The copie of a letter, sent to the ladye Mary dowagire, Regent of Scotland, by Iohn Knox in the yeare. 1556. Here is also a notable sermon, made by the sayde Iohn Knox, wherin is euydentlye proued that the masse is and alwayes hath ben abhominable before God and idolatrye
which daye in presence of the counsell and congregation, amōgest whome was also present the bisshop of Dureham & hys doctors, on this māner he begynneth.
which day in presence of the counsel and congregation, amongst whom was also present the bishop of Durham & his Doctors, on this manner he beginneth.
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THis day I doe appeare in your pres•ce honorable audience •o geue a reason, why so constantly I do affirme, the masse to be and all tymes to haue ben Idolatry & abominatiō before God.
THis day I do appear in your pres•ce honourable audience •o give a reason, why so constantly I do affirm, the mass to be and all times to have been Idolatry & abomination before God.
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moste gladly wolde I that here th•• were present, either in proper person, or els by their learned mē, to pōder and •ey the causes mouing me therto.
most gladly would I that Here th•• were present, either in proper person, or Else by their learned men, to ponder and •ey the Causes moving me thereto.
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Howe difficillitis to pul forth of the haries of the people y• thing wherein opinion of holynes stādeth, declareth the greate tumult and •pro•• moued against Paul by 〈 ◊ 〉 and his fellowes who by Idolatry ••t great aduāta••e, •• 〈 ◊ 〉 priestes haue done by the masse, in times past.
How difficillitis to pull forth of the haries of the people y• thing wherein opinion of holiness Stands, Declareth the great tumult and •pro•• moved against Paul by 〈 ◊ 〉 and his Fellows who by Idolatry ••t great aduamta••e, •• 〈 ◊ 〉 Priests have done by the mass, in times past.
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thē good hope haue I ▪ honorable audience & beloued brethren, that the feare, loue and obediēce of God, who in his scriptures hath spoken all veritie, necessary for our saluatō, shal moue you to 〈 … 〉 place vnto the same.
them good hope have I ▪ honourable audience & Beloved brothers, that the Fear, love and Obedience of God, who in his Scriptures hath spoken all verity, necessary for our saluaton, shall move you to 〈 … 〉 place unto the same.
And first let vs hear Samuel speking vnto Saul after •he had made sacrisice vnto the lord vpō moūt Silgal, what time his enmies approched against hi.
And First let us hear Samuel speaking unto Saul After •he had made sacrifice unto the lord upon mount Silgal, what time his enemies approached against him.
nor offered sacrifice for pacificacion of ye Lordes wrath, by reason that Sa 〈 ◊ 〉 the principall prophete and 〈 ◊ 〉 it was not present, offereth himself bur•t and peace offeringe ▪ 〈 ◊ 〉 is the grounde of all h•• 〈 ◊ 〉:
nor offered sacrifice for pacification of the lords wrath, by reason that Sa 〈 ◊ 〉 the principal Prophet and 〈 ◊ 〉 it was not present, Offereth himself bur•t and peace offering ▪ 〈 ◊ 〉 is the ground of all h•• 〈 ◊ 〉:
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〈 ◊ ◊ 〉 none of the trybe of 〈 ◊ ◊ 〉 by goddes commaundemente to make sacrifice, 〈 … 〉he office not dewe too 〈 ◊ 〉 which was moste hye abho 〈 ◊ 〉 before God: as by the punishment appeareth.
〈 ◊ ◊ 〉 none of the tribe of 〈 ◊ ◊ 〉 by God's Commandment to make sacrifice, 〈 … 〉he office not dew too 〈 ◊ 〉 which was most high abho 〈 ◊ 〉 before God: as by the punishment appears.
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When commaun〈 … 〉 was 〈 … 〉 vnto Saule by 〈 … 〉 name to destroy 〈 … 〉 some time 〈 … 〉 the people of Israel, 〈 … 〉 Egipt, (Aduerte 〈 … 〉cute y• people of God ▪ albe•t youre paynes •• differred,
When commaun〈 … 〉 was 〈 … 〉 unto Saule by 〈 … 〉 name to destroy 〈 … 〉 Some time 〈 … 〉 the people of Israel, 〈 … 〉 Egypt, (Advert 〈 … 〉cute y• people of God ▪ albe•t your pains •• differed,
yet are they allredy 〈 … 〉 of God this people of 〈 … 〉 not immediatly after the 〈 … 〉, done against Is〈 … 〉 ▪ but long after thei 〈 … 〉e to be destroyed 〈 … 〉, woman, infante, 〈 … 〉ll, camels,
yet Are they already 〈 … 〉 of God this people of 〈 … 〉 not immediately After the 〈 … 〉, done against Is〈 … 〉 ▪ but long After they 〈 … 〉e to be destroyed 〈 … 〉, woman, infant, 〈 … 〉ll, Camels,
〈 … 〉de the remem〈 … 〉 be, to all such as tro〈 … 〉 suche as wolde folows the commaundemente and vocation of God, leauinge spirituall Egipte, the kyngedome of the Antichriste and y• abominations thereof.
〈 … 〉de the remem〈 … 〉 be, to all such as tro〈 … 〉 such as would follows the Commandment and vocation of God, leaving spiritual Egypt, the Kingdom of the Antichrist and y• abominations thereof.
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But Saule saueth the Fynge named Agag, and permitteth the people to saue the best and fattest of the bestiall, to the entent sacrifice shoulde be made thereof vnto God.
