome beyng moued neither with pitie, zeale, truth, reasō, nor honesty, but onely with ambition and couetousnesse refuseth none,
The Church of Rome being moved neither with pity, zeal, truth, reason, nor honesty, but only with ambition and covetousness Refuseth none,
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so they will shew thē selues to be of that Catholicke Church.
so they will show them selves to be of that Catholic Church.
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Traytours, murtherers, théeues, coseners, cutters, adulters, baudes, strumpets and all other gracelesse persons may vpon the sayd cōditiō haue safe accesse to Rome and be of that Church.
Traitors, murderers, thieves, cozeners, cutters, adulters, bawds, strumpets and all other graceless Persons may upon the said condition have safe access to Room and be of that Church.
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Whereas these men alledge Succession of place, and persons, not beyng hable to proue Succession of true doctrine:
Whereas these men allege Succession of place, and Persons, not being able to prove Succession of true Doctrine:
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we may say their Succession is nothyng worth. For that is not a iust Succession, which lacketh the puritie of ye Apostolicke doctrine,
we may say their Succession is nothing worth. For that is not a just Succession, which lacketh the purity of the Apostolic Doctrine,
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& right vse of the Sacramentes. Succession of doctrine is the true and infallible marke of the true Church. Irenaeus sayth:
& right use of the Sacraments. Succession of Doctrine is the true and infallible mark of the true Church. Irnaeus say:
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they are not alwayes true Ministers, which séeme so to be: but they which kéepe the doctrine of the Apostles. S. Paule sayth:
they Are not always true Ministers, which seem so to be: but they which keep the Doctrine of the Apostles. S. Paul say:
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fayth commeth, (not by Succession, but) by hearyng, and hearyng commeth (not of legacie,
faith comes, (not by Succession, but) by hearing, and hearing comes (not of legacy,
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or inheritaunce from Byshop to Byshop, but) of the word of God. He sayth also:
or inheritance from Bishop to Bishop, but) of the word of God. He say also:
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be ye folowers of me, as I am a folower of Christ. S. Ambrose sayth: Non habent haereditatem Petri, qui fidem Petri non habent:
be you followers of me, as I am a follower of christ. S. Ambrose say: Non habent haereditatem Petri, qui fidem Petri non habent:
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They haue not Peters inheritaunce that haue not the fayth of Peter. Chrisost. sayth: The pulpit maketh not a Minister, but a Minister the pulpit.
They have not Peter's inheritance that have not the faith of Peter. Chrysostom say: The pulpit makes not a Minister, but a Minister the pulpit.
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Christ sayd to the Iewes boastyng that they were the séede of Abraham: you are of your father the deuill.
christ said to the Iewes boasting that they were the seed of Abraham: you Are of your father the Devil.
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They are not alwayes godly, that succéede the godly. For S. Paul sayth in the Actes:
They Are not always godly, that succeed the godly. For S. Paul say in the Acts:
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I know this, that after my departyng greeuous wolues shall enter in among you, not sparing the flocke.
I know this, that After my departing grievous wolves shall enter in among you, not sparing the flock.
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Also of your owne selues shall men arise, speakyng peruerse thyngs, to draw away disciples after them.
Also of your own selves shall men arise, speaking perverse things, to draw away Disciples After them.
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He spake this at Miletum to ye bishops of Asia.
He spoke this At Miletus to you Bishops of Asia.
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Christ sayth yt by Succession, desolation shall sit in the holy place, and Antichrist shall preasse in to ye roome of Christ. Manasses succéeded Ezechias: Hieroboam succéeded Dauid:
christ say that by Succession, desolation shall fit in the holy place, and Antichrist shall press in to you room of christ. Manasses succeeded Hezekiah: Jeroboam succeeded David:
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& at this day, by Succession the Turke possesseth, and holdeth the foure Patriarchall seates or seas of the Church: Alexandria, Hierusalem, Constantinople, and Antioche. Iohānes Saris buriensis sayth:
& At this day, by Succession the Turk Possesses, and holds the foure Patriarchal seats or Seas of the Church: Alexandria, Jerusalem, Constantinople, and Antioch. Iohamnes Saris buriensis say:
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In Romana Ecclesia sedent Scribae & Pharisaei: By Succession, the Scribes and Phariseis sit in the Church of Rome.In Roman Ecclesia sedent Scribae & Pharisees: By Succession, the Scribes and Pharisees fit in the Church of Rome.
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Thus you sée how Antiquitie, Vniuersalitie, and Succession helpe the cause of the shakers of the shyp. It foloweth in the text.
Thus you see how Antiquity, Universality, and Succession help the cause of the shakers of the ship. It Followeth in the text.
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Now when he had left speaking he sayd vnto Simon: launch out into the deepe, and let downe your nettes to make a draught. Now when he had left speaking he said unto Simon: launch out into the deep, and let down your nets to make a draught.
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Christ hauing ended his heauenly Sermon, certifieth vs of the truth of the same, and declareth himselfe to be God, the Lord of heauen, earth, the sea,
christ having ended his heavenly Sermon, certifieth us of the truth of the same, and Declareth himself to be God, the Lord of heaven, earth, the sea,
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and all that is in them. Hee sayd vnto Simon, launch out into the déepe:
and all that is in them. He said unto Simon, launch out into the deep:
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Christ was able to geue fishe to Simon without launching out of his net, and without his labour ▪ but his will was to haue him launch out his nette &c. That which is sayd to Peter is sayd to al:
christ was able to give Fish to Simon without launching out of his net, and without his labour ▪ but his will was to have him launch out his net etc. That which is said to Peter is said to all:
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Launch out into the deepe &c. Euery man (of what estate, and condition soeuer he be) is commaunded paynefully to follow his vocation with fayth.Launch out into the deep etc. Every man (of what estate, and condition soever he be) is commanded painfully to follow his vocation with faith.
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Man forthwith after his creation was set to labour:
Man forthwith After his creation was Set to labour:
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The Lord tooke man and set him in the pleasant garden of Eden, to dresse it, and to kéepe it.
The Lord took man and Set him in the pleasant garden of Eden, to dress it, and to keep it.
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It was sayd to Adam after that he had tasted the forbiddē fruite: In sudore vultus tui vesceris pane:
It was said to Adam After that he had tasted the forbidden fruit: In Sudore vultus tui vesceris pane:
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thou shalt eate thy bread with the sweate of thy face. The same is sayd to euery man.
thou shalt eat thy bred with the sweat of thy face. The same is said to every man.
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Man is borne vnto trauaile (sayth Iob) as the sparkes flye vpward.
Man is born unto travail (say Job) as the sparks fly upward.
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Whē thou eatest the labours of thy handes, thou shalt be blessed & it shall be well with thée. When thou Eatest the labours of thy hands, thou shalt be blessed & it shall be well with thee.
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Our Sauiour Christ sayth, ye kindome of heauē is like to a man that is an housholder, which went out earely in the morning to hier labourers into his vineyard.
Our Saviour christ say, you Kingdom of heaven is like to a man that is an householder, which went out early in the morning to hire labourers into his vineyard.
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This housesholder is God the father:
This housesholder is God the father:
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The kingdome of heauen in in this place, is the preaching of the gospell of Christ: The labourers are all men: The vineyard is ye Church.
The Kingdom of heaven in in this place, is the preaching of the gospel of christ: The labourers Are all men: The vineyard is the Church.
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Why stād you heare all the day idle? goe ye also into the vineyard, apply your vocation with fayth in Christ Iesu. Laboure while you haue time,
Why stand you hear all the day idle? go you also into the vineyard, apply your vocation with faith in christ Iesu. Labour while you have time,
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when the night commeth, no man can labour. Idlenes is the mother and nourisher of all vices:
when the night comes, no man can labour. Idleness is the mother and nourisher of all vices:
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which thinge hath bin obserued in the Primitiue Church, where it was ordayned that euerye one should liue of his owne labour.
which thing hath been observed in the Primitive Church, where it was ordained that every one should live of his own labour.
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The which also the auntient Romanes kept straightly, as writeth, Cicero in his booke of lawes, wherein he affirmeth that in tyme past, no Roman durst goe by the streates,
The which also the ancient Romans kept straightly, as Writeth, Cicero in his book of laws, wherein he Affirmeth that in time past, no Roman durst go by the streets,
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if he bare not a shew whereon he did lyue: to thend that it might be knowen, ye he liued of his owne labour:
if he bore not a show whereon he did live: to The end that it might be known, you he lived of his own labour:
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and not by the sweate of others. In consideration thereof the Consull did beare a battell axe before him:
and not by the sweat of Others. In consideration thereof the Consul did bear a battle axe before him:
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The priest a hat in manner of a Coyfe: The Tribune a mace: The Cutler a sword: The Smith a hammer:
The priest a hat in manner of a Coif: The Tribune a mace: The Cutler a sword: The Smith a hammer:
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The Tayler a payre of sheares: The Oratour a booke. All godly men heretofore haue laboured, and also haue continued in spirituall exercise. Noha planted a vineyard.
The Tailor a pair of shears: The Orator a book. All godly men heretofore have laboured, and also have continued in spiritual exercise. Noha planted a vineyard.
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The kinglye prophet Dauid laboured euen from his youth. The Apostle Paule sustayned great labours. Reade of that vertuous and painefull woman in the last chapter of prouerbes:
The kingly Prophet David laboured even from his youth. The Apostle Paul sustained great labours. Reade of that virtuous and painful woman in the last chapter of proverbs:
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she eateth not her bread with Idlenes. A good lesson for good huswiues to remember: A good lesson for ill huswifes to follow.
she Eateth not her bred with Idleness. A good Lesson for good Housewives to Remember: A good Lesson for ill Housewives to follow.
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But what shall I say of the holye of all holyes? is it not written:
But what shall I say of the holy of all holies? is it not written:
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Iesus fatigatus exitinere? Iesus being weary of his iorney & c? Such was his labour: Iesus fatigatus exitinere? Iesus being weary of his journey & c? Such was his labour:
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he trauailed sometyme among the Iewes: sometyme among the Samaritanes: he trauailed to the sea side: to ye moūtaynes: to the wildernes:
he travailed sometime among the Iewes: sometime among the Samaritans: he travailed to the sea side: to the Mountains: to the Wilderness:
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so much trauailed he, that his handes, féete, and whole bodye did sweate droppes lyke bloud trickeling downe to the ground:
so much travailed he, that his hands, feet, and Whole body did sweat drops like blood trickling down to the ground:
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and all for the redemption of miserable man: to destroy ye works of the deuill.
and all for the redemption of miserable man: to destroy you works of the Devil.
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It is writtē to the praise of Cyrus king of Persia, that in tyme vacant frō the affaires of his realme, he with his owne handes, had planted innumerable trées, which long before he dyed brought forth aboundāce of fruite.
It is written to the praise of Cyrus King of Persiam, that in time vacant from the affairs of his realm, he with his own hands, had planted innumerable trees, which long before he died brought forth abundance of fruit.
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And for the cunnyng and delectable order in setting of them, it was exceeding maruelous to all mē that beheld the princes industrye.
And for the cunning and delectable order in setting of them, it was exceeding marvelous to all men that beheld the Princes industry.
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Alphonsus that famous king of Aragonia, being mislyked of one Matthaeus Siculus, a man of great holines,
Alphonsus that famous King of Aragonia, being misliked of one Matthew Siculus, a man of great holiness,
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for yt he laboured with his owne handes: aunswered smilingly:
for that he laboured with his own hands: answered smilingly:
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Nunquid Deus & natura nequidquam Regibus manus dederunt? Hath God and nature geuen handes to kinges for naught? All creatures laboure: the Angels labour:Whether Deus & Nature nequidquam Regibus manus dederunt? Hath God and nature given hands to Kings for nought? All creatures labour: the Angels labour:
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they are sayd to be the messēgers of God, and ministering spirites. The sunne laboureth continually: The starres are doing: The moone neuer staieth:
they Are said to be the messengers of God, and ministering spirits. The sun Laboureth continually: The Stars Are doing: The moon never stayeth:
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The fier can not be without making some worke: The ayre is neuer idle, but is doing after his manner:
The fire can not be without making Some work: The air is never idle, but is doing After his manner:
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The earth is neuer at rest: she bringeth fourth naturally her plantes & other fruites: The waters, floudes, fountaynes frauaile cōtinually. These litle creatures:
The earth is never At rest: she brings fourth naturally her plants & other fruits: The waters, floods, fountains frauaile continually. These little creatures:
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Spiders, Bees, Emets, Conies, doe painfully labour. And shall man be idle? Tyme in this matter must be obserued. make hast in youth.
Spiders, Bees, Emets, Conies, do painfully labour. And shall man be idle? Time in this matter must be observed. make haste in youth.
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Aestas non semper fuerit componite ••dos: While the sunne shineth make haye: The tyde must be taken when it commeth.Estas non semper fuerit componite ••dos: While the sun shines make hay: The tIED must be taken when it comes.
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Make hast in youth, that in olde age you may reioyce, In death haue good report,
Make haste in youth, that in old age you may rejoice, In death have good report,
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and after burial liue for euer.
and After burial live for ever.
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But many geue themselues to sensualitye, and neuer leaue it, till they be come to themselues a most miserable miserye:
But many give themselves to sensuality, and never leave it, till they be come to themselves a most miserable misery:
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to their frendes a shame and sorrow: to their enimies a ioy: to the common weale a burthen:
to their Friends a shame and sorrow: to their enemies a joy: to the Common weal a burden:
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and to the common people a iesting stocke. The tyme of youth (especiallye here) is to be obserued. In youth Alexander banquished India:
and to the Common people a jesting stock. The time of youth (especially Here) is to be observed. In youth Alexander banquished India:
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Scipio Africanus the West and South: Pompee surnamed the great, Spayne: Drusus Germany: Achilles Troy.
