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¶ Grace / peace / and mercye from God ye father of our lord Iesus Christe. Amen. AFter that god had striken our head shepherd vndre Christe /
¶ Grace / peace / and mercy from God you father of our lord Iesus Christ. Amen. After that god had stricken our head shepherd under Christ /
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that worthye king and confessour Edward the sixt / good Christian brethren / which he threatened by his faithfull seruātes long before /
that worthy King and confessor Edward the sixt / good Christian brothers / which he threatened by his faithful Servants long before /
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yf we wolde not turne from oure sinnes and wickednes j perceaued that it coulde not be auoyded god so disposing the mater /
if we would not turn from our Sins and wickedness j perceived that it could not be avoided god so disposing the mater /
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for oure vuthākfulnes but that the kingdom of God / at the leaste for a time / must be taken from vs / and the Christian flock dispersed.
for our vuthankfulnes but that the Kingdom of God / At the jest for a time / must be taken from us / and the Christian flock dispersed.
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The whiche thinge beganne to appeare to me more plainly /
The which thing began to appear to me more plainly /
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when j sawe gods booke conteininge the worde of lyf taken forth of the churches in the byshoprick of duresme /
when j saw God's book containing the word of life taken forth of the Churches in the bishopric of duresme /
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ād a foul sorte of jdoles called laye mennes bookes / brought in therfore: when ye comon praier commaunded by publyke autoritie / set forth after. s.
and a foul sort of jdoles called say men's books / brought in Therefore: when you Common prayer commanded by public Authority / Set forth After. s.
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Paules rule to ye edifiēge of Christes congregation in the vulgare tōge / was against Gods lawe /
Paul's Rule to you edifienge of Christ's congregation in the Vulgar tongue / was against God's law /
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and also against the lawes of the realme / bannishede /
and also against the laws of the realm / bannishede /
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and in the place therof a kīde of praier vsed far dissonaun te from Gods lawe /
and in the place thereof a kind of prayer used Far dissonaun te from God's law /
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and the example of the primitive churche / in a strange tonge / farced ful of superstition / jdolatrye / and false fables /
and the Exampl of the primitive Church / in a strange tongue / farced full of Superstition / jdolatrye / and false fables /
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having nothing tolerable in it saving that ye people coulde not vndrestād it /
having nothing tolerable in it Saving that the people could not vndrestand it /
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and therfor were lesse harmed ther by (although j suppose the popish prelates kepe it in a strange language /
and Therefore were less harmed there by (although j suppose the popish Prelates keep it in a strange language /
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least that yf the commō sorte of men shold here it in their owne tonge / thei wold perceav it to be vaine / false / lieng fables /
least that if the Common sort of men should Here it in their own tongue / they would perceav it to be vain / false / lying fables /
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and therfor credit their doinges moche worse in all other thinges) but especially when j saw the lordes table /
and Therefore credit their doings much Worse in all other things) but especially when j saw the Lords table /
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wher on was ministred the holy supper of the lorde / according to his owne institution and ordinaunce / was caried away / the cōmuniō abhorred as heresye / and for thes / Baals altares reared vp /
where on was ministered the holy supper of the lord / according to his own Institution and Ordinance / was carried away / the communion abhorred as heresy / and for these / Baal's altares reared up /
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and his prestes and mōkish hypocrites / returned to their abhominable / blasphemouse / & jdolatrous masse as dogges to their vomit.
and his Priests and monkish Hypocrites / returned to their abominable / blasphemous / & idolatrous mass as Dogs to their vomit.
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Wherfor j begāne to recorde with my selff / and call to my remēbraūce /
Wherefore j began to record with my self / and call to my remembrance /
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not wtout earnest calling on gods name for the assistaunce of his spirit min owne state / and cōdition / and to examine mor depelye /
not without earnest calling on God's name for the assistance of his Spirit min own state / and condition / and to examine mor deeply /
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both the doctrin which j had taught /
both the Doctrine which j had taught /
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wherof j { per } ceaved that of necessitie j must rendre an accompt and that wtin short time /
whereof j { per } ceaved that of necessity j must render an account and that within short time /
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and also my dutie of allegeance vnto ye quenes highnes / wher in j foūd my selfe so cleare & blameles /
and also my duty of allegiance unto the queens highness / where in j found my self so clear & blameless /
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that if the devel himselff and all myne enemies shold doo their worste / thei could not have accused me iustly /
that if the Devil himself and all mine enemies should do their worst / they could not have accused me justly /
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nother of worde nor dede perpetrated against her grace. And as cōcernīg the doctrine which j had taught /
neither of word nor deed perpetrated against her grace. And as Concerning the Doctrine which j had taught /
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the more diligētly j did examine it / by the holye scriptures / and the testimonye of the aunciente fathers /
the more diligently j did examine it / by the holy Scriptures / and the testimony of the ancient Father's /
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the more syncere and pure it appeared / j was the more earnestly { per } swaded /
the more sincere and pure it appeared / j was the more earnestly { per } swaded /
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& settled in the truthe therof / my cōscience did more plainly laye to my charge / yt j could not revoke / saye against / nor dissemble it / wtout blasphemous contempt of god /
& settled in the truth thereof / my conscience did more plainly say to my charge / that j could not revoke / say against / nor dissemble it / without blasphemous contempt of god /
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& most horrible denial of his sonne Iesus Christ. So yt j found no fault in my selff as towching my preaching /
& most horrible denial of his son Iesus christ. So that j found no fault in my self as touching my preaching /
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but that as an vnprofitable servaunt / j did not so moche as j ought to have done /
but that as an unprofitable servant / j did not so much as j ought to have done /
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although j had done moche more then some thought j shold have thankes for. But what so ever mēne thought or spake as towching thankful reward for my labour /
although j had done much more then Some Thought j should have thanks for. But what so ever men Thought or spoke as touching thankful reward for my labour /
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j perswaded my selff that j sholde have all thinges waied after equitie / and therfor considering both mine owne integritie /
j persuaded my self that j should have all things weighed After equity / and Therefore considering both mine own integrity /
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that j had offēded no lawe of the Realme / but lived like an obedient subiecte / & also that the same men bare ye chefe rule vndre the quenes hyghnes /
that j had offended no law of the Realm / but lived like an obedient Subject / & also that the same men bore you chief Rule under the queens highness /
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& shold be my judges as did knowe that ye swerd was delivered them for the defence of the good & obedient subiect /
& should be my judges as did know that you sword was Delivered them for the defence of the good & obedient Subject /
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so sone as j herd tell that j was exempted the quenes highnes pardon / j toke my journey towardes London with so much conveniēt spede as j might.
so soon as j heard tell that j was exempted the queens highness pardon / j took my journey towards London with so much convenient speed as j might.
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Wher j foūd all thinges farre other waies then j wold have beleved yf j had not bene put in experience therof my selff.
Where j found all things Far other ways then j wold have believed if j had not be put in experience thereof my self.
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For j found in the place of equitie / preindice: for law / lust: for reason / will:
For j found in the place of equity / preindice: for law / lust: for reason / will:
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& soche as shold have geven sentence accordinge as mater had bene obiected & justly proved /
& such as should have given sentence according as mater had be objected & justly proved /
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playe bothe the part of the accusare / of the witnesses and also of the judge: and gave this sentence immediatly /
play both the part of the Accusare / of the Witnesses and also of the judge: and gave this sentence immediately /
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that j sholde other vndoo yt j had doon / or ells: what that or ells ment j knew well jnough /
that j should other undo that j had done / or Else: what that or Else meant j knew well jnough /
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for j had the exposition therof by his owne holy ghost. Thē my good lord chanceloure /
for j had the exposition thereof by his own holy ghost. Them my good lord Chancellor /
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who is alwaies sure at a nede / perceiving that j stode to this that j had offended no law / to help at a pinch /
who is always sure At a need / perceiving that j stood to this that j had offended no law / to help At a pinch /
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obiected yea thre or foure times for failing a mater no less malitious thene false.
objected yea Three or foure times for failing a mater no less malicious enemy false.
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And bycause nothīg shold be lefte out that myght help forward the mater this good olde father of Duresme who had plaid thre partes befor right well /
And Because nothing should be left out that might help forward the mater this good old father of Duresme who had played Three parts before right well /
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chargethe me with a mater not only malitious & falss but so folish / yt j had moche to do to refraine my self from laughter /
charge me with a mater not only malicious & falss but so foolish / that j had much to do to refrain my self from laughter /
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j could not chose but smile.
j could not chosen but smile.
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At ye last my l. chanceloure after certain talk had vnto me and myn answer made /
At you last my l. Chancellor After certain talk had unto me and mine answer made /
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concludeth that it was not only preachīg wherwt j must be charged /
Concludeth that it was not only preaching wherewith j must be charged /
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ye whiche he { per } ceived j sufficiently defended by the kinges law (in dede j had asked counsall of them that wer wel learned in the lawes of the Realme) but also materes to wchīg ye quenes highnes /
you which he { per } ceived j sufficiently defended by the Kings law (in deed j had asked counsel of them that were well learned in the laws of the Realm) but also materes to wching the queens highness /
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which were the same wherwt he and the bushope of duresme had charged me befor / as j lerned by thre or foure of the bushopes owne servātes /
which were the same wherewith he and the bushope of duresme had charged me before / as j learned by Three or foure of the bushopes own Servants /
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who had made no falss reporte of their master before in my materes /
who had made no falss report of their master before in my materes /
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but as they wrote home to duresme to their companions what thinges j shold be charged wtal & what shold be my judgement /
but as they wrote home to duresme to their Sodales what things j should be charged wtal & what should be my judgement /
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so afterward j foūd it true. And therfor vpon the monday at after nōne which was ye thirtyth of octobre /
so afterwards j found it true. And Therefore upon the monday At After nonne which was the thirtyth of octobre /
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after it was tolde me by a frende of myne dwelling in London / who is familiar in the bushopes howse /
After it was told me by a friend of mine Dwelling in London / who is familiar in the bushopes house /
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and at that time frequented it the more to here somwhat as towching me / that he had learned and was credibly informed /
and At that time frequented it the more to Here somewhat as touching me / that he had learned and was credibly informed /
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both that all my goodes at du••sme was sensed in the quenes graces name and that j my self shold on the morow be cōmitted to the tower /
both that all my goods At du••sme was sensed in the queens graces name and that j my self should on the morrow be committed to the tower /
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bothe bycause j had contēned the quenes hyghnes lettres / and also for that j was a Scot.
both Because j had contemned the queens highness letters / and also for that j was a Scot.
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I saye after j herd thes things /
I say After j heard these things /
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cōsiderig how many godli lerned preachers were imprisoned and commaūded to their howses for religion wtout all doubte /
considerig how many godly learned Preachers were imprisoned and commanded to their houses for Religion without all doubt /
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and yet an other pretence made / perceiving that abiding could not profet my self nor yet the cōgregation / my departure myght doo bothe /
and yet an other pretence made / perceiving that abiding could not profet my self nor yet the congregation / my departure might do both /
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j committed my self in to the guidīg of the lorde / and wēt my waies / not makig any mā privey to my departure.
j committed my self in to the guiding of the lord / and went my ways / not makig any man privey to my departure.
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Meeveill not good brethrē though after that j was entered in to my journey / j were troubled with sondry cares /
Meeveill not good brothers though After that j was entered in to my journey / j were troubled with sundry Cares /
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but che•ly with this lest yt j shold now be apprehended by myn enemies / and so geve thē that they wold have bene glad of /
but che•ly with this lest that j should now be apprehended by mine enemies / and so give them that they would have be glad of /
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som honest colour wherfor they might have semed justly to have wrought on me their wil.
Some honest colour Wherefore they might have seemed justly to have wrought on me their will.
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For they that were not a shamed to invēt false and feined accusationes / how wold they have reioysed / yea triumphed over me /
For they that were not a shamed to invent false and feigned accusationes / how would they have rejoiced / yea triumphed over me /
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when they might have laid to my charge flyēg the quenes realm / and yt not only wtout her graces licēce /
when they might have laid to my charge flying the queens realm / and that not only without her graces licence /
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but being convented befor her hyghnes honourable counsall / and commaunded to attend to they espied a time for me.
but being Convicted before her highness honourable counsel / and commanded to attend to they espied a time for me.
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You may be assured a laweres wit wanting nether cōning nor yet good will / and having full autoritie to saye and do what he lust /
You may be assured a laweres wit wanting neither cunning nor yet good will / and having full Authority to say and do what he lust /
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could easely have āplified this crime / and haue formed of a small gnat a myghty elephant.
could Easily have amplified this crime / and have formed of a small gnat a mighty elephant.
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But after that the lord had delivered me / at ye least for this time / out of ye mouth of the lyon /
But After that the lord had Delivered me / At you least for this time / out of the Mouth of the Lion /
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and saved me out of the handes of all myn enemies / which hated me / j begāne to studye with my self / and mor diligētly cōsidre /
and saved me out of the hands of all mine enemies / which hated me / j began to study with my self / and mor diligently Consider /
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to what end God had wrought thus my deliveraūce /
to what end God had wrought thus my deliverance /
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which was not that j sholde now lyve as one that had no regard of gods glorye / nor of myn owne dutye.
which was not that j should now live as one that had no regard of God's glory / nor of mine own duty.
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But that as j was appoynted to be a workmā in his vinyeard / & a watch man over the house of Israel /
But that as j was appointed to be a workman in his vinyeard / & a watch man over the house of Israel /
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so j shold now most earnestly hunte thes wild swyne that destroieth ye lordes vinyeard / gather together /
so j should now most earnestly hunt these wild Swine that Destroyeth the Lords vinyeard / gather together /
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so moche as in me liethe the lordes shepe / yt now are dispersed thorow out montaynes / hilles / & groves /
so much as in me lieth the Lords sheep / that now Are dispersed thorough out Mountains / hills / & groves /
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and to geve them warning of the fearfull swerd that hangeth over their heades. Which thing j shall not cease to do /
and to give them warning of the fearful sword that hangs over their Heads. Which thing j shall not cease to do /
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by the ayd of Gods most holy spirit. But for so moche as j know ryght wel ye proūd papistes /
by the aid of God's most holy Spirit. But for so much as j know right well you pround Papists /
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whos mouthes ar full of bitternes ād cursed speache wil not cease yea out of their pulpetes /
whose mouths Are full of bitterness and cursed speech will not cease yea out of their pulpetes /
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with bosting & gloriouse wordes to carp & sclandre me for my sodeī de { per } ture /
with boasting & glorious words to carp & sclandre me for my sudden de { per } ture /
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as though ther by they had vanquished & overcome gods truth whiche j had set forth:
as though there by they had vanquished & overcome God's truth which j had Set forth:
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& my kinsfolkes & frendes will moche lament my state / takīg this to vnkīdnes that j wold not make them privey of my purpose /
& my kinsfolks & Friends will much lament my state / taking this to unkindness that j would not make them privey of my purpose /
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thīkīge that thei shold have turned my mīde: and also whiche moveth me most of all /
thinking that they should have turned my mind: and also which moves me most of all /
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the weak flock of Christe whō j had fed with the true doctrin of the gospel /
the weak flock of Christ whom j had fed with the true Doctrine of the gospel /
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may by the subtill perswasions of the crafty hypocrites /
may by the subtle persuasions of the crafty Hypocrites /
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be brought ī doubt of the veritie therof as though j my selfshold have forsaken jt & ther by be offended /
be brought in doubt of the verity thereof as though j my selfshold have forsaken It & there by be offended /
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and be brought from god: j say for thes causes /
and be brought from god: j say for these Causes /
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j thought it best to answer the malitious hypocrits whos mouthes although j could not stop /
j Thought it best to answer the malicious Hypocrites whose mouths although j could not stop /
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yet at the least they shold not herafter saye but yt thei were warned if yt thei wold not cease to speak that thei ought not they shold here yt they wold not /
yet At the least they should not hereafter say but that they were warned if that they would not cease to speak that they ought not they should Here that they would not /
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& here by to satisfy my kisfolk & frendes /
& Here by to satisfy my kisfolk & Friends /
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who j know of frendship and loving kindnes look vpon my mater wt a wrong tie,
who j know of friendship and loving kindness look upon my mater with a wrong tie,
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and also to admonish the weak christian brethren both to beware of the leven of the dissembling hypocrites /
and also to admonish the weak christian brothers both to beware of the leven of the dissembling Hypocrites /
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whom although they be clothed in lames skīnes / yet by their fruites / they may know them to be ravening wolves /
whom although they be clothed in lames skins / yet by their fruits / they may know them to be ravening wolves /
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& also to cōfirme them selves in that doctrine which j have preached vnto thē / whiche also they have receaved /
& also to confirm them selves in that Doctrine which j have preached unto them / which also they have received /
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& not to be easely caried away into any other contrarie / although an angel shold come from heven and preache it to them. Who so will advisedly behold /
& not to be Easily carried away into any other contrary / although an angel should come from heaven and preach it to them. Who so will advisedly behold /
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the māners & cōditiones of the scribes ād pharises whilest Christ walked here vpon earth / what shyftes & practises they vsed to maintain their cloked holines / their dirty traditiones / and vainglorious estimation / & therfor to deface Christe /
the manners & conditions of the Scribes and Pharisees whilst christ walked Here upon earth / what shifts & practises they used to maintain their cloaked holiness / their dirty Traditions / and vainglorious estimation / & Therefore to deface Christ /
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& to suppress his holy word /
& to suppress his holy word /
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and also will wt judgement cōpare our papish prelates wt the whole rablemēt of their chikens vnto them /
and also will with judgement compare our papish Prelates with the Whole rabblement of their chickens unto them /
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shall plainly se ours so likeī cōditiones & practices / and so lyvely represent as it were the physnamie of their old aūcetours ye pharises /
shall plainly see ours so likein conditions & practices / and so lively represent as it were the physnamie of their old Ancestors you Pharisees /
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that he wold saye & affirm that they were evē the self same risen from death to lyf againe.
that he would say & affirm that they were even the self same risen from death to life again.
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Yea yf bushop Caiphas were here in his owne { per } son he wold for joye burst out & saye as Demea said by his sōne Ctesipho:
Yea if bishop Caiaphas were Here in his own { per } son he would for joy burst out & say as Demea said by his son Ctesipho:
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Oh oh lachrumo gaudio, laudo, patrissat, saluos sit: spero, est similis maiorū suorū. For what was in ye pharises of old time /O o lachrumo gaudio, laudo, patrissat, saluos sit: spero, est Similis maiorū suorū. For what was in you Pharisees of old time /
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wherī ours now do not excell thē? What { pri } de / what vaīglorie / hypocrisy / trust in their own righteousnes /
wherein ours now do not excel them? What { Pray } de / what vainglory / hypocrisy / trust in their own righteousness /
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glorie in their workes of devotiō / covetousnes / traditiones / miscōstruing of gods law / su { per } stitiō / hatred of the true religion /
glory in their works of devotion / covetousness / Traditions / misconstruing of God's law / sum { per } stition / hatred of the true Religion /
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{ per } sequutinge of the prophetes of Christe and of his apostles / sclandering of Christe: to be short /
{ per } sequutinge of the Prophets of Christ and of his Apostles / slandering of Christ: to be short /
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what wickednes ether in māners or in religiō can be foūd in thē but that the like and moche more doth plaīly appear in ours? yea ours have found out for vs an infinite rablement of jdolatries which they never herd of and wold have abhorred / as masses invocation of sainctes /
what wickedness either in manners or in Religion can be found in them but that the like and much more does plainly appear in ours? yea ours have found out for us an infinite rabblement of Idolatries which they never heard of and would have abhorred / as masses invocation of Saints /
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worshipping of images & soche like.
worshipping of Images & such like.
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But they coulde never away wt Christe nor his apostles but alwaies spak evel of thē /
But they could never away with Christ nor his Apostles but always spoke evil of them /
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& of the gospel by cause it rebuked their vices:
& of the gospel by cause it rebuked their vices:
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& what is the cause that our bushopes & prestes may not now abide the self same doctrine nor the preachers therof but for yt they disclose their hypocrisie and proude dissembling wt god & the world? What will they now say by ye doctrine and the preachers therof? What shall now be the talke in alhouses / tabernes / & bank quetes /
& what is the cause that our bushopes & Priests may not now abide the self same Doctrine nor the Preachers thereof but for that they disclose their hypocrisy and proud dissembling with god & the world? What will they now say by you Doctrine and the Preachers thereof? What shall now be the talk in alhouses / tabernes / & bank quetes /
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what shall now a sort of lewd prestes jāgle in their assembles at merketes when they have all their cuppes in /
what shall now a sort of lewd Priests jangle in their assembles At merketes when they have all their cups in /
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what shall now antichristes championes blouster and blow out at Paules cross and els where /
what shall now Antichrists champions blouster and blow out At Paul's cross and Else where /
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but that soche preachers as had vsed that place now of late years were carnall and fleshly gospellours /
but that such Preachers as had used that place now of late Years were carnal and fleshly gospellours /
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soche as wold not lyve chast / set naught by fasting and praier / and preached carnally carnall libertie /
such as would not live chaste / Set nought by fasting and prayer / and preached carnally carnal liberty /
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soche as spak to please men for profet & promotion sake / last of all soche as were rāk seditious heretiks / their doctrine was new /
such as spoke to please men for profet & promotion sake / last of all such as were rank seditious Heretics / their Doctrine was new /
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against the teaching of the catholik church / and at the last they begāne to suspect it themselves /
against the teaching of the catholic Church / and At the last they began to suspect it themselves /
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and therfor durst not abide by it but ranne their waye out of the realme.
and Therefore durst not abide by it but ran their Way out of the realm.
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Shall not this be the sum of their brawlinge divinitie? But how moche ar we bound to our hevenly master Iesus Christ that both gave vs warning yt they shold th { us } en treat vs / and also for our confort /
Shall not this be the sum of their brawling divinity? But how much Are we bound to our heavenly master Iesus christ that both gave us warning that they should th { us } en Treat us / and also for our Comfort /
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that he shold tast of this kindnes before vs. Ther is no disciple better then his instructour /
that he should taste of this kindness before us There is no disciple better then his instructor /
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nor no servant above his master /
nor no servant above his master /
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it may suffice ye scholer to be as his teacher and the servaunt as his master.
it may suffice you scholar to be as his teacher and the servant as his master.
