and also in Scrypture, sometymes signifying trust, sometymes truth, sometimes conscience sometymes 〈 ◊ 〉, sometimes credulitie, sometymes credence, sometimes promys, sometymes profe, sometymes helpe, sometymes the gyfte or grace of God, and such lyke:
and also in Scripture, sometimes signifying trust, sometimes truth, sometime conscience sometimes 〈 ◊ 〉, sometime credulity, sometimes credence, sometime promise, sometimes proof, sometimes help, sometimes the gift or grace of God, and such like:
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and declared, by the maruaylous worke of the creation of the world, as S. Paul saith in his epystle to the Romaynes) but also that all the wordes and sayinges of God (whych be releued and opened in the scrypture) are of most certayne trueth, and infallible veritie.
and declared, by the marvelous work of the creation of the world, as S. Paul Says in his epistle to the Romans) but also that all the words and sayings of God (which be relieved and opened in the scripture) Are of most certain truth, and infallible verity.
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This then is the fyrst acception of fayth, whyche man hath of God, and wherein man doth not leaue to hys owne naturall knowledge (whych is by reason) but he leauethe to the knowledge attayned by fayth:
This then is the fyrst acception of faith, which man hath of God, and wherein man does not leave to his own natural knowledge (which is by reason) but he Leaveth to the knowledge attained by faith:
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wythout whych faith, man is ignoraunte and blynde, and cannot vnderstande, accordynge as the prophete Esay affirmeth in hys. vii. Chapiter, saying: Nisi credideritis, non intelligetis. That is to saye:
without which faith, man is ignorant and blind, and cannot understand, according as the Prophet Isaiah Affirmeth in his. vii. Chapter, saying: Nisi credideritis, non intelligetis. That is to say:
yet yf it do procede no farther, adioynyng with it, hope and charitie, it is called in Scrypture, a deade faythe, be cause it is voyde and destitute of lyfe,
yet if it do proceed no farther, adjoining with it, hope and charity, it is called in Scripture, a dead faith, be cause it is void and destitute of life,
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By this fayth also, Abraham, when he was tempted, was ready to offer vp his onelye begotten sonne 〈 ◊ 〉, in whome he loked for the promyse, nothynge doubting,
By this faith also, Abraham, when he was tempted, was ready to offer up his only begotten son 〈 ◊ 〉, in whom he looked for the promise, nothing doubting,
And in thys sorte and wyse, faythe is taken, in the moost parte of the examples, which be recyted of S Paule, in the. xi, chap of hys Epistle to the Hebrwes
And in this sort and wise, faith is taken, in the most part of the Examples, which be recited of S Paul, in thee. xi, chap of his Epistle to the Hebrews
so that yf man do beleue in God, and wythe the sayde grace, do endeuer hym selfe to the best of his po wer, to kepe and accomplyshe the sayd commaundementes, man maye iustlie then chalenge the sayd pro mises,
so that if man do believe in God, and wythe the said grace, do endeavour him self to the best of his po were, to keep and accomplish the said Commandments, man may justly then challenge the said Pro mises,
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and if on the other side a man wil not beleue in God, and with the sayde grace endeuer hym self to the best of his power, to kepe and accomplysh the sayde commaundementes,
and if on the other side a man will not believe in God, and with the said grace endeavour him self to the best of his power, to keep and accomplish the said Commandments,
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then man can not iustly chalenge in any wyse the sayde promyses, or the benefyte thereof, in asmuche as he hath not fulfylled and kepte on hys parte the sayde commaundementes, whyche were parte of the promyse and conuenante, made no other wyse by God vnto man,
then man can not justly challenge in any wise the said promises, or the benefit thereof, in asmuch as he hath not fulfilled and kept on his part the said Commandments, which were part of the promise and conuenante, made no other wise by God unto man,
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that the promises of god to man, be made but vpon condycion, and that with out kepyng of the condytyon, no man is partaker of Goddes promyses, hath taughte,
that the promises of god to man, be made but upon condition, and that with out keeping of the condytyon, no man is partaker of Goddess promises, hath taught,
and to forsake the Deuyll, and the worlde, and to serue only GOD. Of which promyse and specyall conuenaunte, whereby man thus byndeth himselfe to God, man is called in Latyn, infidelis, that is to saye: Faythful:
and to forsake the devil, and the world, and to serve only GOD. Of which promise and special conuenaunte, whereby man thus bindeth himself to God, man is called in Latin, Infidels, that is to say: Faithful:
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Nowe of these thynges that are before spoken, it is manyfest that fayth as it is taken in the seconde accep is the perfecte faythe of a true chrystian man conteynynge the obedience to the hole doctryne, and religion of Chryste.
Now of these things that Are before spoken, it is manifest that faith as it is taken in the seconde accept is the perfect faith of a true christian man containing the Obedience to the hold Doctrine, and Religion of Christ.
or fayth alone, but faythe with the foresayde vertues, coupled, and ioyned to gether, conteinyng as is aforesaide the obedience to the hole doctryne and religion of Chryst.
or faith alone, but faith with the foresaid Virtues, coupled, and joined to gether, containing as is aforesaid the Obedience to the hold Doctrine and Religion of Christ
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and other abhominations, albeit they be fallen from the liuelye and perfecte fayth, for that they are disobediente to ye doctrine and religion of Chryste whyche they dyd knowe,
and other abominations, albeit they be fallen from the lively and perfect faith, for that they Are disobedient to you Doctrine and Religion of Christ which they did know,
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yet there doth remayne in them so offēdyng, the certeine and assured knowledge of God, and his doctrine, whiche is the faythe, after the fyrste sorte and acception of fayth. And that these. ii. thynges (it is to wytte, knowlege and obedience) are sometime seperated and a 〈 ◊ 〉 Chryste in the. xii. chapiter of Saint Lukes Gospell, doth playnely declare it, speakyng of a seruaunt that knoweth the wyl of his maister and doth it not.
yet there does remain in them so offending, the certain and assured knowledge of God, and his Doctrine, which is the faith, After the First sort and acception of faith. And that these. ii. things (it is to wit, knowledge and Obedience) Are sometime separated and a 〈 ◊ 〉 Christ in thee. xii. chapter of Saint Lukes Gospel, does plainly declare it, speaking of a servant that Knoweth the will of his master and does it not.
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Wherefore the truth being thus, a transgressoure of the lawe of Almyghty God, after baptysme, dothe kepe a remorse of conscience & the light of knowledg by fayth, whereby he seeth the remedyes,
Wherefore the truth being thus, a transgressoure of the law of Almighty God, After Baptism, doth keep a remorse of conscience & the Light of knowledge by faith, whereby he sees the remedies,
and soo by faythe walketh the wayes ordeyned to at tayne remyssion of synne, as in the Sacramēte of pe naunce shalbe more perfytlye hereafter declared.
and so by faith walks the ways ordained to At tayne remission of sin, as in the Sacrament of pe naunce shall more perfectly hereafter declared.
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Thus haue you harde the. ii, acceptions or takynges of fayth, & that the fayth of knowledge, may remayne in hym that hath fallen frō the perfect faith of a Chrystian man.
Thus have you harden the. ii, acceptions or takings of faith, & that the faith of knowledge, may remain in him that hath fallen from the perfect faith of a Christian man.
But whether there be any specyall, particuler knowledge, whych man by fayth hath certaynely of hymselfe, whereby he maye testyfye to hymselfe that he is of the predestynates, whiche shall perseuer to the ende in their callyng, there is not spoken as yet of, nor 〈 ◊ 〉 can by the Scryptures,
But whither there be any special, particular knowledge, which man by faith hath Certainly of himself, whereby he may testify to himself that he is of the predestynates, which shall persever to the end in their calling, there is not spoken as yet of, nor 〈 ◊ 〉 can by the Scriptures,
Truthe it is, that in the Sacramentes 〈 ◊ 〉 by Chryste, and vsed in his Catholique Churche, here in earth, we may constantly and assuredlye beleue the workes of god in them,
Truth it is, that in the Sacraments 〈 ◊ 〉 by Christ, and used in his Catholic Church, Here in earth, we may constantly and assuredly believe the works of god in them,
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and the applycation of his grace and fauour therein (to oure presente comforte) with assuraunce also, that he wyll not faile vs yf we fall not from hym:
and the application of his grace and favour therein (to our present Comfort) with assurance also, that he will not fail us if we fallen not from him:
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and in contynuall fight with our enemyes, the deuyll, the fleshe, and the worlde, and not to 〈 ◊ 〉 to muche of our perseueraunce and contynuaunce in the state of grace (whych on our behalfe, is vncertayne & vnstable) but dilygently and ofte to remembre the godly and wyse lesson of S. Paule in the. x. chapiter of his first epistle to the Corinthyans, where he sayeth.
and in continual fight with our enemies, the Devil, the Flesh, and the world, and not to 〈 ◊ 〉 to much of our perseverance and Continuance in the state of grace (which on our behalf, is uncertain & unstable) but diligently and oft to Remember the godly and wise Lesson of S. Paul in thee. x. chapter of his First epistle to the Corinthians, where he Saith.
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And therfore yf we assuredly do recken vpō the state of our 〈 ◊ 〉 (as grounded vpon Goddes promisses) and do not remember therwyth that no man shalbe 〈 ◊ 〉,
And Therefore if we assuredly do reckon upon the state of our 〈 ◊ 〉 (as grounded upon Goddess promises) and do not Remember therewith that no man shall 〈 ◊ 〉,
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as it is to be taken and consydered, in thys booke, hauynge also sette furthe the sumine and uythe of our chrysten faythe, whyche in effecte is comprysed in our cōmon Crede, makynge also declaration therevpon, 〈 ◊ 〉 thyrdelye set forth the seuen sacramentes, with theyr expositions.
as it is to be taken and considered, in this book, having also Set forth the sumine and uythe of our christen faith, which in Effect is comprised in our Common Crede, making also declaration thereupon, 〈 ◊ 〉 Thirdly Set forth the seuen Sacraments, with their expositions.
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and declarations, and thereby (for so farre forth, and forsomuche) accomplyshed the promysse, made in the sayde Preface, there remayneth onely nowe speciallye to be spoken, of the seuen deadly synnes,
and declarations, and thereby (for so Far forth, and forsomuch) accomplished the promise, made in the said Preface, there remaineth only now specially to be spoken, of the seuen deadly Sins,
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and the seuen princypall vertues, with the eyght beatitudes whiche here shalbe sette furthe (bnt yet briefelye) bycause good hope is conceyued, that at thys nexte Parlyament, whyche (God willynge) shall begynne the. xxi.
and the seuen principal Virtues, with the eyght Beatitudes which Here shall Set forth (but yet briefly) Because good hope is conceived, that At this Next Parliament, which (God willing) shall begin thee. xxi.
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daye of the monethe of October, nexte commynge, or at the Conuocatyon of the Clergye of the Prouince of Canturburye, whyche is accustomed to folowe immedyatlye the same, some Godlye order and dyrecty on, 〈 ◊ 〉 be taken amongeste othere thynges,
day of the moaneth of October, Next coming, or At the Convocation of the Clergy of the Province of Canterbury, which is accustomed to follow immediately the same, Some Godly order and dyrecty on, 〈 ◊ 〉 be taken amongst other things,
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and also wyth the honor profyt, and wealthe of thys realme, And bryefely therefore to knytte vppe here thys matter, ye shall knowe that there are seuen capytal or principall deadly synnes, it is to wytte.
and also with the honour profit, and wealth of this realm, And Briefly Therefore to knit up Here this matter, you shall know that there Are seuen capytal or principal deadly Sins, it is to wit.
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Pryde, is an inordinate loue of our owne aduauncemente and proper excellencye of whyche doo ryse, bostynge, ostentation, hypocrisye, scysines, and suche lyke.
Pride, is an inordinate love of our own advancement and proper excellency of which do rise, boasting, ostentation, hypocrisy, scysines, and such like.
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Wrathe or anger, is an appetite or desyre of bengeaunce or other hurtes, whyche appetite or desyre yf it doo cōtinue in the hearte, is properly called Hatred, Of whych wrathe or anger do ryse, Brau lyngs,
Wrath or anger, is an appetite or desire of bengeaunce or other hurts, which appetite or desire if it do continue in the heart, is properly called Hatred, Of which wrath or anger do rise, Brew lings,
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Thyrdelye one dothe herein offende in quantitye, as whan one doth eate or drynke ouermuche whereof the bodye is ouercharged and the senses therof hyndered or greued,
Thirdly one doth herein offend in quantity, as when one does eat or drink overmuch whereof the body is overcharged and the Senses thereof hindered or grieved,
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Fyftlye and last one doth offende herein, when he to accomplysshe hys delectation 〈 ◊ 〉 pleasure, in meates or drynkes doethe cause them to be prepared, ouer curiouslye.
Fifty and last one does offend herein, when he to accomplish his delectation 〈 ◊ 〉 pleasure, in Meats or drinks doth cause them to be prepared, over curiously.
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And as concernyng Lechery, ther is no nede here to declare it, with hys braunches & circumstaunces, in asmuche as it is at large opened before in the exposition of the. vii.
And as Concerning Lechery, there is no need Here to declare it, with his branches & Circumstances, in asmuch as it is At large opened before in the exposition of thee. vii.
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The offyce of Fortitude or strength is not to omytte or leaue vndone, any good thynge, whyche ought to be done, for 〈 ◊ 〉 worldely grieues or troubles.
The office of Fortitude or strength is not to omit or leave undone, any good thing, which ought to be done, for 〈 ◊ 〉 worldly grieves or Troubles.
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I wyll nowe adde herevnto certayne Collectes, to be sayde, and rehearsed dayelye by the preistes in their Masse, concernynge both oure holye father the Pope, with his mooste reuerende Legate, the Lorde Cardinall poole,
I will now add hereunto certain Collects, to be said, and rehearsed daily by the Priests in their Mass, Concerning both our holy father the Pope, with his most reverend Legate, the Lord Cardinal pool,
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and re ioyse in his sight, alledgeth thys as a sufficient cause thereof. Scitote quoniam ipse est dominus, ipse fecit nos, et non ipsinos. which is to saye.
and re ioyse in his sighed, allegeth this as a sufficient cause thereof. Scitote quoniam ipse est dominus, ipse fecit nos, et non ipsinos. which is to say.
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Thys circumstaunce (not beyng necessary of goddes parte, as withoute the which he might haue created man) doth most manifestly declare the special fauour, of almyghty god towardes mankynde:
This circumstance (not being necessary of God's part, as without the which he might have created man) does most manifestly declare the special favour, of almighty god towards mankind:
& in so doynge what could he haue done more for vs? A wonderfull excellēt benefite & comfort is it vnto vs, to consyder that man was made like vnto god.
& in so doing what could he have done more for us? A wonderful excellent benefit & Comfort is it unto us, to Consider that man was made like unto god.
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And to vnderstand this thyng the better, you shall know that the similitude, and likenes of man to god, was not in the body of man (for this you must moost certenly beleue, yt the godhed is a spirite,
And to understand this thing the better, you shall know that the similitude, and likeness of man to god, was not in the body of man (for this you must most Certainly believe, that the godhead is a Spirit,
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& not a bodely substaunce) but this similitude and likenes was in ye soule, which was endued, with most heuenly & godlike qualities, as vnderstandyng, memory, and wil;
& not a bodily substance) but this similitude and likeness was in the soul, which was endued, with most heavenly & godlike qualities, as understanding, memory, and will;
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that where almighty god sayeth, Let vs make man to our owne similitude, & lykenes, he geueth vs to vnderstād, yt there be three parsons in trinitie, & yet but one god.
that where almighty god Saith, Let us make man to our own similitude, & likeness, he Giveth us to understand, that there be three parsons in trinity, & yet but one god.
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agayne, in that he sayeth to our similitude and likenes, and not to oure similitudes and lykenesses, by thys is signyfyed the vnitie also of one nature and substaunce.
again, in that he Saith to our similitude and likeness, and not to our Similitudes and lykenesses, by this is signyfyed the unity also of one nature and substance.
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howe yt god bre thed it into the body; which. ii. circumstaunces, as they import a marueylous excellency of man, aboue other bodely creatures, so they most clerely declare thexcedyng great goodnes of God, towardes man.
how that god bre worser it into the body; which. ii. Circumstances, as they import a marvelous excellency of man, above other bodily creatures, so they most clearly declare thexcedyng great Goodness of God, towards man.
And yet not satisfyed with al this, he placed man in Paradyse, that is in a most pleasaunt garden, where he had planted all kynd of frute, beautifull to beholde,
And yet not satisfied with all this, he placed man in Paradise, that is in a most pleasant garden, where he had planted all kind of fruit, beautiful to behold,
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He furnished it with moste singuler gyftes both of nature and of special grace also The body of man, in the estate of originall innocencie, had in it helth, strength, 〈 ◊ 〉,
He furnished it with most singular Gifts both of nature and of special grace also The body of man, in the estate of original innocence, had in it health, strength, 〈 ◊ 〉,
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Which thyng as it is generally true in all creatures concerning their creation, so is it in a certen degre of excellencye to be verified in man touchyng the estate of his originall innocency.
Which thing as it is generally true in all creatures Concerning their creation, so is it in a certain degree of excellency to be verified in man touching the estate of his original innocency.
But for asmuche as that blessed estate is lost, & mankynd by yt losse thereof, fell into extreme miserie and wretchednes, it is consequently to be well considered of our part, by what meanes man was brought from soo good and blessed a case, to so euyll and miserable an estate;
But for asmuch as that blessed estate is lost, & mankind by that loss thereof, fell into extreme misery and wretchedness, it is consequently to be well considered of our part, by what means man was brought from so good and blessed a case, to so evil and miserable an estate;
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synne it was that broughte vnto mankynde necessitie of bodyly death, and all the infirmities and diseases, which man in thys transitory lyfe sustayneth;
sin it was that brought unto mankind necessity of bodily death, and all the infirmities and diseases, which man in this transitory life sustaineth;
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Why hath God gyuen you commaundement not to eate of euery tree in paradyse? where vnto the woman answered and sayde, of the fruyte which is in paradise we eate,
Why hath God given you Commandment not to eat of every tree in paradise? where unto the woman answered and said, of the fruit which is in paradise we eat,
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so shold we no les 〈 ◊ 〉, and to the vttermost of our power, fly the 〈 ◊ 〉 and all his suggestions, knowing that thereby we 〈 ◊ 〉 fyrst induced to commytte synne.
so should we not les 〈 ◊ 〉, and to the uttermost of our power, fly the 〈 ◊ 〉 and all his suggestions, knowing that thereby we 〈 ◊ 〉 fyrst induced to commit sin.
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Besides this, whan a man is tolde before of great peryll and daunger that shall lyght vpon hym if he doo thys or that, in case after suche warnyng he offende therein, hys fault is thereby made the 〈 ◊ 〉.
Beside this, when a man is told before of great peril and danger that shall Light upon him if he do this or that, in case After such warning he offend therein, his fault is thereby made the 〈 ◊ 〉.
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Fourthly, whē a man hath late receyued great benefites at hys soueraygns handes, if he incontmently breake his expresse wyll, the contempt and dysobedience is made therby the greater.