Scipio Africanus the West and South: Pompey surnamed the great, Spain: Drusus Germany: Achilles Troy.
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861
Idlenes is a mother of trifles, a stepdame of vertu, an image of death, a nurse of al euill, a pillow of Sathā, the ground of all mischiefe, a contagious pestilence, a sinke of sinne,
Idleness is a mother of trifles, a stepdame of virtue, an image of death, a nurse of all evil, a pillow of Sathā, the ground of all mischief, a contagious pestilence, a sink of sin,
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and a foule puddle of all vices. Clemens Alexandrinus sayth: vita oliosa, non vita appellanda: An idle lyfe is not to be called a lyfe.
and a foul puddle of all vices. Clemens Alexandrian say: vita oliosa, non vita appellanda: an idle life is not to be called a life.
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Seneca complayneth that we lose a great part of our tyme in doing nothing: a greater part in doing euill:
Senecca Complaineth that we loose a great part of our time in doing nothing: a greater part in doing evil:
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and the greatest part of all doing thinges which nothing concerne vs. Idlenes bringeth forgetfulnes: idlenes corrupteth the minde, and causeth infamie.
and the greatest part of all doing things which nothing concern us Idleness brings forgetfulness: idleness corrupteth the mind, and Causes infamy.
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Quaeritur Aegisthus quare sit factus adulter? In promptu causa est, desidiosus erat: If it be demaunded why Egisthus became an adulterer:Quaeritur Aegisthus quare sit factus adulter? In promptu causa est, Lazy erat: If it be demanded why Aegisthus became an adulterer:
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the matter is sone aunswered, forsoth he was idle. Idlenes bringeth beggary, Prouerb: 10. 20. 23. 28. From idlenes are many diseases.
the matter is soon answered, forsooth he was idle. Idleness brings beggary, Proverb: 10. 20. 23. 28. From idleness Are many diseases.
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Euē as moderate labour preserueth health (as phisitians report:) so Idlenes weakeneth ye body, diminisheth strength,
Even as moderate labour Preserveth health (as Physicians report:) so Idleness weakeneth you body, diminisheth strength,
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and bringeth many infirmities by ill digestiō. Hēce commeth losse of tyme: the day lost, the night commeth:
and brings many infirmities by ill digestion. Hence comes loss of time: the day lost, the night comes:
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the night when no man can worke. The day is but short, our lyfe is soone gone.
the night when no man can work. The day is but short, our life is soon gone.
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Therefore while we haue tyme let vs doe good to all men: espetially to them which are of the houshold of fayth. Hence commeth all mischiefe:
Therefore while we have time let us do good to all men: especially to them which Are of the household of faith. Hence comes all mischief:
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While men slept the enemie came & sowed tares among the wheate, and went his way:
While men slept the enemy Come & sowed tares among the wheat, and went his Way:
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When men runne not forward in the race of their saluation: when men seeke not to knowe Christ Iesus crucified:
When men run not forward in the raze of their salvation: when men seek not to know christ Iesus Crucified:
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when men haue vertue in detestatiō:
when men have virtue in detestation:
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behold, Sathan our auncient enemie bestyrreth himselfe, and soweth the tares, and darnell, of heresies, seditions, vice,
behold, Sathan our ancient enemy bestyrreth himself, and Soweth the tares, and darnel, of heresies, seditions, vice,
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and vilanye in the hart of man. The Crabbe sayth S. Ambrose delighteth very much to eate Oysters:
and villainy in the heart of man. The Crabbe say S. Ambrose delights very much to eat Oysters:
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But for that the Oysters are so strongly fenced with two hard shelles which he can not breake by strength:
But for that the Oysters Are so strongly fenced with two hard shells which he can not break by strength:
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he waiteth diligently to bring the Oysters out of the water into the sunne, and by helpe of the ayre and winde the Crabbe presenly putteth a litle stone into the Oyster as he gapeth:
he waits diligently to bring the Oysters out of the water into the sun, and by help of the air and wind the Crab presently putteth a little stone into the Oyster as he gapeth:
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whereby he can not close or bring together agayne his shelles.
whereby he can not close or bring together again his shells.
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Than afterward the Crabbe without daunger putteth in his clawes and eateth the meate of the Oyster at his pleasuure. Euen so sayth he:
Than afterwards the Crab without danger putteth in his claws and Eateth the meat of the Oyster At his pleasuure. Even so say he:
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when men are geuen to idlenes, & open their mindes vnto sensuall pleasures:
when men Are given to idleness, & open their minds unto sensual pleasures:
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the deuill commeth & casteth into their mindes and hartes euill cogitations in such sort that their shell which before did defend them:
the Devil comes & Cast into their minds and hearts evil cogitations in such sort that their shell which before did defend them:
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can not be drawen close together agayne: and than easely doth he vtterly deuour them. Idlenes maketh of men womē, of womē beastes, and of beastes monsters.
can not be drawn close together again: and than Easily does he utterly devour them. Idleness makes of men women, of women beasts, and of beasts monsters.
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We shall finde the causes of all mischiefe in euery commō wealth, to spring of idle persons:
We shall find the Causes of all mischief in every Common wealth, to spring of idle Persons:
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they are the firebrandes of sedition: and the causes of all ciuill dissention.
they Are the firebrands of sedition: and the Causes of all civil dissension.
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King Dauid whē he gaue himselfe to idlenes, and slacked to launch his net into ye déepe: committed two horrible sinnes: adultery, and murther.
King David when he gave himself to idleness, and slacked to launch his net into you deep: committed two horrible Sins: adultery, and murder.
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As long as Sampsō fought with the Philistines, he could not be taken of his enemies,
As long as Sampsō fought with the philistines, he could not be taken of his enemies,
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but after that he slept in the bosome of a woman, and idlely continued with her:
but After that he slept in the bosom of a woman, and idly continued with her:
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by and by he was taken and made blinde by his enemies. Kyng Salomon, after he gaue him selfe to ease, was seduced and beguiled of women:
by and by he was taken and made blind by his enemies. King Solomon, After he gave him self to ease, was seduced and beguiled of women:
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but when he was exercised in building the temple, he was in the state of grace. Watch ye therefore good Christians.
but when he was exercised in building the temple, he was in the state of grace. Watch you Therefore good Christians.
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For I know you are not holyer thē Dauid, stronger then Samson, nor wiser thē Salomon.
For I know you Are not Holier them David, Stronger then samson, nor Wiser them Solomon.
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Idle persons haue bene plagued & shalbe plagued. Terrible is that saying: Take from him that péece and giue it to him that hath x. péeces.
Idle Persons have be plagued & shall plagued. Terrible is that saying: Take from him that piece and give it to him that hath x. Pieces.
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Sodom was destroyed with brimstone & fire, for pride, fulnes of meat, aboundance of idlenes and vnmercyfulnes.
Sodom was destroyed with brimstone & fire, for pride, fullness of meat, abundance of idleness and vnmercyfulnes.
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S. Paule writyng to Thess. sayth we haue heard that there are some which walke among you inordinatly,
S. Paul writing to Thess say we have herd that there Are Some which walk among you inordinately,
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and worke not at all. &c. If there be any that wil not worke: let him not eate.
and work not At all. etc. If there be any that will not work: let him not eat.
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Amâsis a noble kyng of Egypt made a law, that yearely euery man should make a recknyng to the rulers of his Prouinces,Amâsis a noble King of Egypt made a law, that yearly every man should make a reckoning to the Rulers of his Provinces,
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or countreis, how and by what occupation he liued: and he that either would not do this:
or countries, how and by what occupation he lived: and he that either would not do this:
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or shew by what lawfull meanes he got his liuyng, should dye. The same law had the Areopagites.
or show by what lawful means he god his living, should die. The same law had the Areopagites.
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The same law Solon borowed from the Egyptians, & made for the Athenians. I would the same law were made in Englād.
The same law Solon borrowed from the egyptians, & made for the Athenians. I would the same law were made in Englād.
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It was prouided by the law of Oraco, that he that was found an idle person should lose his head.
It was provided by the law of Oraco, that he that was found an idle person should loose his head.
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The Gymnosophistes wise men of India, had idlenes in so great detestation, that when meat was set on their tables, they vsed to demaund of their young men and maydēs what they had learned or done, since sunne rising:
The Gymnosophists wise men of India, had idleness in so great detestation, that when meat was Set on their tables, they used to demand of their young men and maidens what they had learned or done, since sun rising:
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and if any were foūd to haue bene idle, they lost their dyner. These wise men hated extremely all slouthfull persons:
and if any were found to have be idle, they lost their dinner. These wise men hated extremely all slothful Persons:
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And all such (for that they had done no good in this lyfe) as though they had neuer liued, they buried among beastes.
And all such (for that they had done no good in this life) as though they had never lived, they buried among beasts.
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Notable was the custome among the old Indians:
Notable was the custom among the old Indians:
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for their maner was euery night before supper, to examine euery man how hee had bestowed that day:
for their manner was every night before supper, to examine every man how he had bestowed that day:
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and if any could not proue that hee had bene about some good exercises, their vse was to expell him out of their company.
and if any could not prove that he had be about Some good exercises, their use was to expel him out of their company.
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Whiche they did by the exāple of Bées, which can abide no dranes, but as soone as any begynneth to be idle, they fall vpon him and kill him.
Which they did by the Exampl of Bees, which can abide no dranes, but as soon as any beginneth to be idle, they fallen upon him and kill him.
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But we suffer dranes in euery vocatiō, most of all in the holy ministery. Then euery man must labour: Euery man must laūch. Whether? into the déepe:
But we suffer dranes in every vocation, most of all in the holy Ministry. Then every man must labour: Every man must launch. Whither? into the deep:
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what to do? to make a draught:
what to do? to make a draught:
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not to deceiue mē, not to séeke temporall profite, but to edifie, to séeke the profit of the church, and glory of God. It foloweth in the text:
not to deceive men, not to seek temporal profit, but to edify, to seek the profit of the Church, and glory of God. It Followeth in the text:
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and Simō aunswered and sayd vnto him, Maister we haue laboured all night, and haue taken nothyng: and Simō answered and said unto him, Master we have laboured all night, and have taken nothing:
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neuerthelesse at thy commaundement I will cast forth the net. We haue laboured all night, and haue not taken so much as one fishe.nevertheless At thy Commandment I will cast forth the net. We have laboured all night, and have not taken so much as one Fish.
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Note here the complaint of Peter, which is the complaint of many men and there with all note these wordes:
Note Here the complaint of Peter, which is the complaint of many men and there with all note these words:
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at thy commaundement I will cast forth the net: and last of all the successe:At thy Commandment I will cast forth the net: and last of all the success:
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that when they had this done, they enclosed a great multitude of fishes. &c. we haue fished all night and haue taken nothyng. Many fish in the night:that when they had this done, they enclosed a great multitude of Fish. etc. we have fished all night and have taken nothing. Many Fish in the night:
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such fish without the commaūdement of God, without the presence of God, without prayer, & estéeme more their fishyng then the word of God: therfore their fishyng is vnlucky:
such Fish without the Commandment of God, without the presence of God, without prayer, & esteem more their fishing then the word of God: Therefore their fishing is unlucky:
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many by inspiratiōs of Sathan are moued and stirred to euill artes: to theft, murther, vsurie and other horrible vices, these labour in the night. Many preach, no man amendeth:
many by inspirations of Sathan Are moved and stirred to evil arts: to theft, murder, Usury and other horrible vices, these labour in the night. Many preach, no man amendeth:
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no man cōmeth out of the denne of sinne, into the light of faith. What is the cause? men labour in the night.
no man comes out of the den of sin, into the Light of faith. What is the cause? men labour in the night.
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Peter and his partners laboured all night, and tooke nothyng: Many with their partners labour all night, and take nothyng.
Peter and his partners laboured all night, and took nothing: Many with their partners labour all night, and take nothing.
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What is ye cause? they labour in the night: They haue not yet receiued Christ into their shyp:
What is the cause? they labour in the night: They have not yet received christ into their ship:
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they haue not the word of Christ to cast forth the net. Doctour Luther no tabely sayth:
they have not the word of christ to cast forth the net. Doctor Luther not tabely say:
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Quod passim premantur tanta miseria homines, sola incredulitas in causa est: Onely infidelitie or vnbelief is the cause that men are afflicted with so great miserie.Quod passim premantur tanta Miseria homines, sola incredulitas in causa est: Only infidelity or unbelief is the cause that men Are afflicted with so great misery.
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At thy cōmaundement I will cast forth the net. At thy Commandment I will cast forth the net.
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We learne here an example of faithfull obediēce in Peter, who was prompt, & ready to obey the commaūdement of Christ, whom he knew not yet to be the sonne of God.
We Learn Here an Exampl of faithful Obedience in Peter, who was prompt, & ready to obey the Commandment of christ, whom he knew not yet to be the son of God.
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We know him to be ye sonne of God, yet we shew no such faythfull obedience:
We know him to be the son of God, yet we show no such faithful Obedience:
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how then shal we excuse our selues? Simon declareth him selfe accordyng to his name.
how then shall we excuse our selves? Simon Declareth him self according to his name.
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For Simon by interpretation is hearing or obeyng. Obedience is an excellent vertue. Obedience is better then sacrifice.
For Simon by Interpretation is hearing or obeyng. obedience is an excellent virtue. obedience is better then sacrifice.
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Noah obeyed the word of the Lord, and he was preserued from the floud. Abraham obeyed the word of the Lord, and it was sayd vnto him:
Noah obeyed the word of the Lord, and he was preserved from the flood. Abraham obeyed the word of the Lord, and it was said unto him:
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in thy séede shal all the nations of the earth be blessed. Nahaman obeyed Elisaeus, and was healed of his leprosie.
in thy seed shall all the Nations of the earth be blessed. Nahaman obeyed Elisha, and was healed of his leprosy.