But Saule Saveth the Fing nam Agag, and permitteth the people to save the best and Fattest of the bestial, to the intent sacrifice should be made thereof unto God.
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But therto answereth Samuel, delyteth God in burnte offering, and not rather that hys voyce be obeyed? The synne of w•tche• ••t is not to obei his voice and to be stubborne is the syn of Idolatry.
But thereto Answers Samuel, delighteth God in burnt offering, and not rather that his voice be obeyed? The sin of w•tche• ••t is not to obei his voice and to be stubborn is the sin of Idolatry.
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yea, he •referreth obedience to the selfe same sacrifice ordeyned by hym self. And no syn is more odious in goddes presence, then to disobey his voyce:
yea, he •referreth Obedience to the self same sacrifice ordained by him self. And no sin is more odious in God's presence, then to disobey his voice:
but also when of good zeale or good entente, as we cōmonly speake, mā doeth any thing to yt honor or seruice of god, not commaunded by the expresse worde of God.
but also when of good zeal or good entente, as we commonly speak, man doth any thing to that honour or service of god, not commanded by the express word of God.
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for equall obedience of all hys lawes requireth God. 3. And in witnes therof Nadab & Abihu offeringe straunge fyre, whereof God hadde geuen vnto them no charge, were instantly as they offered punished to death by fyre.
for equal Obedience of all his laws requires God. 3. And in witness thereof Nadab & Abihu offering strange fire, whereof God had given unto them no charge, were instantly as they offered punished to death by fire.
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Strange fyre, which they offered vnto God, was a common fyre, & not of that fyre whiche God had commaunded to burne daye and night vpon the aulter of burnt sacrifice, which onely ought to haue ben offered vnto God.
Strange fire, which they offered unto God, was a Common fire, & not of that fire which God had commanded to burn day and night upon the alter of burned sacrifice, which only ought to have been offered unto God.
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O bishoppes, ye shoulde haue kepte thys fyre, at morne and at euen oughte ye to haue layed faggottes therupō, your selfs oughte to haue clenged & carryed awaye the asshes: but God shal be holde.
Oh Bishops, you should have kept this fire, At morn and At even ought you to have laid faggottes thereupon, your selfs ought to have clenged & carried away the Ashes: but God shall be hold.
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and that they were cōprehended, neither in aduoutry, couetonsnes, nor desyre of worldly honour, but of a good zeale & simple entent were making sacrifice, desyring no profite of the people therby,
and that they were comprehended, neither in aduoutry, couetonsnes, nor desire of worldly honour, but of a good zeal & simple intent were making sacrifice, desiring no profit of the people thereby,
Wherof it is plain that neither the preemmence of yt person or man, that maketh or setteth vp any religion, withoute the expresse commaundement of God,
Whereof it is plain that neither the preemmence of that person or man, that makes or sets up any Religion, without the express Commandment of God,
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as ye haue heard in Nadab and Abihu, by Gedeon and diuers other Israelites, setting vp some thinge to honor God, whereof they had no expresse commaundement.
as you have herd in Nadab and Abihu, by Gideon and diverse other Israelites, setting up Some thing to honour God, whereof they had no express Commandment.
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4. A story, whiche is recited in the popes cronicles, will I recite, whiche differeth nothinge frome this punishment of Nadab &c. Gregorius magnus in the time of the moste contagious pestilence, wherewith God punished the iniquitie of Rome (for nowe was y• wicked horne, that Antichrist, spronge vp,
4. A story, which is recited in the Popes chronicles, will I recite, which differeth nothing from this punishment of Nadab etc. Gregorius magnus in the time of the most contagious pestilence, wherewith God punished the iniquity of Rome (for now was y• wicked horn, that Antichrist, sprung up,
For in the instante houre, when first this •etanye was recyted in open procession (as they call it) foure score of the principal men, that recyted the same, horriblye were striken by ye plague of God, to death all in an houre.
For in the instant hour, when First this •etanye was recited in open procession (as they call it) foure score of the principal men, that recited the same, horribly were stricken by you plague of God, to death all in an hour.
But it was none other thinge but a manifest declaration of goddes wrathe, for inuentinge and bringinge in into the churche a false and diabolicall religion.
But it was none other thing but a manifest declaration of God's wrath, for inventing and bringing in into the Church a false and diabolical Religion.
