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The first part of the Sermon, wherein is (largelie) confuted sundrie grosse heresies, which the Iesuites, Seminaries, and other the Popes Schollers doo holde:
The First part of the Sermon, wherein is (largely) confuted sundry gross heresies, which the Iesuites, Seminaries, and other the Popes Scholars do hold:
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preached at the Tower in their presence, that the trueth might be known vnto them more apparantlie.
preached At the Tower in their presence, that the truth might be known unto them more apparently.
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7. Maij. 1581. IT is thus written right Honourable, right VVoorshipfull, and belooued in our Lord and Sauiour Iesus Christe. Deut. 6. v. 4. Heare O Israel, the Lord our God is Lord onely:7. May 1581. IT is thus written right Honourable, right VVoorshipfull, and Beloved in our Lord and Saviour Iesus Christ. Deuteronomy 6. v. 4. Hear Oh Israel, the Lord our God is Lord only:
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and thou shalt looue the Lord thy God with all thy heart, with all thy soule, and with all thy might.
and thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might.
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And these words which I commaund thee this day, shall be in thy heart.
And these words which I command thee this day, shall be in thy heart.
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THe looue that our Lord God bare to Israell his people, though it be in many places of this booke shewed openly, and declared plainlie to them:
THe love that our Lord God bore to Israel his people, though it be in many places of this book showed openly, and declared plainly to them:
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Yet in more ample manner it was neuer set downe at any time to that Nation, Yet in more ample manner it was never Set down At any time to that nation,
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as in this the vnspeakable looue of the Lord their God:
as in this the unspeakable love of the Lord their God:
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who in daunger defending them, in troubles deliuering them, in extremities assisting them, in slauerie and captiui•e, vpholding them by his mightie hand:
who in danger defending them, in Troubles delivering them, in extremities assisting them, in slavery and captiui•e, upholding them by his mighty hand:
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did not onely by Myracles she we his power, or by his Prouision for them, signifie his looue,
did not only by Miracles she we his power, or by his Provision for them, signify his love,
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or by his outstretched arme manifest his care, or by fighting with Kinges for their sakes, driue all onlie an especiall reuerence into their hearts of his Maiestie:
or by his outstretched arm manifest his care, or by fighting with Kings for their sakes, driven all only an especial Reverence into their hearts of his Majesty:
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But verie fatherlie in affection, most loouingly in Mercie, and tenderlte with long Patience:
But very fatherly in affection, most lovingly in Mercy, and tenderlte with long Patience:
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did the Lord instructe and teach them by Moses and Aaron, that they might know the Commaundements of the Lord and feare him.
did the Lord instruct and teach them by Moses and Aaron, that they might know the commandments of the Lord and Fear him.
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Wherefore, as at the first to cause them to remember him, the Lord our God appeared in fire and lightning;
Wherefore, as At the First to cause them to Remember him, the Lord our God appeared in fire and lightning;
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and in most terrible manner, to beate a care and reuerent feare into their hearts:
and in most terrible manner, to beat a care and reverent Fear into their hearts:
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So to •omfore them againe, was Moses sent with this 〈 ◊ 〉 and these Co••t•ndements, (as re•embraunces & pledges of his looue) that in the same they might acknowledge him,
So to •omfore them again, was Moses sent with this 〈 ◊ 〉 and these Co••t•ndements, (as re•embraunces & pledges of his love) that in the same they might acknowledge him,
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and in trembling and feare obey him, in knowledge increase their looue towards him, and in reuerēce serue him all the dayes of their lyfe.
and in trembling and Fear obey him, in knowledge increase their love towards him, and in Reverence serve him all the days of their life.
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Now, this booke is a recapitulation, a bréefe summarie, and short rehersall of all such Lawes, Ordinaunces,
Now, this book is a recapitulation, a brief summary, and short rehearsal of all such Laws, Ordinances,
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& Statutes, as the Lord had giuen to Israel:
& Statutes, as the Lord had given to Israel:
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and a Commemoration of all his sundrie, notable, and famous benefites, as Israel and this People had receyned at the handes of God:
and a Commemoration of all his sundry, notable, and famous benefits, as Israel and this People had receyned At the hands of God:
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and therefore sayth Moses, Heare O Israel, the Lord thy God is Lord onely.
and Therefore say Moses, Hear Oh Israel, the Lord thy God is Lord only.
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These woordes haue in them noted two principall thinges, common bothe in the Lawe and in the Prophetes.
These words have in them noted two principal things, Common both in the Law and in the prophets.
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1. First, an exhortation, In requesting, and in praying them: 2. Secondlie, a Commaundement, In willinge, and in forcing them. 1. First, an exhortation, In requesting, and in praying them: 2. Secondly, a Commandment, In willing, and in forcing them.
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The Inuocation or calling on them to heare that which appertayneth to God, declareth howe ready the Lord is to saue man.
The Invocation or calling on them to hear that which appertaineth to God, Declareth how ready the Lord is to save man.
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The Lawe and constraint vsed by commaundement, certifieth vs, albeit we will not come vnto the Lord willinghe,
The Law and constraint used by Commandment, certifieth us, albeit we will not come unto the Lord willinghe,
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yet for the commaundement sake, and for necessitie we must obey him.
yet for the Commandment sake, and for necessity we must obey him.
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The exhortation is to the good and godlie men, whome the Lord hath alwayes vsed to styrre vp and prick foreward in his seruice.
The exhortation is to the good and godly men, whom the Lord hath always used to stir up and prick forward in his service.
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The Commaundement is to the wicked, wilfull, and vnbeléeuing persons, who albeit the beanies and light of trueth apppeareth, will not for all that beléeue.
The Commandment is to the wicked, wilful, and unbelieving Persons, who albeit the beanies and Light of truth appeareth, will not for all that believe.
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Wherefore, I am of opinion, that the NONLATINALPHABET (1) the generall Proposition, ende, purpose,
Wherefore, I am of opinion, that the (1) the general Proposition, end, purpose,
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and drifte of Moses is this, to exhort and require all such as are the Lordes, to haue a regarde to his Commaundements, and to feare his name:
and drift of Moses is this, to exhort and require all such as Are the lords, to have a regard to his commandments, and to Fear his name:
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and of this I must speake two manner of wayes.
and of this I must speak two manner of ways.
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First, generallie. 1. To all that are heere, and to such as shall heare heereof heereafter. First, generally. 1. To all that Are Here, and to such as shall hear hereof hereafter.
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Next, perticularlie. 2. To certaine persons whom I see in this place, and I would they were (rather) in some other place then heere. Next, particularly. 2. To certain Persons whom I see in this place, and I would they were (rather) in Some other place then Here.
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The first kinde of reuerence and feare to be spoken of generally, is appertinent vnto all that looue the Lord, who in yeale with perfectnesse, in looue with thankfulnesse, in great care with earnestnesse, ought bothe daylie and continuallie to serue the Lord their God:
The First kind of Reverence and Fear to be spoken of generally, is appertinent unto all that love the Lord, who in yeale with perfectness, in love with thankfulness, in great care with earnestness, ought both daily and continually to serve the Lord their God:
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For who defendeth them at all assayes, but hée? who protecteth them, when they are in distresse,
For who defendeth them At all assays, but he? who Protecteth them, when they Are in distress,
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but onely hée? who is able in néede to ease them? in myserie to reléeue them? in daungers to comfort them? in anguishe of soule and heart to deliuer them,
but only he? who is able in need to ease them? in misery to relieve them? in dangers to Comfort them? in anguish of soul and heart to deliver them,
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but onely this whome we should feare, whome we should dread, whome we should reuerence the Lord our God? For this cause in Deuteronomie, I finde it thus written.
but only this whom we should Fear, whom we should dread, whom we should Reverence the Lord our God? For this cause in Deuteronomy, I find it thus written.
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First, that you shall lay vp. Secondly, the wordes spoken by the Lord. First, that you shall lay up. Secondly, the words spoken by the Lord.
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3. In your heart. 4. In your soule. 5. You shall binde them as signes on your hands. 3. In your heart. 4. In your soul. 5. You shall bind them as Signs on your hands.
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6. They shalbe as Frontlets between your eies. 7. Then you shall teach them your children. 6. They shall as Frontlets between your eyes. 7. Then you shall teach them your children.
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8. Euen then when thou sittest in thine house. 9. Then, when thou walkest by the way. 8. Eve then when thou Sittest in thine house. 9. Then, when thou walkest by the Way.
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10. Then, whē thou lieft down. 11. Then, when thou risest vp. 10. Then, when thou lieft down. 11. Then, when thou risest up.
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12. Then, shalt thou write them vpon the postes of thy house, and vpon thy gates. The reason of this. 12. Then, shalt thou write them upon the posts of thy house, and upon thy gates. The reason of this.
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That your dayes may be multiplied: that the dayes of your Children may be multiplied in the Land: That your days may be multiplied: that the days of your Children may be multiplied in the Land:
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for the Lord sware vnto your Fathers to giue it them, so long as the heaue•s are abo•e the earth. for the Lord sware unto your Father's to give it them, so long as the heaue•s Are abo•e the earth.
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Yet there is a condition, for this blessing is graunted vpon a bonde wherein Israel was,
Yet there is a condition, for this blessing is granted upon a bond wherein Israel was,
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and we nowe his people we bound also:
and we now his people we bound also:
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Euen to looue the Lord our God, to walke in his wayes, and to cleaue vnto him, &c.
Even to love the Lord our God, to walk in his ways, and to cleave unto him, etc.
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In the Prophesie of Isaiah, where as the Lord God dooth most gréeuoustie denounce the heauy Iudgements vpon Iuda, Israel,
In the Prophesy of Isaiah, where as the Lord God doth most grievously denounce the heavy Judgments upon Iuda, Israel,
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and the Affirians, for not obeying and seruing the Lord their God:
and the Affirians, for not obeying and serving the Lord their God:
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At the length, the Lord comforteth his people, and encorageth the Saintes, and wylleth them not to feare,
At the length, the Lord comforts his people, and Encourageth the Saints, and willeth them not to Fear,
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albeit they be as signes and wunders to the wicked men:
albeit they be as Signs and wunders to the wicked men:
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and he fetteth downe his will, and his purpose of his feare and reuerence in two thinges. First, In an Inquisition.
and he fetteth down his will, and his purpose of his Fear and Reverence in two things. First, In an Inquisition.
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Secondlie, In an aunswere to the same. Secondly, In an answer to the same.
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The Inquisition is of the wicked men, and of Idolaters, that say vnto the godlie, Enquire of them, that haue a spirite of Diuination:
The Inquisition is of the wicked men, and of Idolaters, that say unto the godly, Inquire of them, that have a Spirit of Divination:
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enquire of them, that are Southsayers: enquire of them which whisper and murmure. Then at that tyme, this shall be the aunswere made by the godlie.
inquire of them, that Are Soothsayers: inquire of them which whisper and murmur. Then At that time, this shall be the answer made by the godly.
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Should not a people enquire at their God? should you goe from the lyuing to the dead? Nay, to the Lawe and to the Testimony should you goe,
Should not a people inquire At their God? should you go from the living to the dead? Nay, to the Law and to the Testimony should you go,
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and if then you speake not according to that woorde, there is no trueth, and no lyght in you:
and if then you speak not according to that word, there is no truth, and no Light in you:
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wherefore, they haue first done vs great iniurie, I meane the aduersaries of the grace of God, the Papistes:
Wherefore, they have First done us great injury, I mean the Adversaries of the grace of God, the Papists:
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who haue drawne away, not onely the simple and plaine men from the Lord, by kéeping the booke of God shut from them:
who have drawn away, not only the simple and plain men from the Lord, by keeping the book of God shut from them:
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but also, haue taught them an other lawe of their owne inuentions, and contrarie to the lawe they haue receyued of the Lorde:
but also, have taught them an other law of their own Inventions, and contrary to the law they have received of the Lord:
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O that they had perfectly the Lawe of the Lord in Mathew. Where, at such time as the Saduces had béene put to silence by our Sauiour Christe:
Oh that they had perfectly the Law of the Lord in Matthew. Where, At such time as the Sadducees had been put to silence by our Saviour Christ:
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and the Pharisées vnderstanding thereof, gathered together them selues also, to dispute with him.
and the Pharisées understanding thereof, gathered together them selves also, to dispute with him.
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One among them all, an expounder of the Lawe, could not temper his affections, but boldly rusheth out and speaketh: One among them all, an expounder of the Law, could not temper his affections, but boldly Rushes out and speaks:
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which shall be séene by you, in the circumstaunces of the Text. First, in a Question.
which shall be seen by you, in the Circumstances of the Text. First, in a Question.
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The Question mooued by a Scribe. Secondlie, in a replie to the Question. The replie made by our sauiour Christe. The Question moved by a Scribe. Secondly, in a reply to the Question. The reply made by our Saviour Christ.
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The Question is the greater moued by the Scribe. 1. In the asking. 2. In the tempting. 3. In the speaking to Christe. The Question is the greater moved by the Scribe. 1. In the asking. 2. In the tempting. 3. In the speaking to Christ.
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The Question mooued was, Maister? VVhich is the greatest commaundement in the Lawe? The Aunswer and replie by Christe, is this: Thou shalt looue: The Question moved was, Master? Which is the greatest Commandment in the Law? The Answer and reply by Christ, is this: Thou shalt love:
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whome? the Lord thy God: Howe? 1. With all thine heart. 2. With al thy soule. 3. With al thy mind. whom? the Lord thy God: How? 1. With all thine heart. 2. With all thy soul. 3. With all thy mind.
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And this is the first cōmādemēt, & the greatest. Moreouer (for the aunswer of Christ is twofolde:) it concerneth. And this is the First Commandment, & the greatest. Moreover (for the answer of christ is twofold:) it concerns.
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The Lorde onely, as before is seene in his seruice. Man onely: which is thus. 1. Thou shalt loue: 2. Thy neighbor: 3. Euen as thy selfe. The Lord only, as before is seen in his service. Man only: which is thus. 1. Thou shalt love: 2. Thy neighbour: 3. Eve as thy self.
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And in these two, cōsisteth the Law and the • … ophets. In Marke the Euangelist:And in these two, Consisteth the Law and the • … ophets. In Mark the Evangelist:
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This same peruerse man, the Scribe, that did oppose him selfe against Christe, after the Question mooued,
This same perverse man, the Scribe, that did oppose him self against Christ, After the Question moved,
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and the replie added the revnto by our sauiour Christe:
and the reply added the revnto by our Saviour Christ:
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is •pted to haue spoken discretelie, and to haue set downe his opinion, bothe soundlie and wiselie, concerning this thing. And his iudgement was this: Maister, thou hast saide truelie.
is •pted to have spoken discretely, and to have Set down his opinion, both soundly and wisely, Concerning this thing. And his judgement was this: Master, thou hast said truly.
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For, there is but one God. For, there is none other but he. And to loue him, 1. With all the heart. 2. With all the vnderstāding. 3. With all the soule. 4. With all the strength. For, there is but one God. For, there is none other but he. And to love him, 1. With all the heart. 2. With all the understanding. 3. With all the soul. 4. With all the strength.
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5. And thy neighbour as thy selfe. Is more then all burnt offeringes and Sacrifices. 5. And thy neighbour as thy self. Is more then all burned offerings and Sacrifices.
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In these places rehearsed, you plainly sée, that in the seruice of the Lord, the principall thing required is this:
In these places rehearsed, you plainly see, that in the service of the Lord, the principal thing required is this:
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That we obey him, and his commaundements.
That we obey him, and his Commandments.
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O how godly and pleasaunt a thing is it for Israel to know the Lord, his statutes are in his mouth, his Ordinaunces shall make him blessed:
O how godly and pleasant a thing is it for Israel to know the Lord, his statutes Are in his Mouth, his Ordinances shall make him blessed:
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his séede shall inherite the land, he shall not feare by night, nor stand in dreade at noone day,
his seed shall inherit the land, he shall not Fear by night, nor stand in dread At noon day,
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for the Lord of hoasts is with him, the God of Iacob is his defence:
for the Lord of hosts is with him, the God of Iacob is his defence:
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The Lorde shalbe a shéelde to that man, and the stay and staffe of peace shalbe vpon his head:
The Lord shall a shield to that man, and the stay and staff of peace shall upon his head:
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he is sure not to be mooued, and to the nethermost hell shall he neuer fall.
he is sure not to be moved, and to the nethermost hell shall he never fallen.
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His pathes are pathes of righteousnesse, his wayes be the wayes of lyfe: Glorie is on his head, honour and renowne are a couering for that man:
His paths Are paths of righteousness, his ways be the ways of life: Glory is on his head, honour and renown Are a covering for that man:
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happy shall he be for euer, and all generations shall remember him. Yea, I will set foorth the prayses of such a man as feareth the Lord,
happy shall he be for ever, and all generations shall Remember him. Yea, I will Set forth the praises of such a man as fears the Lord,
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for it is a good thing to obey him, and to haue a care and reuerence to his name:
for it is a good thing to obey him, and to have a care and Reverence to his name:
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and this feare and dreade, this seruice belonging to his Maiestie, is thri•folde in this place.
and this Fear and dread, this service belonging to his Majesty, is thri•folde in this place.
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Therefore, it eyther 1. Concerneth God alone, not man: 2. Concerneth God, as well as man: Therefore, it either 1. Concerns God alone, not man: 2. Concerns God, as well as man:
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3. Concerneth man onely, not God: The seruice due vnto the Lorde, is seene in Circumstaunces. 3. Concerns man only, not God: The service due unto the Lord, is seen in circumstances.
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1. First, that Israel his pople: 2. Secondly, heare or vnderstand: 3. Thirdly, such thinges as concerneth their God: 1. First, that Israel his pople: 2. Secondly, hear or understand: 3. Thirdly, such things as concerns their God:
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This seruice is seene in those Epithites, and titles giuen vnto the Lord in this place, whome you onely ferue. This service is seen in those Epithets, and titles given unto the Lord in this place, whom you only ferve.
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1. First, he is NONLATINALPHABET (1) Lord of all. 2. Secondly, he is NONLATINALPHABET (1) God, seeing all. 1. First, he is (1) Lord of all. 2. Secondly, he is (1) God, seeing all.
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3. Thirdly, he is NONLATINALPHABET (1) our God in deliuering all. 3. Thirdly, he is (1) our God in delivering all.
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4. Fourthly, NONLATINALPHABET (1) he is only one God, there is no more among all. 4. Fourthly, (1) he is only one God, there is no more among all.
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The first name of Dignitie héere set downe, as Augustine noteth: Potentiam denotat, She weth his power, For God ruleth, and gouerneth all:
The First name of Dignity Here Set down, as Augustine notes: Potentiam Denotat, She weth his power, For God Ruleth, and Governs all:
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And in ye same he sate, the Firmamēt a•one that spreadeth it selfe as a Canapie,
And in you same he sat, the Firmament a•one that spreadeth it self as a Canopy,
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and the earth beneath ye is inustoou•able, as be the Pillers of heauen:
and the earth beneath you is inustoou•able, as be the Pillars of heaven:
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and betwixt bothe, the fire, which burneth not by the power of his woord and the ayre which infecteth not,
and betwixt both, the fire, which burns not by the power of his word and the air which Infecteth not,
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for he restraineth the gates of death. And the water, which as in the house, presumeth not to goe ouer the thresholdes, and bankes that are limited.
for he restraineth the gates of death. And the water, which as in the house, Presumeth not to go over the thresholds, and banks that Are limited.
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The Lord it is indéede, that lifteth vp, and pluckesh 〈 ◊ 〉 sha•exaltath & h••bleth, that deliuereth,
The Lord it is indeed, that lifts up, and pluckesh 〈 ◊ 〉 sha•exaltath & h••bleth, that Delivereth,
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& casteth 〈 … 〉 pleasure:
& Cast 〈 … 〉 pleasure:
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he brought Israel thorow the red Sea, & 〈 ◊ 〉 his eni••ies, as in a wall:
he brought Israel thorough the read Sea, & 〈 ◊ 〉 his eni••ies, as in a wall:
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he brought in ye Waters and drow•ed them, but he led Israel his people on drie land.
he brought in you Waters and drow•ed them, but he led Israel his people on dry land.
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The Countries of the Nations did the Lord giue vnto them & to possesse, returned with an angrie coūtenante, against the •ings:
The Countries of the nations did the Lord give unto them & to possess, returned with an angry countenante, against the •ings:
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he spared not the Gi•nit with his Cha••ots, nor the Mike Countries, with the walled Townes,
he spared not the Gi•nit with his Cha••ots, nor the Mike Countries, with the walled Towns,
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but brought in destructiō for their sinnes, and gaue them the slaine, as a portion for their vngodlinesse:
but brought in destruction for their Sins, and gave them the slain, as a portion for their ungodliness:
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wherefore, let all men praise the Lord, and serue, and obey him aboue all.
Wherefore, let all men praise the Lord, and serve, and obey him above all.
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The second tytle giuen vnto the Lord is, that he is called, 〈 … 〉 which is as much •s, To see, & take a view,
The second title given unto the Lord is, that he is called, 〈 … 〉 which is as much •s, To see, & take a view,
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and to to perse thorowe all things very narrowly: and to to pierce thorough all things very narrowly:
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For the eyes of the Lord are vpon all the earth, he giueth strength to them ye trust in him,
For the eyes of the Lord Are upon all the earth, he gives strength to them you trust in him,
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& vnderstanding to them that walke vprightly:
& understanding to them that walk uprightly:
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he beholdeth the endes and coasts of the Sea, and stilleth the ra•ing of the tempeste, 〈 ◊ 〉 in his fury he mounteth foorth on she •••ges of the winde,
he beholdeth the ends and coasts of the Sea, and stilleth the ra•ing of the tempest, 〈 ◊ 〉 in his fury he mounts forth on she •••ges of the wind,
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and with the same he bringeth in all 〈 ◊ 〉 thinges, to trouble sinners:
and with the same he brings in all 〈 ◊ 〉 things, to trouble Sinners:
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who like vnto our God? whose eyes are vpon the iuste, whose countenaunce is against all those that doo euill, to roote them out 〈 ◊ 〉 •he land: he giueth, and man receyueth: he detayneth, and man perisheth.
who like unto our God? whose eyes Are upon the just, whose countenance is against all those that do evil, to root them out 〈 ◊ 〉 •he land: he gives, and man receiveth: he detaineth, and man Perishes.
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For the cup of his wrath, is powred foorth vpon malefactors, and as a man prepared to the battell,
For the cup of his wrath, is poured forth upon malefactors, and as a man prepared to the battle,
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so is the Lord girded to fight against the wicked.
so is the Lord girded to fight against the wicked.
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For why? all thinges are done by him, he filleth the hungrie soule, and replemisheth with meatē, the néedy Creatures:
For why? all things Are done by him, he fills the hungry soul, and replemisheth with meaten, the needy Creatures:
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His woorkes are séene aboue and his wunders in the deapth.
His works Are seen above and his wunders in the depth.
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Among the holie ones dooth the Lord raigne, and filleth with his blessing euerie lyuing soule.
Among the holy ones doth the Lord Reign, and fills with his blessing every living soul.
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The haires of our head are numbred before him, and the Sparo•e séeketh for meate in due season:
The hairs of our head Are numbered before him, and the Sparo•e seeketh for meat in due season:
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let euerie soule therefore feare the Lord, and let nothing staye him to acknowledge his name,
let every soul Therefore Fear the Lord, and let nothing stay him to acknowledge his name,
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for he is a God which séeth all things, and nothing may be hidden from him at any time.
for he is a God which seeth all things, and nothing may be hidden from him At any time.
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The thirde tytle and Epithite giuen vnto God, is this: The Third title and Epithet given unto God, is this:
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NONLATINALPHABET ▪ (1) our God, euen the God of Iacob, and the God of Israel: which name of rem•nthraunce, no 〈 ◊ 〉 was put in,
▪ (1) our God, even the God of Iacob, and the God of Israel: which name of rem•nthraunce, no 〈 ◊ 〉 was put in,
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and added in this place, that Israel should neuer forgetts their Lord God that fought for them:
and added in this place, that Israel should never forgets their Lord God that fought for them:
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therefore is it sayde, The Lord can God, is Lord onely: as being none other that fought for them, but ou•ly he:
Therefore is it said, The Lord can God, is Lord only: as being none other that fought for them, but ou•ly he:
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For in déede, the Lord kept the promise that he made them, and the •athe which he sw•re vnto their Fathers:
For in deed, the Lord kept the promise that he made them, and the •athe which he sw•re unto their Father's:
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he wought them out of the house of bondage, and redéemed them out of the straunge land.
he wought them out of the house of bondage, and redeemed them out of the strange land.
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For why? God was i•yned to their séede, and he would not forsake them for their Fathers sake:
For why? God was i•yned to their seed, and he would not forsake them for their Father's sake:
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the Lord gaue vnto them Ierusalem for their portion, and the land of Mountaines for their rest:
the Lord gave unto them Ierusalem for their portion, and the land of Mountains for their rest:
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he planted his Posteritie, to the which 〈 … 〉 sworne, and withdrewe not his woorde, though they 〈 ◊ 〉:
he planted his Posterity, to the which 〈 … 〉 sworn, and withdrew not his word, though they 〈 ◊ 〉:
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therefore is the Lord woorthy to be praysed, and Israel must haue none other God, then him alone that saued them.
Therefore is the Lord worthy to be praised, and Israel must have none other God, then him alone that saved them.
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The fowrth name and rythe giuen to God, is this: NONLATINALPHABET: (1) Thy God is onely one.
The fowrth name and rythe given to God, is this:: (1) Thy God is only one.
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For there is no 〈 ◊ 〉 then he:
For there is no 〈 ◊ 〉 then he:
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he is the Lord of Hoases, meyther will the Kord 〈 ◊ 〉 God giue his glo•ie to any other. Ier••e of this word, sayth:
he is the Lord of Hoases, meyther will the Kord 〈 ◊ 〉 God give his glo•ie to any other. Ier••e of this word, say:
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Identitatem 〈 … 〉 alnatem notat: Identitatem 〈 … 〉 alnatem Notat:
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(1) That is, The 〈 … 〉 and vnitie of the same, not the varietie,
(1) That is, The 〈 … 〉 and unity of the same, not the variety,
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or plurality of Gods, is to be noted and considered heere: or plurality of God's, is to be noted and considered Here:
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For I doo finde that the most & best learned, haue gathered out of this place of Scripture, bothe the Vnitie in the Trinitie,
For I do find that the most & best learned, have gathered out of this place of Scripture, both the Unity in the Trinity,
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and the Trinitie in the Vnitie, which is to be worshipped:
and the Trinity in the Unity, which is to be worshipped:
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For the word, Lord, in the first place, may signifie the Lord God, the first person which made all:
For the word, Lord, in the First place, may signify the Lord God, the First person which made all:
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the worde, God, in the second place, may represent Christe, the worde of God, that redéemed all:
the word, God, in the second place, may represent Christ, the word of God, that redeemed all:
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And one onely Lord, in the third place, may be well the spirite of God, who béeing equall with them bothe, doo make but onely one true, eternall, euerliuing and glorious God:And one only Lord, in the third place, may be well the Spirit of God, who being equal with them both, do make but only one true, Eternal, everliving and glorious God:
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Then you sée, that I haue two things héere proportioned, and drawns out vnto me, wherof I must of necessitie speake.
Then you see, that I have two things Here proportioned, and drawns out unto me, whereof I must of necessity speak.
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1. The first, that Vnitie in Trinitie, and Trinitie in Vnitie is to be worshipped. 1. The First, that Unity in Trinity, and Trinity in Unity is to be worshipped.
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2. The second, that all manner of Idoll worship, and all seruice not agreeing to this commaundement, in this place, is to be abhorred. 2. The second, that all manner of Idol worship, and all service not agreeing to this Commandment, in this place, is to be abhorred.
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For the first point, which is our Faith, we ought to holde concerning the Trinitie, I say this: For the First point, which is our Faith, we ought to hold Concerning the Trinity, I say this:
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As you, whereof I sée too many héere, Schollers of the Pope, are not able to escape without suspitiō of great Sacriledge,
As you, whereof I see too many Here, Scholars of the Pope, Are not able to escape without suspicion of great Sacrilege,
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for that diuers of your sect, and your heresies, (with whome I doo confesse, I haue reasoned) haue béen of opinion, that in the body of the Bible, the olde Testament, no man was able to finde out the name of the blessed Trinitie:
for that diverse of your sect, and your heresies, (with whom I do confess, I have reasoned) have been of opinion, that in the body of the bible, the old Testament, no man was able to find out the name of the blessed Trinity:
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By reason whereof, the people stoode in a manunering, supposing it was a newe Doctrine:
By reason whereof, the people stood in a manunering, supposing it was a new Doctrine:
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Your Massemongers and Idoll Préests, durst not preach of it, for feare of dulling the peoples heads, with so great and déepe Mysteries.
Your Massmongers and Idol Priests, durst not preach of it, for Fear of dulling the peoples Heads, with so great and deep Mysteres.
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And diuers of your Church of Roome doo thinke, that this Doctrine is to hie a Doctrine for the people:
And diverse of your Church of Room do think, that this Doctrine is to high a Doctrine for the people:
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yet what colour so euer you all haue, and beare of zeale and Religion, I sée plainlie, that you doo but cast away the soules of men,
yet what colour so ever you all have, and bear of zeal and Religion, I see plainly, that you do but cast away the Souls of men,
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for you reade in an vnknowne tongue: you condempne your selues, for you speake flatlie against the trueth:
for you read in an unknown tongue: you condemn your selves, for you speak flatly against the truth:
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you doo but dissemble in this waightie Article of our faithe, and of the Trinitie,
you do but dissemble in this weighty Article of our faith, and of the Trinity,
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and how cunningly soeuer you glose, and do ceitfully soeuer it be, that you colour your imquitie, the Lord shall reueale it,
and how cunningly soever you gloze, and do ceitfully soever it be, that you colour your imquitie, the Lord shall reveal it,
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and we doo knowe it alreadie:
and we do know it already:
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Wherefore, I will first of all begin with this pointe of our faithe, this ended I will come to the rest:
Wherefore, I will First of all begin with this point of our faith, this ended I will come to the rest:
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In all which I promise that no new doctrine shalbe taught you, or vaine matters opened to you,
In all which I promise that no new Doctrine shall taught you, or vain matters opened to you,
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or any doubtfull thinge deliuered to you:
or any doubtful thing Delivered to you:
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But for that which I speake, I will giue you a good and sufficient warrant out of the booke of God:
But for that which I speak, I will give you a good and sufficient warrant out of the book of God:
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Thus I beléeue therefore, and thus I teache all that faithfully will beléeue to hold and kéepe this ground of saluation for euer, which is.
Thus I believe Therefore, and thus I teach all that faithfully will believe to hold and keep this ground of salvation for ever, which is.
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That Trinitie in Vnitie, and Vnitie in Trinitie is to be woorshipped: For there is the father who created all: START ITALICS That Trinity in Unity, and Unity in Trinity is to be worshipped ITALICS For there is the father who created all
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there is the sonne and he redéemed all: and there is the spirit the holie Ghost that dooth sanctifie all.
there is the son and he redeemed all: and there is the Spirit the holy Ghost that doth sanctify all.
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The Father is made of none, neither made, nor created, nor begotten: The Sonne is of the Father alone, not made, nor created, but begotten: The Father is made of none, neither made, nor created, nor begotten: The Son is of the Father alone, not made, nor created, but begotten:
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The holy Ghost is of the Father, and of the sonne, not made, nor created, nor begotten, but proceeding: The holy Ghost is of the Father, and of the son, not made, nor created, nor begotten, but proceeding:
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And as in the Scriptures all things that are taught vs are of thrée sorts: Either put in and set downe, for man to beléeue and not to sée:
And as in the Scriptures all things that Are taught us Are of thrée sorts: Either put in and Set down, for man to believe and not to see:
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as was the heauen and the earth made of nothing by the Lorde: Either to beholde and containe by faithe as is our redemption by Christ:
as was the heaven and the earth made of nothing by the Lord: Either to behold and contain by faith as is our redemption by christ:
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either which is last, sensiblie to perceiue, and naturally to take héede of and beware, as is our obedience and disobedience in the commaundements of the Lord:
either which is last, sensibly to perceive, and naturally to take heed of and beware, as is our Obedience and disobedience in the Commandments of the Lord:
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So I am of opinion that the carnall and grose man, is not able to comprehend the depth of this Christian veritie, So I am of opinion that the carnal and grose man, is not able to comprehend the depth of this Christian verity,
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for that he referreth all thinges to the senses which deceiue him: or to the outwarde apparaunces which ouerthrowe him:
for that he Refers all things to the Senses which deceive him: or to the outward appearances which overthrown him:
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or to naturall reasons which ou•e come hun:
or to natural Reasons which ou•e come hun:
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or to materiall and visible apparitions, which are alwayes drawing and with holding him, so that as he measureth his faith by his sight,
or to material and visible apparitions, which Are always drawing and with holding him, so that as he measureth his faith by his sighed,
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and the truthe by his corporall and palpable blindnes:
and the truth by his corporal and palpable blindness:
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so is he neuer able to attaine vnto ye liuely & perfect trueth which riseth of faith,
so is he never able to attain unto you lively & perfect truth which Riseth of faith,
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& is giuen by the Lord.
& is given by the Lord.
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For my owne part, I am not of your opinion which deuide your selues from the Church, by your foolishe ••nes of Catholiques, Iesuites & Seminaries: by which,
For my own part, I am not of your opinion which divide your selves from the Church, by your foolish ••nes of Catholics, Iesuites & Seminaries: by which,
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as by s•les coates you haue béene alwayes known amōg the righteous: you shinke that this doctrine is harōe.
as by s•les coats you have been always known among the righteous: you shinke that this Doctrine is harone.
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If it be, it is no •••aile in you, for you be hard hearted, & vnbeléeuing perso••:
If it be, it is no •••aile in you, for you be hard hearted, & unbelieving perso••:
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you thinke that the depth thereof cānot be attained vnto. I easily graūt you this: for séeing you serue not the Lord aright in matters wherin children sée your grosenes,
you think that the depth thereof cannot be attained unto. I Easily grant you this: for seeing you serve not the Lord aright in matters wherein children see your grossness,
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wherfore should you presume to search the depth of this secrete: you thinke that the people is not able to cōprehend this doctrine:
Wherefore should you presume to search the depth of this secret: you think that the people is not able to comprehend this Doctrine:
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I think so too, for at your hands they cānot be taught at all, your selues are ignorant.
I think so too, for At your hands they cannot be taught At all, your selves Are ignorant.
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In the scriptures they cānot learne, for you kéepe close the booke of the Lord, and you hide these Misteries frō them.
In the Scriptures they cannot Learn, for you keep close the book of the Lord, and you hide these Mysteres from them.
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But they be carnal, & you worldly, it is therfore ouer hard meat for them to féede on:
But they be carnal, & you worldly, it is Therefore over hard meat for them to feed on:
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They then be as you are, & no marueile, if the blind leading ye blind, they both fall at length:
They then be as you Are, & no marvel, if the blind leading you blind, they both fallen At length:
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wherefore lye you still snorting in your Closets, rather inglutted with surfetting and riot, then experienced in articles of your faith:
Wherefore lie you still snorting in your Closets, rather inglutted with surfeiting and riot, then experienced in Articles of your faith:
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and lie there so lōg as you list, suffer your own people to die for want of ye light,
and lie there so long as you list, suffer your own people to die for want of you Light,
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as you haue done, rather then as rūnagates and maisterles men, to trouble vs in Englād.
as you have done, rather then as runagates and maisterles men, to trouble us in Englād.
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I tell you, the plainest Preacher yt we haue, cā vtter doctrine, you cānot cōprehend: I tell you, the Plainest Preacher that we have, can utter Doctrine, you cannot comprehend:
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and now as you fit, dumbe & mute speaking nothing, you shalbe witnesses in your own cōsciences:
and now as you fit, dumb & mute speaking nothing, you shall Witnesses in your own Consciences:
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that I will speake no other thing then the trueth. Therefore I make protestation of my faith, vnto you in this manner:
that I will speak no other thing then the truth. Therefore I make protestation of my faith, unto you in this manner:
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There is in the Trinitie, thrée persons, but one God, the persons be these:
There is in the Trinity, thrée Persons, but one God, the Persons be these:
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the Father, the Sonne, the holy Ghost: In dignitie, none desire to rise higher then the other:
the Father, the Son, the holy Ghost: In dignity, none desire to rise higher then the other:
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in power they are equiualēt, none goeth beyōd ye other: in glory, they are glorious, none is worshipped more then is the other.
in power they Are equivalent, none Goes beyond you other: in glory, they Are glorious, none is worshipped more then is the other.
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Such as is ye Father in diuinity, such is the Sōne also in his exceltencie:
Such as is the Father in divinity, such is the Son also in his exceltencie:
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as the Father & the Sōne is in they• brightnes, so is the holy Ghost, equal vnto them in his highnesse:
as the Father & the Son is in they• brightness, so is the holy Ghost, equal unto them in his highness:
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Maiesty which power, Principality which right, Honour and renowne, which hath béene with them from all beginning, is common and proper to all thrée: Thrée be they in person, one,
Majesty which power, Principality which right, Honour and renown, which hath been with them from all beginning, is Common and proper to all thrée: Thrée be they in person, one,
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and all onely one in Goodhead. In béede, the Father died not, but the Sonne died for vs:
and all only one in Goodhead. In béede, the Father died not, but the Son died for us:
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•he Sonne was begotten of his Father before all worldes, the Father was not begotten of the Sonne:
•he Son was begotten of his Father before all world's, the Father was not begotten of the Son:
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The Spirite, the holy Ghost, protéedeth from them bothe:
The Spirit, the holy Ghost, protéedeth from them both:
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the Spirit, the holy Ghost, is of them bothe, the Spirit, the holy Ghost, is with them bothe:
the Spirit, the holy Ghost, is of them both, the Spirit, the holy Ghost, is with them both:
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The Father & the Sōne, procéeded not of ye Sp•rit:
The Father & the Son, proceeded not of the Sp•rit:
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yet are they vnited so in the Godhead, as the one is not aboue the other,
yet Are they united so in the Godhead, as the one is not above the other,
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neither is there superiority in the one, more then is in the other.
neither is there superiority in the one, more then is in the other.
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The Hebrew Rabbines, doo assigne and expresse ye Trinitie by this name, God, which is with them, Iehouah. This the Gréekes call Tetragrammaton: which is a name or word of fowre Letters to outward she we, The Hebrew Rabbis, do assign and express you Trinity by this name, God, which is with them, Jehovah. This the Greeks call Tetragrammaton: which is a name or word of fowre Letters to outward she we,
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yet there are but thrée indéede: for, He, is put in twise, as in the second, & in the fourth place.
yet there Are but thrée indeed: for, He, is put in twice, as in the second, & in the fourth place.
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By these thrée Letters, they doo expresse the Trinitie.
By these thrée Letters, they do express the Trinity.
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Iod, betokeneth Principium, (1) A beginning, & aptlie sheweth the Father, that began and created all.God, Betokeneth Principium, (1) A beginning, & aptly shows the Father, that began and created all.
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The second Letter, He, signifieth, To be, or to lyue: and declareth the Sōne, which is the life of all.
The second letter, He, signifies, To be, or to live: and Declareth the Son, which is the life of all.
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The third Letter, Van, and which is also a Coniunction Copulatiue, dooth aptly represent, The Spirite, the holie Ghost, who is the knitting together of bothe.
The third letter, Van, and which is also a Conjunction Copulative, doth aptly represent, The Spirit, the holy Ghost, who is the knitting together of both.
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I am not ignoraunt, that the Iewes were a superstitious, and verie foolishe people, therefore helde they vainely,
I am not ignorant, that the Iewes were a superstitious, and very foolish people, Therefore held they vainly,
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and obserued toyishly, and helde ignorauntly many thinges of no moment, whereof this is one:
and observed toyishly, and held ignorantly many things of no moment, whereof this is one:
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That this word, Iehouah, was called of them, Nomen inessabile, (1) A name not to be spoken;
That this word, Jehovah, was called of them, Nome inessabile, (1) A name not to be spoken;
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And in a booke of theirs, which is their book• Senhadrin. I finde it thus written: And in a book of theirs, which is their book• Senhadrin. I find it thus written:
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He that pronounceth the name of the fowre Letters, as the Letters themselues do soūd: shall haue no part in the world to come. He that pronounceth the name of the fowre Letters, as the Letters themselves do found: shall have no part in the world to come.
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I cannot tell how to think other wise of you present héere, somtimes schollers to ye Pope, then I doo of them:
I cannot tell how to think other wise of you present Here, sometimes Scholars to you Pope, then I do of them:
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but it is verie like, ye you are drowned in this Iewish, & blockish opinion:
but it is very like, you you Are drowned in this Jewish, & blockish opinion:
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for howsoeuer it be, that you thinke of the Trinity, there is none of you all, haue done it, none of you that doo purpose héereafter, none of you ye euer I read of,
for howsoever it be, that you think of the Trinity, there is none of you all, have done it, none of you that do purpose hereafter, none of you the ever I read of,
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or haue found, that durst, or would, in ye dayes of ignorance, preach openly, or speake publiquelie, this excellent and most heauenly Doctrine of the Trinitie:
or have found, that durst, or would, in you days of ignorance, preach openly, or speak publicly, this excellent and most heavenly Doctrine of the Trinity:
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The Fathers of olde were not ashamed thereof, neyther halted they ••••t good and euill, but rightly;
The Father's of old were not ashamed thereof, neither halted they ••••t good and evil, but rightly;
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and vprightly, perfectly as prositably, and directly, as exactlie handled they euery thing: to expresse the Trinitie, they vsed similitudes.
and uprightly, perfectly as prositably, and directly, as exactly handled they every thing: to express the Trinity, they used Similitudes.
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A ugustine shewed it, Per solem Currentem, fulgentem et Calentem: (1) By the sunne which runneth, which glistreth, and heateth with his beames: A ugustine showed it, Per solemn Currentem, fulgentem et Calentem: (1) By the sun which Runneth, which glisters, and heateth with his beams:
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Yet to the constitution of the body of the Sūne, these thrée properties doo not come,
Yet to the constitution of the body of the Sun, these thrée properties do not come,
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as making thrée, but one body: no more doo the thrée persons, make thrée, but one God.
as making thrée, but one body: no more do the thrée Persons, make thrée, but one God.
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Tertullian to Praxea, describeth it thus:Tertullian to Praxea, Describeth it thus:
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Per fontem, fluuium, et riunlū: (1) By the spring which deliuereth, by the Flood which floweth, by the Riuer which runneth: Per fontem, fluuium, et riunlū: (1) By the spring which Delivereth, by the Flood which flows, by the River which Runneth:
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And yet it is but one, & the same water, gushing foorth into them bothe. The same Tertullian, dooth open the same Mysterie of the Trinitie:
And yet it is but one, & the same water, gushing forth into them both. The same Tertullian, doth open the same Mystery of the Trinity:
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Per radicem, fruticem, et Truncum: (1) By the Roote which gathereth, by the Fruite which proceedeth, Per Radicem, fruticem, et Truncum: (1) By the Root which gathereth, by the Fruit which Proceedeth,
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and by the body of the Tree which beareth it. So in like manner, may we say of the Trinitie:and by the body of the Tree which bears it. So in like manner, may we say of the Trinity:
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the Father giueth, ye Sōne saueth, the holie Ghost procéedeth from them bothe: yet are they not thrée, but one God.
the Father gives, you Son Saveth, the holy Ghost Proceedeth from them both: yet Are they not thrée, but one God.
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In common experience we may gather, and collect a proper similitude to expresse this: for there is the body, and we stand by it:
In Common experience we may gather, and collect a proper similitude to express this: for there is the body, and we stand by it:
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there is the soule, we are quickened and liue by it: there is the Spirite, we breathe and continew with it, yet these make not thrée, but one man.
there is the soul, we Are quickened and live by it: there is the Spirit, we breathe and continue with it, yet these make not thrée, but one man.
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This thing also Cyprian noted vpon the Créede: for this part therefore sufficient, & enough it is that I haue spoken.
This thing also Cyprian noted upon the Creed: for this part Therefore sufficient, & enough it is that I have spoken.
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I will come to the other Particular point, which is this: First, that I promised to speake particularlie, not generallie.
I will come to the other Particular point, which is this: First, that I promised to speak particularly, not generally.
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Next, is a braunche of the same, to examine and trie, whether any Idolatrie may be admitted? and so to ponder and way equally the opinions and dealinges of you, the Schollers of Roome. Thirdsy, shall appeare the first point required in a Christian, what seruice that is that appertayneth,
Next, is a branch of the same, to examine and try, whither any Idolatry may be admitted? and so to ponder and Way equally the opinions and dealings of you, the Scholars of Room. Thirdsy, shall appear the First point required in a Christian, what service that is that appertaineth,
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and is duely to be giuen vnto the Lord. The thing generall to be spoken of heere, is this:
and is duly to be given unto the Lord. The thing general to be spoken of Here, is this:
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That Idoll worship, and all false adoration, is condempned and forbidden in this place. That Idol worship, and all false adoration, is condemned and forbidden in this place.
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For this cause I haue some thing to say vnto you, whome I sée before me at this present,
For this cause I have Some thing to say unto you, whom I see before me At this present,
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and in the same, I haue to charge you déepelie in the name of the Lord:
and in the same, I have to charge you deeply in the name of the Lord:
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how to speake vnto you, and by name to all you, I knowe not:
how to speak unto you, and by name to all you, I know not:
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This I am sure of, you came lately from Roome, and to a good ende you could not come,
This I am sure of, you Come lately from Room, and to a good end you could not come,
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for you haue not come to vs in the Lord: And you be they to whome I will direct my spéeche, as vnto men foolorne,
for you have not come to us in the Lord: And you be they to whom I will Direct my speech, as unto men foolorne,
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and cast off from out the Tents of Israel, for you are Leapers.
and cast off from out the Tents of Israel, for you Are Leapers.
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Tell me if you will, whether in your consciences, you finde not your selues guiltie of sacriledge and Idolatrie,
Tell me if you will, whither in your Consciences, you find not your selves guilty of sacrilege and Idolatry,
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yea, or no? The Lord sayth, Heare O Israel, the Lord thy God, is Lord onely:
yea, or no? The Lord say, Hear Oh Israel, the Lord thy God, is Lord only:
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Then I conclude, and my force is bent against you thus:
Then I conclude, and my force is bent against you thus:
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They that serue any other, saue the Lord their God onely, are guilty of sacriledge, commit spirituall whordome, and be Idolaters. They that serve any other, save the Lord their God only, Are guilty of sacrilege, commit spiritual whoredom, and be Idolaters.
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You, of late the Popes Schollers, Seminaries, and of his Colledge, euen you woorship Images, You, of late the Popes Scholars, Seminaries, and of his College, even you worship Images,
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euen you haue Agnos Dei in your bosome, and you serue not the Lord your God onely, but Idolles.
even you have Agnos Dei in your bosom, and you serve not the Lord your God only, but Idols.
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Ergo. You are guiltie of sacriledge, you commit spirituall whordome, you be Idolaters. And giue eare belooued in the Lord I request you:Ergo. You Are guilty of sacrilege, you commit spiritual whoredom, you be Idolaters. And give ear Beloved in the Lord I request you:
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be you Iudges of that I speake, and be witnesses of those thinges I vtter. I call not you, that haue refused the Lord:
be you Judges of that I speak, and be Witnesses of those things I utter. I call not you, that have refused the Lord:
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I speaks otherwise, and thinke of you, as of those that be without: and yet for all that belooued, if you will be belooued:
I speaks otherwise, and think of you, as of those that be without: and yet for all that Beloved, if you will be Beloved:
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and belooued because the Lord may looue you:
and Beloved Because the Lord may love you:
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and belooued, for I burne in zeale & looue towardes you, as towardes them I would haue to looue and feare the Lord.
and Beloved, for I burn in zeal & love towards you, as towards them I would have to love and Fear the Lord.
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To you all therefore I speake, demaunding of you this Question:
To you all Therefore I speak, demanding of you this Question:
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why rather you séeke after Images, then after God? why rather to Idol•es, then to the Lord? why rather any other woorshippe, wherein you are insnared,
why rather you seek After Images, then After God? why rather to Idol•es, then to the Lord? why rather any other worship, wherein you Are Ensnared,
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then the Lord your God onely? If you thinke I offer you iniury, for I speake, you may say nothing:
then the Lord your God only? If you think I offer you injury, for I speak, you may say nothing:
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I preache, you holde your peace: I haue lybertie, you are cut short:
I preach, you hold your peace: I have liberty, you Are Cut short:
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I may holdly say what I can, you may not say any thing in defence of your selues.
I may holdly say what I can, you may not say any thing in defence of your selves.
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Then I will doo yet more for you; and I will walke equally twixt you & me:
Then I will do yet more for you; and I will walk equally betwixt you & me:
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and hauing hurthened you with that which I sée you are faulty in, I wil 〈 ◊ 〉 all that,
and having hurthened you with that which I see you Are faulty in, I will 〈 ◊ 〉 all that,
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before God and his Angels, and in the presence of all these, lay open the trueth,
before God and his Angels, and in the presence of all these, lay open the truth,
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and declare that sincere and true meaning, which these woords & this Scripture aloweth. The Lord sayth héere, Heare O Israel, heare the Lord:
and declare that sincere and true meaning, which these words & this Scripture alloweth. The Lord say Here, Hear Oh Israel, hear the Lord:
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You heare the Pope, and you feare man: The Lord sayth, Heare the Lord thy God:
You hear the Pope, and you Fear man: The Lord say, Hear the Lord thy God:
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you giue eare to your inuentions: The Lord sayth, I the Lord thy God, am Lord onelie:
you give ear to your Inventions: The Lord say, I the Lord thy God, am Lord only:
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you haue other Gods, & worship Images.
you have other God's, & worship Images.
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Then iudge you, let not me he your Iudge, any otherwise then in this so plaine a matter which you your selues cannot deny:
Then judge you, let not me he your Judge, any otherwise then in this so plain a matter which you your selves cannot deny:
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And for all this, sée how fauourably I will deale on your behalfe:
And for all this, see how favourably I will deal on your behalf:
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You say, that beside this plaine cōmaūdement, O Israel, the Lord thy God is Lord onely:
You say, that beside this plain Commandment, Oh Israel, the Lord thy God is Lord only:
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That you for all that haue a liberty giuen vnto you, for the worshipping of Images:
That you for all that have a liberty given unto you, for the worshipping of Images:
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How shall this be tride? In the deciding of the Question, you will suspect me, I shall not be thought to be indifferent:
How shall this be tried? In the deciding of the Question, you will suspect me, I shall not be Thought to be indifferent:
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but sée how plainely I will determine this controuersie. You say, you may worship Images: I say, you ought not worship Images:
but see how plainly I will determine this controversy. You say, you may worship Images: I say, you ought not worship Images:
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Then what Iudge will you make choice of? The Lord our God, shall be our Iudge, there is no acceptiō of persons with him:
Then what Judge will you make choice of? The Lord our God, shall be our Judge, there is no acception of Persons with him:
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and the Lawe and the Prophets, will we call as witnesses, and the holy Scriptures shall decide this matter.
and the Law and the prophets, will we call as Witnesses, and the holy Scriptures shall decide this matter.
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Then the Questiō is mooued héere, whether you may woorship Images, & haue them in your Churches, yea, or no? This Questiō is two folde.
Then the Question is moved Here, whither you may worship Images, & have them in your Churches, yea, or no? This Question is two fold.
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Affirmatiue, for some alow of Images: Affirmative, for Some allow of Images:
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such were the Gnostickes, the Carpocratians, the Pythagoreans, the Maniches, and with them do you holde:
such were the Gnostics, the Carpocratians, the pythagoreans, the Maniches, and with them do you hold:
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who of you some, are Iesuites, some Papists, some Seminaries, some of one sect, so me of an other. Or, it is: Negatiue:
who of you Some, Are Iesuites, Some Papists, Some Seminaries, Some of one sect, so me of an other. Or, it is: Negative:
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and those that deny it, are the whole Senate and assembly of good men, who be the learned Fathers, the graue Doctors of the Churches of olde:
and those that deny it, Are the Whole Senate and assembly of good men, who be the learned Father's, the graven Doctors of the Churches of old:
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the whole number of reformed Churches in the world:
the Whole number of reformed Churches in the world:
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and our Churches of England at this day, and the state thereof, that deny these your whorish and Idolatrous abhominations. and our Churches of England At this day, and the state thereof, that deny these your whorish and Idolatrous abominations.
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Then it remayneth, eyther to affirme this as you d••, or to deny it styll, which we maintaine.
Then it remaineth, either to affirm this as you d••, or to deny it still, which we maintain.
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That the trueth may appeare, and for that you are subtill and glosing persons, insinuating, That the truth may appear, and for that you Are subtle and glossing Persons, insinuating,
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and créeping into the mindes of men, deceyueable and peruerters of the trueth, alledging Scriptures for your heresies,
and creeping into the minds of men, deceivable and perverters of the truth, alleging Scriptures for your heresies,
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and falsifying the manifest and vndoubted Veritie: I will take this order and way to aunswer you:
and falsifying the manifest and undoubted Verity: I will take this order and Way to answer you:
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first we will examine your places of Scripture: next, we will trie whether they be duely and truely alleadged, yea, or no.
First we will examine your places of Scripture: next, we will try whither they be duly and truly alleged, yea, or no.
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A man of your side, to name, Harding, that Apostata, that twise reuolted and denied the trueth,
A man of your side, to name, Harding, that Apostata, that twice revolted and denied the truth,
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and at last dyed in his dampnable errors.
and At last died in his damnable errors.
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That at the first, in the raigne of King Henrie the eight, helde with the Pope, that afterwards was a Protestant, & professed the Trueth:
That At the First, in the Reign of King Henry the eight, held with the Pope, that afterwards was a Protestant, & professed the Truth:
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that in King Edwards dayes most stoutly, and most couragiously at Paules Crosse in London, spake against the Pope, afterward was a Turne coate,
that in King Edwards days most stoutly, and most courageously At Paul's Cross in London, spoke against the Pope, afterwards was a Turn coat,
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and denied Christe, and withstoode the Trueth:
and denied Christ, and withstood the Truth:
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this Weather cocke, this Bifrons Ianus, that had two faces for bothe yéeres, as Harding had two tongues, for bothe times:
this Weather cock, this Bifrons Ianus, that had two faces for both Years, as Harding had two tongues, for both times:
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In his hereticall Pamphlet, and in his Treatise of Images, which he cast foorth vnto the people of England, to peruert them, there he is of this opinion.
In his heretical Pamphlet, and in his Treatise of Images, which he cast forth unto the people of England, to pervert them, there he is of this opinion.
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Concerning the antiquitie and originall of Images, they were not first inuented by man, but commaunded by God: Concerning the antiquity and original of Images, they were not First invented by man, but commanded by God:
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brought into vse by tradition of the Apostles, allowed by the aucthority of the holie Fathers,
brought into use by tradition of the Apostles, allowed by the Authority of the holy Father's,
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and by custome of all ages, sith Christe beeing vpon the earth, &c. A most dampnable and sacriligious opinion: and by custom of all ages, sith Christ being upon the earth, etc. A most damnable and sacrilegious opinion:
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Images of God? why, they are all forbidden by him:
Images of God? why, they Are all forbidden by him:
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Images of antiquitie, whose originall was good? the good Fathers in olde tyme, the good Patriarches of auncient memorie, neuer had any:
Images of antiquity, whose original was good? the good Father's in old time, the good Patriarchs of ancient memory, never had any:
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brought into vse by tradition of the Apostles? why? where? in what place? what booke? what Euāgelist? what Epistle? what writing of theirs, doo you finde it in? If any of you all, whome you thinke to be so learned,
brought into use by tradition of the Apostles? why? where? in what place? what book? what Euāgelist? what Epistle? what writing of theirs, do you find it in? If any of you all, whom you think to be so learned,
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and so néere the Pope, be able out of any good autenticke, auncient, and holie Father of olde, to she we vnto me that the Apostles vsed Images, I will subscribe to your opinion:
and so near the Pope, be able out of any good autenticke, ancient, and holy Father of old, to she we unto me that the Apostles used Images, I will subscribe to your opinion:
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so that eyther they or you can prooue it by their owne writinges:
so that either they or you can prove it by their own writings:
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the Apostles them selues? But we will procéede, Maister Harding hath reasons, and the verie same which you vse,
the Apostles them selves? But we will proceed, Master Harding hath Reasons, and the very same which you use,
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therefore I will aunswere bothe him and you:
Therefore I will answer both him and you:
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And albeit, much hath béene spoken by the reuerend Father, the L.B. of Sarisbury, and most diuinely,
And albeit, much hath been spoken by the reverend Father, the L.B of Salisbury, and most divinely,
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and most heauenly set downe, concerning this matter. Yet for that he was for his time, and we liue in ours:
and most heavenly Set down, Concerning this matter. Yet for that he was for his time, and we live in ours:
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and because the Lord, is tyed to no one thing: and you also are to be satisfied nowe:
and Because the Lord, is tied to no one thing: and you also Are to be satisfied now:
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and for that those excellent men of olde haue not shut vp euerie plaine way, in dooing good,
and for that those excellent men of old have not shut up every plain Way, in doing good,
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but that the same as yet lyeth open, to those that passe by: I must and will aunswer that place of Scripture, which you bring for your purpose, and it is this.
but that the same as yet lies open, to those that pass by: I must and will answer that place of Scripture, which you bring for your purpose, and it is this.
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In Exod. 25. God commaunded Cherubins, two of them to be made of pure golde, which were before the Mercie seate, &c. You must nowe conclude: In Exod 25. God commanded Cherubim, two of them to be made of pure gold, which were before the Mercy seat, etc. You must now conclude:
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Ergo, Images, Ergo, your Images, Ergo, all Images are lawfull:Ergo, Images, Ergo, your Images, Ergo, all Images Are lawful:
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The Schoole boye will tell you, A Particulari ad Vniuersale, non esse argumentandum. (1) From a Particular thing,
The School boy will tell you, A Particulari ad Universal, non esse argumentandum. (1) From a Particular thing,
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and from that which is speciall, to a generall, there can no argument be framed. Also, it was lawsull then, Ergo, it is nowe, it followeth not:and from that which is special, to a general, there can no argument be framed. Also, it was lawsull then, Ergo, it is now, it follows not:
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It was in vse, Ergo, it is in vse now, holdeth not:
It was in use, Ergo, it is in use now, holds not:
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It was so, and so in that time, and at that present, Ergo, it may at this present also, is no sequell.