Fourthly, when a man hath late received great benefits At his sovereigns hands, if he incontinently break his express will, the contempt and dysobedience is made thereby the greater.
and the route being once naughte, howe can the tree or braunches, cummynge of that route, be good? Therefore S. 〈 ◊ 〉 in his Epystle to ye Ro maines in the. v. chapyter therof sayeth.
and the rout being once naught, how can the tree or branches, coming of that rout, be good? Therefore S. 〈 ◊ 〉 in his Epistle to you Ro maines in thee. v. chapter thereof Saith.
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By the of fence of one man, synne came vpon all men, to condempnation, and in the same chapiter 〈 ◊ 〉 after, he sayeth to iyke 〈 ◊ 〉, through the disobedience of one man manye became synners.
By the of fence of one man, sin Come upon all men, to condemnation, and in the same chapter 〈 ◊ 〉 After, he Saith to Alike 〈 ◊ 〉, through the disobedience of one man many became Sinners.
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and thirdly what an extreme enemy 〈 ◊ 〉 the 〈 ◊ 〉 is vnto vs. In an other homily hereafter, ye 〈 ◊ 〉 heare of the exceding great mercy of god, in 〈 ◊ 〉 mākind by a meruelous maner, out of the estat of this dampnatiō.
and Thirdly what an extreme enemy 〈 ◊ 〉 the 〈 ◊ 〉 is unto us In an other homily hereafter, you 〈 ◊ 〉 hear of the exceeding great mercy of god, in 〈 ◊ 〉 mankind by a marvelous manner, out of the Estate of this damnation.
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Wherfore to conclude for thys presente tyme, this shalbe to exhorte you, that you fayle not daylye and howtelye to geue most harty thankes to almyghty God,
Wherefore to conclude for this present time, this shall to exhort you, that you fail not daily and howtelye to give most hearty thanks to almighty God,
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but hathe gyuen you, all notable qualities and powers that other corporal creatures haue, and besides, hathe perticularlye planted in you reason and vnderstāding, and 〈 ◊ 〉 goodly qualities of body and soule, seuerall to the nature of man only,
but hath given you, all notable qualities and Powers that other corporal creatures have, and beside, hath particularly planted in you reason and understanding, and 〈 ◊ 〉 goodly qualities of body and soul, several to the nature of man only,
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and by such a synne, as in some mēs iudgement might 〈 ◊ 〉 to be but very smale, it is to wytte by eatynge of an appel, you wyl be circumspecte in a uoiding of al kynde of sume,
and by such a sin, as in Some men's judgement might 〈 ◊ 〉 to be but very small, it is to wit by eating of an appeal, you will be circumspect in a voiding of all kind of fume,
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Fynallye and laste of al, thys is to exhorte you, to consyder dilygently that we haue a deadly cnnemy, which is yt deuil, who de fyreth oure destruction,
Finally and laste of all, this is to exhort you, to Consider diligently that we have a deadly cnnemy, which is that Devil, who de fyreth our destruction,
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And therefore, we reade in may places of scripture manye notable lessons agaynst thys old rooted vyce, to teache vs ye moost cōmēdable vertue of humilitie;
And Therefore, we read in may places of scripture many notable Lessons against this old rooted vice, to teach us you most commendable virtue of humility;
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In the booke of Genesis, almyghty God geueth vs all, a tytle & name in oure great graunde father Adam, which ought to admonishe vs al, to consyder what we be, where of we be, from whence we came & whyther we shall, sayenge thus.
In the book of Genesis, almighty God Giveth us all, a title & name in our great grand father Adam, which ought to admonish us all, to Consider what we be, where of we be, from whence we Come & whither we shall, saying thus.
for dust thou art, & into dust thou shalt retourne, Here (as it were in a glasse) we may learne to know our selues, that we be but grounde, earthe, and dust.
for dust thou art, & into dust thou shalt return, Here (as it were in a glass) we may Learn to know our selves, that we be but ground, earth, and dust.
and therefore he calleth hym selfe by that name, when he maketh his earnest prayer for Sodome and Gomorre, saying in the. xviii. of 〈 ◊ 〉. Cum sim puluis et cuius.
and Therefore he calls him self by that name, when he makes his earnest prayer for Sodom and Gomorrah, saying in thee. xviii. of 〈 ◊ 〉. Cum sim Pollution et cuius.
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and asshes, that thereby they myght declare to the hole world, what an hum ble, and lowlye estimation, they had of theim selues, and howe well they remember theyr name,
and Ashes, that thereby they might declare to the hold world, what an hum ble, and lowly estimation, they had of them selves, and how well they Remember their name,
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Accordynge wherevnto, the holye prophet Iob, hauynge in hym selfe great erperience of miserable and synnefull estate of man, dothe open the same to the worlde in these workes.
According whereunto, the holy Prophet Job, having in him self great erperience of miserable and sinful estate of man, doth open the same to the world in these works.
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Homo natus de muliere, breui 〈 ◊ ◊ 〉, repletur multis miserijs, qui quasi flos egreditur, et conteritur, et fugit velut vmbra, et 〈 ◊ 〉 in eodem statu permanet et dignū ducis super 〈 ◊ 〉 aperire oculos tuos, et adducere cum 〈 ◊ 〉 in iudicium? qui potest 〈 ◊ 〉 mundum de immūdo conceptum femine? That is to say Man beyngeborne of a woman, lyuynge a worte tyme, is full of manyfolde miseries;
Homo Born de Mulier, breui 〈 ◊ ◊ 〉, repletur multis miserijs, qui quasi flos egreditur, et Conteritur, et Fugitive velut vmbra, et 〈 ◊ 〉 in Eodem Statu permanent et dignū ducis super 〈 ◊ 〉 aperire Eyes tuos, et adducere cum 〈 ◊ 〉 in iudicium? qui potest 〈 ◊ 〉 Mundum de immūdo conceptum femine? That is to say Man beyngeborne of a woman, living a wort time, is full of manifold misery's;
and to brynge him to iudgement with thee? who can make hym cleane that is cōceyued of an vncleane sede? In dede all men of theyre euylnes and naturall prones, were so vniuersallye gyuen to synne, that God (as the scripture testifyeth) repented ye euer he made man.
and to bring him to judgement with thee? who can make him clean that is conceived of an unclean seed? In deed all men of their euylnes and natural prones, were so universally given to sin, that God (as the scripture Testifieth) repented you ever he made man.
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And by sinne, his indygnatyon was so muche prouoked agaynste the worlde, that he drowned all the worlde wyth Noes fludde (except Noe himselfe and hys lytle householde.) It is not without greate cause, that the scripture of God, doth so many times call all menne here in thys worlde earthe, sayenge. (O thou earth, thou earth, thou earth, heare the woorde oure Lorde.) Hiere. xxii. Thys, oure ryght name, vocation, and tytle:
And by sin, his indygnatyon was so much provoked against the world, that he drowned all the world with Noes flood (except Noah himself and his little household.) It is not without great cause, that the scripture of God, does so many times call all men Here in this world earth, saying. (Oh thou earth, thou earth, thou earth, hear the word our Lord.) Hire. xxii. This, our right name, vocation, and title:
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there is none that vn derstandeth, there is none that seketh after God, they are all goone out of the wai they are all vnprofitable, there is none that dothe good, no not one, theyr throte is an open se crafte and deceyte, the pyoson of serpentes is vnder theyr lippes, their mouthe is full of cursinge and bitternes, their fette are swifte to shed bloude, destruction and wretchednes are in theyr wayes,
there is none that vn derstandeth, there is none that seeketh After God, they Are all goone out of the wai they Are all unprofitable, there is none that doth good, no not one, their throat is an open se craft and deceit, the pyoson of Serpents is under their lips, their Mouth is full of cursing and bitterness, their fette Are swift to shed blood, destruction and wretchedness Are in their ways,
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Aud in an other place, that is to wit, Galathians. iii. S Paule wryteth thus: (God hath wrapped all nations in vnbeleif, that he myght haue mercy on all.
And in an other place, that is to wit, Galatians. iii. S Paul writes thus: (God hath wrapped all Nations in unbelief, that he might have mercy on all.
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and great before the Lorde, replenyshed euen from hys byrth with the holy ghost, the preparer of the way for our sauiour Chryst, to be more then a Prophet,
and great before the Lord, replenished even from his birth with the holy ghost, the preparer of the Way for our Saviour Christ, to be more then a Prophet,
and the greatest that euer was borne of a womā, yet he plai nely graunteth, that he had nede to be washed of Chryst, he worthely extolleth and glorifieth his lord and mayster Chryste,
and the greatest that ever was born of a woman, yet he play nely granteth, that he had need to be washed of Christ, he worthily extolleth and Glorifieth his lord and master Christ,
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So doeth sayncte Paule both oft, and euydently, confesse hym selfe, what he was of hym selfe, euer geuinge (as a moste faithfull seruaunte ought to doo) all prayse to hys mayster and sauioure.
So doth saint Paul both oft, and evidently, confess him self, what he was of him self, ever giving (as a most faithful servant ought to do) all praise to his master and Saviour.
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If we say, that we haue no sinne we deceiue our selues, and the truth is not in vs. If we knowledge our sinnes, God is faithfull and iust, to forgyue vs our synnes,
If we say, that we have no sin we deceive our selves, and the truth is not in us If we knowledge our Sins, God is faithful and just, to forgive us our Sins,
we haue not synned we make him a lier, and his worde is not in vs. Wherfore the wysemā, in the booke called Ecclesiastes, openly de clareth, that there is not one iuste man vpon the earth, that doth good, and sy nneth not.
we have not sinned we make him a liar, and his word is not in us Wherefore the Wiseman, in the book called Ecclesiastes, openly the clareth, that there is not one just man upon the earth, that does good, and sy nneth not.
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Wherfore he hauinge an earnest, and depe contemplation, & consideration of hys synnes, and yet not comming to the 〈 ◊ 〉 of them, maketh supplicatiō to god, to forgyue hym his prinye, secrete, hydde synnes, to the knowledge of the whych, he cannot attayne.
Wherefore he having an earnest, and deep contemplation, & consideration of his Sins, and yet not coming to the 〈 ◊ 〉 of them, makes supplication to god, to forgive him his prinye, secret, hid Sins, to the knowledge of the which, he cannot attain.
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He wayeth ryghtly hys synnes, from the origynall roote, and spryng heade, 〈 ◊ 〉 inclinations, prouocations 〈 ◊ 〉, stynginges, budes, braūches, dregges, infections.
He wayeth rightly his Sins, from the original root, and spring head, 〈 ◊ 〉 inclinations, provocations 〈 ◊ 〉, stynginges, budes, branches, dregs, infections.
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but to them that be sycke, and haue nede of his salue, for theyrsore. He teacheth vs in oure prayers, to reacknowledge oure selues synners, and to aske forgeuenes,
but to them that be sick, and have need of his salve, for theyrsore. He Teaches us in our Prayers, to reacknowledge our selves Sinners, and to ask forgiveness,
for in our selues, as of our selues, we fynde nothyng, whereby we may be delyuered from this miserable capti uitie, into 〈 ◊ 〉 whyche we were cast throughe the enuye of the deuyll, by transgression of Godes commaundement, in our fyrst parente Adam. We are al become vncleane:
for in our selves, as of our selves, we find nothing, whereby we may be Delivered from this miserable capti uitie, into 〈 ◊ 〉 which we were cast through the envy of the Devil, by Transgression of God's Commandment, in our fyrst parent Adam. We Are all become unclean:
neyther maye we bragge of oure workes that we doo, whyche all be so vnperfecte and vnpure, that they are not of them selues, hable to stande before the ryghteous throne of GOD,
neither may we brag of our works that we do, which all be so unperfect and unpure, that they Are not of them selves, able to stand before the righteous throne of GOD,
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and in his mouthe was founde no crafte, nor subtyltye. Lykewyse he maye saye, the prynce of the worlde came, and in me hath nothinge. He maye saye also:
and in his Mouth was found no craft, nor subtyltye. Likewise he may say, the Prince of the world Come, and in me hath nothing. He may say also:
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If wee thus humbly submytte our selues in the sight of God, we may be sure, that in the time of his visitatyō, he wil 〈 ◊ 〉 vs vp, into the kyngedome of his derely beloued sonne-Chryst Iesu our Lorde;
If we thus humbly submit our selves in the sighed of God, we may be sure, that in the time of his Visitation, he will 〈 ◊ 〉 us up, into the Kingdom of his dearly Beloved sonne-Chryst Iesu our Lord;
For the vnderstandynge whereof, you must perfytlye beare in mynde that the whole nature of man, both in bodye and soule, was thorough orygynall sinne, greatelye defiled.
For the understanding whereof, you must perfectly bear in mind that the Whole nature of man, both in body and soul, was through original sin, greatly defiled.
and nother coulde God, of his iustice, receaue man againe to fauor, and state of eternall lyfe (beynge thus in body and soule, by his owne defaulte desyled) vules he were first made pure, and cleane againe:
and neither could God, of his Justice, receive man again to favour, and state of Eternal life (being thus in body and soul, by his own default desyled) vules he were First made pure, and clean again:
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nether man was able to helpe hym selfe herein, no, nor yet anye angell at al. Wherefore, almyghty God (whose mercy excedeth all hys workes) pytienge the wretched case that mankinde was in, dyd appoynt,
neither man was able to help him self herein, no, nor yet any angel At all Wherefore, almighty God (whose mercy exceedeth all his works) pytienge the wretched case that mankind was in, did appoint,
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And thys sonne of God (accordinge to the wyll of his father,) dyd take vpon hym the nature of man, ioynynge to hys euerlastynge Godheade, the whole, and 〈 ◊ 〉 nature of manhode;
And this son of God (according to the will of his father,) did take upon him the nature of man, joining to his everlasting Godhead, the Whole, and 〈 ◊ 〉 nature of manhood;
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How coulde his death haue done me good, yf it were not of the same nature that I am of? & therefore S. Paule in hys seconde chapyter of his Epistle to the Hebrues sayeth.
How could his death have done me good, if it were not of the same nature that I am of? & Therefore S. Paul in his seconde chapter of his Epistle to the Hebrews Saith.
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and within a lytle after he sayeth farther, Debuit per omnia fratribus assimulari, vt misericors fieret, fidelis 〈 ◊ 〉, ad 〈 ◊ 〉, 〈 ◊ 〉 repropitiaret delicta populi, that is Christe muste in al poyntes, become like to his brethern, that he myght be a mercifull & fruithfull Bysshop to God ward, to procure merci for the sinnes of the people.
and within a little After he Saith farther, Debt per omnia fratribus assimulari, vt misericors fieret, Fidelis 〈 ◊ 〉, ad 〈 ◊ 〉, 〈 ◊ 〉 repropitiaret Delicta People, that is Christ must in all points, become like to his brother, that he might be a merciful & fruithfull Bishop to God ward, to procure merci for the Sins of the people.
when he thrust them out of paradise, at which tyme, he said vnto the serpente (as it is written in ye thyrde chapiter Genesis.) I wyll set 〈 ◊ 〉 betwixt the,
when he thrust them out of paradise, At which time, he said unto the serpent (as it is written in you Third chapter Genesis.) I will Set 〈 ◊ 〉 betwixt thee,
Lo, how mercifully God dealeth wyth mankynde, He promysed that one shoulde be borne of the sede and stocke of Eue, which should banquyshe our ghostly enemy the diuell.
Lo, how mercifully God deals with mankind, He promised that one should be born of the seed and stock of Eue, which should banquyshe our ghostly enemy the Devil.
Nowe in that he calleth hym the sede of the woman, he moste playnely declareth, that he must nedes haue in hym the selfe same nature that the woman had.
Now in that he calls him the seed of the woman, he most plainly Declareth, that he must needs have in him the self same nature that the woman had.
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Agayne God makyng the second promyse of the same sede, to come of the stocke of Abraham the patriarke said vnto Abraham, (as is wytnessed in the. xxii. of Genesys) In thy sede shall all the nations of the world be blessed;
Again God making the second promise of the same seed, to come of the stock of Abraham the patriarch said unto Abraham, (as is witnessed in thee. xxii. of Genesis) In thy seed shall all the Nations of the world be blessed;
But here it may seme straūge to some, yt almighty god (seing he intēded from ye beginninge, to sēd hys sonne into yt world, to be incarnate for mans redēption) did defer the sendinge of hym soo longe, that is, the space of foure thousande yeares or theraboute.
But Here it may seem strange to Some, that almighty god (sing he intended from you begin, to send his son into that world, to be incarnate for men redemption) did defer the sending of him so long, that is, the Molle of foure thousande Years or theraboute.
For if Chryste shoulde haue commen in the begynnyng of the worlde, men would haue thought, that if God had suffered them to vse theyr owne natural powers, thei would haue attayned 〈 ◊ 〉 wel inough, wythout any other helpe on Godes parte.
For if Christ should have come in the beginning of the world, men would have Thought, that if God had suffered them to use their own natural Powers, they would have attained 〈 ◊ 〉 well enough, without any other help on God's part.
Agayne, thoughe after longe experience, and trauayle of man, folowing the onelye lyghte, of nature, it was euydente, that he ne ded a specyall ayde from God, to the attaynynge of euerlastynge lyfe,
Again, though After long experience, and travail of man, following the only Light, of nature, it was euydente, that he ne dead a special aid from God, to the attaining of everlasting life,
aud therfore S. Paule in the fyrste chapiter of his epystle to the Romaines, most plainly 〈 ◊ 〉 meth, that in the time of yt law of nature, men knew inough of God,
and Therefore S. Paul in the First chapter of his epistle to the Romans, most plainly 〈 ◊ 〉 meth, that in the time of that law of nature, men knew enough of God,
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So much as may be knowen of god, is manifest in thē (that is to saye, in those whyche liued vnder the law of nature, from Adam vnto Moyses) For his inui sible thynges,
So much as may be known of god, is manifest in them (that is to say, in those which lived under the law of nature, from Adam unto Moses) For his inui sible things,
so nether the lawe of Moyses, beyng opened from god hym selfe by special reuelatiō could suffice to ryde mā from sinne (as S. Paule in the second chapiter of hys foresayde epistle testifieth saying) Behold thou art a Jew,
so neither the law of Moses, being opened from god him self by special Revelation could suffice to ride man from sin (as S. Paul in the second chapter of his foresaid epistle Testifieth saying) Behold thou art a Jew,
& being instructed in the lawe, thou doest allowe that is best, and doest truste that thou art a guyde of the blinde, a light to thē which art in darkenes,
& being instructed in the law, thou dost allow that is best, and dost trust that thou art a guide of the blind, a Light to them which art in darkness,
thou that doest glorye in the lawe, through transgressing of the lawe, doest dyshonor God, for the name of God, throughe you, is blasphemed amongest the gentyles.
thou that dost glory in the law, through transgressing of the law, dost dishonour God, for the name of God, through you, is blasphemed amongst the Gentiles.
and thereby, to be reduced into the fauour of god againe, and to haue aboundaunce of grace 〈 ◊ 〉 vnto hym, by whych grace he should both in hys know ledge be yt better established,
and thereby, to be reduced into the favour of god again, and to have abundance of grace 〈 ◊ 〉 unto him, by which grace he should both in his know ledge be that better established,
& was made in all partes lyke vnto one of vs (sinne only ex cepted) 〈 ◊ 〉 he did vnite vnto his godhead, the body and soule of man, in vnitie of person, in such a merue lous sort, that as in vs, the body being of 〈 ◊ 〉 nature and the soule being of an other nature, doo make yet but one person,
& was made in all parts like unto one of us (sin only ex cepted) 〈 ◊ 〉 he did unite unto his godhead, the body and soul of man, in unity of person, in such a merue lous sort, that as in us, the body being of 〈 ◊ 〉 nature and the soul being of an other nature, do make yet but one person,
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〈 ◊ ◊ 〉 factum est, ethabitauit in nobis, the worde (that is the sonne of God) was made fleshe.) (that is man) & dwelt amōgest vs. he dwelt here on the earth, (as scripture declareth,) aboue. xxxiii.