For whyle we desyre sainctes too make intercession and to pray for vs, what other thinge do werthen e••eme the aduocation of Iesus Christe not to be sufficient for vs. And what can be more deuelish? Of these precedents, it is playn, y• no man in earthe hathe power nor authoritie to statute any thing to the honor of God, not commāded by hys owne worde
For while we desire Saints too make Intercession and to pray for us, what other thing do werthen e••eme the advocation of Iesus Christ not to be sufficient for us And what can be more devilish? Of these precedents, it is plain, y• no man in earth hath power nor Authority to statute any thing to the honour of God, not commanded by his own word
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Not that thinge, whiche appeareth righteous in thyne owne eyes, that shalt thou do, but what God hath commaūded, that obserue and kepe. And if they •i•deny:
Not that thing, which appears righteous in thine own eyes, that shalt thou do, but what God hath commanded, that observe and keep. And if they •i•deny:
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To heare his voyce (whiche is also the voyce of God the father is to vnderstande and obey 〈 … 〉nd to flye frō a strāger, is to admit•e none other doctrine, wors••ppinge,
To hear his voice (which is also the voice of God the father is to understand and obey 〈 … 〉nd to fly from a stranger, is to admit•e none other Doctrine, wors••ppinge,
Let not the boke of the law• depart from thy mouth, but 〈 … 〉 in it bothe daye and night• that then maye kepe and do in all thinges accordinge to that whiche is writte• therein &c. Here was •• not permitted to Iosu• to alt•r one iote, ceremony, or 〈 … 〉 in all the law of God:
Let not the book of the law• depart from thy Mouth, but 〈 … 〉 in it both day and night• that then may keep and do in all things according to that which is writte• therein etc. Here was •• not permitted to Iosu• to alt•r one jot, ceremony, or 〈 … 〉 in all the law of God:
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O God eternal, hast thou laied none other burthens vpon oure backes, then Iesus Christe layed by his worde? Than who hath burthened vs with all these ceremonies, prescribed fasting, cōpelled chastitie, vnlawful voues, inuocation of sainctes,
O God Eternal, hast thou laid none other burdens upon our backs, then Iesus Christ laid by his word? Than who hath burdened us with all these ceremonies, prescribed fasting, compelled chastity, unlawful voues, invocation of Saints,
and with y• Idolatry of the masse? The deuil, the deuill, brethren, inuented all these burthens to depresse imprudent men to perdition. 9. Paule writing of y• lordes supper saieth:
and with y• Idolatry of the mass? The Devil, the Devil, brothers, invented all these burdens to depress imprudent men to perdition. 9. Paul writing of y• Lords supper Saith:
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Of the which precedentes I thinke it is playne, that al, which is added to the religion of God, without his own expresse worde, is Idolatry. 11. Yet must I aūswer to an obiection obiected by the papistes:
Of the which precedents I think it is plain, that all, which is added to the Religion of God, without his own express word, is Idolatry. 11. Yet must I answer to an objection objected by the Papists:
Preceptes were geuē, but neither suche, nor to that entent that ye alledge. All preceptes geuen in that counsail had the commaundemēt of God: as after shalbe hearde.
Precepts were given, but neither such, nor to that intent that you allege. All Precepts given in that counsel had the Commandment of God: as After shall heard.
Vnto Antiochia frō Iudea came certayn fals teachers, affirmyng: that oneles they were circumcysed, according to Moyses lawe, they coulde not be saued:
Unto Antiochia from Iudea Come certain falls Teachers, affirming: that Oness they were circumcised, according to Moses law, they could not be saved:
and others, I thinke, of the apostles. Where a cōuention had: the question was proponed, whether the gentiles shoulde be subiect to obseruation of Moyses lawe,
and Others, I think, of the Apostles. Where a convention had: the question was proponed, whither the Gentiles should be Subject to observation of Moses law,
or nor? That is whether onely fayth in Iesus Christ did iustifie, or ne cessarye was also to iustification the law obserued. After great cōtention: Peter expoūded:
or nor? That is whither only faith in Iesus christ did justify, or ne cessarye was also to justification the law observed. After great contention: Peter expounded:
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& were decia red in his presence iuste & righteouse before God: for they did receyue the holye Ghoste visiblye, not onely without obseruacion of Moses lawe,
& were decia read in his presence just & righteous before God: for they did receive the holy Ghost visibly, not only without observation of Moses law,
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Peter concludeth, that to p••••e a yoke vpon the brethrēs neck•s, which yoke might none of the Iewes beare thēselfes, was nothyng but to tempte god, that is, to proue if god woulde bee pleased with suche lawes and ordinaunces as they would lay vpō the neckes of men wythoute hys owne worde, whyche were moste extreme impretie:
Peter Concludeth, that to p••••e a yoke upon the Brothers' neck•s, which yoke might none of the Iewes bear themselves, was nothing but to tempt god, that is, to prove if god would be pleased with such laws and ordinances as they would lay upon the necks of men without his own word, which were most extreme impretie:
Hereafter declared Paule and Barnabas what wonderouse woorkes God had shewen by them amongest the gentils, who neuer obserued Moses lawe ▪ and last Iames, who appeareth vnto me principall in that counseil,
Hereafter declared Paul and Barnabas what wondrous works God had shown by them amongst the Gentiles, who never observed Moses law ▪ and last James, who appears unto me principal in that counsel,
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for he collecteth the scrip tures and pronounceth the fynall sentēce, as ye shall heare plainly) declareth that the vocation of the gentiles was prophecied before.
for he collecteth the scrip tures and pronounceth the final sentence, as you shall hear plainly) Declareth that the vocation of the Gentiles was prophesied before.
The apostles proceded in their counsails, by consideration of goddes workes, & applienge of thē to the present cause, whe•upō deliberatiō was to be •••• & determined as •••• 〈 ◊ 〉 cōmaūded.
The Apostles proceeded in their Counsels, by consideration of God's works, & applienge of them to the present cause, whe•upon deliberation was to be •••• & determined as •••• 〈 ◊ 〉 commanded.