It was so, and so in that time, and At that present, Ergo, it may At this present also, is no sequel.
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Yet I doo request, and I charge you too in the name of the Lord, that you enter farther into examination of this matter:
Yet I do request, and I charge you too in the name of the Lord, that you enter farther into examination of this matter:
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then shall you finde, that how socuer Maister Harding, for preferment and honour, which he receyued in ample manner at the Popes handes, hath reuolted:
then shall you find, that how socuer Master Harding, for preferment and honour, which he received in ample manner At the Popes hands, hath revolted:
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yet that by the Grace of God, we will aunswere him most fullie, and you also,
yet that by the Grace of God, we will answer him most Fully, and you also,
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so that you shall not, but wilfullie deny the trueth:
so that you shall not, but wilfully deny the truth:
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I might aunswere you, as Tertullian dooth, in his booke, De Idololatria: And as ye Bishop of Sarisbury, that reuerend Father dooth: I might answer you, as Tertullian doth, in his book, De Idolatry: And as you Bishop of Salisbury, that reverend Father doth:
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Which is, That God can dispence with any thing, and is a lawe of him selfe:
Which is, That God can dispense with any thing, and is a law of him self:
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Yet if you examine the place, you shall sée how deceyueablie you deale with vs. For first, these Cherubins are Cherubins they were not Images, as are yours:
Yet if you examine the place, you shall see how deceyueablie you deal with us For First, these Cherubim Are Cherubim they were not Images, as Are yours:
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Secondly, they were before the Mercie seate, within the inner Vaile, which is the holiest of all, into which the hie Préest entered,
Secondly, they were before the Mercy seat, within the inner Veil, which is the Holiest of all, into which the high Priest entered,
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as for any other it was not lawfull for them to enter therin.
as for any other it was not lawful for them to enter therein.
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For the first Tabernacle was made, wherin was the Candelsticke, and the Table, and the Shew bread: For the First Tabernacle was made, wherein was the Candlestick, and the Table, and the Show bred:
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the other had the golden Censer, and the Arke of the Testament, ouerlayde with golde round about, there was the golden Pot with Manna, and Aarons Rod that budded,
the other had the golden Censer, and the Ark of the Testament, overlaid with gold round about, there was the golden Pot with Manna, and Aaron's Rod that budded,
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and the Tables of the Testament: and ouer the Arke were the glorious Cherubins, shadowing the Mercie seate:
and the Tables of the Testament: and over the Ark were the glorious Cherubim, shadowing the Mercy seat:
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And these saw no man, but the high Préest onely:
And these saw no man, but the high Priest only:
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wherfore, I aunswer you, that the Cherubins were not séene of the people, but your Images are set in Churches before all ye people:
Wherefore, I answer you, that the Cherubim were not seen of the people, but your Images Are Set in Churches before all the people:
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so that if your Images, were as were the Cherubins, then should your Images be séen of none.
so that if your Images, were as were the Cherubim, then should your Images be seen of none.
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Then what place will you assigne for your Images? I suppose none: vnlesse you will make an other Tabernacle:
Then what place will you assign for your Images? I suppose none: unless you will make an other Tabernacle:
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then also giue an other lawe, then also vse the whole Ceremonies, and Rites of the same,
then also give an other law, then also use the Whole Ceremonies, and Rites of the same,
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then also look for an other Christe.
then also look for an other Christ.
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Then also, as yet the Gospell is not knowne, and the Apostles haue not preached thorow out the world as yet:
Then also, as yet the Gospel is not known, and the Apostles have not preached thorough out the world as yet:
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then you sée, howe vppon one inconuenience there followeth an other: but I aunswere you farther.
then you see, how upon one inconvenience there follows an other: but I answer you farther.
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Your Images are not set vp, to that end the Cherubins were:
Your Images Are not Set up, to that end the Cherubim were:
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the Cherubins described and set foorth the glory of the Lord, and so doo not your Images,
the Cherubim described and Set forth the glory of the Lord, and so do not your Images,
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for you derogate from the glorious Maiestie of God, and giue to Images that you ought not.
for you derogate from the glorious Majesty of God, and give to Images that you ought not.
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The Cherubins were extraordinarie, and for a season: your Images are ordinarie, and daylie vsed, and set vp continuallie.
The Cherubim were extraordinary, and for a season: your Images Are ordinary, and daily used, and Set up continually.
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The Cherubins were taken away, and are not now found: why then doo you suffer your Images to remaine in Churches? Take them away,
The Cherubim were taken away, and Are not now found: why then do you suffer your Images to remain in Churches? Take them away,
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as be nowe the Cherubins, and let Images be no more found in your Churches, then be the Cherubins in the Tabernacle, and then shall you say some thing.
as be now the Cherubim, and let Images be no more found in your Churches, then be the Cherubim in the Tabernacle, and then shall you say Some thing.
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Moreouer, the Cherubins were not leste, to the ende that any should worshippe, and fall downe vnto them,
Moreover, the Cherubim were not lest, to the end that any should worship, and fallen down unto them,
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but your Images are adored of all:
but your Images Are adored of all:
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Lastlie, and to conclude, the Cherubins were ser in theyr places, and they couered the Mercie seate,
Lastly, and to conclude, the Cherubim were ser in their places, and they covered the Mercy seat,
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but yet at the commaundement of the Lord, and by his appointment: then vpon your owne woordes shall iudgement be giuen:
but yet At the Commandment of the Lord, and by his appointment: then upon your own words shall judgement be given:
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If you will haue vs to alowe of your Images, prooue that you haue the same speciall commaundement for them, that they had for the Cherubins: which done, we will then allowe of them as you doo:
If you will have us to allow of your Images, prove that you have the same special Commandment for them, that they had for the Cherubim: which done, we will then allow of them as you do:
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in the meane senson, we will estéeme of you, as you are.
in the mean senson, we will esteem of you, as you Are.
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As in the former argument, and fonde reason of yours, you cannot but sée your owne follie, As in the former argument, and fond reason of yours, you cannot but see your own folly,
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so in this second bolte which is let goe by some vnskilfull, and wandering roauer on your side, there will appeare great rashnesse.
so in this second bolte which is let go by Some unskilful, and wandering roauer on your side, there will appear great rashness.
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For the same Maister Harding, your Archringleader to the way of death, hath most dissolutely,
For the same Master Harding, your Archringleader to the Way of death, hath most dissolutely,
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and verie carelessie, wrested an other place of Scripture, to the selfe same purpose that the other was:
and very carelessie, wrested an other place of Scripture, to the self same purpose that the other was:
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and taken out of the booke of Numb. Chap. 21. Where it is sayde, That Moses made a brasen Serpent,
and taken out of the book of Numb. Chap. 21. Where it is said, That Moses made a brazen Serpent,
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and whosoeuer of the people was stoong with the same, he looking thereon, lyued. Now this was an Image of a Serpent, Ergo, Images are lawfull: and whosoever of the people was stung with the same, he looking thereon, lived. Now this was an Image of a Serpent, Ergo, Images Are lawful:
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In déede, this that you say prooueth, that the Serpent of brasse set vp, was lawfull,
In deed, this that you say proveth, that the Serpent of brass Set up, was lawful,
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but Ergo, your Images? it followeth not:
but Ergo, your Images? it follows not:
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It is a clowted argument, and patched vp with a sowterlie Elench: The young Sophister will tell you, that.
It is a clouted argument, and patched up with a sowterlie Elench: The young Sophister will tell you, that.
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Ab eo quod erat, adid quod est, necessaria consequentia esse non potest. (1) For from the thing that was done, to an other more contrarie thing that is done, no good and sound reason can be framed. Ab eo quod erat, adid quod est, necessaria consequentia esse non potest. (1) For from the thing that was done, to an other more contrary thing that is done, no good and found reason can be framed.
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And yet we may say more vnto you then so: We can aunswere you, as Tertullian dooth:
And yet we may say more unto you then so: We can answer you, as Tertullian doth:
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who was sufficiently contented, for that the Lord God would haue it so, which commaūdement you can not shewe for your Images.
who was sufficiently contented, for that the Lord God would have it so, which Commandment you can not show for your Images.
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Moreouer, the brasen Serpent, was a figure of Christe, so be not your Images:
Moreover, the brazen Serpent, was a figure of Christ, so be not your Images:
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and therefore not lawfull, and therefore not to be vsed, and therefore in vaine, and therefore condempned of all.
and Therefore not lawful, and Therefore not to be used, and Therefore in vain, and Therefore condemned of all.
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Also, the brasen Serpent healed those that looked thereon, which thinge you could neuer auouch for certaintie, in any one of your Images:
Also, the brazen Serpent healed those that looked thereon, which thing you could never avouch for certainty, in any one of your Images:
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this I knowe, that by a Faith in those dayes were they healed, that were stoong by Serpentes:
this I know, that by a Faith in those days were they healed, that were stung by Serpents:
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and as the Serpent was lyfted vp, so was the Sonne of Man hoong on the Crosse for our sakes.
and as the Serpent was lifted up, so was the Son of Man hung on the Cross for our sakes.
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Also, in the Serpent that stoong them, a remēbrance wherof, was, that lifted vp in ye Wildernesse, The Israelites did call to minde, the Deuill, the olde Serpent, the Dragon that beguiled them, Also, in the Serpent that stung them, a remembrance whereof, was, that lifted up in you Wilderness, The Israelites did call to mind, the devil, the old Serpent, the Dragon that beguiled them,
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and such vse, there is none in your Images.
and such use, there is none in your Images.
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Lastly, there was a most liuely type, and figure of Christe, in the lyfting vp of the brasen Serpent:
Lastly, there was a most lively type, and figure of Christ, in the lifting up of the brazen Serpent:
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for as all that looked thereon, were healed. So also, as many as beléeued in Iesus Christe the sonne of God, were saued.
for as all that looked thereon, were healed. So also, as many as believed in Iesus Christ the son of God, were saved.
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Then, séeing that you vsurpe and mistake all Scriptures, wreathing them to your owne purpose to serue your turnes,
Then, seeing that you usurp and mistake all Scriptures, wreathing them to your own purpose to serve your turns,
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neyther can we holde with you iustlie, vnlesse we will be guiltie as you are:
neither can we hold with you justly, unless we will be guilty as you Are:
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Neither are we to allowe of you, for the Lord hath reiected you, neyther may we defend you,
Neither Are we to allow of you, for the Lord hath rejected you, neither may we defend you,
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for you weaken your owne selues:
for you weaken your own selves:
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neither dare we speake for you, in as much as God him selfe is against you:
neither Dare we speak for you, in as much as God him self is against you:
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but I will pray for you, that the Lord would turne you, if it be his pleasure,
but I will pray for you, that the Lord would turn you, if it be his pleasure,
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or that he would deale in Iustice with you, as you deserue, that no more of his poore shéepe, be deuowred by you,
or that he would deal in justice with you, as you deserve, that no more of his poor sheep, be devoured by you,
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as hetherto they haue béene by your meanes: For vndoubtedlie you are Caterpillers, that haue infected the earth:
as hitherto they have been by your means: For undoubtedly you Are Caterpillars, that have infected the earth:
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you haue confounded the spéeche of the world, and made the simple to rebell against God:
you have confounded the speech of the world, and made the simple to rebel against God:
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you haue stroken Moses and Aaron on the face, and Israel haue you entised to become Egiptians with you:
you have stroken Moses and Aaron on the face, and Israel have you enticed to become egyptians with you:
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Many of the Saints haue you racked, and innumerable companies haue you drawne vnto you from the Lord,
Many of the Saints have you racked, and innumerable companies have you drawn unto you from the Lord,
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therefore you shall not escape the iudgements of our God, and looke vnto it, for they be at hand.
Therefore you shall not escape the Judgments of our God, and look unto it, for they be At hand.
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There remayneth yet one reason more of yours, which is thought to be so strong,
There remaineth yet one reason more of yours, which is Thought to be so strong,
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so firme, so certaine, so vndoubted, and of such force, as that no man is able to gainsay it.
so firm, so certain, so undoubted, and of such force, as that no man is able to gainsay it.
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It is taken out of Ezechiel the.
It is taken out of Ezechiel thee.
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9. Cha. Where as, sayth Maister Harding, There is one cloathed in Linne, and he had an Inckorne at his side, 9. Cha. Where as, say Master Harding, There is one clothed in Linne, and he had an Incorn At his side,
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and was commaunded to write, Signum Thau, (That is, sayth Maister Harding, The signe of the Crosse) In their foreheads. and was commanded to write, Signum Thau, (That is, say Master Harding, The Signen of the Cross) In their foreheads.
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For as you suppose, this Letter had the similitude of the Crosse, and was all one with it:
For as you suppose, this letter had the similitude of the Cross, and was all one with it:
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and afterwarde as you affirme, Constantine the Emperour, by the Image and signe thereof, ouercame and got the féeld: and heard a voice saying, NONLATINALPHABET:
and afterward as you affirm, Constantine the Emperor, by the Image and Signen thereof, overcame and god the field: and herd a voice saying,:
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(1) Vnder this signe shalt thou conquer, and haue victorie, and the King ouercame his enimies that day, and returned in glorie. (1) Under this Signen shalt thou conquer, and have victory, and the King overcame his enemies that day, and returned in glory.
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But what gather you of all this? you must conclude, Ergo, Images are lawfull:
But what gather you of all this? you must conclude, Ergo, Images Are lawful:
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This is in déede, London and Yorke, Porchmouth and Douer, England and Roome: Ergo, the next yéere you shall haue warre.
This is in deed, London and York, Portsmouth and Douer, England and Room: Ergo, the next year you shall have war.
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I marueyle greatlie, at so friuolous an argument as you trouble vs with:
I marvel greatly, At so frivolous an argument as you trouble us with:
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of a trueth it should not séeme méete, for men of learning, for this is stitched together so botcherlike,
of a truth it should not seem meet, for men of learning, for this is stitched together so botcherlike,
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as nothing may be more vainly spoken, by any Abbey lowbie in the world.
as nothing may be more vainly spoken, by any Abbatiae lowbie in the world.
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Yet, for that you séeme to make a colour of some matter, I will not sticke to enter into your follie,
Yet, for that you seem to make a colour of Some matter, I will not stick to enter into your folly,
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and discouer it to the world. You say that one appeared: We knowe it was an Angell, and shewed his readinesse:
and discover it to the world. You say that one appeared: We know it was an Angel, and showed his readiness:
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Therefore shall you be aunswered out of Ezechiel the Prophet, that will be an equall Iudge betwéene vs bothe.
Therefore shall you be answered out of Ezechiel the Prophet, that will be an equal Judge between us both.
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First, that which is vttered by the Prophet, is done by way of a Vision, no materiall or reall thing done indéede:
First, that which is uttered by the Prophet, is done by Way of a Vision, no material or real thing done indeed:
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But by a Vision is the Captiuitie, and destruction of Ierusalem opened, by the comming of the Babilonians, from out of the North, who should ouer runne them.
But by a Vision is the Captivity, and destruction of Ierusalem opened, by the coming of the Babylonians, from out of the North, who should over run them.
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Secondly, all that which was séene, was a representation, and figure of those thinges were to be done:
Secondly, all that which was seen, was a representation, and figure of those things were to be done:
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As for example, The sixe men seene, were the Babylonians and messengers of Gods wrath: Lying toward the North•, Declared the place from whence they came:
As for Exampl, The sixe men seen, were the Babylonians and messengers of God's wrath: Lying towards the North•, Declared the place from whence they Come:
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Hauing weapons in their hand, Betokened destruction:Having weapons in their hand, Betokened destruction:
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Wheras a man appeared in white Linnen cloathes, Was shewen the looue of God to the faithfull, who sent them a helper:Whereas a man appeared in white Linen clothes, Was shown the love of God to the faithful, who sent them a helper:
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Hauing a writers Inckorne: Opened, that he marked such as should be saued: The persons are described, that should be marked: Having a writers Incorn: Opened, that he marked such as should be saved: The Persons Are described, that should be marked:
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namely, such as mourne, for Gods children, crie out and mourne for the iniquities, and transgressions of the wicked, séeing the glorie of their God defated.
namely, such as mourn, for God's children, cry out and mourn for the iniquities, and transgressions of the wicked, seeing the glory of their God defated.
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The marke wherewith they are marked, is, Signum Than, as some translate: which you that holde of the Popes side, call the signe of the Crosse.
The mark wherewith they Are marked, is, Signum Than, as Some translate: which you that hold of the Popes side, call the Signen of the Cross.
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And as in other things, so in this doo I wunder at you:
And as in other things, so in this do I wonder At you:
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how impudentlie and boldlie, how falselie and vntruelie, how corruptlie and vnaduisedlie, you haue affirmed this, those that haue skill in the Hebrew t•gue can tell:
how impudently and boldly, how falsely and untruly, how corruptly and unadvisdely, you have affirmed this, those that have skill in the Hebrew t•gue can tell:
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And God be thanked for it, how euer it be, that the Hebrew tongue is eyther hidden,
And God be thanked for it, how ever it be, that the Hebrew tongue is either hidden,
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or obscured, or dimmed by you:
or obscured, or dimmed by you:
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yet we knowe well enough, that in shamelesse manner you falsifie, bothe the Scriptures and the Hebrew bookes:
yet we know well enough, that in shameless manner you falsify, both the Scriptures and the Hebrew books:
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Maister Harding blusheth not, to say, that Ierome affirmeth Thau, To haue had the similitude of the Crosse:
Master Harding blusheth not, to say, that Jerome Affirmeth Thau, To have had the similitude of the Cross:
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when as in verie déede Ierome auoucheth no such thing, but reprehēdeth the Samaritanes, that superstitiouslie doo lene vnto the same:
when as in very deed Jerome avoucheth no such thing, but reprehendeth the Samaritans, that superstitiously do lene unto the same:
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and the same thing is condempned, not commended by Ierome.
and the same thing is condemned, not commended by Jerome.
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Now therfore shewe vnto me two things, which I will aske of you, such as béeing present defend the Pope, and hold with Images:
Now Therefore show unto me two things, which I will ask of you, such as being present defend the Pope, and hold with Images:
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Can you prooue that this Signum Thau, is ye Crosse which you woo? ship? when as you say to a péece of wood, Aue Rex noster, (1) All hayle O King:
Can you prove that this Signum Thau, is the Cross which you woo? ship? when as you say to a piece of wood, Aue Rex Noster, (1) All hail Oh King:
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Or can you prooue out of this place, that if Thau, were the Crosse (which we denie.) Yet that eyther the Man that was séene,
Or can you prove out of this place, that if Thau, were the Cross (which we deny.) Yet that either the Man that was seen,
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or the Saints which were marked, or the Babilonians, which were sayde to come vpon them, dyd woorshippe, pray vnto,
or the Saints which were marked, or the Babylonians, which were said to come upon them, did worship, pray unto,
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or adore this Signum Thau? and if you can doo eyther of these, I will subscribe to your opinions, and become one of you:
or adore this Signum Thau? and if you can do either of these, I will subscribe to your opinions, and become one of you:
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If not, then knowe, you haue abused the Lord, vnderstand you haue misconstrued his woord:
If not, then know, you have abused the Lord, understand you have misconstrued his word:
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thinke that you haue beguiled his Saints, and be you assured, the Lord will require it at your handes:
think that you have beguiled his Saints, and be you assured, the Lord will require it At your hands:
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And nowe to certifie all men in a trueth: I will bothe aunswere you, and satisfie the Reader.
And now to certify all men in a truth: I will both answer you, and satisfy the Reader.
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It is to be vnderstoode, that the Lord dyd nothing in vaine:
It is to be understood, that the Lord did nothing in vain:
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in his booke there is no lyght thing, no néedlesse thing, no incōmodious & friuolous thing set downe:
in his book there is not Light thing, no needless thing, no incommodious & frivolous thing Set down:
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But euerie place, euerie Vision, euery Prophesse, euerie woorde hath his meaning and proper sence, which bringeth vnto the ignoraunt personne some knowledge.
But every place, every Vision, every Prophesy, every word hath his meaning and proper sense, which brings unto the ignorant person Some knowledge.
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So that if any one of you, héere before mée, shall aske this question at my handes,
So that if any one of you, Here before me, shall ask this question At my hands,
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why the Lord God commaunde• the Aungell to write, rather the signe Thau, then any other of the Letters, in the foreheads of the Saintes? I wyll giue to that Questionist thrée reasons.
why the Lord God commaunde• the Angel to write, rather the Signen Thau, then any other of the Letters, in the foreheads of the Saints? I will give to that Questionist thrée Reasons.
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First Thau is the last letter of the two and twentie Hebrew Letters, therefore dooth it make vp the iust and perfect number: First Thau is the last Letter of the two and twentie Hebrew Letters, Therefore doth it make up the just and perfect number:
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whereby is signified that the Saints marked with this marke are such as be perfect and pure,
whereby is signified that the Saints marked with this mark Are such as be perfect and pure,
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and wise, and such as shall make vp and fullfill the nomber of the elect.
and wise, and such as shall make up and fulfil the number of the elect.
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Secondly, the law with the Hebrews is Torah: Therefore Thau the first letter of this worde Torah, which is the lawe, dooth represent that those which are marked with the same letter Thau, are such as doo indeuor to kéepe the lawe, of the Lorde.
Secondly, the law with the Hebrews is Torah: Therefore Thau the First Letter of this word Torah, which is the law, doth represent that those which Are marked with the same Letter Thau, Are such as do endeavour to keep the law, of the Lord.
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Thirdly, I am of opinion, that as the letter Thau, is the last letter of the Alphabet among the Hebrews:
Thirdly, I am of opinion, that as the Letter Thau, is the last Letter of the Alphabet among the Hebrews:
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so those that are signed with the signe Thau, are certified to bée such persons as are and shalbe counted to bée the last and the worst, the basest and the homeliest, the meanest and most despised among men:
so those that Are signed with the Signen Thau, Are certified to been such Persons as Are and shall counted to been the last and the worst, the Basest and the homeliest, the Meanest and most despised among men:
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And now, if any of you all, or any of yours, are able to saye any thing against this my Assertion, I will not hinder you,
And now, if any of you all, or any of yours, Are able to say any thing against this my Assertion, I will not hinder you,
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but as patiently here you, as you haue hetherto harde me: thus concluding, that as yet you haue sayde nothing to prooue Images lawfull. Against you that worship them:
but as patiently Here you, as you have hitherto harden me: thus concluding, that as yet you have said nothing to prove Images lawful. Against you that worship them:
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against them that made them, against all such as holde with them, the Lorde God saith much in his booke:
against them that made them, against all such as hold with them, the Lord God Says much in his book:
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Now then shall we obay you or the Lorde? Man, or God? Christe or the Pope? or beléeue you, Now then shall we obey you or the Lord? Man, or God? Christ or the Pope? or believe you,
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or the Scriptures? For if it be true, Non habebis Deos alienos coram me: (1) Thou shalt haue none other Gods before me.
or the Scriptures? For if it be true, Non habebis Gods alienos coram me: (1) Thou shalt have none other God's before me.
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If it be true, Per nomen externorum deorum non iurabitis, &c. (1) You shall not sweare by the name of any other Gods: If it be true, Per Nome externorum Gods non iurabitis, etc. (1) You shall not swear by the name of any other God's:
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If it be true, Nol• adorare Deum alienum: Ne ineas pactum cum bominibus earum gentium. If it be true, Nol• adorare God Alienum: Ne ineas Pact cum bominibus earum gentium.
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Thou shalt not worship a strainge God, thou shalt not make a league or a treuse with those men and with the Nations. Thou shalt not worship a straying God, thou shalt not make a league or a treuse with those men and with the nations.
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If it be true in Leuiticus, Thou shalt not tourne thy selfe to Idols, and thou shalt make thee no molton Gods: If it be true in Leviticus, Thou shalt not turn thy self to Idols, and thou shalt make thee not molten God's:
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Then Images and Idolles are not lawefull: If the Lorde saythe well, when hee sayde. Then Images and Idols Are not lawful: If the Lord say well, when he said.
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Ego Deus gloriam meam non dabo alteri. (1) I am the Lorde God, I will giue my glorie to none other: Ego Deus gloriam meam non Dabo Alteri. (1) I am the Lord God, I will give my glory to none other:
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If the Lord saith well, Confundantur omnes, &c. Let them be confounded that worship the worke of mens handes, &c. If the Lord saith well in this place, Thou shalt feare the Lord thy God, If the Lord Says well, Confundantur omnes, etc. Let them be confounded that worship the work of men's hands, etc. If the Lord Says well in this place, Thou shalt Fear the Lord thy God,
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and him onelie thou shalt feare: Then as yet your Images are not lawfull:and him only thou shalt Fear: Then as yet your Images Are not lawful:
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And if Paule saide rightlie, The things which the Gentils doo offer, they offer vnto Diuels.
And if Paul said rightly, The things which the Gentiles do offer, they offer unto Devils.
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If that Iohn is to be credited, Filioli custodite vos a simulachris. My Babes, keepe you free from Images.
If that John is to be credited, Flioli custodite vos a simulachris. My Babes, keep you free from Images.
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If in the Reuelation the people of God are commaunded to depart and to get them out from among them, If in the Revelation the people of God Are commanded to depart and to get them out from among them,
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least they be partakers of theyr synnes.
lest they be partakers of their Sins.
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It is then high time to looke to you, high time to abhorre you, high time to flie from you,
It is then high time to look to you, high time to abhor you, high time to fly from you,
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least we also perish togeather with you:
lest we also perish together with you:
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O that your harde harts were not hardened, that your iniquities were not ingrauen with a Diamonde, that you were not iustly blinded for your obstinacie, that the Lord had not cast you off, that wilfullie you re•••ted not the truthe, that your throats were not open Sepulchers, that you were not swifte to shed blood, that your waies were not execrable,
Oh that your harden hearts were not hardened, that your iniquities were not engraved with a Diamond, that you were not justly blinded for your obstinacy, that the Lord had not cast you off, that wilfully you re•••ted not the truth, that your throats were not open Sepulchers, that you were not swift to shed blood, that your ways were not execrable,
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and that you had not denied the Lord to his face: I tell you, and I tell you in gréefe that which I tell you:
and that you had not denied the Lord to his face: I tell you, and I tell you in grief that which I tell you:
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You haue a two edged sword in your hand, and it is drawne, and you come heather to wounde vs with all:
You have a two edged sword in your hand, and it is drawn, and you come heather to wound us with all:
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Arrowes and coales of fire are in your mouthe, to spit them out against the Saints:
Arrows and coals of fire Are in your Mouth, to spit them out against the Saints:
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Serpents tongues are with in you, and the poyson of Aspes is in your lippes, to infect all those are pure in hart: Truelie.
Serpents tongues Are with in you, and the poison of Asps is in your lips, to infect all those Are pure in heart: Truly.
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you are the reprobate Siluer, which God hath reiected:
you Are the Reprobate Silver, which God hath rejected:
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We haue offered the preatious Stones vnto you, as Hogges you treade them vnder your feete: We have offered the preatious Stones unto you, as Hogs you tread them under your feet:
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Our holie things haue we cast vnto you, you runne away from them as Dogges: Our holy things have we cast unto you, you run away from them as Dogs:
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As the waxe, so shall you be before the Lord for it, and melte at the heate of his fierie countenance: As the wax, so shall you be before the Lord for it, and melt At the heat of his fiery countenance:
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As fier on the Mountaines deuoureth the wood, so shall you perish in his furie: As fire on the Mountains devoureth the wood, so shall you perish in his fury:
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with the Bitte and with the Snaffle shall the Lord breake in sunder your Iawe boanes. with the Bit and with the Snaffle shall the Lord break in sunder your Jaw bones.
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And be you assured, that the axe is alreadie put vnto the roote of the trée, And be you assured, that the axe is already put unto the root of the tree,
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and the heauie iudgement of the Lord God approacheth, yea it is at hand, if you returne not:
and the heavy judgement of the Lord God Approaches, yea it is At hand, if you return not:
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Images? why? their names are abhomination to the Lord.
Images? why? their names Are abomination to the Lord.
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Images? why? They that make them are fooles and infatuated, their doctrine is a doctrine of vanitie? Images? why? the names of them shalbe •oted out from off the earth,
Images? why? They that make them Are Fools and infatuated, their Doctrine is a Doctrine of vanity? Images? why? the names of them shall •oted out from off the earth,
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and they shall not be remembred any longer. and they shall not be remembered any longer.
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O therfore feare the Lord, and he will loue 〈 ◊ 〉 the sonne least he be angry, Oh Therefore Fear the Lord, and he will love 〈 ◊ 〉 the son lest he be angry,
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and you pe•ish from off the Lande, if once his displeasure fall, O then happy are all they that put theyr trust in him.
and you pe•ish from off the Land, if once his displeasure fallen, Oh then happy Are all they that put their trust in him.
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Tell me of all you that are here, which of the innumerable people and Nations vnder heauen hath the Lord our God spaced that haue vsed Image•? whether the Sidmians that worshipped Astaroh: or the Ammori•• which serued Melcom: or the men of Accaron, who adored Baal zebub: or the Philistines that held of Dagon, or you or the Romans, that gaue themselues ouer to all Idola••••,
Tell me of all you that Are Here, which of the innumerable people and nations under heaven hath the Lord our God spaced that have used Image•? whither the Sidmians that worshipped Astaroh: or the Ammori•• which served Melcom: or the men of Accaron, who adored Baal zebub: or the philistines that held of Dagon, or you or the Roman, that gave themselves over to all Idola••••,
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then stand in a we and sinne not, examine with your owne harts and be still:
then stand in a we and sin not, examine with your own hearts and be still:
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One thing I will tell you, and admonish you off. The Fathers haue determined to giue sentence vpon you;
One thing I will tell you, and admonish you off. The Father's have determined to give sentence upon you;
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the best and the generall Councels that are good and holy, haue condempned you:
the best and the general Counsels that Are good and holy, have condemned you:
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our Church of England, and all the reformed Churches in the world, haue de•••ede and set themselues against you,
our Church of England, and all the reformed Churches in the world, have de•••ede and Set themselves against you,
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and you are not able to stand to your opinions, and therefore there is a gréeuous fall prepared for you, and it is at hand.
and you Are not able to stand to your opinions, and Therefore there is a grievous fallen prepared for you, and it is At hand.
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I would that you called to minde the words of Cyprian: Vans igitur omnium Deus, ne { que } enim illa sublimitas potest habere consortem, cum sola omnium •eneat potestatem. (1) There is one Lord God of all,
I would that you called to mind the words of Cyprian: Vans igitur omnium Deus, ne { que } enim illa Sublimitas potest habere consortem, cum sola omnium •eneat potestatem. (1) There is one Lord God of all,
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and his highnes will not admit an equall: seeing that he hath onely power ouer all:
and his highness will not admit an equal: seeing that he hath only power over all:
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Lactantius Firmianus, albeit in many things he wrote well:Lactantius Firmianus, albeit in many things he wrote well:
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yet in this, aboue the rest, he is moste principally commended, who in his second of his Institutions, hath this saying Deus supra hominem est, nec in imo positus,
yet in this, above the rest, he is most principally commended, who in his second of his Institutions, hath this saying Deus supra hominem est, nec in imo Positus,
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sed in summa regione quaerendus est, quare non act dubium, quin religio nulla sit, vbicun { que } simulachrum est: (1) God, (saith Lactantius ) is aboue man and he is not to be sought after heere on earth,
sed in summa region quaerendus est, quare non act Dubium, quin Religio nulla sit, vbicun { que } Simulacrum est: (1) God, (Says Lactantius) is above man and he is not to be sought After Here on earth,
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but abooue on high in the highest heauens: but above on high in the highest heavens:
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Wherefore, wee doubt notall to pronounce and saye, that in that place there is no manner of religion at all,
Wherefore, we doubt notall to pronounce and say, that in that place there is no manner of Religion At all,
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whereas any Image or Idoll is founde. Gregorius is of this opinion. Omne manu factum adorare non licet: that is.
whereas any Image or Idol is found. Gregorius is of this opinion. Omne manu factum adorare non licet: that is.
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It is not lawfull to adore and fall downe to any thing that is made with hands:
It is not lawful to adore and fallen down to any thing that is made with hands:
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Cyp•ianu• against Dem••ris 〈 ◊ 〉 did•v•rite very sha•p•y, and merueleus whetly against this Idoll worship,Cyp•ianu• against Dem••ris 〈 ◊ 〉 did•v•rite very sha•p•y, and merueleus whetly against this Idol worship,
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and after many reasons, at the lengthe dooth bring in that place of Scripture, to prooue his assertion, which I haue now in hande:
and After many Reasons, At the length doth bring in that place of Scripture, to prove his assertion, which I have now in hand:
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for it is written saith Ciprian. 〈 ◊ 〉 De••is tuum ad•rabis, The Fathers are vvholie bent against Images in euery place.
for it is written Says Cyprian. 〈 ◊ 〉 De••is tuum ad•rabis, The Father's Are wholly bent against Images in every place.
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〈 ◊ 〉 alls soli serni•s: that is: Thou shalt worship the Lord thy God, and thou shalt serue him onely. 〈 ◊ 〉 alls soli serni•s: that is: Thou shalt worship the Lord thy God, and thou shalt serve him only.
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I could say much vnto you out of the Fathers, and shewe you your grosse errors by the iudgement of so learned and reuerend men:
I could say much unto you out of the Father's, and show you your gross errors by the judgement of so learned and reverend men:
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but bothe the time dooth rall me backe, and my purpose is not to compile a volume:
but both the time doth rall me back, and my purpose is not to compile a volume:
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and the other Articles which you holde, doo require that I should spées delie runne ouer this, that I may also saye something of them:
and the other Articles which you hold, do require that I should spées delie run over this, that I may also say something of them:
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This I say vnto you, reade Lactantius, in his fifth booke of True righteousnesse, he will enforme you sufficiently:
This I say unto you, read Lactantius, in his fifth book of True righteousness, he will inform you sufficiently:
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reave Origen against Celsus, he will teache you perfectly. Reade Cyrill vpon Iohn, he will instruct you directly.
reave Origen against Celsus, he will teach you perfectly. Reade Cyril upon John, he will instruct you directly.
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Turne vnto Athanasius against the Gentilles, you shall learne prensely:
Turn unto Athanasius against the Gentiles, you shall Learn prensely:
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& forget not at your leasure to séeke to Clemens, to Iames brother of our Lord, for he hath done euerie thinge there mosse exactlie.
& forget not At your leisure to seek to Clemens, to James brother of our Lord, for he hath done every thing there moss exactly.
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Or search out Augustine to Maximus, where he flowteth and laugheth at their Paganisme: there shall you finds how purely he instructeth them,
Or search out Augustine to Maximus, where he flouteth and Laugheth At their Paganism: there shall you finds how purely he Instructeth them,
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how sharplie he reprehendeth them, how fiercely he striketh them, and how •u••tingly he forewarneth them, to auoide the heauy hande of God in worshipping of Images:
how sharply he reprehendeth them, how fiercely he striketh them, and how •u••tingly he forewarneth them, to avoid the heavy hand of God in worshipping of Images:
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and so leauing you to the force and strength of these men, I leaue you for this time, to consider better of this Article.
and so leaving you to the force and strength of these men, I leave you for this time, to Consider better of this Article.
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There followeth now in my firste part, the second point remayning in my thirde diuision: There follows now in my First part, the second point remaining in my Third division:
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namely that there is a seruice which toucheth and concerneth God, and a seruice which toucheth and concerneth man:
namely that there is a service which touches and concerns God, and a service which touches and concerns man:
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Whereinto if you or any other shall looke, it wilbe founde that this scruice which is appertinent vnto God,
Whereinto if you or any other shall look, it will found that this scruice which is appertinent unto God,
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and vnto man, is also two folde. Seruice of God and man • Internall, which is in spirite:
and unto man, is also two fold. Service of God and man • Internal, which is in Spirit:
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for as God is a spirite, so also will he be woorshipped in spirite and truthe. for as God is a Spirit, so also will he be worshipped in Spirit and truth.
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Externall, which is outwarde, in reuerence and dutie apparant euen to man. Bothe these are required in this place, and they be 〈 ◊ 〉 vnted togeather,External, which is outward, in Reverence and duty apparent even to man. Both these Are required in this place, and they be 〈 ◊ 〉 vnted together,
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as without b•the of them, the Lord• our God cannot bee truelie woorshipped:
as without b•the of them, the Lord• our God cannot be truly worshipped:
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Theresice I will not seueare or deuide the one from the other, but I will •ucke them as in a golden Chaine,
Theresice I will not severe or divide the one from the other, but I will •ucke them as in a golden Chain,
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and make them Caepartuers and fellow companiorts in enerye good action.
and make them Caepartuers and fellow companiorts in enerye good actium.
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Now this internall, and this externall seruice of the Lorde, are bothe séen• in diners circumstances of my Text, as followeth:
Now this internal, and this external service of the Lord, Are both séen• in diverse Circumstances of my Text, as follows:
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(5) part (DIV1)
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True seruice is seene. 1. First, if you shal loone: 2. Secondly, the Lord your God. True service is seen. 1. First, if you shall loon: 2. Secondly, the Lord your God.
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3. Thirdly, with all your hart. 4. Fourthly, with all your soule. 5. Fiftly, with all your might. 3. Thirdly, with all your heart. 4. Fourthly, with all your soul. 5. Fifty, with all your might.
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(5) part (DIV1)
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1. The first, sheweth the readinesse that is in vs. 2. The second, shutteth out all other woorship, whatsoeuer. 1. The First, shows the readiness that is in us 2. The second, shutteth out all other worship, whatsoever.
crd dt ord, vvz dt n1 cst vbz p-acp pno12 crd dt ord, vvz av d j-jn n1, r-crq.
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3. The third, declareth that nothing should be precious vnto vs, but the Lord. 4. The fourth, taketh away all counterfeiting, and all dissimulation. 3. The third, Declareth that nothing should be precious unto us, but the Lord. 4. The fourth, Takes away all counterfeiting, and all dissimulation.
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5. The fife openeth, that no creature els may haue this seruice, but onely the Lord our God. 5. The fife Openeth, that no creature Else may have this service, but only the Lord our God.
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I am not ignoraunt, that euerie man, in whome is the breath of life, and vpon whome the Lord our God hath powred of his Spirite; I am not ignorant, that every man, in whom is the breath of life, and upon whom the Lord our God hath poured of his Spirit;
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is in some part, any, in eueri• part faultie in this co••aundoment:
is in Some part, any, in eueri• part faulty in this co••aundoment:
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which naturall blin•nesse and Ignoraunce of ours, sheweth the groat perfection 〈 ◊ 〉 heauenly integritie of the Lord:
which natural blin•nesse and Ignorance of ours, shows the groat perfection 〈 ◊ 〉 heavenly integrity of the Lord:
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and againe, condempneth vs, as guiltis in eneri• point;
and again, Condemneth us, as guiltis in eneri• point;
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〈 … 〉 our handes at the barte continuallie, as béeing on able to 〈 ◊ 〉 any lots of this same,
〈 … 〉 our hands At the barte continually, as being on able to 〈 ◊ 〉 any lots of this same,
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or to stand before God, if he call vs to a reckoning.
or to stand before God, if he call us to a reckoning.
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For, if that man, were able to stand, and would neuer fall from his 〈 … 〉 and his heart vn••••ble 〈 … 〉 〈 ◊ 〉 be 〈 … 〉 in Israelit;
For, if that man, were able to stand, and would never fallen from his 〈 … 〉 and his heart vn••••ble 〈 … 〉 〈 ◊ 〉 be 〈 … 〉 in Israelit;
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thon •e 〈 … 〉 thinke •ho 〈 … 〉 〈 … 〉 that 〈 … 〉 thing 〈 ◊ 〉 of 〈 … 〉 that 〈 … 〉 We may 〈 … 〉 〈1 line〉 and no doubt, the Lord our God hath so stra 〈 … 〉 vs to obserue these thinges prescribed,
thon •e 〈 … 〉 think •ho 〈 … 〉 〈 … 〉 that 〈 … 〉 thing 〈 ◊ 〉 of 〈 … 〉 that 〈 … 〉 We may 〈 … 〉 〈1 line〉 and no doubt, the Lord our God hath so stra 〈 … 〉 us to observe these things prescribed,
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euen to looue him, and him our God, and with all our heart, and with an our soule,
even to love him, and him our God, and with all our heart, and with an our soul,
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and with all out stight 〈 ◊ 〉 sundrie, waightie, and great causes. Causes, why the Lorde hath giuen so straight a commaūdement:
and with all out stight 〈 ◊ 〉 sundry, weighty, and great Causes. Causes, why the Lord hath given so straight a Commandment:
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1. First 〈 ◊ 〉 our owne •••etchednesse, myseserie, and death. 2. Secondlie to be a•cused, not excused before the Lord. 1. First 〈 ◊ 〉 our own •••etchednesse, myseserie, and death. 2. Secondly to be a•cused, not excused before the Lord.
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3. Thirdly, to tremble and shake, when we •span. 3. Thirdly, to tremble and shake, when we •span.
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4. Fourthly, that •bndem•nation may appeare in vs, knowing that we are not able to fulfill this. 4. Fourthly, that •bndem•nation may appear in us, knowing that we Are not able to fulfil this.
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5. Firstly, to make vs affrighted, and to weaken out consciences, seeing that we cannot lyue in ••••bedience. 5. Firstly, to make us affrighted, and to weaken out Consciences, seeing that we cannot live in ••••bedience.
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6. Sixtly, to keepe vs by discipline, as vnder a lawe for euer. 7. Seuenthly, to teach vs the •nt• and perfect workes of righteous nesse. 6. Sixty, to keep us by discipline, as under a law for ever. 7. Seuenthly, to teach us the •nt• and perfect works of righteous ness.
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8. Eightly, to exclude all other Idoll woorshippe, and to serue all onely the Lord our God. 8. Eighth, to exclude all other Idol worship, and to serve all only the Lord our God.
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And now to come more narrowlie, to euerie one in this place th•gener all: And now to come more narrowly, to every one in this place th•gener all:
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is it to he thaught, that no man hath an euill eye vpon Abel, vpon his brother? is the heart of euerie man persen? Dooth none despise Iacob? Is there not one but 〈 ◊ 〉 a porsect Censar? or shall we make accoumpt, is there nener an 〈 ◊ 〉 person in this company? not one 〈 ◊ 〉 you that hath worne the golden Earinges? or hath not cast one stone against the house of God? or ioyned them selues with Aaron, to committe euyll? Is the leauen of Egipt cleane forgotten? or hath no man syt downe to eate and 〈 ◊ 〉,
is it to he thaught, that no man hath an evil eye upon Abel, upon his brother? is the heart of every man persen? Doth none despise Iacob? Is there not one but 〈 ◊ 〉 a porsect Censar? or shall we make account, is there nener an 〈 ◊ 〉 person in this company? not one 〈 ◊ 〉 you that hath worn the golden Earings? or hath not cast one stone against the house of God? or joined them selves with Aaron, to commit evil? Is the leaven of Egypt clean forgotten? or hath no man fit down to eat and 〈 ◊ 〉,
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and rose vp againe to play? Is the hearts of you all pire 〈 ◊ 〉 the Lord? what? not once at Samaria in all your life? not once at Dan? not once at Bethell? no? not •ne •ine or affectioned to Priapus? Of a trueth, it may hard•• be so thought, a man will not indge it,
and rose up again to play? Is the hearts of you all pire 〈 ◊ 〉 the Lord? what? not once At Samaria in all your life? not once At Dan? not once At Bethell? no? not •ne •ine or affectioned to Priapus? Of a truth, it may hard•• be so Thought, a man will not Indge it,
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(5) part (DIV1)
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and God knoweth it is otherwise:
and God Knoweth it is otherwise:
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Why? man? he is full of presumptious •••es why? his offeringes be vncleane,
Why? man? he is full of presumptuous •••es why? his offerings be unclean,
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(5) part (DIV1)
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and the fat of the 〈 ◊ 〉 is tayn•ed.
and the fat of the 〈 ◊ 〉 is tayn•ed.
cc dt j pp-f dt 〈 sy 〉 vbz vvn.
(5) part (DIV1)
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Many truct in Chariots, and many trust in Horses, and diuers say, there is no helpe in our God:
Many truct in Chariots, and many trust in Horses, and diverse say, there is no help in our God:
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(5) part (DIV1)
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and then which way can we be frée from his wrath? The man that worketh no deceypt, the man that hath not slaundered his neighbour:
and then which Way can we be free from his wrath? The man that works no deceit, the man that hath not slandered his neighbour:
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(5) part (DIV1)
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the man that hath not put out his money to loane, nor his coyne to Vsurie:
the man that hath not put out his money to loan, nor his coin to Usury:
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(5) part (DIV1)
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the man in whose loule there is no guile, is not, cannot, may not be found ▪ I tell you, to looue the Lord, with all your soule, with all your might, with all your strength, with all your heart, to looue the Lord ▪ and to looue him onely, is to fulfill the whole lawe and the Prophetes.
the man in whose loule there is no guile, is not, cannot, may not be found ▪ I tell you, to love the Lord, with all your soul, with all your might, with all your strength, with all your heart, to love the Lord ▪ and to love him only, is to fulfil the Whole law and the prophets.
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I doo professe, and protest before you all, yea, before the Lord, and before his Angels, that I neuer enter into the con•••eration of this, I do profess, and protest before you all, yea, before the Lord, and before his Angels, that I never enter into the con•••eration of this,
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but that I wonder, howe it commeth to paste, that the aduersaries of the grace of God, the Papistes, doo not burst and cleaue in sunder,
but that I wonder, how it comes to past, that the Adversaries of the grace of God, the Papists, do not burst and cleave in sunder,
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when they sée that honor, that zeale, that affection, that loous, that might, that strength, which is due to the Lord God,
when they see that honour, that zeal, that affection, that loous, that might, that strength, which is due to the Lord God,
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so wickedly, and so commonlie to be giuen to Creatures? And now tell me, you, whose faces, are faces of brasse, you of the.
so wickedly, and so commonly to be given to Creatures? And now tell me, you, whose faces, Are faces of brass, you of thee.
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Colledge of the Pope, you his Seminaries, you inuested into the order of the Iesuites, howe you are able to aunswere,
College of the Pope, you his Seminaries, you invested into the order of the Iesuites, how you Are able to answer,
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and to reconcile your selues vnto the Lord? God sayth, Looue me, you loue the Pope:
and to reconcile your selves unto the Lord? God say, Love me, you love the Pope:
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God sayth, Looue me with all your heart:
God say, Love me with all your heart:
np1 vvz, vvb pno11 p-acp d po22 n1:
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but how heartilie, how faithfully, pray you to Saints? God sayth, Looue me with all thy soule:
but how heartily, how faithfully, pray you to Saints? God say, Love me with all thy soul:
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yet you sell prayers vnto men, and the Soules of men doo you giue from God, for money.
yet you fell Prayers unto men, and the Souls of men do you give from God, for money.
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God sayth, Looue me with all thy might: and you ende•••r day and night, to Idolatrie.
God say, Love me with all thy might: and you ende•••r day and night, to Idolatry.
np1 vvz, vvb pno11 p-acp d po21 n1: cc pn22 vvb n1 cc n1, p-acp n1.
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God sayth, Heare me onely, but you will not heare him at all: and if you doo, you are compelled vnto it.
God say, Hear me only, but you will not hear him At all: and if you do, you Are compelled unto it.
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Then in consideration, that you haue so boldelie resisted the Trueth, and so faceingly stand against GOD:
Then in consideration, that you have so boldly resisted the Truth, and so faceingly stand against GOD:
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and so proudlie lyst vp your heads, and so impudently perseuere in your errors. I wyll bréeflie say something vnto you, of so many your Heresies, and false allegations, as connenientlie I maye:
and so proudly list up your Heads, and so impudently persevere in your errors. I will briefly say something unto you, of so many your Heresies, and false allegations, as connenientlie I may:
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for I knowe that you came not hether in vaine.
for I know that you Come not hither in vain.
c-acp pns11 vvb cst pn22 vvd xx av p-acp j.
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Some of you are Seminaries, and not without cause so called, for you sowe your Tares among our Corne,
some of you Are Seminaries, and not without cause so called, for you sow your Tares among our Corn,
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and you haue scattered the Cockle, among our Wheate, whersoeuer you come. Some of you be Iesuites, and I wunder, that vnder so glorious a name:
and you have scattered the Cockle, among our Wheat, wheresoever you come. some of you be Iesuites, and I wonder, that under so glorious a name:
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so vile and so outragious, so lewde and so pestiferous: so fonde, and so monsterous an Heretique can be contayned.
so vile and so outrageous, so lewd and so pestiferous: so fond, and so monstrous an Heretic can be contained.
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Dyd Iesus euer knowe that man of sinne, whome you worshippe, the Pope? dyd Iesus adore Images, Did Iesus ever know that man of sin, whom you worship, the Pope? did Iesus adore Images,
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as you doo? dyd Iesus pray to Saints, as your manner is? dyd Iesus vse those whorishe Traditions of Bell, Bull,
as you do? did Iesus pray to Saints, as your manner is? did Iesus use those whorish Traditions of Bell, Bull,
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558
and Candle, Oyle, Salte, and adiurations, as is common among your dyd Iesus pray to the Crosse,
and Candle, Oil, Salt, and adjurations, as is Common among your did Iesus pray to the Cross,
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559
and whipped he, and scourged he him selfe, with his owne handes, as you vse to doo? Then I perceyue you haue but the name of Iesus, to deceyus men with all, you haue no one thing in you, which Iesus had.
and whipped he, and scourged he him self, with his own hands, as you use to do? Then I perceive you have but the name of Iesus, to deceyus men with all, you have not one thing in you, which Iesus had.
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560
And for that you are Wookies in Shéepes cloathing, and we now knowe you by your déedes:
And for that you Are Wookies in Sheep clothing, and we now know you by your Deeds:
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I wyll speake some thing of such Articles, and most principall Heresies, on which you do holde.
I will speak Some thing of such Articles, and most principal Heresies, on which you do hold.
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562
The Lord sayth, Thou shalt looue mee with all thy soule, with all thy heart, with all thy might,
The Lord say, Thou shalt love me with all thy soul, with all thy heart, with all thy might,
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and the Lord the GOD onely shalt thou serue. and the Lord the GOD only shalt thou serve.
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564
But you, you looue the Pope, he is, The Terrestriall God. The Pope, why? he is God in déede:
But you, you love the Pope, he is, The Terrestrial God. The Pope, why? he is God in deed:
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565
as appeareth also at the Counsell of Trident: The Pope, why, he is not a Man:
as appears also At the Counsel of Trident: The Pope, why, he is not a Man:
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566
The Pope, why? he hath power ouer the Angelles of GOD, as appeareth in the Councell of Lateran, vnder Leo the tenthe.
The Pope, why? he hath power over the Angels of GOD, as appears in the Council of Lateran, under Leo the tenthe.
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567
The Pope, why? that which he dooth, is receyued as Canonicall, not to be broken:
The Pope, why? that which he doth, is received as Canonical, not to be broken:
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568
for so sayde Alexander the seconde, to Phillip King of Fraunce.
for so said Alexander the seconde, to Philip King of France.
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569
The Pope, why? he that offendeth, and breaketh his Lawes, shall not be forgiuen for euer:
The Pope, why? he that offends, and breaks his Laws, shall not be forgiven for ever:
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570
for so sayde Nicholaus, to the Archbishoppes. for so said Nicholas, to the Archishops.
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571
The Pope, why? it is not lawfull to adde or diminishe any thing, that hée hath done,
The Pope, why? it is not lawful to add or diminish any thing, that he hath done,
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572
as witnesseth your owne Pope Adrian. The Pope, why? it is thus written of him.
as Witnesseth your own Pope Adrian. The Pope, why? it is thus written of him.
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573
Qui decreta Romanorum pontificum violauerit, anathema sit. (1) Whoso euer shall breake, or violate the Decrees of the Pope, shall be as accursed; Qui decreta Romanorum Pontificum violaverit, anathema fit. (1) Whoso ever shall break, or violate the Decrees of the Pope, shall be as accursed;
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574
This was done at a Councell by Leo, Pope the fowrth, by the consent of thrée score and two Bishoppes.
This was done At a Council by Leo, Pope the fowrth, by the consent of thrée score and two Bishops.
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575
The Pope, why? whosoeuer obeyed not him, as béeing in the Apostolicall Sea, was coumpted an Idolater,
The Pope, why? whosoever obeyed not him, as being in the Apostolical Sea, was counted an Idolater,
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576
as is found in the Decrées of Gregorie.
as is found in the Decrees of Gregory.
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577
Nowe whether or no, these are lawfull, and whether you or no, bé not shamelesse men, to come hether to teache vs such whorishe,
Now whither or not, these Are lawful, and whither you or not, been not shameless men, to come hither to teach us such whorish,
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578
and Idolatrous abhominations, that shall be tri•d in the booke of the Lord. First of all, you call a mortall man by the name of the eternall God:
and Idolatrous abominations, that shall be tri•d in the book of the Lord. First of all, you call a Mortal man by the name of the Eternal God:
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61
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579
doo you thinke this is lawfull? What sayth Esa•. Ego Dominus, hoc est nomen meum, gloriam meam non dabo alteri, &c. That is, I am the Lord, that is my name,
do you think this is lawful? What say Esa•. Ego Dominus, hoc est Nome meum, gloriam meam non Dabo Alteri, etc. That is, I am the Lord, that is my name,
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580
and my glorie will I giue vnto no other: and my glory will I give unto no other:
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581
You haue not read what the Lord sayd of Israel, when as he purpo•• to saue them. You have not read what the Lord said of Israel, when as he purpo•• to save them.
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Propter me, propter me faciam, vt non blasphe•mer, et gloriam meam alteri non dabo. Propter me, propter me faciam, vt non blasphe•mer, et gloriam meam Alteri non Dabo.
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583
That is, For my self• cuen for my selfe will I doo this, that I may not be blasphemed,
That is, For my self• cuen for my self will I do this, that I may not be blasphemed,
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584
and my glorie will I giue to none other. and my glory will I give to none other.
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585
If the Angell in the Reuelation, would not take that woorship, and adoration that Iohn would haue adored him withall, If the Angel in the Revelation, would not take that worship, and adoration that John would have adored him withal,
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586
but thought it a derogation from the Maiestie of God to take it:
but Thought it a derogation from the Majesty of God to take it:
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587
Howe sacrilegious & blasphemous, is that man of sinne, the Pops, that hath so many thousandes comming to him continually, How sacrilegious & blasphemous, is that man of sin, the Pops, that hath so many thousandes coming to him continually,
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588
and falling downe and worshipping him? Wherefore, because I am purposed to be short, and as before, so nowe also in my writinges, not to be tedious.
and falling down and worshipping him? Wherefore, Because I am purposed to be short, and as before, so now also in my writings, not to be tedious.
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589
I will referre all your Romishe tytles giuen vnto the Pope, all onely vnto one. And these shalbe by way of Question determined:
I will refer all your Romish titles given unto the Pope, all only unto one. And these shall by Way of Question determined:
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590
Namely, whether or no, it be lawfull for you to giue that honour, and that worshippe to the Pope that you doo? I say it is not lawfull,
Namely, whither or not, it be lawful for you to give that honour, and that worship to the Pope that you do? I say it is not lawful,
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591
but it is a dampnable and most execrable thing: and this will I make proofe of, out of the booke of God.
but it is a damnable and most execrable thing: and this will I make proof of, out of the book of God.
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592
The Pope is not to bee woorshipped. Rati. 1. He onely that is Omnipotent, and Lord of all is to be worshipped. The Pope is not to be worshipped. Rati. 1. He only that is Omnipotent, and Lord of all is to be worshipped.
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593
The Lord our God is omnipotent, and Lord onely of all; Ergo. The Lord our God onely, and not the Pope is to be worshipped. The Lord our God is omnipotent, and Lord only of all; Ergo. The Lord our God only, and not the Pope is to be worshipped.
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594
For my owne parte, when any one of my premisses is denied, then I can say that iustlie, which nowe willinglie I wyll not speake of.
For my own part, when any one of my premises is denied, then I can say that justly, which now willingly I will not speak of.
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595
Yet we knowe that in former tunes there were most godlie, and most honourable, most ••se and most prudent men, that liued then:
Yet we know that in former Tunis there were most godly, and most honourable, most ••se and most prudent men, that lived then:
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notwithstanding, there is no president found among them of anye such grose blindnes as is in you,
notwithstanding, there is no president found among them of any such grose blindness as is in you,
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597
or any example of any such honor or worship giuen to any one then liuing, as you doo now to the Pope.
or any Exampl of any such honour or worship given to any one then living, as you do now to the Pope.
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598
Abraham presumed not to go any farther then vnto the Lord, whom he also adored:Abraham presumed not to go any farther then unto the Lord, whom he also adored:
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599
If you reade the Storie of Iacob, with his longe trauaile, great paine, and wearie retorne home againe, you shall finde that hee thought none worthie honor and reuerence,
If you read the Story of Iacob, with his long travail, great pain, and weary return home again, you shall find that he Thought none worthy honour and Reverence,
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neither adored any but God whom he called omnipotent in Genesis: Israell albeit Moyses had beene in the Mount,
neither adored any but God whom he called omnipotent in Genesis: Israel albeit Moses had been in the Mount,
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601
and had séene God face to face, and had talked with him, and had séene his glorie in the Tabernacle,
and had seen God face to face, and had talked with him, and had seen his glory in the Tabernacle,
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602
and was chaunged in countenaunce, for Israell could not abide to behould him, because the brightnesse of his face was great:
and was changed in countenance, for Israel could not abide to behold him, Because the brightness of his face was great:
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yet doo you not finde that this singuler instrument of the Lord Moses was adored or worshipped as your Pope is: yet do you not find that this singular Instrument of the Lord Moses was adored or worshipped as your Pope is:
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604
reade Deut. 32. and Psal. 71. And see if there be any honor or reuerence or adoratiō giuen to any other, saue onelye to the Lord God? then I conclude, Ergo, none ought to be giuen vnto the Pope
read Deuteronomy 32. and Psalm 71. And see if there be any honour or Reverence or adoration given to any other, save only to the Lord God? then I conclude, Ergo, none ought to be given unto the Pope
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605
The holy order of the Priesthood is not vnknowne vnto you:
The holy order of the Priesthood is not unknown unto you:
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606
yet if you could finde either in Aaron, or in Eleazar, or after that in Ely and his sonnes,
yet if you could find either in Aaron, or in Eleazar, or After that in Ely and his Sons,
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607
or els if you made any shewe at all of the honor that was giuen to Iehosuah in Zachary, ye may séeme to be equiualēt or come néere vnto yours which you attribute to your Pope, no doubt you would cauill perilous•ie,
or Else if you made any show At all of the honour that was given to Joshua in Zachary, you may seem to be equivalent or come near unto yours which you attribute to your Pope, no doubt you would cavil perilous•ie,
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608
and fight manfully for your Popedome:
and fight manfully for your Popedom:
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609
but for as much as there is no resemblaunce vnto that man of sinne, made by any one in the old law, you are lawlesse men, that so vnlawfully will striue and impugne the lawe of the Lorde. but for as much as there is no resemblance unto that man of sin, made by any one in the old law, you Are lawless men, that so unlawfully will strive and impugn the law of the Lord.