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Incomparable was the obedience of Christ. Christians obey God: subiectes obey your Prince: Children obey your parents: seruaūtes obey your maisters: wiues obey your husbandes.
Incomparable was the Obedience of christ. Christians obey God: Subjects obey your Prince: Children obey your Parents: Servants obey your masters: wives obey your Husbands.
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Simon did cast forth the net, but how? at the cōmaūdemēt of Christ. This is a profitable doctrine.
Simon did cast forth the net, but how? At the Commandment of christ. This is a profitable Doctrine.
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Whatsoeuer ye doe in word or déede, doe all in the name of the Lord Iesus, giuyng thankes, to the Father by him.
Whatsoever you do in word or deed, do all in the name of the Lord Iesus, giving thanks, to the Father by him.
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Euery man ought to launch out his net in the name of Iesus Christ:
Every man ought to launch out his net in the name of Iesus christ:
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The Prince, ye Preacher, ye Magistrat, ye Housholder, the Artificer, ye Plowmā, &c. For Christ saith wt out me ye can doe nothyng.
The Prince, you Preacher, you Magistrate, you Householder, the Artificer, you Plowman, etc. For christ Says with out me you can do nothing.
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Except ye Lord build the house, their labour is but lost yt build it. Except the Lord kéepe the Citie, the watchman waketh but in vaine. Read the whole Psalme.
Except the Lord built the house, their labour is but lost that built it. Except the Lord keep the city, the watchman waketh but in vain. Read the Whole Psalm.
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By the onely frée goodnesse & gift of God, is the house and houshold mainteined: the Citie defended: meat ministred: children obtained.
By the only free Goodness & gift of God, is the house and household maintained: the city defended: meat ministered: children obtained.
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Without the word of Christ, in runnyng it helpeth not to be swift, in battaile it helpeth not to be strōg, in féedyng the flocke it helpeth not to be wise, to Riches it helpeth not to be a mā of much vnderstandyng, to be had in fauour it helpeth not to be cunnyng.
Without the word of christ, in running it Helpeth not to be swift, in battle it Helpeth not to be strong, in feeding the flock it Helpeth not to be wise, to Riches it Helpeth not to be a man of much understanding, to be had in favour it Helpeth not to be cunning.
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Without the word of Christ, my fishyng, my plantyng, my wateryng, and all my labour is nothyng worth. Gregory sayth well:
Without the word of christ, my fishing, my planting, my watering, and all my labour is nothing worth. Gregory say well:
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Nisi intus sit qui doceat, incassum lingua docentis laborat: Except he be within that teacheth, the toung of the teacher laboureth in vaine.Nisi intus sit qui doceat, in cassum lingua docentis Laborat: Except he be within that Teaches, the tongue of the teacher Laboureth in vain.
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Xerxes that great kyng of Persia, which inuaded Grece with seuen hundreth thousand of his owne people,
Xerxes that great King of Persiam, which invaded Grece with seuen Hundredth thousand of his own people,
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and iij. hūdred thousand straūge souldiours: was vanquished by a fewe Greekes. Why? he launched not, he inuaded not in the name of Christ.
and iij. hūdred thousand strange Soldiers: was vanquished by a few Greeks. Why? he launched not, he invaded not in the name of christ.
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The Isralites in the name of God passed safely through the red sea.
The Israelites in the name of God passed safely through the read sea.
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At the commaundement of God they compassed Iericho seuen tymes, and all thynges fell out vnto thē most prosperously.
At the Commandment of God they compassed Jericho seuen times, and all things fell out unto them most prosperously.
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Samson in the name of God, made heapes of his deadly enemies, with the iawe of an Asse:
samson in the name of God, made heaps of his deadly enemies, with the jaw of an Ass:
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with ye iawe of an Asse he slew a thousand men. Dauid sayd to proude Goliath, who defied ye host of Israell:
with the jaw of an Ass he slew a thousand men. David said to proud Goliath, who defied you host of Israel:
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Thou commest to me with a sword, a speare, and a shield:
Thou Comest to me with a sword, a spear, and a shield:
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but I come to thée in the name of the Lord of hostes, the God of the host of Israell, whō thou hast railed on.
but I come to thee in the name of the Lord of hosts, the God of the host of Israel, whom thou hast railed on.
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By this name and omnipotēt word (as Chrisostome noteth) the stone was directed to the forehead of Goliath, into ye which it did sinke,
By this name and omnipotent word (as Chrysostom notes) the stone was directed to the forehead of Goliath, into you which it did sink,
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and he fell grouelyng to the earth. And so the armed was slayne by ye vnarmed: the Giant, by a Dwarf:
and he fell groveling to the earth. And so the armed was slain by you unarmed: the Giant, by a Dwarf:
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and the skilfull in martial affaires, by one that could no skil but of kéepyng shéepe.
and the skilful in martial affairs, by one that could no skill but of keeping sheep.
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The cause was, for that he had his helpe from aboue, through the trust whereof he strake the blasphemer ▪ into the forehead.
The cause was, for that he had his help from above, through the trust whereof he strake the blasphemer ▪ into the forehead.
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In the same name, oftentymes a poore mā groweth to great wealth, and in fauour with God and man.
In the same name, oftentimes a poor man grows to great wealth, and in favour with God and man.
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Whosoeuer therefore purposeth to haue good successe in his affaires, must of necessitie launche out with Simon into the déepe,
Whosoever Therefore Purposes to have good success in his affairs, must of necessity launch out with Simon into the deep,
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and that in the name of Christ: he must become Simon, a hearer, and a Disciple:
and that in the name of christ: he must become Simon, a hearer, and a Disciple:
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Of necessitie he must heare, read, learne, & meditate the word of God, according to the commaundemēt:
Of necessity he must hear, read, Learn, & meditate the word of God, according to the Commandment:
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first séeke the kyngdome of God and his righteousnes, &c. He must receiue Christ into his shyp:
First seek the Kingdom of God and his righteousness, etc. He must receive christ into his ship:
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that is, most faythfully and humblely pray him to blesse his labours. That is the way to thriue in this world and in the world to come.
that is, most faithfully and humbly pray him to bless his labours. That is the Way to thrive in this world and in the world to come.
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There are many launchers, especially now a dayes, which launch out into the déepe, not in ye name of Christ,
There Are many launchers, especially now a days, which launch out into the deep, not in you name of christ,
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but in the name of Sathā:
but in the name of Sathā:
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they make draughtes, deuilish draughtes, by vsurie, by periuries, by cosenyng, by lying, theft, murther, flattering, couetousnes, and such like vilanie.
they make draughts, devilish draughts, by Usury, by perjuries, by cosening, by lying, theft, murder, flattering, covetousness, and such like villainy.
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Is this the way to thriue?
Is this the Way to thrive?
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Many obiect why the indeuours of godly men often tymes haue ill successe, and the indeuours of the wicked haue good successe.
Many Object why the endeavours of godly men often times have ill success, and the endeavours of the wicked have good success.
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God hath appointed this ordinaunce, that all thynges to the godly should prosper and come to good effect,
God hath appointed this Ordinance, that all things to the godly should prosper and come to good Effect,
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and to the euill should decay & come to euill effect. But Sathan troubleth this ordinaunce, as it is sayd:
and to the evil should decay & come to evil Effect. But Sathan Troubles this Ordinance, as it is said:
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The Serpent shall byte his héele:
The Serpent shall bite his heel:
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yt is Sathan shall afflict Christ, & his mēbers with all maner of miseries incident to man:
that is Sathan shall afflict christ, & his members with all manner of misery's incident to man:
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notwithstādyng God vseth a pollicie against Sathā, & maketh that which séemeth a curse, a blessing:
notwithstanding God uses a policy against Sathā, & makes that which Seemeth a curse, a blessing:
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& that which séemeth a blessing, to be a curse.
& that which Seemeth a blessing, to be a curse.
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Ioseph obeyed his fathers commaundement, and went vnto his brethren, and his brethrē by the instinct & motion of Sathan, sold him:
Ioseph obeyed his Father's Commandment, and went unto his brothers, and his brothers by the instinct & motion of Sathan, sold him:
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but God turned this into blessing.
but God turned this into blessing.
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So we read of Dauid, so of the Apostles, & of many other, whose curses haue bene turned into blessinges.
So we read of David, so of the Apostles, & of many other, whose curses have be turned into blessings.
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This is the condition and state of men in this world. Generally good men lyue in aduersitie, and wicked men in prosperitie. I say generally.
This is the condition and state of men in this world. Generally good men live in adversity, and wicked men in Prosperity. I say generally.
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For it commeth sometymes to passe, that good men lyue in prosperitie and wicked men in aduersitie.
For it comes sometimes to pass, that good men live in Prosperity and wicked men in adversity.
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But this seldome falleth out, and among a hūdred good men, scarse one or two lyue prosperously in this world.
But this seldom falls out, and among a hūdred good men, scarce one or two live prosperously in this world.
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The generall sentence therfore stādeth firme and infallible: good men are plagued with aduersitie: euill men florishe in prosperitie: accordyng to ye Prouerbe: Quo peior, eo fortunatior:
The general sentence Therefore Stands firm and infallible: good men Are plagued with adversity: evil men flourish in Prosperity: according to you Proverb: Quo peior, eo fortunatior:
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the worser man the better lucke.
the Worse man the better luck.
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Christ playnly sheweth this condition and estate of mens affaires, in the exāple of Diues and Lazarus.
christ plainly shows this condition and estate of men's affairs, in the Exampl of Diues and Lazarus.
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You sée often tymes the most wicked me most fortunate, and the most godly most miserable:
You see often times the most wicked me most fortunate, and the most godly most miserable:
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But Respice finem: marke the end:
But Respice finem: mark the end:
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and fret not thy selfe because of the vngodly, neither be thou enuious agaynst the euill doers.
and fret not thy self Because of the ungodly, neither be thou envious against the evil doers.
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For they shalbe cut down like the grasse, and be withered euen as ye gréene herbe.
For they shall Cut down like the grass, and be withered even as you green herb.
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Put thou thy trust in the Lord, and be doyng good: dwell in the land; and verely thou shalt be fed.
Put thou thy trust in the Lord, and be doing good: dwell in the land; and verily thou shalt be fed.
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Delight thou in the Lord, and he will giue thée thy harts desire.
Delight thou in the Lord, and he will give thee thy hearts desire.
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Laūch thou into the déepe, and let downe thy not in the name of the Lord, to make a draught, alwayes remembryng the heauēly saying of ye Prophet Dauid:
Laūch thou into the deep, and let down thy not in the name of the Lord, to make a draught, always remembering the heavenly saying of the Prophet David:
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Some put their trust in chariots, and & some in horses: but we will remember the name of the Lord our God. So much for this part.
some put their trust in chariots, and & Some in Horses: but we will Remember the name of the Lord our God. So much for this part.
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And whē they had this done they inclosed a great multitude of fishes, and their net brake. And when they had this done they enclosed a great multitude of Fish, and their net brake.
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Here we learne the cause of prosperous suceesse, and blessing of the Lord which is: if at his commaundement we cast downe our nettes.
Here we Learn the cause of prosperous suceesse, and blessing of the Lord which is: if At his Commandment we cast down our nets.
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Here Christ by a wonderfull miracle proueth his Godhead. The circumstaunces declare the miracle to be wonderfull:
Here christ by a wonderful miracle Proves his Godhead. The Circumstances declare the miracle to be wonderful:
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the labour of all the night lost: the breaking of the net: the sinkyng of the shyp:
the labour of all the night lost: the breaking of the net: the sinking of the ship:
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the callyng of partners out of the other shyp:
the calling of partners out of the other ship:
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the astomeng and great admiration of Peter and others, the sudaine forsakyng of all their goodes,
the astomeng and great admiration of Peter and Others, the sudden forsaking of all their goods,
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& obedience shewed to the word of Christ. The like miracle we haue in Iohn. 21. The vse of this wōderfull miracle is:
& Obedience showed to the word of christ. The like miracle we have in John. 21. The use of this wonderful miracle is:
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that Christ is yt Messias, that lambe of God that taketh away the sinnes of the world:
that christ is that Messias, that lamb of God that Takes away the Sins of the world:
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That Christ not onely is Lord of the land: but also of the sea, and all that therein is.
That christ not only is Lord of the land: but also of the sea, and all that therein is.
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In an other place touching tribute: Christ sent Peter to the sea, saying:
In an other place touching tribute: christ sent Peter to the sea, saying:
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go thou to the sea and cast an hooke and take vp the fish that first cōmeth vp,
go thou to the sea and cast an hook and take up the Fish that First comes up,
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and when thou hast opened his mouth, thou shalt finde a péece of xx. pence: that take and giue it vnto them for me and thée.
and when thou hast opened his Mouth, thou shalt find a piece of xx. pence: that take and give it unto them for me and thee.
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If Christ be Lord of the sea, and all thynges therin:
If christ be Lord of the sea, and all things therein:
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thou whiche by fayth art made a member of Christ, hast no cause to feare the surges, waues,
thou which by faith art made a member of christ, hast no cause to Fear the surges, waves,
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and daungers of the sea, feare not:
and dangers of the sea, Fear not:
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that which is subiect to Christ thy head, must of necessitie be subiect to his members.
that which is Subject to christ thy head, must of necessity be Subject to his members.
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What signifieth the breaking of the net: who breake the nette: how the nette is broken: why the nette is broken:
What signifies the breaking of the net: who break the net: how the net is broken: why the net is broken:
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these thinges are to be obserued. Touching the first:
these things Are to be observed. Touching the First:
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The kingdome of heauē is lyke to a net, which was cast into the sea and gathered of all kinde of fishes, which when it was full, the fishers drew to land,
The Kingdom of heaven is like to a net, which was cast into the sea and gathered of all kind of Fish, which when it was full, the Fishers drew to land,
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and sate downe and gathered the good into vessels, but cast the bad away. So shal it be at the end of the world.
and sat down and gathered the good into vessels, but cast the bad away. So shall it be At the end of the world.