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Yf they have called ye master of the houshold be elzebul / how moche more his houshold servaūtes.
If they have called you master of the household be elzebul / how much more his household Servants.
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But fear them not saith Christ.
But Fear them not Says christ.
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But when thes spirituall preachers call vs carnall gospelours what meā thei ther by? Meane thei that we be sinners /
But when these spiritual Preachers call us carnal gospelours what meā they there by? Mean they that we be Sinners /
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& that our flesh is not so subdued /
& that our Flesh is not so subdued /
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but that it will lust against the spirit? Or mean they that we have pleasure in sinne and in sinners? Or they call vs sinners because we could not lyve chast / yt is /
but that it will lust against the Spirit? Or mean they that we have pleasure in sin and in Sinners? Or they call us Sinners Because we could not live chaste / that is /
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godlily wtout a wif? If they mean after the first sorte / we confess with the publican / that we be sinners / and say with. s. Paul /
godlily without a wife? If they mean After the First sort / we confess with the publican / that we be Sinners / and say with. s. Paul /
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that the fleshe striveth against ye spirit / & yt spirit agaīst ye fleshe / in so moch yt we do not thos thīges ye which we wold faine do.
that the Flesh striveth against you Spirit / & that Spirit against you Flesh / in so much that we do not those things you which we would feign do.
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If thei vndrestand their carnall gospellars after the secōd sorte / we have to thank them;
If they vndrestand their carnal gospellars After the secōd sort / we have to thank them;
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that thei will both shew plaīly whos childrē thei ar (for here in thei resemble the old pharises) & also that thei will serve vs here in as the pharises did Christ /
that they will both show plainly whose children they Are (for Here in they resemble the old Pharisees) & also that they will serve us Here in as the Pharisees did christ /
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for the self same thinge was in this wise laied to his charge of thē / and hathe continued a commō practice sence that time till now /
for the self same thing was in this wise laid to his charge of them / and hath continued a Common practice sense that time till now /
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and is not like to decaye in thes mennes handes / but if it be against ther will.
and is not like to decay in these men's hands / but if it be against their will.
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After our saviour Christ had dimissed Ioannes disciples and preached to ye people / thei praised god /
After our Saviour christ had dimissed Ioannes Disciples and preached to you people / they praised god /
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but the pharises and the laweres dispised gods coūsall / and said / tushe he is but a glotō / and a swil boull /
but the Pharisees and the laweres despised God's counsel / and said / tush he is but a gloton / and a swil boull /
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a boulsterar of publicans and sinners. This was a common obiection and sclander yt the pharises vsed to deface Christes preachīg /
a boulsterar of Publicans and Sinners. This was a Common objection and slander that the Pharisees used to deface Christ's preaching /
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& disswade the people frō it / for he receiveth / saye thei / sinners / and eateth with them.
& dissuade the people from it / for he receives / say they / Sinners / and Eateth with them.
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What were thes complaints and sclanderous accusationes wherwt thei went aboute to brīge Christe in hatred of the people /
What were these complaints and slanderous accusationes wherewith they went about to bring Christ in hatred of the people /
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but the self same that now is obiected against vs? Wherfor / saye thei /
but the self same that now is objected against us? Wherefore / say they /
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do not thy disciples fast? Wherfor do thei ye which is not leafull to do on the saboth? We and Ioans disciples fast.
do not thy Disciples fast? Wherefore do they you which is not leafull to do on the Sabbath? We and Johns Disciples fast.
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No no even as he is him self / soche ar his disciples. He is wholy geven to serve the bealy / he fasteth not / he neglecteth the saboth / he setteth naught by praier /
No no even as he is him self / such Are his Disciples. He is wholly given to serve the bealy / he fasteth not / he neglecteth the Sabbath / he sets nought by prayer /
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he is a carnall man wholy geven to carnall libertie and to preache the same / & soche ar all his disciples. But we fast / we pray / we chastice our selves /
he is a carnal man wholly given to carnal liberty and to preach the same / & such Are all his Disciples. But we fast / we pray / we chastise our selves /
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we ar not like thes men / we fast twise a weeke / we ar not so carnall as this mā / and his disciples.
we Are not like these men / we fast twice a Week / we Are not so carnal as this man / and his Disciples.
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Were not thes the goodly & holy perswasiones of the old Pharises against Christ and his doctrine? Did thei not in defacing of Christ and his disciples avaūce & set vp them selves? Did thei not by this colour of calling Christ soche a preacher of carnall libertie /
Were not these the goodly & holy perswasiones of the old Pharisees against christ and his Doctrine? Did they not in defacing of christ and his Disciples advance & Set up them selves? Did they not by this colour of calling christ such a preacher of carnal liberty /
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crepe in to the consciences of the simple / ther to place them selves surely /
creep in to the Consciences of the simple / there to place them selves surely /
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vndre the pretence of a more perfect holynes? And what meane our pharisaicall hypocrites by termīg ye preachers of Christes gospel carnall preachers of libertie but the self same thinge? But this is to be noted of thes hypocrites in all their sermōs /
under the pretence of a more perfect holiness? And what mean our pharisaical Hypocrites by terming you Preachers of Christ's gospel carnal Preachers of liberty but the self same thing? But this is to be noted of these Hypocrites in all their Sermons /
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when thei thus raill agaīst the preachers /
when they thus raill against the Preachers /
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it is to this end to diswade the people from the doctrine of only salvation by Christ /
it is to this end to dissuade the people from the Doctrine of only salvation by christ /
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and to kepe this estimation of them selves / that thei be holy / pure and godly lyvers /
and to keep this estimation of them selves / that they be holy / pure and godly livers /
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and therfor men must here and folow thē / al other ar but carnall sinners. In this wise the pharises perswaded the blīde man /
and Therefore men must Here and follow them / all other Are but carnal Sinners. In this wise the Pharisees persuaded the blind man /
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whō Christ restored to his sight againe / saing / Geve God the praise as for this manne we know is but a sinner.
whom christ restored to his sighed again / saying / Give God the praise as for this man we know is but a sinner.
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As though thei shold have said / beleve vs / folow our doctrin / be our disciple / for we be holy / we serve god / As though they should have said / believe us / follow our Doctrine / be our disciple / for we be holy / we serve god /
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we kepe ye ordinaūce of our mother the holy church: and to maintaine this their hypocrisie wt all / when other shyftes failed /
we keep you Ordinance of our mother the holy Church: and to maintain this their hypocrisy with all / when other shifts failed /
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thei tell a false lye on Christe to brīg him in hatred / saing he is a sinner /
they tell a false lie on Christ to bring him in hatred / saying he is a sinner /
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and that thei know it so to be. You mai be sure thes honest men wold not ells have said it.
and that they know it so to be. You mai be sure these honest men would not Else have said it.
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But if thei shold have hem examined what sinne thei knew by him / thei shold have had nothing to saye.
But if they should have hem examined what sin they knew by him / they should have had nothing to say.
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And what j praye youe knoweth our religious pharises by the preachers whom thei call carnall / savīg that which is cōfessed / that we be all sinners /
And what j pray youe Knoweth our religious Pharisees by the Preachers whom they call carnal / Saving that which is confessed / that we be all Sinners /
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and have nede of gods mercy? Do thei know vs to be dronkerdes / theves / murtherours / whormongers cōmon brawlers /
and have need of God's mercy? Do they know us to be dronkerdes / thieves / murtherours / whoremongers Common brawlers /
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or soche open offēdours as ye cōgregation toke offence by our living / if thei do let them openly rebuke it /
or such open offenders as you congregation took offence by our living / if they do let them openly rebuke it /
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that other may be afeard to do the like: let them prove it by two or thre witnesses after. s. Paules rule /
that other may be afeard to do the like: let them prove it by two or Three Witnesses After. s. Paul's Rule /
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& j for my parte shall not only make open confession /
& j for my part shall not only make open Confessi /
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but also shall make opē satisfactiō as the ordre was in the church of auncient time.
but also shall make open satisfaction as the ordre was in the Church of ancient time.
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If thei have none of al thes thīgs to charge vs wt all (if thei had we shold have herd tell of it or now) thāks to god for his mercy to warde vs /
If they have none of all these things to charge us with all (if they had we should have heard tell of it or now) thanks to god for his mercy to ward us /
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for this was only his work in vs / & god graūt thes vnshame fast hypocrites true repentaunce / and amendment of their lyves /
for this was only his work in us / & god grant these unshame fast Hypocrites true Repentance / and amendment of their lives /
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for a nūbre of them be notorious tabernhaunters / comon brawlers / veray dronkerds / known sodomites / and manifestly proved whormongers.
for a numbered of them be notorious tabernhaunters / Common brawlers / very dronkerds / known Sodomites / and manifestly proved whoremongers.
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And if thei will say this is spoken of malice / j protest befor god that is not truly said /
And if they will say this is spoken of malice / j protest before god that is not truly said /
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for j do not name them / bycause j love the mēn although j hate their cōditiones. As to wching fasting / praier / and preaching libertie /
for j doe not name them / Because j love the menn although j hate their conditions. As to wching fasting / prayer / and preaching liberty /
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when did ever any preacher speak against true praier / Christian fastīg / or set men at libertie to sinne /
when did ever any preacher speak against true prayer / Christian fasting / or Set men At liberty to sin /
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but allwaies inveihed against abuses in popish praier and fastīg / as Christe rebuked the praiers and fastings of the pharisaicall hypocrits /
but always inveihed against Abuses in popish prayer and fasting / as Christ rebuked the Prayers and Fastings of the pharisaical Hypocrites /
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which in dede was all one with thes mennes praiers and fastīgs. And the libertie we preached was not to geve ye flesh occasion to sinne /
which in deed was all one with these men's Prayers and Fastings. And the liberty we preached was not to give you Flesh occasion to sin /
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but to confort by the death of Christe the conscience overcharged & looden with sinne and soche bordens of pharisaicall traditiōs /
but to Comfort by the death of Christ the conscience overcharged & looden with sin and such bordens of pharisaical traditions /
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as thei were not hable to beare. But this j know wel thei will charge me wt all, and many others /
as they were not able to bear. But this j know well they will charge me with all, and many Others /
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that herin j shewed my self a carnall preacher / for that j did not lyve a fool lyf without mariage as thei do.
that Herein j showed my self a carnal preacher / for that j did not live a fool life without marriage as they do.
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If thei lyve chaste without mariage / let them geve god thanks therfore / j do not envye them that gyft of god.
If they live chaste without marriage / let them give god thanks Therefore / j do not envy them that gift of god.
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But surely god gave not me that gyft / that j could lyve a virginall chaste lyfe /
But surely god gave not me that gift / that j could live a virginal chaste life /
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but after the maner of hypocrites / and therfore did entre in to ye holy state of matrimonye /
but After the manner of Hypocrites / and Therefore did enter in to you holy state of matrimony /
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which is honourable amōg all mē / to the end j might serve god in pure chastitie of matrimony.
which is honourable among all men / to the end j might serve god in pure chastity of matrimony.
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And wher as thei saye that although it be the gyft of god / And where as they say that although it be the gift of god /
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yet may we attain it yf we will fast and praye for god hath made vs a promise yt he will here oure praiers / and graunt our petitiones.
yet may we attain it if we will fast and pray for god hath made us a promise that he will Here our Prayers / and grant our Petitiones.
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I graunt he will so do yf we ask after his will /
I grant he will so do if we ask After his will /
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and if that the thing we crave appear to him yt it be profitable for vs /
and if that the thing we crave appear to him that it be profitable for us /
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for he knoweth before we aske what thīg we have nede of. And j doubte whether all the prestes that saye / thei have chastitie /
for he Knoweth before we ask what thing we have need of. And j doubt whither all the Priests that say / they have chastity /
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by this that thei praie and fast / as thei say /
by this that they pray and fast / as they say /
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optaine and have it or no? We rede in the scripture of many godly men /
obtain and have it or no? We rede in the scripture of many godly men /
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that earnestly & faithfully begged of god that thing which thei opteined not / and yet god herd them and loved them /
that earnestly & faithfully begged of god that thing which they opteined not / and yet god heard them and loved them /
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but he knew that to graunt their petitiō was not so profitable for them. As. s. Paule testifieth of him self /
but he knew that to grant their petition was not so profitable for them. As. s. Paul Testifieth of him self /
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how he was vexed with the prick of the fleshe / the devels messinger / he did desire the lord thrise to be delivered ther from / but he opteined not /
how he was vexed with the prick of the Flesh / the Devils Messenger / he did desire the lord thrice to be Delivered there from / but he opteined not /
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but had the assistaunce of gods grace promised / wher withall he was bid den to be contēt.
but had the assistance of God's grace promised / where withal he was bid den to be content.
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I wil not now entre in to the disputation of this mater / j may be so occasioned that j shal speak of it another time.
I will not now enter in to the disputation of this mater / j may be so occasioned that j shall speak of it Another time.
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But j wil herī purge myself of this crime wher of j & my felowpreachers ar accused as carnall / because we ar maried /
But j will Herein purge myself of this crime where of j & my felowpreachers Are accused as carnal / Because we Are married /
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and j will purge my self after the ordre of the canon law /
and j will purge my self After the ordre of the canon law /
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as j saw it put in practise once in Cambrige for the purgatiō of an holy and learned virgin /
as j saw it put in practice once in Cambridge for the purgation of an holy and learned Virgae /
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if all vnmaried prestes be virgins. The ordre was that beīg accused of whordom / fower or five as honest as him self /
if all unmarried Priests be Virgins. The ordre was that being accused of whoredom / fower or five as honest as him self /
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and of no lower degre in the vniversitie / must after he hym self have taken an othe that he is no whormonger /
and of no lower degree in the University / must After he him self have taken an other that he is no whoremonger /
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swear yt they think his othe to be true. Whiche done / ye mater stan deth clear /
swear that they think his other to be true. Which done / you mater stan death clear /
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and he may justly take an action of sclander against them that accused him. Now do j affirme befor my judge Iesus Christ and his wholl church / that j have not sinned / bycaus j tok a wif /
and he may justly take an actium of slander against them that accused him. Now do j affirm before my judge Iesus christ and his wholl Church / that j have not sinned / bycaus j took a wife /
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and therfor am falsly accused as a carnall or fleshly man for so doinge: & for my purgation herin and to prove my saing to be true in dede /
and Therefore am falsely accused as a carnal or fleshly man for so doing: & for my purgation Herein and to prove my saying to be true in deed /
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and also to approve my doīg herin / j take witness to the law of god / the law of nature /
and also to approve my doing Herein / j take witness to the law of god / the law of nature /
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and the civil lawes till thre hūdred years after Christes ascension / the example of Christes apostles / s.
and the civil laws till Three hūdred Years After Christ's Ascension / the Exampl of Christ's Apostles / s.
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Paules coūsall to the Corinthians and in many other places / the councell of Nice / and all the fathers of the church to the second Carthage coūcell /
Paul's counsel to the Corinthians and in many other places / the council of Nicaenae / and all the Father's of the Church to the second Carthage council /
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which was fowr hundred and twenty years after Christes ascēsion. Yf thes suffise not or ells may be excepted agaīst /
which was fowr hundred and twenty Years After Christ's Ascension. If these suffice not or Else may be excepted against /
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when j here it j shall answer it. Yf thes be allowable and sufficiēt then am j falsly accused /
when j Here it j shall answer it. If these be allowable and sufficient then am j falsely accused /
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for all thes testifie plaīly that it is lawful and godly and in no wise forbidden but that a preste may mary.
for all these testify plainly that it is lawful and godly and in no wise forbidden but that a pressed may marry.
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Wherfor j end with this saing of. s. Augustin / quest. nou. & veter. test. quest. c. xxvij.
Wherefore j end with this saying of. s. Augustin / quest. now. & veter. test. quest. c. xxvij.
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Talis est enim quorūdā versutia, quia vt sanctitatis & castimoniae, amatores se simulent, nuptias esse dicunt damnandas, vt per hoc commendētur, & populum à veritate auertant. Soche is / saith. s. Austine / ye subtiltie of som mē /Talis est enim quorundam versutia, quia vt sanctitatis & castimoniae, Amateurs see simulent, Nuptias esse dicunt damnandas, vt per hoc commendētur, & Populum à veritate auertant. Such is / Says. s. Augustine / the subtlety of Some men /
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because thei wold faine them selves lovers of holines and chastitie / thei saye mariages ar to be dāned /
Because they would feign them selves lovers of holiness and chastity / they say marriages Are to be damned /
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that by this meanes thei might be cōmended / and turne the people from the truthe. Mark that. s. August. noteth thes men of hypocrisie / subtiltie / of sekīg worldly praise / and deceiving the people.
that by this means they might be commended / and turn the people from the truth. Mark that. s. August. notes these men of hypocrisy / subtlety / of seeking worldly praise / and deceiving the people.
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Cōsidre also that the mariages of prestes were not forbidden in his time / but then this painted holines beganne as you may perceive by his wordes /
Consider also that the marriages of Priests were not forbidden in his time / but then this painted holiness began as you may perceive by his words /
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and was cōfirmed by the secōd Carthage coūcel shortly after his death. Whē thes subtil hypocrites who condemne holy matrimony as carnalitie /
and was confirmed by the secōd Carthage council shortly After his death. When these subtle Hypocrites who condemn holy matrimony as carnality /
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and feine them selves chaste lyvers to be estemed in the world / and that thei may the rather deceive ye simple people /
and feign them selves chaste livers to be esteemed in the world / and that they may the rather deceive you simple people /
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have rōne to thei be wearye in this rase / then heape thei this on also to aggravate ye mater /
have run to they be weary in this raze / then heap they this on also to aggravate you mater /
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and make vs mor odious vnto the people / that all our preaching was but flatterye / to please the magistrates and the nobilitie /
and make us mor odious unto the people / that all our preaching was but flattery / to please the Magistrates and the Nobilt /
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that we might therby avaūce our selves & clyme to { pro } motion: but here must you note by the way:
that we might thereby advance our selves & climb to { Pro } motion: but Here must you note by the Way:
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or ells their tale is not worth a fart / saving your reverēce /
or Else their tale is not worth a fart / Saving your Reverence /
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yt look what crimes soever thei lai to vs thei thē selves be clear & free frō thē /
that look what crimes soever they lai to us they them selves be clear & free from them /
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& thei be replenished wt ye cōtrarie v { er } tues. We ar carnall / thei ar spiritual /
& they be replenished with the contrary v { er } tues. We Are carnal / they Are spiritual /
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we cā not lyve wtout wives / thei live chaste v { er } gīs our ladies husbādes / we doo no good works /
we can not live without wives / they live chaste v { er } begins our ladies Husbands / we do no good works /
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all ye world mai wōdre of yeir good works / we preached to please mē / yei spar no mā /
all you world mai wonder of yeir good works / we preached to please men / yei spar no man /
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we sought to live jdlely & delicatly / yey studye / they preache to their flok daylye / we sought for promotion /
we sought to live jdlely & delicately / yey study / they preach to their flok daily / we sought for promotion /
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& wold heap vp livīg vpon livīg / yei wil none yf you wil geve it thē /
& would heap up living upon living / yei will none if you will give it them /
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or at ye moste thei wil have but one at once: if thei thought yt you wold not thus esteme & judge of them /
or At the most they will have but one At once: if they Thought that you would not thus esteem & judge of them /
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thei wold no more impute vnto vs thes faultes / for thei shold but loose their labour /
they would no more impute unto us these Faults / for they should but lose their labour /
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& misse of ye thīg thei hūted after.
& miss of you thing they hunted After.
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I dare say their owne cōsciēces doth accuse thē of beliēg vs when thei say we flattred the magistrates.
I Dare say their own Consciences does accuse them of belieng us when they say we flattered the Magistrates.
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The rulers thē selves toke vs so mothe cōtrarye to flatterars & mē pleasers / yt thei did moche blame vs of to bold & plain rebukīg their sinnes /
The Rulers them selves took us so moth contrary to flatterars & men pleasers / that they did much blame us of to bold & plain rebuking their Sins /
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ī so moche thei wold not at the last here no moo sermones / whiche was a manifest tokē yt gods plage was at hād / as īdede it shortly folowed /
in so much they would not At the last Here no moo Sermons / which was a manifest token that God's plague was At hand / as indeed it shortly followed /
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vpon thē & the wholl realme. And for the lordly loyterīg prelates wt all their kennel of dūme dogs /
upon them & the wholl realm. And for the lordly loitering Prelates with all their kennel of dumb Dogs /
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j trust thei will bear vs witness we flattred thē no deal. Who thē did we go about to please /
j trust they will bear us witness we flattered them no deal. Who them did we go about to please /
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ye poore sort? Ther was no { pro } motiō nor { pro } fet to be wō.
you poor sort? There was no { Pro } motion nor { Pro } fetched to be wone.
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God knoweth & let ye world judge /
God Knoweth & let you world judge /
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whether we sought more to please mē & to { pro } cureto our selves { pro } motiō / honour / estimatiō / ease /
whither we sought more to please men & to { Pro } cureto our selves { Pro } motion / honour / estimation / ease /
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& { pro } fe••or yei yt now wipe their hādes so clean. But let them wipe their handes so cleane as thei cān /
& { Pro } fe••or yei that now wipe their hands so clean. But let them wipe their hands so clean as they camn /
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let them hādle the mater never so conīgly in charging other with their owne faultes /
let them handle the mater never so cunningly in charging other with their own Faults /
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yet will they be wraye them selves when they goo most about to cover & hide their faultes.
yet will they be wray them selves when they goo most about to cover & hide their Faults.
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But her in do we reioyse that our case is at this present wt thes as. s.
But her in do we rejoice that our case is At this present with these as. s.
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Paules was wt the Galathians and the Thessalonians. for after he had instructed them perfectly & truly in the doctrine of salvation /
Paul's was with the Galatians and the Thessalonians. for After he had instructed them perfectly & truly in the Doctrine of salvation /
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ther entred in among them falss teachers which did not only poisō the good doctrine of the gospell which thei had received / wt observationes of Moses law /
there entered in among them falss Teachers which did not only poison the good Doctrine of the gospel which they had received / with Observationes of Moses law /
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& su { per } stitious ceremonies / but also the rather to bring their wicked purpose to pass / did sclandre. s. Paul of flattery and covetousnes:
& sum { per } stitious ceremonies / but also the rather to bring their wicked purpose to pass / did sclandre. s. Paul of flattery and covetousness:
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& therfor he writeth to both the congregations and purgeth him self of that falss accusation.