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610
And concerning the Chayre and Cathedrall estate of Peter, wherin you suppose him to haue set as Lord and chéefe of the Apostles:
And Concerning the Chair and Cathedral estate of Peter, wherein you suppose him to have Set as Lord and chief of the Apostles:
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611
I saye thus much vnto you:
I say thus much unto you:
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612
if in the Scripture there be any such thing founde of Peter, eyther that as Lord he ruled the rest:
if in the Scripture there be any such thing found of Peter, either that as Lord he ruled the rest:
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613
or as Christes Vicegerant he tooke the office, or as Vniuersall Bishop he gouerned at Rome,
or as Christ's Vicegerant he took the office, or as Universal Bishop he governed At Rome,
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614
or as Supreame head Peter commaunded all: or that Peter left any Successour behinde him, or that hee was honoured and reuerenced,
or as Supreme head Peter commanded all: or that Peter left any Successor behind him, or that he was honoured and reverenced,
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615
and called vpon as your Pope is, I will yéelde & subscribe vnto all your opinions.
and called upon as your Pope is, I will yield & subscribe unto all your opinions.
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616
But if you cannot prooue this you speake of the Pope, will you yéelde to vs? wyll you confesse a truthe,
But if you cannot prove this you speak of the Pope, will you yield to us? will you confess a truth,
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617
and renounce your errors? will you come to the Lorde and acknowledge your backsliding from the trueth? This will I doo,
and renounce your errors? will you come to the Lord and acknowledge your backsliding from the truth? This will I do,
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618
if any one of your side, can finde the name of Pope, or Supreame head, or Lord of the Angelles, or a Man that can not sinne, or generall Bishoppe,
if any one of your side, can find the name of Pope, or Supreme head, or Lord of the Angels, or a Man that can not sin, or general Bishop,
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or successour of Peter, or a holie Father, or gouernour of the whole Church, or any other of your Titles, that you giue vnto him:
or successor of Peter, or a holy Father, or governor of the Whole Church, or any other of your Titles, that you give unto him:
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(5) part (DIV1)
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I say that againe, finde them in any one place of the Bible, olde or newe, I will subscribe and become as one of you.
I say that again, find them in any one place of the bible, old or new, I will subscribe and become as one of you.
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(5) part (DIV1)
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In contrarie manner, if not, then yéelde you vnto vs. How euer it be, we can conuince you by the Scriptures,
In contrary manner, if not, then yield you unto us How ever it be, we can convince you by the Scriptures,
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(5) part (DIV1)
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therefore against the Pope, héere is the second reason. Against the Pope, the second reason.
Therefore against the Pope, Here is the second reason. Against the Pope, the second reason.
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(5) part (DIV1)
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That which is not found in the Scriptures, for the which you haue no warrant, which derogateth from the Maiesty of God, is not to be done. That which is not found in the Scriptures, for the which you have no warrant, which derogateth from the Majesty of God, is not to be done.
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The name of your Pope, the tytles of your Cardinals, the honor and worship you giue to the Pope, and them: The name of your Pope, the titles of your Cardinals, the honour and worship you give to the Pope, and them:
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(5) part (DIV1)
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taketh and derogateth from the maiestie of God. Ergo. Your Pope is not to be worshipped, as you worship him:
Takes and derogateth from the majesty of God. Ergo. Your Pope is not to be worshipped, as you worship him:
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(5) part (DIV1)
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and that you doo, and giue vnto him, is not to be done. and that you do, and give unto him, is not to be done.
cc cst pn22 vdi, cc vvi p-acp pno31, vbz xx pc-acp vbi vdn.
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Where finde you, that death and lyfe is in the Popes handes, as you doo affirme? that hée may dispence with any sinne, Where find you, that death and life is in the Popes hands, as you do affirm? that he may dispense with any sin,
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as he dooth? That he can redeeme Soules from out of hel and Purgatory,
as he doth? That he can Redeem Souls from out of hell and Purgatory,
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(5) part (DIV1)
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as you imagine? that he may giue lybertie to whordome? frée accesse to Treasen, without breache of lawe? that he may send out his Bulles, with frée release of all the sinnes, men haue committed? Thinke you, that we may suffer these horrible blasphemies? or that •ee may snffer you that vpholde them? what? an other redéemer beside Christe? what? that a mortall man shall haue lyfe and death, in his handes? what? that they? shall be lybertie graunted;
as you imagine? that he may give liberty to whoredom? free access to Treason, without breach of law? that he may send out his Bulls, with free release of all the Sins, men have committed? Think you, that we may suffer these horrible Blasphemies? or that •ee may snffer you that uphold them? what? an other redeemer beside Christ? what? that a Mortal man shall have life and death, in his hands? what? that they? shall be liberty granted;
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to finne? and frée accesse to all wickednesse? what? that any one may redame the soule of his Brother from hell? or that a satisfaction maye bée made after his departure? What? Bulles, Pardons, Indulgencies,
to fin? and free access to all wickedness? what? that any one may redame the soul of his Brother from hell? or that a satisfaction may been made After his departure? What? Bulls, Pardons, Indulgences,
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or Masses for any Soule aliue, or dead? Why? where? what place? by whome? in what Prophet? what Scripture haue you this in? It is straunge, it is vnknowen to vs:
or Masses for any Soul alive, or dead? Why? where? what place? by whom? in what Prophet? what Scripture have you this in? It is strange, it is unknown to us:
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(5) part (DIV1)
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Abraham, neuer heard thereof, Isaack, and Iacob, neuer knewe so much, Daniel, Enoch, Iob, these thrée righteous men neuer spake it, they can saue but theyr owne soules, in the day of the Lord.Abraham, never herd thereof, Isaac, and Iacob, never knew so much, daniel, Enoch, Job, these thrée righteous men never spoke it, they can save but their own Souls, in the day of the Lord.
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And shall we giue more vnto the Pope, then we haue done vnto them? It is the Lord that bindeth the golden chaine about the necke, that giueth Siluer and Golde vnto féeble men.
And shall we give more unto the Pope, then we have done unto them? It is the Lord that binds the golden chain about the neck, that gives Silver and Gold unto feeble men.
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(5) part (DIV1)
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The Lorde is cloathed with glorie and honour, for it is he that couereth him selfe with lyght, and spreadeth the heauens as a Curtaine:
The Lord is clothed with glory and honour, for it is he that Covereth him self with Light, and spreadeth the heavens as a Curtain:
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(5) part (DIV1)
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The Lord openeth his handes, and filleth with good thinges, and the gates of death are at his pleasure:
The Lord Openeth his hands, and fills with good things, and the gates of death Are At his pleasure:
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(5) part (DIV1)
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He sendeth his spirite, and they are created, and he •arieth downe to the nethermost hell:
He sends his Spirit, and they Are created, and he •arieth down to the nethermost hell:
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(5) part (DIV1)
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He spared not the Families of Core, and the multitude of Rebelles were swallowed vp quicke.
He spared not the Families of Core, and the multitude of Rebels were swallowed up quick.
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(5) part (DIV1)
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He, euen the Lord dooth binde Princes to his wyll, and he teacheth his Auncientes wisedome:
He, even the Lord doth bind Princes to his will, and he Teaches his Ancients Wisdom:
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(5) part (DIV1)
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he can holde their féete in the stockes, and he can chayne them with chaynes of Iron.
he can hold their feet in the stocks, and he can chain them with chains of Iron.
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(5) part (DIV1)
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The Lord can saue, and defend his people:
The Lord can save, and defend his people:
dt n1 vmb vvi, cc vvi po31 n1:
(5) part (DIV1)
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the Lord can delyuer, and lyft vp, but farre be it from the sonnes of men:
the Lord can deliver, and lift up, but Far be it from the Sons of men:
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(5) part (DIV1)
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and let not disobedient chyldren take it vpon them, least he strike, if he be angrie,
and let not disobedient children take it upon them, lest he strike, if he be angry,
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(5) part (DIV1)
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least his indignation doo aryse, and we perishe.
lest his Indignation do arise, and we perish.
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(5) part (DIV1)
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And if any one will haue lyfe, or the people of the Land, looke for redemption:
And if any one will have life, or the people of the Land, look for redemption:
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(5) part (DIV1)
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let them come to the Lord of hoastes, the God of I acob shall be their defence.
let them come to the Lord of hosts, the God of I acob shall be their defence.
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(5) part (DIV1)
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Cursed is he that trusteth in man, and I wishe all those that feare the Lorde, to saye. Amen.
Cursed is he that Trusteth in man, and I wish all those that Fear the Lord, to say. Amen.
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(5) part (DIV1)
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And now concerning my selfe, for that I speake vnto you at this tyme, rather then any other:
And now Concerning my self, for that I speak unto you At this time, rather then any other:
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(5) part (DIV1)
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it is, bothe because I would confirme the doctrine which my brethren haue Preached héeretofore, and in part also, for the hope I may doo some good among you:
it is, both Because I would confirm the Doctrine which my brothers have Preached heretofore, and in part also, for the hope I may do Some good among you:
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(5) part (DIV1)
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I thinke this, and thus of you:
I think this, and thus of you:
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(5) part (DIV1)
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you haue from your Infancie, béen trained vp in blindnesse and error, neither doo you vse to reade the scriptures, so much as to tranaile,
you have from your Infancy, been trained up in blindness and error, neither do you use to read the Scriptures, so much as to tranaile,
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(5) part (DIV1)
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and ware old in the Doctors.
and beware old in the Doctors.
cc vvd j p-acp dt n2.
(5) part (DIV1)
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So that vpō thrée causes which may well be taken away, I easily perceyue that you are hardned:
So that upon thrée Causes which may well be taken away, I Easily perceive that you Are hardened:
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(5) part (DIV1)
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for the same poyson which you drunke in your first yéeres, is a cause why you are broken out, into the ••••titude of your gréeuous sores at this present.
for the same poison which you drunk in your First Years, is a cause why you Are broken out, into the ••••titude of your grievous sores At this present.
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(5) part (DIV1)
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Then want of prayer to the Lord, dooth againe putrifie you so sore within, as busied and occupied in their inuocation to Saint Peter, to Saint Thomas, to the Virgin Marie & others, you haue not any leysure at all, to call on God:
Then want of prayer to the Lord, doth again putrify you so soar within, as busied and occupied in their invocation to Saint Peter, to Saint Thomas, to the Virgae Marry & Others, you have not any leisure At all, to call on God:
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(5) part (DIV1)
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wherfore you doo not wel, for those Personages, are great Personages, & béeing troubled with a multitude of Suters, they may not presently heare you,
Wherefore you do not well, for those Personages, Are great Personages, & being troubled with a multitude of Suitors, they may not presently hear you,
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neither can they preferre your prayers vnto God so soone.
neither can they prefer your Prayers unto God so soon.
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(5) part (DIV1)
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Peraduenture also they be abroad, or busied in some waightie affayres, or else they haue some other request,
Peradventure also they be abroad, or busied in Some weighty affairs, or Else they have Some other request,
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(5) part (DIV1)
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for some néerer fréend of theyrs, and you most wayte yet longer.
for Some nearer friend of theirs, and you most wait yet longer.
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Wherfore turne to the Lord, and he will heare you indéede, neither will he deferre saluation from day to day.
Wherefore turn to the Lord, and he will hear you indeed, neither will he defer salvation from day to day.
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(5) part (DIV1)
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Lastly, I am afraide, that one of you infecteth an other, therefore, I doo wishe, that you may be seuered asunder,
Lastly, I am afraid, that one of you Infecteth an other, Therefore, I do wish, that you may be severed asunder,
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(5) part (DIV1)
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when the Tempter is gone, the spirit of the Lord, will walke more effectuallie.
when the Tempter is gone, the Spirit of the Lord, will walk more effectually.
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(5) part (DIV1)
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And I for my part, together with my brethren, will pray for you continuallie, that the Lord God would open your eyes, that you may sée the trueth:
And I for my part, together with my brothers, will pray for you continually, that the Lord God would open your eyes, that you may see the truth:
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(5) part (DIV1)
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for vndoubtedlie, your hearts are full of woormwood & gall, and I sée that bitternes is within you,
for undoubtedly, your hearts Are full of wormwood & Gall, and I see that bitterness is within you,
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(5) part (DIV1)
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euen to death, if ye Lord God quicken you not.
even to death, if you Lord God quicken you not.
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(5) part (DIV1)
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Who euer sayd that, that was proper to man, which is to be giuen to God,
Who ever said that, that was proper to man, which is to be given to God,
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(5) part (DIV1)
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but you? who euer affirmed that the Pope was Lord and God, and King,
but you? who ever affirmed that the Pope was Lord and God, and King,
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(5) part (DIV1)
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and Keisar, saue all only you? who hath giuen him power, by which as of himselfe he standeth? who hath giuen him honour, by which through his might he striketh, he cutteth off, he saueth, saue onely you? who hath giuen him the keies of hell and heauen, where he bindeth,
and Caesar, save all only you? who hath given him power, by which as of himself he Stands? who hath given him honour, by which through his might he striketh, he cutteth off, he Saveth, save only you? who hath given him the keys of hell and heaven, where he binds,
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(5) part (DIV1)
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and he loseth, saue all onely you? who hath sayd, he is God, Ʋicegerant, in earth, by which he ordaineth,
and he loses, save all only you? who hath said, he is God, Ʋicegerant, in earth, by which he ordaineth,
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(5) part (DIV1)
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and deposeth but onely you? who hath made him equall with God, and most like vnto the highest, saue all onely you, his Schollers, his Disciples, his Ministers,
and deposeth but only you? who hath made him equal with God, and most like unto the highest, save all only you, his Scholars, his Disciples, his Ministers,
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(5) part (DIV1)
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and such as are, and haue béene accoumpted Heretiques, and are of the same profession as are you? wherfore returne, come away, flie frō the whore of Roome. O be not deceyued, she hath poysoned all ye Kings of the earth, with the venome of her cup:
and such as Are, and have been accounted Heretics, and Are of the same profession as Are you? Wherefore return, come away, fly from the whore of Room. Oh be not deceived, she hath poisoned all the Kings of the earth, with the venom of her cup:
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(5) part (DIV1)
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Stay a while, pause and consider, and you shall sée the dampnation of this great whore, that sitteth vpon many waters.
Stay a while, pause and Consider, and you shall see the damnation of this great whore, that Sitteth upon many waters.
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(5) part (DIV1)
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With her haue the Kings of the earth committed fornication: with her haue the Inhabitants of the earth béene made drunke:
With her have the Kings of the earth committed fornication: with her have the Inhabitants of the earth been made drunk:
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(5) part (DIV1)
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for shée sitteth vpon a scarlet coloured Beast.
for she Sitteth upon a scarlet coloured Beast.
c-acp pns31 vvz p-acp dt j-jn j-vvn n1.
(5) part (DIV1)
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A Beast is Roome called, for ye eruell, sauadge vnnaturall, & beastly qualities found with in her,
A Beast is Room called, for you eruell, savage unnatural, & beastly qualities found with in her,
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(5) part (DIV1)
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as appeareth in Daniel: Sitting in Scarlet, for that the was red, and inglutted with the blood of the Saintes.
as appears in daniel: Sitting in Scarlet, for that the was read, and inglutted with the blood of the Saints.
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(5) part (DIV1)
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Then hauing names full of blasphemy: Then having names full of blasphemy:
av j-vvg n2 j pp-f n1:
(5) part (DIV1)
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677
for is there any one now, or was there any euer héeretofore, that had the same blasphemous titles,
for is there any one now, or was there any ever heretofore, that had the same blasphemous titles,
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(5) part (DIV1)
68
Image 29
678
as hath ye Pope? Then hauing v•.
as hath the Pope? Then having v•.
c-acp vhz dt n1? av vhg n1.
(5) part (DIV1)
68
Image 29
679
heads, which are seuen hylles, on which Roome did stand, and was built, and so sometimes had seuen Kinges within her:
Heads, which Are seuen hills, on which Room did stand, and was built, and so sometime had seuen Kings within her:
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(5) part (DIV1)
68
Image 29
680
The whore is said to haue ten hornes, many kingdoms vnder her. Then she is arayed in Purple and Scarlet:
The whore is said to have ten horns, many kingdoms under her. Then she is arrayed in Purple and Scarlet:
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(5) part (DIV1)
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681
For the glorie of your Popedome, stādeth in outward Pompe, and we know that no Prince in the world, is more ritchly attired,
For the glory of your Popedom, Stands in outward Pomp, and we know that no Prince in the world, is more richly attired,
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(5) part (DIV1)
68
Image 29
682
then is that monster at Roome. Then she hath a cup of abhominations in her hand:
then is that monster At Room. Then she hath a cup of abominations in her hand:
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(5) part (DIV1)
68
Image 29
683
And not without cause, in as much as all Heresies, false doctrine, and Superstitions of the late Churches haue come from her.
And not without cause, in as much as all Heresies, false Doctrine, and Superstitions of the late Churches have come from her.
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(5) part (DIV1)
68
Image 29
684
Then in the forehead is there a Misterie written, Babilon the great, the mother of whordome: Then in the forehead is there a Mystery written, Babylon the great, the mother of whoredom:
av p-acp dt n1 vbz a-acp dt n1 vvn, np1 dt j, dt n1 pp-f n1:
(5) part (DIV1)
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685
A Mysterie in déede, for none can comprehend this secrete, but the Elect:
A Mystery in deed, for none can comprehend this secret, but the Elect:
dt n1 p-acp n1, c-acp pix vmb vvi d j-jn, cc-acp dt j-vvn:
(5) part (DIV1)
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686
None can tell you, that this Roome is that whore, but such as God hath touched:
None can tell you, that this Room is that whore, but such as God hath touched:
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(5) part (DIV1)
68
Image 29
687
None can open this plainly to the world, saue onely those to whome God hath giuen it.
None can open this plainly to the world, save only those to whom God hath given it.
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(5) part (DIV1)
68
Image 29
688
And therefore, if your hearts were not hardned, if in hearing you dyd not heare, or in séeing, you sawe not, and were not blinded:
And Therefore, if your hearts were not hardened, if in hearing you did not hear, or in seeing, you saw not, and were not blinded:
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(5) part (DIV1)
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Image 29
689
or if the Lord had not shut vp your vnderstanding, for your wilfulnesse, it could not be possible,
or if the Lord had not shut up your understanding, for your wilfulness, it could not be possible,
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(5) part (DIV1)
68
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690
but in this lyght and beautie of our time & of the trueth, you should vnderstand, and conuert & be saued:
but in this Light and beauty of our time & of the truth, you should understand, and convert & be saved:
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(5) part (DIV1)
68
Image 29
691
and deferre not off from day to day, for ye longer you stay, the more fierce God is:
and defer not off from day to day, for you longer you stay, the more fierce God is:
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(5) part (DIV1)
68
Image 29
692
the longer you prolong, the more seuere he is. This day, if you heare his voyce harden not your harts:
the longer you prolong, the more severe he is. This day, if you hear his voice harden not your hearts:
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(5) part (DIV1)
68
Image 29
693
I tell you that the wicked man dooth moste prowdely kéepe his countenaunce, and will not be chaūged, the heart of the godly man melteth,
I tell you that the wicked man doth most proudly keep his countenance, and will not be changed, the heart of the godly man melts,
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(5) part (DIV1)
68
Image 30
694
when he heareth of the Lord:
when he hears of the Lord:
c-crq pns31 vvz pp-f dt n1:
(5) part (DIV1)
68
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695
wherefore take you héede that according to your hardnesse of heart, and your impenitent soules, which will not repent, you heape vp vengeance against ye day of vengeance, Wherefore take you heed that according to your hardness of heart, and your impenitent Souls, which will not Repent, you heap up vengeance against you day of vengeance,
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(5) part (DIV1)
68
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696
& against the day of wrathe, & the reuealing of the iust iudgement of God.
& against the day of wrath, & the revealing of the just judgement of God.
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(5) part (DIV1)
68
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697
For wherfore should you stand thus in defence of the Pope? wherefore should you hazard your selues for a mortall man? wherefore stande you against the truthe? is it for ye you are ignoraunt? you may sée ▪ Is it because you haue learned so? you shall haue another lesson, the Lord God shall be your maister.
For Wherefore should you stand thus in defence of the Pope? Wherefore should you hazard your selves for a Mortal man? Wherefore stand you against the truth? is it for you you Are ignorant? you may see ▪ Is it Because you have learned so? you shall have Another Lesson, the Lord God shall be your master.
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(5) part (DIV1)
68
Image 30
698
Is it because you feare man? why? the Lord our God is greater, stande to him:
Is it Because you Fear man? why? the Lord our God is greater, stand to him:
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(5) part (DIV1)
68
Image 30
699
what? haue your Fathers beléet•ed so? then be you other men, you shall not beare theyr iniquities:
what? have your Father's beléet•ed so? then be you other men, you shall not bear their iniquities:
q-crq? vhb po22 n2 vvn av? av vbb pn22 j-jn n2, pn22 vmb xx vvi po32 n2:
(5) part (DIV1)
68
Image 30
700
what? haue you learned this from them of olde? why? what then? They erred, go you vprightlie:
what? have you learned this from them of old? why? what then? They erred, go you uprightly:
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(5) part (DIV1)
68
Image 30
701
they sinned against theyr God, prouoke you him not: they liued in miserable dayes and sawe little, you haue the lawe in your mouthe,
they sinned against their God, provoke you him not: they lived in miserable days and saw little, you have the law in your Mouth,
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(5) part (DIV1)
68
Image 30
702
and it is open to all: they desired, and could not haue it: you may haue and will not take it.
and it is open to all: they desired, and could not have it: you may have and will not take it.
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(5) part (DIV1)
68
Image 30
703
They had the Gospell kept from them by the Tiranny of the man of sinne, that brused and stamped vnder his féete the Saints of God:
They had the Gospel kept from them by the Tyranny of the man of sin, that Bruised and stamped under his feet the Saints of God:
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(5) part (DIV1)
68
Image 30
704
you haue, and may haue, and if you repent, you shall haue all frée libertie and accesse to the Gospell with out daunger:
you have, and may have, and if you Repent, you shall have all free liberty and access to the Gospel with out danger:
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(5) part (DIV1)
68
Image 30
705
And tell me, what is hee whom you so reuerence and adore? what is your Pope? came he from the heanens? or is he indéede as you saye more then a man? But what if a wicked man? what if a Blasphemer? what thē if he be a Sodomite? what if an Inchaunter? what if an Heretick? what if a Scismatick? yea, a Simmonist? what will you say then,
And tell me, what is he whom you so Reverence and adore? what is your Pope? Come he from the Heavens? or is he indeed as you say more then a man? But what if a wicked man? what if a Blasphemer? what them if he be a Sodomite? what if an Enchanter? what if an Heretic? what if a Schismatic? yea, a Simmonist? what will you say then,
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(5) part (DIV1)
68
Image 30
706
if ye neuer any Pope, was yet Pope of Rome, but these, or the like, or greater sinnes, haue béene found within them?
if you never any Pope, was yet Pope of Rome, but these, or the like, or greater Sins, have been found within them?
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(5) part (DIV1)
68
Image 30
707
Tell me if that you meane well as we doo? If this be true will you come to vs? will you recante? will you flie from the Pope? if you will? then speake,
Tell me if that you mean well as we do? If this be true will you come to us? will you recant? will you fly from the Pope? if you will? then speak,
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(5) part (DIV1)
69
Image 30
708
and let all these be witnesses. And séeing you will not, then heare what I will saye:
and let all these be Witnesses. And seeing you will not, then hear what I will say:
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(5) part (DIV1)
69
Image 30
709
First you shew that you are the wicked sonnes of a wicked Father: and him you defend in his whorish ab•ominations.
First you show that you Are the wicked Sons of a wicked Father: and him you defend in his whorish ab•ominations.
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(5) part (DIV1)
69
Image 30
710
Secondly you will take no indifferent proffer in a truthe: Thirdly in wilfull manner you will defende that you cannot auouche iustlye:
Secondly you will take no indifferent proffer in a truth: Thirdly in wilful manner you will defend that you cannot avouch justly:
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(5) part (DIV1)
69
Image 30
711
Fourthlie, you will yéelde to nothing but that you like off:
Fourthly, you will yield to nothing but that you like off:
ord, pn22 vmb vvi p-acp pix cc-acp cst pn22 vvb a-acp:
(5) part (DIV1)
69
Image 30
712
And last of all, if you were not compelled, you would not heare vs at this present:
And last of all, if you were not compelled, you would not hear us At this present:
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(5) part (DIV1)
69
Image 30
713
But now, séeing that you are héere, giue eare to that which I doo saye: peraduenture you may haue an other Prosilite, if you deale but in differentlie. Remember what you doo:
But now, seeing that you Are Here, give ear to that which I do say: Peradventure you may have an other Prosilite, if you deal but in differently. remember what you do:
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(5) part (DIV1)
69
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714
you defende the Pope, I am against him: I shew reasons, you will giue me none:
you defend the Pope, I am against him: I show Reasons, you will give me none:
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(5) part (DIV1)
69
Image 30
715
I offer you the Scriptures as indifferent Iudges, and you refuse them:
I offer you the Scriptures as indifferent Judges, and you refuse them:
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(5) part (DIV1)
69
Image 30
716
I shewe you the Lawe and the Prophets, which deny that you holde, & you regarde them not:
I show you the Law and the prophets, which deny that you hold, & you regard them not:
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(5) part (DIV1)
69
Image 30
717
wherfore I will conclude thus, that if any one of you all héere present, or any one of your learned Papists beyond the Seas,
Wherefore I will conclude thus, that if any one of you all Here present, or any one of your learned Papists beyond the Seas,
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(5) part (DIV1)
69
Image 30
718
or any one of your close Counterfeits in England:
or any one of your close Counterfeits in England:
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(5) part (DIV1)
69
Image 30
719
be able to prooue out of any godly personne, zealous man, or any indifferent Iudge whatsoeuer of any time:
be able to prove out of any godly person, zealous man, or any indifferent Judge whatsoever of any time:
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(5) part (DIV1)
69
Image 30
720
whether he be Croniographer, or writer of Historie, or Ecclesiasticall Doctor, or famous and reuerend for his time,
whither he be Croniographer, or writer of History, or Ecclesiastical Doctor, or famous and reverend for his time,
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(5) part (DIV1)
69
Image 30
721
or any discriber of Persons, or any one that is learned, that hath written of your Popes, from the sirt hundred yéere of Christe (what time especially your Supremacie,
or any discriber of Persons, or any one that is learned, that hath written of your Popes, from the sirt hundred year of Christ (what time especially your Supremacy,
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(5) part (DIV1)
69
Image 30
722
and generall challenge began) that in the same is able to prooue, that the Pope & your Lord & Maister for whom you suffer so much, hath not béene either an infamous Whoremaister: or a vile Heretike:
and general challenge began) that in the same is able to prove, that the Pope & your Lord & Master for whom you suffer so much, hath not been either an infamous Whoremaster: or a vile Heretic:
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(5) part (DIV1)
69
Image 30
723
or a filthy Sodomite or an exceeding grosse Hereticke: or a Scismaticke:
or a filthy Sodomite or an exceeding gross Heretic: or a Schematic:
cc dt j n1 cc dt j-vvg j n1: cc dt n-jn:
(5) part (DIV1)
69
Image 30
724
or an Inchaūter, or els hath not béen well knowne to haue had some great and damnable sinne raigning within him:
or an Enchanter, or Else hath not been well known to have had Some great and damnable sin reigning within him:
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(5) part (DIV1)
69
Image 30
725
I for my part, will subscribe, and holde with the Pope, as you doo, and for euer hereafter become one of yours.
I for my part, will subscribe, and hold with the Pope, as you do, and for ever hereafter become one of yours.
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(5) part (DIV1)
69
Image 30
726
I as•e but this in like manner of you, that if I shall prooue this sufficiently and substantially, which I haue bothe spoken and written to you:
I as•e but this in like manner of you, that if I shall prove this sufficiently and substantially, which I have both spoken and written to you:
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(5) part (DIV1)
69
Image 30
727
that then you in like manner would become Protestaunts, and forsake that Whore of Roome.
that then you in like manner would become Protestants, and forsake that Whore of Room.
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(5) part (DIV1)
69
Image 30
728
Something I will say vnto you now conterrung this, and when I haue more •eysure I will tell you more.
Something I will say unto you now conterrung this, and when I have more •eysure I will tell you more.
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(5) part (DIV1)
69
Image 30
729
Papa Zosimus forged and counterfeyted the Councell of Nice verye falselye, and all for to be supreame head of ye world.Papa Zosimus forged and counterfeited the Council of Nicaenae very falsely, and all for to be supreme head of you world.
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(5) part (DIV1)
69
Image 31
730
Iohn Pope the 2. said, Animas piorum non videre faciem Dei: John Pope the 2. said, Animas Piorum non To see Face Dei:
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(5) part (DIV1)
69
Image 31
731
That is, That the soules of the righteous men, did not sée the face of the Lord.
That is, That the Souls of the righteous men, did not see the face of the Lord.
cst vbz, cst dt n2 pp-f dt j n2, vdd xx vvi dt n1 pp-f dt n1.
(5) part (DIV1)
69
Image 31
732
Gregorie the sixt, which was Hildebrand, one of the mōsters of the world: was an Inchaunter, and vsed other wickednes not to be named. Iohn the. Gregory the sixt, which was Hildebrand, one of the monsters of the world: was an Enchanter, and used other wickedness not to be nam. John thee.
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(5) part (DIV1)
69
Image 31
733
8. Pope, was a Simonist, and sold his Bishopricks for money.8. Pope, was a Simonist, and sold his Bishoprics for money.
crd n1, vbds dt np1, cc vvd po31 n2 p-acp n1.
(5) part (DIV1)
69
Image 31
734
Boniface Pope, was of all other most lyke vnto a Pope, for he was cūning in all kinde of althinesse,Boniface Pope, was of all other most like unto a Pope, for he was cunning in all kind of althinesse,
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(5) part (DIV1)
69
Image 31
735
and he was expulsed by Ottho Caesar. Siluester the second was a Coniurer: I find in Stories, ye one Sforsia was poysoned by ye Pope for his wife,
and he was Expulsed by Otto Caesar. Sylvester the second was a Conjurer: I find in Stories, you one Sforsia was poisoned by you Pope for his wife,
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(5) part (DIV1)
69
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736
& for that he might ye better haue his pleasure of her: Siluester the third was deposed, you knowe the cause I am sure.
& for that he might the better have his pleasure of her: Sylvester the third was deposed, you know the cause I am sure.
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(5) part (DIV1)
69
Image 31
737
You haue heard of the pride of Paule, the second, who deposed the King of Boheme. Vrban dispossessed Conradine the right heyre,
You have herd of the pride of Paul, the second, who deposed the King of Bohemia. Urban dispossessed Conradine the right heir,
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& sonne of Conradine King of Sicilia: It is a famous Storie, bothe woorthy the noting,
& son of Conradine King of Sicilia: It is a famous Story, both worthy the noting,
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for the great iudgement of God that happened then, and for the myserie & desperate state of those dayes were séen then.
for the great judgement of God that happened then, and for the misery & desperate state of those days were seen then.
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For Platina the Popes Secretarie, in his discription of Pope Clement the fifth, sayth thus:
For Platina the Popes Secretary, in his description of Pope Clement the fifth, say thus:
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That at the Coronation of the same Pope, whereas there were present, Phillip King of Fraūce,
That At the Coronation of the same Pope, whereas there were present, Philip King of Fraūce,
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and Charles his brother, and Iohn Duke of Brittaine: the same Iohn Duke, was ouerwhelmed with ye fall of a wall, and died.
and Charles his brother, and John Duke of Britain: the same John Duke, was overwhelmed with you fallen of a wall, and died.
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Sée the great iudgement of God, for this happened in the time of the Coronation: when as the maner is, the Pope was led thorow the Cittie.
See the great judgement of God, for this happened in the time of the Coronation: when as the manner is, the Pope was led thorough the city.
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Also, King Phillip, by the same ruine, was sore hurt and lamed:
Also, King Philip, by the same ruin, was soar hurt and lamed:
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The Pope was striken off his Horse, and lost a Rubie out of his Miter, that cost sixe thousand Duckets, I doo remember, what a man of late time writeth of Calixtus, that was Anno salut. 1120. and he is one of your owne Order, to name Theodoricus an Abbote,
The Pope was stricken off his Horse, and lost a Ruby out of his Miter, that cost sixe thousand Ducats, I do Remember, what a man of late time Writeth of Calixtus, that was Anno salut. 1120. and he is one of your own Order, to name Theodoricus an Abbot,
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and he witnesseth that the same Calixtus, was called, when he gouerned, by the name of Simon Magus: I coulde recken vp vnto you an infinite company, lyke vnto these:
and he Witnesseth that the same Calixtus, was called, when he governed, by the name of Simon Magus: I could reckon up unto you an infinite company, like unto these:
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but I wyll deferre the spéeche of them, tyll some other time:
but I will defer the speech of them, till Some other time:
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and wheras I was purposed to haue giuen vnto you, thrée other reasons, by collection & iust proofe, gathered out of the Scriptures, against the Pope,
and whereas I was purposed to have given unto you, thrée other Reasons, by collection & just proof, gathered out of the Scriptures, against the Pope,
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and the grosse heresie of his Supremacie:
and the gross heresy of his Supremacy:
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those I haue let slip, purposing if God will to make a knitting vp of them another time.
those I have let slip, purposing if God will to make a knitting up of them Another time.
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Onely this I will adde at this present:
Only this I will add At this present:
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That whereas I haue saide much concerning the Pope and you also his Schollers, at this time:
That whereas I have said much Concerning the Pope and you also his Scholars, At this time:
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I haue doone it the Lord knoweth, neither of spight to prouoke you, nor of hatred to molest you,
I have done it the Lord Knoweth, neither of spite to provoke you, nor of hatred to molest you,
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nor of contempte to disdaine you, nor of péeuishnes to smite you:
nor of contempt to disdain you, nor of péeuishnes to smite you:
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but in a feare and a reuerence haue I doone it, and before the Lorde, that if possible it may be, I may winne you. This is true.
but in a Fear and a Reverence have I done it, and before the Lord, that if possible it may be, I may win you. This is true.
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Ʋerbum meum quod egredietur de ore meo, &c. My woord shall not returne vnto me voide, Ʋerbum meum quod egredietur de over meo, etc. My word shall not return unto me void,
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but it shall accomplish that which I will, and it shall prosper in the thinge whereto I sent it. but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it.
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And therefore I desire you, and I pray you in the Lord, that you would redéeme the time, knowing that those things which I haue spoken, are not spoken by me, but by the Lorde. And Therefore I desire you, and I pray you in the Lord, that you would Redeem the time, knowing that those things which I have spoken, Are not spoken by me, but by the Lord.
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And for that you shall not in any thing mistrust me, looke into the Reuelation of Saint Ihon: and there shall you finde that I haue spoken nothing,
And for that you shall not in any thing mistrust me, look into the Revelation of Saint John: and there shall you find that I have spoken nothing,
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but that which the spirit of God prophesied of before, should happen to the Churche of Rome,
but that which the Spirit of God prophesied of before, should happen to the Church of Room,
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and all her abhominations, and all her filthines are opened long before: the things shoulde happen, are expressed in thrée circumstaunces.
and all her abominations, and all her filthiness Are opened long before: the things should happen, Are expressed in thrée Circumstances.
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Three circumstaunces. 1. First, in the Angell: 2. Secondlye, that sounded. Three Circumstances. 1. First, in the Angel: 2. Secondly, that sounded.
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3. Thirdlie the Trumpet. The statelie messenger, is a token of the certaintie of the thinge. 3. Thirdly the Trumpet. The stately Messenger, is a token of the certainty of the thing.
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The sounde, betokeneth it should come to passe. The sound, Betokeneth it should come to pass.
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The Trumpet signifyeth, that it should be blased & commonlie knowen thorow out the world to all. The Trumpet signifieth, that it should be blazed & commonly known thorough out the world to all.
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And the things to be knowne are these.
And the things to be known Are these.
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1. First a Starre: that is a Bishop and Minister, and who greater with you then the man of Rome. 2. Secondlye, that fell: 1. First a Star: that is a Bishop and Minister, and who greater with you then the man of Rome. 2. Secondly, that fell:
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for your Pope from time to time hath gone from God. for your Pope from time to time hath gone from God.
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3. Thirdly, from heauen, for heauen and heauenly thinges hath he forsaken, and taught mans Traditions. 4. Fowrthly, to the earth: 3. Thirdly, from heaven, for heaven and heavenly things hath he forsaken, and taught men Traditions. 4. Fourthly, to the earth:
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for as all things therin are vncertaine, so be all things taught by you, and by the Pope, most vnstable, most wauering and earthly. for as all things therein Are uncertain, so be all things taught by you, and by the Pope, most unstable, most wavering and earthly.
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5. Then, he had giuen vnto him a gifte, for without Gods permission he dooth nothing. 5. Then, he had given unto him a gift, for without God's permission he doth nothing.
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6. The thinges giuen, were keyes: you say that he hath the keyes on his shoulders: 6. The things given, were keys: you say that he hath the keys on his shoulders:
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yet I thinke you will scarse reioyce in them, if you consider well. 7. But what keyes? the keyes of the bottomles pit:
yet I think you will scarce rejoice in them, if you Consider well. 7. But what keys? the keys of the bottomless pit:
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for he openeth hell gates to all that follow him. for he Openeth hell gates to all that follow him.
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8. Then, he opened the bottomles pit, for all abhominatiōs, and all sin & iniquity, that leadeth vnto hel come frō him. 8. Then, he opened the bottomless pit, for all abominations, and all since & iniquity, that leads unto hell come from him.
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9. Then, there arose a smoake from the pit, and you knowe, that all filthines hath been spread abroade by the Pope. 9. Then, there arose a smoke from the pit, and you know, that all filthiness hath been spread abroad by the Pope.
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10. Then, the smoake was like a furnace, for the aboūdance of his errors and heresies, darkned Christe and his Gospel. 10. Then, the smoke was like a furnace, for the abundance of his errors and heresies, darkened Christ and his Gospel.
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11. Then, the ayre was darkned by the smoake of the pitifor what trueth, what good and perfect doctrine, hath not beene obscured by him, the Pope? 12. After that appeared Locustes, false Teachers, Cardinals, Bishops, Monkes, Friers, &c. 13. After that, power was giuen vnto them: 11. Then, the air was darkened by the smoke of the pitifor what truth, what good and perfect Doctrine, hath not been obscured by him, the Pope? 12. After that appeared Locusts, false Teachers, Cardinals, Bishops, Monks, Friars, etc. 13. After that, power was given unto them:
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euen false and deceiueable doctrine, pleasaunt vnto men. even false and deceivable Doctrine, pleasant unto men.
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14. Not power onely, but the power of Scorpions, for your Abbie lowbies did so sting the cōsciences of men, 14. Not power only, but the power of Scorpions, for your Abbey lowbies did so sting the Consciences of men,
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& of the weake, as they died an eternall death by their teaching. 15. Yet they hurt not the grasse:
& of the weak, as they died an Eternal death by their teaching. 15. Yet they hurt not the grass:
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such as were vpright, and knew God: for the Elect can not be beguiled by you, doo what you can. such as were upright, and knew God: for the Elect can not be beguiled by you, do what you can.
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16. But onely those that were not sealed in their foreheads: (1) such as God had not praeordained to life, 16. But only those that were not sealed in their foreheads: (1) such as God had not praeordained to life,
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but Infidels, whome Sathan had blinded. 17. Lastly, those that were sealed, they should be troubled sixe moneths:
but Infidels, whom Sathan had blinded. 17. Lastly, those that were sealed, they should be troubled sixe months:
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Euen a certaine time which God had appointed: for though Rome hath troubled along time, all the faithfull, yet is your time limitted,
Even a certain time which God had appointed: for though Rome hath troubled along time, all the faithful, yet is your time limited,
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and we know that this trouble is but for a season. and we know that this trouble is but for a season.
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• But enter in farther, sée and looke, whether this be so, yea, or no? your whole Idolatrie, knauerie,
• But enter in farther, see and look, whither this be so, yea, or no? your Whole Idolatry, knavery,
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& bawdrie of Roome is described, and it is showen plainly, that the Romanistes, be the Locustes. 1. First, they are like horses:
& bawdry of Room is described, and it is shown plainly, that the Romanists, be the Locusts. 1. First, they Are like Horses:
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rebellious, bolde, cruell, fierce, lecherous, and impenitent. 2. Secondly, they are prepared: for they are armed, and readie against the Saintes. 3. Thirdly, vnto battell:
rebellious, bold, cruel, fierce, lecherous, and impenitent. 2. Secondly, they Are prepared: for they Are armed, and ready against the Saints. 3. Thirdly, unto battle:
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for they fight and they encounter, and they are in armes against the righteous. 4. Fourthly, they haue crownes on their heads:
for they fight and they encounter, and they Are in arms against the righteous. 4. Fourthly, they have crowns on their Heads:
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for they of Rooome challenge honour and dignitie, aboue all. 5. Fiftly, their crownes are like golde:
for they of Rooome challenge honour and dignity, above all. 5. Fifty, their crowns Are like gold:
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& they haue no right to that supremacie they claime: But they make a false challēge thervnto, & rob others of their right & dignity. & they have no right to that supremacy they claim: But they make a false challenge thereunto, & rob Others of their right & dignity.
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6. Sixtly, their faces are like faces of men: quicke, politique, brabling and subtill: such as pretend humanitie, and curtesie, and looue, and good will towards men: 6. Sixty, their faces Are like faces of men: quick, politic, brabbling and subtle: such as pretend humanity, and courtesy, and love, and good will towards men:
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yet are they sauadge and cruell, and such as eate vp the people of God. yet Are they savage and cruel, and such as eat up the people of God.
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7. Seuēthly, they haue haire like vnt othe haire of women, which noteth the wantonnes, idlenes, whorishe apparell, 7. Seuēthly, they have hair like vnt other hair of women, which notes the wantonness, idleness, whorish apparel,
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and effeminate mindes of the Clergie of Roome. 8. Their teeth, as the teeth of Lyons:
and effeminate minds of the Clergy of Room. 8. Their teeth, as the teeth of Lyons:
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for you of Roome haue oppressed the Saints of God, and deuoured them. 9. They haue Habergions of Iron:
for you of Room have oppressed the Saints of God, and devoured them. 9. They have Habergeons of Iron:
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for they be sturdie, and not moued to pittie, countenaunced by Princes. 10. They haue winges: for they be prowde, and lyfted vp aboue Kinges and Emperours. for they be sturdy, and not moved to pity, countenanced by Princes. 10. They have wings: for they be proved, and lifted up above Kings and emperors.
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799
11. They haue stinges in their tayles: for the number of the Saints of God that are slaine, is innumerable. 11. They have stings in their tails: for the number of the Saints of God that Are slain, is innumerable.
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(5) part (DIV1)
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800
12. They haue a King and he is the king of the bottomlesse pit: euen the Deuill and Sathan. 12. They have a King and he is the King of the bottomless pit: even the devil and Sathan.
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(5) part (DIV1)
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801
13. Your Kinges name is Abaddon, and Apolyon: euen a most horrible, cruell, and bloody deuowrer of the Saintes of God: 13. Your Kings name is Abaddon, and Apollyon: even a most horrible, cruel, and bloody devourer of the Saints of God:
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(5) part (DIV1)
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802
a destroyer in doctrine, by the Pope & Antichrist: a destroyer of men, bothe of body and in soule:
a destroyer in Doctrine, by the Pope & Antichrist: a destroyer of men, both of body and in soul:
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(5) part (DIV1)
72
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803
in soule, with falsehood and lyes, in body with fire and sword. in soul, with falsehood and lies, in body with fire and sword.
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(5) part (DIV1)
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804
You haue had a most liuely description of the Pope, with his Cleargie, not at my handes, You have had a most lively description of the Pope, with his Clergy, not At my hands,
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(5) part (DIV1)
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805
but at the handes of God:
but At the hands of God:
cc-acp p-acp dt n2 pp-f np1:
(5) part (DIV1)
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806
Nowe followeth, that I should saye some thing of the true feare, reuerence, and homage which is to be giuen vnto the Lord God, & it is the last member of all:
Now follows, that I should say Some thing of the true Fear, Reverence, and homage which is to be given unto the Lord God, & it is the last member of all:
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(5) part (DIV1)
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807
whereof if I speake at large, I shall doo great iniurie to this honourable & great assemblie:
whereof if I speak At large, I shall do great injury to this honourable & great assembly:
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(5) part (DIV1)
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808
If I say nothing, I shall be suspected of you, our aduersaries, and be iudged able to doo nothing:
If I say nothing, I shall be suspected of you, our Adversaries, and be judged able to do nothing:
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(5) part (DIV1)
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809
If I clippe my spéeche, I shall leaue but the halfe man to be séene of you, whome I had rather you should sée fully drawne out, and in his strength.
If I clip my speech, I shall leave but the half man to be seen of you, whom I had rather you should see Fully drawn out, and in his strength.
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(5) part (DIV1)
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810
Therfore I am determined to speake, yet not fullie, because that I doo, must be done bréeflie:
Therefore I am determined to speak, yet not Fully, Because that I do, must be done briefly:
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(5) part (DIV1)
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811
I will speake, but not to please, or satisfie you, but to shewe that duetie, which bothe I,
I will speak, but not to please, or satisfy you, but to show that duty, which both I,
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(5) part (DIV1)
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812
and all other good Christians doo owe vnto the Lord:
and all other good Christians do owe unto the Lord:
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(5) part (DIV1)
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813
I will speake that I will speake of, no otherwise then of the most true and Christian Veritie, which I finde as vndoubted, holie,
I will speak that I will speak of, no otherwise then of the most true and Christian Verity, which I find as undoubted, holy,
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814
and to be euidently declared in the booke of God.
and to be evidently declared in the book of God.
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(5) part (DIV1)
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815
For in the last, and perticular diuision of all, I noted, that worshippe which toucheth and appertayned vnto Man, For in the last, and particular division of all, I noted, that worship which touches and appertained unto Man,
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(5) part (DIV1)
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816
thus, O Israel, the Lord thy God is Lord onely, and thou shalt feare him, &c. Heere is a reuerence, that man oweth to his God, and to none other:
thus, Oh Israel, the Lord thy God is Lord only, and thou shalt Fear him, etc. Here is a Reverence, that man owes to his God, and to none other:
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(5) part (DIV1)
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817
To God? to the Lord? to the Lord onely? To none other? I say to none:
To God? to the Lord? to the Lord only? To none other? I say to none:
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818
No? not to Marie? no? not to Peter? no? not to the Saintes? What? not your Letanie? not your Orate pro nobis? (1) Your generall Praiers made vnto the Saints:
No? not to Marry? no? not to Peter? no? not to the Saints? What? not your Letanie? not your Orate Pro nobis? (1) Your general Prayers made unto the Saints:
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(5) part (DIV1)
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819
Pray for vs, be they not good? I say they be not good, they be dampnable:Pray for us, be they not good? I say they be not good, they be damnable:
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(5) part (DIV1)
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820
I say no, they be not good, they derogate from the Maiestie of God:
I say no, they be not good, they derogate from the Majesty of God:
pns11 vvb av-dx, pns32 vbb xx j, pns32 vvi p-acp dt n1 pp-f np1:
(5) part (DIV1)
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821
I say no, they be not good, you aske helpe of Man, not of the Lorde:
I say no, they be not good, you ask help of Man, not of the Lord:
pns11 vvb av-dx, pns32 vbb xx j, pn22 vvb n1 pp-f n1, xx pp-f dt n1:
(5) part (DIV1)
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822
I saye, and I affirme, that you committe sacriledge, and you doo that which is forbidden in the booke of God.
I say, and I affirm, that you commit sacrilege, and you do that which is forbidden in the book of God.
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(5) part (DIV1)
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823
I finde it thus written by Dauid, Inueca me in die tribulationis, et eruam te, et honorificabis me: (i) Call vpon me in the day of trouble,
I find it thus written by David, Inueca me in die tribulationis, et eruam te, et honorificabis me: (i) Call upon me in the day of trouble,
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(5) part (DIV1)
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824
and I will delyuer thee, and thou shalt honour mee: and I will deliver thee, and thou shalt honour me:
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(5) part (DIV1)
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825
I finde not any commaundement to pray to Peter, or to Marie. In the Hebrewes, we are charged to drawe néere vnto Christe, our highe Préest, who béeing the highest of all, hath not that I doo finde, giuen his glorie vnto any other.
I find not any Commandment to pray to Peter, or to Marry. In the Hebrews, we Are charged to draw near unto Christ, our high Priest, who being the highest of all, hath not that I do find, given his glory unto any other.
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(5) part (DIV1)
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826
In Ioel the Prophete, this is written, Who soeuer calleth on the name of the Lord, shall be saued.
In Joel the Prophet, this is written, Who soever calls on the name of the Lord, shall be saved.
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(5) part (DIV1)
73
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827
Wherein who séeth not, that all other inuocation is excluded? Vnlesse you will affirme that they the Saints, to whome you pray, be Lordes also, and Gods of the earth:
Wherein who seeth not, that all other invocation is excluded? Unless you will affirm that they the Saints, to whom you pray, be lords also, and God's of the earth:
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(5) part (DIV1)
73
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828
What is plainer then an other Scripture:
What is plainer then an other Scripture:
q-crq vbz jc cs dt j-jn n1:
(5) part (DIV1)
73
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829
If any man sinne, we haue an aduocate to God, Iesus Christe the righteous, and he is the propitiation for our sinnes. And againe: If any man sin, we have an advocate to God, Iesus Christ the righteous, and he is the propitiation for our Sins. And again:
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(5) part (DIV1)
73
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830
Not for vs onely, but for the sinnes of the whole world. In which you cannot denie these sayinges. Not for us only, but for the Sins of the Whole world. In which you cannot deny these sayings.
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(5) part (DIV1)
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831
1. First, that you are sinners. 2. Secondlie, you haue an aduocate to God. 3. Thirdlie, a person most righteous. 1. First, that you Are Sinners. 2. Secondly, you have an advocate to God. 3. Thirdly, a person most righteous.
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(5) part (DIV1)
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832
4. Fourthlie, that all only is named, Iesus Christ, such a one at maketh intercession, and is a propitiation for vs. 5. Fiftlie, not for vs only, but for all, euen the whole world. 4. Fourthly, that all only is nam, Iesus christ, such a one At makes Intercession, and is a propitiation for us 5. Fiftly, not for us only, but for all, even the Whole world.
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(5) part (DIV1)
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833
Now then, where is life, but in Christe? where haue you attana•ment, but of Christe? where shall you looke for propitation but by Christe? Who maketh intercession,
Now then, where is life, but in Christ? where have you attana•ment, but of Christ? where shall you look for propitation but by Christ? Who makes Intercession,
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(5) part (DIV1)
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834
but Iesus Christe? who deliuereth vs and the whole world, but all only Iesus Christe? It is a strong reason,
but Iesus Christ? who Delivereth us and the Whole world, but all only Iesus Christ? It is a strong reason,
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(5) part (DIV1)
74
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835
and a greater can not be 〈 ◊ 〉, then is this: There are not two Mediatours of heauen and earth, but one onely:
and a greater can not be 〈 ◊ 〉, then is this: There Are not two Mediators of heaven and earth, but one only:
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(5) part (DIV1)
74
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836
Christe Iesus is the mediatour of heauen and earth, and of vs: Ergo:
Christ Iesus is the Mediator of heaven and earth, and of us: Ergo:
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(5) part (DIV1)
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837
None other (neyther Marie, neyther Peter, nor any other Saint,) but Christe onelie mediatour for vs 〈 ◊ 〉. None other (neither Marie, neither Peter, nor any other Saint,) but Christ only Mediator for us 〈 ◊ 〉.
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(5) part (DIV1)
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838
The Fathers of olde knewe no other, neither called they on the name of any one, but only of their God.
The Father's of old knew no other, neither called they on the name of any one, but only of their God.
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(5) part (DIV1)
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839
Seth, restoring Religion, called on ye name of God: Seth, restoring Religion, called on you name of God:
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(5) part (DIV1)
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840
and Abraham, soiourning, when he pitched his Tent, and had on the one side Bethel, on the other side Haie, built there an Altar,
and Abraham, sojourning, when he pitched his Tent, and had on the one side Bethel, on the other side Hay, built there an Altar,
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(5) part (DIV1)
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841
and called on the name of the Lord. I am assured, that Isaack would haue worshipped the Lord, with that kinde of worship,
and called on the name of the Lord. I am assured, that Isaac would have worshipped the Lord, with that kind of worship,
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(5) part (DIV1)
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842
and that seruice, that was most acceptable to God:
and that service, that was most acceptable to God:
cc d n1, cst vbds av-ds j p-acp np1:
(5) part (DIV1)
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843
yet can it not be found that Isaack, or any other the Prophetes, vsed the helpe of any dead man, but called on their God.
yet can it not be found that Isaac, or any other the prophets, used the help of any dead man, but called on their God.
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(5) part (DIV1)
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844
And so am I assured dyd Iacob, together with Moses, and also Sampson, when they liued:
And so am I assured did Iacob, together with Moses, and also Sampson, when they lived:
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(5) part (DIV1)
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845
and not one of them vsed the helpe of any their fellow Patriarkes departed, or brethren the good men that were dead,
and not one of them used the help of any their fellow Patriarchs departed, or brothers the good men that were dead,
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(5) part (DIV1)
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846
but all of them prayed to the Lord their God: wherefore, your prayers to those departed are vaine, they doo you no good:
but all of them prayed to the Lord their God: Wherefore, your Prayers to those departed Are vain, they do you no good:
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(5) part (DIV1)
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847
your prayers to them are gone, are diuelish and whoorish, they are forbidden by the Lord:
your Prayers to them Are gone, Are devilish and whorish, they Are forbidden by the Lord:
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(5) part (DIV1)
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848
they are to no ende, they cannot profyt you: they are detestable, they are condempned in the Scriptures:
they Are to no end, they cannot profit you: they Are detestable, they Are condemned in the Scriptures:
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(5) part (DIV1)
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849
they are superstitious, for they derogate from God: they are Idolatrous and pernitious, they infect and hurte such as doo vse them:
they Are superstitious, for they derogate from God: they Are Idolatrous and pernicious, they infect and hurt such as do use them:
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(5) part (DIV1)
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850
they are moste filthy and abhominable, for no homage is to be giuen to them, but to the Lord.
they Are most filthy and abominable, for no homage is to be given to them, but to the Lord.
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(5) part (DIV1)
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851
As for you, your worship, your adoration, your prayers to them, whence haue you them? where finde you them? what warrant haue you for them? what authoritie? what commaundement from the Lord? as of all other your whorish abhominations,
As for you, your worship, your adoration, your Prayers to them, whence have you them? where find you them? what warrant have you for them? what Authority? what Commandment from the Lord? as of all other your whorish abominations,
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(5) part (DIV1)
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852
so may I say of this.
so may I say of this.
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(5) part (DIV1)
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853
You haue no Author, no defence, no Protection, no colour of the same, but onely from Rome:
You have no Author, no defence, no Protection, no colour of the same, but only from Room:
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(5) part (DIV1)
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854
from Pope, from Cardinall, from your owne inuentions, your owne decrées, your own decretalies, or els from the olde and damnable Hereticks.
from Pope, from Cardinal, from your own Inventions, your own decrees, your own decretalies, or Else from the old and damnable Heretics.
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(5) part (DIV1)
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855
Epiphanins, that olde and grayheaded father, Bishop of Cyprus, reckoneth this among the Heresies of the Collyridinns (who came out of Thracia in Arabia, & the vpper parts of Scythia ) for ye they also superstitiously as you do, offered to the Virgin Marie: now once in a yeare was ye day very solemply kept, Epiphanius, that old and Gray-headed father, Bishop of Cyprus, Reckoneth this among the Heresies of the Collyridinns (who Come out of Thracia in Arabia, & the upper parts of Scythia) for you they also superstitiously as you do, offered to the Virgae Marry: now once in a year was the day very solemnly kept,
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(5) part (DIV1)
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856
and they celebrated it with great honour:
and they celebrated it with great honour:
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(5) part (DIV1)
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857
and to say truthe, they were women Priestes, who gaue that so great homage vnto her,
and to say truth, they were women Priests, who gave that so great homage unto her,
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(5) part (DIV1)
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858
as being the Mother, Lady, and Mistresse, of all Woemen.
as being the Mother, Lady, and Mistress, of all Women.
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(5) part (DIV1)
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859
And vnl•sse that you tooke this custome from them the first inuentors of the same, I know not what you are able to saye for the antiquitie of Praiers giuen to her, or any other.
And vnl•sse that you took this custom from them the First inventors of the same, I know not what you Are able to say for the antiquity of Prayers given to her, or any other.
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This I knowe, this I am assured off, and this I finde in your owne writers, that till it was within these late yeares, you haue not so much as any mention made of your praying vnto those that are departed:
This I know, this I am assured off, and this I find in your own writers, that till it was within these late Years, you have not so much as any mention made of your praying unto those that Are departed:
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but all onely the nations and such as knew not God, haue vsed to praye to them that are gone:
but all only the Nations and such as knew not God, have used to pray to them that Are gone:
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or els some of your owne vaine and fantasticall Bishoppes, haue brought in this custome, who as euery man was giuen wickedly,
or Else Some of your own vain and fantastical Bishops, have brought in this custom, who as every man was given wickedly,
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or bent frowardly, disposed idlely, or affectioned fylthely, or inneighled diuellishly, or drawne away superstitiously, or bewitched heathnish like:
or bent frowardly, disposed idly, or affectioned fylthely, or inneighled devilishly, or drawn away superstitiously, or bewitched Heathenish like:
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haue made, constituted, and ordained, lawes for this kinde of praier, and more I fynde not.
have made, constituted, and ordained, laws for this kind of prayer, and more I find not.