〈 ◊ ◊ 〉 factum est, ethabitauit in nobis, the word (that is the son of God) was made Flesh.) (that is man) & dwelled amongst us he dwelled Here on the earth, (as scripture Declareth,) above. xxxiii.
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then he suffred death willingly, yea the death of the crosse, by suche payne, (wrongefully procured of the deuil agayne him) to raunsome man kynde oute of captiuitie, whiche it sustayned vnder the deuyll moost iustly:
then he suffered death willingly, yea the death of the cross, by such pain, (wrongfully procured of the Devil again him) to ransom man kind out of captivity, which it sustained under the Devil most justly:
and that thys ran̄some shold be perfyt, he suffred sondry sortes of mooste spytefui wronges, and intollerable paynes, & tormentes, in his most pure, and innocent body;
and that this rannsome should be perfect, he suffered sundry sorts of most spytefui wrongs, and intolerable pains, & torments, in his most pure, and innocent body;
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as buffeting, bindinge, scourgyng, plattynge on his head, a crowne of thorne, hanginge on the crosse, pearcynge of his handes and fete with nayles, openynge of hys syde with a speare,
as buffeting, binding, scourging, platting on his head, a crown of thorn, hanging on the cross, piercing of his hands and feet with nails, opening of his side with a spear,
whiche passion of his, as it is a moost parfyt myrrour, and glasse for vs, there in to beholde the excedyng great loue of god towarde vs, whiche spared not hys onelye sonne,
which passion of his, as it is a most parfyt mirror, and glass for us, there in to behold the exceeding great love of god toward us, which spared not his only son,
What can we loke for at gods handes, yf we synne from hence forth, but wrath and vengeaunce, seyng he hath once delyuered vs from synne, by so merciful a meanes:
What can we look for At God's hands, if we sin from hence forth, but wrath and vengeance, sing he hath once Delivered us from sin, by so merciful a means:
All that our sauyoure Christe suffered, he wyllingely suffered for our synnes, hym selfe hauing neuer deserued anye whyt of payne, as who neuer synned.
All that our Saviour Christ suffered, he willingly suffered for our Sins, him self having never deserved any whyt of pain, as who never sinned.
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In the meane season, lyft vp your hartes, and open them awyde, to receaue in vnto them, a great loue towardes God, who so nobylye created vs and when we, through our owne default were fallen into the estate of endles miseri,
In the mean season, lift up your hearts, and open them awyde, to receive in unto them, a great love towards God, who so nobylye created us and when we, through our own default were fallen into the estate of endless miseri,
and therefore hereafter, flee you all kynde of synne, and fight incellātly agaynst your ghostly enemye the deuyl, who being vāquished by Christ, is not able now to ouerthrow vs,
and Therefore hereafter, flee you all kind of sin, and fight incellantly against your ghostly enemy the Devil, who being vanquished by christ, is not able now to overthrow us,
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For neither Turke, Jew, nor infidel, wāting beleif in Christe, can take good by the death and passion of christ, ye scripture most manifestly affyrming in the. xvi. chapiter of s.
For neither Turk, Jew, nor infidel, wanting belief in Christ, can take good by the death and passion of Christ, you scripture most manifestly affirming in thee. xvi. chapter of s.
The de des of the fleshe ar manifest which are these aduoutry, fornicatiō, vnclennes, wātonnes ydolatry, witchcrafte, hatred, variaūce, 〈 ◊ 〉, wrath, stryfe, sedition, sectes, enuye murder dronkēnes, glotteny, and such like;
The de des of the Flesh Are manifest which Are these aduoutry, fornication, uncleanness, wantonness idolatry, witchcraft, hatred, variance, 〈 ◊ 〉, wrath, strife, sedition, Sects, envy murder Drunkenness, glotteny, and such like;
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This catholike church, and no other company, hath yt true vnderstanding of scripture, & the knowledge of all thinges necessary to saluatiō. To this churche.
This catholic Church, and no other company, hath that true understanding of scripture, & the knowledge of all things necessary to salvation. To this Church.
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This Catholike church, thus gouerned by the holy Ghost, & assured alwayes, of Chryst him selfe, neuer yet fayled, frō yt time of the Apostles, hitherto,
This Catholic Church, thus governed by the holy Ghost, & assured always, of Christ him self, never yet failed, from that time of the Apostles, hitherto,
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This catholike churche, must in al ages nedes be an open knowen churche, and such a companye as among which the trueth is openly preached, ells Chryste woulde not haue sayde. (as it is wrytten in the. v, of Mathew) A citie that is seton a hyl, can not be hid,
This catholic Church, must in all ages needs be an open known Church, and such a company as among which the truth is openly preached, Else Christ would not have said. (as it is written in thee. v, of Matthew) A City that is seton a hyl, can not be hid,
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Wherfore they do great iniury to Chryst, which saye, that the catholyke church is an vnknowen church, seinge it is that citie, which our sauiour there mente,
Wherefore they do great injury to Christ, which say, that the catholic Church is an unknown Church, sing it is that City, which our Saviour there mente,
Here you se, howe S. Peter willeth euery man, fyrst of all, to knowe, that scripture must be vnderstanded after the generall meaning of Chrystes church,
Here you see, how S. Peter wills every man, fyrst of all, to know, that scripture must be understanded After the general meaning of Christ's Church,
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And in the thyrde chapyter of the same Epystle, he sayeth further, that in S. Paules epistles, are manye thinges harde to he vnderstanded, whyche they that are vnlearned & vnstable, do peruerte,
And in the Third chapter of the same Epistle, he Saith further, that in S. Paul's Epistles, Are many things harden to he understanded, which they that Are unlearned & unstable, do pervert,
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as they do also the other scriptures to theyr own destruction, ye therefore beloued (seing you be 〈 ◊ 〉 afore hand) beware, leaste ye with other men, be also plucked a waye through the erroure of the wicked,
as they do also the other Scriptures to their own destruction, you Therefore Beloved (sing you be 〈 ◊ 〉 afore hand) beware, jest you with other men, be also plucked a Way through the error of the wicked,
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and lacke of constancie, when men ether thorowe ignotaunce, or thoroughe inconstancie, swerue from the catholyke meanyng, and folowe priuate interpretation.
and lack of constancy, when men either thorough ignotaunce, or thorough inconstancy, swerve from the catholic meaning, and follow private Interpretation.
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Saynte Paule also wrytynge to Tymothe, and willing hym to be earnest in the study of scripture, geueth him withal this foresayd rule, saying in the very ende of his fyrst epistle:
Faint Paul also writing to Timothy, and willing him to be earnest in the study of scripture, Giveth him withal this foresaid Rule, saying in the very end of his fyrst epistle:
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The thinge, which S. Paule sayeth was committed to 〈 ◊ 〉 custodye, was the truth of the catholyk fayth, which he sayth, some fell from, by reasonne of new fangeled termes,
The thing, which S. Paul Saith was committed to 〈 ◊ 〉 custody, was the truth of the catholic faith, which he say, Some fell from, by Reason's of new fangeled terms,
and by reson aiso, that they tooke vpon them knowledg, beynge in dede ignoraunte. And in the thyrde chapter of hys seconde epistle to Timothie, he farther sayeth.
and by Reason's aiso, that they took upon them knowledge, being in deed ignorant. And in the Third chapter of his seconde epistle to Timothy, he farther Saith.
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and no lesse vertue, and such a one, as by the consente of all men, had the perfyt knowledge and vnderstandynge of scryptures) in his third boke 〈 ◊ ◊ 〉 the arche heretyke,
and no less virtue, and such a one, as by the consent of all men, had the perfect knowledge and understanding of Scriptures) in his third book 〈 ◊ ◊ 〉 the arch heretic,
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& that doctryne that the church teacheth, we muste loue, & with great diligence embrace the tradition of the truth For what & yf a controuersy shoulde happen to ryse vpon neuer so 〈 ◊ 〉 a questiō;
& that Doctrine that the Church Teaches, we must love, & with great diligence embrace the tradition of the truth For what & if a controversy should happen to rise upon never so 〈 ◊ 〉 a question;
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and ther learne the truth in that controuersy? ye, what & yf the Apostles had lefte behynde thē no writyng at al, must we then not haue folowed the order of tradition, delyuered by them to such as they committid the churches vnto? to which tradition manye barbarous nations, beleuing in christ, do giue credite with out any other wrytyng,
and there Learn the truth in that controversy? you, what & if the Apostles had left behind them no writing At all, must we then not have followed the order of tradition, Delivered by them to such as they committed the Churches unto? to which tradition many barbarous Nations, believing in Christ, do give credit with out any other writing,
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Yf to these barbarous nations, any man 〈 ◊ 〉 preach in their owne language, these inuentiōs of heretikes, by and by they would stope their eares, and 〈 ◊ 〉 as farre as they could frō him,
If to these barbarous Nations, any man 〈 ◊ 〉 preach in their own language, these Inventions of Heretics, by and by they would stope their ears, and 〈 ◊ 〉 as Far as they could from him,
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but al men shold cleue fast vnto yt wholsome doctryne of the catholike churche, & abhor and detest, whatsoeuer any precher would vtter to thē, contrary to the same.
but all men should cleve fast unto that wholesome Doctrine of the catholic Church, & abhor and detest, whatsoever any preacher would utter to them, contrary to the same.
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and therewith bleare the eyes of pore simple men, and make them beleue, that it is as they saye, where in 〈 ◊ 〉, whatsoeuer is taught contraty to that, that al 〈 ◊ 〉 openly teacheth,
and therewith blear the eyes of poor simple men, and make them believe, that it is as they say, where in 〈 ◊ 〉, whatsoever is taught contraty to that, that all 〈 ◊ 〉 openly Teaches,
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but that which the catholyke church teacheth, therefore all christē people are required, to make a solēpne vow at theyr baptisme, to beleue the catholyke churche. And he that so doeth.
but that which the catholic Church Teaches, Therefore all christian people Are required, to make a solemn Voelli At their Baptism, to believe the catholic Church. And he that so doth.
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〈 ◊ 〉, that youe maye knowe, what the 〈 ◊ 〉 churche dothe in all poyntes beleue, there shalbe hereafter particulerly, set forth vnto you the seuerall matters, requisite to be beleued,
〈 ◊ 〉, that youe may know, what the 〈 ◊ 〉 Church doth in all points believe, there shall hereafter particularly, Set forth unto you the several matters, requisite to be believed,
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〈 ◊ 〉 of the Pharises beyng a doctour of the lawe, tēping, did aske him and say, maister, what is the great cōman̄demēt in ye law? Jesus, 〈 ◊ 〉, 〈 ◊ 〉 vnto him.
〈 ◊ 〉 of the Pharisees being a Doctor of the law, temping, did ask him and say, master, what is the great commanndement in you law? jesus, 〈 ◊ 〉, 〈 ◊ 〉 unto him.
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And of truthe, yf we woulde iudge vpryghtly, and well, we ought to saye, that of all thinges that be good, to be taught vnto Christen people, there is no thing more necessarye to be spoken of,
And of truth, if we would judge vpryghtly, and well, we ought to say, that of all things that be good, to be taught unto christian people, there is no thing more necessary to be spoken of,
as wel for that al maner of woorkes of righteousnes, be cōteyned in it, as also, that the decaye thereof, is the 〈 ◊ 〉 of the world, the banysh ement of vertue,
as well for that all manner of works of righteousness, be contained in it, as also, that the decay thereof, is the 〈 ◊ 〉 of the world, the banish ement of virtue,
that is to say, yt our hartes, mynde, & studie, be set to 〈 ◊ 〉 his woorde, to trust in hym and to loue him aboue all other thynges, whyche we doo loue best, in heauen or in earthe.
that is to say, that our hearts, mind, & study, be Set to 〈 ◊ 〉 his word, to trust in him and to love him above all other things, which we do love best, in heaven or in earth.
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And of this loue that we ought to haue amōgest oure selues, eche to other he instructeth vs thus. (Mathewe. v.) You haue harde it taught in tymes past? Thou shalte loue thy frende, and hate thy fooe:
And of this love that we ought to have amongst our selves, eke to other he Instructeth us thus. (Matthew. v.) You have harden it taught in times past? Thou shalt love thy friend, and hate thy foe:
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therefore Christe did open this well agayne, purged it, and scourged it, by giuinge vnto his god lye lawe of Charitie, a true and clere interpretatiō, which is this:
Therefore Christ did open this well again, purged it, and scourged it, by giving unto his god lie law of Charity, a true and clear Interpretation, which is this:
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Yet al this notwythstanding, he with drewe not hys fauour from theim, but styll loued them, preached vnto them, of loue rebuked theyr false dortrine, theyr wycked lynynge,
Yet all this notwithstanding, he with drew not his favour from them, but still loved them, preached unto them, of love rebuked their false dortrine, their wicked lining,
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as Sayute 〈 ◊ 〉 sayeth, in the thyrde Chapyter of his fyrste canonycall Epystle. Hereby, manifestly are knowen, the chyldren of God, frō the chiloren of the dcuyll.
as Sail 〈 ◊ 〉 Saith, in the Third Chapter of his First canonical Epistle. Hereby, manifestly Are known, the children of God, from the chiloren of the dcuyll.
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Agaynste all whyche reasones, we ought aswell to set the teachyng, as the lyuynge of oure sauioure Chryst, who louynge vs (when wee were hys enemyes) dothe teache vs to loue our ene myes.
Against all which Reasons, we ought aswell to Set the teaching, as the living of our Saviour Christ, who loving us (when we were his enemies) doth teach us to love our ene myes.
in so muche that Iewes, Turkes, Iufidels, and all brute beastes, doo loue them that bee theyr frendes, of whome they haue theyr lyuynge, or any other benefites.
in so much that Iewes, Turkes, Infidels, and all brutus beasts, do love them that be their Friends, of whom they have their living, or any other benefits.
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Whereof, yf we wyll haue of God forgyuenes there is none other remedye, but to forgyue the offēces done vnto vs whyche be very small in comparison of oure offences done a 〈 ◊ 〉 God.
Whereof, if we will have of God forgiveness there is none other remedy, but to forgive the offences done unto us which be very small in comparison of our offences done a 〈 ◊ 〉 God.
And yf wee consyder that he, which hath off 〈 ◊ 〉 vs, deserueth not to be forgyuen of vs, let vs consider againe, that we muche lesse deserue to be forgyuen of God.
And if we Consider that he, which hath off 〈 ◊ 〉 us, deserves not to be forgiven of us, let us Consider again, that we much less deserve to be forgiven of God.
and manyfest benefytes we haue receyued of hym, withoute oure desertes, and that Chryste hathe deserued of vs, that for his sake, we should forgyue them their trespasses, commytted agaynst vs.
and manifest benefits we have received of him, without our deserts, and that Christ hath deserved of us, that for his sake, we should forgive them their Trespasses, committed against us
The other office is, to rebuke, correcte, & punysh, vyce, without acceptation of parsons, and thys is to be vsed, against theim onely, that be 〈 ◊ 〉 men, and malefactours.
The other office is, to rebuke, correct, & Punish, vice, without acceptation of parsons, and this is to be used, against them only, that be 〈 ◊ 〉 men, and malefactors.
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So that bothe offyces shoulde be dylygently executed, to impuge the kyngdome of the deuyll: the preacher wyth the woorde, and the Gouernoure wyth 〈 ◊ 〉 swoorde.
So that both Offices should be diligently executed, to impuge the Kingdom of the Devil: the preacher with the word, and the Governor with 〈 ◊ 〉 sword.
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And suche euyl persons, that be so great offenders of god, and the common wealth, charity requireth to be cut of, from the body of the common weale lest, they corrupte other good, and honest persons:
And such evil Persons, that be so great offenders of god, and the Common wealth, charity requires to be Cut of, from the body of the Common weal lest, they corrupt other good, and honest Persons:
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Whyche loue whosoeuer kepeth, bothe towardes God (whom he is bounde to loue aboue al thinges) and also towardes hys neyghbours, aswell frende as fooe, it shal surely kepe hym frō al offence of God, and iuste offence of man.
Which love whosoever Keepeth, both towards God (whom he is bound to love above all things) and also towards his neighbours, aswell friend as foe, it shall surely keep him from all offence of God, and just offence of man.
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and all men oughte to be loued, good and euyll, frende, and foo, and to al suche we ought (as we may) doo good those that be good, of loue we ought to encorag,
and all men ought to be loved, good and evil, friend, and foe, and to all such we ought (as we may) do good those that be good, of love we ought to encorag,
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or offence, but louynge the person alwayes, as the creature of God, and as one who by nature is ioyned in kynred vnto vs. And yf we thus directe oure lyfe, by christian loue and Charytye,
or offence, but loving the person always, as the creature of God, and as one who by nature is joined in kindred unto us And if we thus Direct our life, by christian love and Charity,
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and reconsiled to his fauor, being very members of Christ, and that after the shorte tyme, of thys presente and mortall lyfe, we shall haue with hym, eternall lyfe, in his euerlastyng kingdome of heauen:
and reconciled to his favour, being very members of christ, and that After the short time, of this present and Mortal life, we shall have with him, Eternal life, in his everlasting Kingdom of heaven:
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Ur Saiyour Christ in ye. v. of Mathew, setteth forth an vniuersal doctrine, that is, a doctrine, apper teyning indifferently to all Chrysten mē and there he declareth,
Ur Savior christ in you. v. of Matthew, sets forth an universal Doctrine, that is, a Doctrine, appear teyning indifferently to all Christen men and there he Declareth,
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Except your ryghtuousnes excede the ryghtuousnes of the Scribes, & the Pharyseis, ye cannot entre into the kyngedome of heauē, For the ryght vnderstandynge:
Except your righteousness exceed the righteousness of the Scribes, & the Pharisees, you cannot enter into the Kingdom of heaven, For the right understanding:
Wherefore, when our sauioure requireth of vs, that we, in righ tuousnes, shoulde passe the Scribes and Phariseis, he meaneth, that we Chrsten folke shoulde not onely outwardely, seme good in the sight of the worlde, (as dyd the Scribes,
Wherefore, when our Saviour requires of us, that we, in Right tuousnes, should pass the Scribes and Pharisees, he means, that we Christen folk should not only outwardly, seem good in the sighed of the world, (as did the Scribes,
Dictum est antiquis, non occides, qui 〈 ◊ 〉 occiderit, reus erit iudicii, Ego autem dico uobis, 〈 ◊ 〉 omnes qui irascitur fratri suo, reus erit 〈 ◊ 〉. That is to saye.