If the causes mouing the apostles to forbid these thinges be well considered: it shalbe foūd that they hadde the expresse commaundement of Iesus Christe so to do,
If the Causes moving the Apostles to forbid these things be well considered: it shall found that they had the express Commandment of Iesus Christ so to do,
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The sprete of trueth & knowlege, workinge in the apostles with all abundance, shewed vnto them y• nothinge was more profitable & more mighte auaunce the glory of God,
The sprete of truth & knowledge, working in the Apostles with all abundance, showed unto them y• nothing was more profitable & more might advance the glory of God,
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and encreace the churche of Christe, than that the Iewes and gentils shoulde vse together in familiaritie and dayly conuersatiō, that by mutuall companye loue might encreace. One thinge was easy to be espied, that the Iewes coulde not hastely be perswaded, that the eating of meates forbidden in Moyses lawe was no syn before God.
and increase the Church of Christ, than that the Iewes and Gentiles should use together in familiarity and daily Conversation, that by mutual company love might increase. One thing was easy to be espied, that the Iewes could not hastily be persuaded, that the eating of Meats forbidden in Moses law was no sin before God.
that euery one loue other as he hathe loued vs. May not Christiā loue commaunde that none of vs do in the sight of other, that which may offende or trouble the conscience of the infirme and weake? So witnesseth Paule, affirming that if a man eate with offence, he synneth.
that every one love other as he hath loved us May not Christian love command that none of us do in the sighed of other, that which may offend or trouble the conscience of the infirm and weak? So Witnesseth Paul, affirming that if a man eat with offence, he Sinneth.
that the bo•e of the Lordes law, that is of all his ordinaūces, testamēt, promyse and exhibition thereof was sealed and confirmed in the dayes of the apostles, the effecte and contentes thereof promulgate and published,
that the bo•e of the lords law, that is of all his ordinances, Testament, promise and exhibition thereof was sealed and confirmed in the days of the Apostles, the Effect and contents thereof promulgate and published,
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Yea, and the wrath and fearfull maledictiō of God is denunced to fall vpon all them, that dare attēpt to adde or diminishe any thynge in his religion, confirmed and proclamed by his owne voyce.
Yea, and the wrath and fearful malediction of God is denounced to fallen upon all them, that Dare attempt to add or diminish any thing in his Religion, confirmed and proclaimed by his own voice.
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O papistes, where shall ye hyde you frome the presence of the Lorde? ye haue peruerted his lawe, ye haue taken away his ordinaunces, ye haue placed vp iour own statutes in stead of his. Wo and dānation abideth you.
Oh Papists, where shall you hide you from the presence of the Lord? you have perverted his law, you have taken away his ordinances, you have placed up iour own statutes in stead of his. Woe and damnation Abideth you.
Albeit that ye apostles had made Lawes, other then the expresse worde commaunded, what apper teyneth that to you? haue ye the spirite of trueth and knowledge in aboundaunce,
Albeit that you Apostles had made Laws, other then the express word commanded, what appear teyneth that to you? have you the Spirit of truth and knowledge in abundance,
For all men whose eyes Sathan hath not blynded, may espye that neither wysedome nor authoritie of man may change or set vp any thinge in y• religion of God, without his owne expresse commandement and woorde.
For all men whose eyes Sathan hath not blinded, may espy that neither Wisdom nor Authority of man may change or Set up any thing in y• Religion of God, without his own express Commandment and word.
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whiche is that all worshipping, honoring or seruice of God inuented by the brayne of man, in the religion of God withoute his owne expresse commaundement, is Idolatry.
which is that all worshipping, honouring or service of God invented by the brain of man, in the Religion of God without his own express Commandment, is Idolatry.
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And first of this name, Missa, whiche we call the mas•e, wold I aske at such as wolde defend that papisticall abomination, of what spirite is it inuented? That missa shall signifye a sacrifice for y• synnes of the quicke and the dead? Of the spirit of God? or of y• spirit of mā? or of what originall is it descended? Some will answer from the Hebrew dictiō, Missah, whiche after some doeth signifye an oblation or a gifte.
And First of this name, Missa, which we call the mas•e, would I ask At such as would defend that papistical abomination, of what Spirit is it invented? That Mass shall signify a sacrifice for y• Sins of the quick and the dead? Of the Spirit of God? or of y• Spirit of man? or of what original is it descended? some will answer from the Hebrew diction, Missah, which After Some doth signify an oblation or a gift.
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But admitting that so it did, what shal they be able to proue there by? My questiō is if the spirite of god hath inuented & pronounced thys dictiō Missa, to signifie a sacrifice for the sinnes of the quicke and the dead:
But admitting that so it did, what shall they be able to prove there by? My question is if the Spirit of god hath invented & pronounced this diction Missa, to signify a sacrifice for the Sins of the quick and the dead:
But I shall proue that pope Sixtus was •he first, that did institute y• Aulters. •elix the firste of that name did consecrate them, and the temples bothe.
But I shall prove that pope Sixtus was •he First, that did institute y• Altars. •elix the First of that name did consecrate them, and the Temples both.
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Bonifacius commaūded ye aulters to be couered with cleane clothes. Gregorius Magnus commaunded the candels to be lighted at the Euangile: & dyd institute certeyn clothes.
Boniface commanded you Altars to be covered with clean clothes. Gregorius Magnus commanded the Candles to be lighted At the Evangile: & did institute certain clothes.
What commaundement haue thei receyued to adde any thing to the ordinance of God, for any cause appearing to them? But let them certifye me what is the masse.
What Commandment have they received to add any thing to the Ordinance of God, for any cause appearing to them? But let them certify me what is the mass.
If they will deny, aduyse what added Sergius, what Leo, and what added Leo, and what added the two Alexanders? for I 〈 … 〉ay not abyde presently to recite all.
If they will deny, advise what added Sergius, what Leo, and what added Leo, and what added the two Alexanders? for I 〈 … 〉ay not abide presently to recite all.