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Therefore in Arabia the stonie, they that dwell there, as Epiphanius witnesseth, doo woorship Moses for the miracles that hee did, Therefore in Arabia the stony, they that dwell there, as Epiphanius Witnesseth, do worship Moses for the Miracles that he did,
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and pray vnto him as vnto God:
and pray unto him as unto God:
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And at the Oke and grous Mambre, where the Angels appeared to Abraham, they that dwell in Ph•nitia and Arabia, and in the farthest coastes of Palestine, they doo giue the same homage the other doo, vnto the dead, as Sozomenus witnesseth.
And At the Oak and grous Mamre, where the Angels appeared to Abraham, they that dwell in Ph•nitia and Arabia, and in the farthest coasts of Palestine, they do give the same homage the other do, unto the dead, as Sozomenus Witnesseth.
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Now whether you will d•• as the Gentilles doo, or be like Christians? whether as God commaundeth,
Now whither you will d•• as the Gentiles do, or be like Christians? whither as God commandeth,
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or as they will you? whether as the woorde and Scriptures allow off, or as man hath inuented? that make you choyse of. This I knowe:
or as they will you? whither as the word and Scriptures allow off, or as man hath invented? that make you choice of. This I know:
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that the Saintes of God haue refused woorship offered them, being aliue: and I am sure they neuer asked that of you when they were dead:
that the Saints of God have refused worship offered them, being alive: and I am sure they never asked that of you when they were dead:
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And this one thing I note (where as the Letany in which are so many Orate pro nobis: a Commemoration of the Saincts that shoulde praye for vs) was fyrste instituted by Mamercus Bishop of Vienna in Fraunce, vpon these occasions.
And this one thing I note (where as the Letany in which Are so many Orate Pro nobis: a Commemoration of the Saints that should pray for us) was First instituted by Mamercus Bishop of Vienna in France, upon these occasions.
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First an Earthquake which then happened: then a great Fier which at that time burned: then the gréeuous assaultings of wilde Beasts, which in those Countries mustered:
First an Earthquake which then happened: then a great Fire which At that time burned: then the grievous assaultings of wild Beasts, which in those Countries mustered:
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and in the same no mention made that I reade of, of any praying to those that are dead, your late superstitious Prelates haue put in, Orate pro nobis: (1) A number of the Saintes of God that must praye for vs.
and in the same no mention made that I read of, of any praying to those that Are dead, your late superstitious Prelates have put in, Orate Pro nobis: (1) A number of the Saints of God that must pray for us
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Therefore saythe Augustine. Nonum est et supersticiosum quod pro mortuis caeperunt orare: (1) It is bothe new,
Therefore say Augustine. Nonum est et supersticiosum quod Pro mortuis caeperunt orare: (1) It is both new,
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and a supersticious thinge, in that they haue vsed of late to pray for the dead: and a superstitious thing, in that they have used of late to pray for the dead:
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And vndoubtedly, if it could be prooued out of the Scripture, your owne men would haue gaggeled and thrust out theyr throates more a great deale, with better proofe then nowe they are able to make thereof:
And undoubtedly, if it could be proved out of the Scripture, your own men would have gaggeled and thrust out their throats more a great deal, with better proof then now they Are able to make thereof:
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And albeit Moses was a man, for lyfe famous, for Myracles wondered at: for talking with the Lord;
And albeit Moses was a man, for life famous, for Miracles wondered At: for talking with the Lord;
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and for the family, aritie God vsed with him, most highlie estéemed of all:
and for the family, aritie God used with him, most highly esteemed of all:
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yet, not one in Israel is found to haue prayed to him béeing dead, and his Graue and his Sepulchre, is vnknowen to this day. yet, not one in Israel is found to have prayed to him being dead, and his Grave and his Sepulchre, is unknown to this day.
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Though Elyas parted the water with his Mantell: Though Elias parted the water with his Mantel:
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& though at the graue of Elyzeus, a dead man was raysed from death to life:
& though At the graven of Elisha, a dead man was raised from death to life:
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yet was there neither adoration nor immcatiō made to these by the Saintes of God, nor yet any Reliques of theirs, as a memoriall of such thinges done by them.
yet was there neither adoration nor immcation made to these by the Saints of God, nor yet any Relics of theirs, as a memorial of such things done by them.
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Wherfore, you doo the Lord great dishonour, & vs great iniury, that wyll come hether, as Roauers, and Maisterles men, to teach vs, when in deede we haue no Teachers,
Wherefore, you do the Lord great dishonour, & us great injury, that will come hither, as Roauers, and Maisterles men, to teach us, when in deed we have no Teachers,
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but the Lord and his Prophetes, and séeke instruction at his handes, not at yours.
but the Lord and his prophets, and seek instruction At his hands, not At yours.
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I am not ignoraunt, of that blockishe and doltishe reason you haue vsed, concerning Marie the Virgin, the mother of Christe:
I am not ignorant, of that blockish and doltish reason you have used, Concerning marry the Virgae, the mother of Christ:
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neyther is it vnknowne to me, how you and your Colleages, haue vsurped and much abused the Lord God, in your Sodomiticall, brutish,
neither is it unknown to me, how you and your Colleges, have usurped and much abused the Lord God, in your Sodomitical, brutish,
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and Heathenish booke, called the Rosarie. The Lord no doubt will be reuenged vpon you,
and Heathenish book, called the Rosary. The Lord no doubt will be revenged upon you,
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and the Lord will aske it at your handes. One argument I will aunswer of yours, concerning the Virgin Marie: who,
and the Lord will ask it At your hands. One argument I will answer of yours, Concerning the Virgae Marry: who,
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as for the looue wherewith God looued her, she was blessed: so you for your false Adoration and Worshippe giuen vnto her are accursed.
as for the love wherewith God loved her, she was blessed: so you for your false Adoration and Worship given unto her Are accursed.
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You say first of all, O holy mother of our Lord, &c. Pray vnto thy sonne for vs, &c. Your owne men, are of this opinion, that the wordes vsed by the Angell in Luke, wheras Gabriel saluteth Marie, are wordes of Adoration & Prayer, they are not a bare salutation as we holde: You say First of all, Oh holy mother of our Lord, etc. Pray unto thy son for us, etc. Your own men, Are of this opinion, that the words used by the Angel in Lycia, whereas Gabriel salutes marry, Are words of Adoration & Prayer, they Are not a bore salutation as we hold:
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Wherefore, your first Idoll worship, and your second superstitious and vaine iuuocation, is all onely grounded vpon this place, that the Angell is thought to pray to Marie. To you I first aunswere thus: Wherefore, your First Idol worship, and your second superstitious and vain iuuocation, is all only grounded upon this place, that the Angel is Thought to pray to Marry. To you I First answer thus:
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Reade the Septuagints, and the best Translations in Greeke, there shall you finde, that the wordes vsed there, are no such wordes;
Read the Septuagints, and the best Translations in Greek, there shall you find, that the words used there, Are no such words;
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as your blinde, Popishe, Idolatrous, ignoraunt and vnskilfull Abby lowbies, taught the people.
as your blind, Popish, Idolatrous, ignorant and unskilful Abbatiae lowbies, taught the people.
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Your old Tranflatiō is, Hayle Mary full of grace, &c. The Gréeke importeth not so much:
Your old Tranflation is, Hail Marry full of grace, etc. The Greek imports not so much:
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For the woord is NONLATINALPHABET, which signifieth NONLATINALPHABET (that is) reioyce: which worde is of NONLATINALPHABET, as much as grace & fauour:
For the word is, which signifies (that is) rejoice: which word is of, as much as grace & favour:
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so that the word the Septuagints vse, is NONLATINALPHABET, that is, thou that hast foūd fauor and grace in the sight of God:
so that the word the Septuagints use, is, that is, thou that hast found favour and grace in the sighed of God:
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then this is not a prayer, according to your doltish custome, that men must pray and say thrée or foure or more Aue Mariaes: but it is a salutatiō of the Angell, by which Gabriell declareth the good will of the Lord showen vnto her,
then this is not a prayer, according to your doltish custom, that men must pray and say thrée or foure or more Aue Mariaes: but it is a salutation of the Angel, by which Gabriel Declareth the good will of the Lord shown unto her,
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and his acceptation and fauor which aboue other he hath loued her withall. Now also, sée how you erre and are deceyued:
and his acceptation and favour which above other he hath loved her withal. Now also, see how you err and Are deceived:
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For why was Marie belooued rather then other? what for her owne sake onely? or for her righteousnes? or because there was no blemish found with in her? or because she deserued it? or because she was vnspotted and without sin? or because as most holy, she was worthy of greater Benefits? O foolish,
For why was Marie Beloved rather then other? what for her own sake only? or for her righteousness? or Because there was no blemish found with in her? or Because she deserved it? or Because she was unspotted and without since? or Because as most holy, she was worthy of greater Benefits? O foolish,
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and slowe to vnderstand the Scripture, and what is written:
and slow to understand the Scripture, and what is written:
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It became you to search and learne truly, the meaning of this place, and not to cleaue to your owne opinions:
It became you to search and Learn truly, the meaning of this place, and not to cleave to your own opinions:
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wherefore marke the Scripture, vnderstand and see, and learne, and conuert. 1 First, God saith by the Angell, that Marie is freely belooued:
Wherefore mark the Scripture, understand and see, and Learn, and convert. 1 First, God Says by the Angel, that Marie is freely Beloved:
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that is, of his meere mercie did he it, she deserued it not. 2. Secondly, the Lorde was with her:
that is, of his mere mercy did he it, she deserved it not. 2. Secondly, the Lord was with her:
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for God is with all his elect. 3. Thirdlye, she is chosen before the rest, for God did thinke well of her,
for God is with all his elect. 3. Thirdly, she is chosen before the rest, for God did think well of her,
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as of one, a Vessell of election rather then any other: as of one, a Vessel of election rather then any other:
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4. Fourthly, shee was in fauour, and found it, shee had it not of her selfe. 4. Fourthly, she was in favour, and found it, she had it not of her self.
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5. Fiftely, belooued, in that shee conceyued and bare our Sauiour Christ, and belooued for him the belooued of all, not for her owne sake. 5. Fifty, Beloved, in that she conceived and bore our Saviour christ, and Beloved for him the Beloved of all, not for her own sake.
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6. Sixte lie, belooued and blessed, in that he whom shee bare, was the Sauiour of the worlde, not that shee saued anie. 6. Sixte lie, Beloved and blessed, in that he whom she bore, was the Saviour of the world, not that she saved any.
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Wherefore, you fée first this was no prayer: next, that the Virgin Marie deserued of her selfe, no more then any other: Wherefore, you fee First this was no prayer: next, that the Virgae Marry deserved of her self, no more then any other:
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Thirdly, that the Lord did fréely accept her, and that he tooke her vnto mercie.
Thirdly, that the Lord did freely accept her, and that he took her unto mercy.
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Now, if you can prooue, that any woorship, or seruice, or honour, or homage, is to be giuen to Marie, or that you should and ought to pray to her,
Now, if you can prove, that any worship, or service, or honour, or homage, is to be given to Marry, or that you should and ought to pray to her,
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for my part I wyll condiscend and yéelde vnto you.
for my part I will condescend and yield unto you.
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If not, then be no more erronious, returne, and amende, and come home, and be saued.
If not, then be no more erroneous, return, and amend, and come home, and be saved.
cs xx, av vbb dx av-dc j, n1, cc vvi, cc vvb av-an, cc vbi vvn.
(5) part (DIV1)
78
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914
Why should you yéeld to mens Traditions? why should you holde with that, which is found out by flesh and blood? why should you stand to vaine illusions,
Why should you yield to men's Traditions? why should you hold with that, which is found out by Flesh and blood? why should you stand to vain illusions,
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(5) part (DIV1)
78
Image 36
915
and deuises of the Popes? why should you holde with foolishe constitutions and ordinaunces of your Fathers? why should we beléeue you rather,
and devises of the Popes? why should you hold with foolish constitutions and ordinances of your Father's? why should we believe you rather,
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(5) part (DIV1)
78
Image 36
916
then God? then Scripture, then Trueth, then the Gospell? Search and sée, and finde any such one thing as you maintaine,
then God? then Scripture, then Truth, then the Gospel? Search and see, and find any such one thing as you maintain,
cs np1? av n1, cs n1, cs dt n1? n1 cc vvi, cc vvi d d crd n1 c-acp pn22 vvb,
(5) part (DIV1)
78
Image 36
917
then I know that my fellow brethren and I will not only cease to preach against you,
then I know that my fellow brothers and I will not only cease to preach against you,
cs pns11 vvb cst po11 n1 n2 cc pns11 vmb xx av-j vvi pc-acp vvi p-acp pn22,
(5) part (DIV1)
78
Image 36
918
but we will think of you, as becōmeth men to thinke of the members of Christ.
but we will think of you, as becomes men to think of the members of christ.
cc-acp pns12 vmb vvi pp-f pn22, c-acp vvz n2 pc-acp vvi pp-f dt n2 pp-f np1.
(5) part (DIV1)
78
Image 36
919
But knowing that we doo know, we dare not, we may not, we can not, we will not be partakers of your sinnes:
But knowing that we do know, we Dare not, we may not, we can not, we will not be partakers of your Sins:
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(5) part (DIV1)
78
Image 36
920
for sée and looke, euen as other, so also this abhomination springeth of your Popes,
for see and look, even as other, so also this abomination springs of your Popes,
p-acp vvi cc vvi, av c-acp n-jn, av av d n1 vvz pp-f po22 n2,
(5) part (DIV1)
78
Image 36
921
and hath rysen from out of the sea of Roome. Therfore, when Iustinian the Emperour, had made a Feast, called the receyning in of our Sauiour Christe, which was, a remembraunce of that day,
and hath risen from out of the sea of Room. Therefore, when Iustinian the Emperor, had made a Feast, called the receyning in of our Saviour Christ, which was, a remembrance of that day,
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(5) part (DIV1)
78
Image 36
922
when Simeon dyd receyne him in his armes in the Temple.
when Simeon did receyne him in his arms in the Temple.
c-crq np1 vdd vvi pno31 p-acp po31 n2 p-acp dt n1.
(5) part (DIV1)
78
Image 36
923
Your Pope did transferre that was giuen to God, vnto the Virgin Marie, so the feast of Marie came in, in the stéede of the feast and solemnized day of our Sauiour Christe: Your Pope did transfer that was given to God, unto the Virgae Marry, so the feast of Marry Come in, in the steed of the feast and solemnized day of our Saviour Christ:
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(5) part (DIV1)
79
Image 36
924
as appeareth at a generall Councell, in your booke of Decretals, the yéere after Christe.
as appears At a general Council, in your book of Decretals, the year After Christ.
c-acp vvz p-acp dt j n1, p-acp po22 n1 pp-f n2, dt n1 p-acp np1.
(5) part (DIV1)
79
Image 36
925
1273. You haue a Feast, called the Visitation of Marie: brought in by Ʋrban, Pope sirt of that name, after Christe. 1273. You have a Feast, called the Visitation of Marry: brought in by Ʋrban, Pope sirt of that name, After Christ.
crd pn22 vhb dt n1, vvd dt n1 pp-f uh: vvd p-acp p-acp j, n1 vvb pp-f d n1, c-acp np1.
(5) part (DIV1)
79
Image 36
926
1380. who lyued at that tyme, when as one of your owne Order, a Monster of the worlde, a Monke, brought in the first vse of Gunnes.1380. who lived At that time, when as one of your own Order, a Monster of the world, a Monk, brought in the First use of Guns.
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(5) part (DIV1)
79
Image 36
927
You haue a Feast of the Annuntiation of Marie: which was confirmed vnder Ludouiens Pius, by a generall Councell, after Christe. You have a Feast of the Annunciation of Marry: which was confirmed under Ludouiens Pius, by a general Council, After Christ.
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(5) part (DIV1)
79
Image 36
928
819. You haue the Feast of the Conception of Marie: allowed in a Councell at Basill, after Christe. 819. You have the Feast of the Conception of Marie: allowed in a Council At Basil, After Christ.
crd pn22 vhb dt n1 pp-f dt n1 pp-f np1: vvn p-acp dt n1 p-acp np1, p-acp np1.
(5) part (DIV1)
79
Image 36
929
1439. You haue the Feast of the Presentation of Marie, after Christe.1439. You have the Feast of the Presentation of Marry, After Christ.
crd pn22 vhb dt n1 pp-f dt n1 pp-f uh, p-acp np1.
(5) part (DIV1)
79
Image 36
930
1484. You haue howres Canonized, in which you praye seuerallie to the Virgin, which was done by Vrban the second, which was scholler to Gregorie the seuenth, after Christe.1484. You have hours Canonized, in which you pray severally to the Virgae, which was done by Urban the second, which was scholar to Gregory the Seventh, After Christ.
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(5) part (DIV1)
79
Image 36
931
1090. and he troubled the whole world.1090. and he troubled the Whole world.
crd cc pns31 vvd dt j-jn n1.
(5) part (DIV1)
79
Image 36
932
You haue Salue Regina: All hayle, O Queene of Heauen. &c. That worishh, and Romishe, that Deuillishe, and faithlesse Song: You have Salve Regina: All hail, Oh Queen of Heaven. etc. That worishh, and Romish, that Devilish, and faithless Song:
pn22 vhb vvi np1: d n1, uh n1 pp-f n1. av cst vvb, cc np1, cst j, cc j n1:
(5) part (DIV1)
79
Image 36
933
which was the worke of Gregorie the ninthe.
which was the work of Gregory the ninthe.
r-crq vbds dt n1 pp-f np1 dt ord.
(5) part (DIV1)
79
Image 36
934
1240. And you haue certaine times for Bels, to be roong to Marie, which Iohn Pope. 22. dedicated, after Christe.1240. And you have certain times for Bells, to be roong to Marry, which John Pope. 22. dedicated, After Christ.
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(5) part (DIV1)
79
Image 36
935
1320. So that no more filthynesse, no more superstition, no more damnable and gréeuous enormities, may possiblie be found out, 1320. So that no more filthiness, no more Superstition, no more damnable and grievous enormities, may possibly be found out,
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(5) part (DIV1)
79
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936
or inuented, then your Popes haue sought out, and imagined, to dishonour the Lord God with all.
or invented, then your Popes have sought out, and imagined, to dishonour the Lord God with all.
cc vvn, cs po22 n2 vhb vvn av, cc vvd, pc-acp vvi dt n1 np1 p-acp d.
(5) part (DIV1)
79
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937
And nowe tell me, if you be not ashamed of these fooleries, which in gréefe I doo repeate,
And now tell me, if you be not ashamed of these fooleries, which in grief I do repeat,
cc av vvb pno11, cs pn22 vbb xx j pp-f d n2, r-crq p-acp n1 pns11 vdb vvi,
(5) part (DIV1)
80
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938
but yet of necessitie, I must rehearse, that your wickednesse may be séene:
but yet of necessity, I must rehearse, that your wickedness may be seen:
cc-acp av pp-f n1, pns11 vmb vvi, cst po22 n1 vmb vbi vvn:
(5) part (DIV1)
80
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939
shewe me, if these be tollerable? If they be, what Scripture, haue you? If not,
show me, if these be tolerable? If they be, what Scripture, have you? If not,
vvb pno11, cs d vbb j? cs pns32 vbb, r-crq n1, vhb pn22? cs xx,
(5) part (DIV1)
80
Image 36
940
why defend you them? If you can maintaine them, then speake for them? If you be sorie for them, then run from them:
why defend you them? If you can maintain them, then speak for them? If you be sorry for them, then run from them:
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(5) part (DIV1)
80
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941
If you holde them, then make proofe of them: If you flie from them, then denounce them.
If you hold them, then make proof of them: If you fly from them, then denounce them.
cs pn22 vvb pno32, av vvb n1 pp-f pno32: cs pn22 vvb p-acp pno32, av vvb pno32.
(5) part (DIV1)
80
Image 36
942
It is better to retyre with modestie, then be ouerthrowne desperatlie: It is fitter to acknowledge your faultes willinglie, then to suffer, and be accused publiquelie:
It is better to retire with modesty, then be overthrown desperately: It is fitter to acknowledge your Faults willingly, then to suffer, and be accused publicly:
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(5) part (DIV1)
80
Image 36
943
It is more manlike to holde that is right and good, constantlie, then to accuse your selues, and burne in Conscience inwardlie:
It is more manlike to hold that is right and good, constantly, then to accuse your selves, and burn in Conscience inwardly:
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(5) part (DIV1)
80
Image 36
944
It is a more pretious thing to the Lorde, more acceptable to men, and more commended of all, to reuolt and returne in tyme,
It is a more precious thing to the Lord, more acceptable to men, and more commended of all, to revolt and return in time,
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(5) part (DIV1)
80
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945
then to hope in errour, to truste in euyll, or defend an vntrueth, that your commendation may bée renowned,
then to hope in error, to trust in evil, or defend an untruth, that your commendation may been renowned,
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(5) part (DIV1)
80
Image 36
946
and your names famous among vnrighteous personnes.
and your names famous among unrighteous personnes.
cc po22 n2 j p-acp j fw-fr.
(5) part (DIV1)
80
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947
Wherefore, giue glorie, to whome glorie belongeth, honour to whome honour belongeth, thanksgiuing, to whome thanksgiuing belongeth,
Wherefore, give glory, to whom glory belongeth, honour to whom honour belongeth, thanksgiving, to whom thanksgiving belongeth,
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(5) part (DIV1)
80
Image 36
948
and prayer, to whome prayer belongeth, and repent, and beforie that you haue derogated so much from the Maiestie of God,
and prayer, to whom prayer belongeth, and Repent, and beforie that you have derogated so much from the Majesty of God,
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(5) part (DIV1)
80
Image 37
949
and giuen vnto Creatures, that is none of theirs.
and given unto Creatures, that is none of theirs.
cc vvn p-acp n2, cst vbz pix pp-f png32.
(5) part (DIV1)
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950
It may be, you will replie and say, Why? diuers of the Fathers are of our opinion:
It may be, you will reply and say, Why? diverse of the Father's Are of our opinion:
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(5) part (DIV1)
80
Image 37
951
why? many of the Doctors, say as we say: why? the Schoole men, the greatest number doo as we doo.
why? many of the Doctors, say as we say: why? the School men, the greatest number do as we do.
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(5) part (DIV1)
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Image 37
952
But what then? men are men, and haue alwayes erred: the Trueth is the Trueth, and will not lye:
But what then? men Are men, and have always erred: the Truth is the Truth, and will not lie:
p-acp r-crq av? n2 vbr n2, cc vhb av vvn: dt n1 vbz dt n1, cc vmb xx vvi:
(5) part (DIV1)
80
Image 37
953
the Fathers haue béene faithlesse, and haue sinned: the Scriptures are sacred, and no filthinesse hath béene found in them:
the Father's have been faithless, and have sinned: the Scriptures Are sacred, and no filthiness hath been found in them:
dt n2 vhb vbn j, cc vhb vvn: dt n2 vbr j, cc dx n1 vhz vbn vvn p-acp pno32:
(5) part (DIV1)
80
Image 37
954
the Doctors haue done amisse, the Lord our God, neuer troade his foote awrie: the Schoolemen, haue béene but scoffers in many thinges:
the Doctors have done amiss, the Lord our God, never troad his foot awry: the Schoolmen, have been but scoffers in many things:
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(5) part (DIV1)
80
Image 37
955
the schollers of the Lord and his Prophetes, neuer led you but right in euerie thing. Then take these, refuse yours:
the Scholars of the Lord and his prophets, never led you but right in every thing. Then take these, refuse yours:
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(5) part (DIV1)
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Image 37
956
alowe of God, cast off men: receyue the good, auoyde the euill: remember the woord, eschew lyes.
allow of God, cast off men: receive the good, avoid the evil: Remember the word, eschew lies.
vvb pp-f np1, vvd a-acp n2: vvb dt j, vvi dt n-jn: vvb dt n1, vvb n2.
(5) part (DIV1)
80
Image 37
957
And yet though you thinke, you haue all the worlde on your side, you are deceyued:
And yet though you think, you have all the world on your side, you Are deceived:
cc av cs pn22 vvb, pn22 vhb d dt n1 p-acp po22 n1, pn22 vbr vvn:
(5) part (DIV1)
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958
for albeit one or two of the Fathers, or more haue allowed in part, the prayers to the dead, and to Saints:
for albeit one or two of the Father's, or more have allowed in part, the Prayers to the dead, and to Saints:
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(5) part (DIV1)
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959
yet for all that, I can and will, appose others against them of more sounder indgement a great deale, that doo thinke it vtterlie vnlawfull, to pray vnto the Saintes.
yet for all that, I can and will, appose Others against them of more sounder judgement a great deal, that do think it utterly unlawful, to pray unto the Saints.
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(5) part (DIV1)
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Image 37
960
And what though Anathasius dyd thinke, that it was lawfull to pray to the Virgin Marie? shall we therefore subscribe? I tell you no:
And what though Anathasius did think, that it was lawful to pray to the Virgae Marry? shall we Therefore subscribe? I tell you no:
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(5) part (DIV1)
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961
for I will neither holde with Basill, nor with Gregorie Nazianzen, nor with Ambrose in this matter:
for I will neither hold with Basil, nor with Gregory Nazianzen, nor with Ambrose in this matter:
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(5) part (DIV1)
80
Image 37
962
but with the Lord will I holde.
but with the Lord will I hold.
cc-acp p-acp dt n1 vmb pns11 vvi.
(5) part (DIV1)
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963
And yet I tell you, that euen these men, named by me, are contrarie to them selues:
And yet I tell you, that even these men, nam by me, Are contrary to them selves:
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(5) part (DIV1)
80
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964
For Athanasius sayth in his booke of Prayer, that, Mens fons est orationis: (1) The minde is the fountaine, and well spring of Prayer:
For Athanasius say in his book of Prayer, that, Men's fons est orationis: (1) The mind is the fountain, and well spring of Prayer:
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(5) part (DIV1)
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965
And to the same, vpon the fiftie and fowre Psalme, he sayth:
And to the same, upon the fiftie and fowre Psalm, he say:
cc p-acp dt d, p-acp dt crd cc crd n1, pns31 vvz:
(5) part (DIV1)
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966
Promptae semper in hominum praecationes, Dei aures sunt: (1) That is, The eares of the Lord, are alwayes open to the prayers of men. Promptae semper in hominum praecationes, Dei aures sunt: (1) That is, The ears of the Lord, Are always open to the Prayers of men.
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(5) part (DIV1)
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967
By which his Testimonies, he is contrarie to the other places of praying to Saintes: for first, Athanasius referreth all to the spirite of man:
By which his Testimonies, he is contrary to the other places of praying to Saints: for First, Athanasius Refers all to the Spirit of man:
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(5) part (DIV1)
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968
and secondlie, giueth all audience to the Lord, and none other. And Basill in his booke, De vita solitaria, is verie flat against him selfe:
and Secondly, gives all audience to the Lord, and none other. And Basil in his book, De vita Solitary, is very flat against him self:
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(5) part (DIV1)
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969
& he speaketh much in other places against praying to Saints: For this he saith, Ora ad Deum cum timore et animi humilitate:
& he speaks much in other places against praying to Saints: For this he Says, Ora ad God cum Timore et animi humilitate:
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(5) part (DIV1)
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970
That is, Pray vnto God, in feare, and all humilitie of the minde. You sée, prayer made by him to God, excludeth all other:
That is, Pray unto God, in Fear, and all humility of the mind. You see, prayer made by him to God, excludeth all other:
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(5) part (DIV1)
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971
For it went a lyttle afore, Pete ex fide semper quod binum est operans. (1) Aske by faith, doing that alwayes which is good.
For it went a little afore, Pete ex fide semper quod binum est operans. (1) Ask by faith, doing that always which is good.
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(5) part (DIV1)
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972
Faith excludeth héere, praying to Saintes, séeing that Faith and beléefe, is not to be reposed in them:
Faith excludeth Here, praying to Saints, seeing that Faith and belief, is not to be reposed in them:
n1 vvz av, vvg p-acp np1, vvg d n1 cc n1, vbz xx pc-acp vbi vvn p-acp pno32:
(5) part (DIV1)
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973
I may say the same of Gregorie Nazianzen, and of Ambrose: and Ambrose him selfe, is flat against praying to Saintes,
I may say the same of Gregory Nazianzen, and of Ambrose: and Ambrose him self, is flat against praying to Saints,
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(5) part (DIV1)
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974
and against all prayers that are to be made to ye Virgin Marie, as appeareth in his booke.
and against all Prayers that Are to be made to you Virgae Marry, as appears in his book.
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Non quicquam adorandum praeter Deum, sicut Scriptura dixit. Dominum Deum tuum adorabis. (1) There is nothing to be worshipped, but God. He giueth an other reason: Non quicquam Adorandum praeter God, sicut Scripture dixit. Dominum God tuum Adorabis. (1) There is nothing to be worshipped, but God. He gives an other reason:
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For it is written in the scripture, Thou shalt worship the Lord thy God. For it is written in the scripture, Thou shalt worship the Lord thy God.
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Wherefore, I am of opinion, that some Miscreant and wicked man, moued by the Spirite of error, hath enterlaced,
Wherefore, I am of opinion, that Some Miscreant and wicked man, moved by the Spirit of error, hath interlaced,
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978
and in many places corrupted, the good sayinges of the Fathers, with euill opinions. Tertullian in his Apollogie, sayth:
and in many places corrupted, the good sayings of the Father's, with evil opinions. Tertullian in his Apology, say:
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979
We must worship this onely one, and true God, who with his worde hath made the heauens, We must worship this only one, and true God, who with his word hath made the heavens,
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980
and the elementes, and all spirituall bodies in the same. and the elements, and all spiritual bodies in the same.
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981
Epiphanius against the Antidicomarianites: and against the worshippers of the Virgin Marie, hath many excellent sayinges, concerning this thing, to whome I referre you ▪ Gregorius Nazianzen, in his Oration to the Subiects, that were affrayde, sayth thus: Epiphanius against the Antidicomarianites: and against the worshippers of the Virgae Marry, hath many excellent sayings, Concerning this thing, to whom I refer you ▪ Gregorius Nazianzen, in his Oration to the Subjects, that were afraid, say thus:
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982
Christus tanua et reconciliatio hominum ad Patrem factus: (1) Christe is made the doore, Christus tanua et Reconciliation hominum ad Patrem factus: (1) Christ is made the door,
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983
and the reconciliation of man vnto his Father? Cyrill vpon Iohn, sayth: That an entraunce is made vnto the kingdome of heauen, all onely by Iesus Christe. and the reconciliation of man unto his Father? Cyril upon John, say: That an Entrance is made unto the Kingdom of heaven, all only by Iesus Christ.
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Wherefore, I doo request you to reade that learned Theophilact. in his Epistle to them of Colossa: and Augustine to Honoratus, and the same in his booke of True Religion,
Wherefore, I do request you to read that learned Theophilact. in his Epistle to them of Colossae: and Augustine to Honoratus, and the same in his book of True Religion,
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985
and they will satisfie you, in this Question of praying, and to whome to pray. Wherefore, I will conclude with two reasons, drawne out of the Scriptures: The first is this:
and they will satisfy you, in this Question of praying, and to whom to pray. Wherefore, I will conclude with two Reasons, drawn out of the Scriptures: The First is this:
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They which sinne as wée doo, can not be helpers of vs, in our prayer: for all prayer is to them that are holie and perfect:
They which sin as we do, can not be helpers of us, in our prayer: for all prayer is to them that Are holy and perfect:
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987
but the Saintes haue sinned, and sinne as we doo:
but the Saints have sinned, and sin as we do:
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988
Ergo, we haue no cause to pray to them, but to the Lord that can helpe vs. Also it is euident that prayer is not to be giuen to any, Ergo, we have no cause to pray to them, but to the Lord that can help us Also it is evident that prayer is not to be given to any,
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989
but such as can helpe themselues and other:
but such as can help themselves and other:
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990
Now the Saints can helpe neither themselues, nor any other, but Christe Iesus onely must doo it.
Now the Saints can help neither themselves, nor any other, but Christ Iesus only must do it.
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991
Then no prayer is to be giuen to them: for this is the nature of prayer and such things are to be required herein.
Then no prayer is to be given to them: for this is the nature of prayer and such things Are to be required herein.
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992
1. First, we must pray to God, for he heareth the prayers of the whole world. 1. First, we must pray to God, for he hears the Prayers of the Whole world.
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993
2. Secondly, to one that is able, and can doo all thinges, which onely is God. 2. Secondly, to one that is able, and can do all things, which only is God.
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994
3. Thirdly, that he be a worthy Person to whom we pray, and so is none but the Lord. 3. Thirdly, that he be a worthy Person to whom we pray, and so is none but the Lord.
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995
4. Fourthly, that he be no creature, least we derogate from the creator: 4. Fourthly, that he be no creature, lest we derogate from the creator:
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996
so that the dead haue no portion or inheritaunce in our prayers, but onely the Lord. so that the dead have no portion or inheritance in our Prayers, but only the Lord.
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997
Now therefore, I will conclude, that Israell must all onely serue the Lorde his God, and none other:
Now Therefore, I will conclude, that Israel must all only serve the Lord his God, and none other:
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998
neither in heauen, neither in earth, neither aboue the heauens, neither vnderneath the earth, is there any one to whom we must giue homage, but onelye to him.
neither in heaven, neither in earth, neither above the heavens, neither underneath the earth, is there any one to whom we must give homage, but only to him.
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999
Then, take the Cuppe of salnation into your handes, and call on the name of the Lorde.
Then, take the Cup of salvation into your hands, and call on the name of the Lord.
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1000
Sanctifie your selues, and drawe néere to his Tabernacle:
Sanctify your selves, and draw near to his Tabernacle:
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1001
A stronge Towre is the name of the Lord, he that runneth to him shalbe saued:
A strong Tower is the name of the Lord, he that Runneth to him shall saved:
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1002
In Ierusalem is saluation, and on the heads of the Goodly is strengthe: no falsehood is found in the wise, and no halting in those that feare God.
In Ierusalem is salvation, and on the Heads of the Goodly is strength: no falsehood is found in the wise, and no halting in those that Fear God.
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1003
Though the world doo delight in Chariots, and the Kinges of the earth in their Horses,
Though the world do delight in Chariots, and the Kings of the earth in their Horses,
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1004
and great men in theyr strength, yet will we onely call vpon the name of the Lord:
and great men in their strength, yet will we only call upon the name of the Lord:
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1005
we wil say, glory to the highest, and prayses vnto him in the vppermost heauens:
we will say, glory to the highest, and praises unto him in the uppermost heavens:
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1006
we will offer sacrifice of thankes giuing vnto our God, and paye our vowes to the Almightie:
we will offer sacrifice of thanks giving unto our God, and pay our vows to the Almighty:
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1007
we will singe to the Lord a new songe, and Sion shall not staye to prayse her God:
we will sing to the Lord a new song, and Sion shall not stay to praise her God:
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1008
we will singe with Moses, and prayse the Lorde with Aaron in his holy assemblye:
we will sing with Moses, and praise the Lord with Aaron in his holy assembly:
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1009
we will not giue his powre vnto man, nor the strength of his arme vnto a Forrainer:
we will not give his pour unto man, nor the strength of his arm unto a Foreigner:
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1010
our Crownes shalbe set vpon his heade, and we will fall downe to him as to our God:
our Crowns shall Set upon his head, and we will fallen down to him as to our God:
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1011
we will giue blessing, and glorie, and honour vnto him that sitteth on the Throne for euer and euer,
we will give blessing, and glory, and honour unto him that Sitteth on the Throne for ever and ever,
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1012
and all the Beasts of the earth shall subscribe vnto vs. But as for you, you haue not knowne the Lord, the God of Iacob, hath not béene your defence:
and all the Beasts of the earth shall subscribe unto us But as for you, you have not known the Lord, the God of Iacob, hath not been your defence:
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1013
you haue giuen his honour to the great Beast, and the Oragon hath frayed you, so that you haue his markes of blasphemie in your foreheads:
you have given his honour to the great Beast, and the Dragon hath frayed you, so that you have his marks of blasphemy in your foreheads:
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1014
you haue serued that great whore, and bowed your knées to the Woman of sinne:
you have served that great whore, and bowed your knees to the Woman of sin:
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1015
Therefore shall your portion be without the Gates of the holy Cittie, and you shall not sée the Lambs, and his face for euer:
Therefore shall your portion be without the Gates of the holy city, and you shall not see the Lambs, and his face for ever:
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1016
In the Vinepresse of his wrathe shall you bee troden to péeces, and if you repent not, your portion shalbe Fier and Brimstone for euermore.
In the Winepress of his wrath shall you be trodden to Pieces, and if you Repent not, your portion shall Fire and Brimstone for evermore.
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1017
You are the sonnes of the bloody Fathers that haue killed the Prophets: you are the Children of the cursed séede:
You Are the Sons of the bloody Father's that have killed the prophets: you Are the Children of the cursed seed:
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1018
You are of the posteritie of Amelech, vnworthie to liue among Israell:
You Are of the posterity of Amalek, unworthy to live among Israel:
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1019
You are the reliques of Iebus, and of the remnaunt of the Hittites, that haue béene prickes and thornes in the sides of the righteous men:
You Are the Relics of Jebus, and of the remnant of the Hittites, that have been pricks and thorns in the sides of the righteous men:
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1020
You are the Chemerims that haue offered vp of the Children of God vnto Deuilles:
You Are the Chemerims that have offered up of the Children of God unto Devils:
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(5) part (DIV1)
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1021
You haue serued Baall Hamon, and you haue runne vnto the Calues, euen the golden Calues of Dan and Bethell. You haue laide in waite for the Lordes annointed;
You have served Baal Hamon, and you have run unto the Calves, even the golden Calves of Dan and Bethell. You have laid in wait for the lords anointed;
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1022
and you haue cursed •auid to his face:
and you have cursed •auid to his face:
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1023
The Preistes of Nob haue béene slayne by your handes, and by your Fathers handes haue the righteous men béene eaten vp:
The Priests of Nob have been slain by your hands, and by your Father's hands have the righteous men been eaten up:
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1024
Wherefore wee must require this blood at your handes, if you will not returne and come vnto the Lorde:
Wherefore we must require this blood At your hands, if you will not return and come unto the Lord:
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1025
Truely, your blood shalbe spilt at the Poole of Samaria according to the worde of the Lorde:
Truly, your blood shall spilled At the Pool of Samaria according to the word of the Lord:
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1026
and that Roome shalbe as the house of Baasa. The Sworde of the Lord shall waxe red with blood,
and that Room shall as the house of Baasa. The Sword of the Lord shall wax read with blood,
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1027
and he shall reioyce in the fat of the slaine:
and he shall rejoice in the fat of the slain:
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(5) part (DIV1)
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1028
As did the Children of Edome at the day of his wrath, so shall you sée the bones of your mighty men, lye in the stréetes:
As did the Children of Edom At the day of his wrath, so shall you see the bones of your mighty men, lie in the streets:
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1029
For the Lorde hath seene you and he hath tryed you; you are already wayed in the Ballaunce, and you are founde to light.
For the Lord hath seen you and he hath tried you; you Are already weighed in the Balance, and you Are found to Light.
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1030
And if now you repent not, and retorne not: If now you amend not, and reuolte not from your errors, as I found you,
And if now you Repent not, and return not: If now you amend not, and revolt not from your errors, as I found you,
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1031
so I must leaue you open to the hand of the enimie. And it shalbe my prayer bothe day and night, that the Lord would quicken you,
so I must leave you open to the hand of the enemy. And it shall my prayer both day and night, that the Lord would quicken you,
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1032
or that he would shorten you:
or that he would shorten you:
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(5) part (DIV1)
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1033
that the Lorde would amend you, or that he would ende you, that you be not reserued as flaming firebrands, till the day of displeasure, to consume any more of the Saincts of God.
that the Lord would amend you, or that he would end you, that you be not reserved as flaming firebrands, till the day of displeasure, to consume any more of the Saints of God.
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1034
And for the second parte of this my Sermon, the next time that I come hether,
And for the second part of this my Sermon, the next time that I come hither,
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1035
and when I haue leisure, you shall know and vnderstande more. ({ inverted ⁂ }) FINIS. Primae partis.
and when I have leisure, you shall know and understand more. ({ inverted ⁂ }) FINIS. Primae partis.
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1036
THE SECOND PART OF the Sermon, preached against the Iesuites at the Towre, the 21. of May, 1581. being written in the 6. of Deut. ver. 6. These wordes which I commaunde thee this day, shall be in thy heart. Deut. 6.6. THis briefe and shorte sentence, beloued in the Lorde, is a portion and parcell of the wordes going before in this verse:
THE SECOND PART OF the Sermon, preached against the Iesuites At the Tower, the 21. of May, 1581. being written in the 6. of Deuteronomy ver. 6. These words which I command thee this day, shall be in thy heart. Deuteronomy 6.6. THis brief and short sentence, Beloved in the Lord, is a portion and parcel of the words going before in this verse:
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where the Lorde exhorting his people to feare him, and to feare him onely, did in a compendious maner vtter his will and pleasure in a few estminstances:
where the Lord exhorting his people to Fear him, and to Fear him only, did in a compendious manner utter his will and pleasure in a few estminstances:
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namely to heare his voyce, and his worde, with all their minde, with all their soule, with all their might, with all their strength:
namely to hear his voice, and his word, with all their mind, with all their soul, with all their might, with all their strength:
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wherevpon successiuely did follow a reason of that was spoken; that is, These wordes which I commaunde thee this day, shall be in thy heart.
whereupon successively did follow a reason of that was spoken; that is, These words which I command thee this day, shall be in thy heart.
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Nowe, if you doe remember, in my generall diuision were noted the other day these two things:
Now, if you do Remember, in my general division were noted the other day these two things:
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First an exhortation, secondly a commaundement:
First an exhortation, secondly a Commandment:
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of the exhortation wee spake then at large, and nowe wee must say some thing of that remayneth:
of the exhortation we spoke then At large, and now we must say Some thing of that remaineth:
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therefore there is generally noted here out of these wordes rehearsed, one thing, namely, • The onely and sole commandement here set downe.
Therefore there is generally noted Here out of these words rehearsed, one thing, namely, • The only and sole Commandment Here Set down.
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And this commandement is seene in circūstances. 1 Who commaundeth? The Lorde our God commaundeth. And this Commandment is seen in Circumstances. 1 Who commandeth? The Lord our God commandeth.
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2 Who they bee the commandement concerneth? The Israelites be they it cōcerneth. 2 Who they be the Commandment concerns? The Israelites be they it concerns.
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3 What is the comandement? These words that I cōmand this day shall be in thy hart, that is the commandement. 3 What is the Commandment? These words that I command this day shall be in thy heart, that is the Commandment.
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4 For how long a time was this commandement giuen? euen for euer and for euer, vnto all is it giuen. 4 For how long a time was this Commandment given? even for ever and for ever, unto all is it given.
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Circumst. 1. The Lord commandeth: and it is not without cause: whose power, it we disobay him, whose loue, if we do serue him: Circumstance. 1. The Lord commands: and it is not without cause: whose power, it we disobey him, whose love, if we do serve him:
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whose strength, if wee refuse him: whose mencie, if we imbrace him: Whose rigor, if we resist him:whose strength, if we refuse him: whose mencie, if we embrace him: Whose rigor, if we resist him:
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whose fauor, if we stick to him, haue not now onely, but from time to time béen séene of all:
whose favour, if we stick to him, have not now only, but from time to time been seen of all:
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Therefore is hee omnipotent, that hee may rule vs: and hée is almightie, that hee may fame vs:
Therefore is he omnipotent, that he may Rule us: and he is almighty, that he may fame us:
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and hee is stout, that hee may bridle vs: and hee is high, that hee may ouersée vs:
and he is stout, that he may bridle us: and he is high, that he may oversee us:
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and he the Lord our God is terrible, that he may feare vs, if we go astray,
and he the Lord our God is terrible, that he may Fear us, if we go astray,
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and do that which is amisse.
and do that which is amiss.
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Of this that I haue spoken, and of him in this place that is the Commander, I may giue diuers reasons:
Of this that I have spoken, and of him in this place that is the Commander, I may give diverse Reasons:
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yet will I onely yéelde thrée vnto you, which I know may particularly touch vs all.
yet will I only yield thrée unto you, which I know may particularly touch us all.
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The first is, a Personae magnitudine: The First is, a Personae Magnitude:
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that is, a reasonable persuasion from the greatnes of of the person, to feare him the Lorde God. that is, a reasonable persuasion from the greatness of of the person, to Fear him the Lord God.
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The Lorde? why? who is like vnto him? who may be compared vnto him? Vnus & solus est: The Lord? why? who is like unto him? who may be compared unto him? Vnus & solus est:
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he onely is one and onely God. The Lord? Why? Solus bonus bonis: hee is onely good to the good. he only is one and only God. The Lord? Why? Solus bonus bonis: he is only good to the good.
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The Lord? Why? Clemens &c. He is boūtifull and of long suffering: The Lord? Why? Deus est & creator: The Lord? Why? Clemens etc. He is bountiful and of long suffering: The Lord? Why? Deus est & creator:
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he hath made all, he hath framed all, and he will bee feared of all: The Lorde? Why? Suorum consolator:
he hath made all, he hath framed all, and he will be feared of all: The Lord? Why? Suorum consolator:
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he comforteth those that are his. The Lord? Why? Vniuer sorum Dominus: he is Lorde of all: he comforts those that Are his. The Lord? Why? Vniuer sorum Dominus: he is Lord of all:
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The Lord? Why? Dux populi sui, he is a leader, a captaine, and a guider of his people. The Lord? Why? Dux People sui, he is a leader, a captain, and a guider of his people.
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Out of all which, wee may gather this conclusion: Out of all which, we may gather this conclusion:
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He that made all, that framed all, that ruled all, that guideth all, that protecteth all, is all in all for to be feared by all: He that made all, that framed all, that ruled all, that guideth all, that Protecteth all, is all in all for to be feared by all:
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But, the Lorde our God that heere commaundeth vs, that heere forwarneth vs, is hee that framed al, that ruled all, that guideth all, yt protecteth all: But, the Lord our God that Here commandeth us, that Here forewarneth us, is he that framed all, that ruled all, that guideth all, that Protecteth all:
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ergo, The Lorde our God is all in all, and onely to be feared by all ergo, The Lord our God is all in all, and only to be feared by all
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The second reason from the person of God, is taken a personae bonitate. (i.) frō the goodnesse of his person, if we feare him: The second reason from the person of God, is taken a personae bonitate. (i.) from the Goodness of his person, if we Fear him:
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Hee? the Lorde our God? hee is true & faithfull: Hee? the Lord our God? he is the Lord, the welspring of life: He? the Lord our God? he is true & faithful: He? the Lord our God? he is the Lord, the wellspring of life:
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Hee? the Lord our God? he is the God of strength: He? the Lord our God? he is the God of strength:
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Hee? the Lord our God? the glorie of the power and strength of his people: He? the Lord our God? the glory of the power and strength of his people:
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Hee? the Lorde our God? is a righteous God, and a good & trustie lawgiuer: He? the Lord our God? is a righteous God, and a good & trusty lawgiver:
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Hee? the Lorde our God? hee is the light and bewrie of Israell: out of these is made this conclusion: He? the Lord our God? he is the Light and bewrie of Israel: out of these is made this conclusion:
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Who so with loue hath tendered vs, with mercie hath loked on vs, with life hath quickned vs, Who so with love hath tendered us, with mercy hath looked on us, with life hath quickened us,
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and by his righteousnes hath deliuered vs: is to be honored & feared of all liuing creatures, & else none but he: and by his righteousness hath Delivered us: is to be honoured & feared of all living creatures, & Else none but he:
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The Lorde our God, in this place commaunding vs, is the same also that hath tendered vs, The Lord our God, in this place commanding us, is the same also that hath tendered us,
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and looked to vs, and quickened vs, and guided vs:
and looked to us, and quickened us, and guided us:
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ergo, The Lord our God is to be feared, honoured, and obeyed of all liuing creatures, and else none but he. ergo, The Lord our God is to be feared, honoured, and obeyed of all living creatures, and Else none but he.
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The thirde reason is taken three manner of wayes from the persō of God. 1 Amanu (i.) from his hand that striketh vs: The Third reason is taken three manner of ways from the person of God. 1 Amanu (i.) from his hand that striketh us:
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2 Apotentia (i.) from his power that reacheth vs: 3 Apoena (i.) from his scourges and plagues, which consumeth vs: If wee obeye him not. 2 Apotentia (i.) from his power that reaches us: 3 Apoena (i.) from his scourges and plagues, which consumeth us: If we obey him not.
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For he is the sworde of the glorie of his people: For he is a consuming fire;
For he is the sword of the glory of his people: For he is a consuming fire;
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For the Lorde he is a iudge of the world: he is as in Egle swift to anger; For the Lord he is a judge of the world: he is as in Egle swift to anger;
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he is as a man strengthened with wine; he is as a man strengthened with wine;
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hee is as a roaring Lyon to the wicked, and as a deuourer and eater vp of the impenitent: he is as a roaring lion to the wicked, and as a devourer and eater up of the impenitent:
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The Lord, he is terrible, & a reuenger of vnrighteousnes;
The Lord, he is terrible, & a revenger of unrighteousness;
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he is swift to deuoure the families of the wicked, and he will not spare the vngodly houses:
he is swift to devour the families of the wicked, and he will not spare the ungodly houses:
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therefore out of these places of scripture, I make this conclusion:
Therefore out of these places of scripture, I make this conclusion:
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His wordes are to be feared, and his lawes and comandements are to bee kept, that is able, His words Are to be feared, and his laws and Commandments Are to be kept, that is able,
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if wee disobay him, to destroy vs:
if we disobey him, to destroy us:
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But, The Lord our God is a consuming fire, a two edged sworde, as a flaming fire to the wicked that disobey him:
But, The Lord our God is a consuming fire, a two edged sword, as a flaming fire to the wicked that disobey him:
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ergo, The Lorde our God is to be feared and his lawes & his command ementes,
ergo, The Lord our God is to be feared and his laws & his command ementes,
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but none other whatsoeuer cōtrarie to his, are to be kept. Now this cōmaundement here, is taken two manner of wayes. but none other whatsoever contrary to his, Are to be kept. Now this Commandment Here, is taken two manner of ways.
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Exclusiue. 1 Excluding all manner of false worship. 2 Excluding all other commaundements of men contrarie to this. Exclusive. 1 Excluding all manner of false worship. 2 Excluding all other Commandments of men contrary to this.
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3 Excluding all foraine power and iurisdiction of Turke and Pope contrarie to this. Inclusiue. For God includeth all kinde of true worship within this cōmandement of his word. The second circumst. was this: 3 Excluding all foreign power and jurisdiction of Turk and Pope contrary to this. Inclusive. For God includeth all kind of true worship within this Commandment of his word. The second Circumstance. was this:
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Who they were, this commandement did concerne & touch? They were the Israelites and the people of God: Who they were, this Commandment did concern & touch? They were the Israelites and the people of God:
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hereof I may principally yeeld two reasons: hereof I may principally yield two Reasons:
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1 First, because the promise made so Abraham should be kept, & that God shoulde be mindfull of that that was spokē:
1 First, Because the promise made so Abraham should be kept, & that God should be mindful of that that was spoken:
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namely, that he and his séede should be blessed for euer:
namely, that he and his seed should be blessed for ever:
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which •hing hath bene must largely, and most aboundantly both séene and knowne to all the world:
which •hing hath be must largely, and most abundantly both seen and known to all the world:
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and continued so long as Israel feared his name, & serued him ye Lord their God.
and continued so long as Israel feared his name, & served him the Lord their God.
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Was it not so of old, and doe not we knowe that it is true? Israel? why, they were the inheritaunce of the liuing God:
Was it not so of old, and do not we know that it is true? Israel? why, they were the inheritance of the living God:
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1103
Israel? they were redéemed in his strength: Israel was a holy people to their God: Israel? they were redeemed in his strength: Israel was a holy people to their God:
np1? pns32 vbdr vvn p-acp po31 n1: np1 vbds dt j n1 p-acp po32 n1:
(6) part (DIV1)
95
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1104
Israel was as the vineyard of the Lord, and he brought out the Heathen and planted them:
Israel was as the vineyard of the Lord, and he brought out the Heathen and planted them:
np1 vbds p-acp dt n1 pp-f dt n1, cc pns31 vvd av dt j-jn cc vvn pno32:
(6) part (DIV1)
95
Image 41
1105
Israel was elected of God, and the Lorde loued them euermore: Israel was elected of God, and the Lord loved them evermore:
np1 vbds vvn pp-f np1, cc dt n1 vvd pno32 av:
(6) part (DIV1)
95
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1106
Israel was a royall Priesthoode, and a holy nation counted of, till they forsooke the Lord their God of hoste: and then God forsoo•e them. Israel was a royal Priesthood, and a holy Nation counted of, till they forsook the Lord their God of host: and then God forsoo•e them.
np1 vbds dt j n1, cc dt j n1 vvn pp-f, c-acp pns32 vvd dt n1 po32 n1 pp-f n1: cc av np1 vvd pno32.
(6) part (DIV1)
95
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1107
2 Secondly, this lawe was giuen to Israel, that it might be a witnes vnto them of the iust iudgements of God,2 Secondly, this law was given to Israel, that it might be a witness unto them of the just Judgments of God,
crd ord, d n1 vbds vvn p-acp np1, cst pn31 vmd vbi dt n1 p-acp pno32 pp-f dt j n2 pp-f np1,
(6) part (DIV1)
96
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1108
if they obeyed him not, as Moses did prophecie: for, for this cause are they called by God, Rebels and runnagates from the Lorde.
if they obeyed him not, as Moses did prophecy: for, for this cause Are they called by God, Rebels and runagates from the Lord.
cs pns32 vvd pno31 xx, c-acp np1 vdd n1: c-acp, c-acp d n1 vbr pns32 vvn p-acp np1, n2 cc n2 p-acp dt n1.
(6) part (DIV1)
96
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1109
Then were they castawayes from the face of GOD. Then were they counted a wicked generation, and of the posteritie of Cham: Then were they castaways from the face of GOD. Then were they counted a wicked generation, and of the posterity of Cham:
av vbdr pns32 n2 p-acp dt n1 pp-f np1. av vbdr pns32 vvn dt j n1, cc pp-f dt n1 pp-f n1:
(6) part (DIV1)
96
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1110
Then as they sell straungely, were they called ignominiously by the name of Apostataes: Then, Then, named hypocrites, for their dissembling with their God:
Then as they fell strangely, were they called ignominiously by the name of Apostates: Then, Then, nam Hypocrites, for their dissembling with their God:
av c-acp pns32 vvb av-j, vbdr pns32 vvn av-j p-acp dt n1 pp-f n2: av, av, vvd n2, p-acp po32 n-vvg p-acp po32 n1:
(6) part (DIV1)
96
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1111
Then Incredulous persons, for their vnbeliefe: Then Incredulous Persons, for their unbelief:
av j n2, p-acp po32 n1:
(6) part (DIV1)
96
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1112
Then were they called the Slayers and murtherers of the Prophetes, for in déede they killed them:
Then were they called the Slayers and murderers of the prophets, for in deed they killed them:
av vbdr pns32 vvn dt n2 cc n2 pp-f dt n2, p-acp p-acp n1 pns32 vvd pno32:
(6) part (DIV1)
96
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1113
Then, the Persecutours of the Gospell, for they hated the way of life: Then were they called the betrayers of Christ, for they killed him:
Then, the Persecutors of the Gospel, for they hated the Way of life: Then were they called the betrayers of christ, for they killed him:
av, dt n2 pp-f dt n1, c-acp pns32 vvd dt n1 pp-f n1: av vbdr pns32 vvn dt n2 pp-f np1, c-acp pns32 vvd pno31:
(6) part (DIV1)
96
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1114
And from that day to this, haue they and their séede bene Vagabonds in strange landes:
And from that day to this, have they and their seed be Vagabonds in strange Lands:
cc p-acp d n1 p-acp d, vhb pns32 cc po32 n1 vbn n2 p-acp j n2:
(6) part (DIV1)
96
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1115
they haue runn• from countrie to countrie, and they haue had no place;
they have runn• from country to country, and they have had no place;
pns32 vhb n1 p-acp n1 p-acp n1, cc pns32 vhb vhn dx n1;
(6) part (DIV1)
96
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1116
for why? they prouoked the Lord their God to anger, and nowe hath he punished them, according to the wordes of his seruaunt Moses long before.
for why? they provoked the Lord their God to anger, and now hath he punished them, according to the words of his servant Moses long before.
c-acp q-crq? pns32 vvd dt n1 po32 n1 p-acp n1, cc av vhz pns31 vvn pno32, vvg p-acp dt n2 pp-f po31 n1 np1 av-j p-acp.
(6) part (DIV1)
96
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1117
Nowe therefore this appertaineth vnto vs: for séeing that this lawe was giuen vnto them to kéepe, and they disobeyed it:
Now Therefore this appertaineth unto us: for seeing that this law was given unto them to keep, and they disobeyed it:
av av d vvz p-acp pno12: p-acp vvg cst d n1 vbds vvn p-acp pno32 pc-acp vvi, cc pns32 vvd pn31:
(6) part (DIV1)
97
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1118
it is taken from them and giuen vnto vs, that we may loue it.
it is taken from them and given unto us, that we may love it.
pn31 vbz vvn p-acp pno32 cc vvn p-acp pno12, cst pns12 vmb vvi pn31.