Dictum est antiquis, non occides, qui 〈 ◊ 〉 occiderit, Rhesus erit Judges, Ego autem dico uobis, 〈 ◊ 〉 omnes qui irascitur fratri Sue, Rhesus erit 〈 ◊ 〉. That is to say.
that therefore suche streytnes of lyfe, and playnefull trauell is not requyred of vs, as was before tyme of the Iewes? True it is in dede, that Christen men are not at thys presente, bounde to be cyrcumcysed,
that Therefore such streytnes of life, and playnefull travel is not required of us, as was before time of the Iewes? True it is in deed, that christian men Are not At this present, bound to be cyrcumcysed,
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but for two other consyderacions, of whiche the one is, the aboūdaunce of grace, gyuen nowe in the tyme of the newe testamente, farre excedynge, the measure of grace gyuen to the Iewees, folowinge Moyses lawe:
but for two other considerations, of which the one is, the abundance of grace, given now in the time of the new Testament, Far exceeding, the measure of grace given to the Jews, following Moses law:
the other is, the greatnes of rewarde, promysed to vs, aboue the Iewes, as wytnesseth amonge manye other auncient fathers, Oecumenius also, who wrytyng vpon the v. of Mathew, sayeth after this sorte.
the other is, the greatness of reward, promised to us, above the Iewes, as Witnesseth among many other ancient Father's, Oecumenius also, who writing upon the v. of Matthew, Saith After this sort.
Quoniā infantia in •irilem iam transierit etatē, et copiosa hominibus data sit gratia et maxis maproposita sunt premia (neque eumiam possioterrae terrenorum, quem bonorum, aut prolis faecunditas aut long a vita, seu victoria contra hostas premittitur,
Quoniā infancy in •irilem iam transierit etatē, et Copiosa hominibus data sit Gratia et maxis maproposita sunt premia (neque eumiam possioterrae terrenorum, Whom Bonorum, Or prolis faecunditas Or long a vita, seu victoria contra hostas premittitur,
For asmuch as nowe infancy is passed into mans age, and grace is plenteouslie giuen to men and moost greatest rewardes are promised (for now nether possession of earth,
For as as now infancy is passed into men age, and grace is plenteously given to men and most greatest rewards Are promised (for now neither possession of earth,
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and victory against deuels therefore of good reason, great fyghtes are required of vs. Thus saith Oecumenius cōcludyng that we christen men must more paynefully,
and victory against Devils Therefore of good reason, great fights Are required of us Thus Says Oecumenius concluding that we christen men must more painfully,
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For these two causes, we christen men must thynke the yoke of Chryst, swete, and his burden easye, be the thinges which are requyred of vs, neuer so hard to doo,
For these two Causes, we christen men must think the yoke of Christ, sweet, and his burden easy, be the things which Are required of us, never so hard to do,
as this is one, that we may not breake charitie, so muche as in the lowest degree that can be, that is in anger, whych woord, in the foresaid place of Mathew, dothe sygnify a violation of breache of charitye, not vttered or shewed forthe by any sygne but onely conceyued secretly in the harte,
as this is one, that we may not break charity, so much as in the lowest degree that can be, that is in anger, which word, in the foresaid place of Matthew, doth sygnify a violation of breach of charity, not uttered or showed forth by any Signen but only conceived secretly in the heart,
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than is this ther faut greter then the other, and the punyshemente due for the same, greater also, accordynge to the woordes of Chryste who in the. v. of Mathewe saieth.
than is this there fault greater then the other, and the punishment due for the same, greater also, according to the words of Christ who in thee. v. of Matthew Saith.
And by councell we must vnderstand agreat punyshmente, then was iudgemente After this our sauiour procedeth to the third degre of vncharitablenesse, which is in woorde to cal our neyghboure, by any euyll name, as to call him foole.
And by council we must understand agreat punishment, then was judgement After this our Saviour Proceedeth to the third degree of uncharitableness, which is in word to call our neighbour, by any evil name, as to call him fool.
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Who is there almoost emongest vs, but yt vncharitably calleth hys neighbour fole, or som like euyl name? yea who is ther in maner that doth not far passe thys degree of vncharitablenes? And yet our sauiour nameth no mo degrees, partely,
Who is there almost amongst us, but that uncharitably calls his neighbour sole, or Some like evil name? yea who is there in manner that does not Far pass this degree of uncharitableness? And yet our Saviour names no more Degrees, partly,
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It is written of one Solon an infidell, but yet a very polityke man, howe when he made lawes for the gouernmēt of yt famous citie of Athēs he in all hys lawes, appoynted no punyshment for a parricide, that is for suche a one,
It is written of one Solon an infidel, but yet a very polityke man, how when he made laws for the government of that famous City of Athēs he in all his laws, appointed no punishment for a Parricide, that is for such a one,
and when he was demaunded, why he prouided not for that case, he aunswered, yt he verely, thought and beleued that no one beynge brought vp in Athens, vnder hys lawes:
and when he was demanded, why he provided not for that case, he answered, that he verily, Thought and believed that no one being brought up in Athens, under his laws:
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for that it is not lykely, chrysten men, beinge traded in Chrystes most parfyt religion, woulde at any tyme proced in the violatyng of 〈 ◊ 〉 charitie, fardar then so But here may be moued a question whether our sauioure hath so forbydden vs to be angry, to saye Racha,
for that it is not likely, christen men, being traded in Christ's most parfyt Religion, would At any time proceed in the violating of 〈 ◊ 〉 charity, fardar then so But Here may be moved a question whither our Saviour hath so forbidden us to be angry, to say Racha,
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or vtteryng his secret vncharita ble mynde, doth thou hym, or tush at him, or finally speaketh contumelious wordes, expresly vnto hym callyng him fole, ideot or by other lyke opprobrious names,
or uttering his secret vncharita ble mind, does thou him, or tush At him, or finally speaks contumelious words, expressly unto him calling him sole, idiot or by other like opprobrious names,
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Wherefore to conclude, seinge you nowe know what parfytte loue and charitie, our sauiour Chryst doth requyre to be in vs, let al accustomed tancour and malice from henceforth be vtterly banyshed from emongest vs, that we dwelling in cha ritie, may dwell in God,
Wherefore to conclude, sing you now know what parfytte love and charity, our Saviour Christ does require to be in us, let all accustomed tancour and malice from henceforth be utterly banished from amongst us, that we Dwelling in cham ritie, may dwell in God,
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and haue here in this lyfe, GOD dwell in vs, and in the worlde to come, dwell in heauen wyth hym for euer, which graunt vnto vs, the blessed trinitie, the father, the sonne,
and have Here in this life, GOD dwell in us, and in the world to come, dwell in heaven with him for ever, which grant unto us, the blessed trinity, the father, the son,
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and his inesti mable mercye, towards vs nothing deseruing the same yf there be any spot of heuenly grace in that person, he shall be ashamed of hys owne vnthankfulnes,
and his inesti mable mercy, towards us nothing deserving the same if there be any spot of heavenly grace in that person, he shall be ashamed of his own unthankfulness,
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& tender mother, a perpetual preseruation for our soule helth and a pyller of truth, in all our doutefull daungers Which churche, forsomuch as he hath bene latelye assaulted, by sundry sectes,
& tender mother, a perpetual preservation for our soul health and a pyller of truth, in all our doubtful dangers Which Church, forsomuch as he hath be lately assaulted, by sundry Sects,
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and wylfully haue rune astray, beynge ledde, and caried with euerye waue and wynde of newe lerning, I purpose, by Godes grace, to open shortly to you, what this churche is, what maner of church it is,
and wilfully have rune astray, being led, and carried with every wave and wind of new learning, I purpose, by God's grace, to open shortly to you, what this Church is, what manner of Church it is,
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For S. Paule, speakyng of Chryste, sayeth, That he hath appointed sundry officers, to maintaine the holy ones, into the worke of ministration, to the edifieng of the bodi of Christ.
For S. Paul, speaking of Christ, Saith, That he hath appointed sundry Officers, to maintain the holy ones, into the work of ministration, to the edifying of the body of christ.
Wyth many other such louing words: as my sister, my spouse, &c. And Saynt Paule byddeth husbandes to loue theyr wyues, euen as Chryst loued the church.
With many other such loving words: as my sister, my spouse, etc. And Saint Paul biddeth Husbands to love their wives, even as Christ loved the Church.
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And yet of late, a great number of scismaticall persones, being in very dede members of thys malygnaunt church, haue vsurped to thē selus the name of the true churche:
And yet of late, a great number of scismaticall Persons, being in very deed members of this malignant Church, have usurped to them selves the name of the true Church:
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Oh Lorde, howe shall he tell yt churche yf it be not knowen, as the euyll doo contende Lykewyse Saynt Paule speakyng, to the preystes and elders at Ephesus, doth warne thē to take hed to them selues,
O Lord, how shall he tell that Church if it be not known, as the evil do contend Likewise Saint Paul speaking, to the preystes and Elders At Ephesus, does warn them to take head to them selves,
Marke here (good people) that Saynt Austen in this place, doth write, agaynst an heretike beyng one of the donatyste secte, who denying the catholyke churche, dyd ascribe the fayth, of Chryst,
Mark Here (good people) that Saint Austen in this place, does write, against an heretic being one of the donatyste sect, who denying the catholic Church, did ascribe the faith, of Christ,
Wher of euery one dyssentyng, from an other, and that in matters of great weyght, doth declare, that the spiryte of God, which is the spirite of truth,
Where of every one dyssentyng, from an other, and that in matters of great weight, does declare, that the Spirit of God, which is the Spirit of truth,
Ab isto uniuerso, ad partem, quamlibit, quis quis separat hominem ille diaboli filius, & homicida conuincitur, whosoeuer doth separate one man, frō this whole, to any parte, he is proued to be the sonne of the deuyl, and a very manqueller.
Ab isto uniuerso, ad partem, quamlibit, quis quis separate hominem Isle Diaboli filius, & Homicide conuincitur, whosoever does separate one man, from this Whole, to any part, he is proved to be the son of the Devil, and a very manqueller.
but catholyke, and christian, but al mē that rede, may se how gloriously some haue vsed the name of 〈 ◊ 〉, Ebion, Arrianus Manicheus, 〈 ◊ 〉 Donatus, and in our tyme lykewise the name of Luther, Zwinglius, Carolstadius, with thousandes such other,, which heretical fashion S. Paule doth rebuke, in his epystle to the Corinthyans, who were euen in lyke case, and bostyng vpon men sayd. Ego Pauli, Ego apollo.
but catholic, and christian, but all men that rede, may see how gloriously Some have used the name of 〈 ◊ 〉, Ebion, Arianus Manicheus, 〈 ◊ 〉 Donatus, and in our time likewise the name of Luther, Zwinglius, Calvin, with thousandes such other,, which heretical fashion S. Paul does rebuke, in his epistle to the Corinthians, who were even in like case, and boasting upon men said. Ego Pauli, Ego apollo.
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But the holy apostle rebuketh them saying, As long as there is amonge you, enuying and stryfe, or 〈 ◊ 〉, are you not carnall? So that euerye christen man,
But the holy apostle Rebuketh them saying, As long as there is among you, envying and strife, or 〈 ◊ 〉, Are you not carnal? So that every christian man,
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and woman, may playnely se by the scrypture, that these hauing such diuision, and sundrye sectes amonge them selues, are by S. Paule, accompted altogether carnal and farre vnworthy to vse the name of the churche which is the onely,
and woman, may plainly see by the scripture, that these having such division, and sundry Sects among them selves, Are by S. Paul, accounted altogether carnal and Far unworthy to use the name of the Church which is the only,
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And further, bycause saynt Paule throughe the holy Ghost in hym did forsee, that all heretykes would callenge to them selfes the aucthoritie of the Apostles,
And further, Because saint Paul through the holy Ghost in him did foresee, that all Heretics would challenge to them selves the Authority of the Apostles,
and that he made some apostles, some prophetes, some Euangelystes, some shepardes, and teachers, declarynge thereby, that in the catholyke churche, there are orders,
and that he made Some Apostles, Some Prophets, Some Evangelists, Some shepherds, and Teachers, declaring thereby, that in the catholic Church, there Are order,
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before his death, apoint Timothe, to the offyce of a Bishoppe, and also 〈 ◊ 〉 he dyd leaue in Creta, that he shoulde ordeyne prestes in euery citie, whiche preistes,
before his death, appoint Timothy, to the office of a Bishop, and also 〈 ◊ 〉 he did leave in Crete, that he should ordain Priests in every City, which Priests,
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and Byshoppes should not be disdained, or litle regarded (as in this tyme of manye they are) but they shoulde (doynge there duetye) haue double honoure,
and Bishops should not be disdained, or little regarded (as in this time of many they Are) but they should (doing there duty) have double honour,
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Whiche thoughe it hath sundry tymes bene assayde, and sore pynched, yet euer hath it preuailed at the last and had the vp per hande, accordynge to Christes promise,
Which though it hath sundry times be assayed, and soar pinched, yet ever hath it prevailed At the last and had thee up per hand, according to Christ's promise,
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Doth not Christe allo saye, that Scribes and Phariseis, doo syt in Moyses chayre, neuerthelesse, he wuld the people should obey theyr lessones? Euen so though some members of Christes catholyke churche, doo not lyue accordynge to theyr vocatyon,
Does not Christ allo say, that Scribes and Pharisees, do fit in Moses chair, nevertheless, he would the people should obey their lessones? Eve so though Some members of Christ's catholic Church, do not live according to their vocation,
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By the seconde, we maye vnderstande, that a true faythe, or doctryne, of the churche is that onelye, whiche vniuersallye, in all countryes hath ben taught, & beleued.
By the seconde, we may understand, that a true faith, or Doctrine, of the Church is that only, which universally, in all countries hath been taught, & believed.
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and is alwaies one Nowe those three thinges wel noted, may instruct and teach any Christian man, to knowe the catholyke churche, whiche euersynce the Apostles tyme and in all countryes, with one consent (in al things concerning our faith) hath shewed her selfe the wor thy spouse of Chryst. Contrary wise, false doctryne and heresye, euerhath doone,
and is always one Now those three things well noted, may instruct and teach any Christian man, to know the catholic Church, which euersynce the Apostles time and in all countries, with one consent (in all things Concerning our faith) hath showed her self the wor thy spouse of Christ Contrary wise, false Doctrine and heresy, euerhath done,
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and also of the commoditie, and profite that we haue by the same, here I wil make an ende, besechyng al you (good and godly people) to geue your bodyes,
and also of the commodity, and profit that we have by the same, Here I will make an end, beseeching all you (good and godly people) to give your bodies,
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and of hys catholike church here vpon earth, and after this life partakers of the ioyfull kyngdome of heauen, through the same our 〈 ◊ 〉 Iesus Christ, to whom with the father,
and of his catholic Church Here upon earth, and After this life partakers of the joyful Kingdom of heaven, through the same our 〈 ◊ 〉 Iesus christ, to whom with the father,
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Meanyng, and wyllyng thereby, that all the worlde should knowe and confesse, the aucthoritie of the catholike church which Christ him selfe dyd buyld in,
Meaning, and willing thereby, that all the world should know and confess, the Authority of the catholic Church which christ him self did build in,
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Ego rogabo patrem et alium paraclitum dabit vobis, vt maneat 〈 ◊ 〉 ineternum, that is to saye, I wyll aske my father, and he wyll giue to you an other comforter, that he maye a byde with you for euer.
Ego rogabo patrem et Alium paraclitum Dabit vobis, vt Maneat 〈 ◊ 〉 ineternum, that is to say, I will ask my father, and he will give to you an other comforter, that he may a bide with you for ever.
and sayde A ccipite spiritum sanctum Take you the holy ghost and also, after hys ascention into heauen, accordynge to hys merciful promise he did send downe the holy Ghost vpon his Apostles, as sayncte Luke writeth.
and said A ccipite spiritum sanctum Take you the holy ghost and also, After his Ascension into heaven, according to his merciful promise he did send down the holy Ghost upon his Apostles, as saint Lycia Writeth.
Therfore the godly lerned and ancient father 〈 ◊ 〉, wrytyng agaynst schismaticall here syes, sayeth thus Quid enim si qui de aliqua modica, questione disceptatio esset, nonne oporteret, in antiquissimas recurrere, Ecclesias.
Therefore the godly learned and ancient father 〈 ◊ 〉, writing against Schismatical Here syes, Saith thus Quid enim si qui de Any Modica, question Dispute esset, nonne oporteret, in antiquissimas recurrere, Ecclesiastes.
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&c. that is to saye, but what and yf there were contention concerning some smal que stion, were it not necessarye to returne to the mooste auncient churches? and immediatly after he sayeth:
etc. that is to say, but what and if there were contention Concerning Some small que scion, were it not necessary to return to the most ancient Churches? and immediately After he Saith:
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Quid autem sine { que } apostoli quidem scripturas relis quissent nobis, 〈 ◊ ◊ 〉 ordinem sequitraditionis quam tradiderunt hijs, quibus committebant Ecclesias? what (sayeth thys holye father) yf the Apostles had lefte to vs no scripture at all, had it not bene necessarye to folowe the order of that tradytion, whyche they delyuered to those, to whome they dyd bequethe the churche? Alas (good people) how farre are many in these dayes gone from thys olde,
Quid autem sine { que } Apostles quidem scripturas relis quissent nobis, 〈 ◊ ◊ 〉 ordinem sequitraditionis quam tradiderunt hijs, quibus committebant Ecclesiastes? what (Saith this holy father) if the Apostles had left to us no scripture At all, had it not be necessary to follow the order of that tradytion, which they Delivered to those, to whom they did bequeath the Church? Alas (good people) how Far Are many in these days gone from this old,
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and aunciēt rule? this blessed martir, here exhorteth or, rather commaundeth, that yf any smal dyscorde, (thoughe it be in a matter of lytle importaunce) doo chaunce, that we woulde not, accordyng to our 〈 ◊ 〉, iudge therein,
and ancient Rule? this blessed Martyr's, Here exhorteth or, rather commandeth, that if any small discord, (though it be in a matter of little importance) do chance, that we would not, according to our 〈 ◊ 〉, judge therein,
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but though we haue no scripture for the same, yet (saieth he) we ought to folowe, kepe and obserue the tradition of the auncient churches Where as in these late dayes, the impudent 〈 ◊ 〉, baue taught the zely people, that euery man should,
but though we have no scripture for the same, yet (Saith he) we ought to follow, keep and observe the tradition of the ancient Churches Where as in these late days, the impudent 〈 ◊ 〉, have taught the zely people, that every man should,
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Of such, the same holy Ireneus dooeth speake thus, after many other notable lessons to the same purpose Omnes autem hij decidunt a veritate, et 〈 ◊ 〉 quidem alienum 〈 ◊ 〉 afferentes ad altare dei, idest, altenas doctrinas, a celesti igne conburentur. &c. All these (sayeth he) doo fal from the trueth: and the heretykes truelye.