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The angels shall come forth and seuer the bad frō among the iust, and shall cast them into a furnace of fyre:
The Angels shall come forth and sever the bad from among the just, and shall cast them into a furnace of fire:
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there shall be wailing & gnashing of téeth.
there shall be wailing & gnashing of tooth.
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The net is broken when the concord of fayth in the Church is broken, and men falle into wicked heresies and errours.
The net is broken when the concord of faith in the Church is broken, and men fall into wicked heresies and errors.
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They breake the nette which fishe in the night, wanting the light of holye scripture, and blinded with the darcknes of errours, and ignoraunce.
They break the net which Fish in the night, wanting the Light of holy scripture, and blinded with the darkness of errors, and ignorance.
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Euil men which breake the vnitie of of the Church, and fall into sectes & schismes, doe also breake the nette, which obey not,
Evil men which break the unity of of the Church, and fallen into Sects & schisms, do also break the net, which obey not,
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but cōtemne the calling of God. These are euill fishes which are not taken: or els breake the nette: that is:
but contemn the calling of God. These Are evil Fish which Are not taken: or Else break the net: that is:
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they fall frō grace, frō fayth, and lose the spirite of God. All that were conuerted stode not in the nette of fayth and vertue:
they fallen from grace, from faith, and loose the Spirit of God. All that were converted stood not in the net of faith and virtue:
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for many went forth and mightely brake the nette, peruerting fayth, vertues, and Sacramēts. Such fishes belong to the kitchen of Sathā. Arrius went forth:
for many went forth and mightily brake the net, perverting faith, Virtues, and Sacraments. Such Fish belong to the kitchen of Sathā. Arius went forth:
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brake the nette, & began a most pestilent schisme, because he could not obtayne the Bishoprick of Alexandria. Whose steps many doe follow.
brake the net, & began a most pestilent Schism, Because he could not obtain the Bishopric of Alexandria. Whose steps many do follow.
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Sabellius cōtinued not in the nette, but went forth and brake the nette. So did Fotinus, Manicheus and other innumerable.
Sabellius continued not in the net, but went forth and brake the net. So did Fotinus, Manicheus and other innumerable.
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Of such S. Io. speaketh, saying:
Of such S. Io. speaks, saying:
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they went out from vs, but they were not of vs. For if they had bin of vs, they would no doubt haue continued with vs,
they went out from us, but they were not of us For if they had been of us, they would no doubt have continued with us,
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but that it might appeare that they are not all of vs. Of such also speaketh S. Paule.
but that it might appear that they Are not all of us Of such also speaks S. Paul.
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Now the spirite speaketh euidently, that in the latter tymes some shall depart from the fayth, geuing heede vnto spirites of errours and doctrines of deuils &c. False Apostles brake the net in ye Primitiue Church as Luke writeth: Now the Spirit speaks evidently, that in the latter times Some shall depart from the faith, giving heed unto spirits of errors and doctrines of Devils etc. False Apostles brake the net in you Primitive Church as Luke Writeth:
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Then rose vp certayne of the sect of the Pharisies, which did beleue saying, it was needeful to Circūcise them,
Then rose up certain of the sect of the Pharisees, which did believe saying, it was needful to Circumcise them,
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and to commaund to kéepe the law of Moyses. To these breakers of the net, S. Paule sayth:
and to command to keep the law of Moses. To these breakers of the net, S. Paul say:
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Christ is become but vayne to you: as many of you as are iustified by the law are fallen from grace.
christ is become but vain to you: as many of you as Are justified by the law Are fallen from grace.
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Of this companye were Himenaeus, Samosatenus, Alexander, and many other heretickes. Since the Primitiue Church, continually swarmes of heretickes haue broken this nette.
Of this company were Himenaeus, Samosatene, Alexander, and many other Heretics. Since the Primitive Church, continually swarms of Heretics have broken this net.
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Wheresoeuer God doth build his Temple: there by and by Sathan adioyneth his chappell. At this day because the light of the Gospell shyneth clearely:
Wheresoever God does built his Temple: there by and by Sathan adjoineth his chapel. At this day Because the Light of the Gospel shineth clearly:
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legions of heretickes: (as Anabaptistes, Schismatickes, Libertines, Arrians, Atheistes, Romish Catholickes, the Familie of Loue,
legions of Heretics: (as Anabaptists, Schismatics, Libertines, Arians, Atheists, Romish Catholics, the Family of Love,
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and others) breake the nette of the Gospell. Wo be vnto the inhabiters of the earth, and of the sea.
and Others) break the net of the Gospel. Woe be unto the inhabiters of the earth, and of the sea.
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For the Deuill is come downe vnto you, which hath great wrath: because he knoweth he hath but a short tyme. Touchyng the Familie of Loue:
For the devil is come down unto you, which hath great wrath: Because he Knoweth he hath but a short time. Touching the Family of Love:
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I say this, the deuill transformeth him selfe into an Angell of light.
I say this, the Devil Transformeth him self into an Angel of Light.
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Therefore it is no great maruaile that this familie, beyng in déede a familie of Sathan should transforme them selues into a familie of light: a familie of loue. God is light: God is loue. Chrisost sayth: Haeretici omnia habent in similitudine:
Therefore it is no great marvel that this family, being in deed a family of Sathan should transform them selves into a family of Light: a family of love. God is Light: God is love. Chrysostom say: Haeretici omnia habent in Similitude:
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Heretiques haue all thynges in resemblance or likenesse. This familie is not a familie of true loue.
Heretics have all things in resemblance or likeness. This family is not a family of true love.
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It is a familie of blasphemy: a familie of falshode: a familie of pride: a familie of idolatrie:
It is a family of blasphemy: a family of falsehood: a family of pride: a family of idolatry:
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a familie of ignoraunce and follie: a familie of mallice: & to be short a familie of all vice and vilanie.
a family of ignorance and folly: a family of malice: & to be short a family of all vice and villainy.
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That this is true their fruites declare. The trée is knowne by the fruite.
That this is true their fruits declare. The tree is known by the fruit.
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For proofe I refer you to the bookes, or rather bables of H. N. whom they name the true Prophet of GOD, where as he is a false and lying Prophet.
For proof I refer you to the books, or rather babbles of H. N. whom they name the true Prophet of GOD, where as he is a false and lying Prophet.
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I promised to prosecute ye Argumēt that the Romish Catholickes are not ye true Church: as I haue already proued yt they shake ye shyp of Christ:
I promised to prosecute you Argument that the Romish Catholics Are not you true Church: as I have already proved that they shake you ship of christ:
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so I infer they break the net of ye gospell. I argue thus: they commit Idolatrye: Therefore they breake ye net.
so I infer they break the net of the gospel. I argue thus: they commit Idolatry: Therefore they break you net.
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After yt the popish priest hath spoken these v. wordes: Hoc est enim corpus meū:
After that the popish priest hath spoken these v. words: Hoc est enim corpus meū:
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Which is one word more thē euer Christ left, and is of so great vertue (as they say) that without that word there can be no perfect consecration:
Which is one word more them ever christ left, and is of so great virtue (as they say) that without that word there can be no perfect consecration:
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where as notwithstandyng, Christ, his Apostles, the Primitiue Church, and the Gréekes, neuer vsed this word Enim. It is a superstitious additiō of the Papistes, most wickedly leauyng out these most necessary wordes that Christ hymselfe spake:
where as notwithstanding, christ, his Apostles, the Primitive Church, and the Greeks, never used this word Enim. It is a superstitious addition of the Papists, most wickedly leaving out these most necessary words that christ himself spoke:
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namely, Which is betrayed for you: Do this in remembraūce of me.) After ye the priest I say hath spoken ye former wordes:
namely, Which is betrayed for you: Do this in remembrance of me.) After you the priest I say hath spoken you former words:
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& hath blasted, breathed, and blowed, vpō the bread: he knéeleth downe to it and worshyppeth it, saying in Latin:
& hath blasted, breathed, and blowed, upon the bred: he kneeleth down to it and worshyppeth it, saying in Latin:
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Agnus Dei qui tollis. &c. O Lambe of God that takest away the sinnes of the world haue mercy vpon vs. Thrise doth he call the bread which he holdeth in his handes the lambe of God, which taketh away the sinnes of the world. This is abhominable Idolatry.Agnus Dei qui tollis. etc. Oh Lamb of God that Takest away the Sins of the world have mercy upon us Thrice does he call the bred which he holds in his hands the lamb of God, which Takes away the Sins of the world. This is abominable Idolatry.
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The authour of this Idolatrous leuation or liftyng vp of the bread aboue the priests head, was Pope Honorius the third, about the yeare of our Lord 1210. He commaunded that the host should be lifted vp aboue the priestes head at Masse,
The author of this Idolatrous levation or lifting up of the bred above the Priests head, was Pope Honorius the third, about the year of our Lord 1210. He commanded that the host should be lifted up above the Priests head At Mass,
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and that all the people should fall downe and worship it. Antichrist sheweth him selfe.
and that all the people should fallen down and worship it. Antichrist shows him self.
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Here all men may sée how auncient a thyng their holy sackeryng is, which is coūted the best and chiefest part of their Masse:
Here all men may see how ancient a thing their holy sackeryng is, which is counted the best and chiefest part of their Mass:
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whereas in déede it is the most wicked and abhominable part of the patched paltrye, of their maskyng Masse.
whereas in deed it is the most wicked and abominable part of the patched paltry, of their masking Mass.
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The lying Papistes therfore may be ashamed to bragge that their deuilishe Masse came from the Apostles:
The lying Papists Therefore may be ashamed to brag that their devilish Mass Come from the Apostles:
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seing that it is proued to be a new and late inuention of Antichrist. The worde Masse is not in the Byble.
sing that it is proved to be a new and late invention of Antichrist. The word Mass is not in the bible.
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And (as hath bin sufficiently proued) there was no tidinges of any Masse priuate in any doctour or Coūcell by the space of six hundred yeares after Christ.
And (as hath been sufficiently proved) there was no tidings of any Mass private in any Doctor or Council by the Molle of six hundred Years After christ.
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Their oblation, they call Sacrificium nouum: A new sacrifice. Their Masse booke hath these wordes: Acceptum sit omnipotenti Deo hoc sacrificium nouū:
Their oblation, they call Sacrificium Novum: A new sacrifice. Their Mass book hath these words: Acceptum sit omnipotenti God hoc Sacrificium nouū:
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O that this new sacrifice might be thankfully taken of almightye God. They may truely call it a new sacrifice:
Oh that this new sacrifice might be thankfully taken of almighty God. They may truly call it a new sacrifice:
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for it was neuer heard of before, that a wafer cake and a sponeful of wine mingled with water, should be an oblation and sacrifice for the saluation of the liuing,
for it was never herd of before, that a wafer cake and a sponeful of wine mingled with water, should be an oblation and sacrifice for the salvation of the living,
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and for the rest and quietnes of all the faythfull that are dead. I know they will say they commit not idolatre:
and for the rest and quietness of all the faithful that Are dead. I know they will say they commit not idolater:
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for that which they hold vp is the verye naturall bodye of Christ, God and man.
for that which they hold up is the very natural body of christ, God and man.
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Therfore may they iustlye worship it. I aske them how they proue it to be the verie body of Christ.
Therefore may they justly worship it. I ask them how they prove it to be the very body of christ.
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They answere by the vertue of these wordes: Hoc est enim corpus meum: a goodly profe.
They answer by the virtue of these words: Hoc est enim corpus meum: a goodly proof.
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I reply, Christ spake these wordes of ye bread as the holy scriptures, and all auncient writers doe witnes.
I reply, christ spoke these words of the bred as the holy Scriptures, and all ancient writers do witness.
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It is agaynst the veritye of a naturall bodye to be in moe places then one at once,
It is against the verity of a natural body to be in more places then one At once,
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as he must be in a hundred thousand places at once, if their doctrine be true.
as he must be in a hundred thousand places At once, if their Doctrine be true.
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The article of our faith is that Christ is ascēded vp into heauen and sitteth on the right hand of God the father almighty,
The article of our faith is that christ is ascended up into heaven and Sitteth on the right hand of God the father almighty,
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and from thence shall come &c. Our sauiour Christ tolde his disciples oft a litle before his passiō, that he should leaue the world and goe to his father. S. Marke sayth:
and from thence shall come etc. Our Saviour christ told his Disciples oft a little before his passion, that he should leave the world and go to his father. S. Mark say:
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Christ was taken vp into heauen and sitteth on the right hand of God. Wée reade in the Actes:
christ was taken up into heaven and Sitteth on the right hand of God. We read in the Acts:
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This Iesus which is taken vp from you into heauen: shall so come as you haue séene him going vp into heauen.
This Iesus which is taken up from you into heaven: shall so come as you have seen him going up into heaven.
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Of these wordes of the angells, we learne that as Christ went vp visiblye, and was séene with the corporall eyes of his disciples:
Of these words of the Angels, we Learn that as christ went up visibly, and was seen with the corporal eyes of his Disciples:
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so lykewise when he commeth agayne from thence, he shall come visiblye, and be séene with the corporall eyes of all men.
so likewise when he comes again from thence, he shall come visibly, and be seen with the corporal eyes of all men.
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But neuer man sawe him yet comming downe with his corporall eyes: Therefore neuer came he downe corporall since his ascention. S. Stephan sawe him.
But never man saw him yet coming down with his corporal eyes: Therefore never Come he down corporal since his Ascension. S. Stephen saw him.
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Where? not in the popishe pixe, nor in their singing bread, but in heauen. S. Paule heard him: frō whence? from heauen.
Where? not in the popish pix, nor in their singing bred, but in heaven. S. Paul herd him: from whence? from heaven.
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S. Peter sayth that heauen must holde Iesus Christ, till the tyme that all thinges be restored, which god hath spoken by the mouth of all his holy prophets since the world began.