(6) part (DIV1)
97
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1119
And in as much, as all the day long the Lord stretched foorth his hande vnto a disobedient and gaynesaying people, we haue also to take héede that we harden not our heartes,
And in as much, as all the day long the Lord stretched forth his hand unto a disobedient and gaynesaying people, we have also to take heed that we harden not our hearts,
cc p-acp a-acp av-d, c-acp d dt n1 av-j dt n1 vvd av po31 n1 p-acp dt j cc vvg n1, pns12 vhb av pc-acp vvi n1 cst pns12 vvb xx po12 n2,
(6) part (DIV1)
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1120
as they did in the day of temptation:
as they did in the day of temptation:
c-acp pns32 vdd p-acp dt n1 pp-f n1:
(6) part (DIV1)
97
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1121
wherefore in many trials ▪ and in a long patience and sufferable affection, did the Lords leade them from time to time, that they might knowe him:
Wherefore in many trials ▪ and in a long patience and sufferable affection, did the lords lead them from time to time, that they might know him:
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(6) part (DIV1)
97
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1122
At the length did he cast them off for their stubbornnesse, and hardnesse of heart;
At the length did he cast them off for their stubbornness, and hardness of heart;
p-acp dt n1 vdd pns31 vvi pno32 a-acp p-acp po32 n1, cc n1 pp-f n1;
(6) part (DIV1)
97
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1123
and whereas they were accepted before, GOD gaue vnto them the spirite of slumber, and their table was made a snare and a net,
and whereas they were accepted before, GOD gave unto them the Spirit of slumber, and their table was made a snare and a net,
cc cs pns32 vbdr vvn a-acp, np1 vvd p-acp pno32 dt n1 pp-f n1, cc po32 n1 vbds vvn dt n1 cc dt n1,
(6) part (DIV1)
97
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1124
and a stumbling blocke, as 〈 ◊ 〉 recompence vnto them to this day:
and a stumbling block, as 〈 ◊ 〉 recompense unto them to this day:
cc dt j-vvg n1, c-acp 〈 sy 〉 vvi p-acp pno32 p-acp d n1:
(6) part (DIV1)
97
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1125
And whereas before they were braunches of the right Oliue trée, nowe are they cut off,
And whereas before they were branches of the right Olive tree, now Are they Cut off,
cc cs a-acp pns32 vbdr n2 pp-f dt j-jn n1 n1, av vbr pns32 vvn a-acp,
(6) part (DIV1)
97
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1126
and we are taken in, in their steade: Israel is cast off, and we the Gentiles are in their place:
and we Are taken in, in their stead: Israel is cast off, and we the Gentiles Are in their place:
cc pns12 vbr vvn p-acp, p-acp po32 n1: np1 vbz vvn a-acp, cc pns12 dt n2-j vbr p-acp po32 n1:
(6) part (DIV1)
97
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1127
we must therefore take héede, that we also liue now according to the lawes of our God,
we must Therefore take heed, that we also live now according to the laws of our God,
pns12 vmb av vvi n1, cst pns12 av vvb av vvg p-acp dt n2 pp-f po12 n1,
(6) part (DIV1)
97
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1128
lest that the Lorde despise vs, as he did them: for, his rigor vpon Israel, and his mercy towardes vs:
lest that the Lord despise us, as he did them: for, his rigor upon Israel, and his mercy towards us:
cs cst dt n1 vvb pno12, c-acp pns31 vdd pno32: c-acp, po31 n1 p-acp np1, cc po31 n1 p-acp pno12:
(6) part (DIV1)
97
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1129
his angrie countenaunce shewed vnto them, and his louing fauour to vs warde:
his angry countenance showed unto them, and his loving favour to us ward:
png31 j n1 vvd p-acp pno32, cc po31 j-vvg n1 p-acp pno12 vvi:
(6) part (DIV1)
97
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1130
declare both his seueritie and iustice vpon them, in refusing them, and his clemencie towarde vs that were straungers, in that he hath chosen vs as an other Israel,
declare both his severity and Justice upon them, in refusing them, and his clemency toward us that were Strangers, in that he hath chosen us as an other Israel,
vvb d po31 n1 cc n1 p-acp pno32, p-acp vvg pno32, cc po31 n1 p-acp pno12 cst vbdr n2, p-acp cst pns31 vhz vvn pno12 p-acp dt j-jn np1,
(6) part (DIV1)
97
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1131
and an other Church vnto him selfe:
and an other Church unto him self:
cc dt j-jn n1 p-acp pno31 n1:
(6) part (DIV1)
97
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1132
for we are nowe the Israel of God, and so long we shall be the same,
for we Are now the Israel of God, and so long we shall be the same,
c-acp pns12 vbr av dt np1 pp-f np1, cc av av-j pns12 vmb vbi dt d,
(6) part (DIV1)
97
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1133
as we either obey him rightly, or serue him vprightly:
as we either obey him rightly, or serve him uprightly:
c-acp pns12 d vvi pno31 av-jn, cc vvi pno31 av-j:
(6) part (DIV1)
97
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1134
or be readie to serue him, or swerue not from him, but kéepe the right way:
or be ready to serve him, or swerve not from him, but keep the right Way:
cc vbi j pc-acp vvi pno31, cc vvb xx p-acp pno31, cc-acp vvb dt j-jn n1:
(6) part (DIV1)
97
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1135
which that we may doe, we will examine the third circumstance. The thirde circumstance. What is the commaundement commaunded here? It is this.
which that we may do, we will examine the third circumstance. The Third circumstance. What is the Commandment commanded Here? It is this.
r-crq n1 pns12 vmb vdi, pns12 vmb vvi dt ord n1. dt ord n1. q-crq vbz dt n1 vvd av? pn31 vbz d.
(6) part (DIV1)
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1136
These wordes which I commaund thee this day, shall be in thy heart, &c. Wherein I wold that you noted many thinges. These words which I command thee this day, shall be in thy heart, etc. Wherein I would that you noted many things.
np1 n2 r-crq pns11 vvb pno21 d n1, vmb vbi p-acp po21 n1, av c-crq pns11 vmd cst pn22 vvd d n2.
(6) part (DIV1)
98
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1137
1 First, the words commaunded, are the words of God, not the wordes of Man, Turke, Pope. &c. 2 Secondly, giuen this day: 1 First, the words commanded, Are the words of God, not the words of Man, Turk, Pope. etc. 2 Secondly, given this day:
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(6) part (DIV1)
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1138
noteth, that as yeres doe consist of dayes, so day after day making many dayes, doth declare, that God is to be loued and feared euery day. notes, that as Years do consist of days, so day After day making many days, does declare, that God is to be loved and feared every day.
vvz, cst p-acp n2 vdb vvi pp-f n2, av n1 p-acp n1 vvg d n2, vdz vvi, cst np1 vbz pc-acp vbi vvn cc vvd d n1.
(6) part (DIV1)
99
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1139
3 Thirdly, here is to be noted ye future time: these words shal be in thy heart: 3 Thirdly, Here is to be noted you future time: these words shall be in thy heart:
crd ord, av vbz pc-acp vbi vvn pn22 j-jn n1: d n2 vmb vbi p-acp po21 n1:
(6) part (DIV1)
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Image 41
1140
which is a precise lawe, that in as much as no time is limited, but the future time named, it doth argue, that God is to be remembred at all times. which is a precise law, that in as much as no time is limited, but the future time nam, it does argue, that God is to be remembered At all times.
r-crq vbz dt j n1, cst p-acp a-acp d c-acp dx n1 vbz vvn, cc-acp dt j-jn n1 vvn, pn31 vdz vvi, cst np1 vbz pc-acp vbi vvn p-acp d n2.
(6) part (DIV1)
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1141
4 Fourthly, I doe gather here, in that God saith, These wordes shall be laide vp in thy heart: 4 Fourthly, I do gather Here, in that God Says, These words shall be laid up in thy heart:
crd ord, pns11 vdb vvi av, p-acp cst np1 vvz, d n2 vmb vbi vvn a-acp p-acp po21 n1:
(6) part (DIV1)
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1142
that therefore Rires and ceremonies are not to be required so much in the true seruice of the Lord,
that Therefore Risers and ceremonies Are not to be required so much in the true service of the Lord,
cst av vvz cc n2 vbr xx pc-acp vbi vvn av av-d p-acp dt j n1 pp-f dt n1,
(6) part (DIV1)
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1143
as is the soul and spirit: For God will be serued in spirit and trueth. as is the soul and Spirit: For God will be served in Spirit and truth.
c-acp vbz dt n1 cc n1: c-acp np1 vmb vbi vvn p-acp n1 cc n1.
(6) part (DIV1)
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1144
5 In that his wordes are to be remembred, is not to be grossely taken, that no more is to be followed then those named in this place: 5 In that his words Are to be remembered, is not to be grossly taken, that no more is to be followed then those nam in this place:
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(6) part (DIV1)
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1145
But by these wordes must be vnderstoode all his lawes and ordinances written in the Lawe and in the Prophetes: and I referre this place, Vnto Deut. 12.32. thus written:But by these words must be understood all his laws and ordinances written in the Law and in the prophets: and I refer this place, Unto Deuteronomy 12.32. thus written:
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(6) part (DIV1)
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1146
Quicquid tibi in mandat•m dedero, hoc facies, neque addi aliquid, neque diminui patieris a verbo meo: Quicquid tibi in mandat•m dedero, hoc fancies, neque addi Aliquid, neque diminui patieris a verbo meo:
fw-la fw-la p-acp fw-la n1, fw-la n2, fw-la fw-la j, fw-la fw-la fw-la dt fw-la fw-la:
(6) part (DIV1)
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1147
What so euer I commaund thee, that shalt thou doe, thou shalt neither add any thing therevnto,
What so ever I command thee, that shalt thou do, thou shalt neither add any thing thereunto,
q-crq av av pns11 vvb pno21, cst vm2 pns21 vdi, pns21 vm2 av-dx vvi d n1 av,
(6) part (DIV1)
100
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1148
neither shalt thou plucke any thing therefrom: which (euen very same commandement) is written Deut. 4.2. Hearken you, O Israel,neither shalt thou pluck any thing therefrom: which (even very same Commandment) is written Deuteronomy 4.2. Harken you, Oh Israel,
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(6) part (DIV1)
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1149
vnto the ordinances and lawes which I teach you to doe:
unto the ordinances and laws which I teach you to do:
p-acp dt n2 cc n2 r-crq pns11 vvb pn22 pc-acp vdi:
(6) part (DIV1)
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1150
it followeth, you shall put nothing vnto the worde which I commaund you, neither shal you take ought therefrom:
it follows, you shall put nothing unto the word which I command you, neither shall you take ought therefrom:
pn31 vvz, pn22 vmb vvi pix p-acp dt n1 r-crq pns11 vvb pn22, dx vmb pn22 vvi pi av:
(6) part (DIV1)
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1151
And vnto Ioshua was the same lawe giuen in commaundement:
And unto Ioshua was the same law given in Commandment:
cc p-acp np1 vbds dt d n1 vvn p-acp n1:
(6) part (DIV1)
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1152
and he was charged to obserue all things, that Moses the seruant of the Lord did commaund him; and he was charged to observe all things, that Moses the servant of the Lord did command him;
cc pns31 vbds vvn pc-acp vvi d n2, cst np1 dt n1 pp-f dt n1 vdd vvi pno31;
(6) part (DIV1)
100
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1153
the restraint was set downe thus:
the restraint was Set down thus:
dt n1 vbds vvn a-acp av:
(6) part (DIV1)
100
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1154
Thou shalt not turne away from it to the right hande or to the left, that thou maiest prosper whither so euer thou goest:
Thou shalt not turn away from it to the right hand or to the left, that thou Mayest prosper whither so ever thou goest:
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(6) part (DIV1)
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1155
which lawe, and most sacred and holy ordinance of the Lord, when I consider of, I wonder how you the aduersaries of the grace of God, schollers of the Pope and Antichrist, either burst not in pieces for feare, which law, and most sacred and holy Ordinance of the Lord, when I Consider of, I wonder how you the Adversaries of the grace of God, Scholars of the Pope and Antichrist, either burst not in Pieces for Fear,
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(6) part (DIV1)
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1156
or holde not downe your heades for shame, or accuse not your selues in your consciences,
or hold not down your Heads for shame, or accuse not your selves in your Consciences,
cc vvb xx a-acp po22 n2 p-acp n1, cc vvb xx po22 n2 p-acp po22 n2,
(6) part (DIV1)
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1157
or cry not out vnto the Lorde in this extremitie, when you sée all thinges in your religion and profession, either to be inuented, either to be founded by man:
or cry not out unto the Lord in this extremity, when you see all things in your Religion and profession, either to be invented, either to be founded by man:
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(6) part (DIV1)
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1158
either to disagrée, either to be contrarie & dissonant from the word of God:
either to disagree, either to be contrary & dissonant from the word of God:
av-d pc-acp vvi, av-d pc-acp vbi j-jn cc n1 p-acp dt n1 pp-f np1:
(6) part (DIV1)
100
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1159
either to be whorish, either to be diuelish, either to be Idolatrous, either to be superstitious, which is the least fault you haue of al:
either to be whorish, either to be devilish, either to be Idolatrous, either to be superstitious, which is the least fault you have of all:
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(6) part (DIV1)
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1160
It can not be, if you had read the lawe, as you flée from it: If you had experience in the scriptures, as you shut them vp:
It can not be, if you had read the law, as you flee from it: If you had experience in the Scriptures, as you shut them up:
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(6) part (DIV1)
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1161
If you had exercises of prayer, as you haue none aright: If you had the Commaundements of the Lorde among you, as you denye them:
If you had exercises of prayer, as you have none aright: If you had the commandments of the Lord among you, as you deny them:
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(6) part (DIV1)
100
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1162
If you had true seruice, as you corrupt it:
If you had true service, as you corrupt it:
cs pn22 vhd j n1, c-acp pn22 vvb pn31:
(6) part (DIV1)
100
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1163
If you had the ordinaunces of the Lord and his wordes with you, as you are farre from them:
If you had the ordinances of the Lord and his words with you, as you Are Far from them:
cs pn22 vhd dt n2 pp-f dt n1 cc po31 n2 p-acp pn22, c-acp pn22 vbr av-j p-acp pno32:
(6) part (DIV1)
100
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1164
But that you should sée easily, and perceiue rightly, and iudge perfectly, and deale syncerely,
But that you should see Easily, and perceive rightly, and judge perfectly, and deal sincerely,
cc-acp cst pn22 vmd vvi av-j, cc vvb av-jn, cc vvi av-j, cc vvi av-j,
(6) part (DIV1)
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1165
and after an other manner to, than nowe you doe in your daily administrations, and vnlawfull sacrifices.
and After an other manner to, than now you do in your daily administrations, and unlawful Sacrifices.
cc p-acp dt j-jn n1 p-acp, cs av pn22 vdb p-acp po22 j n2, cc j n2.
(6) part (DIV1)
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1166
Remember that cursse that is laide vpon your shoulders, and vpon the shoulders of your fathers, in the last of the Reuelation, for your corrupting of the word.
remember that curse that is laid upon your shoulders, and upon the shoulders of your Father's, in the last of the Revelation, for your corrupting of the word.
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(6) part (DIV1)
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1167
Therefore after a rewarde that is giuen to euerie one according to his workes, there is a description of Christ, whom we ought to acknowledge in this manner.
Therefore After a reward that is given to every one according to his works, there is a description of christ, whom we ought to acknowledge in this manner.
av p-acp dt n1 cst vbz vvn p-acp d pi vvg p-acp po31 n2, pc-acp vbz dt n1 pp-f np1, ro-crq pns12 vmd pc-acp vvi p-acp d n1.
(6) part (DIV1)
101
Image 42
1168
1 First, as being α and ω, the beginning and the end: 2 Secondly, as being the first and the last. 1 First, as being α and ω, the beginning and the end: 2 Secondly, as being the First and the last.
vvn ord, c-acp vbg n1 cc n1, dt n1 cc dt n1: crd ord, c-acp vbg dt ord cc dt ord.
(6) part (DIV1)
101
Image 42
1169
There is also a blessing set downe vnto those that shall feare his Commaundements. 1 Their right way shall be in the tree of life.
There is also a blessing Set down unto those that shall Fear his commandments. 1 Their right Way shall be in the tree of life.
pc-acp vbz av dt n1 vvd a-acp p-acp d cst vmb vvi po31 n2. vvd po32 j-jn n1 vmb vbi p-acp dt n1 pp-f n1.
(6) part (DIV1)
102
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1170
2 They shall enter in through the gates of the citie. 2 They shall enter in through the gates of the City.
crd pns32 vmb vvi p-acp p-acp dt n2 pp-f dt n1.
(6) part (DIV1)
102
Image 42
1171
After this there are certaine per sons named, ye are shut out of the kingdome of God. After this there Are certain per Sons nam, you Are shut out of the Kingdom of God.
p-acp d a-acp vbr j fw-la n2 vvn, pn22 vbr vvn av pp-f dt n1 pp-f np1.
(6) part (DIV1)
103
Image 42
1172
1 Dogges be the first sort: sauage, wilde, vntamed and wanton persons. 2 Inchaunters be next: such as haue bene the most of your Romish Prelates. 1 Dogs be the First sort: savage, wild, untamed and wanton Persons. 2 Enchanters be next: such as have be the most of your Romish Prelates.
crd n2 vbb dt ord n1: j-jn, j, j cc j-jn n2. crd ng1 vbi ord: d c-acp vhb vbn dt ds pp-f po22 jp n2.
(6) part (DIV1)
103
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1173
3 Whoremongers the third: and you and the Romanistes speake against marriage, and yet maintame whores in your Cloysters. 3 Whoremongers the third: and you and the Romanists speak against marriage, and yet maintame whores in your Cloisters.
crd n2 dt ord: cc pn22 cc dt np1 vvb p-acp n1, cc av j n2 p-acp po22 n2.
(6) part (DIV1)
103
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1174
4 Murtherers folow: such are you, and such haue your fathers bene, that seeke and thirst after the bloud of the Saints. 5 Idolaters also are without; 4 Murderers follow: such Are you, and such have your Father's be, that seek and thirst After the blood of the Saints. 5 Idolaters also Are without;
crd n2 vvi: d vbr pn22, cc d vhb po22 n2 vbn, cst vvb cc vvi p-acp dt n1 pp-f dt n2. crd n2 av vbr p-acp;
(6) part (DIV1)
103
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1175
and more vile, more ougly, more monstrous, and more filthie, thē are you of Rome, I know none vnder heauen, professors of religion at this day. and more vile, more ugly, more monstrous, and more filthy, them Are you of Room, I know none under heaven, professors of Religion At this day.
cc av-dc j, av-dc j, av-dc j, cc av-dc j, pno32 vbr pn22 pp-f n1, pns11 vvb pix p-acp n1, n2 pp-f n1 p-acp d n1.
(6) part (DIV1)
103
Image 43
1176
6 Moreouer, such as loue and make lyes, are in the number: 6 Moreover, such as love and make lies, Are in the number:
crd av, d c-acp n1 cc vvi n2, vbr p-acp dt n1:
(6) part (DIV1)
103
Image 43
1177
and these can be no other than you, and as you be, that maintaine false doctrine, and delight therein. and these can be no other than you, and as you be, that maintain false Doctrine, and delight therein.
cc d vmb vbi dx n-jn cs pn22, cc c-acp pn22 vbb, cst vvb j n1, cc vvb av.
(6) part (DIV1)
103
Image 43
1178
After al this, there is a message sent vnto men:
After all this, there is a message sent unto men:
p-acp d d, pc-acp vbz dt n1 vvd p-acp n2:
(6) part (DIV1)
104
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1179
The messinger is the Angel of God, and his message or tidings is heauenly and diuine:
The Messenger is the Angel of God, and his message or tidings is heavenly and divine:
dt n1 vbz dt n1 pp-f np1, cc po31 n1 cc n2 vbz j cc j-jn:
(6) part (DIV1)
104
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1180
namely, 1 That the roote and generation of Dauid Iesus Christ: 2 That the bright morning starre, Christ the light, that brought light into the world,
namely, 1 That the root and generation of David Iesus christ: 2 That the bright morning star, christ the Light, that brought Light into the world,
av, vvn cst dt n1 cc n1 pp-f np1 np1 np1: crd d dt j n1 n1, np1 dt n1, cst vvd n1 p-acp dt n1,
(6) part (DIV1)
104
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1181
Hath of his meeremercy brought •vs good tidings 1 How that the spirit and ye bride, do cry, come: Hath of his meeremercy brought •vs good tidings 1 How that the Spirit and you bride, do cry, come:
vhz pp-f po31 uh vvn j j n2 vvn c-crq cst dt n1 cc pn22 n1, vdb vvi, vvb:
(6) part (DIV1)
105
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1182
2 How that euery one that heareth, may come: 3 How that al those that are a thirst, may come: 2 How that every one that hears, may come: 3 How that all those that Are a thirst, may come:
crd np1 cst d pi cst vvz, vmb vvi: crd np1 cst d d cst vbr dt n1, vmb vvi:
(6) part (DIV1)
105
Image 43
1183
4 How that euery one that will take of the water of life, may come freely. 4 How that every one that will take of the water of life, may come freely.
crd np1 cst d pi cst vmb vvi pp-f dt n1 pp-f n1, vmb vvi av-j.
(6) part (DIV1)
105
Image 43
1184
But there followeth a Protestation with a Comminatiō. 1 First, that what man so euer he be: 2 Secondly, that heareth: 3 Thirdly, the wordes: 4 Fourthly, of this prophecie: But there follows a Protestation with a Commination. 1 First, that what man so ever he be: 2 Secondly, that hears: 3 Thirdly, the words: 4 Fourthly, of this prophecy:
cc-acp pc-acp vvz dt n1 p-acp dt n1. crd ord, cst r-crq n1 av av pns31 vbb: crd ord, cst vvz: crd ord, dt n2: crd ord, pp-f d n1:
(6) part (DIV1)
106
Image 43
1185
5 Fifthly, presuming to add any thing thervnto, 5 Fifthly, presuming to add any thing thereunto,
crd ord, vvg pc-acp vvi d n1 av,
(6) part (DIV1)
106
Image 43
1186
That then God shall adde, vnto that man, all the plagues that are written in that booke.
That then God shall add, unto that man, all the plagues that Are written in that book.
cst av np1 vmb vvi, p-acp d n1, d dt n2 cst vbr vvn p-acp d n1.
(6) part (DIV1)
107
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1187
Furthermore the Lorde inlargeth that spoken before.
Furthermore the Lord enlargeth that spoken before.
np1 dt n1 vvz d vvn a-acp.
(6) part (DIV1)
107
Image 43
1188
So that if any man shall presume 1 To diminish the wordes of the booke of that prophecie: So that if any man shall presume 1 To diminish the words of the book of that prophecy:
av cst cs d n1 vmb vvi vvn pc-acp vvi dt n2 pp-f dt n1 pp-f d n1:
(6) part (DIV1)
108
Image 43
1189
2 His part shall be taken out of the booke of life: 3 His parte shall be taken out of the holie citie. 2 His part shall be taken out of the book of life: 3 His part shall be taken out of the holy City.
crd po31 n1 vmb vbi vvn av pp-f dt n1 pp-f n1: crd po31 n1 vmb vbi vvn av pp-f dt j n1.
(6) part (DIV1)
108
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1190
4 He shall haue no part in the things are written in this booke. 4 He shall have no part in the things Are written in this book.
crd pns31 vmb vhi dx n1 p-acp dt n2 vbr vvn p-acp d n1.
(6) part (DIV1)
108
Image 43
1191
5 And all this is confirmed by the Lorde, for hee will come quickly to see it done: 5 And all this is confirmed by the Lord, for he will come quickly to see it done:
crd cc d d vbz vvn p-acp dt n1, c-acp pns31 vmb vvi av-j pc-acp vvi pn31 vdn:
(6) part (DIV1)
108
Image 43
1192
Nowe therefore looke you vnto this, O you the enimies of God: Now Therefore look you unto this, Oh you the enemies of God:
av av vvi pn22 p-acp d, uh pn22 dt n2 pp-f np1:
(6) part (DIV1)
109
Image 43
1193
more then enimies vnto the Lorde, for you make all other whome you can get, enimies vnto him:
more then enemies unto the Lord, for you make all other whom you can get, enemies unto him:
av-dc cs n2 p-acp dt n1, c-acp pn22 vvb d n-jn ro-crq pn22 vmb vvi, n2 p-acp pno31:
(6) part (DIV1)
109
Image 43
1194
worse than common enimies, for you raise vp straungers against him:
Worse than Common enemies, for you raise up Strangers against him:
av-jc cs j n2, c-acp pn22 vvb a-acp n2 p-acp pno31:
(6) part (DIV1)
109
Image 43
1195
crueller than are the enimies, for they kil but the body, you destroy both bodye and soule:
Crueler than Are the enemies, for they kill but the body, you destroy both body and soul:
jc cs vbr dt n2, c-acp pns32 vvb p-acp dt n1, pn22 vvb d n1 cc n1:
(6) part (DIV1)
109
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1196
Fiercer than are all enimies, for they vse the sword, you abuse the word, and bring in an other contrarie to it.
Fierce than Are all enemies, for they use the sword, you abuse the word, and bring in an other contrary to it.
jc cs vbr d n2, c-acp pns32 vvb dt n1, pn22 vvb dt n1, cc vvi p-acp dt j-jn n-jn p-acp pn31.
(6) part (DIV1)
109
Image 43
1197
I charge you not without cause: I lay nothing vnto you, but that I may iustly:
I charge you not without cause: I lay nothing unto you, but that I may justly:
pns11 vvb pn22 xx p-acp n1: pns11 vvb pix p-acp pn22, cc-acp cst pns11 vmb av-j:
(6) part (DIV1)
109
Image 43
1198
Your consciences bewray you, and you betray your selues: your comming ouer to vs, presuming to teach, being more fitter you should learne:
Your Consciences bewray you, and you betray your selves: your coming over to us, presuming to teach, being more fitter you should Learn:
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(6) part (DIV1)
109
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1199
entring and insinuating of you into the hearts of men, & spreading abroad your damnable opinions, are tokens sufficient, I say, to manifest vnto the world what men you be:
entering and insinuating of you into the hearts of men, & spreading abroad your damnable opinions, Are tokens sufficient, I say, to manifest unto the world what men you be:
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(6) part (DIV1)
109
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1200
You? you haue counterfeited the Scriptures: you? you haue falsified the trueth: You? you haue added and diminished:
You? you have counterfeited the Scriptures: you? you have falsified the truth: You? you have added and diminished:
pn22? pn22 vhb vvn dt n2: pn22? pn22 vhb vvn dt n1: pn22? pn22 vhb vvn cc vvn:
(6) part (DIV1)
109
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1201
You? you haue put too, and taken from the word of God:
You? you have put too, and taken from the word of God:
pn22? pn22 vhb vvn av, cc vvn p-acp dt n1 pp-f np1:
(6) part (DIV1)
109
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1202
You? you haue inclined both to the right hand and to the left hand, contrarie to the word of God:
You? you have inclined both to the right hand and to the left hand, contrary to the word of God:
pn22? pn22 vhb vvn av-d p-acp dt j-jn n1 cc p-acp dt j n1, j-jn p-acp dt n1 pp-f np1:
(6) part (DIV1)
109
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1203
I appeale to your owne consciences: I referre my selfe to that spirite, which I knowe euen nowe pricketh you:
I appeal to your own Consciences: I refer my self to that Spirit, which I know even now pricks you:
pns11 vvb p-acp po22 d n2: pns11 vvb po11 n1 p-acp d n1, r-crq pns11 vvb av av vvz pn22:
(6) part (DIV1)
109
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1204
and in the same, tel me whether I charge you wrōgfully yea or not: and in the same, tell me whither I charge you wrongfully yea or not:
cc p-acp dt d, vvb pno11 cs pns11 vvb pn22 av-j uh cc xx:
(6) part (DIV1)
109
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1205
Where haue you warrant for that profession which some of you here professe? Why are you seuered from men by an other name? and wherefore haue you that same vnheardof title of Iesuites? what Prophete, what Apostle, what good and auncient dusto••e of the Primitiue Church sinde you this in? The time will not permit me now,
Where have you warrant for that profession which Some of you Here profess? Why Are you severed from men by an other name? and Wherefore have you that same vnheardof title of Iesuites? what Prophet, what Apostle, what good and ancient dusto••e of the Primitive Church sinde you this in? The time will not permit me now,
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(6) part (DIV1)
109
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1206
but hereafter I will shewe your originall at large:
but hereafter I will show your original At large:
cc-acp av pns11 vmb vvi po22 n-jn p-acp j:
(6) part (DIV1)
109
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1207
But yet tell me, what authoritie, what warrant, what Scripture you haue, for your whippings and your shauings? Truely, they are good marks for you to be knowne by,
But yet tell me, what Authority, what warrant, what Scripture you have, for your whippings and your shavings? Truly, they Are good marks for you to be known by,
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(6) part (DIV1)
109
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1208
as of such as be right Priestes of Baal:
as of such as be right Priests of Baal:
c-acp pp-f d a-acp vbi j-jn n2 pp-f np1:
(6) part (DIV1)
109
Image 43
1209
Who as you whippe your selues, so they also launched them selues to be séene of men:
Who as you whip your selves, so they also launched them selves to be seen of men:
r-crq c-acp pn22 vvb po22 n2, av pns32 av vvd pno32 n2 pc-acp vbi vvn pp-f n2:
(6) part (DIV1)
109
Image 43
1210
Or you be like vnto the Donatistes, of whome Theodoretus Bishop of Cyrus speaketh:
Or you be like unto the Donatists, of whom Theodoretus Bishop of Cyrus speaks:
cc pn22 vbb j p-acp dt n2, pp-f r-crq np1 n1 pp-f npg1 vvz:
(6) part (DIV1)
109
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1211
For they fat vp them selues like Porklings before they dye, and offer vp sacrifices to them that are aliue,
For they fat up them selves like Porklings before they die, and offer up Sacrifices to them that Are alive,
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(6) part (DIV1)
109
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1212
and whip one an other oftentimes. One merrie & pretie conceited thing I do remember written of them, by ye same Theodorete, which thing a yong Gentleman is said to haue done:
and whip one an other oftentimes. One merry & pretty conceited thing I do Remember written of them, by you same Theodoret, which thing a young Gentleman is said to have done:
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(6) part (DIV1)
109
Image 43
1213
Now it fell out, that many of them vpon a time assembled together, being like vnto madde men,
Now it fell out, that many of them upon a time assembled together, being like unto mad men,
av pn31 vvd av, cst d pp-f pno32 p-acp dt n1 vvn av, vbg av-j p-acp j n2,
(6) part (DIV1)
109
Image 43
1214
and in a phrensie, fell vpon a noble and couragious young Gentleman;
and in a frenzy, fell upon a noble and courageous young Gentleman;
cc p-acp dt n1, vvd p-acp dt j cc j j n1;
(6) part (DIV1)
109
Image 43
1215
and among them one reached vnto him a naked sword, and bid him runne him thorowe,
and among them one reached unto him a naked sword, and bid him run him thorough,
cc p-acp pno32 crd vvd p-acp pno31 dt j n1, cc vvb pno31 vvi pno31 p-acp,
(6) part (DIV1)
109
Image 43
1216
for he was wearie of his life: the young youth aunswered, that he was afraide to doe any such déede:
for he was weary of his life: the young youth answered, that he was afraid to do any such deed:
c-acp pns31 vbds j pp-f po31 n1: dt j n1 vvd, cst pns31 vbds j pc-acp vdi d d n1:
(6) part (DIV1)
109
Image 43
1217
and then peraduenture if I should doe it, your companions also would kill me: But they forced him:
and then Peradventure if I should do it, your Sodales also would kill me: But they forced him:
cc av av cs pns11 vmd vdi pn31, po22 n2 av vmd vvi pno11: cc-acp pns32 vvd pno31:
(6) part (DIV1)
109
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1218
at length the Gentleman vpon condition condescended, so that they would be all bound with cords, that he might be in feare of nothing: They also yealded to that:
At length the Gentleman upon condition condescended, so that they would be all bound with cords, that he might be in Fear of nothing: They also yielded to that:
p-acp n1 dt n1 p-acp n1 vvd, av cst pns32 vmd vbi d vvn p-acp n2, cst pns31 vmd vbi p-acp n1 pp-f pix: pns32 av vvd p-acp d:
(6) part (DIV1)
109
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1219
This Gentleman bound them fast, then tooke he the sword of them:
This Gentleman bound them fast, then took he the sword of them:
d n1 vvn pno32 av-j, av vvd pns31 dt n1 pp-f pno32:
(6) part (DIV1)
109
Image 43
1220
which done, he would not runne vpon them or kil them, but tooke whippes and whipped them.
which done, he would not run upon them or kill them, but took whips and whipped them.
r-crq vdn, pns31 vmd xx vvi p-acp pno32 cc vvi pno32, cc-acp vvd n2 cc vvd pno32.
(6) part (DIV1)
109
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1221
For my owne part, of a trueth I commend this young man, and I would that our grayheaded Fathers in this Realme were of his minde:
For my own part, of a truth I commend this young man, and I would that our Gray-headed Father's in this Realm were of his mind:
p-acp po11 d n1, pp-f dt n1 pns11 vvb d j n1, cc pns11 vmd d po12 j n2 p-acp d n1 vbdr pp-f po31 n1:
(6) part (DIV1)
109
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1222
Not that I doe desire they should drawe out the sword to cut you off:
Not that I do desire they should draw out the sword to Cut you off:
xx cst pns11 vdb vvi pns32 vmd vvi av dt n1 pc-acp vvi pn22 a-acp:
(6) part (DIV1)
109
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1223
but bicause you are so well vsed to whippings, as being a profession of your owne to doe it:
but Because you Are so well used to whippings, as being a profession of your own to do it:
cc-acp c-acp pn22 vbr av av vvn p-acp n2-vvg, c-acp vbg dt n1 pp-f po22 d pc-acp vdi pn31:
(6) part (DIV1)
109
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1224
I would councell them to haue a care of the same, and no withered armes in the tryall of this matter.
I would council them to have a care of the same, and no withered arms in the trial of this matter.
pns11 vmd n1 pno32 pc-acp vhi dt n1 pp-f dt d, cc dx j-vvn n2 p-acp dt n1 pp-f d n1.
(6) part (DIV1)
109
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1225
Nowe if you like your owne countrie cordes better than ours, they shall doe a good deede to shippe you ouer to Rome againe, from whence you came;
Now if you like your own country cords better than ours, they shall do a good deed to ship you over to Room again, from whence you Come;
av cs pn22 vvb po22 d n1 n2 av-jc cs png12, pns32 vmb vdi dt j n1 p-acp n1 pn22 a-acp pc-acp vvi av, p-acp c-crq pn22 vvd;
(6) part (DIV1)
109
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1226
Then can you not complaine of vs, for we haue done no more vnto you, then you would haue vs doe:
Then can you not complain of us, for we have done no more unto you, then you would have us do:
av vmb pn22 xx vvi pp-f pno12, c-acp pns12 vhb vdn dx dc p-acp pn22, cs pn22 vmd vhi pno12 vdb:
(6) part (DIV1)
109
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1227
no, nor then you do vnto your selues:
no, nor then you do unto your selves:
dx, ccx cs pn22 vdb p-acp po22 n2:
(6) part (DIV1)
109
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1228
And weout al dout, if you should be touched according to your deseruings, I do not finde howe you should escape we your liues:
And weout all doubt, if you should be touched according to your deservings, I do not find how you should escape we your lives:
cc av d n1, cs pn22 vmd vbi vvn vvg p-acp po22 n2-vvg, pns11 vdb xx vvi c-crq pn22 vmd vvi po12 po22 n2:
(6) part (DIV1)
109
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1229
ye both seditiously come hither to raise vp her Maiesties subiectes, and tumultuously spread abroad rebellious pamphlets,
you both seditiously come hither to raise up her Majesties Subjects, and tumultuously spread abroad rebellious pamphlets,
pn22 d av-j vvn av pc-acp vvi a-acp po31 ng1 n2-jn, cc av-j vvn av j n2,
(6) part (DIV1)
109
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1230
and with so horrible sacriledge to the Maiestie of God, cause our people to refuse comming to the Church: Thrée which,
and with so horrible sacrilege to the Majesty of God, cause our people to refuse coming to the Church: Thrée which,
cc p-acp av j n1 p-acp dt n1 pp-f np1, vvb po12 n1 pc-acp vvi vvg p-acp dt n1: crd r-crq,
(6) part (DIV1)
109
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1231
if both her Maiestie were not merciful, and our learned and sage Fathers, willing also to heare of your conuersion and amendment, are able to cut you short enough,
if both her Majesty were not merciful, and our learned and sage Father's, willing also to hear of your conversion and amendment, Are able to Cut you short enough,
cs d po31 n1 vbdr xx j, cc po12 j cc j-jn n2, vvg av pc-acp vvi pp-f po22 n1 cc n1, vbr j pc-acp vvi pn22 j av-d,
(6) part (DIV1)
109
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1232
for euer séeing Rome or the Pope any more:
for ever seeing Room or the Pope any more:
c-acp av vvg n1 cc dt n1 d av-dc:
(6) part (DIV1)
109
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1233
For my owne part, I will not add willingly affliction to affliction, or griefe vnto griefe:
For my own part, I will not add willingly affliction to affliction, or grief unto grief:
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1234
yet, what we suffered in those bloudie and late dayes, the world knoweth:
yet, what we suffered in those bloody and late days, the world Knoweth:
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and for the bread and good kéeping you finde in the Towre, you trussed vs vp at the Gallowes,
and for the bred and good keeping you find in the Tower, you trussed us up At the Gallows,
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1236
and fiered vs at the stake: The Lord graunt that it be not layde vnto your charge.
and fired us At the stake: The Lord grant that it be not laid unto your charge.
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1237
But thankes to our Lorde God, that hither to hath saued vs from you, I hope that for his names sake he will deliuer vs still.
But thanks to our Lord God, that hither to hath saved us from you, I hope that for his names sake he will deliver us still.
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1238
In déede you beginne to bussell nowe, and by little and a little to shewe your heades in this Realme:
In deed you begin to bussell now, and by little and a little to show your Heads in this Realm:
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but your hope shall be turned to distrust, and your day you looke for, to an vnknowne day,
but your hope shall be turned to distrust, and your day you look for, to an unknown day,
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and what so euer it be that you trust vnto, whether to the hollowe heartes of England, or to the faire prontifes of those that sent you •uer,
and what so ever it be that you trust unto, whither to the hollow hearts of England, or to the fair prontifes of those that sent you •uer,
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or to some Oracle you haue, by which you haue receiued courage: or to the foreigne powers, which haue bewitched you:
or to Some Oracle you have, by which you have received courage: or to the foreign Powers, which have bewitched you:
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or to the trayterous attemptes, that haue bene practised: or to the seditious tumultes, which the Pope and Spaine haue raised:
or to the traitorous attempts, that have be practised: or to the seditious tumults, which the Pope and Spain have raised:
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or else to what so euer it is, you trust, I tell you plainely you are beguiled, you are deceiued, you are blinded, you are infatuated,
or Else to what so ever it is, you trust, I tell you plainly you Are beguiled, you Are deceived, you Are blinded, you Are infatuated,
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and your Counsel is brought to nought. You may retire wel enough with your companions:
and your Counsel is brought to nought. You may retire well enough with your Sodales:
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1245
for of a truth, as Achior saide to Olofernes captaine of the armie of Assur, so can we and so will we answere you:
for of a truth, as Achior said to Olofernes captain of the army of Assur, so can we and so will we answer you:
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1246
If we haue done no great sinne, or committed no euill in the sight of our God, whereby we haue prouoked him, he shall fight against you all:
If we have done no great sin, or committed no evil in the sighed of our God, whereby we have provoked him, he shall fight against you all:
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But if we haue, then, if we repent not, the Lord will surely deliuer vs into your handes:
But if we have, then, if we Repent not, the Lord will surely deliver us into your hands:
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1248
and if there be none iniquitie in vs, it is best for you and for your confederates to goe by,
and if there be none iniquity in us, it is best for you and for your confederates to go by,
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and to returne backe, for I tell you, the Lord will fight for vs. Nowe,
and to return back, for I tell you, the Lord will fight for us Now,
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1250
if it should come to passe, that God should deliuer vs into the handes of forainers,
if it should come to pass, that God should deliver us into the hands of foreigners,
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1251
and into she handes of the wicked:
and into she hands of the wicked:
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1252
yet will we say as Shadrach Meshach and Abednego saide to Nebucadnezar, We woulde neither obey them nor their commaundement, yet will we say as Shadrach Meshach and Abednego said to Nebuchadnezzar, We would neither obey them nor their Commandment,
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1253
but let the Lord, do what semeth him good in his eyes:
but let the Lord, do what Seemeth him good in his eyes:
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1254
And in the meane season as wee depende vpon the Lorde our God that made both heauen and earth:
And in the mean season as we depend upon the Lord our God that made both heaven and earth:
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(6) part (DIV1)
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1255
So also wee will not cease to crye out against you, to desire the Lorde to deale with you acco•ding to the iniquitie of your inuentions:
So also we will not cease to cry out against you, to desire the Lord to deal with you acco•ding to the iniquity of your Inventions:
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1256
To disperse your lying lippes, and your deceiptfull tongues: To disperse your lying lips, and your deceitful tongues:
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1257
To reward you seuenfolde into your bosome, and to powre out of his wrath as vpon the nations, To reward you sevenfold into your bosom, and to pour out of his wrath as upon the Nations,
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and vpon those kingdomes that know not his name:
and upon those kingdoms that know not his name:
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1259
yea let all the enemies of the Lorde perish, & let none prosper that loue not the Lorde our God.
yea let all the enemies of the Lord perish, & let none prosper that love not the Lord our God.
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1260
As in the day of ouerthrow, so let the vnrighteous men perishe, I hope the Lord will raise vp in his furie, As in the day of overthrow, so let the unrighteous men perish, I hope the Lord will raise up in his fury,
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1261
and lift vp himselfe in the coastes of his enemies:
and lift up himself in the coasts of his enemies:
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1262
Then shal your iniquities be as ye in•quities of Galgall, For those ye Lord loueth not,
Then shall your iniquities be as you in•quities of Galgall, For those the Lord loves not,
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because of the malitiousnesse of their inuentions.
Because of the malitiousnesse of their Inventions.
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1264
And as for vs, we wil not cease to speake against you, and against Rome, and against all the enymies of God, both day and night:
And as for us, we will not cease to speak against you, and against Room, and against all the enemies of God, both day and night:
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for the thinges that you commit are execrable thinges. Nothing that you doe, pleaseth the Lorde:
for the things that you commit Are execrable things. Nothing that you do, Pleases the Lord:
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(6) part (DIV1)
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1266
for you haue not one iot of his lawe in your lippes; but all that you haue, is of man.
for you have not one jot of his law in your lips; but all that you have, is of man.
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1267
God saith, heare my wordes, you heare the wordes of a straunger, and of the Pope:
God Says, hear my words, you hear the words of a stranger, and of the Pope:
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(6) part (DIV1)
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1268
God saith, doe that I command you, you doe as man commandeth you:
God Says, do that I command you, you do as man commands you:
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(6) part (DIV1)
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1269
God saith, remember me for euer, you forget him in all the thinges that you doe:
God Says, Remember me for ever, you forget him in all the things that you do:
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and you vse other ordinances and other lawes then you hane commaundement for: You thinke I doe you iniurie, no, I séeke to reclaime you:
and you use other ordinances and other laws then you have Commandment for: You think I do you injury, no, I seek to reclaim you:
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1271
you say I deale hardly with you, nay, not so, I will deale frankely with you.
you say I deal hardly with you, nay, not so, I will deal frankly with you.
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1272
For if you can prooue either that your owne order of Iesuites, which some of you professe; For if you can prove either that your own order of Iesuites, which Some of you profess;
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1273
or that your Hermites, your Anchorists, your Nunnes, your Friers, your Monkes, your Chanons, haue so much as any color or shew in the booke of God, I am contented to like of them:
or that your Hermits, your Anchorites, your Nuns, your Friars, your Monks, your Canonas, have so much as any colour or show in the book of God, I am contented to like of them:
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1274
If you can finde but the name of any one of them all there, or their customes,
If you can find but the name of any one of them all there, or their customs,
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(6) part (DIV1)
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1275
or their rites, or their traditions, wee will thinke you haue pro•ited maruellously: I am sure that your fathers coulde not.
or their Rites, or their traditions, we will think you have pro•ited marvellously: I am sure that your Father's could not.
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1276
And as for you, because I am to frame my speach as to men present, not absent:
And as for you, Because I am to frame my speech as to men present, not absent:
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(6) part (DIV1)
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1277
I haue déeply & straitly to charge you. What presumptiō was it for you to come to vs? Wee sought you not.
I have deeply & straitly to charge you. What presumption was it for you to come to us? we sought you not.
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1278
What arrogancie to teach vs? We are not destitute of such as can instruct.
What arrogancy to teach us? We Are not destitute of such as can instruct.
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1279
What? was it because you woulde sowe your damnable errors heere, as you did of late amongest the Iaponians? a people that might haue béene conuerted,
What? was it Because you would sow your damnable errors Here, as you did of late amongst the Japonians? a people that might have been converted,
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1280
nowe they are infected by you: that might haue séene the light, nowe they are blinded thorowe you:
now they Are infected by you: that might have seen the Light, now they Are blinded thorough you:
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1281
that were forwarde, nowe they goe backewarde by meanes of you: that would haue known Christ aright, now are farre from him thorowe you:
that were forward, now they go backward by means of you: that would have known christ aright, now Are Far from him thorough you:
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1282
For with the Iaponians whome you haue mocked, there are Iamambuxae knightes of the Vallies, for high personages in their spiritualtie:
For with the Japonians whom you have mocked, there Are Jamambuxae Knights of the Valleys, for high Personages in their spiritualty:
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(6) part (DIV1)
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1283
& they committe horrible thinges amongest them: there bee Tundi, in stead of your Bishoppes, and they sell mens soules for monie:
& they commit horrible things amongst them: there be Tundi, in stead of your Bishops, and they fell men's Souls for money:
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1284
there bée Boulit in steade of Monkes, & they make shipwracke of the men of that countrie, they with their fellowes take menie to be paide when they are deade in an other worlde: there been Boulit in stead of Monks, & they make shipwreck of the men of that country, they with their Fellows take menie to be paid when they Are dead in an other world:
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1285
there be Idols Amida and Zaca, which the men of that countrie worshippe, as they were taught by you.
there be Idols Amida and Zaca, which the men of that country worship, as they were taught by you.
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1286
Thinke you that it is vnknowne to vs? & are we ignorant of your dealinges? No, I tell you no:
Think you that it is unknown to us? & Are we ignorant of your dealings? No, I tell you no:
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1287
For we are certified euen of the horrible and detestable sacrifices which were taught the Iaponians, who doe offer dayly vnto spirites:
For we Are certified even of the horrible and detestable Sacrifices which were taught the Japonians, who do offer daily unto spirits:
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1288
and for that they shoulde not hurt the standers by, your Colleges taught them to giue them of the fruite Crizam, which in banquet wise they set before them:
and for that they should not hurt the standers by, your Colleges taught them to give them of the fruit Crizam, which in banquet wise they Set before them:
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1289
And come you hither, and haue you hope to preuaile héere with vs, and as Apostles,
And come you hither, and have you hope to prevail Here with us, and as Apostles,
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(6) part (DIV1)
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1290
as Apostataes I should say, come you hither into Englande to confirme that your Copemats haue spread abroa•e there? Why? you are beguiled, you haue no hope, you can not preuayle:
as Apostates I should say, come you hither into England to confirm that your Copemats have spread abroa•e there? Why? you Are beguiled, you have no hope, you can not prevail:
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1291
For our children laugh at you, when they heare or sée you: our yong men condemne you, for they can indge of you: our fathers and graue.
For our children laugh At you, when they hear or see you: our young men condemn you, for they can Indge of you: our Father's and graven.
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Seniors controll you, for they sée into you: olde and young, young and olde cry• out and spurne againste you:
Seniors control you, for they see into you: old and young, young and old cry• out and spurn against you:
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there is not one, onely some reprobate heere or there, or one Sanders, or some Harding, or a runnagate out of his Countrie excepted, that holde with you? But if GOD giue you eyes and grace, this you may sée, That this honourable and great assemblie haue all their eyes set vppon you:
there is not one, only Some Reprobate Here or there, or one Sanders, or Some Harding, or a runagate out of his Country excepted, that hold with you? But if GOD give you eyes and grace, this you may see, That this honourable and great assembly have all their eyes Set upon you:
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and they would be right glad if happily the spirit of the Lord would rest vppon you at this present,
and they would be right glad if happily the Spirit of the Lord would rest upon you At this present,
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and chaunge you, that you might become newe men:
and change you, that you might become new men:
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And you sée what harme wee wishe you, wée labor to alter you, wee labor to conuert you, wee labor to labor to perswade you, wée labor to teache you: And you see what harm we wish you, we labour to altar you, we labour to convert you, we labour to labour to persuade you, we labour to teach you:
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And as many of my fellowe bretheren and learned men haue béene here:
And as many of my fellow brethren and learned men have been Here:
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So am I come to say something vnto you, that at the least whether it bée to life or to death, the worde of the Lorde may haue his course:
So am I come to say something unto you, that At the least whither it been to life or to death, the word of the Lord may have his course:
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wherefore I will nowe come to particular pointes, which you defende:
Wherefore I will now come to particular points, which you defend:
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wherein if you stande not as you haue done hetherto peruersely, I hope in the Lord to doe good:
wherein if you stand not as you have done hitherto perversely, I hope in the Lord to do good:
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if not, let the will of the LORD bee done. In this place, GOD sayth thus;
if not, let the will of the LORD be done. In this place, GOD say thus;
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My wordes which I commaunde thee this day, shall bee in thy hearte: Tell mée then séeing the wordes of GOD are onely to bée looked vnto:My words which I command thee this day, shall be in thy heart: Tell me then seeing the words of GOD Are only to been looked unto:
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what worde, what commaundement, what scripture, or what place you can prooue it in: That your Masse is lawfull;
what word, what Commandment, what scripture, or what place you can prove it in: That your Mass is lawful;
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or that it is a propitiatorie sacrifice for the quicke and the deade? What worde haue you to prooue that Christ is really, corporally, fleshe bloode and bone in the Sacrament? What worde haue you for your administration of the Supper of the LORD, in one kinde? What word haue you, ye you should refuse to come to heare the word of the LORD, which you will not hears,
or that it is a propitiatory sacrifice for the quick and the dead? What word have you to prove that christ is really, corporally, Flesh blood and bone in the Sacrament? What word have you for your administration of the Supper of the LORD, in one kind? What word have you, you you should refuse to come to hear the word of the LORD, which you will not hears,
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but by compulsion? If I can prooue that all these your assertions for which you suffer and are in bondes, bee vntrue, vnlawefull, most false, will you then yéelde and relent? For my parte, I doe ensure you that if all the learned Papistes in the worlde coulde from the firste originall and springe of these grosse Heresies,
but by compulsion? If I can prove that all these your assertions for which you suffer and Are in bonds, be untrue, unlawful, most false, will you then yield and relent? For my part, I do ensure you that if all the learned Papists in the world could from the First original and spring of these gross Heresies,
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but all onely proone these their bare assertions in Scripture: I woulde, and so woulde all my fellowe laborers condescende vnto you. I knowe it.
but all only proone these their bore assertions in Scripture: I would, and so would all my fellow laborers condescend unto you. I know it.
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But this are you neuer able to doe by any one place of scripture, if you wrest it not: But this Are you never able to do by any one place of scripture, if you wrest it not:
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and for the manifest proofe of the same, I oppose my selfe against you, and against all your adverentes whatsoeuer:
and for the manifest proof of the same, I oppose my self against you, and against all your adverentes whatsoever:
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And first of all to your first and former Article which I will handle in this wise:
And First of all to your First and former Article which I will handle in this wise:
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after of the rest in order: 1 First, we will see what your Masse is, by the name thereof.
After of the rest in order: 1 First, we will see what your Mass is, by the name thereof.
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2 Secondly, from whence it came? 3 Thirdly, whether it bee a sacrifice for the quicke and the deade? 4 Fourthly, wee will prooue it is no sacrifice at all, 2 Secondly, from whence it Come? 3 Thirdly, whither it be a sacrifice for the quick and the dead? 4 Fourthly, we will prove it is no sacrifice At all,
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neither are men iustified by the worke thereof. 1 Against the masse, and against the name, I say this: neither Are men justified by the work thereof. 1 Against the mass, and against the name, I say this:
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Your olde, foolishe, and blinde Priestes, that were not able to tell the originall of their religion, haue thought some one thing, some an other concerning the name of your masse:
Your old, foolish, and blind Priests, that were not able to tell the original of their Religion, have Thought Some one thing, Some an other Concerning the name of your mass:
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but none haue it right. One Guilielmus Eysengrein a falsifier of the time in his rubbish gathered together, against the Centuries of the Magdenburgenses, hath in his glosse this friuolous note:
but none have it right. One Guilielmus Eysengrein a falsifier of the time in his rubbish gathered together, against the Centuries of the Magdenburgenses, hath in his gloss this frivolous note:
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Heretice, ornatus sacrificii missae, a Christi passione originem habuit: &c. Harken O heretike, The glorie & the bewtie of the sacrifice of the masse, had his originall from the passion of Christ:Heretic, Ornatus Sacrifices missae, a Christ passion originem Habuit: etc. Harken Oh heretic, The glory & the beauty of the sacrifice of the mass, had his original from the passion of christ:
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But I may say to this whote fellowe; as Paul saith: Thou foole, what art thou that iudgest an other? looke vppon thy selfe: But I may say to this hot fellow; as Paul Says: Thou fool, what art thou that Judges an other? look upon thy self:
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for euen that wilde heade of his may soone perceiue, that he is the heretike, if hée will looke backe:
for even that wild head of his may soon perceive, that he is the heretic, if he will look back:
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For Christ is saide to sit downe to eat of the Passeouer, not to say masse:
For christ is said to fit down to eat of the Passover, not to say mass:
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Christ is saide to haue sit with his disciples, & to breake the breade, and giue the cup, not to haue offered at masse:
christ is said to have fit with his Disciples, & to break the bread, and give the cup, not to have offered At mass:
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and Christ satt downe to supper and saide, take, eate, and againe, take, drinke: but Christ saide not, hee and they did say masse:
and christ sat down to supper and said, take, eat, and again, take, drink: but christ said not, he and they did say mass:
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wherefore if you may commit such sacriledge as so fals•••e and belye Christ himselfe, then you may prooue any thing. One Antonius Monchiacenus, a Doctor, a Serbonist in a rayling booke of his against that reuerende Maister Caluin and the blasphemers of our time ▪ (for so saith that blasphemous spirite of error by his mouth, Satan ) in that place cited, he dandeleth in his handes that place of scripture in Deuteronomie, and tosseth the Hebrew and the Chaldie texte,
Wherefore if you may commit such sacrilege as so fals•••e and belie christ himself, then you may prove any thing. One Antonius Monciacenus, a Doctor, a Serbonist in a railing book of his against that reverend Master Calvin and the blasphemers of our time ▪ (for so Says that blasphemous Spirit of error by his Mouth, Satan) in that place cited, he dandeleth in his hands that place of scripture in Deuteronomy, and tosses the Hebrew and the Chaldea text,
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as if none had reade it but hee: where hee deriueth masse, of the Hebrewe Missath: which he calleth an oblation:
as if none had read it but he: where he deriveth mass, of the Hebrew Missath: which he calls an oblation:
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as if that the Israelites of olde had sayde masse, or offered vp your sacrifice, which was neuer hearde off by them,
as if that the Israelites of old had said mass, or offered up your sacrifice, which was never heard off by them,
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nor knowne of vs, till you forged a kinde of holy seruice in the same. Nowe howe this fellowe raueth, it is a wonder to sée:
nor known of us, till you forged a kind of holy service in the same. Now how this fellow raveth, it is a wonder to see:
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For the Hebrewe words are these, Missath Midbhath Iadeca: That is, a free will offering of thine hande;
For the Hebrew words Are these, Missath Midbath Iadeca: That is, a free will offering of thine hand;
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nowe what is this to the Masse? as if God spake of it there? or as you had a commaundement for it there? or as if there were any such thing touched there? It is pitie that any man should wander,
now what is this to the Mass? as if God spoke of it there? or as you had a Commandment for it there? or as if there were any such thing touched there? It is pity that any man should wander,
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but it is morepitie to sée you shold lighten others to be so dimmed your selues:
but it is morepitie to see you should lighten Others to be so dimmed your selves:
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Now for ye more full aunswering of that man: consider what the purpose of Moses is.
Now for you more full answering of that man: Consider what the purpose of Moses is.
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It is, that Israel shoulde kéepe the feast of Wéekes, and that day was with them, as is Whitsonday with vs:
It is, that Israel should keep the feast of Weeks, and that day was with them, as is Whitsunday with us:
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Also Moses willed them to offer: Also to appeare before the Lorde with their families: Also to remember they were straungers in Egypt:
Also Moses willed them to offer: Also to appear before the Lord with their families: Also to Remember they were Strangers in Egypt:
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Then where is the originall of your masse? Now if you will call your masse of the Hebrewe Missath: you doe great iniurie to the worde,
Then where is the original of your mass? Now if you will call your mass of the Hebrew Missath: you do great injury to the word,
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and great iuiurie to your selues, and much dishonor to God:
and great iuiurie to your selves, and much dishonour to God:
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To the word, because it will not beare it, for the Ceremonie of offering is abrogated:
To the word, Because it will not bear it, for the Ceremony of offering is abrogated:
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To your selues, for then must you be tyed to the whole lawe, as well as to any one part thereof:
To your selves, for then must you be tied to the Whole law, as well as to any one part thereof:
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To God, for the Lorde is more dishonoured, as Israel had cōmandement for ye they did by him & none other.
To God, for the Lord is more dishonoured, as Israel had Commandment for you they did by him & none other.
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And ye was to offer once a yeare, which commandement you haue not for your masse at the handes of God:
And you was to offer once a year, which Commandment you have not for your mass At the hands of God:
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Secondly, that commaundement was for a season, in the lawe.
Secondly, that Commandment was for a season, in the law.