Of such, the same holy Irenaeus doth speak thus, After many other notable Lessons to the same purpose Omnes autem hij decidunt a veritate, et 〈 ◊ 〉 quidem Alienum 〈 ◊ 〉 afferentes and altar dei, idest, altenas doctrinas, a celesti Ignite conburentur. etc. All these (Saith he) do fall from the truth: and the Heretics truly.
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Lykewyse saynct Augustyne speakyng of the baptysine of chyldren, and now that sacrament can profyt them, seyng many die before they know the effecte of the same, affyrmeth, that the faythe of those that brynge the chylde to christenynge, shall profyte the chylde that is brought,
Likewise saint Augustine speaking of the baptysine of children, and now that sacrament can profit them, sing many die before they know the Effect of the same, Affirmeth, that the faith of those that bring the child to christening, shall profit the child that is brought,
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as sainct Bartylmew Nicodemus, and an other Gospel was called Euangelium Nazarcorum̄ But the aucthoritie of the church, did onely admite those 〈 ◊ 〉 euangelistes:
as saint Bartholomew Nicodemus, and an other Gospel was called Evangelium Nazarcorum But the Authority of the Church, did only adamite those 〈 ◊ 〉 Evangelists:
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and Nicodemus, were present, and dyd see the woorkes of Chryst, and also dyd here hys doctryne, where as sainct Luke dyd learne hys gospel of saincte Paule,
and Nicodemus, were present, and did see the works of Christ, and also did hear his Doctrine, where as saint Lycia did Learn his gospel of saint Paul,
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and other, and so kewyse dyd S. Marke but hereby it doeth moost playnly appere, that the catholike 〈 ◊ 〉 onely hath thys hye aucthorite, to 〈 ◊ 〉 scriptures,
and other, and so kewyse did S. Mark but hereby it doth most plainly appear, that the catholic 〈 ◊ 〉 only hath this high Authority, to 〈 ◊ 〉 Scriptures,
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Nowe therfore, seynge that the catholyke churche, bothe hath delyuered, to vs the scrypture, and in all ages and times, hath bene taken of al Godly lerned men, for the true iudge therof.
Now Therefore, sing that the catholic Church, both hath Delivered, to us the scripture, and in all ages and times, hath be taken of all Godly learned men, for the true judge thereof.
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Yet besides this gret authoritie of the churche, whereof you haue hearde there is an other gyuen by God, of moost hye excellencye, that is, power to forgiue,
Yet beside this great Authority of the Church, whereof you have heard there is an other given by God, of most high excellency, that is, power to forgive,
for he sayeth, Certe absurdum non est, 〈 ◊ ◊ 〉 ab illis, qui spiritum sanctum in seipsis habeant Surelye, (sayeth he) it is no obsurdyte yt synnes are forgyuē by thē which haue yt holy ghost in thē.
for he Saith, Certain absurdum non est, 〈 ◊ ◊ 〉 ab illis, qui spiritum sanctum in seipsis habeant Surely, (Saith he) it is no obsurdyte that Sins Are forgiven by them which have that holy ghost in them.
and pardonyng synnes, than I trust you wyll see, & graunte, this aucthoritie of Christes catholike churche, which thyng euery chrysten man dothe 〈 ◊ 〉 dayly in his crede, saying not onely I beleue the holy catholyke churche, the communyon of saynctes,
and pardoning Sins, than I trust you will see, & grant, this Authority of Christ's catholic Church, which thing every christen man doth 〈 ◊ 〉 daily in his crede, saying not only I believe the holy catholic Church, the communion of Saints,
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Doo not we rede that saynt Paule dyd 〈 ◊ 〉 this aucthoritie, whan he did excommunycate Hymeneus and Alexander? dyd not the holye Byshoppe saynt Ambrose, vse this aucthoritie in euery poynte, vpon the emperoure Theodosius? Which holy byshoppe perceyuynge the Emperoure had greuouselye offended, dyd not spare to excommunicate hym:
Doo not we rede that saint Paul did 〈 ◊ 〉 this Authority, when he did excommunicate Hymenaeus and Alexander? did not the holy Bishop saint Ambrose, use this Authority in every point, upon the emperor Theodosius? Which holy bishop perceiving the Emperor had grievously offended, did not spare to excommunicate him:
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yca and though he offered hym selfe obedyentlye to be receyued, yet was it after longe penaunce, that he was absolued, this holy byshoppe dyd vse the aucthoritie giuen to hym by God,
yca and though he offered him self obedyentlye to be received, yet was it After long penance, that he was absolved, this holy bishop did use the Authority given to him by God,
neyther shoulde vyce and wyckednes, so frely haue bene vsid, but bicause this matter, is largely and lernedly, set forth in the sacramēt of penance, I wil cease to speke any more hereof,
neither should vice and wickedness, so freely have be used, but Because this matter, is largely and learnedly, Set forth in the sacrament of penance, I will cease to speak any more hereof,
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and nowe it remayneth to declare, what cō moditie and profytte we haue by thys catholyke churche, our lord and mayster chryste in the gospell of saynt 〈 ◊ 〉, doeth compare hym selfe to the vine tree,
and now it remaineth to declare, what con moditie and profit we have by this catholic Church, our lord and master Christ in the gospel of saint 〈 ◊ 〉, doth compare him self to the vine tree,
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and all vs to the braunches and saieth, 〈 ◊ 〉 is me, et ego in vobis Abide you in me, (that is to saye, in the fayth of my churche) And I wyll abyde in you.
and all us to the branches and Saith, 〈 ◊ 〉 is me, et ego in vobis Abide you in me, (that is to say, in the faith of my Church) And I will abide in you.
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Non porest habere deum patrem qui non 〈 ◊ ◊ 〉 〈 ◊ ◊ 〉. He cannot haue God hys father yt knoweth not the church to be his mother But a child of God, knoing yt church to be hys mother,
Non Poorest habere God patrem qui non 〈 ◊ ◊ 〉 〈 ◊ ◊ 〉. He cannot have God his father that Knoweth not the Church to be his mother But a child of God, knowing that Church to be his mother,
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Quisquis ergo ab hac catholica ecclesia fuerit seperatus 〈 ◊ 〉 libet lauda 〈 ◊ 〉 uiuere existinet, hocsolo 〈 ◊ 〉 quod a Christi 〈 ◊ ◊ 〉 tus est nō habebit uitā, sedira 〈 ◊ ◊ 〉 super 〈 ◊ 〉.
Quisquis ergo ab hac catholica Church fuerit seperatus 〈 ◊ 〉 libet Lauda 〈 ◊ 〉 uiuere existinet, hocsolo 〈 ◊ 〉 quod a Christ 〈 ◊ ◊ 〉 tus est nō habebit uitā, sedira 〈 ◊ ◊ 〉 super 〈 ◊ 〉.
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But what 〈 ◊ 〉 is it, to allege saincte Augustine, or any other aūcient father herein, seing almyghty God by hys prophet Esay, hath, set furthe to vs a lytle picture of hys church, vnder the name of a vyneyarde,
But what 〈 ◊ 〉 is it, to allege saint Augustine, or any other ancient father herein, sing almighty God by his Prophet Isaiah, hath, Set forth to us a little picture of his Church, under the name of a vineyard,
For almyghty God, in that parable declareth by hys Prophete, howe muche he had doone for the house of Israell, a fygure of Christes churche, in that he had plāted to them in a batsome,
For almighty God, in that parable Declareth by his Prophet, how much he had done for the house of Israel, a figure of Christ's Church, in that he had planted to them in a batsome,
how many poore wydowes wythout comforte haue bene lefte? Nowe many fatherlesse children without soccoure? I leaue here to speake, of the vnshameles breakynge of the deade mennes testamentes,
how many poor Widows without Comfort have be left? Now many fatherless children without soccoure? I leave Here to speak, of the unshameless breaking of the dead men's Testaments,
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and fal downe before God oure father, and confesse our, transgression, and humblye desyre, that we maye be receyued into hys house, whyche is the churche,
and fall down before God our father, and confess our, Transgression, and humbly desire, that we may be received into his house, which is the Church,
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and thus hauynge vpon earthe oure mother, the holye churche, which is the spouse of Iesus Christe the Sonne of God, we maye be bolde to call vpon GOD our father:
and thus having upon earth our mother, the holy Church, which is the spouse of Iesus Christ the Son of God, we may be bold to call upon GOD our father:
and be assured, that he wyl heare vs, as hys dearebeloued chyldren, and gyue vs the inheritaunce of heauen, whyche is prepared for vs, through our sauiour Iesus Christe.
and be assured, that he will hear us, as his dearebeloued children, and gyve us the inheritance of heaven, which is prepared for us, through our Saviour Iesus Christ.
And to the intente, that no man should contempne theyr aucthoritie, he dothe saye in the thyrtenth of Saynt Ihon, Amen, Amen, Dico vobis, quis accipit si quem misero, me accipit.
And to the intent, that no man should contemn their Authority, he doth say in the thyrtenth of Saint John, Amen, Amen, Dico vobis, quis accipit si Whom misero, me accipit.
Of the Apostles also and theyr successours, and of theyr charge ouer Christes flocke, doth Saynt Paule speake, in the fourthe chapiter to the Ephesyans, saying.
Of the Apostles also and their Successors, and of their charge over Christ's flock, does Saint Paul speak, in the Fourth chapter to the Ephesians, saying.
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Ipse dedit quosdam quidem A postolos, quosdam autem Prophetas, aliouero Euangelistas, alios autem pastores, et doctores, ad consummationem sanctorum, in opus ministerū, in edifieationem Corporis Christi donec 〈 ◊ 〉 omnes in unitatem fidei,
Ipse dedit Quosdam quidem A postolos, Quosdam autem Prophets, aliouero Evangelists, Alioth autem Pastors, et Doctors, ad consummationem sanctorum, in opus ministerū, in edifieationem Corporis Christ donec 〈 ◊ 〉 omnes in unitatem fidei,
Thys place of Saynt Paule most playnelye setteth before our eyes, the aucthority, and gouernemēt whyche our sauiour hath apoynted, to contynue to the ende of the worlde, in his churche,
This place of Saint Paul most plainly sets before our eyes, the Authority, and government which our Saviour hath appointed, to continue to the end of the world, in his Church,
and gouernment 〈 ◊ 〉, be accordyngly therevnto estemed, & obeyed, as 〈 ◊ 〉 Saynte Ciprian, the blessed Martyr, in hys fyrst boke, and thyrd Epystle saieng.
and government 〈 ◊ 〉, be accordingly thereunto esteemed, & obeyed, as 〈 ◊ 〉 Faint Cyprian, the blessed Martyr, in his fyrst book, and Third Epistle saying.
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〈 ◊ 〉 unus in ecclesia ad tempus sacerdos, & 〈 ◊ 〉 tempus iudex, uice Christi cogitatur, cuisi sneundum magisteria diui 〈 ◊ 〉, 〈 ◊ ◊ 〉 uniuersa, nemo 〈 ◊ 〉 sacerdotem collegia 〈 ◊ 〉 moueret. That is to saye:
〈 ◊ 〉 Unus in Church ad Tempus sacerdos, & 〈 ◊ 〉 Tempus Judge, vice Christ cogitatur, cuisi sneundum magisteria diui 〈 ◊ 〉, 〈 ◊ ◊ 〉 uniuersa, nemo 〈 ◊ 〉 Sacerdotem collegia 〈 ◊ 〉 moveret. That is to say:
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and for the time the iudge, in Christes stede, vnto which one, yf the hole fraternitie dyd (according to the heauenly commaundements) 〈 ◊ 〉, no man woulde stirre,
and for the time the judge, in Christ's stead, unto which one, if the hold fraternity did (according to the heavenly Commandments) 〈 ◊ 〉, no man would stir,
or moue anye thynge against the Colleges or cōpanies of preistes. Hereby you may perceyue, that saynt Cypryans cōclusion, or iudgemēt is, that the gouernment Ecclesiasticall,
or move any thing against the Colleges or companies of Priests. Hereby you may perceive, that saint Cyprians conclusion, or judgement is, that the government Ecclesiastical,
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of S. John it is wrytten, howe, oure sauiour, after his resurrection, appearing at ye sea 〈 ◊ 〉 Tiberias, to certen of hys Apostles, amongest whome was Peter, dyd fyrste take breade,
of S. John it is written, how, our Saviour, After his resurrection, appearing At you sea 〈 ◊ 〉 Tiberias, to certain of his Apostles, amongst whom was Peter, did First take bread,
The fyrst is, that (other Apostles beynge than present, and amongest them, euē he of whom Chryst did euē make very much of, that is to say, S. Iohn) yet our Sauiour Christ, dyd dyrecte his speach,
The fyrst is, that (other Apostles being than present, and amongst them, even he of whom Christ did even make very much of, that is to say, S. John) yet our Saviour christ, did dyrecte his speech,
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These cyrcumstaunce (I saye) and other suche lyke, well considered, doo conuince, and clearelye proue, that the hyghe charge, ouere all the church militant, was especially committed to Peter.
These cyrcumstaunce (I say) and other such like, well considered, do convince, and clearly prove, that the high charge, over all the Church militant, was especially committed to Peter.
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〈 ◊ 〉 what thing ment he els, when, in yt pre sence of all the twelue, he promised to giue vnto Pe ter the keyes of the kingdome of heauē sainge a spe ciall 〈 ◊ 〉, or prerogatiue to Peter:
〈 ◊ 〉 what thing meant he Else, when, in that pre sense of all the twelue, he promised to give unto Pe ter the keys of the Kingdom of heaven saying a See ciall 〈 ◊ 〉, or prerogative to Peter:
Our sauiour through his heauenly wisedome, perceyuynge, that it is most necessarye, one to be ouer a hole multitude, specially being a multitude congregated of so infinite a number of people,
Our Saviour through his heavenly Wisdom, perceiving, that it is most necessary, one to be over a hold multitude, specially being a multitude congregated of so infinite a number of people,
And therfore in the first of the Actes it is wrytten, hawe that after Chrystes ascension, incontinently S. Peter rose vp in the myddest of the faithfull, and 〈 ◊ 〉 them to goo to the election of one, that should succede in Iu das rowme, with offyce he vndoutedlye woulde not haue takē vpon him,
And Therefore in the First of the Acts it is written, hawe that After Christ's Ascension, incontinently S. Peter rose up in the midst of the faithful, and 〈 ◊ 〉 them to goo to the election of one, that should succeed in Ju das room, with office he undoubtedly would not have taken upon him,
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In the. ii, of the Actes it is wrytten howe that in the presence of all the Apostles, S. Peter tooke vpon him to speake in all their names to the people on whitsonday in the mourning, streight after that they had receyued the holy Ghoste, in the lykenes of clouē tunges:
In thee. ii, of the Acts it is written how that in the presence of all the Apostles, S. Peter took upon him to speak in all their names to the people on whitsunday in the mourning, straight After that they had received the holy Ghost, in the likeness of cloven tongues:
Peter healed a lame mā, which was lame hys mothers wombe, and that whē the people wōdred at so straunge a myrycle, the sayd Peter made an oration vnto them.
Peter healed a lame man, which was lame his mother's womb, and that when the people wondered At so strange a myrycle, the said Peter made an oration unto them.
All whyche places of scripture oughte to perswade euery godly harte, to thynke that oure sauiour did giue vnto sainct Peter, that aucthorite aboue all the rest of the Apostles, vpon hys hoole church,
All which places of scripture ought to persuade every godly heart, to think that our Saviour did give unto saint Peter, that Authority above all the rest of the Apostles, upon his hoole Church,
Origine, a greeke wryter, whyche was wythin two hundred yeares after Chryst, in hys exposition made vpon the. vi. Chapter of S, Paules epistle, to the Romaynes, wryteth thus.
Origine, a greek writer, which was within two hundred Years After Christ, in his exposition made upon thee. vi. Chapter of S, Paul's epistle, to the Romans, writes thus.
Petro cumsumma rerū de pascendis ouibu straderetur, et super ipsū tan qsuper terr am fundaretur 〈 ◊ 〉 clesia, nullius confessio uirtutis alterius, nisi charitatis exigitur, That is to say:
Peter cumsumma rerū de pascendis ouibu straderetur, et super ipsū tan qsuper terr am fundaretur 〈 ◊ 〉 clesia, Nullius confessio uirtutis alterius, nisi charitatis exigitur, That is to say:
ct per quos, remissio peccatorum dari possit, 〈 ◊ 〉 dominusprimum petro su per quem edisicauit ecclesiam suam, et vnde unit at is origenē institute, 〈 ◊ 〉 ostendit, potestatem istam dedit? That is to say, It is manyfest where,
ct per quos, Remission peccatorum dari possit, 〈 ◊ 〉 dominusprimum Peter sum per Whom edisicauit Church suam, et vnde unit At is origenen institute, 〈 ◊ 〉 ostendit, potestatem istam dedit? That is to say, It is manifest where,
Perhanc uocem intelligimus 〈 ◊ 〉 filiū, qui fuit ex Bethsaida, An dreae 〈 ◊ 〉, qui expiscatore, in Apostolatus ministeriū uocatis est Qui quoniam fide, prestabatecclesiae in se aedificationem suscepit.
Perhanc uocem intelligimus 〈 ◊ 〉 filiū, qui fuit ex Bethsaida, an dreae 〈 ◊ 〉, qui expiscatore, in Apostolatus ministeriū uocatis est Qui quoniam fide, prestabatecclesiae in se aedificationem suscepit.
That is to say, by this voice, we vnderstād the sonne of Jonas, which was of Bethsaida, the bro ther of Andrewe, which son of Jonas was called from a fyther, to the ministerye of the Apostleshyp,
That is to say, by this voice, we understand the son of Jonah, which was of Bethsaida, the bro there of Andrew, which son of Jonah was called from a fyther, to the Ministry of the Apostleship,
Petrus deni { que } pro 〈 ◊ ◊ 〉, ecclesiarū petradicitur, sicut ait dominus 〈 ◊ 〉, et 〈 ◊ 〉 hanc petram aedificabo ecclesiammeam Petraenim dicitur, 〈 ◊ ◊ 〉 in 〈 ◊ 〉 fidei fundamenta posuerit 〈 ◊ ◊ 〉 immobile, to 〈 ◊ 〉 operis Christiani compagem 〈 ◊ 〉 cō tineat (That is to say) Fynallye,
Peter Deni { que } Pro 〈 ◊ ◊ 〉, ecclesiarū petradicitur, sicut ait dominus 〈 ◊ 〉, et 〈 ◊ 〉 hanc Petram Aedificabo ecclesiammeam Petraenim dicitur, 〈 ◊ ◊ 〉 in 〈 ◊ 〉 fidei Fundamenta posuerit 〈 ◊ ◊ 〉 immobile, to 〈 ◊ 〉 operis Christians compagem 〈 ◊ 〉 cō tineat (That is to say) Finally,
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Here ommyttynge infynite, other authorities of the auncient fathers, touchyng the primacye, or hyghest anthoritie ecclesiastical, to haue beue geuen vnto sainct Peter of our sauioux Chryst himselfe, I exhorte you in con sideratiō, partely of these testimonyes, some wherof are taken out of the very, scrypture, some out of the auncient and famous doctours of the churche,
Here ommyttynge infinite, other authorities of the ancient Father's, touching the primacy, or highest Authority ecclesiastical, to have beue given unto saint Peter of our sauioux Christ himself, I exhort you in con sideration, partly of these testimonies, Some whereof Are taken out of the very, scripture, Some out of the ancient and famous Doctors of the Church,
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An other Homelye of the Prymacye. IT is wrytten in the. viii. chapiter of the actes, howe Si mon Magus, dyd offer vnto Saynte Peter mony togiue him power, that on whome soeuer he shoulde laye hys handes, the same parson myght therby, receiue the holy Ghost.
an other Homely of the Primacy. IT is written in thee. viii. chapter of the acts, how Si mon Magus, did offer unto Faint Peter money togiue him power, that on whom soever he should say his hands, the same parson might thereby, receive the holy Ghost.