S. Peter say that heaven must hold Iesus christ, till the time that all things be restored, which god hath spoken by the Mouth of all his holy Prophets since the world began.
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This tyme is, till the daye of iudgement. If therefore they will haue Christ bodily at their Masses:
This time is, till the day of judgement. If Therefore they will have christ bodily At their Masses:
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they must tary till the day of iudgement.
they must tarry till the day of judgement.
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This doctrine that the sacrament of the alter (as they terme it) is the true, naturall, reall, carnall, corporall, and substantiall bodye of Christ, is a dreame of Antichrist the Byshop of Rome,
This Doctrine that the sacrament of the altar (as they term it) is the true, natural, real, carnal, corporal, and substantial body of christ, is a dream of Antichrist the Bishop of Room,
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and cannot be proued, neither by holy scripture, nor by auncient fathers. You haue heard the holye scripture clearely denyeth it. The fathers also deny it. Clemens Alexandrinus sayth:
and cannot be proved, neither by holy scripture, nor by ancient Father's. You have herd the holy scripture clearly denyeth it. The Father's also deny it. Clemens Alexandrian say:
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Duplex est autem sanguis domini alter enim est carnalis, quo redempti sumus ab interitu: alter vero spiritalis quo scilicet vncti sumus: Duplex est autem sanguis domini alter enim est Carnalis, quo redempti sumus ab interitu: alter vero Spiritualis quo scilicet Anointed sumus:
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& hoc est bibere Iesu sanguinem, esse participē incorruptionis domini. verbi autem virtus est spiritus, quemadmodum sanguis carnis: & hoc est bibere Iesu sanguinem, esse participem incorruptionis domini. verbi autem virtus est spiritus, quemadmodum sanguis carnis:
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The bloud of Christ truely is of two sortes:
The blood of christ truly is of two sorts:
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the one carnall, wherby wée are redéemed from death, the other spirituall, wherewith we are annoynted.
the one carnal, whereby we Are redeemed from death, the other spiritual, wherewith we Are anointed.
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For to drinke the bloud of Iesus is to be parttaker of ye Lords immortality. The spirite is the vertue of the worde, as bloud is of fleshe.
For to drink the blood of Iesus is to be partaker of the lords immortality. The Spirit is the virtue of the word, as blood is of Flesh.
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Theodoret an auncient father sayth thus: Christus naturam panis non mutat: Christ chaungeth not the nature of the bread. Gelasius sayth:
Theodoret an ancient father say thus: Christus naturam Paris non Mutat: christ changeth not the nature of the bred. Gelasius say:
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Non desinit esse substantia vel natura panis: & vini. It ceaseth not to be the substance or nature of bread and wine.Non desinit esse Substance vel Nature Paris: & Wine. It ceases not to be the substance or nature of bred and wine.
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Origen that old learned father sayth: Si secundum literam sequaris id quod dictum est: Nisimanducaueritis carnem filij hominis non habebitis vitam in vobis: litera illa occidit:
Origen that old learned father say: Si secundum Literam sequaris id quod dictum est: Nisimanducaueritis Carnem filij hominis non habebitis vitam in vobis: Letter illa occidit:
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If accordyng to the letter you vnderstād that saying:
If according to the Letter you understand that saying:
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Except ye eate the fleshe of the sonne of man and drinke his bloud, ye haue no lyfe in you: That letter killeth.
Except you eat the Flesh of the son of man and drink his blood, you have no life in you: That Letter kills.
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It is the Spirit that giueth life: the flesh profiteth nothyng.
It is the Spirit that gives life: the Flesh profiteth nothing.
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For shortnesse of tyme, I must referre you to the places of other auncient Fathers which make the case cleare.
For shortness of time, I must refer you to the places of other ancient Father's which make the case clear.
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Tertul. contra Marcionem Lib. 4. August. Tom. 6. contra adimantum Manichaei Discipulum cap. Tertulian contra Marcionem Lib. 4. August. Tom. 6. contra Adamantum Manichaei Disciple cap.
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12. & Tom. 8. in Psal. 3. Tom. 2. Epist. 221. Cyp. de Coena Domini. Hesichius in Leuit. Lib. 3. cap. 2. Ambros. de Sacramentis Lib. 1. cap. 5. Chrisost. ad Caesarium August. in Ioh. Tract.
12. & Tom. 8. in Psalm 3. Tom. 2. Epistle 221. Cyprus de Coena Domini. Hesychius in Levites Lib. 3. cap. 2. Ambos de Sacramentis Lib. 1. cap. 5. Chrysostom ad Caesarium August. in John Tract.
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25. & Tract. 26. To cōclude, Erasmus a mā of great learnyng & iudgement sayth thus:
25. & Tract. 26. To conclude, Erasmus a man of great learning & judgement say thus:
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In synaxi Transubstantiationem sero definiuit ecclesia: In Synaxis Transubstantiationem sero definiuit Church:
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In the holy ministration, it was long and very late, before the church determined the Article of Transubstantiation.
In the holy ministration, it was long and very late, before the Church determined the Article of Transubstantiation.
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Their owne breath bloweth agaynst them: Doctour Tonstall, sayth: It was no heresie to deny their Transubstantiation before their late Councell of Lateran.
Their own breath blows against them: Doctor Tunstall, say: It was no heresy to deny their Transubstantiation before their late Council of Lateran.
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Doctour Fisher sometyme Byshop of Rochester sayth:
Doctor Fisher sometime Bishop of Rochester say:
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The very presence of Christes body & bloud in the Masse, can not be proued by any Scripture.
The very presence of Christ's body & blood in the Mass, can not be proved by any Scripture.
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This deuelish doctrine was neuer receiued in the Church, til Pope Leo: Pope Nicholas: Pope Innocent: Pope Honorius:
This devilish Doctrine was never received in the Church, till Pope Leo: Pope Nicholas: Pope Innocent: Pope Honorius:
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and Pope Vrban Antichristian prelates thorow their tyranny brought it in, and compelled the Christiās with fire and faggot (as the maner of the tyrānicall Papistes is) to receiue their abhominable doctrine.
and Pope Urban Antichristian Prelates thorough their tyranny brought it in, and compelled the Christians with fire and faggot (as the manner of the tyramnicall Papists is) to receive their abominable Doctrine.
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It is not much more then fiue hundred yeares, since their grosse opinion of the Sacramēt begā first to be attēpted,
It is not much more then fiue hundred Years, since their gross opinion of the Sacrament began First to be attempted,
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& was throughly receiued, and agréed vpon, about the yeare of our Lord 1215. in the Councell of Laterā, which was holden in Rome, where were gathered together a mōstrous swarme of Pharisaicall Papistes, about the number of thirtene hūdred pildpates, of ye which number eight hūdred were mōkes, channōs,
& was thoroughly received, and agreed upon, about the year of our Lord 1215. in the Council of Laterā, which was held in Room, where were gathered together a monstrous swarm of Pharisaical Papists, about the number of thirtene hūdred pildpates, of you which number eight hūdred were Monks, cannons,
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& fryers, a broode of chickēs of ye Popes owne hatching.
& Friars, a brood of chickens of the Popes own hatching.
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Last of all came pope Vrban the monke, in the yeare of our Lord a thousand two hundred thréescore and foure,
Last of all Come pope Urban the monk, in the year of our Lord a thousand two hundred thréescore and foure,
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and he made vp all the market: For he ordained a feast called Corpus Christi, in honour of the Sacrament:
and he made up all the market: For he ordained a feast called Corpus Christ, in honour of the Sacrament:
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so that euer after that tyme the Sacramēt was no more taken for a signe, figure, and token of Christes bodye:
so that ever After that time the Sacrament was no more taken for a Signen, figure, and token of Christ's body:
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but for Christ himselfe God and man.
but for christ himself God and man.
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And therefore was it reuerenced, worshiped, honored, sensed, and knéeled vnto, as they taught the people at their vnsacred sakeringes. S. August.
And Therefore was it reverenced, worshipped, honoured, sensed, and kneeled unto, as they taught the people At their unsacred sakeringes. S. August.
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sayth touching the fathers of the olde law:
say touching the Father's of the old law:
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Abraham, Moses, Aaron, and other receiued the bodye of Christ truely and effectually long tyme before that Christ either had receiued fleshe of the blessed virgin or had ordained the Sacrament:
Abraham, Moses, Aaron, and other received the body of christ truly and effectually long time before that christ either had received Flesh of the blessed Virgae or had ordained the Sacrament:
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and that euen the selfe same bodye that is receiued now of the faythfull. Of this matter S. Paule speaketh:
and that even the self same body that is received now of the faithful. Of this matter S. Paul speaks:
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They did all eate of the same spirituall meate: And did all drinke of the same spirituall drinke:
They did all eat of the same spiritual meat: And did all drink of the same spiritual drink:
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For they dranke of that spirituall rock that folowed them: and that rocke was Christ. S. August.
For they drank of that spiritual rock that followed them: and that rock was christ. S. August.
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also of Christian children and other faythfull that neuer receiued the Sacrament writeth thus:
also of Christian children and other faithful that never received the Sacrament Writeth thus:
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nulli est aliquatenus ambigendum, tunc vnumquem { que } fideliū corporis sauguinis { que } domini participem fieri quando in Baptismate efficitur membrum Christi. &c. No man may in any wise doubt but that euery faythfull man is than made partaker of the body and bloud of Christ,None est aliquatenus ambigendum, tunc vnumquem { que } fideliū corporis sauguinis { que } domini participem fieri quando in Baptismate efficitur Limb Christ. etc. No man may in any wise doubt but that every faithful man is than made partaker of the body and blood of christ,
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whan in Baptisme he is made a member of Christ: and that he is not without the felowship of that bread, and of that cup,
when in Baptism he is made a member of christ: and that he is not without the fellowship of that bred, and of that cup,
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although before he eate of that bread, & drinke of that cup he hepart this world, being in ye vnitye of Christes bodye for he is not made frustrate of the Communion and benefite of that Sacrament while he findeth that thing which is signified in the Sacrament.
although before he eat of that bred, & drink of that cup he hepart this world, being in the unity of Christ's body for he is not made frustrate of the Communion and benefit of that Sacrament while he finds that thing which is signified in the Sacrament.
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The enemies of the crosse of Christ mightfully obiect:
The enemies of the cross of christ mightfully Object:
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Onlesse ye eate the fleshe of the sonne of man and drinke his bloud ye shall haue no lyfe in you.
Unless you eat the Flesh of the son of man and drink his blood you shall have no life in you.
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I aunswere if there be no other eating of Christes bodye whereby wée shall liue, but onely fleshly eating with mouth, and teath:
I answer if there be no other eating of Christ's body whereby we shall live, but only fleshly eating with Mouth, and teath:
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than what lyfe hath Abraham, Isaac, Iacob, Moses, Aaron and other holy Patriarches, & Prophets that were before the comming of Christ:
than what life hath Abraham, Isaac, Iacob, Moses, Aaron and other holy Patriarchs, & prophets that were before the coming of christ:
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what lyfe haue a great nūber of holy martyrs? what lyfe haue Christian Children that being baptised in the bloud of Christ depart this lyfe before they can receiue the Sacrament? Shall we say they haue no lyfe? Or shall we condemne them of euerlasting death? Or shall we thinke they shall neuer rise agayne? And shall we denye Gods election? S. August. speakyng of our fathers sayth:
what life have a great number of holy Martyrs? what life have Christian Children that being baptised in the blood of christ depart this life before they can receive the Sacrament? Shall we say they have no life? Or shall we condemn them of everlasting death? Or shall we think they shall never rise again? And shall we deny God's election? S. August. speaking of our Father's say:
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Ʋisibilē cibum (Manna) spiritualiter intellexerunt, spiritualiter esurierunt, spiritualiter gustauerunt: They vnderstode Manna the visible meate spiritually: they hungred it spiritually: they tasted it spiritually. Ʋisibilem Food (Manna) spiritualiter intellexerunt, spiritualiter esurierunt, spiritualiter gustauerunt: They understood Manna the visible meat spiritually: they hungered it spiritually: they tasted it spiritually.
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I aske the defenders of transubstātiation, what body Christ gaue: whether mortall or immortall. I reason thus: if he gaue his body:
I ask the defenders of transubstantiation, what body christ gave: whither Mortal or immortal. I reason thus: if he gave his body:
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he gaue his mortall body, or his immortall body: But he gaue not his mortal body, neither his immortal body:
he gave his Mortal body, or his immortal body: But he gave not his Mortal body, neither his immortal body:
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Therfore he gaue not his body. I proue thus he gaue not his mortall body: accumbebat mensae: for it sate at the table.
Therefore he gave not his body. I prove thus he gave not his Mortal body: accumbebat mensae: for it sat At the table.
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He gaue not his immortall body: nō dum resurrexerat: for it was not yet risen. Therfore he gaue not his body.
He gave not his immortal body: nō dum resurrexerat: for it was not yet risen. Therefore he gave not his body.
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Therfore it is a figuratiue spéech. I vrge their owne wordes agaynst them.
Therefore it is a figurative speech. I urge their own words against them.
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By and by after they haue confessed that the bread is the body of Christ essentially, substantially and in déede:
By and by After they have confessed that the bred is the body of christ essentially, substantially and in deed:
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and the wyne his naturall bloud:
and the wine his natural blood:
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they adde Sed inuisibiliter & ineffabiliter & non vt in loco non qualitatiue aut quantitatiue: But inuisiblely,
they add said inuisibiliter & ineffabiliter & non vt in loco non qualitative Or quantitative: But inuisiblely,
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and vnspeakeablely, and not as in a place, not in quātitie or in qualitie. Note I pray you, how fitly these thynges agrée:
and vnspeakeablely, and not as in a place, not in quantity or in quality. Note I pray you, how fitly these things agree:
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how the one is subuerted by the other.
how the one is subverted by the other.