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Why do you against that commaundement, and would haue offeringes now in the Gaspel? Thirdly ye commandement was but for a day & to be kept as the day of Pentecost:
Why do you against that Commandment, and would have offerings now in the Gospel? Thirdly you Commandment was but for a day & to be kept as the day of Pentecost:
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but you haue masse and offer euerie day & euery houre almost in the day: but you have mass and offer every day & every hour almost in the day:
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Then, neither can your masse be proued here, neither can your whorish sacrifice be allowed heere,
Then, neither can your mass be proved Here, neither can your whorish sacrifice be allowed Here,
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and that same poore man that had but that one little creuice to put in the whole body into, must nowe goe a gleaming and séeke, some other place,
and that same poor man that had but that one little crevice to put in the Whole body into, must now go a gleaming and seek, Some other place,
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for he will not be suffered to haue residenc•e in this. The second thing I promised to speak of, is this:
for he will not be suffered to have residenc•e in this. The second thing I promised to speak of, is this:
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An enquirie & search to know from whence your masse commeth:
an enquiry & search to know from whence your mass comes:
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It may be you wil be as bold for your parts, as your predecessors haue beene for theirs:
It may be you will be as bold for your parts, as your predecessors have been for theirs:
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For they haue affirmed ye your masse came ioyntly and successiuely from Christe & his Apostles:
For they have affirmed you your mass Come jointly and successively from Christ & his Apostles:
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which thing, if it were so, the place, the chapiter, peraduenture the Euangelist himselfe or that Apostle from whence you tooke your ground, would not haue béen without a name all this time:
which thing, if it were so, the place, the chapter, Peradventure the Evangelist himself or that Apostle from whence you took your ground, would not have been without a name all this time:
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But it may be you made choyse of Eckius in ye description of the life of S. Thomas:
But it may be you made choice of Eckius in you description of the life of S. Thomas:
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who together with Eysengrenius are of this opinion:
who together with Eysengrenius Are of this opinion:
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Sancti tres magi Episcops fuisse dicuntur, & missam celebrasse primitiae Gentium, &c. That is, that the three holy wife men that came to Ghrist, are thought to haue been Bishoppes, Sancti tres magi Episcops Fuisse dicuntur, & Mass celebrasse primitiae Gentium, etc. That is, that the three holy wife men that Come to Christ, Are Thought to have been Bishops,
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and to haue saide & solemnised masse; who were also the first fruites of the Gentils: and to have said & solemnised mass; who were also the First fruits of the Gentiles:
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1351
If wee did not know ye you were as blasphemers, so also cōmon lyers, your toyish fable might haue carried some shew of veritie: If we did not know you you were as blasphemers, so also Common liars, your toyish fable might have carried Some show of verity:
cs pns12 vdd xx vvi pn22 pn22 vbdr p-acp n2, av av j n2, po22 j n1 vmd vhi vvn d n1 pp-f n1:
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1352
but now there is no man can beare with you any longer:
but now there is no man can bear with you any longer:
cc-acp av pc-acp vbz dx n1 vmb vvi p-acp pn22 d jc:
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1353
for none of you al haue affirmed your masse to haue béen of any more antiquitie then was the supper of che Lord, which is as falsly as it is generally supposed to be confirmed in the institution of the same.
for none of you all have affirmed your mass to have been of any more antiquity then was the supper of i Lord, which is as falsely as it is generally supposed to be confirmed in the Institution of the same.
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Now these Ianglers will haue it of more antiquitie then Christ himselfe: for the proofe of the same their is neither scripture nor good Doctour auouched:
Now these Janglers will have it of more antiquity then christ himself: for the proof of the same their is neither scripture nor good Doctor avouched:
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1355
but a bungerly Frier, that was after that made a Bishoppe among you, & he is your founder:
but a bungerly Friar, that was After that made a Bishop among you, & he is your founder:
cc-acp dt av-j n1, cst vbds p-acp cst vvd dt n1 p-acp pn22, cc pns31 vbz po22 n1:
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114
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1356
to whome what credit can wee giue being a man of your owne side, and one that liued not to heare them say masse? For mine owne part, your Petrus is so obscure,
to whom what credit can we give being a man of your own side, and one that lived not to hear them say mass? For mine own part, your Peter is so Obscure,
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1357
as I confesse, that I find not certainly what time he •••ed after Christ:
as I confess, that I find not Certainly what time he •••ed After christ:
c-acp pns11 vvb, cst pns11 vvb xx av-j r-crq n1 pns31 vvd p-acp np1:
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1358
and as he hath belyed the spirit of God, So hath he committed a twosoolde sacriledge beside.
and as he hath belied the Spirit of God, So hath he committed a twosoolde sacrilege beside.
cc c-acp pns31 vhz vvn dt n1 pp-f np1, av vhz pns31 vvn dt j n1 a-acp.
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1359
For howe prooue you the wise men were Bishoppes? Then where find you that they were thrée in number? The scriptures affirme none of all these thinges:
For how prove you the wise men were Bishops? Then where find you that they were thrée in number? The Scriptures affirm none of all these things:
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1360
wherefore we repell them with this aunsweare: First, GOD, rather then they, must bee credited: Secondly these your assertions are but vaine collections vpon no ground:
Wherefore we repel them with this answer: First, GOD, rather then they, must be credited: Secondly these your assertions Are but vain collections upon no ground:
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1361
Thirdly that which the scripture saith they gaue vnto Christ by way of Adoration and worship, that they call masse:
Thirdly that which the scripture Says they gave unto christ by Way of Adoration and worship, that they call mass:
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1362
for Mathewe saith thus of the wise men that came to Christ, NONLATINALPHABET they fell down & worshipped him: for Matthew Says thus of the wise men that Come to christ, they fell down & worshipped him:
p-acp np1 vvz av pp-f dt j n2 cst vvd p-acp np1, pns32 vvd a-acp cc vvd pno31:
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1363
not as you say, that they said masse to him. not as you say, that they said mass to him.
xx c-acp pn22 vvb, cst pns32 vvd n1 p-acp pno31.
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1364
But what is there ye you haue not inuented? what vntruthes that you haue not defended? what falsehoods which you haue not maintained? what superstitions vpon which you haue not incrotched? Wherefore we haue no more to credite you,
But what is there the you have not invented? what untruths that you have not defended? what falsehoods which you have not maintained? what superstitions upon which you have not incrotched? Wherefore we have no more to credit you,
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but thē will we beléeue you when you speake ye trueth out of ye word of God:
but them will we believe you when you speak you truth out of the word of God:
p-acp pno32 vmb pns12 vvb pn22 c-crq pn22 vvb pn22 n1 av pp-f dt n1 pp-f np1:
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1366
For it is not vnknowne vnto vs how al your trash and baggage of Rome was drayled out of these late ••nkes and frō the beggerly froth of Rome many yeres since Christ:
For it is not unknown unto us how all your trash and baggage of Room was drailed out of these late ••nkes and from the beggarly froth of Room many Years since christ:
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1367
This thing if it be vnknowne vnto you, yet will I prooue it before your faces:
This thing if it be unknown unto you, yet will I prove it before your faces:
d n1 cs pn31 vbb j p-acp pn22, av vmb pns11 vvi pn31 p-acp po22 n2:
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1368
So that if you stand any one iott therein, yet your owne Rabbyes, and your owne decrées shal conuince you.
So that if you stand any one iott therein, yet your own Rabbies, and your own decrees shall convince you.
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1369
This I am sure of, that in all the olde, beste learned, and autentike fathers, the word masse is not found for ye space of thrée hundred yeares •lmost after Christ:
This I am sure of, that in all the old, best learned, and authentic Father's, the word mass is not found for you Molle of thrée hundred Years •lmost After christ:
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1370
and so thinketh Maister D. Martyr. As for your place in S. Ambrose, it is concluded not to be his doing, and so Thinketh Master D. Martyr. As for your place in S. Ambrose, it is concluded not to be his doing,
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114
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1371
but to bee foysted in by some other, & so thinketh Erasmus: And in your sacrifice which you cal the masse now at this time, it is euident that in ye former ages it had not ye name of sacrifice (For by tract of time althings were maruellously corrupted) Platina doth affirme, that before Celestinus, the Epistle and Gospell were onely read, which ended, the sacrifice also ceased.
but to be foisted in by Some other, & so Thinketh Erasmus: And in your sacrifice which you call the mass now At this time, it is evident that in you former ages it had not you name of sacrifice (For by tract of time All things were marvellously corrupted) Platina does affirm, that before Celestinus, the Epistle and Gospel were only read, which ended, the sacrifice also ceased.
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114
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1372
Martinus Cassina speaking of your masse, affirmeth the same: Nauclerus also is a sufficient and good witnes to prooue this: Martinus Cassina speaking of your mass, Affirmeth the same: Nauclerus also is a sufficient and good witness to prove this:
np1 np1 vvg pp-f po22 n1, vvz dt d: np1 av vbz dt j cc j n1 pc-acp vvi d:
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1373
Now for the generall corruption of all things in your masse, & how grosly, & how péeuishly,
Now for the general corruption of all things in your mass, & how grossly, & how peevishly,
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1374
how hardly, and superstitiously euery thing came vp and was established, I referre you •o Sa••llicus, 〈 ◊ 〉 those that will reade further, le• the 〈 ◊ 〉 searth out what Ho•mannus Gigas, and Flores Temporum write of the same;
how hardly, and superstitiously every thing Come up and was established, I refer you •o Sa••llicus, 〈 ◊ 〉 those that will read further, le• the 〈 ◊ 〉 searth out what Ho•mannus Gigas, and Flores Temporum write of the same;
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1375
Then shall it app•are eu•dently, that both your masse vsed at this present, is farre dissonant,
Then shall it app•are eu•dently, that both your mass used At this present, is Far dissonant,
av vmb pn31 vvi av-j, cst d po22 n1 vvn p-acp d j, vbz av-j n1,
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1376
and nothing at all comming •eere the olde masse that was said:
and nothing At all coming •eere the old mass that was said:
cc pix p-acp d vvg av dt j n1 cst vbds vvn:
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1377
and that your now vsed sacrifice, is no order publikely vsed, then from the seuen hundreth yere of our sauiour Christ: briefly, this I say:
and that your now used sacrifice, is no order publicly used, then from the seuen Hundredth year of our Saviour christ: briefly, this I say:
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1378
Your singing of Psaimes which Celestinus constituted, how farre is it from the puritie, and sincere vse of those which were song in the primitiue Church? and when as Chrysostome is author that the holy and reuerende and godly singing or olde in the prunitiue Church was both commendable and vsed in his time, who séeth not that your corruption of chaunting was stolne from the Churches of Asia and Greece, and from time to time, enlarged more and more by your Popes? The thiese corruption beganne in singing psalmes after Christ 426. yeares.
Your singing of Psaimes which Celestinus constituted, how Far is it from the purity, and sincere use of those which were song in the primitive Church? and when as Chrysostom is author that the holy and reverend and godly singing or old in the prunitiue Church was both commendable and used in his time, who seeth not that your corruption of chanting was stolen from the Churches of Asia and Greece, and from time to time, enlarged more and more by your Popes? The thiese corruption began in singing psalms After christ 426. Years.
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1379
Then also Syluester beginneth his Pagiant, an• NONLATINALPHABET is put in and huddled vp, stoine from the Gréeke Churches,
Then also Sylvester begins his Pagiant, an• is put in and huddled up, stoine from the Greek Churches,
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114
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1380
and translated to Rome: After that is brought in among you your song Gloria in excelsis: glorie bee to God on high, by Symmachus, as you affi•••e,
and translated to Room: After that is brought in among you your song Gloria in Excelsis: glory be to God on high, by Symmachus, as you affi•••e,
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1381
when as in déede, Hilary Bishop of the P•eks was the author of the same, who in the East & West Churches, caused them vnder him to sing that songue in the despite of the Arrians, ye blasphemed Christ:
when as in deed, Hilary Bishop of the P•eks was the author of the same, who in the East & West Churches, caused them under him to sing that songue in the despite of the Arians, you blasphemed christ:
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1382
now you stole this also out of other churches, to inrich your owne.
now you stole this also out of other Churches, to enrich your own.
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1383
Your Collectes were brought in by Gelasius and Gregorie: your Gradualls and descentes are referred to the same men, we your Halleluiah: But yet it came not vp vpon your masse,
Your Collects were brought in by Gelasius and Gregory: your Gradualls and descents Are referred to the same men, we your Halleluiah: But yet it Come not up upon your mass,
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1384
but it was vsed long before, as I find in Ierome: Your gatheringes of the scriptures together in the masse, you haue takē by your wouted dispensatiōs out of the scripture, which before were neuer so vsed.
but it was used long before, as I find in Jerome: Your gatherings of the Scriptures together in the mass, you have taken by your wouted dispensations out of the scripture, which before were never so used.
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1385
Your Epistles and Gospells, those you inserted in like manner, by robbing the other Churches.
Your Epistles and Gospels, those you inserted in like manner, by robbing the other Churches.
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1386
Whither Telesphorus Bishop did first appoint them, who liued after Christ 135. Or whether Damasus did institute them, that liued after Christ 360. it maketh no great matter.
Whither Telesphorus Bishop did First appoint them, who lived After christ 135. Or whither Damasus did institute them, that lived After christ 360. it makes no great matter.
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1387
The ordinaunce and certaine rules concerning them, séeme t• me to come vpon some other occasion, farre disagréeing from your Romish Church.
The Ordinance and certain rules Concerning them, seem t• me to come upon Some other occasion, Far disagreeing from your Romish Church.
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1388
And Ierome in his Apologie against Vigilantius, complaineth of the ceremonies and gresse abuses then in dre,
And Jerome in his Apology against Vigilantius, Complaineth of the ceremonies and gresse Abuses then in dre,
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1389
when the Epistles and Gospels were first read: Your Offer to •e the Masse, had beginning 275. yeres after Christe:
when the Epistles and Gospels were First read: Your Offer to •e the Mass, had beginning 275. Years After Christ:
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1390
and the Institution of the same had a sarre other purpose in it then had yours:
and the Institution of the same had a sarre other purpose in it then had yours:
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1391
For Euthytianus, hauing a care to winne the Gentiles by little and a little, did for to get them wholy, permit oblations for a season, that at length their superstitions might be forgottē:
For Euthytianus, having a care to win the Gentiles by little and a little, did for to get them wholly, permit Oblations for a season, that At length their superstitions might be forgotten:
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1392
Now your Gregorius after that, ordained it as a lawe for euer, that he that came to Masse, should not come emptie, but bring something with him:
Now your Gregorius After that, ordained it as a law for ever, that he that Come to Mass, should not come empty, but bring something with him:
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1393
by reason whereof, your pursses and your coffers are so enlarged at this day.
by reason whereof, your purses and your coffers Are so enlarged At this day.
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1394
Your Prefaces are all referred for their antiquitie to Gelasius: Your Canon, which of all other is likest the Master ( Gregorie that instituted it) hath diuelish and idolatrous stuffe within it.
Your Prefaces Are all referred for their antiquity to Gelasius: Your Canon, which of all other is likest the Master (Gregory that instituted it) hath devilish and idolatrous stuff within it.
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1395
There is the remembrance of their Saintes, or rather of their Goddes. There be your wordes of Consecration, rather Coniuring:
There is the remembrance of their Saints, or rather of their God's. There be your words of Consecration, rather Conjuring:
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1396
there is the Lords prayer so oft repeated: there is the lords prayer so oft repeated:
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1397
there the breaking of the hoast &c. So that all good and faithfull men may sée,
there the breaking of the host etc. So that all good and faithful men may see,
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1398
howe grieuously you haue proudked the Lord, in bringing in of uewfangled Ceremonies, which before this were neuer knowne in the Church of God.
how grievously you have proudked the Lord, in bringing in of uewfangled Ceremonies, which before this were never known in the Church of God.
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1399
Nowe therefore what delay should there be made, what stay, what let should hinder you, that you should not come to the Lorde,
Now Therefore what Delay should there be made, what stay, what let should hinder you, that you should not come to the Lord,
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and be sorie, and sée your follie? Is it better to serue God, or to serue man? to obey the Lorde,
and be sorry, and see your folly? Is it better to serve God, or to serve man? to obey the Lord,
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or to holde with the Pope? to acknowledge the trueth, or to be in error? to remember the ordinaunces of those that are temporall, which ruled you, which gouerned you being but vsurpers and Termagaunts among men? or to feare the eternall and euerliuing maker of heauen and earth,
or to hold with the Pope? to acknowledge the truth, or to be in error? to Remember the ordinances of those that Are temporal, which ruled you, which governed you being but usurper's and Termagants among men? or to Fear the Eternal and everliving maker of heaven and earth,
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1402
and to giue eare vnto his wordes? I am grieued, I am touched, I am moued in soule and spirite to sée you so hard,
and to give ear unto his words? I am grieved, I am touched, I am moved in soul and Spirit to see you so hard,
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1403
so peruerse, so vntamed in affections, so vnbrideled in your speaches, so carelesse of your selues,
so perverse, so untamed in affections, so unbridled in your Speeches, so careless of your selves,
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1404
so stiffened in your errors, and so impudent before this assemblie, as I perceiue you are.
so stiffened in your errors, and so impudent before this assembly, as I perceive you Are.
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1405
Is it for that you suspect me for the antiquitie of your religion? search and find it otherwise, then accuse me:
Is it for that you suspect me for the antiquity of your Religion? search and find it otherwise, then accuse me:
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1406
Is it bicause you be but vpstartes, and wresters of all trueth? Conuince me then, and condemne me:
Is it Because you be but upstarts, and wresters of all truth? Convince me then, and condemn me:
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1407
Is it bicause your religion commeth of men? then be ashamed, professe Gods worde:
Is it Because your Religion comes of men? then be ashamed, profess God's word:
vbz pn31 c-acp po22 n1 vvz pp-f n2? av vbb j, vvb npg1 n1:
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1408
Is it bicause all your trumperie procéedeth of the Pope? reuolt, returne, amende, and denye him, stay vpon the Lorde GOD:
Is it Because all your trumpery Proceedeth of the Pope? revolt, return, amend, and deny him, stay upon the Lord GOD:
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1409
Is it bicause the inuenters of your Masse haue bene such, as was also your seruice inuented? filthie, vngodly, wicked, diuelish, euill disposed, naughtie persons,
Is it Because the inventers of your Mass have be such, as was also your service invented? filthy, ungodly, wicked, devilish, evil disposed, naughty Persons,
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1410
and idolaters? Why? you may forsake them when you will:
and Idolaters? Why? you may forsake them when you will:
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1411
But is it, bicause that I open to you the trueth? bicause I tell you of the sinnes of your fathers,
But is it, Because that I open to you the truth? Because I tell you of the Sins of your Father's,
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1412
and of your owne? bicause I tell you of your manifolde lyings, great vntruthes, slaunderous reproches, filthie demeanor, vngodly life, euill déedes, erronious opinions, foolish Ceremonies, diuelish heresies, bypocriticall deuises, humane institutions, Popish decrées,
and of your own? Because I tell you of your manifold lyings, great untruths, slanderous Reproaches, filthy demeanour, ungodly life, evil Deeds, erroneous opinions, foolish Ceremonies, devilish heresies, bypocriticall devises, humane institutions, Popish decrees,
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1413
and whorish fables which you haue brought in, and would confirme in England? I exhort you then in the name of the Lorde, to eschewe and abhorre them all, you shall neuer be tolde of them any more, we will forget them;
and whorish fables which you have brought in, and would confirm in England? I exhort you then in the name of the Lord, to eschew and abhor them all, you shall never be told of them any more, we will forget them;
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1414
If not, then heauen and earth shall he witnesse, that I haue told you of all your sinnes,
If not, then heaven and earth shall he witness, that I have told you of all your Sins,
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1415
and of all your abhominations this day: and yet you cease not to perseuere still in the same.
and of all your abominations this day: and yet you cease not to persevere still in the same.
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1416
You that are here, comming from the Pope, howe can you stande so boldly, and face it out so gazingly,
You that Are Here, coming from the Pope, how can you stand so boldly, and face it out so gazingly,
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1417
and heare vs so repiningly, and spurne so yrkesomely as you doe, without horrour of conscience? We can not suffer you, we maye not suffer you, we will neuer suffer you, to defende so horrible and erronious constitutions,
and hear us so repiningly, and spurn so yrkesomely as you do, without horror of conscience? We can not suffer you, we may not suffer you, we will never suffer you, to defend so horrible and erroneous constitutions,
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1418
as your forefathers the wicked Popes inuented? What sinne was not committed by them? what abhominations were there not done by them? what stinking and slauish Constitutions were not decréed by them? Your Pope Sixtus decréed (the first of that name) That no Lay man, or any woman, should touch so much as the Cuppe or Chalice that the Prieste did sacrifice in,
as your Forefathers the wicked Popes invented? What sin was not committed by them? what abominations were there not done by them? what stinking and slavish Constitutions were not decreed by them? Your Pope Sixtus decreed (the First of that name) That no Lay man, or any woman, should touch so much as the Cup or Chalice that the Priest did sacrifice in,
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1419
or any else of the holie vessels. or any Else of the holy vessels.
cc d av pp-f dt j n2.
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1420
Your Pope Alexander the first, brought in the oblation of Wafer cakes, as he calleth it. Your Pope Alexander the First, brought in the oblation of Wafer cakes, as he calls it.
po22 n1 np1 dt ord, vvn p-acp dt n1 pp-f n1 n2, c-acp pns31 vvz pn31.
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1421
Your Telesphorus commaunded, that three Masses should be saide vpon Christmas day: Your Telesphorus commanded, that three Masses should be said upon Christmas day:
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1422
and thereof we retaine in our Church of England this worde Christmas, which came vp of that custome vsed by that Bishoppe: and thereof we retain in our Church of England this word Christmas, which Come up of that custom used by that Bishop:
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1423
for it was called at the first Christmas day, as hauing a Masse saide that day for Christe:
for it was called At the First Christmas day, as having a Mass said that day for Christ:
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1424
wherefore I doe wishe, that together with the sacrifice of Masse, the name of Masse may be abrogated;
Wherefore I do wish, that together with the sacrifice of Mass, the name of Mass may be abrogated;
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1425
and for that worde, let the good and faithfull men say, as they sayde in the Churches of the East and the West, The Natiuitie and Birthday of Christe:
and for that word, let the good and faithful men say, as they said in the Churches of the East and the West, The Nativity and Birthday of Christ:
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1426
let the remembraunce and memoriall of this brought in by the Pope, be abrogated: For at Constantinople was celebrated Natalis Christi. The birth day of Christe.
let the remembrance and memorial of this brought in by the Pope, be abrogated: For At Constantinople was celebrated Natalis Christ. The birth day of Christ.
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1427
And so also was it in the Churches of Gallia. Wherefore, as your Popes haue corrupted all thinges,
And so also was it in the Churches of Gallia. Wherefore, as your Popes have corrupted all things,
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1428
so will we, and so ought we to flée from them in all thinges: Nowe those that succéeded, haue bene more diuelishly deluded.
so will we, and so ought we to flee from them in all things: Now those that succeeded, have be more diuelishly deluded.
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1429
Alexander the first, who liued in the dayes of Hadrian the Emperour, was the first bringer in of the mixture of the Wine with Water, Alexander the First, who lived in the days of Hadriani the Emperor, was the First bringer in of the mixture of the Wine with Water,
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1430
and before his time it was neuer vsed by commaundement at Masse or otherwise.
and before his time it was never used by Commandment At Mass or otherwise.
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1431
This was he that brought in Wafer cakes, when as before that, leauened breade was vsed at the Sacrament:
This was he that brought in Wafer cakes, when as before that, leavened bread was used At the Sacrament:
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1432
Also he appointed holie water for the people after Masse: and one Masse to be sayde in one day.
Also he appointed holy water for the people After Mass: and one Mass to be said in one day.
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1433
Your Boniface Pope, diuided the Cleargie from the Laytie, and then seuering them, set the one aboue, the other beneath:
Your Boniface Pope, divided the Clergy from the Laytie, and then severing them, Set the one above, the other beneath:
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1434
Your Vigilius Bishop of Rome, commaunded that none should say Masse, but with his face to the East:
Your Vigilius Bishop of Rome, commanded that none should say Mass, but with his face to the East:
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1435
Your Iohannes Portuensis, in the sixt Synode helde at Constantinople, gathered-together by Constantinus against the Monotholites, was the first that euer celebrated the Latine Masse, which is religiously obserued by you at this day:
Your Iohannes Portuguese, in the sixt Synod held At Constantinople, gathered-together by Constantinus against the Monotholites, was the First that ever celebrated the Latin Mass, which is religiously observed by you At this day:
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1436
Sabianus appointed houres for ringing of Belles, and Lampes to burne in the Temple; this Bishoppe liued vnder Phocas the Emperour. Sabianus appointed hours for ringing of Bells, and Lamps to burn in the Temple; this Bishop lived under Phocas the Emperor.
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1437
Nowe then, you haue the originall of your goodly religion:
Now then, you have the original of your goodly Religion:
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1438
no doubt of many yeares, long time, great antiquitie which you so holde of, being a thing found out almost but the other day.
no doubt of many Years, long time, great antiquity which you so hold of, being a thing found out almost but the other day.
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1439
Yet if it were so (as in the same you be shamelesse lyars) that all your ordinaunces and decrées were of many thousand yeres, what matter were that to proue the lawfulnesse or vnlawfulnesse of the same? For séeing that you haue no allowance of them,
Yet if it were so (as in the same you be shameless liars) that all your ordinances and decrees were of many thousand Years, what matter were that to prove the lawfulness or unlawfulness of the same? For seeing that you have no allowance of them,
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1440
nor any one thing among you, that may be tolerated by the Scriptures, those opinions receiued commonly by you, can be no other then damnable:
nor any one thing among you, that may be tolerated by the Scriptures, those opinions received commonly by you, can be no other then damnable:
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1441
and so I will conclude for this point of your Masse, and for the beginning and entrance in of the same into the Church.
and so I will conclude for this point of your Mass, and for the beginning and Entrance in of the same into the Church.
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1442
We haue thirdly to enquire, whether your Masse be a propitiatorie sacrifice or not, for the quicke and the dead? I affirme, and I wil proue it is not.
We have Thirdly to inquire, whither your Mass be a propitiatory sacrifice or not, for the quick and the dead? I affirm, and I will prove it is not.
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1443
In the scriptures I finde not, that the supper of the Lorde is called a sacrifice: but other names it hath:
In the Scriptures I find not, that the supper of the Lord is called a sacrifice: but other names it hath:
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1444
It is called the newe Testament: The Apostles call it the breaking of breade: Paul calleth it the Table of the Lord, and a communication of the bodie and bloud of Christ:
It is called the new Testament: The Apostles call it the breaking of bread: Paul calls it the Table of the Lord, and a communication of the body and blood of christ:
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1445
and the Cup of the Lorde. But as for the name of sacrifice it was neuer vsed, it was neuer mentioned in ye scriptures.
and the Cup of the Lord. But as for the name of sacrifice it was never used, it was never mentioned in you Scriptures.
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1446
But you say the Fathers called it so.
But you say the Father's called it so.
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1447
Why? what then? shall we beare their sinnes? or shall we answere their iniquities? or defend all that they spake? you are deceiued:
Why? what then? shall we bear their Sins? or shall we answer their iniquities? or defend all that they spoke? you Are deceived:
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1448
to the Lawe and to the Prophets, Esa. 8. if they speake not according to the word of God, to the Law and to the prophets, Isaiah 8. if they speak not according to the word of God,
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1449
As the Prophets had all thinges by word from God: so must we allowe of nothing in his seruice that came not from Christ.
As the prophets had all things by word from God: so must we allow of nothing in his service that Come not from christ.
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1450
there is no trueth in them. there is no truth in them.
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1451
Nowe also you belye the Fathers, they called the supper of the Lorde a sacrifice indéede;
Now also you belie the Father's, they called the supper of the Lord a sacrifice indeed;
av av pn22 vvi dt n2, pns32 vvd dt n1 pp-f dt n1 dt n1 av;
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1452
but they called not your Masse a propitiatorie sacrifice for the quicke & for the dead:
but they called not your Mass a propitiatory sacrifice for the quick & for the dead:
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1453
this ought you to proue and leaue the other.
this ought you to prove and leave the other.
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1454
Therefore I will come plainely and directly to you, aunswering you first that you haue no one place in the Scriptures or Fathers to proue this proposition:
Therefore I will come plainly and directly to you, answering you First that you have not one place in the Scriptures or Father's to prove this proposition:
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1455
Masse is a sacrifice for the quicke and for the dead: Secondly, I will proue by the Scripture, that there is no such thing: My first reason is this:Mass is a sacrifice for the quick and for the dead: Secondly, I will prove by the Scripture, that there is no such thing: My First reason is this:
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1456
We are iustified before God all only by faith, therfore not by the worke and déed at the Masse done by any.
We Are justified before God all only by faith, Therefore not by the work and deed At the Mass done by any.
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1457
The argument holdeth it selfe vp, vpon the authoritie of the word of God:
The argument holds it self up, upon the Authority of the word of God:
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1458
For a Scripture saith, Si ex operibus iustificatus pater Abraham, &c. If Abraham had bene iustified by workes, For a Scripture Says, Si ex operibus Justified pater Abraham, etc. If Abraham had be justified by works,
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1459
then had Abraham wherein to reioyce: but Abraham had not wherein to reioyce: Therefore Abraham was not iustified by workes. Ioel saith: Iustus ex fide viuit. i. Ioel 2. The iust man shall liue by his faith.
then had Abraham wherein to rejoice: but Abraham had not wherein to rejoice: Therefore Abraham was not justified by works. Joel Says: Justus ex fide viuit. i. Joel 2. The just man shall live by his faith.
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1460
But, he that is iustified and liueth by faith, is not instified by the worke he worketh,
But, he that is justified and lives by faith, is not instified by the work he works,
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1461
and sacrifice he sacrificeth in the Masse: Ergo, there is none iustified and saued by the worke in the Masse. and sacrifice he Sacrificeth in the Mass: Ergo, there is none justified and saved by the work in the Mass.
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1462
In Iohn it is thus written: Whosoeuer beleeueth in Christ, should not perish, but haue eternall life:
In John it is thus written: Whosoever Believeth in christ, should not perish, but have Eternal life:
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1463
The sacrifice in the Masse done for an other that is deade, by one that is aliue, hath no beliefe which is reposed in Iesus Christ:
The sacrifice in the Mass done for an other that is dead, by one that is alive, hath no belief which is reposed in Iesus christ:
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1464
Ergo, by the sacrifice in the Masse, a man can not haue eternall life: Ergo, by the sacrifice in the Mass, a man can not have Eternal life:
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1465
For in Iohn I finde a reason shewed, of the comming of Christ into the world:
For in John I find a reason showed, of the coming of christ into the world:
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1466
1 First, for that God loued vs. 2 Secondly, in that he had giuen his sonne for vs. 3 Thirdly, that all should beleeue in him. 1 First, for that God loved us 2 Secondly, in that he had given his son for us 3 Thirdly, that all should believe in him.
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1467
4 Fourthly, in the same they should haue life by him: 4 Fourthly, in the same they should have life by him:
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1468
Nowe in the Masse, neither is Christe knowne, nor our faith séene, nor the loue of God euident, nor yet life giuen vs:
Now in the Mass, neither is Christ known, nor our faith seen, nor the love of God evident, nor yet life given us:
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1469
but all is thought to be accomplished by a worke of man in sacrifice:
but all is Thought to be accomplished by a work of man in sacrifice:
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1470
therefore your Masse can not be a propitiation for vs. There is a most excellent place in the same Euangelist, as followeth:
Therefore your Mass can not be a propitiation for us There is a most excellent place in the same Evangelist, as follows:
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1471
A question was moued by the people, what worke they should worke, •o accomplish the workes of God:
A question was moved by the people, what work they should work, •o accomplish the works of God:
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1472
It is aunswered by Christe thus: This is the worke of God, Christe was offered vp for man:
It is answered by Christ thus: This is the work of God, Christ was offered up for man:
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1473
Frgo, a Priest at the Masse may not offer vp for man: for then taketh he Christes office in hand.
Fargo, a Priest At the Mass may not offer up for man: for then Takes he Christ's office in hand.
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1474
that you beleeue in him whome he hath sent. Nowe I inferre this:that you believe in him whom he hath sent. Now I infer this:
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1475
God sent his Christ to dy for vs, not a man, not a Priest, not a Monke, to offer at Masse a sacrifice for vs:
God sent his christ to die for us, not a man, not a Priest, not a Monk, to offer At Mass a sacrifice for us:
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1476
therefore the worke in the sacrifice of your Masse, is not the worke of God:
Therefore the work in the sacrifice of your Mass, is not the work of God:
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1477
But what foolishnesse is it for you to say, that you can make a propitiatorie sacrifice for vs? why, you are confuted againe by scripture.
But what foolishness is it for you to say, that you can make a propitiatory sacrifice for us? why, you Are confuted again by scripture.
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1478
For Paul saith to the Romanes: That there was one only sacrifice of Christ offered once for al:
For Paul Says to the Romans: That there was one only sacrifice of christ offered once for all:
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1479
then I cōclude, that was done once, and was sufficient, may not be done any more, for that is vaine:
then I conclude, that was done once, and was sufficient, may not be done any more, for that is vain:
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1480
Christe was once offered, and it was sufficient, and it was good, and it was auaylable, and there néed no more:
Christ was once offered, and it was sufficient, and it was good, and it was available, and there need no more:
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1481
Ergo, your sacrifices at your Masse, for the quick and for the dead are in vaine:Ergo, your Sacrifices At your Mass, for the quick and for the dead Are in vain:
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1482
And nowe I demaund againe, why you should yet stand in your follie? Is it bicause you are ignoraunt? learne:
And now I demand again, why you should yet stand in your folly? Is it Because you Are ignorant? Learn:
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1483
Is it bicause you are lead away? turne backe then, and amend:
Is it Because you Are led away? turn back then, and amend:
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1484
Is it bicause the light is kept from you? pray, and you shall attaine the light:
Is it Because the Light is kept from you? pray, and you shall attain the Light:
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1485
Is it bicause the Scriptures are hard? resist not the spirite, and you shall haue vnderstanding:
Is it Because the Scriptures Are hard? resist not the Spirit, and you shall have understanding:
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1486
For cast vp your eyes, beholde, and looke on the booke of God. Read to the Hebrues the seuenth chapter:
For cast up your eyes, behold, and look on the book of God. Read to the Hebrews the Seventh chapter:
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1487
It will appeare euidently, that Christ onely being high Priest, dyed once for all, and being offered vp, there nowe néedeth no more sacrifice to the end of the world:
It will appear evidently, that christ only being high Priest, died once for all, and being offered up, there now needeth no more sacrifice to the end of the world:
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1488
For in the comparison of Christe with Melchisedech, (which is the more honourable Priesthood) the Leuitical being abrogated, Melchisedech standeth to be considered, For in the comparison of Christ with Melchizedek, (which is the more honourable Priesthood) the Levitical being abrogated, Melchizedek Stands to be considered,
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1489
and is figured in similitude like Christ, for these causes: Melchisedech was King & Priest, as is Christ, else none:
and is figured in similitude like christ, for these Causes: Melchizedek was King & Priest, as is christ, Else none:
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1490
Melchisedech was king of peace and righteousnesse, as is Christ, but none other: Melchisedech is said to be without beginning, and without ending:
Melchizedek was King of peace and righteousness, as is christ, but none other: Melchizedek is said to be without beginning, and without ending:
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1491
for neither his father nor his mother, nor his auncestors, nor his death are writtē of:
for neither his father nor his mother, nor his Ancestors, nor his death Are written of:
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1492
and such a one is the sonne of God, to wit, an euerlasting Priest. As he is God, most wonderfully without a mother be gotten before all worldes:
and such a one is the son of God, to wit, an everlasting Priest. As he is God, most wonderfully without a mother be got before all world's:
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1493
And as he is man without father, wonderfully conceiued of the holy ghost: And as he is man without father, wonderfully conceived of the holy ghost:
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1494
Now as the comparison standeth thus, so also is there no comparison at all of Christ, with the sacrifising Priestes of Leuie,
Now as the comparison Stands thus, so also is there no comparison At all of christ, with the sacrificing Priests of Levy,
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1495
but with the Priesthoode of Melchisedech: wherevpon I conclude thus:
but with the Priesthood of Melchizedek: whereupon I conclude thus:
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1496
Melchisedech was a figure of such a priesthood in Christ, as is not terrestriall, but heauenly:
Melchizedek was a figure of such a priesthood in christ, as is not terrestrial, but heavenly:
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1497
but Christ offered daily in your sacrifice of the Masse, is not heauenly, but terrestriall:
but christ offered daily in your sacrifice of the Mass, is not heavenly, but terrestrial:
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1498
Ergo, Christe is not, and can not be daily offered vp for vs in your Masse, being heauenly and with his father:Ergo, Christ is not, and can not be daily offered up for us in your Mass, being heavenly and with his father:
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1499
It followeth in the same place, that the priesthood of Christ is such a one as may not passe from one to an other:
It follows in the same place, that the priesthood of christ is such a one as may not pass from one to an other:
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1500
Now yours passeth from priest to priest euery day, wherfore yours is not like vnto Christes.
Now yours passes from priest to priest every day, Wherefore yours is not like unto Christ's.
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1501
Moreouer, he that is a high Priest for vs, must haue these properties in him: First, such a one as of him self is able to saue:
Moreover, he that is a high Priest for us, must have these properties in him: First, such a one as of him self is able to save:
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1502
Secondly, such a one, as by whom we may come to God:
Secondly, such a one, as by whom we may come to God:
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1503
Thirdly, one that euer liueth, and one that maketh intercession for vs. Then, he must be holy; then, he must be harmlesse; then, he must be vndefiled:
Thirdly, one that ever lives, and one that makes Intercession for us Then, he must be holy; then, he must be harmless; then, he must be undefiled:
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1504
then, he must be separated from sinners;
then, he must be separated from Sinners;
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1505
last of al, made higher than the heauens, and that néedeth not daily to haue a sacrifice offered vp:
last of all, made higher than the heavens, and that needeth not daily to have a sacrifice offered up:
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1506
Now that I may conclude and shut vp this piece also:
Now that I may conclude and shut up this piece also:
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1507
I say, that all these thinges are neither found in your Priestes nor in your sacrificers:
I say, that all these things Are neither found in your Priests nor in your sacrificers:
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1508
therefore all your sacrifices at your Masse, and else where, are not lawfull. The fourth thing to be enquired of in your Masse, is this:
Therefore all your Sacrifices At your Mass, and Else where, Are not lawful. The fourth thing to be inquired of in your Mass, is this:
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1509
That if it be no sacrifice, yet whether or no it be a worke sufficient to iustifie,
That if it be no sacrifice, yet whither or no it be a work sufficient to justify,
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1510
or that a man may be saued by the same, yea or no? I answere, that your Masse is no worke of iustification:
or that a man may be saved by the same, yea or no? I answer, that your Mass is no work of justification:
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1511
that is able to iustifie, for so you vnderstand it: I proue it thus, and you, if you will learne, shall knowe it thus:
that is able to justify, for so you understand it: I prove it thus, and you, if you will Learn, shall know it thus:
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1512
namely, We haue not two wayes, or two meanes vnto saluation, but one only way and meane vnto saluation:
namely, We have not two ways, or two means unto salvation, but one only Way and mean unto salvation:
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1513
Nowe Christ is the way, the dore and the life, and by him only haue we a meane and passage to his father:
Now christ is the Way, the door and the life, and by him only have we a mean and passage to his father:
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1514
therfore, by the worke of the Masse (excluded and without Christ) you can not haue any way or entrance vnto saluation.
Therefore, by the work of the Mass (excluded and without christ) you can not have any Way or Entrance unto salvation.
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1515
This we knowe, ye if your Masse were sufficient to saluation, then it was first a vaine thing for God the father to haue sent his sonne, séeing he also might haue found out a sacrifice of Masse here in the earth, sufficiēt for vs:
This we know, you if your Mass were sufficient to salvation, then it was First a vain thing for God the father to have sent his son, seeing he also might have found out a sacrifice of Mass Here in the earth, sufficient for us:
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1516
Secondly, what cause was there, Christ should dye for our sinnes, séeing ye you haue found out another ordinary way vnto life? Thirdly,
Secondly, what cause was there, christ should die for our Sins, seeing you you have found out Another ordinary Way unto life? Thirdly,
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1517
wherfore should Christ be made a sacrifice for vs, if you your selues can make a sacrifice sufficient? For which causes, you teach,
Wherefore should christ be made a sacrifice for us, if you your selves can make a sacrifice sufficient? For which Causes, you teach,
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1518
as euery one may sée, very damnable doctrine, & there is no standing for you against God:
as every one may see, very damnable Doctrine, & there is no standing for you against God:
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1519
Can this be? or hath it euer bene? or will it be proued which you affirme? Why? what saith the Scriptures? The Scripture saith, that saluation is of God, of him onely, of the Lord, of the almightie, of the highest, of him that is aboue, and of none other: Ergo, not of the Masse.
Can this be? or hath it ever be? or will it be proved which you affirm? Why? what Says the Scriptures? The Scripture Says, that salvation is of God, of him only, of the Lord, of the almighty, of the highest, of him that is above, and of none other: Ergo, not of the Mass.
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But you say you are iustified by the sacrifice of the Masse, and not saued: But you say you Are justified by the sacrifice of the Mass, and not saved:
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well then, if so, then I pray you aunswere the Lorde, in whose name and fears I reason thus:
well then, if so, then I pray you answer the Lord, in whose name and fears I reason thus:
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We are iustified by grace, in the redemption of Christe: Ergo, not by the Masse, and by the worke therein:
We Are justified by grace, in the redemption of Christ: Ergo, not by the Mass, and by the work therein:
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We are iustified by acceptation in the meere mercie of GOD: Ergo, not by your worke in the Masse: We Are justified by acceptation in the mere mercy of GOD: Ergo, not by your work in the Mass:
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And you are iustified, if you will be iustified, and helped if you will be helped,
And you Are justified, if you will be justified, and helped if you will be helped,
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and deliuered if you wil be deliuered, in the righteousnesse of Christe, who hath borne your iniquities:
and Delivered if you will be Delivered, in the righteousness of Christ, who hath born your iniquities:
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Ergo, not by any worke of yours in the Masse: Ergo, not by any work of yours in the Mass:
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And I knowe and I am assured, that euerie one that shall be saued, hath not righteousnesse by sacrifices which were for a time,
And I know and I am assured, that every one that shall be saved, hath not righteousness by Sacrifices which were for a time,
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but onely by faith in Iesus Christ through God:
but only by faith in Iesus christ through God:
cc-acp av-j p-acp n1 p-acp np1 np1 p-acp np1:
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1529
Ergo, not in your beggerly oblations can there be any worke sufficient to saluation, Augustine to Bonifacius saith thus:Ergo, not in your beggarly Oblations can there be any work sufficient to salvation, Augustine to Boniface Says thus:
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1530
Cerium habemus quia Christus resurgens ex mortuis, tam non moritur, mors ill• vltra non dominabitur, &c. i. Cerium habemus quia Christus resurgens ex mortuis, tam non moritur, mors ill• vltra non dominabitur, etc. i.
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We know for a trueth (saith Augugustine) that Christ being risen from the dead,
We know for a truth (Says Augustine) that christ being risen from the dead,
pns12 vvb p-acp dt n1 (vvz np1) cst np1 vbg vvn p-acp dt j,
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nowe dyeth no more, death shall not reigne ouer him: now Dies no more, death shall not Reign over him:
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and in that place proueth he neither any sacrifice to be auaylable for vs but Christes,
and in that place Proves he neither any sacrifice to be available for us but Christ's,
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1534
and that he was made a sacrifice for vs, but all only once for all. Theophilactus is of this opinion:
and that he was made a sacrifice for us, but all only once for all. Theophilactus is of this opinion:
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1535
Sic & Christus semel oblatus est: A quonam ille oblatus est? a seipso non a quouis alio hominum. Sic & Christus semel Oblatus est: A quonam Isle Oblatus est? a Seipso non a quouis Alio hominum.
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Qui etsi Pontifex sit, hostia tamen ipse & oblatio: that is, as saith Theophilact, Goe to then, Christe is once for all offered:
Qui Though Pontifex fit, Hostia tamen ipse & oblatio: that is, as Says Theophilact, Go to then, Christ is once for all offered:
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tell me of whome was he offered? Of him selfe: not of any other was he once offered:
tell me of whom was he offered? Of him self: not of any other was he once offered:
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1538
And although Christ be a high Priest, yet was he made an offering and an oblation for vs:
And although christ be a high Priest, yet was he made an offering and an oblation for us:
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1539
Ciryll vpon Iohn the Euangelist, saith thus: Paule taketh not away the second or the thirde remission of offences of men:
Cyril upon John the Evangelist, Says thus: Paul Takes not away the second or the Third remission of offences of men:
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1540
But Paule denyeth, that Iesus Christ which was a sacrifice and an oblation for vs, shal nowe any more be offered vp vpon the Crosse.
But Paul denyeth, that Iesus christ which was a sacrifice and an oblation for us, shall now any more be offered up upon the Cross.
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For once was Christe offered, and not for euer shall he be any more offered vp hereafter. For once was Christ offered, and not for ever shall he be any more offered up hereafter.
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1542
Now then, what hope can you haue miserable creatures, in your workes by the Masse? in as much as Christe onely died for you: Christe onely offered for you: Christe onely sacrificed for you:
Now then, what hope can you have miserable creatures, in your works by the Mass? in as much as Christ only died for you: Christ only offered for you: Christ only sacrificed for you:
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and your worke meritorious in the Masse, was not so much as euer hearde of. The Authour of our iustification is set downe by Saint Chrysostome thus:
and your work meritorious in the Mass, was not so much as ever heard of. The Author of our justification is Set down by Saint Chrysostom thus:
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1544
The The second man came frō heauen, Ser. 6. de prodito•• the second man came without finne: The The second man Come from heaven, Ser. 6. the prodito•• the second man Come without fin:
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1545
The seconde man came all onely vnlike to vs in iniquitie: The seconde man came that did owe nothing either to death or sinne:
The seconde man Come all only unlike to us in iniquity: The seconde man Come that did owe nothing either to death or sin:
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1546
The seconde man came, to bee made free among those that were deade, Lib. 3. in Com. lib.
The seconde man Come, to be made free among those that were dead, Lib. 3. in Come lib.
dt ord n1 vvd, pc-acp vbi vvn j p-acp d cst vbdr j, np1 crd p-acp np1 n1.
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1547
Reg. that death by death might bee conquered. Eucherius saith thus: Apertio regni coelestis per incarnationem Domini saluatoris nostri nobis donata est: that is:Reg. that death by death might be conquered. Eucherius Says thus: Apertio Regni coelestis per incarnationem Domini Savior Our nobis donata est: that is:
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1548
The way to the kingdome of heauen, is giuen all onely vnto vs by the incarnation of our Lord and Sauiour, Iesus Christe. Isychius saith:The Way to the Kingdom of heaven, is given all only unto us by the incarnation of our Lord and Saviour, Iesus Christ. Isychius Says:
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1549
The onely worke and the effecte of the crosse of Christ, is the remission of our sinnes. The only work and the Effect of the cross of christ, is the remission of our Sins.
dt j n1 cc dt n1 pp-f dt n1 pp-f np1, vbz dt n1 pp-f po12 n2.
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1550
Maximus saith verie well for this.Maximus Says very well for this.
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1551
Christusommbus natus est, sed fidelibus dat salutem (i.) Homil. 4. de Chr. Christe in deede was borne for all, Christusommbus Born est, sed fidelibus that salutem (i.) Homily 4. de Christ Christ in deed was born for all,
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but hee giueth eternall life, to them onely that beleeue. but he gives Eternal life, to them only that believe.
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1553
And Prosper, hath a proper verse, where he speaketh of faith, and of loue that man shoulde haue to God:
And Prosper, hath a proper verse, where he speaks of faith, and of love that man should have to God:
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1554
Quo fiat iustus, sitque beatus home: Quo fiat Justus, Sitque beatus home:
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1555
that is, 〈 … 〉 By faith alone, and loue of God we iust and happie seeme,
that is, 〈 … 〉 By faith alone, and love of God we just and happy seem,
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1556
Then séeing we can neither finde in the scriptures, nor in the fathers, nor in the schoolemen, that your masse is able to iustifie:
Then seeing we can neither find in the Scriptures, nor in the Father's, nor in the Schoolmen, that your mass is able to justify:
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1557
you for your partes must séeke some other way to helpe, I for my part will leaue you to the Lorde, whome I wishe you to séeke vnto, more then you haue done.
you for your parts must seek Some other Way to help, I for my part will leave you to the Lord, whom I wish you to seek unto, more then you have done.
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But wee will examine this scripture: God saith, these wordes which I commaunde thee this day, shall bee in thy heart:
But we will examine this scripture: God Says, these words which I command thee this day, shall be in thy heart:
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1559
It is apparant, I am sure, that the Lorde God doeth comprebende in this remmandement, all the lawes and commandements set downe by Moses: For in the wordes of God, which here generally are but touched onely, bee all the wordes of the Lorde vnderstood:
It is apparent, I am sure, that the Lord God doth comprebende in this remmandement, all the laws and Commandments Set down by Moses: For in the words of God, which Here generally Are but touched only, be all the words of the Lord understood:
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1560
Then if the law bee so straite, the charge so great, the ordinance so firme,
Then if the law be so strait, the charge so great, the Ordinance so firm,
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1561
and the certaintie thereof so sure as may be none more strong, more ample, or higher,
and the certainty thereof so sure as may be none more strong, more ample, or higher,
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or déper, or larger, or broader then is this:
or déper, or larger, or Broader then is this:
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1563
I can not but maruell greatly, howe, in what manner, by what meanes, what color, what shew, what proofe you can haue for your damnable and grosse opinions which you holde contrarie to this prescript worde of God:
I can not but marvel greatly, how, in what manner, by what means, what colour, what show, what proof you can have for your damnable and gross opinions which you hold contrary to this prescript word of God:
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1564
Among them all, for sacriledge most offending, for derogation to his maiestie most greiuing God, is this, which you hold of transubstantiation:
Among them all, for sacrilege most offending, for derogation to his majesty most grieving God, is this, which you hold of transubstantiation:
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1565
whereof you haue no grounde, but you haue the shew and color of some foundation that is laide weakely by the men of your side:
whereof you have no ground, but you have the show and colour of Some Foundation that is laid weakly by the men of your side:
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1566
And now it is straung to be considered.
And now it is strange to be considered.
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1567
There is but one counterfeiting color with which you ouerlay that reason & worke of yours. It is this: There is but one counterfeiting colour with which you overlay that reason & work of yours. It is this:
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1568
Christ saide take eate this is my bodie: ergo say you Christ is really, and bodily, fleshe and bloode in the Sacrament.
christ said take eat this is my body: ergo say you christ is really, and bodily, Flesh and blood in the Sacrament.
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1569
The boye that learned Seton but the last wéeke, will finde the falt of this argument:
The boy that learned Seton but the last Week, will find the fault of this argument:
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1570
but we will examine the wordes, and let your childish toyes be as they bee:
but we will examine the words, and let your childish toys be as they be:
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1571
Christ saith take, eate, this is my bodie: &c. Then sée se what you doe, looke vnto it,
christ Says take, eat, this is my body: etc. Then see see what you do, look unto it,
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1572
and examine your selues in the same:
and examine your selves in the same:
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1573
For if that bread giuen was the verie naturall bodie, and naturall blood of Christ, you shal sée that you be neuer able to defende it,
For if that bred given was the very natural body, and natural blood of christ, you shall see that you be never able to defend it,
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1574
wherefore consider those wordes spoken, in the interrogations and circumstances which afforde them selues willingly to be pondered of all, that shall reade them:
Wherefore Consider those words spoken, in the interrogations and Circumstances which afford them selves willingly to be pondered of all, that shall read them:
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1575
1 First, If the Iesuites say Christ is here really, then these heresies do arise theron: 1 First, If the Iesuites say christ is Here really, then these heresies do arise theron:
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if they say Christ is in the bread spiritually, they are against thēselues: If that Christ is not there at all:
if they say christ is in the bred spiritually, they Are against themselves: If that christ is not there At all:
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1577
then are they Ophits and Nazarites, that deny Christes institution:
then Are they Ophites and nazarites, that deny Christ's Institution:
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1578
If they say he is in the bread after a heauenly manner, then is he not after 'a bodily manner:
If they say he is in the bred After a heavenly manner, then is he not After he bodily manner:
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1579
who spake those wordes? you say Christ:
who spoke those words? you say christ:
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1580
and that two naturall bodies, one at the table, the other in the bread that was deliuered: and that two natural bodies, one At the table, the other in the bred that was Delivered:
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1581
2 Secondly, when spake Christ these wordes? at the meat eating: now ye bread, say you, was Christes substantiated body: 2 Secondly, when spoke christ these words? At the meat eating: now you bred, say you, was Christ's substantiated body:
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1582
Then Christ did eate Christ, Christ eate his owne naturall bodie: Then christ did eat christ, christ eat his own natural body:
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1583
3 Thirdly, to whome spake Christe those wordes? To his disciples he spake them and saide, take eate: 3 Thirdly, to whom spoke Christ those words? To his Disciples he spoke them and said, take eat:
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1584
and that bread after the words of consecratiō was that very body of Christ:
and that bred After the words of consecration was that very body of christ:
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1585
Then also there were twelue Christes, twelue naturall bodies, and Christ him selfe sitting at the table made ye thirteenth: Then also there were twelue Christ's, twelue natural bodies, and christ him self sitting At the table made you thirteenth:
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1586
4 Fourthly, If they say he is there in his omnipotencie, then also they haue ly ed, Christ is not there in his humanitie: 4 Fourthly, If they say he is there in his omnipotency, then also they have lie ed, christ is not there in his humanity:
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1587
therefore take heede that the Lorde iudge you not. what time was this spoken? before Christes death:
Therefore take heed that the Lord judge you not. what time was this spoken? before Christ's death:
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1588
Christ spake the words, take, eat:
christ spoke the words, take, eat:
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1589
you inuert ye words and say, that the thing was done, which yet was to bee done:
you invert you words and say, that the thing was done, which yet was to be done:
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1590
you take the time as past and gone, which yet is not come: you say his bodie was giuen, which yet was not crucified:
you take the time as past and gone, which yet is not come: you say his body was given, which yet was not Crucified:
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1591
you say his blood was shed, and his side was not yet persed: And you say the bread was his verie bodie, the wine his bloode:
you say his blood was shed, and his side was not yet pierced: And you say the bred was his very body, the wine his blood:
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1592
and Christe was not yet offered vp for man: 5 Fifthly what be the wordes spoken? These:
and Christ was not yet offered up for man: 5 Fifthly what be the words spoken? These:
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1593
take, eate, this is my bodie: Christ saith, take this, and eate, it is my body:
take, eat, this is my body: christ Says, take this, and eat, it is my body:
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1594
You say, take eate, it is a conuerted bodie: Christ saith it is my bodie, you say it is a transubstantiated body:
You say, take eat, it is a converted body: christ Says it is my body, you say it is a Transubstantiated body:
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1595
Christ saith, it is my body, you say it is his naturall bodie:
christ Says, it is my body, you say it is his natural body:
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1596
Christ saith, take eate in a remembrance of mee, you say, take eate, I am very man, you shall eate me:
christ Says, take eat in a remembrance of me, you say, take eat, I am very man, you shall eat me:
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1597
Christ saith, as oft as you shall do it, remember my death til I come: you say he is not to be remēbred, but to be receiued;
christ Says, as oft as you shall do it, Remember my death till I come: you say he is not to be remembered, but to be received;
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1598
not to be thought vpon, looked vpon: not to be absent, but to be present, not to be abut to bee way, but to be there:
not to be Thought upon, looked upon: not to be absent, but to be present, not to be abut to be Way, but to be there:
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1599
not to bee gone, but to be knowne in the bread, carnally, and bodily, fleshly, and really, as Christ was borne of his mother Marie: not to be gone, but to be known in the bred, carnally, and bodily, fleshly, and really, as christ was born of his mother Marry:
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1600
The verie cause of all these your erronious and blasphemous opinions I take to be all only this, That you are men ignorant, brabblers,
The very cause of all these your erroneous and blasphemous opinions I take to be all only this, That you Are men ignorant, brabblers,
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1601
and no readers of the scripture: otherwise you could not be deceiued: For read the wordes before, read the wordes which follow:
and no Readers of the scripture: otherwise you could not be deceived: For read the words before, read the words which follow:
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1602
and you shall find, ye the words of Christ are to be otherwise taken then you take them:
and you shall find, you the words of christ Are to be otherwise taken then you take them:
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1603
For they are spoken by a trope, by a figure, by a Metonymie: As in the same Chapter, Christ saith to his disciples, Go and prepare me the Passouer:
For they Are spoken by a trope, by a figure, by a Metonymy: As in the same Chapter, christ Says to his Disciples, Go and prepare me the Passover:
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1604
The lambe is called ye Passouer: yet was it not ye Passouer, but a figure & signe of ye Passouer: Also Christ saith:
The lamb is called you Passover: yet was it not you Passover, but a figure & Signen of you Passover: Also christ Says:
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1605
This cup is that new Testament in my bloode which is shed for you: First I note ye Christ saith not, this wine is my blood;This cup is that new Testament in my blood which is shed for you: First I note you christ Says not, this wine is my blood;
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1606
Or this cup is my blood: But Christ saith, this cup is the newe Testament in my bloode:
Or this cup is my blood: But christ Says, this cup is the new Testament in my blood:
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1607
In which wordes is a deuble Metonymie, a double figure: First the vessel is taken for that which was contained in the vessell: In which words is a deuble Metonymy, a double figure: First the vessel is taken for that which was contained in the vessel:
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1608
as, the cuppe for the wine which was within the cuppe:
as, the cup for the wine which was within the cup:
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1609
Then the wine is called the couenant or Testament, (where as 〈 … 〉 the thing it is) it can bée but the signe of the Testament, 〈 ◊ 〉 rather of the bloode of Christe, whereby the Testamente was made.
Then the wine is called the Covenant or Testament, (where as 〈 … 〉 the thing it is) it can been but the Signen of the Testament, 〈 ◊ 〉 rather of the blood of Christ, whereby the Testament was made.
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1610
And thus doe I thinke of the body of Christ:
And thus do I think of the body of christ:
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1611
for it was spoken by the same figure, representing the bodie and the bloode of Iesus, Christ.
for it was spoken by the same figure, representing the body and the blood of Iesus, christ.
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1612
Nowe, for that you may knowe both my faith, and what I thinke hereof: I will make open protestation of that certaine and vndoubted veritie which I beléeue:
Now, for that you may know both my faith, and what I think hereof: I will make open protestation of that certain and undoubted verity which I believe:
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1613
as also so farre as in me lyeth confirme and establish ye weake consciences of those that are here.
as also so Far as in me lies confirm and establish you weak Consciences of those that Are Here.
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1614
At the supper of the Lorde you shall consider two thinges: 1. The person of God. 2. The person of man. At the supper of the Lord you shall Consider two things: 1. The person of God. 2. The person of man.
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1615
In the person of God, 1 The institutor, which is Christ: 2 The cause of his institution, which is the remembrance of his death. In the person of God, 1 The institutor, which is christ: 2 The cause of his Institution, which is the remembrance of his death.
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1616
In the institution of these thinges, 1 The externall signes: 1 Bread for his bodie & for his death. In the Institution of these things, 1 The external Signs: 1 Bred for his body & for his death.