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Secondly, the remembraunce of the names of suche men, who were not borne manye hundreth yeares after the dayes of y• Apostles, declareth the Canon not to haue ben inuented manye yeares after the apostles.
Secondly, the remembrance of the names of such men, who were not born many Hundredth Years After the days of y• Apostles, Declareth the Canon not to have been invented many Years After the Apostles.
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For who vsed to make mencion of a man in hys prayers before he be borne? And maysters memory is made in the Canon of suche men and women, of whose holynes and godly lyfe credible histories make litle mentiō, which is an euidēt testimony that your holy Canon is vayne & of none effecte.
For who used to make mention of a man in his Prayers before he be born? And masters memory is made in the Canon of such men and women, of whose holiness and godly life credible histories make little mention, which is an evident testimony that your holy Canon is vain & of none Effect.
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But no where are thei able to proue that the words, whiche he pronunced in his laste supper, called he or any of his apostles after him woordes of consecration.
But no where Are they able to prove that the words, which he pronounced in his laste supper, called he or any of his Apostles After him words of consecration.
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Fyrste in whiche of the Euangelistes are these woordes, Ex hoc omnes, spoken of the breade ▪ Iesus Christe dyd speake theym of the cuppe: but not of the bread.
First in which of the Evangelists Are these words, Ex hoc omnes, spoken of the bread ▪ Iesus Christ did speak them of the cup: but not of the bred.
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But tel me papistes were the apostles be clypped and sinered as you be? Or wil ye then saye that the congregation of the Corinthiā• were papist priests? I thinke ye will not.
But tell me Papists were the Apostles be clypped and sinered as you be? Or will you then say that the congregation of the Corinthiā• were papist Priests? I think you will not.
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And yet they all drancke of the cuppe, lyke as they eate of the bread. Marke brethren, that of Christes owne wordes they make alteration. But let vs procede. They say: Hoc est enim corpus meum.
And yet they all drank of the cup, like as they eat of the bred. Mark brothers, that of Christ's own words they make alteration. But let us proceed. They say: Hoc est enim corpus meum.
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shoulde thereby the determinate coūsail bene impeded? But o papisies, is God a ••glar? vseth he certeyn numbre of wordes, in performinge hys entent? But whereto are ye ascended ▪ too be exalted in knowledge & wysedome aboue Iesus Christe. He saieth only: Hoc est corpus meū.
should thereby the determinate counsel be impeded? But oh papisies, is God a ••glar? uses he certain numbered of words, in performing his intent? But whereto Are you ascended ▪ too be exalted in knowledge & Wisdom above Iesus Christ. He Saith only: Hoc est corpus meū.
and to dyminishe frō them? had it not ben conuenient, that after they hadde introduced Iesus Christe speakinge, that his owne wordes had ben recyted, nothing interchaunged, added nor dimynished:
and to dyminishe from them? had it not been convenient, that After they had introduced Iesus Christ speaking, that his own words had been recited, nothing interchanged, added nor dimynished:
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All the action is abominable, because it is the inuētion of man, & so a few or certeyn good wordes cā not sanctify that hole masse & body of abominatiō.
All the actium is abominable, Because it is the invention of man, & so a few or certain good words can not sanctify that hold mass & body of abomination.
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And if any wolde, I as •e what made the self same sacrifice, institute and ordeyned to be vsed by goddes expresse commaundement, odi•use & abominable in his sight.
And if any would, I as •e what made the self same sacrifice, institute and ordained to be used by God's express Commandment, odi•use & abominable in his sighed.
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As it is written, bring vnto me no more youre vayne sacrifices, your burnt offeringes is abomination, your new moones, sabboths & conuentiōs, I maye not abyde youre solemne feastes, I hate thē frō ye hart.
As it is written, bring unto me no more your vain Sacrifices, your burned offerings is abomination, your new moons, Sabbaths & conventions, I may not abide your solemn feasts, I hate them from the heart.
Amos. I hate and detest your solemne feastes, I will not accepte youre encense: your burnt offringes and meate offeringes are not thankefull before me. And whye all this:
Amos. I hate and detest your solemn feasts, I will not accept your encense: your burned offerings and meat offerings Are not thankful before me. And why all this:
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For when ye haue stolen, murthered, committed adultery, and periury &c. Then ye come and stād before me in this hous, whiche hath my name geuen vnto it, and ye say:
For when you have stolen, murdered, committed adultery, and perjury etc. Then you come and stand before me in this house, which hath my name given unto it, and you say:
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& cōsume labor, for that, which doeth not sacyat? Ye do hyde youre selfe with leasinges (but they estemed them to haue ben verites) & ye make a bād or couenāt with death,
& consume labour, for that, which doth not sacyat? You do hide your self with leasings (but they esteemed them to have been verities) & you make a band or Covenant with death,
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for they which dyd eate ye synne of the people (as oure peruers priestes haue long done) for the more wicked men were, the more desyre they had of ye masse:
for they which did eat you sin of the people (as our perverse Priests have long done) for the more wicked men were, the more desire they had of you mass:
The pestilent priestes of Moyses law, as witnessed ye prophetes, caused ye people to beleue, that by oblation of the sacrifice they were iust and innocente,
The pestilent Priests of Moses law, as witnessed you Prophets, caused you people to believe, that by oblation of the sacrifice they were just and innocent,
shall I come in his presence with burnt offeringes, and yeare olde •ambes? or doeth a thousand rammes please him? or tenne thousād boyt of oyle? Shall I geue my fyrst sonne for expiation of myne iniquitie? Or ye frute of my wōbe a synne offeringe for my soule? Here the prophete plainly witnesseth that no externall worke,
shall I come in his presence with burned offerings, and year old •ambes? or doth a thousand rams please him? or tenne thousād boyt of oil? Shall I give my fyrst son for expiation of mine iniquity? Or you fruit of my womb a sin offering for my soul? Here the Prophet plainly Witnesseth that no external work,
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And so of the precedentes it is playn, that a wicked opinion, added too the very worke, sacrifice or ceremony, commaunded to be done & vsed by God, maketh it abomination and Idolatry.