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For if the true, and naturall body of our Lord, which he tooke of the virgin Mary, dead, buried, risen,
For if the true, and natural body of our Lord, which he took of the Virgae Marry, dead, buried, risen,
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& ascended into heauen (so they say) be present in the Sacrament:
& ascended into heaven (so they say) be present in the Sacrament:
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assuredly that same body must haue quantitie and qualitie, & must be contained in a place:
assuredly that same body must have quantity and quality, & must be contained in a place:
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except that body was not naturall: or els now beyng in glory, hath put away all truth of a body.
except that body was not natural: or Else now being in glory, hath put away all truth of a body.
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The Angels testifie of the glorified body of Christ: Surrexit nō est hic, ecce locus vbi posuerunt eum:
The Angels testify of the glorified body of christ: Surrexit nō est hic, ecce locus vbi posuerunt Eum:
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He is risen, he is not here behold the place where they had put him. Christ him selfe sayth:
He is risen, he is not Here behold the place where they had put him. christ him self say:
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behold my handes and my féete, that it is euē I my selfe:
behold my hands and my feet, that it is even I my self:
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handle me and sée, for a spirite hath not flesh and bones as ye sée me haue.
handle me and see, for a Spirit hath not Flesh and bones as you see me have.
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If this body haue not place, qualitie, & quantitie: it is not the substantiall, naturall and true body of our Lord. Read S. August.
If this body have not place, quality, & quantity: it is not the substantial, natural and true body of our Lord. Read S. August.
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Epist. 57. ad Dardanum Tom. 2. Thus much concernyng the Lordes Supper. Also these men teach that we are not iustified by fayth onely. This doctrine is false: Therefore they breake the net.Epistle 57. ad Dardanum Tom. 2. Thus much Concerning the lords Supper. Also these men teach that we Are not justified by faith only. This Doctrine is false: Therefore they break the net.
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They call vs Solifidiās: We may call them Nullifidians. I argue thus: the righteous man liueth, by his fayth: Therefore fayth iustifieth. Abraham was iustified by fayth:
They call us Solifidians: We may call them Nullifidians. I argue thus: the righteous man lives, by his faith: Therefore faith Justifieth. Abraham was justified by faith:
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Therfore other are iustified by fayth. Abrahā is the father of all beleuers. The antecedent is proued:
Therefore other Are justified by faith. Abrahā is the father of all believers. The antecedent is proved:
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Abraham beleued God and it was accompted to him for righteousnesse. Abraham was iustified by fayth. 430. yeares before Moyses gaue the law:
Abraham believed God and it was accounted to him for righteousness. Abraham was justified by faith. 430. Years before Moses gave the law:
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Therefore fayth iustifieth & not the law. That thyng onely iustifieth, by which the holy Ghost is geuen:
Therefore faith Justifieth & not the law. That thing only Justifieth, by which the holy Ghost is given:
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The holy Ghost is geuen by fayth, and not by the law: Therfore fayth iustifieth and not the law.
The holy Ghost is given by faith, and not by the law: Therefore faith Justifieth and not the law.
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The first reason is proued by experience. The Galatiās receiued the holy Ghost by preaching of the Gospell: and so consequently by fayth.
The First reason is proved by experience. The Galatians received the holy Ghost by preaching of the Gospel: and so consequently by faith.
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The examples in the Actes of the Apostles, of Cornelius and many others, and also the example of the Centurion proue the same. Fayth onely iustifieth Read.
The Examples in the Acts of the Apostles, of Cornelius and many Others, and also the Exampl of the Centurion prove the same. Faith only Justifieth Read.
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Rom. 1. 3. 4. and 9. chap.
Rom. 1. 3. 4. and 9. chap.
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Sola fides: Onely fayth was very well knowen and vsed of auncient Fathers long a goe,Sola fides: Only faith was very well known and used of ancient Father's long a go,
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and the vse of the same hath bene in the Church since the tyme of the Apostles:
and the use of the same hath be in the Church since the time of the Apostles:
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By onely fayth, fréely, without workes: without the law. The tyme fléeth away & therefore I will onely cote the authours and the places.
By only faith, freely, without works: without the law. The time fleeth away & Therefore I will only coat the Authors and the places.
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Origen in his exposition vpon the Romanes chap. 3. hath Sola fides, fayth onely.
Origen in his exposition upon the Romans chap. 3. hath Sola fides, faith only.
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S. Basill a mā of incomparable vertue and learnyng hath Sola fides, in his booke de Humilitate. Athanasius vpō the iij. chap. to the Romanes hath Sola fides. The eloquēt famous Doctour Chrisost. vpon the Ephesians the second chapter Serm. 5. Sola fides. And in his Sermon of fayth and the law Sola fides. S. Ambrose vpon the iij. iiij. x. xi. chap. to the Romanes Sola fides. S. Hierome vpon the foure and v. to the Romanes Sola fides. Eusebius Lib. 3. cap. 27. Sola fides. To conclude S. August.
S. Basil a man of incomparable virtue and learning hath Sola fides, in his book de Humilitate. Athanasius upon the iij. chap. to the Romans hath Sola fides. The eloquent famous Doctor Chrysostom upon the Ephesians the second chapter Sermon 5. Sola fides. And in his Sermon of faith and the law Sola fides. S. Ambrose upon the iij. iiij. x. xi. chap. to the Romans Sola fides. S. Jerome upon the foure and v. to the Romans Sola fides. Eusebius Lib. 3. cap. 27. Sola fides. To conclude S. August.
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albeit not in expresse termes as the other, yet in effect hath it asmuch: After discourse of the merites of Christ: of fayth in Christ:
albeit not in express terms as the other, yet in Effect hath it as: After discourse of the merits of christ: of faith in christ:
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and of the miserable nakednesse of man: excellently he thus concludeth:
and of the miserable nakedness of man: excellently he thus Concludeth:
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His igitur consyderatis pertractatis { que }, pro viribus quas Dominus donare dignatur: colligimus non iustificari hominem praeceptis bonae vitae, sed fide in Iesu Christo: His igitur consyderatis pertractatis { que }, Pro viribus quas Dominus donare Dignatur: colligimus non iustificari hominem praeceptis bonae vitae, sed fide in Iesu Christ:
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hoc est non lege operum, sed lege fidei: non litera sed spiritu: non factorum meritis, sed gratuita gratia: hoc est non lege Operum, sed lege fidei: non Letter sed spiritu: non factorum Meritis, sed gratuita Gratia:
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These thinges considered & debated, accordyng to the abilitie whiche God hath graciously geuen me: I conclude that man is not iustified by the preceptes & rules of good life,
These things considered & debated, according to the ability which God hath graciously given me: I conclude that man is not justified by the Precepts & rules of good life,
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but by faith in Christ Iesus: That is not by the law of workes: but by ye law of fayth:
but by faith in christ Iesus: That is not by the law of works: but by you law of faith:
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not by the letter, but by the spirite: not by merites and déedes, but by free and meere grace. The aduersarie obiecteth thus:
not by the Letter, but by the Spirit: not by merits and Deeds, but by free and mere grace. The adversary Objecteth thus:
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It is impietie or wickednesse to add any thyng to the holy Scripture: for that it is written Non addes aliquid neque minues:
It is impiety or wickedness to add any thing to the holy Scripture: for that it is written Non adds Aliquid neque minues:
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Thou shalt not add any thing nor diminish: S. Paul sayth, if an angell frō heauen preach any otherwise, let him be accursed. And Irenaeus geneth good counsaile:
Thou shalt not add any thing nor diminish: S. Paul say, if an angel from heaven preach any otherwise, let him be accursed. And Irnaeus geneth good counsel:
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De Deo est vtendum verbis Dei: When we speake of God, we ought to vse the wordes of God.De God est vtendum verbis Dei: When we speak of God, we ought to use the words of God.
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Sola fide: By fayth onely is not to be read in holy scripture any where not in Paul him self, out of whose 3. chap. of his Epistle to the Romanes it is alledged: Therfore to vse exclusiuely:Sola fide: By faith only is not to be read in holy scripture any where not in Paul him self, out of whose 3. chap. of his Epistle to the Romans it is alleged: Therefore to use exclusively:
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Iustificamur sola fide: We are iustified by fayth onely, is impietie, and Luther hath depraued, and corrupted S. Paule.Justificamur sola fide: We Are justified by faith only, is impiety, and Luther hath depraved, and corrupted S. Paul.
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I aunswere it is a false kind of argumēt, settyng downe that thyng, for the cause whiche is not the cause in déede.
I answer it is a false kind of argument, setting down that thing, for the cause which is not the cause in deed.
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Albeit the word Sola, written with iiij. letters be not extant in S. Paule:
Albeit the word Sola, written with iiij. letters be not extant in S. Paul:
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yet notwithstandyng wordes equiualent are there extāt, declaryng the same thyng, much more effectually & plainly. As for example:
yet notwithstanding words equivalent Are there extant, declaring the same thing, much more effectually & plainly. As for Exampl:
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Iustificamur gratis: we are iustified fréely: Ipsius gratia: by his grace: Abs { que } operibus: without workes:Justificamur gratis: we Are justified freely: himself Gratia: by his grace: Abs { que } operibus: without works:
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Dei donū est: It is the gift of God: per fidem: By fayth. When S. Paule excludeth all maner workes:Dei donū est: It is the gift of God: per fidem: By faith. When S. Paul excludeth all manner works:
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what els leaueth he but fayth alone? They teach & maintaine Purgatory: Therfore they breake ye net.
what Else Leaveth he but faith alone? They teach & maintain Purgatory: Therefore they break you net.
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This word Purgatory is not in ye Bible:
This word Purgatory is not in you bible:
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but the purgation and remissiō of our sinnes, is made by the aboūdant mercy of God. Luc. 1. Mar. 2. Onely by Christ: So sayth S. Iohn:
but the purgation and remission of our Sins, is made by the abundant mercy of God. Luke 1. Mar. 2. Only by christ: So say S. John:
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The bloud of Iesus Christ ye sonne of God, purgeth vs and maketh vs cleane frō all our sinnes.
The blood of Iesus christ the son of God, Purgeth us and makes us clean from all our Sins.
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So sayth S. Mat. 1. &. 26. Marc. 14. Luc. 22. Act. 13. Ephes. 1. Hebr. 1. 9. 10. Apoc. 1. &c. Swéete is that saying of S. Cyp. Sanguis tuus Domine non quaerit vltionem: sanguis tuus lauat crimina: peccata condonat:
So say S. Mathew 1. &. 26. Marc. 14. Luke 22. Act. 13. Ephesians 1. Hebrew 1. 9. 10. Apocalypse 1. etc. Sweet is that saying of S. Cyprus Sanguis Thy Domine non Query vltionem: sanguis Thy lauat Crimes: Peccata condonat:
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Thy bloud O Lorde séeketh no reuēge: thy bloud washeth our sinnes, & pardonneth our trespasses.
Thy blood Oh Lord seeketh no revenge: thy blood washes our Sins, & Pardoneth our Trespasses.
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The East Church of God whiche sometyme was as great & famous as ye Church of the Weast, notwithstāding they beleued in God & his Christ & knew there was both Hell & Heauē:
The East Church of God which sometime was as great & famous as you Church of the West, notwithstanding they believed in God & his christ & knew there was both Hell & Heaven:
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yet of Purgatory they had no skil.
yet of Purgatory they had no skill.
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In the late Councell begun at Ferrar by Pope Eugenius and cōtinued and ended at Florence An. 1439. Purgatorye was concluded and not before in any auncient Coūcell:
In the late Council begun At Ferrar by Pope Eugenius and continued and ended At Florence Nias 1439. Purgatory was concluded and not before in any ancient Council:
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Notwithstāding the enemies of ye crosse of Christ pretēd that the same is of very great antiquity.
Notwithstanding the enemies of the cross of christ pretend that the same is of very great antiquity.
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Not much vnlyke are they to the olde Arcades, whoe sayd in cōmendation of their Antiquitye that they were a day or two elder then the Moone.
Not much unlike Are they to the old Arcades, who said in commendation of their Antiquity that they were a day or two elder then the Moon.
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It came from Virgill and Plato and other Heathen writers. If a man aske them where it is:
It Come from Virgil and Plato and other Heathen writers. If a man ask them where it is:
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Some of them say in Ireland: The Purgatory of Patrick:
some of them say in Ireland: The Purgatory of Patrick:
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into the which (they say) they had once a key, and a valiant champion named noble Nicholas, boldly and valiantly aduētured in, and there did sée wonders:
into the which (they say) they had once a key, and a valiant champion nam noble Nicholas, boldly and valiantly adventured in, and there did see wonders:
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Some of them say it is in Scicilie in the burning hill Aetna: And some of thē say:
some of them say it is in Scicilie in the burning hill Aetna: And Some of them say:
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it is in the Ilād Thile, which is also called Iseland.
it is in the Island While, which is also called Iseland.
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Syr Thomas Moore sayd & held for certaintie that in all Purgatory there is no water: no, not one drop:
Sir Thomas Moore said & held for certainty that in all Purgatory there is no water: no, not one drop:
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and that he would proue out of Zachar. 9. Doctour Fisher sometyme Byshop of Rochester sayd:
and that he would prove out of Zachar 9. Doctor Fisher sometime Bishop of Rochester said:
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There is in Purgatory great store of water, & that he would proue by the Prophet Dauid. Psal. 65. Albertus sayd:
There is in Purgatory great store of water, & that he would prove by the Prophet David. Psalm 65. Albert said:
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The Executioners and Ministers of Purgatory be holy Angels: Syr Thomas Moore said: out of doubt they be no Angels but very deuils.
The Executioners and Ministers of Purgatory be holy Angels: Sir Thomas Moore said: out of doubt they be no Angels but very Devils.
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So hādsomely these dreames agree together.