& Therefore he Writeth to both the congregations and Purgeth him self of that falss accusation.
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saing to the Galathians now whether goo j about to please men or no? & to the Thessalonians we speak vnto you not as men pleasars / saying to the Galatians now whither goo j about to please men or no? & to the Thessalonians we speak unto you not as men pleasars /
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but to please god who trieth our hartes. Nether have j lived among you at any time with flattering wordes /
but to please god who trieth our hearts. Neither have j lived among you At any time with flattering words /
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as you know nother by occasiō of covetousnes / god is witnese, nether sekīge praise of mē /
as you know neither by occasion of covetousness / god is witness, neither seeking praise of men /
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nother of you nor of others. We had instructed ye people & taught ye pure doctrine of gods worde /
neither of you nor of Others. We had instructed you people & taught the pure Doctrine of God's word /
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we had laid no other foundation but Iesus Christe / and in cometh a sort of falss teachers /
we had laid no other Foundation but Iesus Christ / and in comes a sort of falss Teachers /
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and doth not only treade downe the doctrine of Christ / and fill alful of superstition / jdolatrie and falss religion /
and does not only tread down the Doctrine of christ / and fill alful of Superstition / Idolatry and falss Religion /
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but to bring this the rather to pass / doo accuse vs of thos crimes thei them selves ar only giltie in.
but to bring this the rather to pass / do accuse us of those crimes they them selves Are only guilty in.
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this hath bene the practise of all heretikes & false teachers /
this hath be the practice of all Heretics & false Teachers /
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sence the beginning as doth wel appear to them that ar exersised in the histories of ye church /
sense the beginning as does well appear to them that Are exersised in the histories of the Church /
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whome thes hypocrites do folow so near / and have learned their cōning so { per } fectly /
whom these Hypocrites do follow so near / and have learned their cunning so { per } fectly /
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that thow maist easely perceave ye greke proverbe truly verefied in them / NONLATINALPHABET / NONLATINALPHABET. But what mervaill is it /
that thou Mayest Easily perceive you greek proverb truly verified in them / /. But what mervaill is it /
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though yei now raill & rage against the ministers of gods worde / call them heretikes / seditious / & new fangled felowes /
though yei now raill & rage against the Ministers of God's word / call them Heretics / seditious / & new fangled Fellows /
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when their auncetours ye pharises did the same against Christ and his apostles:
when their Ancestors you Pharisees did thee same against christ and his Apostles:
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wherin thes antichristes birds wold not be one foote behind them yf thei durst for the people /
wherein these Antichrists Birds would not be one foot behind them if they durst for the people /
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who wold not suffer Christ to be evel spoken of by name. But that thei dare not attempt agaīst Christ by name /
who would not suffer christ to be evil spoken of by name. But that they Dare not attempt against christ by name /
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thei will doo agaīst his holy worde vndre the name of new learning / & new preachīg against ye faith of our mother holy church.
they will do against his holy word under the name of new learning / & new preaching against you faith of our mother holy Church.
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Doo thei name it new learning bycause thei have not be wonted vnto it /
Doo they name it new learning Because they have not be wonted unto it /
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but now of late years? So may Christ be called vnto thē a new Christ /
but now of late Years? So may christ be called unto them a new christ /
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bycause thei were never acquaited wt hime. Now many of yem have this acquaītaūce wt Christ /
Because they were never acquaited with hime. Now many of yem have this acquaintance with christ /
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yt thei know & cōfess him to be the only satisfaction for our sīnes / ye only rede mer / ye ōly mediatour /
that they know & confess him to be the only satisfaction for our Sins / you only rede mer / the only Mediator /
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our only ryghteousnes ye he offred vpon ye cross ous for all / did mak by yt one oblation / not to be iterated /
our only righteousness you he offered upon you cross ous for all / did make by that one oblation / not to be iterated /
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a full & { per } fect sacrifice for all ye sinnes of ye wholl worlde.
a full & { per } fect sacrifice for all you Sins of you wholl world.
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Thei will saye ye thei have bene so trained vp in ye knowlege of Christe yt thei know & cōfess all this to be true.
They will say you they have be so trained up in you knowledge of Christ that they know & confess all this to be true.
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And thus farr were well cōtent to folowe ye late kings procedings.
And thus Far were well content to follow you late Kings proceedings.
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Yea thei folowed it as a currish dogge doth folow whē he is drawē against his will:
Yea they followed it as a currish dog does follow when he is drawn against his will:
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then he draweth bak wt all his force to pull his neck out of ye coller /
then he draws back with all his force to pull his neck out of the collar /
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& yf yt will not be /
& if that will not be /
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he gooth on snatching & gnawing the bāde & ceaseth not till he have gnawē it in sondre.
he goeth on snatching & gnawing the band & ceases not till he have gnawen it in sunder.
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Or doo thei name it new bycause their holy father the pope / thei & his wholl clargie /
Or do they name it new Because their holy father the pope / they & his wholl Clergy /
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doth so judge it & can in no wise brook it.
does so judge it & can in no wise brook it.
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In this sence Christ him self called it new learning when he answered Ioans disciples their questiō of theirs & the pharises fast.
In this sense christ him self called it new learning when he answered Johns Disciples their question of theirs & the Pharisees fast.
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For when thei misliked his doctrine bycause it was vtterly agaīst them & thei could in no wise awai wtal Christ sheweth this reasō of yeir offēce /
For when they misliked his Doctrine Because it was utterly against them & they could in no wise Away wtal christ shows this reason of yeir offence /
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olde rotten vessells cā hold no new wine. This new wine of the gospel cā not abide in a popish hart /
old rotten vessels can hold no new wine. This new wine of the gospel can not abide in a popish heart /
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replenished wt su { per } stition / jdolatrie /
replenished with sum { per } stition / Idolatry /
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& falss religion but it must nedes bespued out agaī or ells ye vessells will vtterly burst in sundre.
& falss Religion but it must needs bespued out again or Else you vessels will utterly burst in sundre.
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But they call it new learning & therfor the teachers therof heretikes /
But they call it new learning & Therefore the Teachers thereof Heretics /
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bycause it is but a new kinde of heresies found out of late years by the germanes & had bene alwaies /
Because it is but a new kind of heresies found out of late Years by the germans & had be always /
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& is cōdemned by the holy church. God hath blessed the germanes / his name be praised for it /
& is condemned by the holy Church. God hath blessed the germans / his name be praised for it /
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wondrefully wt the syncere knowlege of his truth / & thei doo cōtinew ther in / & dayly encreace /
wondrefully with the sincere knowledge of his truth / & they do continue there in / & daily increase /
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although our ēglish hypocrites brute abrode the contrarie. But yet they were not the first invētours therof /
although our english Hypocrites brutus abroad the contrary. But yet they were not the First inventors thereof /
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for thei her in have taught nothing ells but ye thei received of Christ /
for they her in have taught nothing Else but you they received of christ /
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& was the learning of the church tyll antichrist of Rome waxed so strong that he banished Christ & his gospel.
& was the learning of the Church till antichrist of Rome waxed so strong that he banished christ & his gospel.
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And this doctrine which thei call heresie is not at any time cōdemned by the church of Christ /
And this Doctrine which they call heresy is not At any time condemned by the Church of christ /
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but by the church of antichrist /
but by the Church of antichrist /
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as shall plainlye be proded when thei have decreed agaīst any particular { per } te ther of.
as shall plainly be proded when they have decreed against any particular { per } te there of.
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But this must not be for gotten yt youe vndrestād whē thei speak of the church /
But this must not be for got that youe vndrestand when they speak of the Church /
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although thei name it Christes church / yt hath alwaies cōdemned this doctrine / thei mean in veray dede a cōgregation of hushopes / monkes & friers /
although they name it Christ's Church / that hath always condemned this Doctrine / they mean in very deed a congregation of hushopes / Monks & Friars /
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sworne souldiours to antichrist the pope. And think youe this church will decree any thing against it self?.
sworn Soldiers to antichrist the pope. And think youe this Church will Decree any thing against it self?.
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And wher thei will defende them selves wt the reason of long auncient custom / j answere wt. s. august. lib. de baptis. paruul.
And where they will defend them selves with the reason of long ancient custom / j answer with. s. august. lib. de Baptism. paruul.
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& it is recited ī the popes decrees for a decree of the church. dist. viii. can. qui cōtemp.
& it is recited in the Popes decrees for a Decree of the Church. Dist. viii. can. qui contempt.
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Qui cōtēpta veritate praesumit consuetudinem sequi, aut circa fratres inuidus est et malignus, qui bus veritas reuelatur, aut in deum ingratus est, cuius inspiratione ecclesia eius īstruitur Nam dominus in euāgelio, ego sum, inquit veritas, non dixit ego sum cōsuetudo.
Qui cōtēpta veritate praesumit consuetudinem sequi, Or circa Brothers inuidus est et Malignus, qui bus veritas reuelatur, Or in God Ingrateful est, cuius inspiration Church eius īstruitur Nam dominus in euāgelio, ego sum, inquit veritas, non dixit ego sum cōsuetudo.
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Ita { que } veritate manifestata, cedat cōsuetudo verita ti.
Ita { que } veritate manifestata, Cedat cōsuetudo verita ti.
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Reuelatione igitur facta veritatis, veritati cedat cōsuetudo, quia et Petrus qui circūcidebat, cessit Paulo veritatem praedicāti.
Revelation igitur facta veritatis, Veritati Cedat cōsuetudo, quia et Peter qui circūcidebat, cessit Paul veritatem praedicāti.
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Igitur cū Christus veritas sit, magis veritatem quā cōsuetudinem sequi debemus. Igitur cū Christus veritas sit, magis veritatem quā cōsuetudinem sequi debemus.
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He yecon temnīg ye truth doth presume to folow custom is other envious & malignaunt to his brethren to whom ye truth is revealed /
He yecon temning you truth does presume to follow custom is other envious & malignant to his brothers to whom you truth is revealed /
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or ells he is vnth ankfull to god by whos inspiration his church is istructed / for ye lord in ye gospel saith / jam ye truth / & he said not / jā ye custō. Therfor when ye truth appeareth /
or Else he is vnth ankfull to god by whose inspiration his Church is istructed / for you lord in you gospel Says / jam the truth / & he said not / jā the custom. Therefore when the truth appears /
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let custom geve place to the truth / for Peter him self who did circūcise / did geve place to Paul preachīg ye truth.
let custom give place to the truth / for Peter him self who did circumcise / did give place to Paul preaching the truth.
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Therfore seing Christ is the truth / we ought rather to folowe ye truth then ye custom.
Therefore sing christ is the truth / we ought rather to follow you truth then you custom.
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Herin is to be marked this / yt the holy father doth geve exāple of. s. Peter who forsoke custom to folow truth.
Herein is to be marked this / that the holy father does give Exampl of. s. Peter who forsook custom to follow truth.
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Our prelates say thei be Peters successours / why will thei not thē folow Peter herin. Thei be his folowers in title & name but nothīg in dede.
Our Prelates say they be Peter's Successors / why will they not them follow Peter Herein. They be his followers in title & name but nothing in deed.
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Savīg yt thei denie Christe & pluk out their swerds to persequut them yt serve and beleve in Christ /
Saving that they deny Christ & pluck out their swords to persequut them that serve and believe in christ /
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as Peter did smite Malchus one of thē yt came to apprehend Christ. And yet thei differ from Peter /
as Peter did smite Malchus one of them that Come to apprehend christ. And yet they differ from Peter /
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yt wher he of blinde zeall drew out his swerd to defend Christ / thei of malitious purpose bend all their power wt fier & swerd to destroy Christ.
that where he of blind zeal drew out his sword to defend christ / they of malicious purpose bend all their power with fire & sword to destroy christ.
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And is it ani merveill though we rūne away from yt cruell clawes of thes wilde beastes /
And is it ani merveill though we run away from that cruel claws of these wild beasts /
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in whos handes ther is no mercy? We fled not bycause we did suspect our doctrīe /
in whose hands there is no mercy? We fled not Because we did suspect our Doctrine /
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but bycause we knew well their crueltie.
but Because we knew well their cruelty.
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We went not away bycause we could not abide bi our doctrine & prove it true /
We went not away Because we could not abide by our Doctrine & prove it true /
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but for yt truth could not be herd wt indifferēt judgment. j pray you mark this practise /
but for that truth could not be heard with indifferent judgement. j pray you mark this practise /
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& loke yf the like were ever foūde in any historie? Thei cast the chiefest learned mē in { pri } sone /
& look if the like were ever found in any history? They cast the chiefest learned men in { Pray } soon /
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or cōmaundeth them to kepe their houses & not to cōm a brode / or banisheth them the realm as Peter martyr. I. alasco wt others /
or commandeth them to keep their houses & not to command a broad / or banisheth them the realm as Peter martyr. I. Alasco with Others /
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& whē thei be sure of thē / yt thei shall not meadle / for thei were not hable to abide their lernīg /
& when they be sure of them / that they shall not meadle / for they were not able to abide their learning /
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then to blinde the eies of ye people / thei pretēd a disputation / & call the matter in to question /
then to blind the eyes of the people / they pretend a disputation / & call the matter in to question /
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when ther is no mān to answer thē as thei thīk & also when thei be already determined /
when there is no man to answer them as they think & also when they be already determined /
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let the truth apear never so plaine to the contrarye / what thei will decree. Then crieth a stoute chāpiō at paulls crosse boldly /
let the truth appear never so plain to the contrary / what they will Decree. Then cries a stout champion At paulls cross boldly /
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wherbe our new preachers now? Why doo thei not now come forth & dispute.
wherbe our new Preachers now? Why do they not now come forth & dispute.
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Thīk youe this lusty roysterkī doth not know full well yt thei be fast j nough /
Think youe this lusty roysterkin does not know full well that they be fast j nough /
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they may not cōm to answer hī? Yet by thos whom god hath delivered out of their hādes /
they may not command to answer hī? Yet by those whom god hath Delivered out of their hands /
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although thei be nothīg to be cōpared in learnīg to them thei have lokked fast vpe /
although they be nothing to be compared in learning to them they have lokked fast vpe /
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it shall plainly apeare to all indifferent men yt their doctrine is true /
it shall plainly appear to all indifferent men that their Doctrine is true /
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& may easely be maītained by the scripture & testimonie of the aunciēt fathers of christes church.
& may Easily be maintained by the scripture & testimony of the ancient Father's of Christ's Church.
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And yt the cōtrarie cā not be defēded / nother by gods word / the aunciēt church / norby no honest way /
And that the contrary can not be defended / neither by God's word / the ancient Church / norby no honest Way /
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and therfor thei ar driven wt shame j nough to bolster & kepe it vp / wt fier & swerd / wt thus will we /
and Therefore they Are driven with shame j nough to bolster & keep it up / with fire & sword / with thus will we /
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& th { us } shall it be.
& th { us } shall it be.
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And by cause thei wold seem in the face of the world to doo it by learnīng & the cōsent of most part of learned men of the realme /
And by cause they would seem in the face of the world to do it by learninng & the consent of most part of learned men of the realm /
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thei gather a sorte of blīde prestes to gether in to the cōvocation house whos lyvīges hāgeth /
they gather a sort of blind Priests to gether in to the convocation house whose livings hangs /
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as thei call it of makīg Christes bodye / & of pretēsed chastitie / beīg for ye most { per } te / vnlerned asses / & filthy whormongers /
as they call it of making Christ's body / & of pretenced chastity / being for the most { per } te / unlearned asses / & filthy whoremongers /
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and thes with a showte of yea yeayea / or nay nay nay / must determine thes matters:
and these with a shout of yea yeayea / or nay nay nay / must determine these matters:
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as yf the maisters of ye pythonise / as if the masters of you pythonise /
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whiche had a spirit of pytho and ther by brought to them great profet and Demetrius the gold smith with the wholl cōgregation of the artificers /
which had a Spirit of Python and ther by brought to them great profet and Demetrius the gold smith with the wholl congregation of the artificers /
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who had riche livīgs by jdolatrie /
who had rich livings by Idolatry /
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shold had bene appoīted clerkes in the convocation house at philippos or at Ephesus and with their yea yea or nay nay have determined this question /
should had be appointed Clerks in the convocation house At Philippus or At Ephesus and with their yea yea or nay nay have determined this question /
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whether Paull & Silas had bene seditiouse heretikes: wold not / trow youe / the more parte have cried wt alowd voice yea yea yea? oh /
whither Paul & Silas had be seditious Heretics: would not / trow youe / the more part have cried with aloud voice yea yea yea? o /
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aurisacra fames quid nō mortalia pectora cogis? Whether this stand with reason that thos prestes whos living depēdeth only of superstition / jdolatrie and fals religion /aurisacra Fames quid nō mortalia pectora Cogis? Whither this stand with reason that those Priests whose living dependeth only of Superstition / Idolatry and falls Religion /
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& ar for the most parte blind ignoraunt asses / shold be ōly judges in the waightye matters of our religion /
& Are for the most part blind ignorant asses / should be only judges in the weighty matters of our Religion /
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j reporte me to the indifferent man. Another practise / whiche in veray dede was /
j report me to the indifferent man. another practice / which in very deed was /
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that moved me most to save my self from them by flieng out of the realme / thei have / not latly invented /
that moved me most to save my self from them by flying out of the realm / they have / not lately invented /
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but derived frome their forfathers ye jewish pharises / & yet not put in vre of many years. And that is /
but derived from their Forefathers the jewish Pharisees / & yet not put in use of many Years. And that is /
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yt thei will not leave a lyve one learned mā in the realme whiche is not of their owne secte /
that they will not leave a live one learned man in the realm which is not of their own sect /
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no nor yet or thei have done one noble mane that now liveth / although thei wil not pretēd religiō to be the cause /
no nor yet or they have done one noble mane that now lives / although they will not pretend Religion to be the cause /
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but invent some other waighty matter. I must nedes here geve the noble men warnīg of that j herde / by cause j love them / and am sorye to here /
but invent Some other weighty matter. I must needs Here give the noble men warning of that j herd / by cause j love them / and am sorry to hear /
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straungers speak this dishonour of thē yt thei ar not hable to rule them selves and ther for must desier a pollshorne bushope to governe them & the wholl realme.
Strangers speak this dishonour of them that they Are not able to Rule them selves and ther for must desire a pollshorne bushope to govern them & the wholl realm.
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At my last being at Lōdon waitinge at ye parlamēt house of my lordes of the counsall as j was cōmaunded /
At my last being At Lōdon waiting At you parliament house of my Lords of the counsel as j was commanded /
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j mett wt a familiar acquaintaunce of mine / although not of my opinion in religion / but one that for the matters of religion dothe favour the popish bushopes /
j met with a familiar acquaintance of mine / although not of my opinion in Religion / but one that for the matters of Religion doth favour the popish bushopes /
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and is both familiar with the best of them /
and is both familiar with the best of them /
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and also taken to be a wise man and of a great forsyght as he is in dede.
and also taken to be a wise man and of a great forsyght as he is in deed.
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He asked me of my state / saing thus vnto me /
He asked me of my state / saying thus unto me /
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did not j tell youe yt youre religiō wold not cōtinew? And so wold have perswaded me to have geven place / & revoked myn opiniō:
did not j tell youe that your Religion would not continue? And so would have persuaded me to have given place / & revoked mine opinion:
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wher in when he saw he prevailed not / he said frendly / he was sory for me /
where in when he saw he prevailed not / he said friendly / he was sorry for me /
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& wished that he were of power to doo me pleasure: to whome j said / it was sufficient to me yt he wold cōtinew his familiar frendship wt me:
& wished that he were of power to do me pleasure: to whom j said / it was sufficient to me that he would continue his familiar friendship with me:
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& ther vpō j charged him as j was often wont of frendship to tell me what he thought of our bushoplike procedīgs. Wherto he answered /
& there upon j charged him as j was often wont of friendship to tell me what he Thought of our bushoplike proceedings. Whereto he answered /
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as in maters of religiō veray well. But in other maters nothīg so. For / saith he /
as in maters of Religion very well. But in other maters nothing so. For / Says he /
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j have entred talk with som that be most nygh of their counsall / and j perceav this by all their proceadings and purposes /
j have entered talk with Some that be most High of their counsel / and j perceav this by all their proceedings and Purposes /
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yt thei ar fullye bēt to set vp the power of the clargie as hygh as ever thei were above the laytye /
that they Are Fully bent to Set up the power of the Clergy as high as ever they were above the laity /
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& j have good reasones that moveth me also to think this to be true. Whervnto j said /
& j have good Reasons that moves me also to think this to be true. Whereunto j said /
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that can never be brought to pass. For although the noble men doo favoure their religion /
that can never be brought to pass. For although the noble men do favour their Religion /
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yet will thei never suffer them to clyme so hygh again. Tush / saith he / thei shall first of al help them to bring to pass at this parliament / that thei wold /
yet will they never suffer them to climb so high again. Tush / Says he / they shall First of all help them to bring to pass At this parliament / that they would /
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& then thei will have their hedes off one after an other. What / said j they will never so doo for the nobilitye favoureth them. Yea saith he /
& then they will have their hedes off one After an other. What / said j they will never so do for the Nobilt favoureth them. Yea Says he /
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& thei favour som of them again. But thei love none of them all so well but thei love them selves better.
& they favour Some of them again. But they love none of them all so well but they love them selves better.