And so of the precedents it is plain, that a wicked opinion, added too the very work, sacrifice or ceremony, commanded to be done & used by God, makes it abomination and Idolatry.
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seing they playnly shew y• remissiō of synnes cōmeth onely of the mere mercy of God, without all deseruinge of vs or of our worke, proceding of our selfs •s Esaye writteth sayenge, I am •e, whiche remoueth thyne iniquitie,
sing they plainly show y• remission of Sins comes only of the mere mercy of God, without all deserving of us or of our work, proceeding of our selfs •s Isaiah Writeth saying, I am •e, which Removeth thine iniquity,
Paule saieth by one oblation hath he made perfyt for euer them, whiche are sanctifyed. And also remissiō of synnes once gotten there resteth no more sacrifice.
Paul Saith by one oblation hath he made perfect for ever them, which Are sanctified. And also remission of Sins once got there rests no more sacrifice.
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They will not auoyde Paules wordes, althought they saye Paule speaketh of the Leuiticall sacrifice. No papistes, he exciudeth all manner of sacrifice, sayeng:
They will not avoid Paul's words, Although they say Paul speaks of the Levitical sacrifice. No Papists, he exciudeth all manner of sacrifice, saying:
that is, what euer is requyred, for pacifyenge my fathers wrath, iustly moued against synne: what euer is necessary for reconciliaciō of mankynd to the fauoure of my eternall father:
that is, what ever is required, for pacifyenge my Father's wrath, justly moved against sin: what ever is necessary for reconciliation of mankind to the favour of my Eternal father:
For otherwyse of no greater price, value nor estimation, shoulde the death of Christe be, then ye death of those beastes, whiche were offered vnder the lawe:
For otherwise of no greater price, valve nor estimation, should the death of Christ be, then you death of those beasts, which were offered under the law:
The apostle by comparing Iesus Christe to the Leuitical priestes, and hys sacrifice vnto theirs maketh the matter playne, that Christ might be offered but once.
The apostle by comparing Iesus Christ to the Levitical Priests, and his sacrifice unto theirs makes the matter plain, that christ might be offered but once.
Fyrst the Leuitical priestes were mortall, and therefore it behoued them to haue successours. But Christe is an eternall priest, and therefore is alone, and nedeth no successour.
Fyrst the Levitical Priests were Mortal, and Therefore it behooved them to have Successors. But Christ is an Eternal priest, and Therefore is alone, and needeth no successor.
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Paul sayeth by one sacrifice hath he cōsūmat vs for euer. For other wais hys death were not the onely and sufficient sacrifice for our synnes: which to affirme, were blasphemation.
Paul Saith by one sacrifice hath he consummate us for ever. For other ways his death were not the only and sufficient sacrifice for our Sins: which to affirm, were blasphemation.
Ye will saye it is a memoriall sacrifice, vnder the whiche Iesus Christe is offered vntoo the presence of God the father by thee churche, vnder the apperaunce of breadde and wyne for remission of synnes. I aunswere with Paule:
You will say it is a memorial sacrifice, under the which Iesus Christ is offered unto the presence of God the father by thee Church, under the appearance of bread and wine for remission of Sins. I answer with Paul:
Can there be any greater blasphemye, than for too saye God the father hath forgotten y• benefites, which he gaue to mankynd in hys onely sonne Iesus? And who that euer will saye, that they offer any memoriall sacrifice or remembraūce therof vnto God:
Can there be any greater blasphemy, than for too say God the father hath forgotten y• benefits, which he gave to mankind in his only son Iesus? And who that ever will say, that they offer any memorial sacrifice or remembrance thereof unto God:
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for a memoriall sacrifice it can not be. They saye, it is sacrificiū applicatorium. A sacrifice, whereby they may and do applye the merites of Christes passion vnto synners.
for a memorial sacrifice it can not be. They say, it is sacrificiū applicatorium. A sacrifice, whereby they may and do apply the merits of Christ's passion unto Sinners.
nor bishoppes, what soeuer may not cause God to be angry agaynst you, albeit they curse you, with crosse, belle and candel) so maye no man compelle hym too loue nor receyue in fauoure,
nor Bishops, what soever may not cause God to be angry against you, albeit they curse you, with cross, belle and candle) so may no man compel him too love nor receive in favour,
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But either desyreth God to remit ye offence of ye people, or els to destroi him to gether Wt thē, I fear yt your loue be not so feruēt, he obteyned his petition of God.
But either desireth God to remit you offence of the people, or Else to destroi him to gether With them, I Fear that your love be not so fervent, he obtained his petition of God.
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that ye should haue power to appli (as ye speake) the merites of Christes passion, to all & sondry, who tolde or nūbred money to you for yt purpose.
that you should have power to Application (as you speak) the merits of Christ's passion, to all & sundry, who told or numbered money to you for that purpose.