So handsomely these dreams agree together.
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It serueth wel for their purse & purpose, and is the most profitable monster that euer was whelped of the Babylonicall strumpet. They maintaine frée will: Therfore they breake the net.
It serveth well for their purse & purpose, and is the most profitable monster that ever was whelped of the Babylonical strumpet. They maintain free will: Therefore they break the net.
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This word frée will is not in all the holy Scripture, but is inuented by proude men:
This word free will is not in all the holy Scripture, but is invented by proud men:
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which would set vp their owne righteousnesse, and put downe the righteousnesse of Christ. The frée will of man is in fallyng, and not in rising. Christ onely is free:
which would Set up their own righteousness, and put down the righteousness of christ. The free will of man is in falling, and not in rising. christ only is free:
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we are Liberati gratia, but not Liberi natura: fréed by grace, but not frée by nature:
we Are Liberati Gratia, but not Liberi Nature: freed by grace, but not free by nature:
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and so likewise Iustificati gratia, iustified by grace, & not iust by nature.
and so likewise Iustificati Gratia, justified by grace, & not just by nature.
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S Paule sayth the flesh lusteth contrary to the spirite and the spirite contrary to the flesh:
S Paul say the Flesh Lusteth contrary to the Spirit and the Spirit contrary to the Flesh:
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these are contrary one to the other: so that ye can not doe what ye would. Where is then frée will.
these Are contrary one to the other: so that you can not do what you would. Where is then free will.
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We haue here still a clogge.
We have Here still a clog.
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Consider wel the seuenth chapter of the Epistle of S. Paule to the Romanes, from the fouretenth Verse, to the ende of the chapter:
Consider well the Seventh chapter of the Epistle of S. Paul to the Romans, from the fouretenth Verse, to the end of the chapter:
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and you shalbe able to stop the mouthes of all frée will men. His wordes are these:
and you shall able to stop the mouths of all free will men. His words Are these:
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For we know that the law is spirituall: but I am carnall, sold vnder sin. For yt whiche I doe, I allow not:
For we know that the law is spiritual: but I am carnal, sold under since. For that which I do, I allow not:
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for what I would, that doe I not: but what I hate, that doe I.
for what I would, that do I not: but what I hate, that do I.
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If I doe now that whiche I would not, I consent vnto the law that it is good.
If I do now that which I would not, I consent unto the law that it is good.
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Now then, it is not I that doe it: but sinne that dwelleth in me.
Now then, it is not I that do it: but sin that dwells in me.
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For I know, that in me (that is to say in my fleshe) dwelleth no good thyng.
For I know, that in me (that is to say in my Flesh) dwells no good thing.
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For to will, is present with me: but I finde no meanes to performe that which is good.
For to will, is present with me: but I find no means to perform that which is good.
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For the good that I would, doe I not: but the euill which I would not, that do I.
For the good that I would, do I not: but the evil which I would not, that do I.
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And if I doe that I would not, then is it not I any longer that doth it,
And if I do that I would not, then is it not I any longer that does it,
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but sinne that dwelleth in me.
but sin that dwells in me.
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I finde then by the law, that when I would do good, euill is present with me.
I find then by the law, that when I would do good, evil is present with me.
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For I delite in the lawe of God, after the inward man. But I sée another law in my members, rebellyng agaynst the law of my mynde,
For I delight in the law of God, After the inward man. But I see Another law in my members, rebelling against the law of my mind,
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and subduyng me vnto the law of sinne, which is in my members. O wretched man that I am:
and subduing me unto the law of sin, which is in my members. O wretched man that I am:
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who shall deliuer me from the body of this death? I thanke God through Iesus Christ our Lord.
who shall deliver me from the body of this death? I thank God through Iesus christ our Lord.
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So then, with the minde I my selfe serue the law of God: but with the fleshe, the law of sinne.
So then, with the mind I my self serve the law of God: but with the Flesh, the law of sin.
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We shall then be frée, whē this mortalitie hath put on immortalitie: and this corruption hath put on incorruption.
We shall then be free, when this mortality hath put on immortality: and this corruption hath put on incorruption.
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If any man will describe the will of man not regenerate: he may note it thus:
If any man will describe the will of man not regenerate: he may note it thus:
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In naturall actions he may doe somewhat, but not without the generall grace of God:
In natural actions he may do somewhat, but not without the general grace of God:
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In morall & ciuill actions lykewise he may doe somewhat, but not without the speciall grace of God:
In moral & civil actions likewise he may do somewhat, but not without the special grace of God:
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In spirituall matters, before he be borne agayne, and hath receiued light of the holy spirite, he can doe nothing at all.
In spiritual matters, before he be born again, and hath received Light of the holy Spirit, he can do nothing At all.
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The tyme is spēt, euen in the entrye of my third part. I will be short.
The time is spent, even in the entry of my third part. I will be short.
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They inuocate creatures, Ergo: they breake the net.
They invocate creatures, Ergo: they break the net.
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We must direct our prayers to God alone our heauēly father in the name of Iesus Christ.
We must Direct our Prayers to God alone our heavenly father in the name of Iesus christ.
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For it is writtē Dominum Deum tuum adorato, eum { que } solum colito: Thou shalt worship the Lord thy God,
For it is written Dominum God tuum adorato, Eum { que } solum colito: Thou shalt worship the Lord thy God,
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and him onely shalt thou serue. Albeit Christ is not here expresly mentioned: notwithstanding he is included:
and him only shalt thou serve. Albeit christ is not Here expressly mentioned: notwithstanding he is included:
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For the faythful praying to God, alwayes thinke vpon Christ. The publican prayed: God be mercifull to me a sinner.
For the faithful praying to God, always think upon christ. The publican prayed: God be merciful to me a sinner.
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He thought vpon Christ. &c. It is horrible (sayth D. Luther) to thinke vpon God without Christ:
He Thought upon christ. etc. It is horrible (say D. Luther) to think upon God without christ:
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for that without Christ we haue no saluatiō. He is our onely mediatour vnto ye father:
for that without christ we have no salvation. He is our only Mediator unto you father:
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therefore no Saint is our mediatour. Christ sayth: Ego sum via, veritas, & vita, nemo venit ad Patrem, nisi per me:
Therefore no Saint is our Mediator. christ say: Ego sum via, veritas, & vita, nemo venit ad Patrem, nisi per me:
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I am the way, the truth, & the lyfe, no man cōmeth to the father but by me.
I am the Way, the truth, & the life, no man comes to the father but by me.
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Which wordes S. Augu. noting sayth: Ambulare vis? Ego sum via. Falli non vis? Ego sum veritas.
Which words S. Augustine noting say: Ambulare vis? Ego sum via. Fallen non vis? Ego sum veritas.
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Mori non vis? Ego sum vita. Hoc dicit tibi Saluator tuus: Non est quò eas, nisi ad me:
Mori non vis? Ego sum vita. Hoc dicit tibi Saviour Thy: Non est quò eas, nisi ad me:
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Non est quà eas, nisi per me: Wilt thou walke? I am the way. Wilt thou not be deceiued? I am the truth.Non est quà eas, nisi per me: Wilt thou walk? I am the Way. Wilt thou not be deceived? I am the truth.
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Wilt thou not dye? I am the lyfe. This sayth thy Sauiour vnto thée: there is no place whether thou mayest goe but to me:
Wilt thou not die? I am the life. This say thy Saviour unto thee: there is no place whither thou Mayest go but to me:
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There is no way for thée to passe, but by me.
There is no Way for thee to pass, but by me.
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No man knoweth the father but the son, and he to whome the son will reueale him. S. Paule sayth:
No man Knoweth the father but the son, and he to whom the son will reveal him. S. Paul say:
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There is one God, and one mediatour betwene God and man, the man Iesus Christ. The kingly Prophet Dauid sayth in the person of God:
There is one God, and one Mediator between God and man, the man Iesus christ. The kingly Prophet David say in the person of God:
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Call vpon me in the day of trouble: so will I deliuer thée, and thou shalt glorifie me.
Call upon me in the day of trouble: so will I deliver thee, and thou shalt Glorify me.
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The Prophet Esay sayth also in the persō of God: I, euen I am he onely that for mine owne sake doe away thyne offences,
The Prophet Isaiah say also in the person of God: I, even I am he only that for mine own sake do away thine offences,
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and forget thy sinnes, so that I will neuer thinke vpon them. The scripture plentifully, and strongly proueth this matter.
and forget thy Sins, so that I will never think upon them. The scripture plentifully, and strongly Proves this matter.
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What is more cleare, then the prayer which our Sauiour Christ hath taught vs? Our father which art in heauen. &c. It is horrible idolatrye to inuocate any creature, whether dead or aliue. They are not gods:
What is more clear, then the prayer which our Saviour christ hath taught us? Our father which art in heaven. etc. It is horrible idolatry to invocate any creature, whither dead or alive. They Are not God's:
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for there is one onely God who is to be inuocated: Therefore creatures ought not to be inuocated.
for there is one only God who is to be invocated: Therefore creatures ought not to be invocated.
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Creatures are not omnipotent, neither knowe they the hartes of mē: here is none excepted neither Mary, nor Peter, nor any creature esle:
Creatures Are not omnipotent, neither know they the hearts of men: Here is none excepted neither Marry, nor Peter, nor any creature esle:
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Therfore they ought not to be inuocated, or prayed vnto. Prayer must be made with fayth:
Therefore they ought not to be invocated, or prayed unto. Prayer must be made with faith:
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But fayth onely must be reposed in God: Therfore onely God is to be prayed vnto.
But faith only must be reposed in God: Therefore only God is to be prayed unto.
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We haue no expresse commaundemēt, or example in holy scriptures concerning inuocation of creatures: Therefore it cannot be done with fayth and good conscience.
We have no express Commandment, or Exampl in holy Scriptures Concerning invocation of creatures: Therefore it cannot be done with faith and good conscience.
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God himselfe doth expreslye prohibite it, and the prophets condemne it. It is a manifest marke and playne note of Antichrist.
God himself does expressly prohibit it, and the Prophets condemn it. It is a manifest mark and plain note of Antichrist.
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To beleue in other creatures beside Christ, is not to beleue in Christ: But the Papistes beleue in other creatures beside Christ:
To believe in other creatures beside christ, is not to believe in christ: But the Papists believe in other creatures beside christ:
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Ergo they beliue not in Christ. The argument is sure, and the conclusion must néedes folow.Ergo they believe not in christ. The argument is sure, and the conclusion must needs follow.
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I speake of a true and a right beliefe. These thinges Paule neuer planted: Apollo neuer watered: Christ neuer encreased. If holy Augustine.
I speak of a true and a right belief. These things Paul never planted: Apollo never watered: christ never increased. If holy Augustine.
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were now aliue, & heard such wicked and blaspemous opinions: he would surely say vnto these men as he once sayd to Iulianus:
were now alive, & herd such wicked and blasphemous opinions: he would surely say unto these men as he once said to Iulianus:
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a Pelagian heretique with his sect: Mira dicitis: noua dicitis: falsa dicitis. Mira stupemus: noua cauemus: falsa conuincimus:
a Pelagian heretic with his sect: Mira dicitis: noua dicitis: Falsa dicitis. Mira stupemus: noua cauemus: Falsa conuincimus:
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Marueilous thinges you speake, new thinges you speake, false thinges you speake.
Marvelous things you speak, new things you speak, false things you speak.
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Your marueilous thinges wée are astonied at, your new sayings wée will beware of, your false sayings wée will conuince.
Your marvelous things we Are astonished At, your new sayings we will beware of, your false sayings we will convince.
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The more you stirre, the faster you stick: the longer ye striue the weaker ye are:
The more you stir, the faster you stick: the longer you strive the Weaker you Are:
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you cannot blind the Sunne beames: will ye nil ye the truth will conquere. There is no wisedome, there is no policie, there is no coūsaile against the Lord.
you cannot blind the Sun beams: will you nil you the truth will conquer. There is no Wisdom, there is no policy, there is no counsel against the Lord.
pn22 vmbx vvi dt n1 n2: vmb pn22 fw-la pn22 dt n1 vmb vvi. pc-acp vbz dx n1, pc-acp vbz dx n1, pc-acp vbz dx n1 p-acp dt n1.
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The truth of God will stand: vanitye will fall of it selfe. Remember the counsaile of Gamaliel:
The truth of God will stand: vanity will fallen of it self. remember the counsel of Gamaliel:
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fight not agaynst the spirite of God. Thus you sée how the nette is brokē by corrupt doctrine:
fight not against the Spirit of God. Thus you see how the net is broken by corrupt Doctrine:
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The same is also brokē by ill maners. Of the first you haue somewhat heard: Now a word touching the second.
The same is also broken by ill manners. Of the First you have somewhat herd: Now a word touching the second.
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The same breakers of the nette: the shakers of the ship still breake the nette with their ill manners.
The same breakers of the net: the shakers of the ship still break the net with their ill manners.
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They shew intollerable disobediēce in refusing to come to the Church: Some of them maintayne trayterous persons beyond the sea:
They show intolerable disobedience in refusing to come to the Church: some of them maintain traitorous Persons beyond the sea:
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and on this side the sea: and of these, some they make their Bailifes, some their stewardes: some their Caters: some their Scholemaisters:
and on this side the sea: and of these, Some they make their Bailiffs, Some their Stewards: Some their Caters: Some their Schoolmasters:
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and some their seruaūts of chiefe trust to waite vpō my Lady. This I know. Some they suborne to vtter their dregges, by writinges and other lewd practises.
and Some their Servants of chief trust to wait upon my Lady. This I know. some they suborn to utter their dregs, by writings and other lewd practises.
cc d po32 n2 pp-f j-jn n1 pc-acp vvi p-acp po11 n1. d pns11 vvb. d pns32 vvi pc-acp vvi po32 n2, p-acp n2-vvg cc j-jn j n2.