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Thei see yt the wholl youth of the realme and especially of the noble and the worshipfull at infected wt this heresie and new learning /
They see that the wholl youth of the realm and especially of the noble and the worshipful At infected with this heresy and new learning /
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and thei shall herafter vndoo againe all yt thei now doo / and then the latter end shal be worse then the beginnīg /
and they shall hereafter undo again all that they now do / and then the latter end shall be Worse then the beginning /
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and therfore will thei chopp of the heads of the fathers and therby both their children ar disenhereted /
and Therefore will they chop of the Heads of the Father's and thereby both their children Are disenhereted /
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and shall be hable to do no harm /
and shall be able to do no harm /
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& also thei may in their place make noble men of their owne kinred & frēdes. What /
& also they may in their place make noble men of their own kindred & Friends. What /
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said j it were to moche cruelty / whervnto saith he / yea yea thei thīk it is better an incōveniēce than a mischieff.
said j it were to much cruelty / whereunto Says he / yea yea they think it is better an inconvenience than a mischieff.
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God deliver the noble bloud of england out of the daunger of thes dissēbling wolves.
God deliver the noble blood of england out of the danger of these dissembling wolves.
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But let the noble men cōsidre how many of their owne frendes and most dear derlings /
But let the noble men Consider how many of their own Friends and most dear darlings /
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wt whom they wer ioyned incōfederacye for the bushop of Rome / wretched winchester and develish drēmīg Duresme have brought to confusion /
with whom they were joined inconfederacye for the bishop of Rome / wretched winchester and devilish dremming Duresme have brought to confusion /
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and they shall have sufficiēt warnīg how thei may trust thes bloudye butchers. If doctour ridley wer a lyve the bushop of Duresmes chaplein and one hand /
and they shall have sufficient warning how they may trust these bloody butchers. If Doctor ridley were a live the bishop of Durham Chaplain and one hand /
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he wold vouche it to his face / as he ded ye last time yt ever he spak to him /
he would vouch it to his face / as he dead the last time that ever he spoke to him /
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yt he careth not whos bloud he shed to bring his purpose about And what wold this vnsatiable bloudsokīg hypocrite have cared to have wrought my destruction /
that he Careth not whose blood he shed to bring his purpose about And what would this unsatiable bloudsoking hypocrite have cared to have wrought my destruction /
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whom he toke to be an enemie to his develish devises. He invented al ye waies he could to bring me to revoke the truth:
whom he took to be an enemy to his devilish devises. He invented all the ways he could to bring me to revoke the truth:
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he caused two noble men to charge me wt preachīg / as he termed it heresie / he him self accused me that j had infected his wholl dioces with new lern̄ig /
he caused two noble men to charge me with preaching / as he termed it heresy / he him self accused me that j had infected his wholl diocese with new lernig /
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but when that wold not serve / by cause j had done nothing / but yt was cōfirmed by the lawes of ye realme /
but when that would not serve / by cause j had done nothing / but that was confirmed by the laws of the realm /
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he was not ashamed to lay to my charge that j was not an englishe mān borne:
he was not ashamed to lay to my charge that j was not an english man born:
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that j had exercised his office in his bushoprich /
that j had exercised his office in his bushoprich /
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that j had brought ī a wyfe of mīe own ī to yt church wher never woman came be for.
that j had brought in a wife of mine own in to that Church where never woman Come be for.
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And then the.l. chaūcelour chargeth me wt cōtempt of ye quenes highnes as though j shold have received thre letters of cōmaūdmēt to repair & make myne appearaūce before the counsall and wold appear for none of them.
And then the l chancellor charges me with contempt of the queens highness as though j should have received Three letters of Commandment to repair & make mine appearance before the counsel and would appear for none of them.
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If bothe thes butchers had bene so wel knowne to kīg Henry the eight for rank traitours to the crown of englond / as thei were īdede /
If both these butchers had be so well known to King Henry the eight for rank Traitors to the crown of england / as they were indeed /
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which now thei shew plainly as j am well knowē to be a mear naturall ēglish mā /
which now they show plainly as j am well known to be a mear natural english man /
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they shold never have brought that noble realme now in daunger to be over runne & conquered wt straungers:
they should never have brought that noble realm now in danger to be over run & conquered with Strangers:
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the which thing men yt be half blinde may plainly see yei goo aboute. I never medled wt his office /
the which thing men that be half blind may plainly see yei goo about. I never meddled with his office /
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j was in daunger of muche displeasure as the honorable coūsall did wel know / by cause j wold not take vpō me his office.
j was in danger of much displeasure as the honourable counsel did well know / by cause j would not take upon me his office.
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And her in he vttereth his malitious hypocrisie / & what an vnshamefast bawd he hath bene / is /
And her in he uttereth his malicious hypocrisy / & what an unshamefast bawd he hath be / is /
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and wilbe to ye monkes of Duresme when he saith ther came never woman wt ī that house be fore my wyf came ther.
and will to you Monks of Duresme when he Says there Come never woman with in that house be before my wife Come there.
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For he knoweth right well yt the church of Duresme was replenished wt maried prestes be for bush.
For he Knoweth right well that the Church of Duresme was replenished with married Priests be for bush.
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Williā by the helpe of lanfrank archbushope of Cantourburye did optaine lycence from pope Hildebrāde to banishe the maried prestes & to brīg mōks from warmouth & jarrow.
Uvillian by the help of Franklin archbushope of Canterbury did obtain licence from pope Hildebrāde to banish the married Priests & to bring Monks from warmouth & jarrow.
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And also it is not vnknowē to hime nor to his chancellour nor to never one of his officers /
And also it is not unknown to hime nor to his chancellor nor to never one of his Officers /
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yt every mōke of them all for the most parte hath a concubine in the towne /
that every monk of them all for the most part hath a concubine in the town /
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who hath come and doth come to their church & chābre / & no fault foūde / but yt honest men of the towne & also of ye countrie ar offēded therwt /
who hath come and does come to their Church & chamber / & no fault found / but that honest men of the town & also of the country Are offended therewith /
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but dare say nothīg for fear of the great bawde ther patrone.
but Dare say nothing for Fear of the great bawd their patron.
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Yea ye bushope & his mōks knew full well yt j did knowe to moche of theyr jugling and ther for it was time to rid me out of the waye.
Yea you bushope & his Monks knew full well that j did know to much of their juggling and there for it was time to rid me out of the Way.
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But when Winchestre cam in also with his fallss accusation / (for j never receaved one letter nor token of cōmaundment /
But when Winchester cam in also with his fallss accusation / (for j never received one Letter nor token of Commandment /
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from here highnes nor from her honorable counsall /
from Here highness nor from her honourable counsel /
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but a letter the post delivered me by the way as j was coming to Lōdon) and laid it earnestly to my charge as though j had bene a stubbern rebell /
but a Letter the post Delivered me by the Way as j was coming to Lōdon) and laid it earnestly to my charge as though j had be a stubbern rebel /
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j perceived thei wold serve me as thei had done others / meane to punishe me for religion & pretend treasō:
j perceived they would serve me as they had done Others / mean to Punish me for Religion & pretend treason:
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& subornate two or thre falss witnesses as thei have pleintie in store to affirme that j had made some offence to the quenes highnes /
& subornate two or Three falss Witnesses as they have pleintie in store to affirm that j had made Some offence to the queens highness /
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as their great grādsiers plaide with Christ / saing that he did forbid the people to pay tribute vnto Caesar.
as their great grandsiers played with christ / saying that he did forbid the people to pay tribute unto Caesar.
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Wher for j thought it best to deliver my self out of their handes by forsaking my native country /
Where for j Thought it best to deliver my self out of their hands by forsaking my native country /
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seing ther was nother equitie nor justice to be loked for although my doctrine was never so pure / my behavoir never so vpright /
sing there was neither equity nor Justice to be looked for although my Doctrine was never so pure / my behavoir never so upright /
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and j never so hable to answer with truth to yt was obiected. And therfor my frendes and kinsfolke have no cause to be sory for me.
and j never so able to answer with truth to that was objected. And Therefore my Friends and kinsfolk have no cause to be sorry for me.
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For although j have lost a great livīg / al my goodes / have not on farthīg left me / am bannissed my native countrie /
For although j have lost a great living / all my goods / have not on farthing left me / am bannissed my native country /
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shal vse no more the familiar companie of my frendes / what have j lost? Nothing /
shall use no more the familiar company of my Friends / what have j lost? Nothing /
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but shall be a great gainner: for yf to save thes thinges amā loose his soul /
but shall be a great gainner: for if to save these things amam lose his soul /
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what hath he wonne? And yf the departure from theis /
what hath he won? And if the departure from these /
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have ever lasting lyf to rewarde what dāmage is ther? our saviour Christ whos { pro } mise is moche more sure & preciouse then ye vncertaine & flatterīg glorie of the worlde /
have ever lasting life to reward what damage is there? our Saviour christ whose { Pro } mice is much more sure & precious then you uncertain & flattering glory of the world /
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hath made faithfull { pro } mise / yt who so ever forsaketh / house / brethrene / systers / father mother / wyf / children /
hath made faithful { Pro } mice / that who so ever Forsaketh / house / brethren / Sisters / father mother / wife / children /
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or lyvelod for his name sak / the same shal receave an hūdred fould / and shall enheret ever lastīg lyff.
or lyvelod for his name sak / the same shall receive an hūdred fouled / and shall enheret ever lasting life.
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As for living he yt fedeth ye sparrowes will not see me vnprovided for. Godlines is great riches / As for living he that feedeth you sparrows will not see me unprovided for. Godliness is great riches /
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whē a mā is cōtēt wt yt he hath. When we have fode & raimēt let vs be ther wt cōtent.
when a man is content with that he hath. When we have food & raiment let us be there with content.
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For this is a plaine case we brought nothing in to the world / nor we cann carye nothīg away. For this is a plain case we brought nothing in to the world / nor we can carry nothing away.
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we have here no dwelling place / but we seeke a citie to come / the hevenly Ierusalem wher our saviour Iesus Christ is /
we have Here no Dwelling place / but we seek a City to come / the heavenly Ierusalem where our Saviour Iesus christ is /
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For whos sake j counte all things but losse & do judge them but doung yt j may winne him.
For whose sake j count all things but loss & do judge them but dung that j may win him.
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In him only resteth the whole riches of gods treasure / he is the only way to everlastīg lyff / In him only rests the Whole riches of God's treasure / he is the only Way to everlasting life /
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wher vnto who so will attaine must seke it in ye scripture / in ye gospel of Christ /
where unto who so will attain must seek it in you scripture / in you gospel of christ /
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& not in the filthye dānable traditiones / & develish doctrine of the papistes. Wherfor deare brethren seing you have tasted of ye swete bread of lyff / gods most holy worde /
& not in the filthy damnable Traditions / & devilish Doctrine of the Papists. Wherefore deer brothers sing you have tasted of you sweet bred of life / God's most holy word /
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take hede of the papistes so wer leven that worketh death. And bycause j wolde you shold not be ignoraunt /
take heed of the Papists so were leven that works death. And Because j would you should not be ignorant /
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how youe ought to be have your selves wher so moche jdolatrie is opēly cōmaūded / & howe to learne youre Christes crosse a new /
how youe ought to be have your selves where so much Idolatry is openly commanded / & how to Learn your Christ's cross a new /
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j meane to beare Christs crosse laid on your baks / to folow him strōgly and not to fainte /
j mean to bear Christ cross laid on your backs / to follow him strongly and not to faint /
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j have translated for you two sermones of yt great learned & godly man. I. calvī made for yt purpose /
j have translated for you two Sermons of that great learned & godly man. I. Calvin made for that purpose /
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& thes have j done travailing /
& these have j done travailing /
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havīg no place certaine wher j will remai but j trust shortly to be wher j will stikke down the stake till god call me home againe.
having no place certain where j will remai but j trust shortly to be where j will stikke down the stake till god call me home again.
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But for so mocheas ye bushop of Duresme did openlye to my face call ye doctrine which j had taught in his dioces as towchīg the popish mass / heresie / jshall by gods grace / good christian bretthrē /
But for so mocheas you bishop of Duresme did openly to my face call you Doctrine which j had taught in his diocese as touching the popish mass / heresy / jshall by God's grace / good christian bretthren /
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declare & { pro } ve by ye testimonie of the scriptures & also of ye aunciēt fathers of christes church /
declare & { Pro } we by you testimony of the Scriptures & also of the ancient Father's of Christ's Church /
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yt ye popish mass is the greatest heresie / blasphemy / & idolatrie / yt ever was ī ye church /
that you popish mass is the greatest heresy / blasphemy / & idolatry / that ever was in the Church /
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which shal be the next thīg yt youe shall looke for from me by gods grace. In ye meane seasō / remēbre good brethrē /
which shall be the next thing that youe shall look for from me by God's grace. In you mean season / Remember good brothers /
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yt our vnthāk fulnes was the cause of this our plage. Let vs crye therfor vnto the lorde /
that our unthank fullness was the cause of this our plague. Let us cry Therefore unto the lord /
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powrīg forth before him faithfull teares /
Pouring forth before him faithful tears /
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& he will delivere vs that we may trulye honoure him ī the gates of the daughter of Syon /
& he will delivere us that we may truly honour him in the gates of the daughter of Syon /
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yt is opēly ī ye mides of ye faithfull cōgregation. Amē.
that is openly in you mides of the faithful congregation. Amen.
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A sermon / wher in all Christianes ar admonished to flye the outward Idolatrie / taken out of ye iij. verse of the xvj. Psalme:
A sermon / where in all Christians Are admonished to fly the outward Idolatry / taken out of you iij. verse of the xvj. Psalm:
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I will not coīcate wt their bloudye sacrifices / nether will j take their names in my mouth.
I will not coincate with their bloody Sacrifices / neither will j take their names in my Mouth.
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The doctrine which we shal entreat in this place / is plaine ynough and easie / saving that the greatest parte of thos that profess them selves to be Christians / doo seek out and bringe /
The Doctrine which we shall entreat in this place / is plain enough and easy / Saving that the greatest part of those that profess them selves to be Christians / do seek out and bring /
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j can not tell what subtleties to cloke their evel withall. But the summ of this wholl doctrine is /
j can not tell what subtleties to cloak their evil withal. But the sum of this wholl Doctrine is /
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that after we knowe the livīg god to be our father / & Iesus Christe oure redemere /
that After we know the living god to be our father / & Iesus Christ our redemere /
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we ought to consecrate bothe bodie and soull vnto him / who of his infinite goodnes hath taken vs in to the nūbre of his sonnes:
we ought to consecrate both body and soul unto him / who of his infinite Goodness hath taken us in to the numbered of his Sons:
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and to acknowlege withall kinde of benevolēce / honour / & obedience /
and to acknowledge withal kind of benevolence / honour / & Obedience /
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ye same benefite which oure most dear Savioure did vouch salf to bestowe on vs after he had bought it with so great a price.
the same benefit which our most dear Saviour did vouch salf to bestow on us After he had bought it with so great a price.
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And because we ar bound not onlye to renounce all infidelitie / but also to separate oure selves frō all superstitiōs /
And Because we Are bound not only to renounce all infidelity / but also to separate our selves from all superstitions /
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which doo as well disagree with ye true seruice of god as the honoure of his sonn /
which do as well disagree with you true service of god as the honour of his son /
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and which can by no means agree with the pure doctrine of the gospell and true confession of the faith /
and which can by no means agree with the pure Doctrine of the gospel and true Confessi of the faith /
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j said this doctrine of it selve to be so easie / that ōlie the practise and exercise ther of ought to remaine vnto vs /
j said this Doctrine of it selve to be so easy / that only the practice and exercise there of ought to remain unto us /
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saving that manye men doo seek certaine deceitfull shyftes / thorow which they will not be overcome in that thinge /
Saving that many men do seek certain deceitful shifts / thorough which they will not be overcome in that thing /
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the which is moste chiefly cōdēned by gods owne mouth.
the which is most chiefly condemned by God's own Mouth.
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This cause constraineth vs at this time to tary longer in the declaratione of this mater /
This cause constrains us At this time to tarry longer in the declaration of this mater /
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that every man may know his owne dutie / and deceav not him selfe / thinkinge that he is escaped when he is covered / as the common saing is / vndre a wett sack.
that every man may know his own duty / and deceive not him self / thinking that he is escaped when he is covered / as the Common saying is / under a wet sack.
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But for that ther be many of this opiniō / whos churches ar thorowly pourged frō the filthines / and jdolatries of the papisme /
But for that there be many of this opinion / whose Churches Are thoroughly purged from the filthiness / and Idolatries of the papism /
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that this argumēt or treatice is but supfluouse / befor we pass any further / it is not vnprofitable to declare soche men most fowly to be deceived. First when it is declared /
that this argument or treatise is but supfluouse / before we pass any further / it is not unprofitable to declare such men most foully to be deceived. First when it is declared /
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how great an offence it is / for vs to be polluted and defiled with the jdolatours /
how great an offence it is / for us to be polluted and defiled with the jdolatours /
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feining our selves to cleave and consent to their impieties / wear admonished to mourn for our former sinnes /
feigning our selves to cleave and consent to their impieties / wear admonished to mourn for our former Sins /
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& to aske of god forgevness of them / withall humblenes / and in this thīg to acknowledge the singular benefite whiche he gave vnto vs /
& to ask of god forgevness of them / withal humbleness / and in this thing to acknowledge the singular benefit which he gave unto us /
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drawing vs forth of that same filthe wherin we were holden down and drowned.
drawing us forth of that same filth wherein we were held down and drowned.
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For we trulye ar not hable to sett forth this so great a benefit worthely jnough.
For we truly Are not able to Set forth this so great a benefit worthily jnough.
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And for that we know not what shall happen vnto vs / and to what end god doth reserv vs /
And for that we know not what shall happen unto us / and to what end god does reserve us /
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it is very expedient to be prepared and armed in time / that in to what state so ever we shal comme /
it is very expedient to be prepared and armed in time / that in to what state so ever we shall comme /
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or with what so ever temptations we may be oppugned / we never swerve from the pure word of god.
or with what so ever temptations we may be oppugned / we never swerve from the pure word of god.
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First it may be that many of this our church and congregation / shal travaill in to som papisticall cōtrie /
First it may be that many of this our Church and congregation / shall travail in to Some papistical country /
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who ought greatly now to be in a readines and armed to battell. Then albeit god doth geve vs at this time libertie /
who ought greatly now to be in a readiness and armed to battle. Then albeit god does give us At this time liberty /
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to serve him purely and godlily / yet we know not how lōg this benefite shal cōtinew.
to serve him purely and godlily / yet we know not how long this benefit shall continue.
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Let vs therfor take this time of our quietnes and tranquillitie / not as though it shal alwaies last /
Let us Therefore take this time of our quietness and tranquillity / not as though it shall always last /
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but as it were a time of truce / wherin god doth geve vs leisure / to strēghthē our selves /
but as it were a time of truce / wherein god does give us leisure / to strengthen our selves /
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least when we shal be called to vtter the confession of our faith / we be found new and vnprepared /
least when we shall be called to utter the Confessi of our faith / we be found new and unprepared /
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bycause we cōtēned the meditatiō of that mater in due time. Nether truly ought we to forget in the meane while our bethren /
Because we contenned the meditation of that mater in due time. Neither truly ought we to forget in the mean while our bethren /
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which ar kept vndre the tyrāny of antichriste / oppressed with most miserable bondage / but to take care / remembraūce / pitie over them /
which Are kept under the tyranny of Antichrist / oppressed with most miserable bondage / but to take care / remembrance / pity over them /
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and to praie god to strenghthē them with that cōstancye / which he requireth in his worde.
and to pray god to strengthen them with that constancy / which he requires in his word.
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We must also admonish and solicite thē by all waies / not to rest in places wher mē ar fast on slepe in their voluptuousnes /
We must also admonish and solicit them by all ways / not to rest in places where men Are fast on sleep in their voluptuousness /
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but to apply diligētly this thought / and will / that thei confess the glorie due vnto god.
but to apply diligently this Thought / and will / that they confess the glory due unto god.
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For we ar not taught of god only for our selves / but that euerie man after the measure of his faith /
For we Are not taught of god only for our selves / but that every man After the measure of his faith /
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shold brotherli cōmunicate wt his neghbours / and distribute vnto thē that thing he hath learned & knowne in gods scholl.
should brotherli communicate with his neighbours / and distribute unto them that thing he hath learned & known in God's scholl.
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Now see we thē that it is profitable / yea truly necessarie so wel to our selves / as to our brethrē /
Now see we them that it is profitable / yea truly necessary so well to our selves / as to our brothers /
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that the remēbraunce of this doctrine shold be renued veray oft / especially seing the text it self whiche we shal expoūd /
that the remembrance of this Doctrine should be renewed very oft / especially sing the text it self which we shall expound /
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doth lede vs to the same purpose. David doth opēly protest / and as it were doth make a solē vowe /
does lede us to the same purpose. David does openly protest / and as it were does make a solen Voelli /
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that he will never be partaker in the sacrifices of jdolatours / and also ye he will so detest /
that he will never be partaker in the Sacrifices of jdolatours / and also you he will so detest /
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and grevously hate the jdoles that he will not at any time once name thē / as though he shold defile his mouth in namīg thē.
and grievously hate the jdoles that he will not At any time once name them / as though he should defile his Mouth in naming them.
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This is not the fact of some one mean mā / but the example of David the most excellent kinge and prophet /
This is not the fact of Some one mean man / but the Exampl of David the most excellent King and Prophet /
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which ought to be vnto all gods children / a certain comon rule to ryght & godly lyff.
which ought to be unto all God's children / a certain Common Rule to right & godly life.
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And to thentent we may the better perceav this thing and more vehemētly be moved with the true fear of god /
And to thentent we may the better perceav this thing and more vehemently be moved with the true Fear of god /
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the cause is to be noted which he addeth / wherin truly resteth as it were a certain foundation of that same alienatiō and offence /
the cause is to be noted which he adds / wherein truly rests as it were a certain Foundation of that same alienation and offence /
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wher by he doth moste greatly abhorre the cōmunion of jdolatours. The lorde / saith he / is myne enheritaunce.
where by he does most greatly abhor the communion of jdolatours. The lord / Says he / is mine inheritance.
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But is not this thinge comō to all faithful and godly mē? Ther is no man truly which wold not glorie in so excellent a thing.
But is not this thing Common to all faithful and godly men? There is no man truly which would not glory in so excellent a thing.