But being for this his most wycked request greuously reproued, and fearyng withal, to contynue any lōger, in those parties, that is to say, in Sa maria,
But being for this his most wicked request grievously reproved, and fearing withal, to continue any longer, in those parties, that is to say, in Sa maria,
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Nowe this Apostle sayncte 〈 ◊ 〉, by the wyll, and prouidence of God, beynge brought to Rome, did there continue, bishop of that Sea, xxv. yeares, and ther also did suffer a glorious martyrdome, in the last yeare of the reygne of cruel Nero Themperoure, whyche thynges Saynte Hierome in the verye begynnynge of hys worke, De 〈 ◊ 〉 scriptoribus, doth wytnes in thys maner.
Now this Apostle saint 〈 ◊ 〉, by the will, and providence of God, being brought to Room, did there continue, bishop of that Sea, xxv. Years, and there also did suffer a glorious martyrdom, in the last year of the Reign of cruel Nero Emperor, which things Faint Jerome in the very beginning of his work, De 〈 ◊ 〉 scriptoribus, does witness in this manner.
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Simon Peter the sonne of Ioannis, of the prouince of Galile, and of ye towne of Beth saida, the brother of Andrewe the Apostle af ter his byshopricke in 〈 ◊ 〉,
Simon Peter the son of John, of the province of Galilee, and of the town of Beth saida, the brother of Andrew the Apostle of ter his bishopric in 〈 ◊ 〉,
and after his preching in Pōtus, 〈 ◊ ◊ 〉, Asia and Bethinia to the Iewes which were dyspersed abrode in sondry contries, came to Rome, to ouer throwe Simon Magus,
and After his preaching in Pōtus, 〈 ◊ ◊ 〉, Asia and Bethinia to the Iewes which were dispersed abroad in sundry countries, Come to Room, to over throw Simon Magus,
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yere) of the reigne of Nero, by whom he was crucified, and so crowned with a crowne of martirdome, his heade being turned downe to the grounde, and his feete vpwarde,
year) of the Reign of Nero, by whom he was Crucified, and so crowned with a crown of martyrdom, his head being turned down to the ground, and his feet upward,
and hygher offyce then he dyd any other of his Apostles, and haue in this homely intreated, of the abode of saynct Peter and martyrdome at Rome, we wyll consequentlye proue, that the Byshoppes of Rome, haue alwayes in the catholyke church, bene estemed, iudged,
and higher office then he did any other of his Apostles, and have in this homely entreated, of the Abided of saint Peter and martyrdom At Room, we will consequently prove, that the Bishops of Room, have always in the catholic Church, be esteemed, judged,
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And fyrst I wyll begyne wyth the 〈 ◊ 〉 Authoure 〈 ◊ 〉, who in the thyrde Chapiter of his thirde booke agaynst heresyes, doeth say, that the church of Rome is the greatest, the eldest,
And fyrst I will begyne with the 〈 ◊ 〉 Author 〈 ◊ 〉, who in the Third Chapter of his Third book against heresies, doth say, that the Church of Room is the greatest, the eldest,
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For vnto this church (meaninge, and poynting the sea of Rome) for the more mighty principalty of it, al yt hole church of Christ, yt is to saye, all the faythful, wheresoeuer they be, muste assemble, or repayre vnto.
For unto this Church (meaning, and pointing the sea of Rome) for the more mighty principalty of it, all that hold Church of christ, that is to say, all the faithful, wheresoever they be, must assemble, or repair unto.
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And saynt Augustyne, agreably herevnto, doth in his. 192. Epystle, saye, that in the church of Rome, the primacy of the Apostolyke Sea, did euer florish And the same sainct Augustyne, wrytyng agaynst one Petilianus, whyche dyd blaspheme the sea of Rome (as heretykes doo now a dayes) doeth more ouer wrytte in thys maner, 〈 ◊ 〉 al the byshops of the worlde, were such men,
And saint Augustine, agreeably hereunto, does in his. 192. Epistle, say, that in the Church of Room, the primacy of the Apostolic Sea, did ever flourish And the same saint Augustine, writing against one Petilianus, which did Blaspheme the sea of Rome (as Heretics do now a days) doth more over writ in this manner, 〈 ◊ 〉 all the Bishops of the world, were such men,
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and now at this presēt Ioan nes dothe sit, wyth whome we are in the ca tholyke vnitie ioyned and from whome ye haue deuyded your selues, in youre wycked rage or fury why doest thou call the Aposto like sea, the sea of pestilence? If thou do it for the mēs sake, whō thou thinkest to preache the lawe,
and now At this present Ioan nes doth fit, with whom we Are in the circa tholyke unity joined and from whom you have divided your selves, in your wicked rage or fury why dost thou call the Apostle like sea, the sea of pestilence? If thou do it for the men's sake, whom thou Thinkest to preach the law,
Moreouer, the holye Martyr, saint Cipriane in the thyrd Epystle, of hys fyrst booke, speakynge against certayne, whych dyd disobey, & 〈 ◊ 〉, Cornelius, the byshoppe of Rome, writeth in thys maner.
Moreover, the holy Martyr, saint Cyprian in the Third Epistle, of his fyrst book, speaking against certain, which did disobey, & 〈 ◊ 〉, Cornelius, the bishop of Room, Writeth in this manner.
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nec vnus in ceclesia ad tēpus sacerdo, et ad tempus iudex, vice Christi iudicatur? Cui si secundum magisteria diuina obtemperaret fraternitas uniuersa, nemo aduersus sacerdotū collegium, qule 〈 ◊ 〉 moueret. That is to say.
nec vnus in ceclesia ad tēpus sacerdo, et ad Tempus Judge, vice Christ iudicatur? Cui si secundum magisteria Divine obtemperaret fraternitas uniuersa, nemo Adversus sacerdotū collegium, qule 〈 ◊ 〉 moveret. That is to say.
Of none other cause are heresyes spronge vp, or scysines ry sen, than of this that the preiste of GOD (meanyng Cornelius, the byshopp e of Rome) is not obeyed,
Of none other cause Are heresies sprung up, or scysines Rye sen, than of this that the Priest of GOD (meaning Cornelius, the bishop e of Rome) is not obeyed,
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and for the tyme in Christes stede a iudge, or Christes vicar, vnto whome yf the hole fraternitye were, accordyng to Goddes commaundementes, obedient no man woulde any thing moue,
and for the time in Christ's stead a judge, or Christ's vicar, unto whom if the hold fraternity were, according to Goddess Commandments, obedient no man would any thing move,
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Saynt Augustyne also wrytyng agaynst the Epystle of a Maniche, whych Epystle is intituled, or called 〈 ◊ 〉, giueth to the sea of Rome, a mer uaylous prerogatyue and doth buylde hys faythe, amongest other thinges, vpon the succession of the Byshoppes of Rome who after saynct Peter did fo lowe orderly,
Saint Augustine also writing against the Epistle of a Manichean, which Epistle is entitled, or called 〈 ◊ 〉, gives to the sea of Room, a mere uaylous prerogatyue and does build his faith, amongst other things, upon the succession of the Bishops of Room who After saint Peter did foe low orderly,
And he wryteth in this maner Multasum. que 〈 ◊ 〉 eccle sic gremio iustissime teneni, Tenet me consensio populoru, at { que } 〈 ◊ 〉 tenct authoritas mlraculis 〈 ◊ 〉 a, sperinutria charitate aucta vetustate firmata, tenet ab ipsa sede perri A postoli, cui 〈 ◊ ◊ ◊ 〉 post resurrectionē suam dominus comm endauit, us { que } 〈 ◊ 〉 present 〈 ◊ 〉 episcop 〈 ◊ 〉, successio 〈 ◊ 〉, That is to saye.
And he writes in this manner Multasum. que 〈 ◊ 〉 eccle sic gremio iustissime teneni, Tenet me consensio populoru, At { que } 〈 ◊ 〉 tenct Authoritas mlraculis 〈 ◊ 〉 a, sperinutria charitate aucta vetustate firmata, tenet ab ipsa sede perri A postoli, cui 〈 ◊ ◊ ◊ 〉 post resurrectionē suam dominus command endauit, us { que } 〈 ◊ 〉 present 〈 ◊ 〉 Bishop 〈 ◊ 〉, Successio 〈 ◊ 〉, That is to say.
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The consent of so manye people, and nations, or countries, doth kepe me, the authoritie of the church, begon 〈 ◊ 〉 myracles, nouryshed with hope, encreased with charitie,
The consent of so many people, and Nations, or countries, does keep me, the Authority of the Church, begun 〈 ◊ 〉 Miracles, nourished with hope, increased with charity,
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the succession also of bysshoppes, from saint Peter the Apostles seat, or tyme (to whome our Lord dyd after hys tesurrection, commite his shepe to be fedde) vnto this presēt Bishopricke (meaning Rome) doeth kepe me in the catholyke church.
the succession also of Bishops, from saint Peter the Apostles seat, or time (to whom our Lord did After his tesurrection, commite his sheep to be fed) unto this present Bishopric (meaning Rome) doth keep me in the catholic Church.
and supremitre, of the byshoppe of Rome, as beyng sainet Peters successours, and amongest other thyngs he sayth thus, Si quis cathedrae Petri iungitur meus est That is to saye.
and supremitre, of the bishop of Room, as being Saint Peter's Successors, and amongst other things he say thus, Si quis Cathedrae Petri iungitur meus est That is to say.
But what nede many autorities ether of scripture, or of the fathers, in this behalfe, seing very experience, hath this thousande yeres, proued, that such,
But what need many authorities either of scripture, or of the Father's, in this behalf, sing very experience, hath this thousande Years, proved, that such,
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as dysobeied the sea of Rome, did fal sone after into abhominable heresye, and therevpon into deui sion amongest them selues, and 〈 ◊ 〉, to de structiō,
as dysobeied the sea of Room, did fall soon After into abominable heresy, and thereupon into Deui sion amongst them selves, and 〈 ◊ 〉, to the struction,
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yet when he was emon gest lerned men, and shoulde talke of thys matter, wyth theym, he was so dryuen to the wal, that opē lye in wrytynge, to be shewed at thys daye, he dyd in a boke of hys intituled, Resolutio Latheriana super propo sitione sua. 〈 ◊ 〉.
yet when he was emon gest learned men, and should talk of this matter, with them, he was so driven to the wall, that open lie in writing, to be showed At this day, he did in a book of his entitled, Resolution Latheriana super Propo sitione sua. 〈 ◊ 〉.
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〈 ◊ 〉, 〈 ◊ ◊ ◊ 〉, Ro, pontificem esse alijs omnibus, quos 〈 ◊ ◊ 〉 se pontifices gerere, superiorum, est 〈 ◊ 〉 voluntas dei, quā in ip so 〈 ◊ 〉 uidemus.
〈 ◊ 〉, 〈 ◊ ◊ ◊ 〉, Ro, Pontifex esse Alijs omnibus, quos 〈 ◊ ◊ 〉 se pontifices gerere, Superiors, est 〈 ◊ 〉 Voluntas dei, quā in ip so 〈 ◊ 〉 uidemus.
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nul la alia causa esset, haec tamensatis esset ad compescendam temeritatem resistentium, et 〈 ◊ 〉 sola ratione gloriosissimus martir Ciprianus, permult 〈 ◊ 〉 epistolas cōfidētissime gloriatur cōtra omnes episcoporū quorū cun { que } ad uersorios sicut 3. Re.
nul la Alias causa esset, haec tamensatis esset ad compescendam temeritatem resistentium, et 〈 ◊ 〉 sola ratione gloriosissimus Martyr's Cyprian, permult 〈 ◊ 〉 epistolas cōfidētissime gloriatur cōtra omnes episcoporū quorū cun { que } ad versorios sicut 3. Re.
legimus, quod decētribus Israel discesserūt a roboā silio Salomonis, et tamen quia uoluntate dei, sine au toritate factū est, ratum apud deum fuit,
Legimus, quod decētribus Israel discesserunt a roboan silio Salomonis, et tamen quia uoluntate dei, sine au toritate factū est, ratum apud God fuit,
Nam et apud theologos omnes, uoluntas signi, quam 〈 ◊ 〉 operationem dei, non minus quam alia signo uoluntacis dei, ut prae 〈 ◊ 〉, prohibit &c. metuenda est,
Nam et apud Theologos omnes, uoluntas Sign, quam 〈 ◊ 〉 operationem dei, non minus quam Alias Sign uoluntacis dei, ut Prae 〈 ◊ 〉, prohibit etc. metuenda est,
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Ideo non uideo, quomodo sint 〈 ◊ 〉 ascismatis reatu, qui huic uoluntati contrauenienses, sest a Ro pontifieis autoritate subtrahūt, 〈 ◊ 〉 est una prima mihi in superabilis ratio, 〈 ◊ 〉 subijcit Ro pontifici et primatū eius cōfueri, cogir.
Ideo non uideo, quomodo sint 〈 ◊ 〉 ascismatis reatu, qui huic Voluntati contrauenienses, sest a Ro pontifieis autoritate subtrahunt, 〈 ◊ 〉 est una prima mihi in superabilis ratio, 〈 ◊ 〉 subijcit Ro Pontifici et primatū eius cōfueri, cogir.
And by this reason alone, the most glorious Martyr Cyprian, in many Epystles doth most boldely glory or reioyse, agaynst all the aduersaries of anye of the Bysshoppes, accordyng as we do reade in the third boke of the kynges. Where allthough the. x.
And by this reason alone, the most glorious Martyr Cyprian, in many Epistles does most boldly glory or rejoice, against all the Adversaries of any of the Bishops, according as we do read in the third book of the Kings. Where although the. x.
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tribes of Israell, dyd departe from Roboam, the sonne of Salomon, yet bycause it was done by the wyll of God, it was without other authoritie firme, & stable.
tribes of Israel, did depart from Rehoboam, the son of Solomon, yet Because it was done by the will of God, it was without other Authority firm, & stable.
For also emongest all the deuines, the will of the signe, whiche they doo call the workyng of God, is to be feared no lesse, thē other signes of the will of God as precepts and thinges forbydden &c. And therefore I doo not se howe they be excused from the offence,
For also amongst all the Divines, the will of the Signen, which they do call the working of God, is to be feared no less, them other Signs of the will of God as Precepts and things forbidden etc. And Therefore I do not see how they be excused from the offence,
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And now to returne to our owne country of Englande, thys may be truly spoken, that of all 〈 ◊ 〉 christen, there is none that hath (besydes the general dutie) so speciall cause to fauour the see of Rome, as England hath.
And now to return to our own country of England, this may be truly spoken, that of all 〈 ◊ 〉 christian, there is none that hath (besides the general duty) so special cause to favour the see of Room, as England hath.
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and not belongynge to the regali power, but greatly distant, and dyfferent from the same, I nede not in words to declare, 〈 ◊ 〉 as you haue felt the smart therof in dede.
and not belonging to the regali power, but greatly distant, and dyfferent from the same, I need not in words to declare, 〈 ◊ 〉 as you have felt the smart thereof in deed.
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& for the defence of it, agaynst all heresie, and wherby quyeting your selues, to serue God, in the catholike truth, you shall sonest appease his wrath,
& for the defence of it, against all heresy, and whereby quyeting your selves, to serve God, in the catholic truth, you shall soonest appease his wrath,
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AFter that men are once graft in Christ and be made partakers of his death & passion, amonge other theyr duetyes, one of the cheife is, diligētly to prepare them selues to the worthy receauyng of yt blessed Sacrament of the aultare where vnto are two thynges on our partes requisit (as sayeth saynt Basell,
After that men Are once grafted in christ and be made partakers of his death & passion, among other their duties, one of the chief is, diligently to prepare them selves to the worthy receiving of that blessed Sacrament of the altar where unto Are two things on our parts requisite (as Saith saint Basel,
The feare whyche men must haue, when they prepare them selues to come to this sacrament, ought to be grounded vpō that terrible saying of saynt Paule, in the. xi, chapter of hys fyrst Epystle to the Corinthians, wher he sayth that whosoeuer doth participate therof vnworthely, doth eate and drinke his owne dampnation:
The Fear which men must have, when they prepare them selves to come to this sacrament, ought to be grounded upon that terrible saying of saint Paul, in thee. xi, chapter of his fyrst Epistle to the Corinthians, where he say that whosoever does participate thereof unworthily, does eat and drink his own damnation:
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The faith, which we must haue in our hartes, when we come to Gods borde, is to be buylded lyke wyse, vpon the vndonted aucthorities of scripture, whych declare moost playnlye vnto vs what meate it is, that we there eate.
The faith, which we must have in our hearts, when we come to God's board, is to be builded like wise, upon the vndonted authorities of scripture, which declare most plainly unto us what meat it is, that we there eat.
For the parfit vnderstandyng wherof, let vs consider, that our sauyour Chryst, beynge here on earth, did fyrste make a solempne promyse of a meate, whyche hym selfe woulde geue vnto vs,
For the parfit understanding whereof, let us Consider, that our Saviour Christ, being Here on earth, did First make a solemn promise of a meat, which him self would give unto us,
Yf we cō pare the wordes spoken by Chryst, when he made the promyse of a meat, to be by hym geuen vnto vs, wt those other wordes, which he vttered in giuing of yt same, we nede not doubt of the thinges whiche he gaue.
If we con pare the words spoken by Christ, when he made the promise of a meat, to be by him given unto us, with those other words, which he uttered in giving of that same, we need not doubt of the things which he gave.
In the promyse makynge, he sayd, that he woulde geue vs his fleshe, in the perfourminge of the promyse, he geueth the same, saying, take eate this is my body.
In the promise making, he said, that he would give us his Flesh, in the performing of the promise, he Giveth the same, saying, take eat this is my body.