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They are not content to be euill themselues, but they indeuour also as much as in them lyeth to make other partakers of their euill. If you make diligēt search:
They Are not content to be evil themselves, but they endeavour also as much as in them lies to make other partakers of their evil. If you make diligent search:
pns32 vbr xx j pc-acp vbi j-jn px32, cc-acp pns32 vvi av c-acp d c-acp p-acp pno32 vvz pc-acp vvi j-jn n2 pp-f po32 n-jn. cs pn22 vvb j n1:
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you shall finde fat bulles of Basan of this company in Cathedrall Churches:
you shall find fat Bulls of Basan of this company in Cathedral Churches:
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dūme dogges, and hinderers, as farre as they dare of the Gospell of Christ Iesu. They are called Pastores a pascendo: Pastors of féeding: and féede not at all:
dumb Dogs, and hinderers, as Far as they Dare of the Gospel of christ Iesu. They Are called Pastors a pascendo: Pastors of feeding: and feed not At all:
j n2, cc n2, c-acp av-j c-acp pns32 vvb pp-f dt n1 pp-f np1 np1 pns32 vbr vvn ng1 av fw-la: ng1 pp-f n-vvg: cc vvb xx p-acp d:
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and Doctores a docendo: Doctors of teaching, and teach not at all:
and Doctors a docendo: Doctors of teaching, and teach not At all:
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as also Mons a mouendo: a hill hath his name of moouing, and moueth not at all.
as also Mons a mouendo: a hill hath his name of moving, and moves not At all.
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These truely are Caterpillers deuouring the swéete fruite of ye land. They should be serued aright if they were rewarded with Caterpillers.
These truly Are Caterpillars devouring the sweet fruit of the land. They should be served aright if they were rewarded with Caterpillars.
np1 av-j vbr n2 vvg dt j n1 pp-f dt n1. pns32 vmd vbi vvn av cs pns32 vbdr vvn p-acp n2.
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All these men thinke that they can walke vnespied, as though they had Gyges ring vpon their finger to goe inuisible by.
All these men think that they can walk unespied, as though they had Gyges ring upon their finger to go invisible by.
av-d d n2 vvb cst pns32 vmb vvi j-vvn-u, c-acp cs pns32 vhd np1 n1 p-acp po32 n1 pc-acp vvi j p-acp.
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Non sic (impij,) non sic: not so (honest men,) not so. Now they are very bold:Non sic (Impij,) non sic: not so (honest men,) not so. Now they Are very bold:
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They are in their ruffe, and looke for a day: God I trust will mercyfully kéepe vs from that day:
They Are in their ruff, and look for a day: God I trust will mercifully keep us from that day:
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And yet I can not sée if they had their purpose, but they shoulde féele the smart of that day.
And yet I can not see if they had their purpose, but they should feel the smart of that day.
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They are weary of their welfare. The clemencie of our most clement Quéene Elizabeth, hath long tyme bin abused:
They Are weary of their welfare. The clemency of our most clement Queen Elizabeth, hath long time been abused:
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Now it stādeth her Maiestie vpō, with weapō of Iustice to bridle insolencie.
Now it Stands her Majesty upon, with weapon of justice to bridle insolency.
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The dissease of cōtempt of lawes which now attacheth so many, can by no meanes be cured but by the medicine of correction.
The disease of contempt of laws which now attacheth so many, can by no means be cured but by the medicine of correction.
dt n1 pp-f n1 pp-f n2 r-crq av vvz av d, vmb p-acp dx n2 vbb vvn cc-acp p-acp dt n1 pp-f n1.
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For all this we are not to iudge and condemne these men to the pit of Hell.
For all this we Are not to judge and condemn these men to the pit of Hell.
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Leaue iudgemēt, and condemnation to God. The right hand of God is mightful: he is able of stones:
Leave judgement, and condemnation to God. The right hand of God is mightful: he is able of stones:
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of hard & Idolatrous hearts to rayse vp children to Abraham: He is able to turne the great Turke, & the Cane of Cathai.
of hard & Idolatrous hearts to raise up children to Abraham: He is able to turn the great Turk, & the Cane of Cathay.
pp-f j cc j n2 pc-acp vvi a-acp n2 p-acp np1: pns31 vbz j pc-acp vvi dt j np1, cc dt n1 pp-f np1.
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Lord if it be thy will enlighten their dimme eyes with the influence of thy heauenly grace, that they may sée the truth:
Lord if it be thy will enlighten their dim eyes with the influence of thy heavenly grace, that they may see the truth:
n1 cs pn31 vbb po21 n1 vvi po32 j n2 p-acp dt n1 pp-f po21 j n1, cst pns32 vmb vvi dt n1:
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open their vncircumcised eares, that they may heare the truth: mollifie their hard hearts, that they may loue and embrace the truth: that thou mayest be glorified: thy people edified: and Sathan confounded. A question is proposed:
open their uncircumcised ears, that they may hear the truth: mollify their hard hearts, that they may love and embrace the truth: that thou Mayest be glorified: thy people edified: and Sathan confounded. A question is proposed:
vvb po32 j n2, cst pns32 vmb vvi dt n1: vvi po32 j n2, cst pns32 vmb vvi cc vvi dt n1: cst pns21 vm2 vbi vvn: po21 n1 vvn: cc np1 vvn. dt n1 vbz vvn:
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Why is the net broken? I aunswere:
Why is the net broken? I answer:
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Oportet haereses esse: There must be also heresies amōg you yt they whiche are approued amōg you might be knowen.Oportet Heresies esse: There must be also heresies among you that they which Are approved among you might be known.
fw-la n2 fw-la: a-acp vmb vbi av n2 p-acp pn22 pn31 pns32 r-crq vbr vvn p-acp pn22 vmd vbi vvn.
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Many are called, fewe are chosen. This place aunswereth an Argument of aduersaries agaynst the true Church.
Many Are called, few Are chosen. This place Answers an Argument of Adversaries against the true Church.
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In the true Church are no sectes: But in your Church are sectes: Ergo, your Church is not the true Church. I aunswere:
In the true Church Are no Sects: But in your Church Are Sects: Ergo, your Church is not the true Church. I answer:
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Oportet haereses esse: There must be heresies &c. Also they went from vs but they be not of vs. Furthermore tares are amōg wheat.Oportet Heresies esse: There must be heresies etc. Also they went from us but they be not of us Furthermore tares Are among wheat.
fw-la n2 fw-la: a-acp vmb vbi n2 av av pns32 vvd p-acp pno12 cc-acp pns32 vbb xx pp-f pno12 av n2 vbr p-acp n1.
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Secondly I say this Argument is nought. Heretiques are among the elect: Sathan among the children of God. Goates among shéepe. Tares among wheat: ill fishes among good: thornes among lilies:
Secondly I say this Argument is nought. Heretics Are among the elect: Sathan among the children of God. Goats among sheep. Tares among wheat: ill Fish among good: thorns among lilies:
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false brethren, false Christiās amōg true Christiās: vessels of dishonour, amōg vessels of honour. Ergo, heretiques are no heretiques: Sathā is not Sathā: Goates are no goates: tares are no tares: and so of ye rest.
false brothers, false Christiās among true Christiās: vessels of dishonour, among vessels of honour. Ergo, Heretics Are no Heretics: Sathā is not Sathā: Goats Are no Goats: tares Are no tares: and so of the rest.
j n2, j np1 p-acp j np1: n2 pp-f n1, p-acp n2 pp-f n1. fw-la, n2 vbr dx n2: np1 vbz xx np1: n2 vbr dx n2: n2 vbr dx n2: cc av pp-f dt n1.
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What wise kynde of reasonyng is this? Are not hypocrites in the Church you know ye mā which was amōg the ghestes at the mariage of the kynges sonne: without a weddyng garmēt:
What wise kind of reasoning is this? are not Hypocrites in the Church you know you man which was among the guests At the marriage of the Kings son: without a wedding garment:
q-crq j n1 pp-f vvg vbz d? vbr xx n2 p-acp dt n1 pn22 vvb pn22 n1 r-crq vbds p-acp dt n2 p-acp dt n1 pp-f dt ng1 n1: p-acp dt n1 n1:
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The mariage was furnished with ghestes good and bad.
The marriage was furnished with guests good and bad.
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Take a Foxe, tye him vp with a chayne and cherish him with bread & milke and howsoeuer you can whole vij. yeares, & if the chayne breake the Foxe will get away & runne into the wood. A Foxe wilbe a Foxe.
Take a Fox, tie him up with a chain and cherish him with bred & milk and howsoever you can Whole vij. Years, & if the chain break the Fox will get away & run into the wood. A Fox will a Fox.
vvb dt n1, vvb pno31 a-acp p-acp dt n1 cc vvi pno31 p-acp n1 cc n1 cc c-acp pn22 vmb j-jn crd. n2, cc cs dt n1 vvb dt n1 vmb vvi av cc vvi p-acp dt n1. dt n1 vmb|vbi dt n1.
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Many false Christians, two legged Foxes now tyed with the chayne of gouernment, and fed with the swéetenesse of the land, outwardly shewe them selues conformable to lawes, loyall and obediēt subiectes.
Many false Christians, two legged Foxes now tied with the chain of government, and fed with the sweetness of the land, outwardly show them selves conformable to laws, loyal and obedient Subjects.
av-d j np1, crd j n2 av vvn p-acp dt n1 pp-f n1, cc vvd p-acp dt n1 pp-f dt n1, av-j vvi pno32 n2 j p-acp n2, j cc j n2-jn.
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Such Prince such subiectes commōly for the tyme:
Such Prince such Subjects commonly for the time:
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But if the chayne of gouernemēt, and life of Quéene Elizabeth (whose life God long continue) should breake: vndoubtedly these Foxes:
But if the chain of government, and life of Queen Elizabeth (whose life God long continue) should break: undoubtedly these Foxes:
cc-acp cs dt n1 pp-f n1, cc n1 pp-f n1 np1 (rg-crq n1 np1 av-j vvi) vmd vvi: av-j d n2:
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these hipocrites would runne to Rome. He that doth euill, let him do euill still: He which is filthy let him be filthy still:
these Hypocrites would run to Room. He that does evil, let him doe evil still: He which is filthy let him be filthy still:
d n2 vmd vvi pc-acp vvi. pns31 cst vdz n-jn, vvb pno31 n1 j-jn av: pns31 r-crq vbz j vvb pno31 vbi j av:
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and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Albeit Goates féede with Shéepe:
and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Albeit Goats feed with Sheep:
cc pns31 cst vbz j, vvb pno31 vbi j av: cc pns31 cst vbz j, vvb pno31 vbi j av. cs n2 vvb p-acp n1:
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they shall not stand on the right hand with Shéepe.
they shall not stand on the right hand with Sheep.
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Albeit chaffe is thresshed with wheat, it shall not be caried into the barne with wheat.
Albeit chaff is threshed with wheat, it shall not be carried into the bairn with wheat.
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Albeit ill fishes swimme with good fishes with in the net of our Lord: they shall not be put into vesselles with good fishes but cast away.
Albeit ill Fish swim with good Fish with in the net of our Lord: they shall not be put into vessels with good Fish but cast away.
cs j-jn n2 vvb p-acp j n2 p-acp p-acp dt n1 pp-f po12 n1: pns32 vmb xx vbi vvn p-acp n2 p-acp j n2 p-acp vvi av.
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Let no man forsake the wheat of Christ for darnell sake: neither the flooer of Christ for chaffe sake:
Let no man forsake the wheat of christ for darnel sake: neither the flooer of christ for chaff sake:
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neither ye great house of Christ for vesselles of dishonour: neither the net of Christ for ill fishes: neither the lillyes for thornes: neither true Christians for hipocrites:
neither you great house of christ for vessels of dishonour: neither the net of christ for ill Fish: neither the lillies for thorns: neither true Christians for Hypocrites:
av-dx pn22 j n1 pp-f np1 p-acp n2 pp-f n1: dx dt n1 pp-f np1 p-acp j-jn n2: av-dx dt n2 p-acp n2: av-dx j np1 p-acp n2:
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neither the children of God for Sathans sake.
neither the children of God for Satan's sake.
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Preasse vpō Christ with this godly people to heare the swéet, and comfortable word of God.
Press upon christ with this godly people to hear the sweet, and comfortable word of God.
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Beleue it, loue it, doe it. Know the true Church: be of the true Church: continue in the true Churche:
Believe it, love it, do it. Know the true Church: be of the true Church: continue in the true Church:
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depart not with the Rauen out of the Arke.
depart not with the Raven out of the Ark.
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With Simon in the name of Christ, launche out into the déepe, to make a draught:
With Simon in the name of christ, launch out into the deep, to make a draught:
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Euery man folow his vocation with inuocation: with prayer. So shall yée haue prosperous successe with Simon:
Every man follow his vocation with invocation: with prayer. So shall the have prosperous success with Simon:
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so shall yée receiue the fruites of faythfull obedience: in this world peace, and quietnes of conscience:
so shall the receive the fruits of faithful Obedience: in this world peace, and quietness of conscience:
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in the world to come such passing aboūdant ioy: such passing excellent blisse:
in the world to come such passing abundant joy: such passing excellent bliss:
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as no eye can sée, no eare can heare, no tongue can tell, nor hart can thinke, purchased by Iesus Christ for all those which folow Simon in fayth full obedience:
as no eye can see, no ear can hear, no tongue can tell, nor heart can think, purchased by Iesus christ for all those which follow Simon in faith full Obedience:
c-acp dx n1 vmb vvi, dx n1 vmb vvi, dx n1 vmb vvi, ccx n1 vmb vvi, vvn p-acp np1 np1 p-acp d d r-crq vvi np1 p-acp n1 j n1:
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to whom with the Father and the holy Ghost be all prayse glory and dominion for euer and euer.
to whom with the Father and the holy Ghost be all praise glory and dominion for ever and ever.
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