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And this is sure without all doubte /
And this is sure without all doubt /
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that god being once geven vnto vs in the { per } fone of his sonne /
that god being once given unto us in the { per } foes of his son /
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doth daily entise vs to possess hime. But ther be veray fewe which ar so affected in this part /
does daily entice us to possess hime. But there be very few which Are so affected in this part /
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as the greatnes and worthines of this same mater shold seme to aske and deserve. Nether truly cā we by any meanes possess god /
as the greatness and worthiness of this same mater should seem to ask and deserve. Neither truly can we by any means possess god /
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onles on this cōdition that we also be come his. David therfor of good right / and worthely did set the foūdation of his godlynes / and religion in this sentence / & reason /
unless on this condition that we also be come his. David Therefore of good right / and worthily did Set the Foundation of his godliness / and Religion in this sentence / & reason /
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seing that god is his cnheritaūce / he wil refraī from all pollutions of jdoles / which do turne vs from God him selff.
sing that god is his cnheritaunce / he will refrain from all pollutions of jdoles / which do turn us from God him self.
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This is the cause why the prophet Esay /
This is the cause why the Prophet Isaiah /
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whē he had vpbraided the jewes that they had gevē thēselves to fals & straunge gods / whom they had made / added afterward / theis / saith he / ar thy portion / signifieng by thes wordes /
when he had upbraided the Jews that they had given themselves to falls & strange God's / whom they had made / added afterwards / these / Says he / Are thy portion / signifying by these words /
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that god doth deny to the worshippers of jdoles all bond and felowship of covenant / and disenheriteth thē / and vtterly depriveth them /
that god does deny to the worshippers of jdoles all bound and fellowship of Covenant / and disenheriteth them / and utterly depriveth them /
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of that so īfinitly great benefite / whiche he wold have bestowed on them / gevīg him selff vnto them.
of that so infinitely great benefit / which he would have bestowed on them / giving him self unto them.
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Som man will except & say /
some man will except & say /
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that the prophet entreateth in that place only of thē which put their affiance in jdoles /
that the Prophet entreateth in that place only of them which put their affiance in jdoles /
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and deceaveth them selves thorow opinion and incredulitie. I graūt / but this alfo j answer / yf thei that do transfere gods honour vnto jdoles /
and deceiveth them selves thorough opinion and incredulity. I grant / but this also j answer / if they that do transfere God's honour unto jdoles /
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ar vtterly separated and cutt of from his folowship / thei also do err and decline fom what from him /
Are utterly separated and Cut of from his folowship / they also do err and decline From what from him /
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whiche do feī them selves to consent to superstitions thorow fear and weaknes of minde. For no man can in hart or any conformable fashion or in wil / & in purpose of minde / or feining /
which do feign them selves to consent to superstitions thorough Fear and weakness of mind. For no man can in heart or any conformable fashion or in will / & in purpose of mind / or feigning /
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or by any true or feined waie approche to jdoles / but he must so farr go bak from god.
or by any true or feigned Way approach to jdoles / but he must so Far go back from god.
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Wherfor let this sentence be thorowly persuaded / and remain depely printed in our hartes / that thei whiche seke god with a true and pure minde /
Wherefore let this sentence be thoroughly persuaded / and remain deeply printed in our hearts / that they which seek god with a true and pure mind /
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to the end to possess him for their enheritaūce / will have no communiō & felowship wt jdoles /
to the end to possess him for their inheritance / will have no communion & fellowship with jdoles /
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withwhome god hath that divorce and debate /
withwhome god hath that divorce and debate /
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that he wold have all his to proclaim and make continuall & deadly warre vpō them.
that he would have all his to proclaim and make continual & deadly war upon them.
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And in this place David by name doth express / that he wil never be partakre of their oblations /
And in this place David by name does express / that he will never be partakre of their Oblations /
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nether have their names in his mouth and talking. He might have said on this wise /
neither have their names in his Mouth and talking. He might have said on this wise /
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I will not deceave my self wt ye ūwise & folish devotiōs of ye vnbelev { er } s j wil not put my trust in soche abvses /
I will not deceive my self with you unwise & foolish devotions of you vnbelev { er } s j will not put my trust in such Abuses /
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nor j will nev { er } forsake gods truth / to folow yes lies / but he speaketh not on this maner /
nor j will nev { er } forsake God's truth / to follow yes lies / but he speaks not on this manner /
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but doth ra yer { pro } mise cōstātly /
but does ra year { Pro } mice constantly /
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yt he wil nev { er } be conv { er } saūt amōg yer ceremoīes.
that he will nev { er } be Convict { er } saūt among year ceremoines.
pn31 pns31 vmb fw-la { fw-ge } vbi fw-la { fw-ge } zz p-acp n1 vvz.
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Therfor he doth testifie yt so farr forth as cōcerneth ye service of god / he wil abide continually in al puritie and holines both of body and sowle.
Therefore he does testify that so Far forth as concerns you service of god / he will abide continually in all purity and holiness both of body and soul.
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And first in this place we must considre / whether this be not jdolatrie to signifie & declare by owtward tokens / our agreament / with thos superstitions /
And First in this place we must Consider / whither this be not Idolatry to signify & declare by outward tokens / our agreament / with those superstitions /
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wher with the service of god is corrupted & vtterly perverted. They yt swī (asye cōmō saīg is) betwixt twoo waters / alleage this saīg /
where with the service of god is corrupted & utterly perverted. They that swin (asye Common saying is) betwixt twoo waters / allege this saying /
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seīg yt god wold be honored ī spirit / jdoles cā by no waies be honoured ōles amā put his trust in thē.
sing that god would be honoured in Spirit / jdoles can by no ways be honoured unless amam put his trust in them.
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But to this may be easely answered / yt god doth not so require ye service / & adoration of the minde /
But to this may be Easily answered / that god does not so require you service / & adoration of the mind /
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yt he graunteth & remitteth ye other { per } te of our nature vnto jdoles /
that he granteth & remitteth you other { per } te of our nature unto jdoles /
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as though yt { per } te shold seme nothīg at alto belong vnto him. For it is said in many places /
as though that { per } te should seem nothing At alto belong unto him. For it is said in many places /
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yt the knees must be bowed befor god / & also ye hādes lyfted vp to heven.
that the knees must be bowed before god / & also you hands lifted up to heaven.
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What then? Surely the chefe honour that god requireth is spirituall /
What then? Surely the chief honour that god requires is spiritual /
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but ye owtward signification wherby ye faithfull do testifie yt it is god only whom they serve & honour / must so immediatly folow /
but you outward signification whereby you faithful do testify that it is god only whom they serve & honour / must so immediately follow /
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yt thei must at one time be ioyned to gether. But one place shall so suffice for all /
that they must At one time be joined to gether. But one place shall so suffice for all /
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to confute that obiection whiche thei snatch of one word / that thei shalbe plainly rebuked and cōvicte. In the third chapt.
to confute that objection which they snatch of one word / that they shall plainly rebuked and convict. In the third Chapter.
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of Daniel it is written yt Sidrach Misach and abdenago / refused and denied vndre any maner of colour /
of daniel it is written that Sidrach Meshach and Abdenago / refused and denied under any manner of colour /
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to cōsent vnto the superstition set vp and erected by Nabuchodonosor / declaring that thei wold in no wise honour his gods.
to consent unto the Superstition Set up and erected by Nebuchadnezzar / declaring that they would in no wise honour his God's.
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If theis goodly wittye sophisters had bene ther at that time / thei wold have laught to scorne the simplicitie of thes thre servaunts of god.
If these goodly witty sophisters had be there At that time / they would have laughed to scorn the simplicity of these Three Servants of god.
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For j suppose they wold have tawnted them with sochelike words / you folish mē / this truly is not to honour them /
For j suppose they would have taunted them with sochelike words / you foolish men / this truly is not to honour them /
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seing youe put no affiaunce in thes things. Ther is no jdolatrie but wher ther is devotion / that is to say /
sing youe put no affiance in these things. There is no Idolatry but where there is devotion / that is to say /
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a certain bēding and application of the minde to honour and worshipe the jdoles. But thes godly men did folow a better and wisar counsall /
a certain bending and application of the mind to honour and worship the jdoles. But these godly men did follow a better and wisar counsel /
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for this answer whiche thei made proceded not of their own wit / but rather of ye holy ghost /
for this answer which they made proceeded not of their own wit / but rather of the holy ghost /
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whiche moved them thus to speake / whom yf we will not resist / we must accept this place & this example /
which moved them thus to speak / whom if we will not resist / we must accept this place & this Exampl /
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as a certain rule and definition / that jdolatrie is an outward action against gods honour / yea although it procede not from the wil and purpose of the minde /
as a certain Rule and definition / that Idolatry is an outward actium against God's honour / yea although it proceed not from the will and purpose of the mind /
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but be onlye colourable & feined.
but be only colourable & feigned.
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In whiche mater thei make goodli cavillationes yt ther is no jdolatrie at all when as our affiaunce is not put in jdoles.
In which mater they make goodli cavillationes that there is no Idolatry At all when as our affiance is not put in jdoles.
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Yet shall thes men coutinually remain condemned by ye sentence whiche thee mightiest judge hath pronounced.
Yet shall these men coutinually remain condemned by you sentence which thee Mightiest judge hath pronounced.
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But thes men do contend only for ye name / ōly going about somdeall to lesson their faulte /
But these men do contend only for you name / only going about somdeall to Lesson their fault /
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which thei can by no means defend nor excuse. Yea thei will graunt that this thing is evell done and not rightly /
which they can by no means defend nor excuse. Yea they will grant that this thing is evil done and not rightly /
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yet not with standīg thei wold have this fact to be judged as a certaine veniall sinne.
yet not with standing they would have this fact to be judged as a certain venial sin.
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But although we graūt them as towching the name that thing they aske /
But although we grant them as touching the name that thing they ask /
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yet thei shall not get so moche ther by that they may make their cause moche the better.
yet they shall not get so much there by that they may make their cause much the better.
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Let vs saye th { us } / that soche maner of feined worshipping of jdoles / is not called jdolatrie /
Let us say that { us } / that such manner of feigned worshipping of jdoles / is not called Idolatry /
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yet nev { er } theless it shal be a traitourous entrepece against god / a certain fact repugnaunt to the confessiō of faith /
yet nev { er } theless it shall be a traitorous entrepece against god / a certain fact repugnant to the Confessi of faith /
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& a fowl filthy pollution most full of wicked sacrilege. I pray you when the most sacred service and honour of god is so violated /
& a fowl filthy pollution most full of wicked sacrilege. I pray you when the most sacred service and honour of god is so violated /
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that we falsly break yt promise we mad to him / that thorow cowardise and faītnes of stomak we denie crokedly and falsly our Christian profession /
that we falsely break that promise we mad to him / that thorough cowardice and faintness of stomach we deny crookedly and falsely our Christian profession /
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that we be come inconstaunt and dowble / that we defile our selves fowly with thos things /
that we be come inconstant and double / that we defile our selves foully with those things /
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whiche god hath cursed with all kinde of malediction: is this so light a mater that after we have done it /
which god hath cursed with all kind of malediction: is this so Light a mater that After we have done it /
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we ought only to wipe our mouth /
we ought only to wipe our Mouth /
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and confess that we have committed a certain small fault? Let vs therfor put away thes shiftes /
and confess that we have committed a certain small fault? Let us Therefore put away these shifts /
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specially seing thei serve for no nother thinge but to make vs bouldre / and to geve vs greater libertie to sinne /
specially sing they serve for no neither thing but to make us bouldre / and to give us greater liberty to sin /
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and doth nothing at al diminish our fault? Ther be also other more impudēt / whiche do not only / chaūging the name /
and does nothing At all diminish our fault? There be also other more impudent / which do not only / changing the name /
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goo about to perswade yt it is not so great and vnworthy a sinne: but do plaīly and precisely deny it to be sinne. It is sufficient / saye they /
goo about to persuade that it is not so great and unworthy a sin: but do plainly and precisely deny it to be sin. It is sufficient / say they /
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that god be honoured wt hart & minde. Evē so truly if the hart it selff were not dowble.
that god be honoured with heart & mind. Even so truly if the heart it self were not double.
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For when the minde is truly sounde & pure the bodye shall never be drawen in to a contrary parte.
For when the mind is truly sound & pure the body shall never be drawn in to a contrary part.
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I wold know of them what ye is that moveth & leadeth their feet to the temple.
I would know of them what you is that moves & leads their feet to the temple.
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For when thei goo to here mass / their legges will never be stirred of their owne moriō /
For when they goo to Here mass / their legs will never be stirred of their own morion /
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but must nedes be moved bi ye īward power of the mīde.
but must needs be moved by you inward power of the mind.
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Thē must thei nedes confess yt ther is in them selves a certain desier and motiō of mīde wher of thei be caried to worship the jdoles /
Them must they needs confess that there is in them selves a certain desire and motion of mind where of they be carried to worship the jdoles /
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and chefely because they covet to apply thē selves after their wil and opinion / whiche ar enemies to the truth /
and chiefly Because they covet to apply them selves After their will and opinion / which Are enemies to the truth /
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yea and do so conforme them selves to please them /
yea and do so conform them selves to please them /
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that they do moche more esteme their favour & their owne lyf then gods honour and glorye. Besids this /
that they do much more esteem their favour & their own life then God's honour and glory. Besides this /
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their impudency is so manifest and shamfull / that j am ashamed to dispute against it / as though it had som colour or lyknesse of reason /
their impudence is so manifest and shameful / that j am ashamed to dispute against it / as though it had Some colour or lyknesse of reason /
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yet j must nedes do it / seing they do please thē selves so greatly / and arr /
yet j must needs do it / sing they do please them selves so greatly / and arr /
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as it were men dronken in their own opiniones and pleasures / fallē fast on stepe. They think this is jnough to worship god in sprit /
as it were men drunken in their own opiniones and pleasures / fallen fast on steep. They think this is jnough to worship god in Spirit /
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whos then shall the body be? Truli. s. Paull moveth vs to honour god / both in body and spirit /
whose then shall the body be? Truli. s. Paul moves us to honour god / both in body and Spirit /
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for they be his own and belongeth to none other. God hath created the body / & shall it be leafull for vs /
for they be his own and belongeth to none other. God hath created the body / & shall it be leafull for us /
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therwith to serve & honoure the devell as though he shold seem te be the author & maker therof? It were better they wold profess them selves opēly to be maniches & denye that god made the wholl mā.
therewith to serve & honour the Devil as though he should seem to be the author & maker thereof? It were better they would profess them selves openly to be Maniches & deny that god made the wholl man.
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Yf they had never so litle taste of the gospell thei wold not burst out in to so licētious impudēcye.
If they had never so little taste of the gospel they would not burst out in to so licentious impudency.
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But now it is plaine j nough / that thei in no wise know / what is the power & greatnes of this benefite /
But now it is plain j nough / that they in no wise know / what is the power & greatness of this benefit /
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to be redemed wt ye bloud of gods sōn. And to prove this true /
to be redeemed with you blood of God's son. And to prove this true /
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how can we look for ye resurrectione of the flesh except we beleve that Christe Iesus is the redemer both of bodyes & souls? .
how can we look for you resurrection of the Flesh except we believe that Christ Iesus is the redeemer both of bodies & Souls?.
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S. Paul also doth admonish vs / not to be ye servants of men / because we were bought & purchesed wt so great apece /
S. Paul also does admonish us / not to be you Servants of men / Because we were bought & purchesed with so great apece /
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which is ye bloud of gods sōn. Then he yt doth joyn & addict him self to the wicked service of jdoles /
which is the blood of God's son. Then he that does join & addict him self to the wicked service of jdoles /
r-crq vbz dt n1 pp-f ng1 n1. cs pns31 pn31 vdz vvi cc vvi pno31 n1 p-acp dt j n1 pp-f n2 /
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8
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563
doth he not treade ūdre his fete the most sacred bloud of Iesus Christ / wherin doth cōsist the price of the eternall & īmortall glorie /
does he not tread under his feet the most sacred blood of Iesus christ / wherein does consist the price of the Eternal & immortal glory /
vdz pns31 xx vvi p-acp po31 n2 dt av-ds j n1 pp-f np1 np1 / c-crq vdz vvi dt n1 pp-f dt j cc j n1 /
(3) sermon (DIV1)
8
Image 26
564
which we look for in our bodies? What reasō is it ye our bodies shold be defiled & { pro } faned befor jdoles /
which we look for in our bodies? What reason is it you our bodies should be defiled & { Pro } fan before jdoles /
r-crq pns12 vvb p-acp p-acp po12 n2? q-crq n1 vbz pn31 pn22 po12 n2 vmd vbi vvn cc { fw-la } vvb a-acp n2 /
(3) sermon (DIV1)
8
Image 26
565
seīge ye crown of eternal lyf is { pro } mised vnto thē in hevē.
sing you crown of Eternal life is { Pro } mised unto them in heaven.
vvi pn22 n1 pp-f j n1 vbz { fw-la } vvn p-acp pno32 p-acp n1.
(3) sermon (DIV1)
8
Image 26
566
This wallowīg in satās stews & most filthye defilīg is it a meā & waie wher by we may come to the kīgdō of god? Morover it was not said wt out a great cause /
This wallowing in Satan Stews & most filthy defiling is it a meā & Way where by we may come to the Kingdom of god? Moreover it was not said with out a great cause /
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(3) sermon (DIV1)
8
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567
our bodīes at the tēples of the holy ghost / therfor thei wc perceav not / that they ought to be kept in all holines /
our bodines At the Temples of the holy ghost / Therefore they which perceav not / that they ought to be kept in all holiness /
po12 n2 p-acp dt n2 pp-f dt j n1 / av pns32 r-crq vvb xx / cst pns32 vmd pc-acp vbi vvn p-acp d n1 /
(3) sermon (DIV1)
8
Image 26
568
do plainly shew them selves to perceave & vndrestād nothīg at all of the gospell.
do plainly show them selves to perceive & vndrestand nothing At all of the gospel.
vdb av-j vvi pno32 n2 p-acp vvb cc vvb pix p-acp d pp-f dt n1.
(3) sermon (DIV1)
8
Image 26
569
Also thei declare yt they know no whit at al what is the powr of Iesus Christ & of his grace.
Also they declare that they know no whit At all what is the power of Iesus christ & of his grace.
av pns32 vvb pn31 pns32 vvb dx n1 p-acp d r-crq vbz dt n1 pp-f np1 np1 cc pp-f po31 n1.
(3) sermon (DIV1)
8
Image 26
570
For when it is said on this wise that we ar bone of his bones & flesh of his flesh we ought to vndrestād that we be joyned with him both in bodie and soull.
For when it is said on this wise that we Are bone of his bones & Flesh of his Flesh we ought to vndrestand that we be joined with him both in body and soul.
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(3) sermon (DIV1)
8
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571
Therfor no mane can defile his own bodye wt any maner of superstition / but he doth separat him self / from ye cōiunction and vnion /
Therefore no mane can defile his own body with any manner of Superstition / but he does separate him self / from you conjunction and Union /
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(3) sermon (DIV1)
8
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572
wher by we ar made the mēbres of the sōne of god. But now let thes wittye & subtile doctours answer me /
where by we Are made the members of the son of god. But now let these witty & subtle Doctors answer me /
c-crq a-acp pns12 vbr vvn dt n2 pp-f dt n1 pp-f n1. p-acp av vvb d j cc j n2 vvb pno11 /
(3) sermon (DIV1)
8
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573
whether thei have receaved baptisme only in their souls /
whither they have received Baptism only in their Souls /
cs pns32 vhb vvn n1 av-j p-acp po32 n2 /
(3) sermon (DIV1)
8
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574
or whether god hath cōmaūded rather & instituted yt this signe shold be imprīted in our flesh.
or whither god hath commanded rather & instituted that this Signen should be imprinted in our Flesh.
cc cs n1 vhz vvn av cc vvn pn31 d n1 vmd vbi vvn p-acp po12 n1.
(3) sermon (DIV1)
8
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575
Shal the bodye then wherin ye mark of Iesus Christ is printed / be polluted & defiled wt so contrarie / repugnaunt /
Shall the body then wherein you mark of Iesus christ is printed / be polluted & defiled with so contrary / repugnant /
vmb dt n1 av c-crq pn22 vvb pp-f np1 np1 vbz vvn / vbi j-vvn cc vvn p-acp av j-jn / j /
(3) sermon (DIV1)
8
Image 26
576
and so wicked abominations? Also the lordes supper / is it receaved in the minde only /
and so wicked abominations? Also the Lords supper / is it received in the mind only /
cc av j n2? av dt ng1 n1 / vbz pn31 vvn p-acp dt n1 av-j /
(3) sermon (DIV1)
8
Image 26
577
and not also in the hands and mouth? Hath god engraven in our bodies the armes & badges of his sōne /
and not also in the hands and Mouth? Hath god engraven in our bodies the arms & badges of his son /
cc xx av p-acp dt n2 cc n1? vhz n1 vvn p-acp po12 n2 dt n2 cc n2 pp-f po31 n1 /
(3) sermon (DIV1)
8
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578
that we afterward shold pollute our selves wt all vncleannes / wt most foul spotes & shame /
that we afterwards should pollute our selves with all uncleanness / with most foul spotes & shame /
cst pns12 av vmd vvi po12 n2 p-acp d n1 / p-acp av-ds j fw-la cc np1-n /
(3) sermon (DIV1)
8
Image 26
579
& so vnsemly deform our selves /
& so vnsemly deform our selves /
cc av av-j vvi po12 n2 /
(3) sermon (DIV1)
8
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580
yt no kīde nor likenes of christiā bewtie shold appear? It is not leaful in coynīg one pece of gold to prīte two cōtrarie coynes /
that no kind nor likeness of christian beauty should appear? It is not leaful in coining one piece of gold to print two contrary coins /
pn31 dx n1 ccx n1 pp-f njp n1 vmd vvi? pn31 vbz xx j p-acp vvg crd n1 pp-f n1 pc-acp vvi crd n-jn n2 /
(3) sermon (DIV1)
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581
nether to set two sealls the one repūgnaūt to ye other / vnto one writīg: & shal a mortal man take vpon hime to countrefete and corrupt baptisme /
neither to Set two sealls the one repungnaunt to you other / unto one writing: & shall a Mortal man take upon hime to countrefete and corrupt Baptism /
av-dx pc-acp vvi crd n2 dt crd j p-acp pn22 j-jn / p-acp crd n1: cc vmb dt j-jn n1 vvi p-acp n1 pc-acp vvi cc j n1 /
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8
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582
and the moste holy supper of Iesus Christ /
and the most holy supper of Iesus christ /
cc dt av-ds j n1 pp-f np1 np1 /
(3) sermon (DIV1)
8
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583
& also be bold to say yt ther is no evel in so great and mischevous a fact? Soche men truly ar worthye /
& also be bold to say that there is no evil in so great and mischievous a fact? Such men truly Are worthy /
cc av vbi j pc-acp vvi pn31 a-acp vbz dx j-jn p-acp av j cc j dt n1? d n2 av-j vbr j-jn /
(3) sermon (DIV1)
8
Image 27
584
that their servaūtes shold perswade and make them beleve / thei have a great pleasur to do them service when not wtstandīg /
that their Servants should persuade and make them believe / they have a great pleasure to do them service when not withstanding /
cst po32 n2 vmd vvi cc vvi pno32 vvb / pns32 vhb dt j n1 pc-acp vdi pno32 n1 c-crq xx vvg /
(3) sermon (DIV1)
8
Image 27
585
they geve them selves to slepe / pleasurs and al jdlenes / & do not move one finge to do any worke at all.
they give them selves to sleep / pleasures and all jdlenes / & do not move one Fringe to do any work At all.
pns32 vvb pno32 n2 pc-acp vvi / n2 cc d n1 / cc vdb xx vvi crd zz pc-acp vdi d n1 p-acp d.