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Haue ye not ben entysars and leaders of the people too all Idolatrye: Yea, hath not the mischeuous example of youre abominable lyues, prouoked thousands vnto iniquitie:
Have you not been entysars and leaders of the people too all Idolatry: Yea, hath not the mischievous Exampl of your abominable lives, provoked thousands unto iniquity:
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We haue the merites of Christes passion, we maye offer Iesus Christ vnto the father, whome he must nedes receyue for an acceptable sacrifice and satisfaction of all your synnes.
We have the merits of Christ's passion, we may offer Iesus christ unto the father, whom he must needs receive for an acceptable sacrifice and satisfaction of all your Sins.
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that thou receyue and blesse thys vnt••sted sacrifice (vnsauerye sacrifice truely he might haue said) whiche we offre to the for thyne vniuersall churche.
that thou receive and bless this vnt••sted sacrifice (vnsauerye sacrifice truly he might have said) which we offer to the for thine universal Church.
O proude and peruersse papist prelates and priestes, who gaue you that authoritie? Is it not expressely forbidden by the apostle Paule, yt any man should vsurpe the honor too make sacrifice:
Oh proud and peruersse papist Prelates and Priests, who gave you that Authority? Is it not expressly forbidden by the apostle Paul, that any man should usurp the honour too make sacrifice:
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Caused the• not you to beleue yt it was a sacrifice, whereby remission of synnes was obteyned? And ye maye plainly perceyue that no sacrifice there is,
Caused the• not you to believe that it was a sacrifice, whereby remission of Sins was obtained? And you may plainly perceive that no sacrifice there is,
and no meruel, for by that vayn opinion, that the masse was a sacrifice for synne, haue ye mosre quietly rested into that floude Euphrates, that is in al worldly felicitie, which flowed vnto you as a continuall floude.
and no Marvel, for by that vain opinion, that the mass was a sacrifice for sin, have you mosre quietly rested into that flood Euphrates, that is in all worldly felicity, which flowed unto you as a continual flood.
and not too bee s•ifnecked) that the masse were a sacrifice for synne, & that ye did offre Iesus Christ for syn, wolde ye be contente that this were permitted vnto you? I think ye wold for therefore haue ye longe contended.
and not too be s•ifnecked) that the mass were a sacrifice for sin, & that you did offer Iesus christ for sin, would you be content that this were permitted unto you? I think you would for Therefore have you long contended.
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for otherwyse it behoued hym to haue suffred oftentymes, from the beginning of the worlde. Marke well that Paule maketh, to offre and suffre, bothe one thynge.
for otherwise it behooved him to have suffered oftentimes, from the beginning of the world. Mark well that Paul makes, to offer and suffer, both one thing.
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Iesus Christ saieth, as is written in Mathew, this is my bloude of the new testament, whiche shalbe shedde for you and for many in remission of synnes.
Iesus christ Saith, as is written in Matthew, this is my blood of the new Testament, which shall shed for you and for many in remission of Sins.
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Ye will saye, ye neuer pretended such abomination. I dispute not what ye entended: but onelye I shewe what absurdite doeth folowe vpon your owne doctrine.
You will say, you never pretended such abomination. I dispute not what you intended: but only I show what absurdite doth follow upon your own Doctrine.
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And then I doubte not, but all men, whose senses the princes of darc•enes, and of this worlde hath not execated, shall confesse with me, that in the masse can bee no sacrifice for synne.
And then I doubt not, but all men, whose Senses the Princes of darc•enes, and of this world hath not execated, shall confess with me, that in the mass can be no sacrifice for sin.
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And yet too the great blasphemye of Christes death and open denyall of his passion, hath it ben affirmed, taughte and beleued, that the masse was a sacrifice for the sinnes of the quicke and the dead.
And yet too the great blasphemy of Christ's death and open denial of his passion, hath it been affirmed, taught and believed, that the mass was a sacrifice for the Sins of the quick and the dead.
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Fyrst they are contrary in institution, for the Lordes supper was institute too be a perpetuall memory of those benefites, whyche we haue receiued by Iesus Christ and by hys death.
Fyrst they Are contrary in Institution, for the lords supper was institute too be a perpetual memory of those benefits, which we have received by Iesus christ and by his death.
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when that we all blasphemed the maiestie of God in hys face. Secondly that hys owne incōprehensible goodnes moued hym to loue vs moste wretched & myserable, yea, moste wicked & blasphemous:
when that we all blasphemed the majesty of God in his face. Secondly that his own incomprehensible Goodness moved him to love us most wretched & miserable, yea, most wicked & blasphemous:
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Whiche thinge, beinge righteously called to memorye in the present action of the soupper, coulde not but moue vs to vnfeyned thankesgeuinge vnto God ye father,
Which thing, being righteously called to memory in the present actium of the soupper, could not but move us to unfeigned thankesgeuinge unto God you father,
that is, ye shal laude, magnify and extolle the lyberall fyndnes of God the father, and the infinite benefytes, whiche ye haue receyued by Christes death.
that is, you shall laud, magnify and extol the liberal fyndnes of God the father, and the infinite benefits, which you have received by Christ's death.
But the masse is instituted, as ye playn woordes thereof, and their owne lawes do witnesse, too be a sacrifice for the synnes of ye quicke and the dead.
But the mass is instituted, as you plain words thereof, and their own laws do witness, too be a sacrifice for the Sins of the quick and the dead.