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1617
2 Wine for his blood shedding & most precious sacrifice. 3 The word for ye remembraunce of both. 2 Wine for his blood shedding & most precious sacrifice. 3 The word for you remembrance of both.
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1618
2 The internal meaning, And then shall you see all his spirituall graces, & most heauenly benefites: Which are these most excellent: 1 Faith, if we beleeue: 2 The internal meaning, And then shall you see all his spiritual graces, & most heavenly benefits: Which Are these most excellent: 1 Faith, if we believe:
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1619
2 Assurance of life, if we continue: 3 Saluation, if we receiue these mysteries truely: 4 In Christes blood shedding, our blood is not shedd: 2 Assurance of life, if we continue: 3 Salvation, if we receive these Mysteres truly: 4 In Christ's blood shedding, our blood is not shed:
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1620
5 In his offering God the father is pacified: 5 In his offering God the father is pacified:
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1621
6 By his death hath hee ouercome the power of death, and hee giueth the spirite, which worketh vnto life to all those that receiue him worthily: 6 By his death hath he overcome the power of death, and he gives the Spirit, which works unto life to all those that receive him worthily:
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1622
Secondly, we haue here to cōsider mā: and it is to be done two waies. 1 In his own person, 2 In the persō of his neighbor. Secondly, we have Here to Consider man: and it is to be done two ways. 1 In his own person, 2 In the person of his neighbour.
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1623
If in his owne person, then let him consider: 1 The time: Hee is warned to flye sinne: If in his own person, then let him Consider: 1 The time: He is warned to fly sin:
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1624
and though at all time hee bee put in minde thereof:
and though At all time he be put in mind thereof:
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1625
yet nowe aboue all times and (though neuer vntimely) yet it is the best time to remember it: yet now above all times and (though never untimely) yet it is the best time to Remember it:
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1626
2 The place it is holy, for wee come before God: 3 The persons, and they are these: 2 The place it is holy, for we come before God: 3 The Persons, and they Are these:
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1627
1 God the father. 2 God the Sonne. 3 God the holy Ghost. These are al there, these are naturally there: 1 God the father. 2 God the Son. 3 God the holy Ghost. These Are all there, these Are naturally there:
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1628
these are in power ther, they are not really there: these are in grace there, they are not in state there:
these Are in power there, they Are not really there: these Are in grace there, they Are not in state there:
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1629
these are in gouernmēt of spirite & truth there, & they will not be mocked at your handes: these Are in government of Spirit & truth there, & they will not be mocked At your hands:
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1630
4 The vse of this the supper of the Lord. 4 The use of this the supper of the Lord.
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1631
The vse is this. 1 That we stand in faith, & conforme our selues to the death of Christ: The use is this. 1 That we stand in faith, & conform our selves to the death of christ:
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1632
2 That we examine our selues, and come with a loathing of sinne, meaning to sinne no more. 2 That we examine our selves, and come with a loathing of sin, meaning to sin no more.
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1633
3 That you be assured, that whatsoeuer hath been done before time is pardoned. 3 That you be assured, that whatsoever hath been done before time is pardoned.
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1634
Then here commeth in the last thing to be considered, which is The person of thy neighbour: Then Here comes in the last thing to be considered, which is The person of thy neighbour:
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1635
for there be two sortes at the table. 1 Thou thy selfe, 2 And others. for there be two sorts At the table. 1 Thou thy self, 2 And Others.
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1636
For thy selfe call to minde 1 What thou wast. 2 What thou art. 3 What thou shalt be. For thy self call to mind 1 What thou waste. 2 What thou art. 3 What thou shalt be.
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1637
1 Without God, and borne in sinne: 2 Made a newe man, & strengthned in Iesus Christ: 1 Without God, and born in sin: 2 Made a new man, & strengthened in Iesus christ:
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1638
3 An heir with God, & copartner with him, if thou liue therafter. For others remember 1 To laye aside all malice with hawtines. 3 an heir with God, & copartner with him, if thou live thereafter. For Others Remember 1 To say aside all malice with haughtiness.
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1639
2 To laye aside all enuye with bitternesse. 3 To lay aside all reuenge with greedinesse. Then haue you fulfilled all. 2 To say aside all envy with bitterness. 3 To lay aside all revenge with greediness. Then have you fulfilled all.
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1640
Nowe for my owne parte, I do protest simply before the Lord my God:
Now for my own part, I do protest simply before the Lord my God:
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1641
that if I had but any warrant at al in ye scriptures, to satistie me in this point, I wold condescend willingly vnto your opinions: that if I had but any warrant At all in you Scriptures, to satistie me in this point, I would condescend willingly unto your opinions:
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1642
But séeing ye whole body of the Bible is against you, and we haue the Lord wholy on our side, what reason is there that I should credit you? And as for you,
But seeing you Whole body of the bible is against you, and we have the Lord wholly on our side, what reason is there that I should credit you? And as for you,
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1643
if you were not blinded, if you were not deceiued, if you were not most wonderfully drowned in your errours, you might easily see the truth of this matter:
if you were not blinded, if you were not deceived, if you were not most wonderfully drowned in your errors, you might Easily see the truth of this matter:
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1644
If God alone had vsed this figure in this place, if it had béen founde no where else,
If God alone had used this figure in this place, if it had been found no where Else,
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1645
if the scripture would not haue permitted it, if the lawe and the Prophets did not testifie it,
if the scripture would not have permitted it, if the law and the prophets did not testify it,
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1646
if reason and God him self did not condescend vnto it; then you might haue perswaded vs:
if reason and God him self did not condescend unto it; then you might have persuaded us:
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1647
but seeing that the Lord our God hath not bene against our opinions, but hath euen by his owne mouth iustified all that we haue spoken, what cause, what reason, what moueth you to coutende? Search and sée:
but seeing that the Lord our God hath not be against our opinions, but hath even by his own Mouth justified all that we have spoken, what cause, what reason, what moves you to coutende? Search and see:
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1648
looke into the booke of God, if 〈 ◊ 〉 very same figure be not vsed in many thinges,
look into the book of God, if 〈 ◊ 〉 very same figure be not used in many things,
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1649
as it is in this one thing of his bodye. The worde of God is compared to leauen, that leaueneth the whole lumpe:
as it is in this one thing of his body. The word of God is compared to leaven, that leaveneth the Whole lump:
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1650
the word is called a sworde: the worde is called Musterde séede: the worde of God is called fire: the word is called a sword: the word is called Musterde seed: the word of God is called fire:
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1651
the worde of God is a hammer: the word of God is bony: the worde of God is as snowe:
the word of God is a hammer: the word of God is bony: the word of God is as snow:
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1652
the worde of God is as raine: the worde of God is the seede sowen: yet for all this, the worde of the Lord leaueneth not:
the word of God is as rain: the word of God is the seed sown: yet for all this, the word of the Lord leaveneth not:
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1653
the worde of the Lorde striketh not: the worde of the Lorde groweth not: the worde of the Lorde burneth not:
the word of the Lord striketh not: the word of the Lord grows not: the word of the Lord burns not:
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1654
the worde of the Lord killeth not: the worde of the Lord sweeteneth not: the worde of the Lorde snoweth not:
the word of the Lord kills not: the word of the Lord sweeteneth not: the word of the Lord snoweth not:
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1655
the worde of the Lorde rayneth not:
the word of the Lord raineth not:
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1656
the worde of the Lorde powreth not downe, materially, grossely, earthly, and really, as the wordes portende:
the word of the Lord poureth not down, materially, grossly, earthly, and really, as the words portende:
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1657
and so I say of the body of Christe: you haue it not carnally: you haue it not fleshly:
and so I say of the body of Christ: you have it not carnally: you have it not fleshly:
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1658
you haue it not verily flesh, blood, and bone, in the sacrament. The same maner of speach also in the scripture concerning Christ, is found euery where:
you have it not verily Flesh, blood, and bone, in the sacrament. The same manner of speech also in the scripture Concerning christ, is found every where:
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1659
Christ was the rocke that gushed out water: yet Christ was not in the rocke: and Augustine and Origen are of the same opinion, that the rocke signified Christ.
christ was the rock that gushed out water: yet christ was not in the rock: and Augustine and Origen Are of the same opinion, that the rock signified christ.
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1660
Christ was in the same manner compared to the rodd of Aaron that blossomed: to the golden pott, wherein the Manna was:
christ was in the same manner compared to the rod of Aaron that blossomed: to the golden pot, wherein the Manna was:
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1661
to the Manna that came downe from heauen: to the brazen serpent that was lifted vp in the wildernesse:
to the Manna that Come down from heaven: to the brazen serpent that was lifted up in the Wilderness:
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1662
to the Prophet Ionas that was thrée dayes and thrée nightes in the whales belly: to the high way in which men walke:
to the Prophet Ionas that was thrée days and thrée nights in the Whale's belly: to the high Way in which men walk:
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1663
to the dore, by which men haue passage: to the sheepeheard, which is a keeper of shéepe:
to the door, by which men have passage: to the shepherd, which is a keeper of sheep:
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1664
To a Lyon of the Tribe of Iuda, which deuowred: to a Lambe which is commonly slayne for men:
To a lion of the Tribe of Iuda, which devoured: to a Lamb which is commonly slain for men:
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1665
yet was not Christ really in all these; no more is he corporally in ye bread at the table.
yet was not christ really in all these; no more is he corporally in the bred At the table.
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1666
Now, if all only this kind of speech were vsed of Christ, you might say something:
Now, if all only this kind of speech were used of christ, you might say something:
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1667
but I tell you that not only of Christ and his person all alone is this vsed,
but I tell you that not only of christ and his person all alone is this used,
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1668
but of all manner of things too in the booke of God. Christe sayde of Iudas, I haue chosen twelue, and one of you is a diuel, yet was Iudas no diuell.
but of all manner of things too in the book of God. Christ said of Iudas, I have chosen twelue, and one of you is a Devil, yet was Iudas no Devil.
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1669
Of the circumcision it was spoken, thus, My couenaunt shal be in your fleshe: for all that the circumcision was not the couenant.
Of the circumcision it was spoken, thus, My Covenant shall be in your Flesh: for all that the circumcision was not the Covenant.
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1670
but a signe of the couenant: but a Signen of the Covenant:
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1671
Iacob is saide to haue built an Altar to the Lord, and to haue called it by this name, The mighty God of Israel: Iacob is said to have built an Altar to the Lord, and to have called it by this name, The mighty God of Israel:
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1672
There is no dout, but Iacob knew ye the name Altar was not God, yet did he cal the signe by the name of him ye was signified.
There is no doubt, but Iacob knew you the name Altar was not God, yet did he call the Signen by the name of him you was signified.
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1673
It was written of Iohn Baptist, that he was the burning lampe, and the candle that gaue light, It was written of John Baptist, that he was the burning lamp, and the candle that gave Light,
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1674
and that he was Helias: Yet you all knowe that this was spoken but by a figure.
and that he was Elias: Yet you all know that this was spoken but by a figure.
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1675
In Genesis, the seauen kine, and the seauen cares of corne are said to bee seuen yeres:
In Genesis, the seauen kine, and the seauen Cares of corn Are said to be seuen Years:
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1676
yet were they but representations of the same:
yet were they but representations of the same:
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1677
Ahias the Prophete the Sylonite gaue vnto Ieroboam the tenne peeces of his cloke, which was cut, Ahias the Prophet the Sylonite gave unto Jeroboam the tenne Pieces of his cloak, which was Cut,
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1678
and saide he gaue vnto him the kingdome of the tenne tribes: Yet Israell was not in the péeces of the cloath:and said he gave unto him the Kingdom of the tenne tribes: Yet Israel was not in the Pieces of the cloth:
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1679
So in like manner say I to you touching this, take, eate, it is my bodie:
So in like manner say I to you touching this, take, eat, it is my body:
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1680
yet is not Christ a reall and naturall bodie there: And that you may sée, howe wee haue some thing more to say vnto you,
yet is not christ a real and natural body there: And that you may see, how we have Some thing more to say unto you,
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1681
and that wee doe not ground our faith and religion vpon presumptions, I am desirous to be satisfied at your handes,
and that we do not ground our faith and Religion upon presumptions, I am desirous to be satisfied At your hands,
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1682
and to be aunswered vnto two reasons that I will make against you:
and to be answered unto two Reasons that I will make against you:
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1683
For this I holde, that Christ is not really, naturally, flesh bloode and bone in the Sacrament: and I reason thus:
For this I hold, that christ is not really, naturally, Flesh blood and bone in the Sacrament: and I reason thus:
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1684
As Christ was with our fathers of olde in their sacramentes, so and after the same manner is Christ with vs in ours: But the bodie of Christ; As christ was with our Father's of old in their Sacraments, so and After the same manner is christ with us in ours: But the body of christ;
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1685
was not really, bodily, carnally, and grossely in their sacramentes: ergo. Christ is not really, naturall, flesh blood and bone in ours: was not really, bodily, carnally, and grossly in their Sacraments: ergo. christ is not really, natural, Flesh blood and bone in ours:
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1686
For my first proposition, I doe referre you vnto the first to the Corinthians, where you shall finde that wee haue no more priuiledge then haue they,
For my First proposition, I do refer you unto the First to the Corinthians, where you shall find that we have no more privilege then have they,
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1687
nor prerogatiue thē had they 〈 ◊ 〉 saluation by any other, or by any other meanes then had they:
nor prerogative them had they 〈 ◊ 〉 salvation by any other, or by any other means then had they:
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1688
and when either you can, or be able to say ought against those vndoubted and infallible truethes, which we haue spoken, then will I say more. My second reason is this:
and when either you can, or be able to say ought against those undoubted and infallible truths, which we have spoken, then will I say more. My second reason is this:
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1689
He that is really, carnally, bodily, fleshly, euen perfect man in the heauens, is not so and in the same manner with vs here in the earth: He that is really, carnally, bodily, fleshly, even perfect man in the heavens, is not so and in the same manner with us Here in the earth:
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1690
But Christe is verily, humanely, really, bodily, with the same bodie hee tooke of the Virgin Marie, But Christ is verily, humanely, really, bodily, with the same body he took of the Virgae Marry,
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1691
and perfect man in the heauens:
and perfect man in the heavens:
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1692
Ergo, Christ is not really, flesh, bloud, and bone in the breade, here in the earth. Ergo, christ is not really, Flesh, blood, and bone in the bread, Here in the earth.
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1693
I doe remember what Augustine saith:
I do Remember what Augustine Says:
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1694
Qui vult viuere, Super Iohan. tract. 26. habet vbi viuat, habet vnde viuat, accedat, credat, incorporetur vt vinificetur: Qui vult viuere, Super John tract. 26. habet vbi viuat, habet vnde viuat, Accedat, Credat, incorporetur vt vinificetur:
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1695
that is, He that will liue, he hath the thing nowe by which he may liue, he hath the place where he may liue:
that is, He that will live, he hath the thing now by which he may live, he hath the place where he may live:
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1696
Let him drawe neare, let him beleeue, let him be incorporated, that he may be quickened. Let him draw near, let him believe, let him be incorporated, that he may be quickened.
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1697
And in the same place it followeth:
And in the same place it follows:
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1698
Coena dominica est sacramentum Pietatis, signum est Vnitatis, The Fathers neuer vsed to say, really, bodily, gr••ly, flesh, bloud and bond in the bread. & Vineulum est Charitatis: Coena dominica est sacramentum Pietatis, signum est Vnitatis, The Father's never used to say, really, bodily, gr••ly, Flesh, blood and bound in the bred. & Vineulum est Charitatis:
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1699
that is, The Supper of the Lorde is the sacrament of Pietie, the signe of Vnitie, and the bond of Charitie:
that is, The Supper of the Lord is the sacrament of Piety, the Signen of Unity, and the bound of Charity:
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1700
so that it appeareth, Augustine thought as we doe thinke, and beléeued as we doe betéeue:
so that it appears, Augustine Thought as we do think, and believed as we do betéeue:
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1701
which was, that we haue a spiritual foode, and a spiritual drinke, in these external elements and outward signes of breade and wine.
which was, that we have a spiritual food, and a spiritual drink, in these external elements and outward Signs of bread and wine.
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1702
Moreouer, the Scripture is euident and plaine, and proueth this which I haue spoken, that is,
Moreover, the Scripture is evident and plain, and Proves this which I have spoken, that is,
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1703
howe Christe is bodily and naturally in the heauens, not bodily in the earth. In Marke it is thus written:
how Christ is bodily and naturally in the heavens, not bodily in the earth. In Mark it is thus written:
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1704
NONLATINALPHABET: that is, Christ was taken vp into heauen: But he that is there, is not also bodily here with vs:
: that is, christ was taken up into heaven: But he that is there, is not also bodily Here with us:
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1705
Ergo, Christ is not bodily here on earth. In Luke I find this: NONLATINALPHABET that is, he went from them: Ergo, christ is not bodily Here on earth. In Lycia I find this: that is, he went from them:
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1706
But in bodie Christe went from them, and in the same bodie Christe is with his father: But in body Christ went from them, and in the same body Christ is with his father:
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1707
Ergo, not bodilie and carnally with men vpon the earth. Another argument: Semper pauper es habebitis vobiscum, Matth. 26.11. non autem me: Ergo, not bodily and carnally with men upon the earth. another argument: Semper pauper es habebitis vobiscum, Matthew 26.11. non autem me:
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1708
that is, The poore ye shall alwayes haue with you, but me you can not alwayes haue with you:
that is, The poor you shall always have with you, but me you can not always have with you:
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1709
Where out I gather this briefe: The poore and Christ can not be together in one place:
Where out I gather this brief: The poor and christ can not be together in one place:
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1710
but we are assured and persuaded certainely, that the poore of the world are alwayes vpon earth:
but we Are assured and persuaded Certainly, that the poor of the world Are always upon earth:
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1711
Ergo, Christ is not with them, nor where they be here vpon the earth. Then, séeing Christ is not corporally with vs, nor in fleshly and bodily presence:Ergo, christ is not with them, nor where they be Here upon the earth. Then, seeing christ is not corporally with us, nor in fleshly and bodily presence:
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1712
We haue to inquire and search out the manner of his being here on earth.
We have to inquire and search out the manner of his being Here on earth.
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1713
For it is true, that we eate and drinke his bodye and his bloud, but after another manner then you affirme.
For it is true, that we eat and drink his body and his blood, but After Another manner then you affirm.
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1714
None is ignorant, howe that man consisteth of bodye and of soule:
None is ignorant, how that man Consisteth of body and of soul:
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1715
Therefore it is expedient we should as well be fed with spirituall foode, as it is necessaris we should liue by temporall meate:
Therefore it is expedient we should as well be fed with spiritual food, as it is necessaris we should live by temporal meat:
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1716
of which thing, if any man here be ignoraunt, then is it bicause the spirite of GOD hath not quickened him:
of which thing, if any man Here be ignorant, then is it Because the Spirit of GOD hath not quickened him:
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1717
For if you reade the sixt of Iohn, you shall finde it most apparantly.
For if you read the sixt of John, you shall find it most apparently.
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1718
Also Christe saith in an other place, Blessed are those that hunger and thirst after righteousnesse, for they shall be satisfied:
Also Christ Says in an other place, Blessed Are those that hunger and thirst After righteousness, for they shall be satisfied:
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1719
Therefore as there is a spirituall, which is an internall famishment, so is there a heauenly, which is to the soule spirituall nourishment.
Therefore as there is a spiritual, which is an internal famishment, so is there a heavenly, which is to the soul spiritual nourishment.
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1720
Isayas saith, Omnes sitientes venite ad aquas, &c. Al you ye thirst, come vnto the waters, Tertul. de Resur. Carnis. and you shall be satisfied. Tertullian hath an excellent saying:
Isaiah Says, Omnes sitientes venite ad Aquas, etc. All you you thirst, come unto the waters, Tertulian de Resurrection. Carnis. and you shall be satisfied. Tertullian hath an excellent saying:
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1721
Sermonem constituens viuificatorem, quia spiritus & vita sermo, eundem etiam carnem suam dixit, quia & sermo caro erat factus: Sermonem constituens viuificatorem, quia spiritus & vita sermon, eundem etiam Carnem suam dixit, quia & sermon Caro erat factus:
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1722
Proinde in causam vitae appetendus, & denorandus auditu, & ruminandus intellectu, & fide digerendus: Therefore in Causam vitae appetendus, & denorandus auditu, & ruminandus intellectu, & fide digerendus:
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1723
That is, Christ appointing the word of life, called the same worde his flesh, both bicause that the worde is spirite and life,
That is, christ appointing the word of life, called the same word his Flesh, both Because that the word is Spirit and life,
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1724
and bicause that the worde was made flesh:
and Because that the word was made Flesh:
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1725
Therefore, as the onely way to life Christ is to be desired, and by hearing is he to be consumed,
Therefore, as the only Way to life christ is to be desired, and by hearing is he to be consumed,
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1726
and by the vnderstanding is he to be chawed, and by faith is he to be disgested: and by the understanding is he to be chawed, and by faith is he to be digested:
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1727
I doe call to minde what Athanasius saith: I do call to mind what Athanasius Says:
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1728
Dominus aijt, quae dixi vobis, spiritus sunt & vita &c. That is, The Lorde saith, the things which I haue spoken vnto you, are spirite and life: Dominus aijt, Quae I have said vobis, spiritus sunt & vita etc. That is, The Lord Says, the things which I have spoken unto you, Are Spirit and life:
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1729
which is as much (saith Athanasius) as that which eye hath seene, and that which is giuen for vs, shall be giuen as the foode and meate of men.
which is as much (Says Athanasius) as that which eye hath seen, and that which is given for us, shall be given as the food and meat of men.
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1730
Wherefore, séeing it is euident, that Christe is the breade of life;
Wherefore, seeing it is evident, that Christ is the bread of life;
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1731
something must be spoken of the same, and it is to be determined of all Christians, what is to be helde for trueth.
something must be spoken of the same, and it is to be determined of all Christians, what is to be held for truth.
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1732
I will for this cause, briefly discusse this question in the examining of these principall pointes:
I will for this cause, briefly discuss this question in the examining of these principal points:
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1733
First, what is meant by breade in the Scriptures: Secondly, howe Christe is saide to be the breade of life:
First, what is meant by bread in the Scriptures: Secondly, how Christ is said to be the bread of life:
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1734
Thirdly, wherefore he, and none other should be this breade: Fourthly, howe this breade is receiued by vs. To the first, which concerneth breade, I say thus much:
Thirdly, Wherefore he, and none other should be this bread: Fourthly, how this bread is received by us To the First, which concerns bread, I say thus much:
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1735
I am not ignorant that it is diuerfly taken in the Scriptures: yet is all that which may be spoken hereof, not so appertinent to the matter,
I am not ignorant that it is diversely taken in the Scriptures: yet is all that which may be spoken hereof, not so appertinent to the matter,
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1736
as is worthie of very long discourse. Breade is taken for loaues of breade sometimes:
as is worthy of very long discourse. Bread is taken for loaves of bread sometime:
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1737
as in Matthew 15. and in Luk. 11. Where the neighbour doth borowe three loaues of the neighbour:
as in Matthew 15. and in Luk. 11. Where the neighbour does borrow three loaves of the neighbour:
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1738
also the Manna is called bread, in Iohn the 6. and by a figure, by Synecdoche, doth breade signifie all kinde of meate what so euer:
also the Manna is called bred, in John the 6. and by a figure, by Synecdoche, does bread signify all kind of meat what so ever:
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1739
and so saide God vnto Adam:
and so said God unto Adam:
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1740
In fudoré valius tui &c. That is, In the sweat of thy browes shalt thou eate thy breade: So also in Esay: In fudoré valius tui etc. That is, In the sweat of thy brows shalt thou eat thy bread: So also in Isaiah:
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1741
Frange esurienti p••em tuum: That is, Breake thy breade vnto the hungrie: The like may be saide of infinite places in the Scripture. French esurienti p••em tuum: That is, Break thy bread unto the hungry: The like may be said of infinite places in the Scripture.
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1742
Nowe here vpon it commeth by a Metaphor, that the worde of God is called breade:
Now Here upon it comes by a Metaphor, that the word of God is called bread:
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1743
For as the one féedeth corporally, so the other nourisheth spiritually to eternall life:
For as the one feedeth corporally, so the other Nourishes spiritually to Eternal life:
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1744
and thus doe I thinke that the breade is called the body of Christe, by the same analogie.
and thus do I think that the bread is called the body of Christ, by the same analogy.
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1745
For this cause, it is easie for you to sée the second thing we enquire after:
For this cause, it is easy for you to see the second thing we inquire After:
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1746
that is to say, Howe Christe is called the breade of life? And you shall consider thus:
that is to say, How Christ is called the bread of life? And you shall Consider thus:
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1747
either properly, or improperly are all things spoken of him: either properly, or improperly Are all things spoken of him:
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1748
If properly, then also they be such things as cōcerne both the natures of Christ, his godhead, and his manhood: If properly, then also they be such things as concern both the nature's of christ, his godhead, and his manhood:
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1749
Of which sort are these Epishetes giuen him in the scripture:
Of which sort Are these Epishetes given him in the scripture:
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1750
That Christ is God: That Christ is man, that Christ dyed, that Christ was incarnate, and such like: and that Christ was Mediatour;
That christ is God: That christ is man, that christ died, that christ was incarnate, and such like: and that christ was Mediator;
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1751
and that Christ is an intercessor, and that Christe is made an Attonement for vs. and that christ is an intercessor, and that Christ is made an Atonement for us
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1752
Nowe if Christe be spoken of improperly, which must néedes be by a figure, and by Anagogen, which is a perfect similitude representing that is figured therein:
Now if Christ be spoken of improperly, which must needs be by a figure, and by Anagogen, which is a perfect similitude representing that is figured therein:
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1753
Then are all they of that sort whereof I spake before, representing him in some one excellent and notable propertie: of which condition are these:
Then Are all they of that sort whereof I spoke before, representing him in Some one excellent and notable property: of which condition Are these:
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1754
whereas Christe is called the vine, the stone, the way, the doore, &c. after which manner,
whereas Christ is called the vine, the stone, the Way, the door, etc. After which manner,
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1755
and by the same figure Christ is called the breade of life in deede:
and by the same figure christ is called the bread of life in deed:
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1756
and therefore Augustine bringeth in the place of Iohn 6. De Doct. Christ. lib. 3. cap. 16. Nisi manducaueritis carnem filij hominis,
and Therefore Augustine brings in the place of John 6. De Doct. christ. lib. 3. cap. 16. Nisi manducaveritis Carnem filij hominis,
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1757
& sanguinem illius biberitis, non habebitis vitam in vobis: & sanguinem Illius biberitis, non habebitis vitam in vobis:
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that is, Vnlesse you eate the flesh of the sonne of man, and drinke his blond, you haue not life within you: It followeth presently: Fatinus vel flagitium iubere videtur:
that is, Unless you eat the Flesh of the son of man, and drink his blond, you have not life within you: It follows presently: Fatinus vel Flagitium iubere videtur:
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1759
signrata est ergo, praeciptens passion• Domini esse communicandum, & suauiter & vtiliter in memoria recondendum, quod pro nobis care eius crucifixa & vulnerata sit: signrata est ergo, praeciptens passion• Domini esse communicandum, & Suaviter & vtiliter in memoria recondendum, quod Pro nobis care eius Crucifix & vulnerata sit:
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1760
which is as much to say:
which is as much to say:
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1761
What? shall we cate his bodie, and drinke his bloud? he commaundeth vs a wicked and detestable thing. What? shall we cate his body, and drink his blood? he commandeth us a wicked and detestable thing.
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1762
It is therefore (saith Augustine ) a figuratiue speach, and it commaundeth to communicate and be partakers of the passion of the Lord:
It is Therefore (Says Augustine) a figurative speech, and it commandeth to communicate and be partakers of the passion of the Lord:
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1763
and to lay vp profitably and commodiously in our remembrances, that his flesh was crucified and wounded for vs. To this appertaineth that of Athanasius: In sermone in verba illa Christi.
and to lay up profitably and commodiously in our remembrances, that his Flesh was Crucified and wounded for us To this appertaineth that of Athanasius: In sermon in verba illa Christ.
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1764
Quae loquutus sum vobis spiritus & vita, quod perinde est ac sidiceret, corpus meum quod ostenditur & datur pro mundo in cibum dabitur, &c. That is:Quae loquutus sum vobis spiritus & vita, quod Perinde est ac sidiceret, corpus meum quod Ostenditur & datur Pro mundo in Food dabitur, etc. That is:
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1765
The thinges which I speake vnto you, are spirit and life; which is as much saith Athanasius, as if Christ shuld haue said;The things which I speak unto you, Are Spirit and life; which is as much Says Athanasius, as if christ should have said;
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1766
My bodie which is manifested and giuen for the world, If this doctrine were not, our fathers could neuer haue bene saued: or could neuer be confirmed: My body which is manifested and given for the world, If this Doctrine were not, our Father's could never have be saved: or could never be confirmed:
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1767
and saluation could neuer be attained by man. shall be giuē as meat to feede vpon, that spiritually euerie man may haue something,
and salvation could never be attained by man. shall be given as meat to feed upon, that spiritually every man may have something,
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1768
and that Christ may be made a safetie and defence for all, and saluation to eternall life. and that christ may be made a safety and defence for all, and salvation to Eternal life.
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1769
Out of this therefore that I haue spoken, no man may denye, that our Sauiour Christe is called the breade of heauen,
Out of this Therefore that I have spoken, no man may deny, that our Saviour Christ is called the bread of heaven,
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1770
and the spirituall foode, bicause we all féede on him by faith vnto eternall life:
and the spiritual food, Because we all feed on him by faith unto Eternal life:
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1771
so that nowe you haue no more to applye it terrestrially, or to speake of it grosly,
so that now you have no more to apply it terrestrially, or to speak of it grossly,
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1772
or to interprete it carnally, or to comprehend it materially as you haue done:
or to interpret it carnally, or to comprehend it materially as you have done:
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1773
but to thinke of that saying, this is my body, as of a thing spoken mystically and by a figure, to represent a spirituall meaning by the same.
but to think of that saying, this is my body, as of a thing spoken mystically and by a figure, to represent a spiritual meaning by the same.
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1774
The thirde thing I promised to speake of is this:
The Third thing I promised to speak of is this:
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1775
Wherefore, and for what cause Christ is called the bread of life? Albeit an heape and large companie of reasons might be gathered together, by which euerie one of them, I could proue plainely,Wherefore, and for what cause christ is called the bred of life? Albeit an heap and large company of Reasons might be gathered together, by which every one of them, I could prove plainly,
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1776
wherefore Christe is thus called the breade of life:
Wherefore Christ is thus called the bread of life:
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1777
yet, for that I am not to discourse of at this present copiously, but to wade in them as spéedily, as I may:
yet, for that I am not to discourse of At this present copiously, but to wade in them as speedily, as I may:
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1778
I will giue you a verie fewe, and in especiall these causes. 1 First therefore here lyeth the comparison:
I will give you a very few, and in especial these Causes. 1 First Therefore Here lies the comparison:
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1779
In that Christ doth and perfourmeth that vnto the soule, which the breade doth vnto the bodie: In that christ does and Performeth that unto the soul, which the bread does unto the body:
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1780
by materiall breade life is preserued, by the spirituall foode Christ, saluation is attained: by the corporall breade, the bodie is nourished, by the spirituall meate man is helped:
by material bread life is preserved, by the spiritual food christ, salvation is attained: by the corporal bread, the body is nourished, by the spiritual meat man is helped:
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1781
by the first, we are strengthened bodily, by the second, we are raysed vp eternally:
by the First, we Are strengthened bodily, by the second, we Are raised up eternally:
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1782
by the first, we are maintained to strength mightily, by the second, relieued by the spirite effectually:
by the First, we Are maintained to strength mightily, by the second, relieved by the Spirit effectually:
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1783
The one is to kéepe vs here: The other is to liue with God:
The one is to keep us Here: The other is to live with God:
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1784
the one is for a season in this life, the other for euer with the Lord:
the one is for a season in this life, the other for ever with the Lord:
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1785
So that this we knowe, as bread is to be taken that we may continue, so is not Christ to be forsaken, least we perish. 2 Secondly:
So that this we know, as bred is to be taken that we may continue, so is not christ to be forsaken, lest we perish. 2 Secondly:
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1786
the comparison holdeth betwixt Christ and the breade: For that breade profiteth vs not, if it be not vnited to our owne nature:
the comparison holds betwixt christ and the bread: For that bread profiteth us not, if it be not united to our own nature:
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1787
if it be not as good nourishment receiued, wherevpon we feede to our comfort: if it be not as good nourishment received, whereupon we feed to our Comfort:
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1788
No more is Christ vnited vnto vs, if by faith we beléeue not, that he is incarnate:
No more is christ united unto us, if by faith we believe not, that he is incarnate:
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1789
or by hope trust not, that he hath giuen vs life: or by assurance persuade not our selues, that he can deliuer vs;
or by hope trust not, that he hath given us life: or by assurance persuade not our selves, that he can deliver us;
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1790
or by certaine and vndoubted confidence, be not made his members vnto glorie. 3 Thirdly:
or by certain and undoubted confidence, be not made his members unto glory. 3 Thirdly:
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1791
as without breade man dyeth: There is none that feareth god but he is rau•shed and taken vp to God,
as without bread man Dies: There is none that fears god but he is rau•shed and taken up to God,
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1792
as it were, when he pondereth and cōsidereth those spiritual and internall cōsolations, which he attaineth by feeding, and staying on Iesus Christ. so without Christ man falleth:
as it were, when he pondereth and Considereth those spiritual and internal consolations, which he attaineth by feeding, and staying on Iesus christ. so without christ man falls:
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1793
as without bread, we continue not, so without Christ we prosper not. as without bred, we continue not, so without christ we prosper not.
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1794
It is farre a more liuely and pretious foode of the soule, Iesus Christ, whome we speake of,
It is Far a more lively and precious food of the soul, Iesus christ, whom we speak of,
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1795
then is that of the bodie, to which he is compared: for with this men haue dispensed withall for a season;
then is that of the body, to which he is compared: for with this men have dispensed withal for a season;
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1796
And Elias and Moses did fast a long time without the breade of the bodie:
And Elias and Moses did fast a long time without the bread of the body:
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1797
notwithstanding, as they could not continue but for a time, no more may we be long without Christ. 4 Fourthly:
notwithstanding, as they could not continue but for a time, no more may we be long without christ. 4 Fourthly:
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1798
It is an excellent admonition that we haue, in that Christe is compared to breade: For as breade of all other is most common and most necessarie, whereon we stay:
It is an excellent admonition that we have, in that Christ is compared to bread: For as bread of all other is most Common and most necessary, whereon we stay:
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1799
So is Christ the most rediest in need, the most liueliest in force, the most strongest in power, the most playnest in trueth, the most desirous to saue, the most valiaunt in death, the most bent against Sathan,So is christ the most Readiest in need, the most Liveliest in force, the most Strongest in power, the most Plainest in truth, the most desirous to save, the most valiant in death, the most bent against Sathan,
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1800
and most readie and most prone to defend from destruction, all such as call vpon him.
and most ready and most prove to defend from destruction, all such as call upon him.
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1801
There is yet one member and parcell •ehinde, into the which we must looke also: And it is this:
There is yet one member and parcel •ehinde, into the which we must look also: And it is this:
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1802
Howe this breade is receiued by vs? Our sauiour Christ sheweth directly how, Iohn the 6. He that beleeueth in me, hath eternall life: How this bread is received by us? Our Saviour christ shows directly how, John the 6. He that Believeth in me, hath Eternal life:
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1803
And againe, He that commeth to me, shall not hunger.
And again, He that comes to me, shall not hunger.
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1804
Therefore Augustine vpon those wordes of Christ rehearsed, saith, Qu•d paras dentes & ventrem? crede & manducasti:
Therefore Augustine upon those words of christ rehearsed, Says, Qu•d paras dentes & ventrem? crede & manducasti:
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1805
That is, Wherefore preparest thou thy teeth and thy bellie? beleeue and thou hast eaten.
That is, Wherefore preparest thou thy teeth and thy belly? believe and thou hast eaten.
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1806
And who séeth not, that this spoken, is vnderstoode of the sillie creature, the poore afflicted soule, the hungrie conscience, thirsting and gaping after the kingdome of heauen:
And who seeth not, that this spoken, is understood of the silly creature, the poor afflicted soul, the hungry conscience, thirsting and gaping After the Kingdom of heaven:
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1807
and therevpon it is, that Paule speaketh so confidently to the Romanes:
and thereupon it is, that Paul speaks so confidently to the Romans:
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1808
Who shall separate vs from the loue of God? shall affliction? shall anguish? shall persecution? shall hunger? shall nakednesse? shall trouble? shall the sworde & c? No, saith Paul, But in all these we ouercome, by him which hath loued vs: Who shall separate us from the love of God? shall affliction? shall anguish? shall persecution? shall hunger? shall nakedness? shall trouble? shall the sword & c? No, Says Paul, But in all these we overcome, by him which hath loved us:
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1809
So that I conclude, that on Christe Iesus we féede vnto life: In Christe we are immouable, we stande by him:
So that I conclude, that on Christ Iesus we feed unto life: In Christ we Are immovable, we stand by him:
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1810
In Christ we liue, for he liueth in vs: In Christ we dwell, who also dwelleth with vs:
In christ we live, for he lives in us: In christ we dwell, who also dwells with us:
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1811
In Christ we are fed with the bread of life, and in Christ do we eate vnto saluation & glory,
In christ we Are fed with the bred of life, and in christ do we eat unto salvation & glory,
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1812
if we d• it, as he willeth vs, through faith. Séeing we are ariued, and nowe haue fully performed ye was promised:
if we d• it, as he wills us, through faith. Seeing we Are arrived, and now have Fully performed you was promised:
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1813
it is required of vs to go further, to sée if we may find any other thing worthy either to be spoken of, or to confute:
it is required of us to go further, to see if we may find any other thing worthy either to be spoken of, or to confute:
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1814
Not ye a man shall thinke it so hard a thing to say any thing against you:
Not you a man shall think it so hard a thing to say any thing against you:
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1815
But bicause ye stepping ouer the threshold, and casting his eyes into the first elements & entrance of your religion, he shal scarse tell which way to betake him, nor what to speake first:
But Because you stepping over the threshold, and casting his eyes into the First elements & Entrance of your Religion, he shall scarce tell which Way to betake him, nor what to speak First:
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1816
all things among you are so corrupted.
all things among you Are so corrupted.
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1817
If you looke into that order that I haue taken, in speaking to you, it shall appeare ye this consequently followeth to be handled:
If you look into that order that I have taken, in speaking to you, it shall appear you this consequently follows to be handled:
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1818
Whether or no you haue done well, in annibilating the word of the Lord, & propounding vnto vs your preposterous doctrine, of the commixture and mingling the wine & water together at the sacrament:
Whither or no you have done well, in annibilating the word of the Lord, & propounding unto us your preposterous Doctrine, of the commixture and mingling the wine & water together At the sacrament:
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1819
As for the first institution of our sauiour Christ, if but a childe should looke in to it,
As for the First Institution of our Saviour christ, if but a child should look in to it,
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1820
though he could not cōfute you, yet he wold chide we you, for your altering ye which in so holy & reuerend maner Christ ordained.
though he could not confute you, yet he would chide we you, for your altering you which in so holy & reverend manner christ ordained.
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1821
Alexander Pope, as appeareth in his Decretals, Cap. 5. inacted, that bread and wine mixed with water, should be offered vp at the sacrifice. Alexander Pope, as appears in his Decretals, Cap. 5. enacted, that bred and wine mixed with water, should be offered up At the sacrifice.
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1822
Your generall Councel held at Carthage, saith thus: Nih•laliud offeratur, Conc. Carth. 3. De Conc dis. 2. cap. c. vt in sacramentis.
Your general Council held At Carthage, Says thus: Nih•laliud offeratur, Conc Carth 3. De Conc dis. 2. cap. c. vt in sacramentis.
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1823
quàm quod Dominus dicit, hoc est, panis & vinum aqua mixtum: ye is, Let no other thing be offered then that which God hath cōmaunded: quàm quod Dominus dicit, hoc est, Paris & vinum aqua mixtum: you is, Let no other thing be offered then that which God hath commanded:
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1824
which is to say, bread and wine mixt with water. It is a wonder to sée how these men are blinded:
which is to say, bred and wine mixed with water. It is a wonder to see how these men Are blinded:
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1825
for in their decrée they goe against them selues, and the written veritie. In that they say they will do no more then God willed:
for in their Decree they go against them selves, and the written verity. In that they say they will do no more then God willed:
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1826
they did well if they would haue performed it:
they did well if they would have performed it:
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1827
in that they say, that his institution was with wine & water, it is a manifest vntruth, there is no mention made of any water at the supper that was vpon ye table, not in al ye Euangelists:
in that they say, that his Institution was with wine & water, it is a manifest untruth, there is no mention made of any water At the supper that was upon the table, not in all you Evangelists:
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1828
In ye also they cal ye supper of ye lord a sacrifice, in that do they offend to:
In you also they call you supper of you lord a sacrifice, in that doe they offend to:
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1829
for Christ neuer spake that word of his supper, nor his Apostles who were with him:
for christ never spoke that word of his supper, nor his Apostles who were with him:
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1830
but as other your vntruthes, so is this brought in of your owne inuention: whom we may not beléeue, bicause you were many;
but as other your untruths, so is this brought in of your own invention: whom we may not believe, Because you were many;
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1831
but we will beléeue a few, if they speake the truth. For a scripture saith; Thou shalt not followe a multitude in doing ye is euil.
but we will believe a few, if they speak the truth. For a scripture Says; Thou shalt not follow a multitude in doing the is evil.
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1832
I am not vnmindful of your councel of Affrike, that decréed the self same:
I am not unmindful of your council of Africa, that decreed the self same:
pns11 vbm xx j pp-f po22 n1 pp-f np1, cst vvn dt n1 d:
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1833
But of al other, your argument ye is made by another general Councel, where there is a reason giuen of this thing, shal answere for it selfe,
But of all other, your argument you is made by Another general Council, where there is a reason given of this thing, shall answer for it self,
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1834
how they haue ahused the supper of the Lorde: for there is giuen this reason of the commixtion:
how they have ahused the supper of the Lord: for there is given this reason of the commixtion:
c-crq pns32 vhb vvn dt n1 pp-f dt n1: c-acp pc-acp vbz vvn d n1 pp-f dt n1:
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1835
De latere eius aqua cum sanguine egressa, Conciliū Wormatiense cap. 4. vinum de vera carnis eius vita cum aqua expressū ostendit. De later eius aqua cum sanguine Egress, Conciliū Warmatian cap. 4. vinum de vera carnis eius vita cum aqua expressū ostendit.
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1836
Out of the side there gushed out bloud & water, which doth declare, that wine is to be mingled,
Out of the side there gushed out blood & water, which does declare, that wine is to be mingled,
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1837
if we will haue life through his flesh, with water. if we will have life through his Flesh, with water.
cs pns12 vmb vhi n1 p-acp po31 n1, p-acp n1.
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1838
Who séeth not, that this straunge & great miracle done when Christ was deade, to make a separation betwixt him & other men, hath no force at all to proue commirtion at the table:
Who seeth not, that this strange & great miracle done when christ was dead, to make a separation betwixt him & other men, hath no force At all to prove commirtion At the table:
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1839
For the mixture which they take away from the miracle that was vpon the trée, their commixtion is at supper:
For the mixture which they take away from the miracle that was upon the tree, their commixtion is At supper:
c-acp dt n1 r-crq pns32 vvb av p-acp dt n1 cst vbds p-acp dt n1, po32 n1 vbz p-acp n1:
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1840
That was, when Christ had giuen vp the ghost: they should proue, that Christ did it when he was aliue, at the table:
That was, when christ had given up the ghost: they should prove, that christ did it when he was alive, At the table:
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1841
That was a miracle, to shewe the straunge crueltie of them vpon Christ:
That was a miracle, to show the strange cruelty of them upon christ:
cst vbds dt n1, pc-acp vvi dt j n1 pp-f pno32 p-acp np1:
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1842
and the commixtion at the table, should haue bene no miracle at al, but a custome and ordinance,
and the commixtion At the table, should have be no miracle At all, but a custom and Ordinance,
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1843
if it had bene done by Christ:
if it had be done by christ:
cs pn31 vhd vbn vdn p-acp np1:
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1844
That was a mixture of bloud and water, and what is this, that therefore you should mingle wine and water? That came out of Christes sides, This should be done at their Altar:
That was a mixture of blood and water, and what is this, that Therefore you should mingle wine and water? That Come out of Christ's sides, This should be done At their Altar:
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1845
that was for a miracle declared to the faithlesse Iewes: this must be obserued in ye faithfull Church:
that was for a miracle declared to the faithless Iewes: this must be observed in you faithful Church:
cst vbds p-acp dt n1 vvn p-acp dt j np2: d vmb vbi vvn p-acp pn22 j n1:
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1846
that was a signe to them of the displeasure of God, & of their trechery to Christ:
that was a Signen to them of the displeasure of God, & of their treachery to christ:
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1847
you forsooth must apply it to a custome, to be obserued in the house of God:
you forsooth must apply it to a custom, to be observed in the house of God:
pn22 uh vmb vvi pn31 p-acp dt n1, pc-acp vbi vvn p-acp dt n1 pp-f np1:
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1848
Wherefore if you will kéepe it, and retaine it still, as vnto them, so shall it be a token of Gods wrath and curse vnto you for euermore:
Wherefore if you will keep it, and retain it still, as unto them, so shall it be a token of God's wrath and curse unto you for evermore:
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1849
And though there haue bene sufficient tokens of the displeasure of God shewed vpon you:
And though there have be sufficient tokens of the displeasure of God showed upon you:
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1850
yet the more and the heauier shall they be, as you haue most blindly, and ouer wickedly, verie foolishly,
yet the more and the Heavier shall they be, as you have most blindly, and over wickedly, very foolishly,
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1851
and most peruersely, charmed euerie good institution of Christ.
and most perversely, charmed every good Institution of christ.
cc av-ds av-j, vvd d j n1 pp-f np1.
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1852
O that euer you should commit such sacriledge, as to kéepe true Christians, and the weake members of his bodie from the table:
O that ever you should commit such sacrilege, as to keep true Christians, and the weak members of his body from the table:
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1853
I tell you, that all forts of people should haue occasion to curse you, if you were permitted to goe forward in your diabolicall pretences:
I tell you, that all forts of people should have occasion to curse you, if you were permitted to go forward in your diabolical pretences:
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1854
Thinke you that the great man, though he be a Lay man: the honourable man, though he be a temporall man:
Think you that the great man, though he be a Lay man: the honourable man, though he be a temporal man:
vvb pn22 d dt j n1, cs pns31 vbb dt n1 n1: dt j n1, cs pns31 vbb dt j n1:
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1855
the plaine man, though he be no spirtuall man, is not as willing to receiue,
the plain man, though he be not spirtuall man, is not as willing to receive,
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1856
and as readie to come to the table of the Lord, as are you or any other of the Cleargie? Then why would you bring in Innouations,
and as ready to come to the table of the Lord, as Are you or any other of the Clergy? Then why would you bring in Innovations,
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1857
& inlarge your whorish kingdome of Rome, and teach vs that it is not lawfull for the Lay man to receiue the supper of the Lord in both kinds? I tell you, you are but robbers of men, destroyers of soules, patrons of iniquitie, defenders of vntruth, such as chop & chaunge for your own cōmoditie.
& enlarge your whorish Kingdom of Room, and teach us that it is not lawful for the Lay man to receive the supper of the Lord in both Kinds? I tell you, you Are but robbers of men, destroyers of Souls, Patrons of iniquity, defenders of untruth, such as chop & change for your own commodity.
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1858
And there is no one sort of our people, but the doore shalbe opened to them,
And there is no one sort of our people, but the door shall opened to them,
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1859
& the way made ready for them, & we will be as desirous to instruct them,
& the Way made ready for them, & we will be as desirous to instruct them,
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1860
& to tell them how to come to Christes table, as you are readie to withdraw them from the receiuing of so holy mysteries.
& to tell them how to come to Christ's table, as you Are ready to withdraw them from the receiving of so holy Mysteres.
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1861
But you, men full of iniquitie, & readie to spill the blood of the simple,
But you, men full of iniquity, & ready to spill the blood of the simple,
p-acp pn22, n2 j pp-f n1, cc j pc-acp vvi dt n1 pp-f dt j,
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1862
and to cast away multitudes of people, shew vnto me some cause, some law, some reason, some scripture, some commandemēt of God, by which you may lawfully and by right take away the wine from the breade that is deliuered.
and to cast away Multitudes of people, show unto me Some cause, Some law, Some reason, Some scripture, Some Commandment of God, by which you may lawfully and by right take away the wine from the bread that is Delivered.
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1863
Is it because Christ ministred to his disciples and not to lay men? O wise and of déepe vnderstanding:
Is it Because christ ministered to his Disciples and not to lay men? O wise and of deep understanding:
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1864
Wherefore do you minister at al vnto them? wherfore then let you any come? If it be lawfull for them to receiue bread, shal it bee lawfull for them to take the wine? Why? Christ deliuered both: ergo they must haue both:
Wherefore do you minister At all unto them? Wherefore then let you any come? If it be lawful for them to receive bred, shall it be lawful for them to take the wine? Why? christ Delivered both: ergo they must have both:
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1865
Christ saide not only, take & eat; but take & drink too:
christ said not only, take & eat; but take & drink too:
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1866
Christ did not all alone giue the bread for his bodie, but he gaue as well the wine for his bloode:
christ did not all alone give the bred for his body, but he gave as well the wine for his blood:
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1867
therefore béeing giuen ioyntly, they may not be distinguished seuerally:
Therefore being given jointly, they may not be distinguished severally:
av vbg vvn av-j, pns32 vmb xx vbi vvn av-j:
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1868
and being deliuered by Christ equally, they may not bée cutt a sunder by man vnreuerently.
and being Delivered by christ equally, they may not been Cut a sunder by man unreverently.
cc vbg vvn p-acp np1 av-jn, pns32 vmb xx vbi vvi dt av p-acp n1 av-j.
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1869
Your councell of Constance, after Christ 1415. and at their Session in Iune 13. Consilium Cōstantiense. By the meane• of Dioscorus B. of Alexandr••,
Your council of Constance, After christ 1415. and At their Session in Iune 13. Consilium Cōstantiense. By the meane• of Dioscorus B. of Alexandr••,
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1870
and one Chrysaphius, was a Councell held at Ephesus, where Entyches the heretike was restored; ergo, a Councel can & doeth erre, and so doth this of yours.
and one Chrysaphius, was a Council held At Ephesus, where Entyches the heretic was restored; ergo, a Council can & doth err, and so does this of yours.
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1871
Did forbid to minister in both kinds at the Altar: Did forbid to minister in both Kinds At the Altar:
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1872
But what of that? it proneth not that therefore it was a thing lawefull because they decred it:
But what of that? it proneth not that Therefore it was a thing lawful Because they decreed it:
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1873
for the Scribes and Pharcsies tooke counsell together against Christ often times and his doctrine, as well as you doe against his ordinance and institution:
for the Scribes and Pharcsies took counsel together against christ often times and his Doctrine, as well as you do against his Ordinance and Institution:
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1874
Yet may we not iustifie or alow them, no more then we dare or be able to thinke well of you:
Yet may we not justify or allow them, no more then we Dare or be able to think well of you:
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1875
And albeit your superstitious Eremites, some, not all the dayes of their life, many, not in the space of many yeares, did euer receiue the communion:
And albeit your superstitious Eremites, Some, not all the days of their life, many, not in the Molle of many Years, did ever receive the communion:
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1876
yet are they no lawe vnto vs, no more then are the Iewes or Turkes that disalowe of all that Christ doeth:
yet Are they not law unto us, no more then Are the Iewes or Turkes that disallow of all that christ doth:
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1877
A simple man may sée you are in a wrong way:
A simple man may see you Are in a wrong Way:
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1878
For both the institution of Christ proueth it, The custome of the Apostles aloweth it, The manner & ordinances in the primitiue Church confirmed it, The fathers & the Doctors haue defended it,
For both the Institution of christ Proves it, The custom of the Apostles alloweth it, The manner & ordinances in the primitive Church confirmed it, The Father's & the Doctors have defended it,
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1879
& our Churche of Englande doeth against you and all other heretikes stande vnto it, That the holy communion is to be ministred vnder both the kindes of bread and wine, not vnder one.
& our Church of England doth against you and all other Heretics stand unto it, That the holy communion is to be ministered under both the Kinds of bred and wine, not under one.
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1880
It is euident in Luke, where as Christ our Sauinur is first saide to giue thankes: secondly, to haue broken: thirdly to haue giuen: fourthly, the bread: fiftly, to his disciples: then to haue cōmaunded them: It is evident in Lycia, where as christ our Sauinur is First said to give thanks: secondly, to have broken: Thirdly to have given: fourthly, the bred: Fifty, to his Disciples: then to have commanded them:
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1881
but what? To do the same in remēbraunce of him. Then also it followeth, ye likewise after supper, Mark. 14.22. first Christ took the cup: then spake vnto them:
but what? To do the same in remembrance of him. Then also it follows, you likewise After supper, Mark. 14.22. First christ took the cup: then spoke unto them:
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1882
then said ye the cup was the new Testament in his bloud: Then shed for them and for many for remission of sinnes; as Mathew saith: where vppon I conclude this: then said you the cup was the new Testament in his blood: Then shed for them and for many for remission of Sins; as Matthew Says: where upon I conclude this:
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1883
The Institution of our Sauiour Iesus Christ is not to be broken:
The Institution of our Saviour Iesus christ is not to be broken:
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1884
But when he was at supper, he gaue the Breade and the Cupp equally to all:
But when he was At supper, he gave the Bread and the Cup equally to all:
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1885
ergo, we must giue the bread and the wine to euery one, neither is his holy Institution to bée broken.ergo, we must give the bred and the wine to every one, neither is his holy Institution to been broken.
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1886
Paule vnto them of Corinthus saith thus: That which I receiued, I receiued of the Lorde, and it was this:
Paul unto them of Corinthus Says thus: That which I received, I received of the Lord, and it was this:
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1887
that the same night Christ was betrayed, he tooke bread, and brake it in remembrance of him: that the same night christ was betrayed, he took bred, and brake it in remembrance of him:
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1888
Then after supper he tooke the cup, and saide, it is the newe Testament in my bloude, this doe as ofte as you do i•in remēbraunce of me. Then After supper he took the cup, and said, it is the new Testament in my blood, this do as oft as you do i•in remembrance of me.
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1889
There followeth a Confirmation of the Institution with a reason & cause thereof: namely, As often as you shall eate this bread,1. Cor. 11.24. and drinke this cup, you shal shewe the Lordes death till he come.
There follows a Confirmation of the Institution with a reason & cause thereof: namely, As often as you shall eat this bread,1. Cor. 11.24. and drink this cup, you shall show the lords death till he come.
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1890
Out of this place I gather these collections: The first is, a Christipersona; from the person of Christ, thus knitt together:
Out of this place I gather these collections: The First is, a Christipersona; from the person of christ, thus knit together:
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1891
that which Christ did, that same did Paul imitate and keepe in his Churche of Corinthus: that which christ did, that same did Paul imitate and keep in his Church of Corinthus:
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1892
ergo, wee ought not (or any other nation else) but keepe the same custome in breaking breade,
ergo, we ought not (or any other Nation Else) but keep the same custom in breaking bread,
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1893
and giuing wine vnto all that come in our Church. The seconde reason is this: taken a persona Pauls, from the person of Paul:and giving wine unto all that come in our Church. The seconde reason is this: taken a persona Paul's, from the person of Paul:
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1894
for Paul would do no other thing than that which was lawfull, which also is to be done of vs:
for Paul would do no other thing than that which was lawful, which also is to be done of us:
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1895
but Paul vsed bread and wine indifferently to all without acception: ergo wee also ought to doe the like. but Paul used bred and wine indifferently to all without acception: ergo we also ought to do the like.
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1896
The thirde reason is taken ab Ecclesia, from the custome of the Church:
The Third reason is taken ab Ecclesia, from the custom of the Church:
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1897
and the church of Corinthus was verie precise in obseruing the ordinances of Christ & Paul;
and the Church of Corinthus was very precise in observing the ordinances of christ & Paul;
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1898
wherefore seeing they in that Church had the sacramentes ministred in bothe kinds;
Wherefore seeing they in that Church had the Sacraments ministered in both Kinds;
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1899
the church of England, & all other godly & refourmed churches, ought to do the like.
the Church of England, & all other godly & reformed Churches, ought to do the like.
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1900
This without question was wel & su••iciently knowen to the churches in the East & West 〈 ◊ 〉 the space of many hundred yeares after Christ,
This without question was well & su••iciently known to the Churches in the East & West 〈 ◊ 〉 the Molle of many hundred Years After christ,
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1901
& vntil the image of desolation was set vp, & the tyranny of ye Pope fully established, these & such like deformities were not knowen.
& until the image of desolation was Set up, & the tyranny of the Pope Fully established, these & such like deformities were not known.
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1902
Inhus a Pope writing to the bishops that were in Egypt, sindeth great fault with them for not deliuering the bread & the wine vnto the people: wherof he yeldeth two reasons: Inhus a Pope writing to the Bishops that were in Egypt, sindeth great fault with them for not delivering the bred & the wine unto the people: whereof he yieldeth two Reasons:
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1903
the first for that Christ commended to the Apostles both his body & his bloud:
the First for that christ commended to the Apostles both his body & his blood:
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1904
The second, for that there was a commendation seuerall by it selfe left to all, both of the bread & of ye wine that was in the cup. The second, for that there was a commendation several by it self left to all, both of the bred & of the wine that was in the cup.
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1905
And Gelasius doth write to certein bishops & sayth: Anathematizariomnes, qui accepto corpore Christi, In decret. abstineant a Calicis communione:
And Gelasius does write to certain Bishops & say: Anathematizariomnes, qui accepto corpore Christ, In Decree. abstineant a Calicis communion:
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1906
that is, Those men are all accursed, who taking the body of the Lord, shal abstain from the receiuing of the cup.
that is, Those men Are all accursed, who taking the body of the Lord, shall abstain from the receiving of the cup.
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1907
Now this was one of your Popes too;
Now this was one of your Popes too;
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1908
for i• is euident that this beggerly & slauish decision, came in a lōg time after our sauiour Christ,
for i• is evident that this beggarly & slavish decision, Come in a long time After our Saviour christ,
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1909
& therfore the greater is your condemnation, as knowing that these are the deuises of men, wil yet for all that cleaue vnto thē so stedfastly.