(3) sermon (DIV1)
8
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586
Yf they say it is not alike reason /
If they say it is not alike reason /
cs pns32 vvb pn31 vbz xx av-j n1 /
(3) sermon (DIV1)
8
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587
by cause we have nede of their labour that be vndre vs: j āswer although god have nonede of vs /
by cause we have need of their labour that be under us: j answer although god have nonede of us /
p-acp n1 pns12 vhb n1 pp-f po32 n1 cst vbb p-acp pno12: crd n1 cs n1 vhb vvn pp-f pno12 /
(3) sermon (DIV1)
8
Image 27
588
yet for that he wil vse our labour / service / and obediēce / to serve and honour him /
yet for that he will use our labour / service / and Obedience / to serve and honour him /
av c-acp cst pns31 vmb vvi po12 n1 / n1 / cc n1 / pc-acp vvi cc vvi pno31 /
(3) sermon (DIV1)
8
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589
truely it is to moche vnsemely / & for vs the greatest shame and infamye / to do all thing other wise then he will /
truly it is to much unseemly / & for us the greatest shame and infamy / to do all thing other wise then he will /
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(3) sermon (DIV1)
8
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590
and cleane to be void of the studye and dutye whiche we owe vnto him / yea our shame is so moche the greater /
and clean to be void of the study and duty which we owe unto him / yea our shame is so much the greater /
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(3) sermon (DIV1)
8
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591
that the worm of the earth, and an vnliving creature shall requiere more power over vs / & honour then his creatour.
that the worm of the earth, and an vnliving creature shall requiere more power over us / & honour then his creator.
cst dt n1 pp-f dt n1, cc dt j n1 vmb n1 dc n1 p-acp pno12 / cc n1 av po31 n1.
(3) sermon (DIV1)
8
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592
But yet we must talk with thes beastes more plainly.
But yet we must talk with these beasts more plainly.
p-acp av pns12 vmb vvi p-acp d n2 av-dc av-j.
(3) sermon (DIV1)
8
Image 27
593
They say it is leafull for them to fein and cloke what so ever they will emong the papists /
They say it is leafull for them to feign and cloak what so ever they will among the Papists /
pns32 vvb pn31 vbz j p-acp pno32 pc-acp vvi cc vvi r-crq av av pns32 vmb p-acp dt n2 /
(3) sermon (DIV1)
8
Image 27
594
and to conforme them selves to that maner and fashion of religion / whiche is thought most apt to norish superstition.
and to conform them selves to that manner and fashion of Religion / which is Thought most apt to nourish Superstition.
cc pc-acp vvi pno32 n2 p-acp d n1 cc n1 pp-f n1 / r-crq vbz vvn ds j pc-acp vvi n1.
(3) sermon (DIV1)
8
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595
Who is he then that geveth them bread to be fed with all ther? Who doth make the grownd fertile to bring forth fruit? If god do fede & norishe them ī thos places wher thei dwell as he doth all other men in the other partes of the earth /
Who is he then that Giveth them bred to be fed with all there? Who does make the ground fertile to bring forth fruit? If god do fede & nourish them in those places where they dwell as he does all other men in the other parts of the earth /
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(3) sermon (DIV1)
8
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596
why do thei not honour the gever of that benefite with that part of themselfe /
why do they not honour the gever of that benefit with that part of themselves /
uh-crq vdb pns32 xx vvi dt n1 pp-f d n1 p-acp d n1 pp-f px32 /
(3) sermon (DIV1)
8
Image 27
597
whiche is so bountefully norished of him? Why do they rather obei and serve the devel with theyr bodies? Yf thes men were in any parte christians /
which is so bountefully nourished of him? Why do they rather obei and serve the Devil with their bodies? If these men were in any part Christians /
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(3) sermon (DIV1)
8
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598
j wold vse with thē more waighty and hygher reasons: and j wold aske of them /
j would use with them more weighty and higher Reasons: and j wold ask of them /
crd vmd vvi p-acp pno32 av-dc j cc jc n2: cc crd n1 vvi pp-f pno32 /
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8
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599
to what end we lyve in this world / and wher vnto our lyfe ought to be referred.
to what end we live in this world / and where unto our life ought to be referred.
pc-acp q-crq n1 pns12 vvb p-acp d n1 / cc c-crq p-acp po12 n1 vmd pc-acp vbi vvn.
(3) sermon (DIV1)
8
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600
But o miserable case that they whiche with subtleties and shiftes will dally with god / ar so brutishe / that they must be handled /
But oh miserable case that they which with subtleties and shifts will dally with god / Are so brutish / that they must be handled /
p-acp uh j n1 cst pns32 r-crq p-acp n2 cc n2 vmb vvi p-acp n1 / vbr av j / cst pns32 vmb vbi vvn /
(3) sermon (DIV1)
8
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601
as men not only destitute of gods spirit / but in a maner void of naturall common sence.
as men not only destitute of God's Spirit / but in a manner void of natural Common sense.
c-acp n2 xx av-j j pp-f n2 n1 / cc-acp p-acp dt n1 j pp-f j j n1.
(3) sermon (DIV1)
8
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602
They think this is a sufficient excuse / to saye / they do nothing in this kinde / but for feare of perill and daungere /
They think this is a sufficient excuse / to say / they do nothing in this kind / but for Fear of peril and daungere /
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(3) sermon (DIV1)
8
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603
but yf this colour may take place / then must we say that Ioseph shold have done none evel /
but if this colour may take place / then must we say that Ioseph should have done none evil /
cc-acp cs d n1 vmb vvi n1 / cs vmb pns12 vvi cst np1 vmd vhi vdn pix j-jn /
(3) sermon (DIV1)
8
Image 27
604
yf he had committed whordom with his maistres when it was violently offered him / seing he shold not have folowed his own will /
if he had committed whoredom with his masters when it was violently offered him / sing he should not have followed his own will /
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(3) sermon (DIV1)
8
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605
but have geven place to necessitie & violence whiche she did vnto him. It shold have bene a foolish fact of him /
but have given place to necessity & violence which she did unto him. It should have be a foolish fact of him /
cc-acp vhi vvn n1 p-acp n1 cc n1 r-crq pns31 vdd p-acp pno31. pn31 vmd vhi vbn dt j n1 pp-f pno31 /
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606
to entre soche perill and infamie / as after ward he suffred by the false accusation of ye naughty woman /
to enter such peril and infamy / as After ward he suffered by the false accusation of the naughty woman /
pc-acp vvi d n1 cc n1 / c-acp p-acp n1 pns31 vvd p-acp dt j n1 pp-f dt j n1 /
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607
seing he might have escaped thos evels yf he had accōplished hir will. But we ought rather to folow ye exāple of Ioseph /
sing he might have escaped those evils if he had accomplished his will. But we ought rather to follow you Exampl of Ioseph /
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(3) sermon (DIV1)
8
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608
and alowe the testimonie of the holy ghoste / who doth commend his constancye.
and allow the testimony of the holy ghost / who does commend his constancy.
cc vvi dt n1 pp-f dt j n1 / r-crq vdz vvi po31 n1.
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8
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609
If ther be no wickednes in taking vpon vs jdolatrouse religion when we do it to avoid the raging crueltie of the papistes / the servaunt shall not sinn / who for his masters pleasure / shall playe the bawde / kill / and playe the traitour / for fear to displease him / vndre whos power he is.
If there be no wickedness in taking upon us jdolatrouse Religion when we do it to avoid the raging cruelty of the Papists / the servant shall not sin / who for his Masters pleasure / shall play the bawd / kill / and play the traitor / for Fear to displease him / under whose power he is.
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(3) sermon (DIV1)
8
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610
But j abide to longe in this mater / wher in (as j said before) ther is no doubt or difficultie.
But j abide to long in this mater / where in (as j said before) there is no doubt or difficulty.
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(3) sermon (DIV1)
8
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611
It shall not befarr frō the purpose to cōsidre in to how great confusjon thei falle /
It shall not befarr from the purpose to Consider in to how great confusjon they fall /
pn31 vmb xx vvi p-acp dt n1 pc-acp vvi p-acp p-acp c-crq j n1 pns32 vvi /
(3) sermon (DIV1)
8
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612
whiche travail with al their craftes to escape gods judgmēt. Others ther be yt have foūd an other shyft & stertīg holle / thei graunt /
which travail with all their crafts to escape God's judgement. Others there be that have found an other shift & starting holle / they grant /
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(3) sermon (DIV1)
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613
yt the su { per } stition of the gētles is a wicked & detestable religiō /
that the sum { per } stition of the Gentiles is a wicked & detestable Religion /
pn31 dt n1 { fw-la } n1 pp-f dt n2-j vbz dt j cc j n1 /
(3) sermon (DIV1)
8
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614
but it is not all on reason of thes & ye superstitiōs whiche arr in ye papisme.
but it is not all on reason of these & you superstitions which arr in the papism.
cc-acp pn31 vbz xx d p-acp n1 pp-f d cc pn22 n2 r-crq vb2r p-acp dt n1.
(3) sermon (DIV1)
8
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615
As though all the false religiō yt ever was emōg ye heithē / was not a corruptīg & depravatiō of the true religion of god.
As though all the false Religion that ever was among you heithen / was not a corrupting & depravation of the true Religion of god.
p-acp cs d dt j n1 pn31 av vbds p-acp pn22 av / vbds xx dt j-vvg cc n1 pp-f dt j n1 pp-f n1.
(3) sermon (DIV1)
8
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616
From whēce did ye heathen draw & tak to them selves ye yr ceremonies but of the holy fathers? In which doīg this was their great fault /
From whence did you heathen draw & taken to them selves you yr ceremonies but of the holy Father's? In which doing this was their great fault /
p-acp q-crq vdd pn22 n-jn vvi cc vvn p-acp pno32 n2 pn22 vvb n2 p-acp pp-f dt j n2? p-acp r-crq vdg d vbds po32 j n1 /
(3) sermon (DIV1)
8
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617
yt thei depraved & vtterly { per } verted thos thīgs whiche thei had receaved / well & wisely īstituted of god.
that they depraved & utterly { per } verted those things which they had received / well & wisely instituted of god.
pn31 pns32 vvn cc av-j { fw-la } vvn d n2 r-crq pns32 vhd vvn / uh-av cc av-j vvn pp-f n1.
(3) sermon (DIV1)
8
Image 28
618
But yet al the abominatiōes yt ever wer in the world have bene cloked wt a bewtiful title of god hī selfe & ye culture of his religiō. But thos coūtrefet religions / had never yt cōmēdation / power & authoritie /
But yet all the abominationes that ever were in the world have be cloaked with a beautiful title of god hī self & you culture of his Religion. But those countrefet Religions / had never that commendation / power & Authority /
p-acp av d dt n2 pn31 av vbdr p-acp dt n1 vhb vbn vvn p-acp dt j n1 pp-f n1 zz n1 cc pn22 n1 pp-f po31 n1. p-acp d j-jn n2 / vhn av-x pn31 n1 / n1 cc n1 /
(3) sermon (DIV1)
8
Image 28
619
yt god did at any time ap { pro } ve thos services & cōgregations / or yt faithful mē did vse & frequēt them.
that god did At any time Apostle { Pro } we those services & congregations / or that faithful men did use & frequent them.
pn31 n1 vdd p-acp d n1 fw-mi { fw-la } pns12 d n2 cc n2 / cc pn31 j n2 vdd vvi cc vvi pno32.
(3) sermon (DIV1)
8
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620
Goo to let vs { pro } cede forther.
Goo to let us { Pro } cede further.
vvb pc-acp vvi pno12 { fw-la } fw-la av-jc.
(3) sermon (DIV1)
8
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621
Although j shold graūt the jdolatrie of the papistes to be vnlike & differ from the su { per } stition of the old gētles /
Although j should grant the Idolatry of the Papists to be unlike & differ from the sum { per } stition of the old Gentiles /
cs crd vmd vvb dt n1 pp-f dt njp2 pc-acp vbi j cc vvi p-acp dt n1 { fw-la } n1 pp-f dt j n2-j /
(3) sermon (DIV1)
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622
yet cā thei not denye but god so earnestly dide forbid the religiō wickedly set vp ī be thel /
yet can they not deny but god so earnestly died forbid the Religion wickedly Set up in be thel /
av vmb pns32 xx vvi p-acp n1 av av-j vvd vvi dt n1 av-j vvn a-acp p-acp vbi n1 /
(3) sermon (DIV1)
8
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623
as al other su { per } stitiōs which were īstituted & celebrated īother places.
as all other sum { per } stitions which were instituted & celebrated inother places.
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Whē ye calves were erected ī Dā & Bethel this was īstituted & done ūdre a certaīe colour of his naē wt had brought his people out of egipt & iet ye same religiō wt was yer appoīted is manifestly agaīst the doctrine of ye law.
When you calves were erected in Dan & Bethel this was instituted & done under a certain colour of his naen with had brought his people out of egypt & jet you same Religion with was year appointed is manifestly against the Doctrine of the law.
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God doth cōdēne al thos ye goeth thither to defile and pollute them selves.
God does condemn all those the Goes thither to defile and pollute them selves.
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And truly ye supper of Ies { us } Christ & the popish mass arr no less repugnaūt and cōtrarie the on to the other then the sacrifices of Moses and Ieroboam.
And truly the supper of Ies { us } christ & the popish mass arr no less repugnant and contrary the on to the other then the Sacrifices of Moses and Jeroboam.
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From whence then is this vispensation and licence to goo and here mass vndre this colour yt the supper of Iesus Christe is but transformed yea rather in dede deformed? But j say and affirme cōtrariwaise /
From whence then is this vispensation and licence to goo and Here mass under this colour that the supper of Iesus Christ is but transformed yea rather in deed deformed? But j say and affirm contrariwaise /
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that all they that do fear god truly & honour him godlily / ought so moche the more to hate & detest it /
that all they that do Fear god truly & honour him godlily / ought so much the more to hate & detest it /
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for that it doth more openly violat and profane the holy institution of Iesus Christe / then if it were not so repugnaunt and cōtrarie vnto the same.
for that it does more openly violate and profane the holy Institution of Iesus Christ / then if it were not so repugnant and contrary unto the same.
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Wherfore let vs kepe this common rule generally /
Wherefore let us keep this Common Rule generally /
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yt all the ordinaunce and inventions of mē proponed and takē in hād to corrupt the simple truth of gods word /
that all the Ordinance and Inventions of men proponed and taken in hand to corrupt the simple truth of God's word /
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& to pervert that religiō which he requireth & alloweth / arr veray sacrileges with whiche the Christian man / may in no wise communicate / without that iniurie and contumelye /
& to pervert that Religion which he requires & alloweth / arr very sacrileges with which the Christian man / may in no wise communicate / without that injury and contumely /
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whiche treadeth vndre feet gods honour most wickedly. I know wel jnough how grevous and vntolerable this severe judgmēt semeth to them /
which treadeth under feet God's honour most wickedly. I know well jnough how grievous and untolerable this severe judgement Seemeth to them /
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whiche wold after their own lust and delicat minde / be more nicely and mekly spoken to and taught.
which would After their own lust and delicate mind / be more nicely and mekly spoken to and taught.
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Wherin what wold they j shold doo? What moderatiō and lenitie shold j vse? Truly now j perceave how tendre and deintie they arr /
Wherein what wold they j should do? What moderation and lenity should j use? Truly now j perceive how tendre and dainty they arr /
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j covet so moche as may be to spare them / but both j and they must be condemned so sone as god hath spoken:
j covet so much as may be to spare them / but both j and they must be condemned so soon as god hath spoken:
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therfore yf we will tendre our own salvation / let vs take it in good parte. They say they fīd no mā more severe and sharp then j am /
Therefore if we will tendre our own salvation / let us take it in good part. They say they find no man more severe and sharp then j am /
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but j will declare vnto them / on the other parte / that j handle them more mekly & tendrely /
but j will declare unto them / on the other part / that j handle them more mekly & tendrely /
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thē the truth of the cause / the worthines of gods name / and their own salvation did requier.
them the truth of the cause / the worthiness of God's name / and their own salvation did require.
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Which thing being so in dede /
Which thing being so in deed /
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truly they can not excuse and deliver them selves from the necessitie of that dutie and testimonie /
truly they can not excuse and deliver them selves from the necessity of that duty and testimony /
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that the prophet Ieremie doth requier of the Iues captives in Babylon whom he not only forbiddeth to come near ye abominations of the Chaldeans /
that the Prophet Ieremie does require of the Iues captives in Babylon whom he not only forbiddeth to come near you abominations of the Chaldeans /
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or colourably and feinedly to geve any consent to them /
or colorably and feinedly to give any consent to them /
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but also doth geve a plain commaundement yt they shold declare the wicked religion of the Chaldeans to be vnto them a most filthye savour.
but also does give a plain Commandment that they should declare the wicked Religion of the Chaldeans to be unto them a most filthy savour.
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You shall say to them (saith the prophet Ieremie) the gods which have not made hevē and earth shal perish both out frō ye the earth / and also from vndre hevē.
You shall say to them (Says the Prophet Ieremie) the God's which have not made heaven and earth shall perish both out from you the earth / and also from under heaven.
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Ther is also in this place an other circumstaūce to be marked / that when the prophet had written his boke in Hebrue /
There is also in this place an other circumstance to be marked / that when the Prophet had written his book in Hebrew /
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yet he put in this sentence exprest in the cōmō vulgar speache of ye Caldeās / as though he wold by this meās / constrain the jewes / to chaunge frō their tūge /
yet he put in this sentence expressed in the Common Vulgar speech of the Chaldaeans / as though he would by this means / constrain the Jews / to change from their tongue /
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to the ende thei might more apertly profess ye hatred and disagremēt thei have wt ye wicked jdolatours.
to the end they might more apertly profess you hatred and disagreement they have with you wicked jdolatours.
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Now let our nice yonglings complain of me as though my adv { er } tismēt excadeth all measure /
Now let our Nicaenae Younglings complain of me as though my Advantage { er } tisment excadeth all measure /
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& yet j have not at any time desiered ye half part of yt dutye which ye prophet requiereth & asketh so earnestly.
& yet j have not At any time desired you half part of that duty which you Prophet requiereth & asks so earnestly.
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But what so ever be ye maner / other of my saing & moderation / or els of mi silēce & taciturnitie /
But what so ever be you manner / other of my saying & moderation / or Else of mi silence & taciturnity /
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never ye less we ar tied & boūde to that law which god doth geve vnto vs /
never you less we Are tied & bound to that law which god does give unto us /
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And truly it is not wtout a cause / yt god speakīg to his faith full / saith to them /
And truly it is not without a cause / that god speaking to his faith full / Says to them /
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you ar my witnesses & my servaunt whō j have chosen. Wherfore who so ever wil prove him selfe to be a membre of Iesus Christe /
you Are my Witnesses & my servant whom j have chosen. Wherefore who so ever will prove him self to be a member of Iesus Christ /
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ought by al waies to declare / that ye praise & honour of gods name doth so apertain to him /
ought by all ways to declare / that you praise & honour of God's name does so appertain to him /
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that thei which by their faining do hide & burie ye testimonie of his truthe / do leave them selves inexcusable.
that they which by their feigning do hide & bury you testimony of his truth / do leave them selves inexcusable.
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What j praie you is to be thought of thē ye do al yeirlyfe time subv { er } t ye same? Of what sort ar yei yt do not ōly hide ye { pro } fessiō of ye Christiā religiō /
What j pray you is to be Thought of them you do all yeirlyfe time subv { er } tO the same? Of what sort Are yei that do not only hide you { Pro } fession of the Christian Religion /
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& sheweth no tokē ye rof before mē / but also cōmitteth many things / & thosmost cōtrarie & vnsemely /
& shows no token you rof before men / but also Committeth many things / & thosmost contrary & unseemly /
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This yerfore resteth that gods childr̄e wc live wher yes impurities & abomīatiōs remaī / doo mourne after ye example of ye godly mā •oth /
This yerfore rests that God's children which live where yes Impurities & abominations remain / do mourn After you Exampl of the godly man •oth /
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and also speak so frely against so many & so great abominable vices of mē / as god shal geve to them power & oportunitie.
and also speak so freely against so many & so great abominable vices of men / as god shall give to them power & opportunity.
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Let vs now com to shew certaine kīds of jdolatries / which ar of most estimatiō in yt is daies. Emōg which sort / ye mass is chefe /
Let us now come to show certain Kinds of Idolatries / which Are of most estimation in that is days. Among which sort / the mass is chief /
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wherof j have towcht somthīg before. For although it be so famouse & notable blasp.
whereof j have towcht something before. For although it be so famous & notable blasp.