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Some for peace, some in time of warre, some for rain, some for fayre wether, yea, and (alas my hart abhorreth suche abomination) some for syckenesse of bestyall.
some for peace, Some in time of war, Some for rain, Some for fair weather, yea, and (alas my heart abhorreth such abomination) Some for sickness of bestial.
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for the obtayning of suche vayne tryfles, destinate they their hole purpose, & so prophane the sacrament of Chrystes bodye and bloudde (if that were any sacramente, whiche they abused so) whiche shoulde neuer bee vsed,
for the obtaining of such vain trifles, destinate they their hold purpose, & so profane the sacrament of Christ's body and blood (if that were any sacrament, which they abused so) which should never be used,
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Then shoulde it not be vsed to praye, that the touthe ache bee taken awaye frome vs, that oure Oxen shoulde not take the lowing yll, oure Horse the spauen or farsye,
Then should it not be used to pray, that the touthe ache be taken away from us, that our Oxen should not take the lowing ill, our Horse the spauen or farsye,
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The masse is a sacrifice, which we offer vnto God: for doinge whereof we alledge God shoulde loue and commend vs. In the supper of the Lord, cōfesse we oure selfs redemed from synne, by the death and bloude of Iesus Christe onely.
The mass is a sacrifice, which we offer unto God: for doing whereof we allege God should love and commend us In the supper of the Lord, confess we our selfs redeemed from sin, by the death and blood of Iesus Christ only.
They differre in vse, for in the Lordes soupper the minister and the congregation sat bothe at one table, no difference betwixte them in pre•minence nor habyte,
They differre in use, for in the lords soupper the minister and the congregation sat both At one table, no difference betwixt them in pre•minence nor habit,
and I wolde aske of the authoritie thereof, and what scripture cōmaunderh so to be done? They must be cladde in a seueral habyt, whereof no mention is made in the newe testament.
and I would ask of the Authority thereof, and what scripture commaunderh so to be done? They must be clad in a several habyt, whereof no mention is made in the new Testament.
Dare they be so bolde, as to affyrme that the soupper of Iesus Christ was done withoute order and vndecently, wherein were seene no suche disaguysed vestimentes?
Dare they be so bold, as to affirm that the soupper of Iesus christ was done without order and undecently, wherein were seen not such disaguysed Vestments?
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But priestes, youre belles lacke •unges, they rynge not, they soād of nothinge but of the earth ▪ Nothinge vnderstandeth the people of all your ceremonies.
But Priests, your Bells lack •unges, they ring not, they soand of nothing but of the earth ▪ Nothing understandeth the people of all your ceremonies.
In the papisticall masse, the congregation •etteth nothing, except the beholdinge of your duckings, noddinges, crossinges, turninge, rplistinge, which all are nothing but a diabolicall prophanatiō of Christes supper.
In the papistical mass, the congregation •etteth nothing, except the beholding of your duckings, noddinges, crossings, turning, rplistinge, which all Are nothing but a diabolical profanation of Christ's supper.
And I affirme y• no more profit receiueth the soule in beholding an other eat & drinke the Lordes very soupper (as for their Idolatry, it is alway dānable) thā ye body doeth in beholdig an other eate & dryncke,
And I affirm y• no more profit receiveth the soul in beholding an other eat & drink the lords very soupper (as for their Idolatry, it is always damnable) than you body doth in beholdig an other eat & drink,
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In the Lordes soupper, all ye partakers of that table graunted and cōfessed them selfs debtours vnto God, vnable to referre thankes for the benefites, whiche wee had receyued of hys liberalitie.
In the lords soupper, all you partakers of that table granted and confessed them selfs debtors unto God, unable to refer thanks for the benefits, which we had received of his liberality.
For the body lyenge in moste pa••full bond•• amongest y• middes of cruell tyran•es, hys mercy and good•es prouided that y• hād should wryte and beare witnes to the confession of the hart, more abound antly than euer yet the tūg spoke.
For the body lying in most pa••full bond•• amongst y• mids of cruel tyran•es, his mercy and good•es provided that y• hand should write and bear witness to the Confessi of the heart, more abound antly than ever yet the tongue spoke.
I will ye obserue y• where I saye there resteth no sacrifice, nor yet is there anye priestes, that I meane that there resteth no sacrifice too be offred for synne,
I will you observe y• where I say there rests no sacrifice, nor yet is there any Priests, that I mean that there rests no sacrifice too be offered for sin,
Otherwise I do knowe that all true Christiās are kynges and priestes, and doe dayly offre vnto God a sacrifice moste acceptable, the mortification of their affections: as Paule commaunded the Romayns.
Otherwise I do know that all true Christiās Are Kings and Priests, and do daily offer unto God a sacrifice most acceptable, the mortification of their affections: as Paul commanded the Romans.
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where frō dissenteth some doctrine taughte you (if truelye I haue collected) moueth me to speake againste al, that maye haue appearaunce of lyes and superstition.
where from dissenteth Some Doctrine taught you (if truly I have collected) moves me to speak against all, that may have appearance of lies and Superstition.
And I will lykewyse praye, that ye might heare, vnderstande and obeye with all reuerēce, the good wil of God, declared vntoo the worlde by Iesus Christ, whose omnipotente spirite remayn with you for euer ▪ Amen.
And I will likewise pray, that you might hear, understand and obey with all Reverence, the good will of God, declared unto the world by Iesus christ, whose omnipotent Spirit remain with you for ever ▪ Amen.
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