Agayne, in the promise making he affirmeth, that the fleshe, whith he woulde geue vs to fede on, should be the selfe same fleshe, yt shold be geuen for the lyfe of the world,
Again, in the promise making he Affirmeth, that the Flesh, vuhith he would give us to fede on, should be the self same Flesh, that should be given for the life of the world,
and in the perfor maunce of his promise, he said, that the thing which gaue, was his bodye, whyche shoulde be geuen to death for vs. Nowe the circumstaunces beyng wel considered, which our sauiour vsed in the institution of this most blessed Sacrament, shal greatly cōfyrme al godly hartes, in the true be lefe of the same The tyme was the night before he suffered deathe, to signifye vnto vs, that thys meate, being differred to the last day, that euer our Sauiour was conuersaunt with his Apostles, must nedes be his very body,
and in the perfor maunce of his promise, he said, that the thing which gave, was his body, which should be given to death for us Now the Circumstances being well considered, which our Saviour used in the Institution of this most blessed Sacrament, shall greatly confirm all godly hearts, in the true be lefe of the same The time was the night before he suffered death, to signify unto us, that this meat, being differed to the last day, that ever our Saviour was conversant with his Apostles, must needs be his very body,
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Agayne, in that our sauyour dyd eate of the pascall lambe with his Apostles, immediatli before he did institute this sacrament, it most playnely declareth vnto vs, that this sacrament is a marueylous worthey mysterye and that veri thing, which the eating of the paschal lambe, in the olde lawe did prefygurate,
Again, in that our Saviour did eat of the Pascal lamb with his Apostles, immediatli before he did institute this sacrament, it most plainly Declareth unto us, that this sacrament is a marvelous worthy mystery and that very thing, which the eating of the paschal lamb, in the old law did prefygurate,
for whyche cause, whē this was instituted that was abrogated Nether is it withoute a meruelouse consideration, that Chryst at that heauenly banket, would of purpose,
for which cause, when this was instituted that was abrogated Neither is it without a marvelous consideration, that Christ At that heavenly banquet, would of purpose,
for anye 〈 ◊ 〉 purpose, but onelye that they shoulde eate and drynke thereof, but bycause it was hys bodye, and hys bloude, therefore he fyrste byddeth them take,
for any 〈 ◊ 〉 purpose, but only that they should eat and drink thereof, but Because it was his body, and his blood, Therefore he First biddeth them take,
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Besydes this, it is to be well noted, that yt thre Euangelystes, Mathew, Marke, and Luke, did al three agree in the maner of the institution of thys sacramēt they wryting all three their gospels at sō dry tymes,
Besides this, it is to be well noted, that that Three Evangelists, Matthew, Mark, and Lycia, did all three agree in the manner of the Institution of this sacrament they writing all three their gospels At son dry times,
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And where in doubteful speaches of our sauiour Chryst, some one or other of yt Euangelists, euermore openeth playnly the very meaning of the speches,
And where in doubtful Speeches of our Saviour Christ, Some one or other of that Evangelists, evermore Openeth plainly the very meaning of the Speeches,
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It is impossible for a rich man to entre into the kingdō of heuen. (bicause yt meaning of these wordes may be dyuersly taken, thereof) S. Marke in his tenth chapyter declareth the very meaning of them, saying:
It is impossible for a rich man to enter into the Kingdom of heaven. (Because that meaning of these words may be diversely taken, thereof) S. Mark in his tenth chapter Declareth the very meaning of them, saying:
Agayne Chryst at another time said to the Iewes, loose you this timple, & in thre daies shal I build it againe, Andfor that the sense of these wordes is doughtfull, S. Ihon there expoundeth them and sayeth, that Chryst by the tēyle ment his body, which should be by the Iewes put to death,
Again Christ At Another time said to the Iewes, lose you this timple, & in Three days shall I built it again, And for that the sense of these words is doughtfull, S. John there expoundeth them and Saith, that Christ by the tenyle meant his body, which should be by the Iewes put to death,
S. Iohn to make it open, sayeth, that he spake those wordes, of the spirit, which they that be leued in him should receyue. In the. xii. chapiter of S, Ihon, our sauiour sayth in this maner.
S. John to make it open, Saith, that he spoke those words, of the Spirit, which they that be leued in him should receive. In thee. xii. chapter of S, John, our Saviour say in this manner.
S Paule affirmeth that the vnworthy receyuyng of thys Sacramente bryngeth iudgement, and dampnation, Thirdly, he telleth, that for the vnworthy receauing hereof, God plageth cities,
S Paul Affirmeth that the unworthy receiving of this Sacrament bringeth judgement, and damnation, Thirdly, he Telleth, that for the unworthy receiving hereof, God plagueth cities,
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as he dyd in the instituting therof? why dyd none of the Euāgelists so declare christes wordes? why dyd sayncte Paule so terribly pronounce of the vnworthy receauynge of it,
as he did in the instituting thereof? why did none of the Euamgelists so declare Christ's words? why did saint Paul so terribly pronounce of the unworthy receiving of it,
and so ernestly warne vs, of due preparation to be made therefore? It is then most vndoutedlye to be of all chrysten people beleued, that in the Sacrameut of the aultare, there is the verye body and boulde, of our sauiour Chryst, worthy of all honour and glory, the selfe same in substannce, that is in heauen:
and so earnestly warn us, of due preparation to be made Therefore? It is then most undoubtedly to be of all christen people believed, that in the Sacrament of the altar, there is the very body and bold, of our Saviour Christ, worthy of all honour and glory, the self same in substance, that is in heaven:
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nether is impossible to hys power, that made all thinges of noughte, nether vnsemely for his exceadynge great loue towardes vs, who so loued vs, that for vs, he dyd not refuse to suffer death,
neither is impossible to his power, that made all things of nought, neither unseemly for his exceeding great love towards us, who so loved us, that for us, he did not refuse to suffer death,
so instituted it, nother is it fynally vnfytte for hys wyse dome, seynge he hath so ordeyned, that euery naturall mothere, nouryshe her chyldren, wyth the substaunce of her owne body.
so instituted it, neither is it finally vnfytte for his wise dome, sing he hath so ordained, that every natural mother, nourish her children, with the substance of her own body.
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but suffer our ghostly enemy by carnall reasons, to bryng vs away into heresie, & quite and cleane to pull the ryghte faythe out of oure hartes? Let vs all, good people, from hence forth be constaūt in the trueth,
but suffer our ghostly enemy by carnal Reasons, to bring us away into heresy, & quite and clean to pull the right faith out of our hearts? Let us all, good people, from hence forth be constant in the truth,
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and as all the catholyke churche beleueth, and hath alwayes beleued, let vs vndoutedlye perswade our selues, that in the blessed sacrament of the Aultare, there is vnder the fourmes of breade & wine, the seife same body of our sauiour Christ in sub staūce, whych was borne of the Uyrgin Mary,
and as all the catholic Church Believeth, and hath always believed, let us undoubtedly persuade our selves, that in the blessed sacrament of the Altar, there is under the forms of bread & wine, the seife same body of our Saviour christ in sub stance, which was born of the Virgin Marry,
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and suffered death on ye crosse for vs, to whō wt the father & the holy gost, be all honor & glory, world wythout ende Amen. Io. Harpesfelde, sacrae theologiae professors. Arch London.
and suffered death on you cross for us, to whom with the father & the holy ghost, be all honour & glory, world without end Amen. Io. Harpesfelde, Sacrae Theologiae professors. Arch London.
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¶ An Homelye of Transubstantiation. THere are in the sacra ment of the aultare, ii. thinges speciallye to be considered, the one is, the body and bloud of our sauiour Christ, ther really cō teined, yt other is the fourmes of breade & wine, vnder whych the sayd body & blud are cōteined.
¶ an Homely of Transubstantiation. THere Are in the sacra ment of the altar, ii. things specially to be considered, the one is, the body and blood of our Saviour christ, there really con teined, that other is the forms of bread & wine, under which the said body & blood Are contained.
and may be a sufficient grounde, for euery godly man, to build hys conscience vpon, which churche, doth beleue, that there is no substaunce of material bread,
and may be a sufficient ground, for every godly man, to built his conscience upon, which Church, does believe, that there is no substance of material bred,
and fully (I trust) be instructed therin, And fyrst thys is to be noted, that God hath 〈 ◊ 〉 the begynnynge of the worlde, manye tymes appeared to man, some tymes in one sorte, and sometymes in an other. In the. xviii.
and Fully (I trust) be instructed therein, And fyrst this is to be noted, that God hath 〈 ◊ 〉 the beginning of the world, many times appeared to man, Some times in one sort, and sometimes in an other. In thee. xviii.
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howe God or Aungell, coulde appeare lyke man? and whether they had true bodyes or no? and whether they dyd eate in dede or no? and yf they hadde not true bodyes in dede,
how God or Angel, could appear like man? and whither they had true bodies or no? and whither they did eat in deed or no? and if they had not true bodies in deed,
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howe the appearaunce of bodyes coulde be, where the substaunce of bodyes was not? In the thirde chapter of the booke called Exodus, we rede, that God appeared to 〈 ◊ 〉 in the lykenes of flamynge fyre,
how the appearance of bodies could be, where the substance of bodies was not? In the Third chapter of the book called Exodus, we rede, that God appeared to 〈 ◊ 〉 in the likeness of flaming fire,
Who seyth not, that by the meane of such presumptuous 〈 ◊ 〉, men haue of late fallen into moost detestable errours, touchyng the mooste blessed Sacramente of the aultare,
Who Saith not, that by the mean of such presumptuous 〈 ◊ 〉, men have of late fallen into most detestable errors, touching the most blessed Sacrament of the altar,
and haue moost spytefully rayled agaynst the same, and wyth moost vyle termes haue gested thereof, and 〈 ◊ 〉, moost vily haue vsed the moost precious bodye and bloude of our sauiour Chryst in the same:
and have most spitefully railed against the same, and with most vile terms have gested thereof, and 〈 ◊ 〉, most vily have used the most precious body and blood of our Saviour Christ in the same:
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In whych doing, how can they loke for anye fauour at the handes of their heauenly father, seyng in suche dispituous maner, they entreate the Bodye and bloud of our sauyoure Christ his sonne.
In which doing, how can they look for any favour At the hands of their heavenly father, sing in such dispituous manner, they entreat the Body and blood of our Saviour christ his son.
Ye must knowe that the presence of our sauyoure Chryste in thys sacrament of the aultar, is not to ye intente, that Chryste should be conuersaunt with vs here in thys Sacramēt, in such sort and maner,
You must know that the presence of our Saviour Christ in this sacrament of the altar, is not to you intent, that Christ should be conversant with us Here in this Sacrament, in such sort and manner,
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and therefore he is presente in the sacramēt, vnder the fourmes of bread and wine so that our outwarde eyes and senses, are certifyed wyth the outwarde fourmes,
and Therefore he is present in the sacrament, under the forms of bred and wine so that our outward eyes and Senses, Are certified with the outward forms,
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S. Augustine (as is wrytten in a boke called 〈 ◊ 〉 prosperi) dothe say, that christen men do honour vnder the for mes of breade and wine, which thei see with their bodely, eies, the body and bloude of our Sauiour Christ, which they do not see.
S. Augustine (as is written in a book called 〈 ◊ 〉 Prosper) doth say, that christian men do honour under thee for mes of bread and wine, which they see with their bodily, eyes, the body and blood of our Saviour christ, which they do not see.
Eusebius Emissenus also, an aūcient father of the Greke churche, speaking of the foresayd two partes conteined in the Sacrament of the aultar, sayeth in thys maner.
Eusebius Emissenus also, an ancient father of the Greek Church, speaking of the foresaid two parts contained in the Sacrament of the altar, Saith in this manner.
Now for to signify this chaung, to turnyng of bread and wyne, into the substaūce of Christes bodye and bloude, the catholyke church vseth this word, Trāssubstanciatiō, which is as much to say,
Now for to signify this change, to turning of bred and wine, into the substance of Christ's body and blood, the catholic Church uses this word, Transsubstanciation, which is as much to say,
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nor anye man askethe howe this, or that coulde be, but beleuethe it, and soo oughte we to doo, concernynge the chaunge of the substauuce, of breade and wyne, into the substaunde of Chrystes bodye and bloude,
nor any man Asketh how this, or that could be, but beleuethe it, and so ought we to do, Concerning the change of the substauuce, of bread and wine, into the substaunde of Christ's body and blood,
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The blessed martyr Iustinus, affyrmeth that this questyon, howe, is a token of vnbelefe, and S. Ciril, writing vpon the. vi. Chapiter of S. John, blamethe the Capernaites, bycause they dyd aske howe Chryst was able to giue thē his fleshe to eate.
The blessed martyr Justinus, Affirmeth that this question, how, is a token of unbelief, and S. Cyril, writing upon thee. vi. Chapter of S. John, blameth the Capernaum, Because they did ask how Christ was able to give them his Flesh to eat.
when we come to the sacramente, is called bread, therefore men haue fansied wyth thē selues, that there must be the substaunce of materyal breade, deceauing them selues, by mystakyng, the signification of thys worde, breade.
when we come to the sacrament, is called bred, Therefore men have fancied with them selves, that there must be the substance of material bread, deceiving them selves, by mystakyng, the signification of this word, bread.
or the foode of the soule, and so dothe also the latyne worde, Panis, elles when we desyre god in oure Pater noster, to geue vs our dayly bread, we shold make an vnperfytte petition, whiche yet is a mooste perfyt petition, wherby we aske of our heauenly father, all necessary fode. In the. vi.
or the food of the soul, and so doth also the latin word, Panis, Else when we desire god in our Pater Noster, to give us our daily bred, we should make an vnperfytte petition, which yet is a most perfect petition, whereby we ask of our heavenly father, all necessary food. In thee. vi.
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as Adam is called earth, because he was made of Earth, and Chryst sayeth, the blinde see, the lame walke, yt deafe heare, the dumme speake, meanyng by the blynde, lame, deafe,
as Adam is called earth, Because he was made of Earth, and Christ Saith, the blind see, the lame walk, that deaf hear, the dumb speak, meaning by the blind, lame, deaf,
and knowynge that it to be bothe breade, and hys bodye also at once is impossible, they vndoutedlye beleue, that by the power of GOD, the substaunce of bred, is turned into the substaunce of Chrystes bodye,
and knowing that it to be both bread, and his body also At once is impossible, they undoubtedly believe, that by the power of GOD, the substance of bred, is turned into the substance of Christ's body,
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Saint Austen in his exposition made vpon the. 99. Psalmesayth, that it is synne, not to ho noure the bodye of Chryste, meanynge in the Sacramente of the Aultare.
Saint Austen in his exposition made upon the. 99. Psalm saith, that it is sin, not to ho hour the body of Christ, meaning in the Sacrament of the Altar.
and folowe the same, and cleaue faste to the catholyke churche, the spouse of Chryste, that you maye be true 〈 ◊ 〉 of Chryst, to whome wyth the father,
and follow the same, and cleave fast to the catholic Church, the spouse of Christ, that you may be true 〈 ◊ 〉 of Christ, to whom with the father,
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which Abraham (as it is writtē in the fourth to the Romaynes) cōtrary to hope, beleued in hope, that he should be the father of many nations, accordyng to that, which was spokē. So shal thy sede be.
which Abraham (as it is written in the fourth to the Romans) contrary to hope, believed in hope, that he should be the father of many Nations, according to that, which was spoken. So shall thy seed be.
chapiter of his second epistle to the Corinthians, geueth vs an example in hym selfe, howe we should alwayes brynge reason in subiection to fayth, saying.
chapter of his second epistle to the Corinthians, Giveth us an Exampl in him self, how we should always bring reason in subjection to faith, saying.
thyrdly, because he being God and man, suffered the deth of the crosse, which for God to be content to do, semeth to natural reason a thyng moost absurde,
Thirdly, Because he being God and man, suffered the death of the cross, which for God to be content to do, Seemeth to natural reason a thing most absurd,
This general aduise and counsel of S. Paule, may and ought so to staye vs in the faythe of the catholyke churche, that nether carnall reasons, grounded vpon the feble intelligence of mans natural wyt,
This general advise and counsel of S. Paul, may and ought so to stay us in the faith of the catholic Church, that neither carnal Reasons, grounded upon the feeble intelligence of men natural wit,
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nether the de ceatfull iudgement of our senses, shoulde make vs once to doute, of any one trueth in Chrystes religiō, were it neuer so contrarye to the course of nature, neuer so farre aboue our capacities,
neither the de ceatfull judgement of our Senses, should make us once to doubt, of any one truth in Christ's Religion, were it never so contrary to the course of nature, never so Far above our capacities,
But forasmuch, as through the iniquitie of these later euyll yeares, diuers haue hadde sondrye fonde dowtes and scruples, put into theyr heades, especyally, agaynst the presence of Chrystes body & bloud, in the Sacrament of the aultare,
But forasmuch, as through the iniquity of these later evil Years, diverse have had sundry fond doubts and scruples, put into their Heads, especially, against the presence of Christ's body & blood, in the Sacrament of the altar,
As oft as you eate of that breade, and drinke of that cup, you shall shew forthe the Lordes death vntil he come So then the remembraunce whych oure sauyoure there requirethe of vs, is the remembraunce of hys death, which is past,
As oft as you eat of that bread, and drink of that cup, you shall show forth the lords death until he come So then the remembrance which our Saviour there requireth of us, is the remembrance of his death, which is past,
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Oure mercyfull gratious Lord, hath made a memori of all his marueylous workes, and by & by, decla 〈 ◊ 〉 in what maner he maketh that memori, he addeth those wordes, he hathe geuen a foode to suche as feare hym.
Oure merciful gracious Lord, hath made a memori of all his marvelous works, and by & by, decla 〈 ◊ 〉 in what manner he makes that memori, he adds those words, he hath given a food to such as Fear him.
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This fode (which 〈 ◊ 〉 Prophet sayeth, that Christ should leaue in remembraunce of al his maruelous workes, that is, of his incarnatiō, his passion, his ascension,
This food (which 〈 ◊ 〉 Prophet Saith, that christ should leave in remembrance of all his marvelous works, that is, of his incarnation, his passion, his Ascension,
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and glorye in heauen, and other lyke workes) most chiefely is to be verefied of the body and bloud of our sauyour Christe, in the sacrament of the aultare.
and glory in heaven, and other like works) most chiefly is to be verified of the body and blood of our Saviour Christ, in the sacrament of the altar.
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Besydes thys, the body and bloude of our sauiour Christ (as it is in the sacramēt vnder the fourmes of breade and wine) may in that respecte also very weli be a remembraunce of it selfe as it honge on the crosse, in the vysyble fourme of a mortal man,
Besides this, the body and blood of our Saviour christ (as it is in the sacrament under the forms of bread and wine) may in that respect also very weli be a remembrance of it self as it hung on the cross, in the visible Form of a Mortal man,
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Do this in the remembraūce of me, he ment they should do the whol ministratiō, which he then dyd in remembraunce of hym, which whole ministration, cannot be accordynglye, doone otherwyse,
Do this in the remembrance of me, he meant they should do the Whole ministration, which he then did in remembrance of him, which Whole ministration, cannot be accordingly, done otherwise,
and by yt the one Euāgelist sayeth, would sincerely iudge what the other ment, they should sone perceue this ther obiectiō to be of no force or strēgth at al, to proue, that they thereby goo about to proue.
and by that the one Euāgelist Saith, would sincerely judge what the other meant, they should soon perceive this their objection to be of no force or strength At all, to prove, that they thereby goo about to prove.