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both ī absurdite & greatnes of mischef yt nothīg cā be imagined mor fowl & wicked /
both in absurdite & greatness of mischief that nothing can be imagined mor fowl & wicked /
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yet stil beyer patrōs foūd for ā evel cause / which do trifil forth ī this { per } t. But wil yei nil yei /
yet still beyer Patrons found for and evil cause / which do trifil forth in this { per } tO. But wil yei nil yei /
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yei shal be cōpelled to cōfess this yt j saie / ye ye mass by it selfe is a denial of Ie. Christs death /
yei shall be compelled to confess this that j say / you you mass by it self is a denial of Ie. Christ death /
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& a certaī sacrilege invēted & ordeined by satā to abolish ye sacrament of ye supp.
& a certain sacrilege invented & ordained by satan to Abolah you sacrament of you supp.
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Nether ar yei able to denie but yt yer invocatiō of saints / & suffrages for ye dead / ar wicked abuses /
Neither Are yei able to deny but that year invocation of Saints / & suffrages for you dead / Are wicked Abuses /
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wherby yt īnvocatiō of of gods n̄a /
whereby that innvocation of of God's nam /
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a thīg of al o yer most holi is { pro } faned And yei who emōge yepapist.
a thing of all oh year most holy is { Pro } fan And yei who among yepapist.
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do defile yem selves wt yes aboīnatiōs do thīk thē selves giltie of no fawlte.
do defile yem selves with yes aboinnations do think them selves guilty of no fawlte.
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What shold we do say yei? It is not leaful for vs to correct & amēd thos thīgs /
What should we do say yei? It is not leaful for us to correct & amend those things /
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wt we know evel & faultie /
with we know evil & faulty /
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we ar { pri } vat mē & yeiye have ye power & publike autoritie do earnestly defēd yes thīgs.
we Are { Pray } what men & yeiye have the power & public Authority do earnestly defend yes things.
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Therfore we must suffer that violēt necessitie. Igraunt al this to be true. But j say this is not to the purpose.
Therefore we must suffer that violent necessity. I grant all this to be true. But j say this is not to the purpose.
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It belōgth not to their office to correct and apoint a common ordre for the people /
It belongeth not to their office to correct and appoint a Common ordre for the people /
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nether doth any mā requier this at their hand / yet nevertheless they arr admonished to amend them selves /
neither does any man require this At their hand / yet nevertheless they arr admonished to amend them selves /
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and to institute an honest and manerly behavour of privat lyfe / which thing without, al doubt pertaineth to their duytye.
and to institute an honest and mannerly behaviour of private life / which thing without, all doubt pertaineth to their duytye.
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Nether do we commaund thē to clense the temples and the cōmon streates / but that everie man kepe his owne bodye and hart in puritie and holines /
Neither doe we command them to cleanse the Temples and the Common streets / but that every man keep his own body and heart in purity and holiness /
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and labour by all meanes that god may be honoured / served / & obeied / in his own house.
and labour by all means that god may be honoured / served / & obeyed / in his own house.
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For thes arr farr vnlyke and moche dissonaunt / to abolishe ye mass in any region / and not to be presēt at it /
For these arr Far unlike and much dissonant / to Abolah you mass in any region / and not to be present At it /
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when as the vse therof and that religion can by no other means be letted. But they repete and jterate their saing / that is /
when as the use thereof and that Religion can by no other means be letted. But they repete and jterate their saying / that is /
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that they do not denie the death and passion of Iesus Christe / seing / they have no soche purpose /
that they do not deny the death and passion of Iesus Christ / sing / they have no such purpose /
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to worship it in their minde. But j do aske of them /
to worship it in their mind. But j doe ask of them /
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what is ye a Christen man doth confess with his mouthe, but that same ye he beleveth in his hart? This is plain and manifest jnough /
what is you a christian man does confess with his Mouth, but that same the he Believeth in his heart? This is plain and manifest jnough /
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(3) sermon (DIV1)
8
Image 31
685
that this thing whiche they do / is most disagreinge with the confession of faith. So that /
that this thing which they do / is most disagreeing with the Confessi of faith. So that /
cst d n1 r-crq pns32 vdb / vbz av-ds vvg p-acp dt n1 pp-f n1. av cst /
(3) sermon (DIV1)
8
Image 31
686
as moche as in thē lieth /
as much as in them lies /
c-acp av-d c-acp p-acp pno32 vvz /
(3) sermon (DIV1)
8
Image 31
687
they do not only hyde the true & propre testimonye of faith but also do vtterly denye & forsake it.
they do not only hide the true & proper testimony of faith but also do utterly deny & forsake it.
pns32 vdb xx av-j vvi dt j cc j n1 pp-f n1 cc-acp av vdb av-j vvi cc vvb pn31.
(3) sermon (DIV1)
8
Image 31
688
I will yet talk with them somthing more familiarly and plainely.
I will yet talk with them something more familiarly and plainly.
pns11 vmb av vvi p-acp pno32 pi av-dc av-jn cc av-j.
(3) sermon (DIV1)
8
Image 31
689
For the papistes do say the mass is a sacrifice wherin they will offer Iesus Christe to recōcile thē selves to god. But if this be so /
For the Papists do say the mass is a sacrifice wherein they will offer Iesus Christ to reconcile them selves to god. But if this be so /
p-acp dt njp2 vdb vvi dt n1 vbz dt n1 c-crq pns32 vmb vvi np1 np1 pc-acp vvi pno32 n2 p-acp n1. p-acp cs d vbb av /
(3) sermon (DIV1)
8
Image 31
690
it foloweth that Iesus Christe hath not optained ūto vs by his death righteousnes and eternall salvation.
it Followeth that Iesus Christ hath not obtained unto us by his death righteousness and Eternal salvation.
pn31 vvz cst np1 np1 vhz xx vvn p-acp pno12 p-acp po31 n1 n1 cc j n1.
(3) sermon (DIV1)
8
Image 31
691
Let them seke al the compases and shyftes thei will / yet must they come hervnto / that all whiche go to mass, vndre the name of devotion and religion /
Let them seek all the compases and shifts they will / yet must they come hereunto / that all which go to mass, under the name of devotion and Religion /
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(3) sermon (DIV1)
8
Image 31
692
do { pro } fess that they consent ther with.
do { Pro } fess that they consent there with.
vdb { fw-la } vvb cst pns32 vvb a-acp p-acp.
(3) sermon (DIV1)
8
Image 31
693
Therfore as moche truly as in them lieth they shewe ye thei have not their redemption perfect jnough by ye death of Iesus Christe.
Therefore as much truly as in them lies they show you they have not their redemption perfect jnough by you death of Iesus Christ.
av c-acp d av-j c-acp p-acp pno32 vvz pns32 vvb pn22 pns32 vhb xx po32 n1 j av-d p-acp pn22 n1 pp-f np1 np1.
(3) sermon (DIV1)
8
Image 31
694
Ther be many that speake not so largely / nether suffer their talk to wandre thorowout all sortes of masses / that is to saye sacrileges.
There be many that speak not so largely / neither suffer their talk to wander throughout all sorts of masses / that is to say sacrileges.
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(3) sermon (DIV1)
8
Image 31
695
Thei choose owt one kīde of masses only & yt thei defēde: it is called ye parish mass / or ye high mass /
They choose out one kind of masses only & that they defend: it is called you parish mass / or you high mass /
pns32 vvb av crd n1 pp-f n2 av-j cc pn31 pns32 vvi: pn31 vbz vvn pn22 n1 n1 / cc pn22 j n1 /
(3) sermon (DIV1)
8
Image 31
696
for in this ye i thīke ther is more liknes & agreing wt ye sup { per } of Iesus Christe.
for in this you i think there is more likeness & agreeing with you sup { per } of Iesus Christ.
c-acp p-acp d pn22 pns11 vvb pc-acp vbz dc n1 cc vvg p-acp pn22 vvi { fw-la } pp-f np1 np1.
(3) sermon (DIV1)
8
Image 31
697
And truly it might be said not vnaptly / yt al masses which arr said both of ye prestes of the lowest degree / & also of ye canōs /
And truly it might be said not unaptly / that all masses which arr said both of you Priests of the lowest degree / & also of the Canonas /
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(3) sermon (DIV1)
8
Image 31
698
or of thos prestes yt have certaī chappels /
or of those Priests that have certain Chapels /
cc pp-f d n2 pn31 vhi j n2 /
(3) sermon (DIV1)
8
Image 31
699
& al other which ar foūded by any mānes will or yt ar so saleable ye thei be sett forth daily to sale /
& all other which Are founded by any Man's will or that Are so saleable you they be Set forth daily to sale /
cc d n-jn r-crq vbr vvn p-acp d ng1 n1 cc pn31 vbi av j pn22 pns32 vbb vvn av av-j p-acp n1 /
(3) sermon (DIV1)
8
Image 31
700
yt al thes j say ar not vnlike to harlots which in ye stewes setting them selves to sale wtout all shame & honestiel /
that all these j say Are not unlike to harlots which in you Stews setting them selves to sale without all shame & honestiel /
pn31 d d crd n1 vbr xx av-j p-acp n2 r-crq p-acp pn22 n2 vvg pno32 n2 p-acp n1 p-acp d n1 cc fw-ge /
(3) sermon (DIV1)
8
Image 32
701
do make ther bodies cōmō to al mē /
do make their bodies Common to all men /
vdb vvi po32 n2 j p-acp d n2 /
(3) sermon (DIV1)
8
Image 32
702
but ye high mass to be veray like yt same harlot wt doth craftely abvse the honest name of an husbād / to hide her vnshāfastnes /
but you high mass to be very like that same harlot with does craftily abuse the honest name of an husband / to hide her vnshanfastnes /
cc-acp pn22 j n1 pc-acp vbi av av-j pn31 d n1 p-acp vdz av-j vvi dt j n1 pp-f dt n1 / pc-acp vvi po31 n1 /
(3) sermon (DIV1)
8
Image 32
703
& to retain and defēd the estimatiō of an honest & chaste wife. Although this similitude doth not agree on everie parte /
& to retain and defend the estimation of an honest & chaste wife. Although this similitude does not agree on every part /
cc pc-acp vvi cc vvi dt n1 pp-f dt j cc j n1. cs d n1 vdz xx vvi p-acp d n1 /
(3) sermon (DIV1)
8
Image 32
704
because yt an harlot joyned in matrimonie to an husband will have som shāfastnes and modestie /
Because that an harlot joined in matrimony to an husband will have Some shamefastness and modesty /
c-acp pn31 dt n1 vvn p-acp n1 p-acp dt n1 vmb vhi d n1 cc n1 /
(3) sermon (DIV1)
8
Image 32
705
yt she wil not set forth and make herself cōmon to all yt cometh: but the parish or high mass is an whorish jdolatrie of al other most cōmon /
that she will not Set forth and make herself Common to all that comes: but the parish or high mass is an whorish Idolatry of all other most Common /
pn31 pns31 vmb xx vvi av cc vvi px31 j p-acp d pn31 vvz: cc-acp dt n1 cc j n1 vbz dt j n1 pp-f d j-jn av-ds j /
(3) sermon (DIV1)
8
Image 32
706
readie & set forth to al mennes desiers & wicked lustes: although thes filthie bawdes / doo colour and smoth here wt this colour and soche bewty /
ready & Set forth to all men's Desires & wicked lusts: although these filthy bawds / do colour and smooth Here with this colour and such beauty /
j cc vvn av p-acp d ng2 n2 cc j n2: cs d j n2 / vdi n1 cc j av p-acp d n1 cc d n1 /
(3) sermon (DIV1)
8
Image 32
707
yt thei retaine stil som relikes of Iesus Christes supper.
that they retain still Some Relics of Iesus Christ's supper.
pn31 pns32 vvb av d n2 pp-f np1 npg1 n1.
(3) sermon (DIV1)
8
Image 32
708
It is wt thes as wt the thefe who braggeth and bosteth him self then more highly & gloriouslie /
It is with these as with the thief who braggeth and boasteth him self then more highly & gloriously /
pn31 vbz p-acp d c-acp p-acp dt n1 r-crq vvz cc vvz pno31 n1 av av-dc av-j cc av-j /
(3) sermon (DIV1)
8
Image 32
709
when he hath wōne & is clothed wt the spoiles of him / whō he hath staine and whos horse he rideth on. We / saie they /
when he hath won & is clothed with the spoils of him / whom he hath stain and whose horse he rides on. We / say they /
c-crq pns31 vhz vvn cc vbz vvn p-acp dt n2 pp-f pno31 / qo-crq pns31 vhz n1 cc rg-crq n1 pns31 vvz a-acp. pns12 / vvb pns32 /
(3) sermon (DIV1)
8
Image 32
710
seke the supper of Iesus Christe / and when we can not being opprest vndre that tyrannie / wher in we dwell / have the same pure /
seek the supper of Iesus Christ / and when we can not being oppressed under that tyranny / where in we dwell / have the same pure /
vvi dt n1 pp-f np1 np1 / cc c-crq pns12 vmb xx vbg vvn p-acp d n1 / c-crq p-acp pns12 vvb / vhb dt d j /
(3) sermon (DIV1)
8
Image 32
711
we must be content with that whiche is left to vs / loking for the helping hand of God.
we must be content with that which is left to us / looking for the helping hand of God.
pns12 vmb vbi j p-acp d r-crq vbz vvn p-acp pno12 / vvg p-acp dt j-vvg n1 pp-f np1.
(3) sermon (DIV1)
8
Image 32
712
Forsoth a goodly and pretie excuse. By cause they have no right and perfect vse / of the supper /
Forsooth a goodly and pretty excuse. By cause they have no right and perfect use / of the supper /
uh dt j cc j n1. p-acp n1 pns32 vhb dx n-jn cc j n1 / pp-f dt n1 /
(3) sermon (DIV1)
8
Image 32
713
as though they had gotten a proviso /
as though they had got a proviso /
c-acp cs pns32 vhd vvn dt n1 /
(3) sermon (DIV1)
8
Image 32
714
they witness and openly profess that they have not Iesus Christe the eternall and only preste and therfore everie weke do seke a new sacrifice / to put away their sinnes.
they witness and openly profess that they have not Iesus Christ the Eternal and only pressed and Therefore every Week do seek a new sacrifice / to put away their Sins.
pns32 vvi cc av-j vvi cst pns32 vhb xx np1 np1 dt j cc av-j vvd cc av d n1 vdb vvi dt j n1 / pc-acp vvd av po32 n2.
(3) sermon (DIV1)
8
Image 32
715
For all this is in the high mass as well as in that wt is said in the name of Nicholas or for the dead.
For all this is in the high mass as well as in that with is said in the name of Nicholas or for the dead.
p-acp d d vbz p-acp dt j n1 c-acp av c-acp p-acp cst p-acp vbz vvn p-acp dt n1 pp-f np1 cc p-acp dt j.
(3) sermon (DIV1)
8
Image 32
716
In wt thing thei fein them selves to worshipe an jdole / and yet do boste yt thei seke Iesus Christe:
In with thing they feign them selves to worship an jdole / and yet do boast that they seek Iesus Christ:
p-acp p-acp n1 pns32 vvb pno32 n2 pc-acp vvi dt n1 / cc av vdb vvi pn31 pns32 vvi np1 np1:
(3) sermon (DIV1)
8
Image 32
717
& be cause thei wold not seme to fight agaīst god wtout swerd or buckler / thei bring and obiect the autoritie of this or yt mān /
& be cause they would not seem to fight against god without sword or buckler / they bring and Object the Authority of this or that man /
cc vbi c-acp pns32 vmd xx vvi pc-acp vvi p-acp n1 p-acp n1 cc n1 / pns32 vvi cc vvi dt n1 pp-f d cc pn31 n1 /
(3) sermon (DIV1)
8
Image 32
718
as though the absolution of any one manne may exempt and deliv { er } them yt thei be not cōdemned of god.
as though the absolution of any one man may exempt and deliv { er } them that they be not condemned of god.
c-acp cs dt n1 pp-f d crd n1 vmb vvi cc vvi { fw-ge } pno32 pn31 pns32 vbb xx vvn pp-f n1.
(3) sermon (DIV1)
8
Image 32
719
I wil not saie yt thei lye egregiously / whē thei alege soch men as thei do for the defence of their cause.
I will not say that they lie egregiously / when they allege soch men as they do for the defence of their cause.
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(3) sermon (DIV1)
8
Image 32
720
But in case it wer so that a devout and godly man / wer somtime of this minde /
But in case it were so that a devout and godly man / wer sometime of this mind /
cc-acp p-acp n1 pn31 vbdr av cst dt j cc j n1 / fw-ge av pp-f d n1 /
(3) sermon (DIV1)
9
Image 32
721
that he thought it was nothing evell to come to the hygh mass / yet afterward when he knoweth the truth /
that he Thought it was nothing evil to come to the high mass / yet afterwards when he Knoweth the truth /
cst pns31 vvd pn31 vbds pix j-jn pc-acp vvi p-acp dt j n1 / av av c-crq pns31 vvz dt n1 /
(3) sermon (DIV1)
9
Image 32
722
yf he doth disalowe and condemne his former judgement / his latter is so moche the more to be beleved /
if he does disallow and condemn his former judgement / his latter is so much the more to be believed /
cs pns31 vdz vvi cc vvi po31 j n1 / po31 d vbz av av-d dt dc pc-acp vbi vvn /
(3) sermon (DIV1)
9
Image 32
723
for that God hath brought him / or rather compelled him to disalowe the same / & by cause he { per } ceveth & plainly knoweth /
for that God hath brought him / or rather compelled him to disallow the same / & by cause he { per } ceveth & plainly Knoweth /
c-acp cst np1 vhz vvn pno31 / cc av-c vvd pno31 pc-acp vvi dt d / cc p-acp n1 pns31 { fw-la } vvz cc av-j vvz /
(3) sermon (DIV1)
9
Image 32
724
that he is overcome in that thing whiche he before did greatly embrace and allowe. But what nede we herin to stirre the truth /
that he is overcome in that thing which he before did greatly embrace and allow. But what need we Herein to stir the truth /
cst pns31 vbz vvn p-acp d n1 r-crq pns31 a-acp vdd av-j vvi cc vvi. p-acp r-crq n1 pns12 zz pc-acp vvi dt n1 /
(3) sermon (DIV1)
9
Image 33
725
as yf we shold bloundre and trouble a water that is pure and clear.
as if we should bloundre and trouble a water that is pure and clear.
c-acp cs pns12 vmd av cc vvi dt n1 cst vbz j cc j.
(3) sermon (DIV1)
9
Image 33
726
Do thei think yt with the judgmēt and saing of a mortall man thei may stop god & hedge him in? We know that ther is nothīg besides the truth yt in judgment ought to prevaill with out the respect of any person. This mater is soche /
Do they think that with the judgement and saying of a Mortal man they may stop god & hedge him in? We know that there is nothing beside the truth that in judgement ought to prevail with out the respect of any person. This mater is such /
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(3) sermon (DIV1)
9
Image 33
727
yt the parish or hygh mass is īstituted to sacrifice Ies { us } Christe / and to reconcile the favour of god both for quick and dead /
that the parish or high mass is instituted to sacrifice Ies { us } Christ / and to reconcile the favour of god both for quick and dead /
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(3) sermon (DIV1)
9
Image 33
728
and also yt a pece of bread shold be ther worshipped as though it were ye sonne of god.
and also that a piece of bred should be there worshipped as though it were the son of god.
cc av pn31 av n1 pp-f n1 vmd vbi a-acp vvn c-acp cs pn31 vbdr dt n1 pp-f n1.
(3) sermon (DIV1)
9
Image 33
729
I do not examine thorowly all ye abominatiōs and wickednes / that arr in that mass for thei be almoste innumerable.
I do not examine thoroughly all you abominations and wickedness / that arr in that mass for they be almost innumerable.
pns11 vdb xx vvi av-j d pn22 n2 cc n1 / cst vb2r p-acp d n1 c-acp pns32 vbb av j.
(3) sermon (DIV1)
9
Image 33
730
But j do reherse only the worse and grosser. Now let them yt do but feine a consēt wt soche wickednes and corruptions /
But j doe rehearse only the Worse and grosser. Now let them that do but feign a consent with such wickedness and corruptions /
p-acp crd n1 vvi av-j dt jc cc jc. av vvb pno32 pn31 vdi p-acp vvi dt vvi p-acp d n1 cc n2 /
(3) sermon (DIV1)
9
Image 33
731
washe their hāds so clean as they will / yet shall thei never be more just and innocent then Pilate.
washe their hands so clean as they will / yet shall they never be more just and innocent then Pilate.
zz po32 n2 av j c-acp pns32 vmb / av vmb pns32 av-x vbi av-dc j cc j-jn cs np1.
(3) sermon (DIV1)
9
Image 33
732
But this is a mervaill yt thes good and religiouse parishioners at easter time do seke som by chappel / or som mock christian monk /
But this is a mervaill that these good and religious parishioners At easter time do seek Some by chapel / or Some mock christian monk /
p-acp d vbz dt n1 pn31 d j cc j n2 p-acp n1 n1 vdb vvi d p-acp n1 / cc d vvb njp n1 /
(3) sermon (DIV1)
9
Image 33
733
whiche may prepare & deliver vnto thē ye apish and coūtrefet supper. Yf ye hygh mass is most nearest ye supper of Iesus Christe / as thei say it is /
which may prepare & deliver unto them the apish and countrefet supper. If you high mass is most nearest you supper of Iesus Christ / as they say it is /
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(3) sermon (DIV1)
9
Image 33
734
why do yei not observe and kept it? But now after that thei have bene at the high mass every sōday thorow the year /
why do yei not observe and kept it? But now After that they have be At the high mass every sōday thorough the year /
uh-crq vdb fw-mi xx vvi cc vvd pn31? p-acp av p-acp cst pns32 vhb vbn p-acp dt j n1 d np1 p-acp dt n1 /
(3) sermon (DIV1)
9
Image 33
735
because thei wold seme to cōicat in the sacramēt of the sup { per } a right /
Because they would seem to conicat in the sacrament of the sup { per } a right /
c-acp pns32 vmd vvi pc-acp vvi p-acp dt n1 pp-f dt vvb { fw-la } dt av-jn /
(3) sermon (DIV1)
9
Image 33
736
thei sodenly shake of & forsake the hygh mass. But we shold not mervaill at soch incōstā ye cye /
they suddenly shake of & forsake the high mass. But we should not mervaill At soch inconstan you cye /
pns32 av-j vvb pp-f cc vvi dt j n1. cc-acp pns12 vmd xx vvi p-acp d n1 pn22 n1 /
(3) sermon (DIV1)
9
Image 33
737
for this is a sure & due punishmēt / for thē whiche have laid no foundation at any time of truth in ther minds /
for this is a sure & due punishment / for them which have laid no Foundation At any time of truth in their minds /
c-acp d vbz dt j cc j-jn n1 / c-acp pno32 r-crq vhb vvn dx n1 p-acp d n1 pp-f n1 p-acp po32 n2 /
(3) sermon (DIV1)
9
Image 33
738
ye they shold alwaies waver & be cōtrarie to them selves / in all thīgs yey do & take in hand.
you they should always waver & be contrary to them selves / in all things yey doe & take in hand.
pn22 pns32 vmd av vvi cc vbi n-jn p-acp pno32 n2 / p-acp d n2 j n1 cc vvi p-acp n1.