& Therefore the greater is your condemnation, as knowing that these Are the devises of men, will yet for all that cleave unto them so steadfastly.
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1910
The Tripartite historie doeth make mention, that S. Ambrose wrote to Theodosius the Emperor, to this effect:
The Tripartite history doth make mention, that S. Ambrose wrote to Theodosius the Emperor, to this Effect:
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1911
O Imperator & Princeps conseruorum, &c. that is, O Emperor & Prince of thy fellow seruants: O Imperator & Princeps conseruorum, etc. that is, Oh Emperor & Prince of thy fellow Servants:
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1912
for there is only one God, king, lord, & creator of all:
for there is only one God, King, lord, & creator of all:
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1913
with what eyes are you able to looke vpon ye temple of the high God? how will you lift vp your handes to heauen, which drop downe continually with the bloud thou hast shed vniustly? For I finde that at that time seuen thousande men were slaine,with what eyes Are you able to look upon you temple of the high God? how will you lift up your hands to heaven, which drop down continually with the blood thou hast shed unjustly? For I find that At that time seuen thousande men were slain,
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1914
euen good Christians, by ye cōmandment of Theodosius at Thessalonica: and therfore Ambrose proceedeth in his Epistle to Theodosius thus:
even good Christians, by the Commandment of Theodosius At Thessalonica: and Therefore Ambrose Proceedeth in his Epistle to Theodosius thus:
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1915
How can you (O Emperour) receiue the holy body of Christ with such hands? With what rashnes can you take the cup and put it to your mouth, to tast of his moste precious bloud? when as by the fury of your commaundement so much bloud hath beene shedde without a cause? &c. In this it is moste apparantly to be séne, that in the time of Ambrose, hoth the Emperor• his people vsed to receiue the communion in both kinds:How can you (Oh Emperor) receive the holy body of christ with such hands? With what rashness can you take the cup and put it to your Mouth, to taste of his most precious blood? when as by the fury of your Commandment so much blood hath been shed without a cause? etc. In this it is most apparently to be séne, that in the time of Ambrose, hoth the Emperor• his people used to receive the communion in both Kinds:
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1916
so that wee are to suspect you now, more vehencently then we did before:
so that we Are to suspect you now, more vehencently then we did before:
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1917
and wee may think that you are some grieuous & deceitful Gibeonites come hither to espie what Iosuah and his people Israel doth,
and we may think that you Are Some grievous & deceitful Gibeonites come hither to espy what Joshua and his people Israel does,
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1918
and in the ende to make some conquest, and to praye vppon vs:
and in the end to make Some conquest, and to pray upon us:
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1919
for if you did reade and holde vppon the fathers of olde, whome very glosingly you haue in your mouth, to begyle the simplicitie of yong heads withall, it could not be, that you should so much differ from them as you doe.
for if you did read and hold upon the Father's of old, whom very glosingly you have in your Mouth, to beguile the simplicity of young Heads withal, it could not be, that you should so much differ from them as you do.
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1920
For which of them all affirmeth as you do affirme: or defendeth that you do defend: or mainteineth that you mainteine:
For which of them all Affirmeth as you do affirm: or defendeth that you do defend: or maintaineth that you maintain:
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1921
or standeth so vndiscreetely in so manifest vntruethes as you do? Search & see, all the whole Senate and good troope of famous & learned men, are against you:
or Stands so undiscreetly in so manifest untruths as you do? Search & see, all the Whole Senate and good troop of famous & learned men, Are against you:
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1922
Euen Fabianus your countriman, and a Roman, that liued vnder Gradianus, and Philippus, & continued till the raigne of Decius, as witnesseth Platina, gaue in commaundement:
Even Fabianus your countryman, and a Roman, that lived under Gradianus, and Philip, & continued till the Reign of Decius, as Witnesseth Platina, gave in Commandment:
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1923
Vt quisque Christianus singulis annis ter Eucharistiam sumeret: Vt Quisque Christian Singulis Annis ter Eucharistiam sumeret:
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1924
That is, That euery one named a Christian, shoulde euery yeare receiue the supper of the Lord without exception it is commaunded, That is, That every one nam a Christian, should every year receive the supper of the Lord without exception it is commanded,
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1925
and as appeareth in the customes of the Church, they did receiue it in both kinds, of bread (I meane) and wine. Augustine sayeth thus:
and as appears in the customs of the Church, they did receive it in both Kinds, of bred (I mean) and wine. Augustine Saith thus:
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1926
They that eate and drinke Christe, eate and drinke him vnto eternal life: he that eateth him is refreshed: They that eat and drink Christ, eat and drink him unto Eternal life: he that Eateth him is refreshed:
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1927
he that drinketh him is quickened and liueth. The glose in that place sayth thus: Idest, Dist. 2. Can. si Quotiscunque. in specie panis & vini: he that Drinketh him is quickened and lives. The gloze in that place say thus: Idest, Dist 2. Can. si Quotiscunque. in specie Paris & Wine:
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1928
as much to saye, as the wordes spoken by Augustine are to be vnderstoode in both ye kindes, both breade and wine.
as much to say, as the words spoken by Augustine Are to be understood in both you Kinds, both bread and wine.
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1929
Ambrose is of this same opinion in the deciding of this matter vppon the wordes of consecration.Ambrose is of this same opinion in the deciding of this matter upon the words of consecration.
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1930
Hilarie is as plaine as he was graue, in this point. Hillary is as plain as he was graven, in this point.
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1931
Si non sunt tanta peccata, vt communicetur quis, non se debet à medicina corporis & sanguinis Domins separare: Si non sunt tanta Peccata, vt communicetur quis, non se debet à medicina corporis & Blood Domins separare:
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1932
That is, If thy sinnes be not such, but that thou maist communicate, no man must presume to separate Christes body from his bloud.
That is, If thy Sins be not such, but that thou Mayest communicate, no man must presume to separate Christ's body from his blood.
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1933
Cyprian is very hoat with Cornelius the Pope, and sayeth:Cyprian is very hot with Cornelius the Pope, and Saith:
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1934
At verò nunc non infirmis, In Epist. 2. de Caena Dom. sed fortibus pax necessaria est, At verò nunc non infirmis, In Epistle 2. de Cena Dom. sed fortibus pax necessaria est,
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1935
nec morientibus, sed viuentibus communicatio a nobis danda est: &c. That is, At this present, peace is necessarie, not to the weake,
nec morientibus, sed viuentibus Communication a nobis Danda est: etc. That is, At this present, peace is necessary, not to the weak,
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1936
but to the strong, and the communion is to be giuen, not to the dead,
but to the strong, and the communion is to be given, not to the dead,
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1937
but to them that are aliue, &c. And after this, Cyprian giueth Pope Cornelius a great charge concerning the soldiers that were then in armes, that before they went to the battaile, they should receiue the supper of the Lorde, In Sophonian• Proph. both in breade and in wine.
but to them that Are alive, etc. And After this, Cyprian gives Pope Cornelius a great charge Concerning the Soldiers that were then in arms, that before they went to the battle, they should receive the supper of the Lord, In Sophonian• Proph both in bread and in wine.
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1938
Ierome is a sufficient witnesse for his tyme of this:Jerome is a sufficient witness for his time of this:
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1939
who both allowed of receiuing it in both kinds, and commaunded all other to do it:
who both allowed of receiving it in both Kinds, and commanded all other to do it:
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1940
Therfore I shal néede to wade no further in confuting and gainsaying you, whome both the Scriptures,
Therefore I shall need to wade no further in confuting and gainsaying you, whom both the Scriptures,
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1941
and the fathers, and all good men of all times for this grieuous sacriledge haue condemned. Wherfore it followeth:
and the Father's, and all good men of all times for this grievous sacrilege have condemned. Wherefore it follows:
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1942
My wordes shalbe in your heart. My words shall in your heart.
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1943
In this graue, vehement, yet short commaundement, from the Lord, from Moses, and for the lawe of the Lorde,
In this graven, vehement, yet short Commandment, from the Lord, from Moses, and for the law of the Lord,
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1944
and for the kéeping of the same, I haue to obserue especially this:
and for the keeping of the same, I have to observe especially this:
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1945
That customes of men, antiquitie in matters of waight, Chanons of Bishops, decrees of Popes, opinions of fathers, constitutions prouinciall,
That customs of men, antiquity in matters of weight, Canonas of Bishops, decrees of Popes, opinions of Father's, constitutions provincial,
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1946
and fond ceremonies obserued of olde, are not to be allowed of against God. And as euery good and faithfull Christian ought to beléeue this:and found ceremonies observed of old, Are not to be allowed of against God. And as every good and faithful Christian ought to believe this:
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154
Image 64
1947
so is it not possible that your religion (for you call it religion) should stande,
so is it not possible that your Religion (for you call it Religion) should stand,
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154
Image 64
1948
if you helde not vppon the vaine customes, and foolish inuentions of your auncesters.
if you held not upon the vain customs, and foolish Inventions of your Ancestors.
cs pn22 vvd xx p-acp dt j n2, cc j n2 pp-f po22 n2.
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154
Image 64
1949
I knowe right well, that I haue in many your articles sayde something against this your vayne authoritie:
I know right well, that I have in many your Articles said something against this your vain Authority:
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154
Image 64
1950
yet haue I nowe more occasion, as I see you more diuelishly bent, and more hautily at this present to lift vp your heades.
yet have I now more occasion, as I see you more diuelishly bent, and more hautily At this present to lift up your Heads.
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154
Image 64
1951
For if the pryde of your father the Pope were not in you, or that it did not burst out at this present in your faces,
For if the pride of your father the Pope were not in you, or that it did not burst out At this present in your faces,
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154
Image 64
1952
when you heare the trueth auowched, and your lyes impugned, wee could conceiue some good opinion of you,
when you hear the truth auowched, and your lies impugned, we could conceive Some good opinion of you,
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154
Image 64
1953
and thinke, that of ignorance you did that you doe:
and think, that of ignorance you did that you do:
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154
Image 64
1954
but nowe that wée sée howe you kicke and spurne against the quicke, and against the worde of the Lorde and his commandements, oppose the decrees & constitutions of your Popes, wée plainly perceiue, that of malice you withstande vs: of disdaine you contemne vs:
but now that we see how you kick and spurn against the quick, and against the word of the Lord and his Commandments, oppose the decrees & constitutions of your Popes, we plainly perceive, that of malice you withstand us: of disdain you contemn us:
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154
Image 64
1955
of an euill heart you fight with vs:
of an evil heart you fight with us:
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154
Image 64
1956
and as carelesse and faithlesse persons you thrust in your selues for to controll vs. What if Anacletus that presumptuous Herod, in his Epistle to the Bishops of Italy, vaunted of his Popedome and royall state, which he set vp aboue others,
and as careless and faithless Persons you thrust in your selves for to control us What if Anacletus that presumptuous Herod, in his Epistle to the Bishops of Italy, vaunted of his Popedom and royal state, which he Set up above Others,
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1957
as mistresse and Quéene of all the worlde? shall wée therefore thinke that his lawes can moue vs? or his Decretals concerne vs? or his counterfeit holynesse delude vs so, that we also though he haue bewitched others, shoulde nowe againe be inchaunted with his deadly cup of poyson? I tell you no:
as mistress and Queen of all the world? shall we Therefore think that his laws can move us? or his Decretals concern us? or his counterfeit holiness delude us so, that we also though he have bewitched Others, should now again be enchanted with his deadly cup of poison? I tell you no:
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154
Image 64
1958
wee serue the God of heauen;
we serve the God of heaven;
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154
Image 64
1959
wee serue the Lorde of hostes, and we knowe it is better to obey God than you:
we serve the Lord of hosts, and we know it is better to obey God than you:
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154
Image 64
1960
what? howe? where? when? what time did the Lorde euer saye as Innocentius. 3. sayd (the second Nimrod of the earth) that the sacerdotall dignitie, was aboue the imperiall crown and maiestie of the Lordes annoynted.
what? how? where? when? what time did the Lord ever say as Innocentius. 3. said (the second Nimrod of the earth) that the sacerdotal dignity, was above the imperial crown and majesty of the lords anointed.
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154
Image 64
1961
And because that one man sayde;
And Because that one man said;
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154
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1962
that as the Sunne was higher and greater then the Moone, so the Pope is greater and higher then the Emperours:
that as the Sun was higher and greater then the Moon, so the Pope is greater and higher then the emperors:
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154
Image 64
1963
Shall wee for him and his saying, obey all that he did? I tell you no;
Shall we for him and his saying, obey all that he did? I tell you no;
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154
Image 64
1964
but whatsoeuer the Lorde commaundeth, that will we doe.
but whatsoever the Lord commandeth, that will we do.
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154
Image 64
1965
For that same decree of Pope Leo the fourth, at the Councell holden of threescore and twelue Bishops, may not preuaile with vs:
For that same Decree of Pope Leo the fourth, At the Council held of threescore and twelue Bishops, may not prevail with us:
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154
Image 64
1966
wee regarde not his edict, nor cursse, doe what he can: and the thing that hee and all the other agréed vnto, was a damnable thing: For it was thus enacted:
we regard not his edict, nor curse, do what he can: and the thing that he and all the other agreed unto, was a damnable thing: For it was thus enacted:
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154
Image 64
1967
Si quis dogmata, mandata, sanctiones, &c. If any man shall violate and breake the ordinances, Ex conc. 4. Leonis Papae 4. decrees, appointmentes, constitutions, Si quis dogmata, Commandments, sanctiones, etc. If any man shall violate and break the ordinances, Ex Conc. 4. Leonis Pope 4. decrees, appointments, constitutions,
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154
Image 64
1968
and edictes, inacted by the see of Rome for reformation of any thing, that same man shalbe accursed. and edicts, enacted by the see of Room for Reformation of any thing, that same man shall accursed.
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154
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1969
Nowe I tell you, that that same prowde Peacock is he, that togither with his shalbe vnfeathered, and accursed to:
Now I tell you, that that same proved Peacock is he, that together with his shall unfeathered, and accursed to:
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154
Image 64
1970
wee wilbe safe in the name of the Lorde, and dwelt in peace vnder his winges:
we will safe in the name of the Lord, and dwelled in peace under his wings:
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(6) part (DIV1)
154
Image 64
1971
all the Hornets of Rome shall neuer sting vs. Thinke you that wee are moued at Adrian Pope, for all his seuere lawe made? Quòd nulli liceat vel addere aliquid vel demere de decretis Pontificum:
all the Hornets of Room shall never sting us Think you that we Are moved At Adrian Pope, for all his severe law made? Quòd None liceat vel addere Aliquid vel demere de decretis Pontificum:
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154
Image 64
1972
Howe it is lawfull for no man to adde or detract from the decrees of the Bishops of Rome. How it is lawful for no man to add or detract from the decrees of the Bishops of Room.
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154
Image 64
1973
You may feare, and you may feare in déede: You may Fear, and you may Fear in deed:
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(6) part (DIV1)
154
Image 64
1974
for it is a fearfull thing to you all, to take awaye she reuerende maiestie from the soueraigne God,
for it is a fearful thing to you all, to take away she reverend majesty from the sovereign God,
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(6) part (DIV1)
154
Image 64
1975
and giue it to a cursed man, as your predecessours and you haue done.
and give it to a cursed man, as your predecessors and you have done.
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154
Image 64
1976
And I am assured, and I knowe, that no one Pope from the beginning of your Popedome, within the compasse of these thousand yeares, hath liued so vertuously,
And I am assured, and I know, that no one Pope from the beginning of your Popedom, within the compass of these thousand Years, hath lived so virtuously,
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155
Image 65
1977
or behaued him selfe so reuerently, or done that he did so Christianly, or raigned so peaceably among men,
or behaved him self so reverently, or done that he did so Christianly, or reigned so peaceably among men,
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155
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1978
but that he still incroched and mounted vp with Icarus winges a great deale higher then be ought to haue done,
but that he still encroached and mounted up with Icarus wings a great deal higher then be ought to have done,
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(6) part (DIV1)
155
Image 65
1979
and at length hath melted, and béene tumbled downe very soudenly:
and At length hath melted, and been tumbled down very suddenly:
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(6) part (DIV1)
155
Image 65
1980
which assuredly hath béene the greate and heauie iudgement of God vppon your Prelates, that the pryde and moste hautie looke of the whore of Rome, might be detested of the worlde.
which assuredly hath been the great and heavy judgement of God upon your Prelates, that the pride and most haughty look of the whore of Room, might be detested of the world.
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155
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1981
Hath not euery one for these your deformities abhorred you? Verily, at this time the gouernement of the worlde, which sometimes you had, is taken from you:
Hath not every one for these your deformities abhorred you? Verily, At this time the government of the world, which sometime you had, is taken from you:
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1982
For, who can suffer it, and who wil tolerate your presumptuous hearts? what? are your decrées as antentike? as allowable? as sounde? as good? as holye? as trewe? as vndoubted? as strong? and as cer•eine,
For, who can suffer it, and who will tolerate your presumptuous hearts? what? Are your decrees as antentike? as allowable? as sound? as good? as holy? as true? as undoubted? as strong? and as cer•eine,
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155
Image 65
1983
as are the writinges of the Apostles? In veritie, so haue all your Bishops sayde:
as Are the writings of the Apostles? In verity, so have all your Bishops said:
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(6) part (DIV1)
155
Image 65
1984
and what by armes, what by force, what by treacherie, what by collusions and deceit, and what by thretenings and manaces, they haue attained to all that they haue attained.
and what by arms, what by force, what by treachery, what by collusions and deceit, and what by thretenings and manaces, they have attained to all that they have attained.
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1985
It made the Emperour Ludouicus the first to stoope to the Bishops. It made Henry the first, and Otto the firste, to subscribe vnto him;
It made the Emperor Ludovicus the First to stoop to the Bishops. It made Henry the First, and Otto the First, to subscribe unto him;
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(6) part (DIV1)
155
Image 65
1986
and they both yelded vp their right:
and they both yielded up their right:
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155
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1987
For Gregory the seuenth caused it to bee agréed vppon to be idolatrie, if any one obeyed not the sea of Rome:
For Gregory the Seventh caused it to be agreed upon to be idolatry, if any one obeyed not the sea of Rome:
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155
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1988
And Adrian Pope, affirmed, and in the same constituted, that the church of Rome was the heade and mother of all churches in the worlde,
And Adrian Pope, affirmed, and in the same constituted, that the Church of Rome was the head and mother of all Churches in the world,
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155
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1989
and that all other churches shoulde stoope and obey her ordinances, It is well knowen that Alexander the seconde writt to Philip king of Fraunce, that all the decrées of the sea of Rome are as certeinly to be helde vppon, to be beléeued,
and that all other Churches should stoop and obey her ordinances, It is well known that Alexander the seconde writ to Philip King of France, that all the decrees of the sea of Room Are as Certainly to be held upon, to be believed,
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1990
and as surely receiued of all men, as are the Canons of the whole worlde.
and as surely received of all men, as Are the Canonas of the Whole world.
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155
Image 65
1991
This caused Bonifacius to list vp his head so high aboue heauen and earth, and writing to Ruffus, and to other Bishops in Thessalia, did chide thē mightily for their resisting him, alleging out of ye decrées of Pope Gelasius, that the word of ye Apostle of ye see of Rome was neuer retracted:
This caused Boniface to list up his head so high above heaven and earth, and writing to Ruffus, and to other Bishops in Thessalia, did chide them mightily for their resisting him, alleging out of the decrees of Pope Gelasius, that the word of the Apostle of you see of Rome was never retracted:
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1992
but by the leaue of so reuerend a father (and if he will not, we will take leaue) his fatherhood hath lyed a little,
but by the leave of so reverend a father (and if he will not, we will take leave) his fatherhood hath lied a little,
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155
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1993
and his lye is the greater as he woulde fauour that vpon the Lord, which is contrary to God and his worde:
and his lie is the greater as he would favour that upon the Lord, which is contrary to God and his word:
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155
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1994
The Lorde sayth, he choose Saul: but the Pope was neuer chosen by God. The Lorde did fetche Dauid from the sheepefold, and willed his people to feare him.
The Lord say, he choose Saul: but the Pope was never chosen by God. The Lord did fetch David from the sheepfold, and willed his people to Fear him.
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155
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1995
And Salomon did the Lord set in the throne of his father:
And Solomon did the Lord Set in the throne of his father:
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1996
but I do not finde that the Pope, though he dwell at Rome, hath any roume at all, no, not the breadth of a nayle in the booke of God.
but I do not find that the Pope, though he dwell At Room, hath any room At all, no, not the breadth of a nail in the book of God.
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1997
I know that Iosias was sent from God, a defender of his people; and Iehosaphat was accounted as one of the worthies among the Princes:
I know that Iosias was sent from God, a defender of his people; and Jehoshaphat was accounted as one of the worthies among the Princes:
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1998
and Ezechias is estéemed as a man renowned for his holynesse:
and Hezekiah is esteemed as a man renowned for his holiness:
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155
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1999
But, for the Pope, he may get him a place in some odde corner of the worlde by tyrannie and bloudshed,
But, for the Pope, he may get him a place in Some odd corner of the world by tyranny and bloodshed,
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2000
but he was neuer ordeyned or set in place by the Lorde our God. This I remember Christ sayth:
but he was never ordained or Set in place by the Lord our God. This I Remember christ say:
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2001
The Kings of the earth do raigne and striue for rule: but, sayth Christ to his Apostles, it may not be so with you:
The Kings of the earth do Reign and strive for Rule: but, say christ to his Apostles, it may not be so with you:
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2002
of which I inferre, that séeing the Pope is in the place of Peter (as he sayth) & in the roume of an Apostle, he must not therefore rule and raigne ouer vs. Moreouer, Reddite quae sunt Caesaris Caesars:
of which I infer, that seeing the Pope is in the place of Peter (as he say) & in the room of an Apostle, he must not Therefore Rule and Reign over us Moreover, Give back Quae sunt Caesaris Caesars:
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2003
Giue vnto Caesar the things that are Caesars: But it was neuer sayde, giue vnto the Pope that which is the Popes:
Give unto Caesar the things that Are Caesars: But it was never said, give unto the Pope that which is the Popes:
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2004
for as I doe finde, his authoritie is, and hath béene from time to time vsurped:
for as I do find, his Authority is, and hath been from time to time usurped:
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2005
So that for my owne parte I tell you truely, you that are here the hirelings of the Pope,
So that for my own part I tell you truly, you that Are Here the hirelings of the Pope,
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(6) part (DIV1)
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2006
& you the very members of the very Antichriste, I am so farre from beléeuing either his ordinances,
& you the very members of the very Antichrist, I am so Far from believing either his ordinances,
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(6) part (DIV1)
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2007
or his decrées, or his Canons that he hath made;
or his decrees, or his Canonas that he hath made;
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(6) part (DIV1)
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2008
that I will not cease to praye continuallye daye and night, that the Lorde our God woulde reuenge the iniquitie of the man of Rome,
that I will not cease to pray continually day and night, that the Lord our God would revenge the iniquity of the man of Room,
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2009
and plucke him out of that seate of deadly sinne, wherein he sitteth.
and pluck him out of that seat of deadly sin, wherein he Sitteth.
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2010
For what is the Pope and his vsurped authoritie, that wée should obey his ordinances? His customes are the customes of Egypt, and his abhominations are the abhominations of Chanaan, and they are not to bee followed.
For what is the Pope and his usurped Authority, that we should obey his ordinances? His customs Are the customs of Egypt, and his abominations Are the abominations of Canaan, and they Are not to be followed.
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2011
Facietis iudiciamea, & praecepta mea seruabitis, Leu. 18. & in eis ambulabitis: Facietis iudiciamea, & praecepta mea seruabitis, Leu. 18. & in eis ambulabitis:
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2012
You shall doe my iudgementes, you shall keepe my preceptes and walke in them, sayth the Lorde: You shall do my Judgments, you shall keep my Precepts and walk in them, say the Lord:
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2013
I will tell you, the deapth of my heart.
I will tell you, the depth of my heart.
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2014
You are like vnto the men that the king of Assur brought from Babel, for euen as you doe in Rome, so did they:
You Are like unto the men that the King of Assur brought from Babel, for even as you do in Room, so did they:
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2015
At the first they serued the Lorde indifferently:
At the First they served the Lord indifferently:
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2016
but in processe of time, when the Lyons were taken from them, they returned to their olde customes againe,
but in process of time, when the Lyons were taken from them, they returned to their old customs again,
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2017
and did as the Nations and as the Countries round about them did.
and did as the nations and as the Countries round about them did.
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2018
From whome as I suppose you haue made stealth of your Demye Goddes, & retaining the maner of that seruice which the Nations did.
From whom as I suppose you have made stealth of your Demye God's, & retaining the manner of that service which the nations did.
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2019
You can giue no reason of your religion, if it be demaunded at your handes, saue onely this:
You can give no reason of your Religion, if it be demanded At your hands, save only this:
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2020
that you doe as your Fathers doe, and that this your faith, is that, by which your auncestors were saued. O be not beguiled;
that you do as your Father's do, and that this your faith, is that, by which your Ancestors were saved. O be not beguiled;
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2021
shall your saluation be grounded vpon man? shall you not aunswere euerie one for your selues? and euerie man for his owne soule? Yes, your fathers shall not defend you at the day of wrath:
shall your salvation be grounded upon man? shall you not answer every one for your selves? and every man for his own soul? Yes, your Father's shall not defend you At the day of wrath:
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2022
your fathers shall not be able to maintaine your cause, when both they and you shall giue an account of the workes you haue done:
your Father's shall not be able to maintain your cause, when both they and you shall give an account of the works you have done:
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2023
Your fathers downfal may not be your rising; your fathers miserie can not be your ioy;
Your Father's downfall may not be your rising; your Father's misery can not be your joy;
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2024
your fathers curse shall not be your blessing;
your Father's curse shall not be your blessing;
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(6) part (DIV1)
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2025
but if all they did goe astray, returne you home vnto the Lord, and so shall you be deliuered at the day of appearing of the iust God:
but if all they did go astray, return you home unto the Lord, and so shall you be Delivered At the day of appearing of the just God:
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2026
And if you will followe the fathers, remember what the good fathers haue saide, and followe them, I wil not hinder you.
And if you will follow the Father's, Remember what the good Father's have said, and follow them, I will not hinder you.
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2027
It is good counsel, I tell you, that Cyprian giueth, who hath this saying to a brother of his:
It is good counsel, I tell you, that Cyprian gives, who hath this saying to a brother of his:
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2028
Non est, frater charissime, Lib. 2. Epist. Epist. 3. quod aliquis aestimet sequendam esse quorundam consuetudinem, &c. That is, It is not to be thought, my welbeloued brother, that a man should esteeme ye customes of al men to be retained among vs as cōmendable things; Non est, frater charissime, Lib. 2. Epistle Epistle 3. quod aliquis aestimet sequendam esse quorundam consuetudinem, etc. That is, It is not to be Thought, my well-beloved brother, that a man should esteem you customs of all men to be retained among us as commendable things;
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2029
For this is to be regarded who they were yt they folowed. For this is to be regarded who they were that they followed.
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2030
Did not God say from heauen, this is my beloued Sonne, heare him? Then it is Christe alone to whome we must giue eare.
Did not God say from heaven, this is my Beloved Son, hear him? Then it is Christ alone to whom we must give ear.
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2031
The aduise of Augustine may be taken herein, that in his second booke of Baptisme hath such or like wordes:
The advise of Augustine may be taken herein, that in his second book of Baptism hath such or like words:
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2032
Veritate manifestata cedat consuetudo, &c. That is, Custome after trueth is knowne, must giue place: Veritate manifestata Cedat consuetudo, etc. That is, Custom After truth is known, must give place:
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2033
For no man will allowe of any custome, as he will of reason and of the trueth of any matter,
For no man will allow of any custom, as he will of reason and of the truth of any matter,
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2034
bicause reason and trueth goe before all thinges.
Because reason and truth go before all things.
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2035
I call to minde what Gregorius saide vnto Gulielmus Auersanus Bishoppe, Si consuetudinem fortassis opponas, aduertendum est quod Dominus dixit:
I call to mind what Gregorius said unto William Auersanus Bishop, Si consuetudinem Fortassis opponas, aduertendum est quod Dominus dixit:
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2036
Ego sum via, veritas & vita, non dixit ego sum consuetudo, sed veritas: That is, You will peraduenture set some auncient custome against me:
Ego sum via, veritas & vita, non dixit ego sum consuetudo, sed veritas: That is, You will Peradventure Set Some ancient custom against me:
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2037
but it is to be noted what God saith: It is saide by him, I am the way, the trueth, and the life;
but it is to be noted what God Says: It is said by him, I am the Way, the truth, and the life;
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2038
and GOD did not say, I am the custome, but I am the trueth. Wherefore Augustine saide well:and GOD did not say, I am the custom, but I am the truth. Wherefore Augustine said well:
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2039
Consuetudinem laudamus, quae contra fidem catholicam nihil vsurpare dignoscitur. Consuetudinem Laudamus, Quae contra fidem catholicam nihil vsurpare dignoscitur.
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2040
That is, We allowe and commend that custome, that is not knowne to haue vsurped any thing at any time, contrarie to the true and Catholique faith:
That is, We allow and commend that custom, that is not known to have usurped any thing At any time, contrary to the true and Catholic faith:
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2041
Therefore I aunswere you here, if you can proue to me out of the Scriptures, those Articles and pointes of religion which you affirme you holde by custome, I will yelde and condiscend to your opinions:
Therefore I answer you Here, if you can prove to me out of the Scriptures, those Articles and points of Religion which you affirm you hold by custom, I will yield and condescend to your opinions:
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2042
otherwise I am of the minde these learned Fathers are of; That we must beléeue the truth before all your customes:
otherwise I am of the mind these learned Father's Are of; That we must believe the truth before all your customs:
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2043
and if you doe not thinke that my iudgement is sound, you shall giue me leaue to offend, to erre,
and if you do not think that my judgement is found, you shall give me leave to offend, to err,
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2044
and to goe out of the way with them.
and to go out of the Way with them.
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2045
There is nowe remayning the last thing, yet as good and necessarie a thing as any other, and it is this:
There is now remaining the last thing, yet as good and necessary a thing as any other, and it is this:
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2046
God saith thus, My words shall be in your heart:
God Says thus, My words shall be in your heart:
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2047
what his words? the words of the Lord? You will heare no word at all:
what his words? the words of the Lord? You will hear no word At all:
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2048
Is it so? and the Lordes wordes? howe hardly are you drawne to heare them at this present? Why? how? in what manner? where shall we lay them vp? where shall we repose them? In your heart and in your soule they should be laid vp.
Is it so? and the lords words? how hardly Are you drawn to hear them At this present? Why? how? in what manner? where shall we lay them up? where shall we repose them? In your heart and in your soul they should be laid up.
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2049
And I do ensure you, sithence my last being in this place, and from the time that I haue séene so dissolute and lewde behauiour among you:
And I do ensure you, since my last being in this place, and from the time that I have seen so dissolute and lewd behaviour among you:
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2050
and howe pyningly, and howe vntowardly, and howe scornfully, and howe irreuerendly, howe hautily and howe disdainefully, you stand here before the Lorde,
and how piningly, and how untowardly, and how scornfully, and how irreuerendly, how hautily and how disdainfully, you stand Here before the Lord,
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2051
before his Angels, in his Church before vs:
before his Angels, in his Church before us:
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2052
I am not onely astonied vpon the wickednesse and sinne I sée within you, as I am amazed at the heauie iudgements of the Lord that hang ouer you.
I am not only astonished upon the wickedness and sin I see within you, as I am amazed At the heavy Judgments of the Lord that hang over you.
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2053
Contempt of his word? It was neuer noted but in Castawayes:
Contempt of his word? It was never noted but in Castaways:
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2054
Irreuerend behauiour when the word is preached? It was neuer séene but in the reprobate:
Irreverend behaviour when the word is preached? It was never seen but in the Reprobate:
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2055
vnséemely demeanor and disdainfull lookes vpon the Prophetes? You finde it not all onely saue in the Baalites,
unseemly demeanour and disdainful looks upon the prophets? You find it not all only save in the Baalites,
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2056
and Chemerims, or Saducées, or Pharisées, or in some such like vnto to them:
and Chemerims, or Saducées, or Pharisées, or in Some such like unto to them:
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2057
Wherefore you are of that froward generation and those vntoward sprigges, That claue and rent in sunder, that gnashed their teeth, Actes. 7. and fell vpon Stephan when they heard his preaching.
Wherefore you Are of that froward generation and those untoward sprigs, That clave and rend in sunder, that gnashed their teeth, Acts. 7. and fell upon Stephen when they herd his preaching.
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2058
Why? Wherefore? for what cause should this be so? The worde of the Lorde is that which assureth:
Why? Wherefore? for what cause should this be so? The word of the Lord is that which assureth:
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2059
The worde of the Lorde is the leauen that leaueneth: The word of the Lord is the sword that striketh:
The word of the Lord is the leaven that leaveneth: The word of the Lord is the sword that striketh:
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2060
The worde of the Lorde is the graine that increaseth: The worde of the Lorde is the fire that inflameth:
The word of the Lord is the grain that increases: The word of the Lord is the fire that inflames:
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2061
The worde of the Lorde is the honie that sweetneth: The word of the Lord is the honey that sweeteneth:
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2062
Howe then shall you escape the iudgements of God, the fierce wrath of the highest, the furie of his countenaunce,
How then shall you escape the Judgments of God, the fierce wrath of the highest, the fury of his countenance,
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2063
& the displeasure of our God, that both vnwillingly doe come to heare, and so like men of Bedlam,
& the displeasure of our God, that both unwillingly do come to hear, and so like men of Bedlam,
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2064
and as if you were possessed by some foul fiende, rage and byte, when you vnderstand the trueth.
and as if you were possessed by Some foul fiend, rage and bite, when you understand the truth.
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2065
Then if not for Gods cause, yet for your owne safetie, regarde and marke this reason, taken out of the former scriptures alledged.
Then if not for God's cause, yet for your own safety, regard and mark this reason, taken out of the former Scriptures alleged.
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2066
That thing which bringeth death with it, and destruction, and confusion for euer, is neither to be done, That thing which brings death with it, and destruction, and confusion for ever, is neither to be done,
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2067
or allowed, or committed by any godly man, nor by you: or allowed, or committed by any godly man, nor by you:
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2068
The contempt of Gods worde, your irreuerend behauiour in this sacred place, bringeth death with it, The contempt of God's word, your irreverend behaviour in this sacred place, brings death with it,
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2069
and destruction, and confusion for euer, if you repent not:
and destruction, and confusion for ever, if you Repent not:
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2070
Ergo, This vnseemely dealing in you, which bringeth with it all these inconueniences, should be done,
Ergo, This unseemly dealing in you, which brings with it all these inconveniences, should be done,
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2071
or allowed, or committed, neither by any godly man, nor by you. Consider then, weigh, and regard where and before whom you stand:
or allowed, or committed, neither by any godly man, nor by you. Consider then, weigh, and regard where and before whom you stand:
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2072
Here is the Lord that seeth you; here be his Angels yt behold you: 1. Cor. 11.12.
Here is the Lord that sees you; Here be his Angels that behold you: 1. Cor. 11.12.
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2073
For whose sakes also you should do the things that are comely: For whose sakes also you should do the things that Are comely:
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2074
And vndoubtedly, a greater comfort should there be none to the godly man, or to any one vnder heauen, then to féede vpon the trée of life,
And undoubtedly, a greater Comfort should there be none to the godly man, or to any one under heaven, then to feed upon the tree of life,
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2075
then to drinke of this spirituall drinke, the word of God: This? Why? It is the rayne that bedeweth:
then to drink of this spiritual drink, the word of God: This? Why? It is the rain that bedeweth:
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2076
It is the seede that groweth: It is the rule that leadeth: It is the axe that heweth:
It is the seed that grows: It is the Rule that leads: It is the axe that heweth:
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2077
It is the fountaine that springeth;
It is the fountain that springs;
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2078
It is the well that draweth the water of life, to all that come, that heare, that beléeue, that will be saued: Then receiue to your comfort;It is the well that draws the water of life, to all that come, that hear, that believe, that will be saved: Then receive to your Comfort;
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2079
comprehend vnto life, attaine vnto saluation: heare and refuse not, that the Lorde may blesse you.
comprehend unto life, attain unto salvation: hear and refuse not, that the Lord may bless you.
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2080
For there is a verie comfortable reason, and a strong conclusion gathered out of this place: thus:
For there is a very comfortable reason, and a strong conclusion gathered out of this place: thus:
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2081
That which bringeth life, and is commaunded by God, is to be doone of all, to be allowed, That which brings life, and is commanded by God, is to be done of all, to be allowed,
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2082
and to be obeyed without exception: and to be obeyed without exception:
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2083
The worde of the Lorde doth bring in life, and is that which is commaunded by God vnto all: The word of the Lord does bring in life, and is that which is commanded by God unto all:
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2084
Ergo, The word of the Lord, and the Gospell of trueth which is preached, is to be heard of al, and of you without exception. Ergo, The word of the Lord, and the Gospel of truth which is preached, is to be herd of all, and of you without exception.
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2085
His worde? it is pure, it is immaculate, it is tried in the fire, it will followe all them that hope and trust in him:
His word? it is pure, it is immaculate, it is tried in the fire, it will follow all them that hope and trust in him:
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2086
His wordes? they are chaste and milde speaches, they are seuered from the earth, and purged more then seuen times:
His words? they Are chaste and mild Speeches, they Are severed from the earth, and purged more then seuen times:
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2087
His wordes? his wayes? They are not polluted wayes, but they are leaders vnto life,
His words? his ways? They Are not polluted ways, but they Are leaders unto life,
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2088
and the Lord is a protectour of all those that trust in him. As for you I sée it;
and the Lord is a protector of all those that trust in him. As for you I see it;
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2089
as for you, I doe well perceiue it:
as for you, I do well perceive it:
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2090
as for you, you doe declare it, That you are none of those that haue his statutes before you:
as for you, you do declare it, That you Are none of those that have his statutes before you:
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2091
His lawe is not regarded by you: the bright morning starre hath not shined on you:
His law is not regarded by you: the bright morning star hath not shined on you:
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2092
You? you walke according to the wayes of them of Gomorrah:
You? you walk according to the ways of them of Gomorrah:
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2093
You? you trust in Pharaoh, and in his mightie power, you repose all on the Popes shoulders, not on GOD:
You? you trust in Pharaoh, and in his mighty power, you repose all on the Popes shoulders, not on GOD:
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2094
You? you are comforted in Herode, his pleasaunt Oration and swéete style hath bewitched you:
You? you Are comforted in Herod, his pleasant Oration and sweet style hath bewitched you:
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2095
You? you are protected vnder the shadow of the great beast in the reuelation to whom the most of the Kinges of the earth, doe ••ll downe and giue worship:
You? you Are protected under the shadow of the great beast in the Revelation to whom the most of the Kings of the earth, do ••ll down and give worship:
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2096
you, you are angrie with Caine: you, you are hardened as was Sehon: you, you are the sonnes of the fathers that haue cast stones at the Prophetes:
you, you Are angry with Cain: you, you Are hardened as was Sihon: you, you Are the Sons of the Father's that have cast stones At the prophets:
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2097
you, you are bouldened with Zedechias: you, you are still, and you will be Sacrificers stil to the Quéene of Heauē:
you, you Are bouldened with Zedechiah: you, you Are still, and you will be Sacrificers still to the Queen of Heaven:
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2098
you, you are peruerted as were false Prophets: you, you are proude and stately as were the Scribes:
you, you Are perverted as were false prophets: you, you Are proud and stately as were the Scribes:
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2099
you, you couer sinne with sin, as the Iewes dyd: you, you haue practised and taken counsell against the Lord, against Christ, against his annointed:
you, you cover sin with since, as the Iewes did: you, you have practised and taken counsel against the Lord, against christ, against his anointed:
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2100
but Achitophell with you, and you with him: you with Absolon, Absolon with you, shall be ouerthrowne bothe alike and haue one ende:
but Achitophel with you, and you with him: you with Absalom, Absalom with you, shall be overthrown both alike and have one end:
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2101
you, your interprises fall as they did, that Adonias did.
you, your enterprises fallen as they did, that Adonias did.
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2102
You, you shal he ouerthrowne with Hamon: you, you with your Ioacim, and Ioacim with you,
You, you shall he overthrown with Hamon: you, you with your Ioacim, and Ioacim with you,
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2103
and you all ioyned together, shall not be able to stand against one Ieremie: wherfore, returne, repent, amend,
and you all joined together, shall not be able to stand against one Ieremie: Wherefore, return, Repent, amend,
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2104
and conuert, and come vnto the Lorde, and be saued. The soule that hath sworne, and hath spoken the worde that he will doe euill,
and convert, and come unto the Lord, and be saved. The soul that hath sworn, and hath spoken the word that he will do evil,
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2105
yet if hée repent and be sory the lawe dyd admit him to bée reconciled againe vnto the Lorde.
yet if he Repent and be sorry the law did admit him to been reconciled again unto the Lord.
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2106
There was no man that had offended, no man that had trespassed, but if hée sought the Lorde his God with all his hart, and returned, hée was receiued:
There was no man that had offended, no man that had trespassed, but if he sought the Lord his God with all his heart, and returned, he was received:
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2107
was there euer any in Israell, but when they had transgressed, and serued straunge Gods, Gods of siluer and Gods of stone,
was there ever any in Israel, but when they had transgressed, and served strange God's, God's of silver and God's of stone,
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2108
and offended the Lorde after the maner of the nations, that for all that were cast off, and dispised of the Lord,
and offended the Lord After the manner of the Nations, that for all that were cast off, and despised of the Lord,
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2109
if they came home? O then harken vnto his worde, harden not your hartes, the Lord wyll accept of you as of Israell:
if they Come home? O then harken unto his word, harden not your hearts, the Lord will accept of you as of Israel:
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2110
learne to doo well, séeke his statutes, looke into the law of the Lorde, sée if it be not an vndefiled law:
Learn to do well, seek his statutes, look into the law of the Lord, see if it be not an undefiled law:
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2111
yea, it is a law wherin is no imperfectiō no vanity, no leasing, no deceipt: It is a law that suffereth no manner of Image, which you onely stand vpon:
yea, it is a law wherein is no imperfection no vanity, no leasing, no deceit: It is a law that suffers no manner of Image, which you only stand upon:
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2112
It is a lawe that admitteth you not to eate of the sacrifices of the nations,
It is a law that admitteth you not to eat of the Sacrifices of the Nations,
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2113
nor of the fornications of the Gentiles, all which you depende vpon:
nor of the fornications of the Gentiles, all which you depend upon:
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2114
it is a law that willeth you to runne from ydoles, and from the abhominations of Ieroboam the sonne of Nabat, that made Israell to sinne:
it is a law that wills you to run from Idols, and from the abominations of Jeroboam the son of Naboth, that made Israel to sin:
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2115
but you are all one with hym, and runne a whoreing from the Lorde: The worde of God, is most pure, nothing like vnto it:
but you Are all one with him, and run a whoring from the Lord: The word of God, is most pure, nothing like unto it:
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2116
O therefore, runne from the inuentions of men.
Oh Therefore, run from the Inventions of men.
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2117
For why? Dagon may not stand before the Arke, he shall fall flat vpon his face:
For why? Dagon may not stand before the Ark, he shall fallen flat upon his face:
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2118
The Lorde dooth not regarde the workes of mens hands and the inuentions of their hartes bée farre from him:
The Lord doth not regard the works of men's hands and the Inventions of their hearts been Far from him:
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2119
The Lorde is hiest aboue all the world, like vnto him there is none:
The Lord is highest above all the world, like unto him there is none:
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2120
before hym was none, and after him there shall be none such as is our god:
before him was none, and After him there shall be none such as is our god:
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2121
his name is an vndefiled name, and it cannot be giuen to any other.
his name is an undefiled name, and it cannot be given to any other.
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2122
Then deferre not to come vnto the Lorde, for Kinges haue not bene ashamed of hym, Princes haue yéelded vnto his lore,
Then defer not to come unto the Lord, for Kings have not be ashamed of him, Princes have yielded unto his lore,
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2123
and the Kinges of the earth haue bene subiect to his commaundement:
and the Kings of the earth have be Subject to his Commandment:
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2124
The whole worlde hath relented to his voyce and commaundemente, and all Nations haue subscribed to his hestes:
The Whole world hath relented to his voice and Commandment, and all nations have subscribed to his hests:
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2125
who is like vnto our God, that sitteth in his throne aboue? and what man may be compared vnto him? His power and his righteousnesse is in the highest places:
who is like unto our God, that Sitteth in his throne above? and what man may be compared unto him? His power and his righteousness is in the highest places:
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2126
his rules and his commaundements, his wonders and his noble Actes within the clowdes: None is lyke vnto him and none may be compared vnto our God: his rules and his Commandments, his wonders and his noble Acts within the Clouds: None is like unto him and none may be compared unto our God:
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2127
Then harken you yt are héere, & I require you agayne to harken: yet it is in vayne:
Then harken you that Are Here, & I require you again to harken: yet it is in vain:
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2128
I speake vnto the winde, and I cast foorth my spéeches as into the ayre: my talke is to disobedient Children, and my wordes are powred foorth in vayne:
I speak unto the wind, and I cast forth my Speeches as into the air: my talk is to disobedient Children, and my words Are poured forth in vain:
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(6) part (DIV1)
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2129
I sée you mooued as men are moued in wrath, and you gather you together as the Adder doth, stopping his eare charm the Charmer neuer so conningly:
I see you moved as men Are moved in wrath, and you gather you together as the Adder does, stopping his ear charm the Charmer never so cunningly:
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(6) part (DIV1)
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2130
you doo euill, you generation of the wicked, and your pride is looked vppon from heauen:
you do evil, you generation of the wicked, and your pride is looked upon from heaven:
pn22 vdi j-jn, pn22 n1 pp-f dt j, cc po22 n1 vbz vvn p-acp p-acp n1:
(6) part (DIV1)
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2131
there is one sitteth aboue laugheth you to scorne, and hée hath you already in derision.
there is one Sitteth above Laugheth you to scorn, and he hath you already in derision.
pc-acp vbz pi vvz p-acp vvz pn22 pc-acp vvi, cc pns31 vhz pn22 av p-acp n1.
(6) part (DIV1)
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2132
Though you repine at him, yet canne you not avoide his handes: though you grin and mock, yet wyl he hamper you:
Though you repine At him, yet can you not avoid his hands: though you grin and mock, yet will he hamper you:
cs pn22 vvb p-acp pno31, av vmb pn22 xx vvi po31 n2: cs pn22 vvb cc vvi, av vmb pns31 vvi pn22:
(6) part (DIV1)
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2133
your disobedience wyll hée punishe, and your wicked cogitations will hee bringe to naught: your haughtie mindes will he bringe downe, and your dead lookes wyll hee chaunge:
your disobedience will he Punish, and your wicked cogitations will he bring to nought: your haughty minds will he bring down, and your dead looks will he change:
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(6) part (DIV1)
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2134
I tell you, there is a fire gone out alreadye, and if it kindle but a litle,
I tell you, there is a fire gone out already, and if it kindle but a little,
pns11 vvb pn22, pc-acp vbz dt n1 vvn av av, cc cs pn31 vvb p-acp dt j,
(6) part (DIV1)
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2135
yea happy shall you bée, if you come vnto him. For my owne part, I hope it not, for your partes you intende it not:
yea happy shall you been, if you come unto him. For my own part, I hope it not, for your parts you intend it not:
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(6) part (DIV1)
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2136
For my selfe I thinke it not, for you, you determin it not: For that which I thinke, I doo ensure you I perceiue it not:
For my self I think it not, for you, you determine it not: For that which I think, I do ensure you I perceive it not:
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(6) part (DIV1)
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2137
for this time not I, but all present sée it not: how you are moued wée all sée, how you are pricked we all iudge:
for this time not I, but all present see it not: how you Are moved we all see, how you Are pricked we all judge:
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(6) part (DIV1)
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2138
how you wil frame your selues herafter, that the Lord knoweth, but none of 〈 ◊ 〉 Concerning these (therfore) that are héere, whom I perceiue you all are moued at:
how you will frame your selves hereafter, that the Lord Knoweth, but none of 〈 ◊ 〉 Concerning these (Therefore) that Are Here, whom I perceive you all Are moved At:
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(6) part (DIV1)
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2139
let nothing trouble you right honorable and welbeloued in the Lorde, they are as God wyl haue them, you bee as God hath thought good for you,
let nothing trouble you right honourable and well-beloved in the Lord, they Are as God will have them, you be as God hath Thought good for you,
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(6) part (DIV1)
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2140
& they shall, when God will returne vnto him: I must therfore say, as Gregorius saieth of such as were hardened in his time:
& they shall, when God will return unto him: I must Therefore say, as Gregorius Saith of such as were hardened in his time:
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(6) part (DIV1)
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2141
Sionti sube•dem igne aurum rutilat, palea fumat, ita sub eodem igne electus purgatur, pec•ator crematur: (1) As vnder the same fire, Golde glistereth, chaffe smoketh:Sionti sube•dem Ignite aurum rutilat, palea fumat, ita sub Eodem Ignite Electus purgatur, pec•ator crematur: (1) As under the same fire, Gold glistereth, chaff smoketh:
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(6) part (DIV1)
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2142
so in the same furnace the electe is purged, the offender is burned: As the king Iosuah said, so must I say:
so in the same furnace the elect is purged, the offender is burned: As the King Joshua said, so must I say:
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(6) part (DIV1)
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2143
who speakinge of the Princes that were destroyed, sayde thus:
who speaking of the Princes that were destroyed, said thus:
r-crq vvg pp-f dt n2 cst vbdr vvn, vvd av:
(6) part (DIV1)
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2144
It came of the Lord to harden their harts that they should come against Israell in battell, Iosh. 11.20. to the intent that they shoulde destroye them vtterly. It Come of the Lord to harden their hearts that they should come against Israel in battle, Joshua 11.20. to the intent that they should destroy them utterly.
pn31 vvd pp-f dt n1 pc-acp vvi po32 n2 cst pns32 vmd vvi p-acp np1 p-acp n1, np1 crd. p-acp dt n1 cst pns32 vmd vvi pno32 av-j.
(6) part (DIV1)
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2145
And so is it héere, either you are come amonge vs that you may sée your selues and repent:
And so is it Here, either you Are come among us that you may see your selves and Repent:
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(6) part (DIV1)
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2146
or els you bée sent of the Lorde, that you may harden your hartes, and haue a more gréeuous downefall.
or Else you been sent of the Lord, that you may harden your hearts, and have a more grievous downfall.
cc av pn22 vbi vvn pp-f dt n1, cst pn22 vmb vvi po22 n2, cc vhb dt av-dc j n1.
(6) part (DIV1)
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2147
At this, let no man wonder.
At this, let no man wonder.
p-acp d, vvb dx n1 n1.
(6) part (DIV1)
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2148
For the fiery piller was a light to the Isralites, but it was death and destruction to the Egiptians: All passed throw the red sea,
For the fiery pillar was a Light to the Israelites, but it was death and destruction to the egyptians: All passed throw the read sea,
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(6) part (DIV1)
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2149
and were baptised in the Clowde and in the Sea by Moses, yet all sawe not the Land of promise:
and were baptised in the Cloud and in the Sea by Moses, yet all saw not the Land of promise:
cc vbdr j-vvn p-acp dt n1 cc p-acp dt n1 p-acp np1, av d vvd xx dt n1 pp-f n1:
(6) part (DIV1)
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2150
Mounte Sinai burned and was death to the Isralites, but Moses passed throw by the fire and went vp to the Lorde and was not hurt.
Mount Sinai burned and was death to the Israelites, but Moses passed throw by the fire and went up to the Lord and was not hurt.
vvb np1 vvn cc vbds n1 p-acp dt np2, cc-acp np1 vvd vvi p-acp dt n1 cc vvd a-acp p-acp dt n1 cc vbds xx vvn.
(6) part (DIV1)
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2151
The Manna was Angels finde and nourished many, it scrawled full of wormes to other: The Manna was Angels find and nourished many, it scrawled full of worms to other:
dt n1 vbds n2 vvi cc vvn d, pn31 vvd j pp-f n2 p-acp j-jn:
(6) part (DIV1)
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2152
and the Quayles nourished, and were good meate, yet diuers of them died with the meate in their mouthes:
and the Quails nourished, and were good meat, yet diverse of them died with the meat in their mouths:
cc dt n2 vvn, cc vbdr j n1, av j pp-f pno32 vvd p-acp dt n1 p-acp po32 n2:
(6) part (DIV1)
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2153
So likewise is it in the worde of the Lord, to some it is saluation, to others it is condempnation.
So likewise is it in the word of the Lord, to Some it is salvation, to Others it is condemnation.
av av vbz pn31 p-acp dt n1 pp-f dt n1, p-acp d pn31 vbz n1, p-acp n2-jn pn31 vbz n1.
(6) part (DIV1)
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2154
The Heauens are pleasant and alike to all, yet rayned they downe Haylestones vppon the Amorites: Cense and Sacrifice were good,
The Heavens Are pleasant and alike to all, yet rained they down Hailstones upon the amorites: Cense and Sacrifice were good,
dt n2 vbr j cc av-j p-acp d, av vvn pno32 a-acp n2 p-acp dt np1: n1 cc n1 vbdr j,
(6) part (DIV1)
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2155
for all that Nadab and Abihu were consumed with fire from Heauen as they did Sacrify•e:
for all that Nadab and Abihu were consumed with fire from Heaven as they did Sacrify•e:
c-acp d cst np1 cc np1 vbdr vvn p-acp n1 p-acp n1 c-acp pns32 vdd vvi:
(6) part (DIV1)
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2156
Many were stonge with fierie Serpents and dyed, but the god•ye and righteous men were healed when they looked on the same:
Many were stonge with fiery Serpents and died, but the god•ye and righteous men were healed when they looked on the same:
d vbdr zz p-acp j n2 cc vvd, cc-acp dt n1 cc j n2 vbdr vvn c-crq pns32 vvd p-acp dt d:
(6) part (DIV1)
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2157
All that came to Iordan dyd not passe ouer, yet the Prophet Elias had no sooner touched it with his Mantell,
All that Come to Iordan did not pass over, yet the Prophet Elias had no sooner touched it with his Mantel,
d cst vvd p-acp np1 vdd xx vvi a-acp, av dt n1 np1 vhd av-dx av-c vvn pn31 p-acp po31 n1,
(6) part (DIV1)
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2158
but hée went ouer on drie lande: Many bathed in the riuer, onely Naaman the Syrian was •lonsed, of his leprosie:
but he went over on dry land: Many bathed in the river, only Naaman the Syrian was •lonsed, of his leprosy:
cc-acp pns31 vvd a-acp p-acp j n1: d vvn p-acp dt n1, av-j np1 dt jp vbds vvn, pp-f po31 n1:
(6) part (DIV1)
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2159
and by the worde of the Lorde, the godly 〈 … 〉, the wicked are hardened, the godly haue lyfe, the reprobate are in death:
and by the word of the Lord, the godly 〈 … 〉, the wicked Are hardened, the godly have life, the Reprobate Are in death:
cc p-acp dt n1 pp-f dt n1, dt j 〈 … 〉, dt j vbr vvn, dt j vhb n1, dt j-jn vbr p-acp n1:
(6) part (DIV1)
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2160
I doo remember the To•er of Sil•• defended many, but the 18 were killed, for it fell vpon them:
I do Remember the To•er of Sil•• defended many, but the 18 were killed, for it fell upon them:
pns11 vdi vvi dt n1 pp-f np1 vvd d, cc-acp dt crd vbdr vvn, c-acp pn31 vvd p-acp pno32:
(6) part (DIV1)
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2161
and the Angell came downe into the water of Beehesda at certaine times and stirred the water,
and the Angel Come down into the water of Beehesda At certain times and stirred the water,
cc dt n1 vvd a-acp p-acp dt n1 pp-f np1 p-acp j n2 cc vvd dt n1,
(6) part (DIV1)
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2162
for all that diuers went away Crep••s as they came, and were not holpen.
for all that diverse went away Crep••s as they Come, and were not helped.
p-acp d cst av-j vvd av av c-acp pns32 vvd, cc vbdr xx vvn.
(6) part (DIV1)
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2163
There were many Lopers in the dayes of Christ, 〈 ◊ 〉 very fewe, the ix. Leapers were all only they you read of cleansed:
There were many Lopers in the days of christ, 〈 ◊ 〉 very few, the ix. Leapers were all only they you read of cleansed:
pc-acp vbdr d n2 p-acp dt n2 pp-f np1, 〈 sy 〉 av d, dt crd. n2 vbdr d av-j pns32 pn22 vvb pp-f vvn:
(6) part (DIV1)
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2164
Great multitudes touched the h•m of Christes garments, but the woman a Straunger, was healed of hir fluxe of blooud:
Great Multitudes touched the h•m of Christ's garments, but the woman a Stranger, was healed of his flux of blooud:
j n2 vvd dt n1 pp-f npg1 n2, cc-acp dt n1 dt n1, vbds vvn pp-f png31 n1 pp-f vvn:
(6) part (DIV1)
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2165
Diuers sat in the seate of Moses, all only Casphas gaue right sentence that one should die for the people:
Diverse sat in the seat of Moses, all only Casphas gave right sentence that one should die for the people:
j vvd p-acp dt n1 pp-f np1, d j npg1 vvd j-jn n1 cst pi vmd vvi p-acp dt n1:
(6) part (DIV1)
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2166
In lyke maner, many heare as you doe, but God openeth and giueth vnderstandinge:
In like manner, many hear as you do, but God Openeth and gives understanding:
p-acp av-j n1, d n1 c-acp pn22 vdb, cc-acp np1 vvz cc vvz n1:
(6) part (DIV1)
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2167
And so I conclude with Paule, of whom the Lorde our god wyll, of hym hath hee mercie,
And so I conclude with Paul, of whom the Lord our god will, of him hath he mercy,
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(6) part (DIV1)
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2168
and whom hee wyll hee hardeneth? And as for you, the Lord if it be his wyll and pleasure, open your eyes:
and whom he will he Hardeneth? And as for you, the Lord if it be his will and pleasure, open your eyes:
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(6) part (DIV1)
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2169
If not his wyll and purpose bee fulfylled. FINIS.
If not his will and purpose be fulfilled. FINIS.
cs xx po31 n1 cc n1 vbi vvn. fw-la.
(6) part (DIV1)
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