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howe oure sauioure beynge offended wyth the dysciples, for theyr murmurynge agaynst the woman, and how withall he allowing and commendynge her facte, dyd say iu this maner. Let her alone:
how our Saviour being offended with the Disciples, for their murmuring against the woman, and how withal he allowing and commending her fact, did say ju this manner. Let her alone:
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By this processe of S. Marke, it is euydent, that our sauiour in al that his talke, had a respecte to the charitie, whiche that womau then shewed vpon hym,
By this process of S. Mark, it is evident, that our Saviour in all that his talk, had a respect to the charity, which that womau then showed upon him,
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when she poured the precious oyntmente on hys heade, the lyke whereof, he sayethe, no man should be able to shew on him in tyme to come, meaning, that when he should once ryse from death to lyfe,
when she poured the precious oyntmente on his head, the like whereof, he Saith, no man should be able to show on him in time to come, meaning, that when he should once rise from death to life,
In such sorte in dede, oure sauiour is not nowe amongest vs, but the beynge of his body and bloud in the Sacrament of the aulter is atter another sorte.
In such sort in deed, our Saviour is not now amongst us, but the being of his body and blood in the Sacrament of the alter is atter Another sort.
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¶ Another obiection is there gathered, partely of S. Paule in the. x. of hys firste Epystle to the Corinthians (where he speakethe of a spirituall meate,
¶ another objection is there gathered, partly of S. Paul in thee. x. of his First Epistle to the Corinthians (where he Speaketh of a spiritual meat,
and that the fleshe 〈 ◊ 〉 nothing) partely vpon the common maner of speakyng, vsed of the Catholyke churche, which calleth the Bodye and bloude of our Sauiour Chryste, in the sacrament of the aul tar, a spirituall meate, and a spirituall drynke.
and that the Flesh 〈 ◊ 〉 nothing) partly upon the Common manner of speaking, used of the Catholic Church, which calls the Body and blood of our Saviour Christ, in the sacrament of the aul tar, a spiritual meat, and a spiritual drink.
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and yet neuerthelesse of a corporall substuunce to, As for example, the bodye of man after the 〈 ◊ 〉, shall (as S. Paule wytnessheth in the. xv. chapeter of hys fyrst Epystle to the Corinthians) be spiri tual, & yet it 〈 ◊ 〉 then the same in substaunce, that it is nowe.
and yet nevertheless of a corporal substuunce to, As for Exampl, the body of man After the 〈 ◊ 〉, shall (as S. Paul wytnessheth in thee. xv. chapeter of his fyrst Epistle to the Corinthians) be Spirit tual, & yet it 〈 ◊ 〉 then the same in substance, that it is now.
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and yet as well Manna, as the water, were of a bodily substaunce. In the. vi. to the Galathians, sainct Paule calleth mortall men, liuing then on the earth, spiritual.
and yet as well Manna, as the water, were of a bodily substance. In thee. vi. to the Galatians, saint Paul calls Mortal men, living then on the earth, spiritual.
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Wherefore spirituall, is not so to be taken alwayes, as to exclude corporall, but that thynge whatsoeuer it be, may be called spirituall, wherein is a worke wrought by god, aboue nature.
Wherefore spiritual, is not so to be taken always, as to exclude corporal, but that thing whatsoever it be, may be called spiritual, wherein is a work wrought by god, above nature.
〈 ◊ 〉 bydyes lykewyse after the resurrection, shal haue in them immediatly of God, aboue yt power of nature, immortalitie, incorruptibilitie, 〈 ◊ 〉 other lyke supernaturall qualities,
〈 ◊ 〉 bydyes likewise After the resurrection, shall have in them immediately of God, above that power of nature, immortality, incorruptibility, 〈 ◊ 〉 other like supernatural qualities,
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When the catholyke churche dothe saye, that the bodye of Chryste in the Sacramente is a spirytaull bodye, it meaneth, that it is there onelye thoroughe the almyghtye powere of God,
When the catholic Church doth say, that the body of Christ in the Sacrament is a spirytaull body, it means, that it is there only thorough the almighty power of God,
and not by the power, or manoure of nature, Lykewyse, when the catholyke churche sayeth, that the bodye of Chryste is to be receyued there spirituallye, it meaneth not that therefore the verye body of Chryst is not there to be receaued really & in very dede.
and not by the power, or manoure of nature, Likewise, when the catholic Church Saith, that the body of Christ is to be received there spiritually, it means not that Therefore the very body of Christ is not there to be received really & in very deed.
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Besides this, the catholyke churche, beleuynge that in the Sacrament of the aultare, is alwayes reallye the body and bloude of our sauiour Chryst, doth yet put a difference in the maner of receauynge thereof,
Beside this, the catholic Church, believing that in the Sacrament of the altar, is always really the body and blood of our Saviour Christ, does yet put a difference in the manner of receiving thereof,
But nowe to open fardar the very meaning of those worses of Chryst. It is the spirit that ge ueth lyfe, the fleshe profiteth nothing, you shal vnderstande, that these wordes are taken of the catholyke church, in two most godly senses, the one is, to meane by the spirite, the godhed,
But now to open fardar the very meaning of those worses of Christ It is the Spirit that ge ueth life, the Flesh profiteth nothing, you shall understand, that these words Are taken of the catholic Church, in two most godly Senses, the one is, to mean by the Spirit, the godhead,
of Saynte John expounde these wordes, And to lyke purpose sainct Augustyne sayethe vppon the. vi of John, that as knowledge beyng seperated from charitie, maketh men proude,
of Faint John expound these words, And to like purpose saint Augustine Saith upon thee. vi of John, that as knowledge being separated from charity, makes men proud,
The other sēse of those wordes, to meane by the spirite, a spirituall vnderstandyng of Christes promyse, made in Caper naum when he sayde, the foode that I wyl giue vnto you is my fleshe:
The other sense of those words, to mean by the Spirit, a spiritual understanding of Christ's promise, made in Caper Naum when he said, the food that I will give unto you is my Flesh:
whych wordes be then vn derstanded spiritually, whē they be taken, to meane that thing which passeth the power of nature to doo and manes wyt by naturall reason to comprehende lykewyse by the fleshe, is to be ment, a fleshely vnder standynge of the sayde promysse,
which words be then vn derstanded spiritually, when they be taken, to mean that thing which passes the power of nature to do and manes wit by natural reason to comprehend likewise by the Flesh, is to be meant, a fleshly under standing of the said promise,
So that thys reason is fōd and to no purpose to say, that because it is not in the 〈 ◊ 〉 crede expresly set fourth, that in the sacrament of the aultare, is the very 〈 ◊ 〉 and bloude of our sauiour christ,
So that this reason is found and to no purpose to say, that Because it is not in the 〈 ◊ 〉 crede expressly Set fourth, that in the sacrament of the altar, is the very 〈 ◊ 〉 and blood of our Saviour Christ,
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and would not then expreslye declare the trueth, touchyng the sacramente of the aultare, for that it was not the maner to reueyle suche misteries to those yonglinges:
and would not then expressly declare the truth, touching the sacrament of the altar, for that it was not the manner to reveil such Mysteres to those Younglings:
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but is sufficient at thys present also for vs, cōfirminge oure selues in all poyntes to the common belefe of the catholke church, whyche is the surest pyller that men maye lene vnto, be they learned,
but is sufficient At this present also for us, confirming our selves in all points to the Common belief of the catholke Church, which is the Surest pyller that men may lene unto, be they learned,
¶ Whych articles yet being ryghtly vnderstanded, shoulde rather confyrme vs in the true catholyke belefe, of the presence of christes body in the sacrament of the aultare.
¶ Which Articles yet being rightly understanded, should rather confirm us in the true catholic belief, of the presence of Christ's body in the sacrament of the altar.
For as it is aboue nature for a manes bodye to ascende, and aboue the worthynes of manes nature, to syt at the ryghte hande of God the father, that is, to be of equall power,
For as it is above nature for a manes body to ascend, and above the worthiness of manes nature, to fit At the right hand of God the father, that is, to be of equal power,
bycause he is both God and man, and to god nothyng is impossible, euen so shuld we with like belefe, knowinge that Christ is omnipotent, credite all othere thinges done,
Because he is both God and man, and to god nothing is impossible, even so should we with like belief, knowing that christ is omnipotent, credit all other things done,
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bycause gods worde doth affyrme them bothe, and the catholyke churche dothe beleue them bothe, whyche churche hath alwayes taught that Chryst is in heauen, in the visyble fourme of a man,
Because God's word does affirm them both, and the catholic Church doth believe them both, which Church hath always taught that Christ is in heaven, in the visible Form of a man,
and all othere common 〈 ◊ 〉, made agaynste the Sacramente of the Aultare, troublynge moche the heades of the symple people, by there folye, in crediting euyll,
and all other Common 〈 ◊ 〉, made against the Sacrament of the Altar, troubling much the Heads of the simple people, by there folly, in crediting evil,
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¶ How can yt bodi and bloude, of our Sauioure Chryst, be in the blessed sacrament of the aultar, seing that not only euyll men do many tymes receue the same,
¶ How can that body and blood, of our Saviour Christ, be in the blessed sacrament of the altar, sing that not only evil men do many times receive the same,
but fyre also maye consume it, and other like chaunces may happen vn to it? ¶ For 〈 ◊ 〉 to whyche obiectiō, it is fyrst & principally to be sayd, that this obiection procedethe of a vayne curiositie of them whyche rather delyte, fondly to talke of thys high mystery, theu to prepare themselues to receaue the same accordyngly.
but fire also may consume it, and other like chances may happen vn to it? ¶ For 〈 ◊ 〉 to which objection, it is fyrst & principally to be said, that this objection procedethe of a vain curiosity of them which rather delight, fondly to talk of this high mystery, theu to prepare themselves to receive the same accordingly.
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& for our great comforte and soule helth, by hys omnipotent word, to tourne the substaunce of breade and wyne, into hys most prerious body and bloud, in the sacramente of the aultare,
& for our great Comfort and soul health, by his omnipotent word, to turn the substance of bread and wine, into his most prerious body and blood, in the sacrament of the altar,
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and qualities sensible, which in dede are subiecte to passibilite, & corruption, but in no wise, to the vncorruptible bodi & bloud of oure sauiour Chryst, vnder them conteyned.
and qualities sensible, which in deed Are Subject to passibilite, & corruption, but in no wise, to the uncorruptible body & blood of our Saviour Christ, under them contained.
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The bodye of mā is with a greter vnion ioyned to the soule, then are the fourmes of bread and wine, to the body and bloude of our sauionr Chryst, in the Sacrament of the aultar,
The body of man is with a greater Union joined to the soul, then Are the forms of bred and wine, to the body and blood of our Saviour Christ, in the Sacrament of the altar,
and yet we know that 〈 ◊ 〉, putrifaction, and other such lyke thynges chauncynge to our body, the soule hath in it no suche passion, for that it is immortall.
and yet we know that 〈 ◊ 〉, putrefaction, and other such like things chancing to our body, the soul hath in it not such passion, for that it is immortal.
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The simplicity of Chrysten people, in the primatyue churche, was suche that they beleuynge mooste certenly the body and bloud of our sauiour Chryste to be in the sacrament of the aulter, vnder the fourmes of bread and wine, dyd without al curious talke of the fourmes,
The simplicity of Christen people, in the Primatyue Church, was such that they believing most Certainly the body and blood of our Saviour Christ to be in the sacrament of the alter, under the forms of bred and wine, did without all curious talk of the forms,
and therewith is faythful, in the necessarye articles and out of state of all dedly sinne, he shall then with out any doute inherit the kyngdome of heauen.
and therewith is faithful, in the necessary Articles and out of state of all deadly sin, he shall then with out any doubt inherit the Kingdom of heaven.
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Noner go 〈 ◊ 〉 modo quisquam mauducauerit carnem Christi, 〈 ◊ 〉 biberit 〈 ◊ 〉 Christi, 〈 ◊ 〉 in Christo, et in illo Christus, sed 〈 ◊ 〉 quodam modo 〈 ◊ 〉 〈 ◊ 〉 vtique ipse videbat 〈 ◊ 〉 ist a 〈 ◊ 〉. That is to saye.
None go 〈 ◊ 〉 modo quisquam mauducauerit Carnem Christ, 〈 ◊ 〉 biberit 〈 ◊ 〉 Christ, 〈 ◊ 〉 in Christ, et in illo Christus, sed 〈 ◊ 〉 Quodam modo 〈 ◊ 〉 〈 ◊ 〉 Utique ipse videbat 〈 ◊ 〉 is't a 〈 ◊ 〉. That is to say.
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Quid de 〈 ◊ 〉 corpore et 〈 ◊ 〉 domini, unico 〈 ◊ 〉 pro 〈 ◊ 〉 nostra, quāuis ipse dominudicat 〈 ◊ ◊ ◊ 〉 hominis &c non 〈 ◊ ◊ 〉 docet 〈 ◊ 〉 hoc perniciosum male 〈 ◊ 〉 fieri? That is to saye.
Quid de 〈 ◊ 〉 corpore et 〈 ◊ 〉 domini, Unique 〈 ◊ 〉 Pro 〈 ◊ 〉 nostra, quāuis ipse dominudicat 〈 ◊ ◊ ◊ 〉 hominis etc. non 〈 ◊ ◊ 〉 docet 〈 ◊ 〉 hoc Pernicious male 〈 ◊ 〉 fieri? That is to say.
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vnles ye eate yt fleshe of the sonne of man. &c. doeth not yt same Apostle (meanynge Paule) teache that it also is pernicious to them, that doo vse it not duely, and ryghtfully?
unless you eat that Flesh of the son of man. etc. doth not that same Apostle (meaning Paul) teach that it also is pernicious to them, that do use it not duly, and rightfully?
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Cozi. x.) vseth suche lyke speache, whiche speache of Chryste, and of saint Paule, in those places, doth not import that Christ in euery dede, by that saying was a dore or a vyne,
Cozi x.) uses such like speech, which speech of Christ, and of saint Paul, in those places, does not import that christ in every deed, by that saying was a door or a vine,
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as is deduced in the 〈 ◊ 〉 of thys argumente, or obiection, and trouthe it is also that the speach of Chryst I am a dore, I am a vyne, &c. doth not importe that Chryste, by that speakynge was in very dede a dore,
as is deduced in the 〈 ◊ 〉 of this argument, or objection, and truth it is also that the speech of Christ I am a door, I am a vine, etc. does not import that Christ, by that speaking was in very deed a door,
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and had the 〈 ◊ 〉 of the dore, and of the vyne, But when it is sayde that the semblabe is of Chrystes woordes, Thys is my bodye, this is my bloud, that is neyther true,
and had the 〈 ◊ 〉 of the door, and of the vine, But when it is said that the semblabe is of Christ's words, This is my body, this is my blood, that is neither true,
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and there fore to be graunted, it foloweth not in reason, that thoughe Chryst in the. v. and xv. of saynt Ihon. &c, dyd speake fyguratyfiye, that therfore, here in these woordes of Chryst. this is my body this is my bloude.
and there before to be granted, it Followeth not in reason, that though Christ in thee. v. and xv. of saint John etc., did speak fyguratyfiye, that Therefore, Here in these words of Christ this is my body this is my blood.
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and as for the rule of scryptures, that is of the circūstaunce of yt letter, and 〈 ◊ 〉 other places of scripture, 〈 ◊ 〉 wt the same, to gather therof yt very meaning of the thing,
and as for the Rule of Scriptures, that is of the circumstance of that Letter, and 〈 ◊ 〉 other places of scripture, 〈 ◊ 〉 with the same, to gather thereof that very meaning of the thing,
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nowe most worthy Lord chaūcelet of England, in hys learned boke of confutaciō of heresies, against the sacrament of the aulter, doth prudētly aduertise vs,
now most worthy Lord chauncelet of England, in his learned book of confutation of heresies, against the sacrament of the alter, does prudently advertise us,
but a figure, & a significatiō onely of it, thā ye sacramēts of ye new testamēt shold haue nothing more but rather lesse, thē ye sacra mēts of ye old testamēt had, which is against ye catholyke doctrine of the churche,
but a figure, & a signification only of it, than you Sacraments of the new Testament should have nothing more but rather less, them the sacra ments of the old Testament had, which is against you catholic Doctrine of the Church,
yet it foloweth not therby, yt we must nedes take ye other speche, touchīg ye body to be fyguratyue also, especially for yt in ye one spache, it is to wit, touchyng ye body, al the circūst āces of the texte,
yet it Followeth not thereby, that we must needs take you other speech, touching the body to be fyguratyue also, especially for that in you one spache, it is to wit, touching the body, all the Circumstance ances of the text,
therefore in the sacramēt of the aulter, ther is not the very true body of Christ ¶ For aunswere whervnto, is to be sayd, that this obiectiō procedeth of a great ignoraunce,
Therefore in the sacrament of the alter, there is not the very true body of christ ¶ For answer whereunto, is to be said, that this objection Proceedeth of a great ignorance,
for he that maketh this obiection, taketh that the priest saying masse, and pronouncing the woordes of cōsecracion doeth make God, where in very dede, the priest goeth aboute no suche thinges,
for he that makes this objection, Takes that the priest saying mass, and pronouncing the words of consecration doth make God, where in very deed, the priest Goes about no such things,
and god beyng ther the worker with hys worde, by the preist pronounced there, is caused the very body of Chryst to be ther present, wher it was not ther before,
and god being there the worker with his word, by the priest pronounced there, is caused the very body of Christ to be there present, where it was not there before,
& yet no new body ther made, but that bodye ther presente which lōg ago was borne of the Uyrgyn Mary, the same (I say) in substaunce, is there present onely vnder the formes of breade and wyne.
& yet no new body there made, but that body there present which long ago was born of the Virgae Marry, the same (I say) in substance, is there present only under the forms of bread and wine.
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before the councell there, dyd saye, amongest other wordes, that God doeth not dwell in temples made with handes, where vpon the 〈 ◊ 〉, vnlernedly doth gather, that seyng the material temple is made with handes,
before the council there, did say, amongst other words, that God doth not dwell in Temples made with hands, where upon the 〈 ◊ 〉, unlearnedly does gather, that sing the material temple is made with hands,
and commended amongest the procedyng prechers abusing ye ignoraunt, yt they thought it ineuitable, & therfore abusyng the sayd people they caused it to be sette vp,
and commended amongst the proceeding Preachers abusing you ignorant, that they Thought it inevitable, & Therefore abusing the said people they caused it to be Set up,
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and ioyned to the sayd bodye and bloude, therefore we must saye and beleue, that the godhed of Christ is in the sacramēt of the aultar, with his humanitie, in a very specyall sorte,
and joined to the said body and blood, Therefore we must say and believe, that the godhead of christ is in the sacrament of the altar, with his humanity, in a very special sort,
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