(3) sermon (DIV1)
9
Image 33
739
As towching yt same hypocriticall supper / j know that thei be of this mīde /
As touching that same hypocritical supper / j know that they be of this mind /
p-acp vvg pn31 d j n1 / crd vvi cst pns32 vbb pp-f d n1 /
(3) sermon (DIV1)
9
Image 33
740
that thei suppose it to be the greatest iniurye to them selves yt may be whē it is rebuked & im { pro } ved.
that they suppose it to be the greatest injury to them selves that may be when it is rebuked & im { Pro } ved.
cst pns32 vvb pn31 pc-acp vbi dt js n1 p-acp pno32 n2 pn31 vmb vbi c-crq pn31 vbz vvn cc pno31 { fw-la } n-vvn.
(3) sermon (DIV1)
9
Image 33
741
But what cā we do in that mater seīg it is nothīg agreable to Christes rule? Nether do j fide fault wt this yt thei do it secretly /
But what can we do in that mater sing it is nothing agreeable to Christ's Rule? Neither doe j fide fault with this that they do it secretly /
p-acp q-crq vmb pns12 vdi p-acp d fw-la vvi pn31 vbz pix j p-acp npg1 n1? j n1 crd fw-la n1 p-acp d pn31 pns32 vdb pn31 av-jn /
(3) sermon (DIV1)
9
Image 33
742
for j know that the supper was never better celebrated / nor more devoutly / then when the disciples went in to some secret place /
for j know that the supper was never better celebrated / nor more devoutly / then when the Disciples went in to Some secret place /
c-acp crd vvi cst dt n1 vbds av-x av-jc vvn / ccx av-dc av-j / cs c-crq dt n2 vvd p-acp p-acp d j-jn n1 /
(3) sermon (DIV1)
9
Image 33
743
to flye the tyrannye of the enimies. But her ar two faults truly not to be suffered.
to fly the tyranny of the enemies. But her Are two Faults truly not to be suffered.
pc-acp vvi dt n1 pp-f dt n2. p-acp pno31 vbi crd n2 av-j xx pc-acp vbi vvn.
(3) sermon (DIV1)
9
Image 33
744
One that thei whiche do make soche a supper and like apes do falsly and corruptly countrefet the true supper of Christe /
One that they which do make such a supper and like Apes do falsely and corruptly countrefet the true supper of Christ /
pi cst pns32 r-crq vdb vvi d dt n1 cc j n2 vdb av-j cc av-j vvi dt j n1 pp-f np1 /
(3) sermon (DIV1)
9
Image 33
745
do feine that thei kepe and worshipe their mass. The other is that the minister / whiche for the most part is som religious mā the rather to dissemble the mater /
do feign that they keep and worship their mass. The other is that the minister / which for the most part is Some religious man the rather to dissemble the mater /
vdb vvb cst pns32 vvb cc vvi po32 n1. dt n-jn vbz d dt n1 / r-crq p-acp dt av-ds n1 vbz d j n1 dt av-c pc-acp vvi dt fw-la /
(3) sermon (DIV1)
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746
doth not that office as a christian /
does not that office as a christian /
vdz xx cst n1 p-acp dt njp /
(3) sermon (DIV1)
9
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747
but as a prest of ye popish { pro } fession, & in this thei suppose thei have an honest ād sure defēce if the mass saier have not this purpose to shew the bread & wine to them to be worshipped /
but as a pressed of you popish { Pro } fession, & in this they suppose they have an honest and sure defence if the mass fair have not this purpose to show the bred & wine to them to be worshipped /
cc-acp c-acp dt j-vvn pp-f pn22 j { fw-la } n1, cc p-acp d pns32 vvb pns32 vhb dt j cc j n1 cs dt n1 j vhb xx d n1 pc-acp vvi dt n1 cc n1 p-acp pno32 pc-acp vbi vvn /
(3) sermon (DIV1)
9
Image 34
748
if he leave out the canō wher in ar cōteined many great impieties / & if he deliver ye sacramēt to all yt be present vndre both kīds.
if he leave out the canon where in Are contained many great impieties / & if he deliver you sacrament to all that be present under both Kinds.
cs pns31 vvb av dt n1 c-crq a-acp vbr vvn d j n2 / cc cs pns31 vvb pn22 n1 p-acp d pn31 vbb j p-acp d n2.
(3) sermon (DIV1)
9
Image 34
749
But when thei shal come before ye highest judge thē shall thei fele ye fruit yt thei sought by soch glosīg & lies /
But when they shall come before you highest judge them shall they feel you fruit that they sought by soch glossing & lies /
p-acp c-crq pns32 vmb vvi p-acp pn22 av-js vvb pno32 vmb pns32 vvi pn22 n1 pn31 pns32 vvd p-acp d j-vvg cc vvz /
(3) sermon (DIV1)
9
Image 34
750
yea truly thei ought now already to perceav it.
yea truly they ought now already to perceav it.
uh av-j pns32 vmd av av pc-acp vvi pn31.
(3) sermon (DIV1)
9
Image 34
751
For j do judge thos same goads & prickes wher wt their cōsciēces ar prikt & woūded to be agrevous fealīg of yt same judgmēt.
For j doe judge those same goads & pricks where with their Consciences Are prikt & wounded to be agrevous fealing of that same judgement.
p-acp crd n1 vvi d d n2 cc vvz c-crq p-acp po32 n2 vbr j cc vvd pc-acp vbi j vvg pp-f pn31 d n1.
(3) sermon (DIV1)
9
Image 34
752
Aud truly this cause must be decided & plaīly debated in yt same place and courte /
And truly this cause must be decided & plainly debated in that same place and court /
cc av-j d n1 vmb vbi vvn cc av-j vvn p-acp pn31 d n1 cc n1 /
(3) sermon (DIV1)
9
Image 34
753
wher ye truth hath her grave and true witnesses. For to be short /
where you truth hath her grave and true Witnesses. For to be short /
c-crq pn22 n1 vhz po31 n1 cc j n2. p-acp pc-acp vbi j /
(3) sermon (DIV1)
9
Image 34
754
thei them selves do know them selves giltye of yt mater wt thei have purposed to declare both to gods enemies & also to ye cōmon people.
they them selves do know them selves guilty of that mater with they have purposed to declare both to God's enemies & also to you Common people.
pns32 pno32 n2 vdb vvi pno32 n2 j pp-f pn31 fw-la p-acp pns32 vhb vvn pc-acp vvi d p-acp n2 n2 cc av p-acp pn22 j n1.
(3) sermon (DIV1)
9
Image 34
755
But god must neds denye him selff / yf he allowe the ordre and doing of that profession.
But god must neds deny him self / if he allow the ordre and doing of that profession.
p-acp n1 vmb av vvi pno31 n1 / cs pns31 vvi dt fw-fr cc vdg pp-f d n1.
(3) sermon (DIV1)
9
Image 34
756
If all the men in the world with on minde and purpose wold conspire to pronounce thes men ryghteous /
If all the men in the world with on mind and purpose would conspire to pronounce these men righteous /
cs d dt n2 p-acp dt n1 p-acp p-acp n1 cc n1 vmd vvi pc-acp vvi d n2 j /
(3) sermon (DIV1)
9
Image 34
757
yet none be he never so ready and mightye can excuse and deliver them from this but thei shalve thought to halte on both sids.
yet none be he never so ready and mighty can excuse and deliver them from this but they shalve Thought to halt on both sides.
av pix vbi pns31 av-x av j cc j vmb vvi cc vvi pno32 p-acp d p-acp pns32 vvi n1 pc-acp vvi p-acp d n2.
(3) sermon (DIV1)
9
Image 34
758
And god doth declare by his prophet / that no so the haltig of any mā shalbe euer allowed before him.
And god does declare by his Prophet / that not so the haltig of any man shall ever allowed before him.
cc n1 vdz vvi p-acp po31 n1 / cst xx av dt vvg pp-f d n1 vmb|vbi av vvn p-acp pno31.
(3) sermon (DIV1)
10
Image 34
759
As towchīg the man whom thei choose to be the minister of their supper it is a folish thīg to abuse his persō /
As touching the man whom they choose to be the minister of their supper it is a foolish thing to abuse his person /
p-acp vvg dt n1 ro-crq pns32 vvb pc-acp vbi dt n1 pp-f po32 n1 pn31 vbz dt j n1 pc-acp vvi po31 n1 /
(3) sermon (DIV1)
10
Image 34
760
as though thei could seme to make him an apte man to that office and fūction.
as though they could seem to make him an apt man to that office and function.
c-acp cs pns32 vmd vvi pc-acp vvi pno31 dt j n1 p-acp d n1 cc n1.
(3) sermon (DIV1)
10
Image 34
761
Yea but the vertue of that same sacrament say thei / resteth not in the worthines of the ministres.
Yea but the virtue of that same sacrament say they / rests not in the worthiness of the Ministers.
uh p-acp dt n1 pp-f d d n1 vvb pns32 / vvz xx p-acp dt n1 pp-f dt n2.
(3) sermon (DIV1)
10
Image 34
762
That j graunt and adde this to also yf any devel shold ministre ye supper / it shold be never the worse.
That j grant and add this to also if any Devil should ministre the supper / it should be never the Worse.
d crd n1 cc vvi d p-acp av cs d n1 vmd fw-fr dt n1 / pn31 vmd vbi av-x dt jc.
(3) sermon (DIV1)
10
Image 34
763
On the cōtrarie part if an angel singe mass yet then shold it be no whit the better.
On the contrary part if an angel sing mass yet then should it be no whit the better.
p-acp dt n-jn n1 cs dt n1 vvb n1 av av vmd pn31 vbb dx n1 dt jc.
(3) sermon (DIV1)
10
Image 34
764
But we ar now in an other question / that is /
But we Are now in an other question / that is /
cc-acp pns12 vbr av p-acp dt j-jn n1 / cst vbz /
(3) sermon (DIV1)
10
Image 34
765
whether ordres geven by the pope to a mōk do make him apt to the office and function of a pastour.
whither order given by the pope to a monk do make him apt to the office and function of a pastor.
cs n1 vvn p-acp dt n1 p-acp dt n1 vdb vvi pno31 j p-acp dt n1 cc n1 pp-f dt n1.
(3) sermon (DIV1)
10
Image 34
766
If thei say contrarie that thei perceave / that thing doth make nothing to the purpose /
If they say contrary that they perceive / that thing does make nothing to the purpose /
cs pns32 vvb j-jn cst pns32 vvb / cst n1 vdz vvi pix p-acp dt n1 /
(3) sermon (DIV1)
10
Image 34
767
and that thei do not choose him in that sort the thing it self sheweth contrarie.
and that they do not choose him in that sort the thing it self shows contrary.
cc cst pns32 vdb xx vvi pno31 p-acp d n1 dt n1 pn31 n1 vvz j-jn.
(3) sermon (DIV1)
10
Image 34
768
But let it be that thei as towching the ministre have no soche respect. Yet must j abide in that outward profession whiche thei take vpon thē and worship /
But let it be that they as touching the ministre have no such respect. Yet must j abide in that outward profession which they take upon them and worship /
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(3) sermon (DIV1)
10
Image 34
769
yea j must press it earnestly / as a profession most contrarie and vnworthie a christen man.
yea j must press it earnestly / as a profession most contrary and unworthy a christian man.
uh crd vmb vvi pn31 av-j / c-acp dt n1 ds j-jn cc j-u dt jp n1.
(3) sermon (DIV1)
10
Image 34
770
For this is plain and manifest that thei do and will defend and cover them selves /
For this is plain and manifest that they do and will defend and cover them selves /
p-acp d vbz j cc j cst pns32 vdb cc vmb vvi cc vvi pno32 n2 /
(3) sermon (DIV1)
10
Image 34
771
vndre the person of a preste made for the nonce to colour and dissemble. But if thei wold rightly and law fully celebrat the supper /
under the person of a pressed made for the nonce to colour and dissemble. But if they would rightly and law Fully celebrate the supper /
p-acp dt n1 pp-f dt j-vvn vvn p-acp dt n1 pc-acp vvi cc vvi. cc-acp cs pns32 vmd av-jn cc n1 av-j vvi dt n1 /
(3) sermon (DIV1)
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Image 34
772
it wer their d•ietie so to separat thē selves from the ordre & { pro } fession of jdolatours that thei shold appear in that to have nothīg comon wt them.
it were their d•ietie so to separate them selves from the ordre & { Pro } fession of jdolatours that they should appear in that to have nothing Common with them.
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(3) sermon (DIV1)
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Image 35
773
But now thei be so farr frō this separatiō / yt thei ascribe them selves in to their felowship and communion /
But now they be so Far from this separation / that they ascribe them selves in to their fellowship and communion /
p-acp av pns32 vbb av av-j p-acp d n1 / pn31 pns32 vvb pno32 n2 p-acp p-acp po32 n1 cc n1 /
(3) sermon (DIV1)
11
Image 35
774
& do everie one of them feinedly profess them selves to be mēbres of that bodie.
& do every one of them feinedly profess them selves to be members of that body.
cc vdb d crd pp-f pno32 av-j vvi pno32 n2 pc-acp vbi n2 pp-f d n1.
(3) sermon (DIV1)
11
Image 35
775
After this thei will compare vs to the olde heretikes / that did refuse the vse of the sacraments for the vices of the ministres /
After this they will compare us to the old Heretics / that did refuse the use of the Sacraments for the vices of the Ministers /
p-acp d pns32 vmb vvi pno12 p-acp dt j n2 / cst vdd vvi dt n1 pp-f dt n2 p-acp dt n2 pp-f dt n2 /
(3) sermon (DIV1)
11
Image 35
776
as though we do here respect the propre sīncs of everie man and not rather the comon state and condition.
as though we do Here respect the proper sinncs of every man and not rather the Common state and condition.
c-acp cs pns12 vdb av vvi dt j n2 pp-f d n1 cc xx av-c dt j n1 cc n1.
(3) sermon (DIV1)
11
Image 35
777
I do pass over this mater shortly /
I do pass over this mater shortly /
pns11 vdb vvi p-acp d fw-la av-j /
(3) sermon (DIV1)
11
Image 35
778
by cause that whiche is spoken is sufficiēt jnough to convince so foule and shamfull impudencye.
by cause that which is spoken is sufficient jnough to convince so foul and shameful impudency.
p-acp n1 cst r-crq vbz vvn vbz j av-d pc-acp vvi av j cc j n1.
(3) sermon (DIV1)
11
Image 35
779
But if thes mē be so folish and dull witted that thei { per } ceave not this filthines /
But if these men be so foolish and dull witted that they { per } ceave not this filthiness /
p-acp cs d n2 vbb av j cc j j cst pns32 { fw-la } vvb xx d n1 /
(3) sermon (DIV1)
11
Image 35
780
the word of god must suffice vs / as whē the lord saith by the prophet Ieremie / Israel if thow doste turne / turne vnto me.
the word of god must suffice us / as when the lord Says by the Prophet Ieremie / Israel if thou dost turn / turn unto me.
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(3) sermon (DIV1)
11
Image 35
781
In whiche words is most plainly expressed / wt what simplicitie and integritie of mīde we ought to deal and walk before god /
In which words is most plainly expressed / with what simplicity and integrity of mind we ought to deal and walk before god /
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(3) sermon (DIV1)
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Image 35
782
wt out any thought & wil to returne to thos thīgs / whiche we know ar not thankfull nor allowed of him. Whiche is a cause why. s.
with out any Thought & will to return to those things / which we know Are not thankful nor allowed of him. Which is a cause why. s.
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(3) sermon (DIV1)
11
Image 35
783
Paule also doth testifie yt he was sent to turne the vnfaithful from their vanities / vnto the living god / as though he wold say /
Paul also does testify that he was sent to turn the unfaithful from their vanities / unto the living god / as though he would say /
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(3) sermon (DIV1)
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Image 35
784
it is to no purpose to change som one olde & accustomed evel wt other hypocrises and feinings /
it is to no purpose to change Some one old & accustomed evil with other hypocrises and feinings /
pn31 vbz pc-acp dx n1 pc-acp vvi d crd j cc j-vvn n-jn p-acp j-jn n2 cc n2-vvg /
(3) sermon (DIV1)
11
Image 35
785
but vtterly to a bolish al superstitions / that the true religion may be set in her own puritie and holines.
but utterly to a bolish all superstitions / that the true Religion may be Set in her own purity and holiness.
cc-acp av-j p-acp dt vvi d n2 / cst dt j n1 vmb vbi vvn p-acp po31 d n1 cc n1.
(3) sermon (DIV1)
11
Image 35
786
For with out this faith and integritie / men never come the right way vnto god / but do alwaies waver and ar vncertaī to what parte thei may turne them selves.
For with out this faith and integrity / men never come the right Way unto god / but do always waver and Are uncertain to what part they may turn them selves.
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(3) sermon (DIV1)
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Image 35
787
Ther be others that ar come thus farr yt they disalowe & refuse the mass / but they wold have som patches kept stil whiche thei cal gods service / least as som men say /
There be Others that Are come thus Far that they disallow & refuse the mass / but they would have Some Patches kept still which they call God's service / least as Some men say /
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(3) sermon (DIV1)
11
Image 35
788
they shold seme to be destitute of all religion.
they should seem to be destitute of all Religion.
pns32 vmd vvi pc-acp vbi j pp-f d n1.
(3) sermon (DIV1)
11
Image 35
789
And it mai be that so me of thes be moved with a godly minde & zeall at the least j will so thīk /
And it mai be that so me of these be moved with a godly mind & zeal At the least j will so think /
cc pn31 fw-gr vbi cst av pno11 pp-f d vbb vvn p-acp dt j n1 cc n1 p-acp dt av-ds crd n1 av vvi /
(3) sermon (DIV1)
11
Image 35
790
but what so ever their zeall and purpose be / yet may we not say / that they kepe the true rule or any good measure.
but what so ever their zeal and purpose be / yet may we not say / that they keep the true Rule or any good measure.
cc-acp q-crq av av po32 n1 cc n1 vbb / av vmb pns12 xx vvb / cst pns32 vvb dt j n1 cc d j n1.
(3) sermon (DIV1)
11
Image 35
791
Many say we may come to their baptismes / be cause ther is no manifest jdolatrie in them. As who wold say /
Many say we may come to their baptisms / be cause there is no manifest Idolatry in them. As who would say /
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(3) sermon (DIV1)
12
Image 35
792
that this sacrament were not also corrupted / and vtterly deformed with al kinde of corruption /
that this sacrament were not also corrupted / and utterly deformed with all kind of corruption /
cst d n1 vbdr xx av vvn / cc av-j vvn p-acp d n1 pp-f n1 /
(3) sermon (DIV1)
12
Image 35
793
in so moche as Iesus Christe may seme to be yet stil ī Pilates house to suffre all opprobries & shames. To cōclude /
in so much as Iesus Christ may seem to be yet still in Pilate's house to suffer all opprobries & shames. To conclude /
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(3) sermon (DIV1)
12
Image 35
794
wher as thei sai yt this is the cause / why thei wold retaine some ceremonies / least thei shold appear to be void of al religiō /
where as they sai that this is the cause / why they would retain Some ceremonies / least they should appear to be void of all Religion /
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(3) sermon (DIV1)
12
Image 35
795
if one shold examine their cōsciēces / the same truly wil answer / yt thei do it to satisfice the papists /
if one should examine their Consciences / the same truly will answer / that they do it to satisfice the Papists /
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(3) sermon (DIV1)
12
Image 36
796
and thei change their coūtenance to fly { per } sequution. Other some do watch a time least thei com in the mass whille /
and they change their countenance to fly { per } sequution. Other Some do watch a time lest they come in the mass whille /
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(3) sermon (DIV1)
12
Image 36
797
and yet thei come to the temple / that mē shold suppose thei here mass. Other some come but at evensong time / of whom j wold know /
and yet they come to the temple / that men should suppose they Here mass. Other Some come but At evensong time / of whom j would know /
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(3) sermon (DIV1)
12
Image 36
798
whether thei think this to be nothing / that at that same time the jdoles be honoured /
whither they think this to be nothing / that At that same time the jdoles be honoured /
cs pns32 vvb d pc-acp vbi pix / cst p-acp d d n1 dt n2 vbb vvn /
(3) sermon (DIV1)
12
Image 36
799
that ye pictures and images be sensed wt fumigations / that a solem praier be made in the intercession of some saint / and grownded on his merits /
that you pictures and Images be sensed with fumigations / that a solemn prayer be made in the Intercession of Some saint / and grounded on his merits /
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(3) sermon (DIV1)
12
Image 36
800
that Salue regina be songe with a lowd voice /
that Salve regina be song with a loud voice /
cst n1 fw-la vbi n1 p-acp dt j n1 /
(3) sermon (DIV1)
12
Image 36
801
and that one verie side a mater is herd so filled and replenished with develish and cursed blasphemi that the mīde shal not onlye abhorre the offen• … of the ears and eyes ther present /
and that one very side a mater is heard so filled and replenished with devilish and cursed blasphemi that the mind shall not only abhor the offen• … of the ears and eyes there present /
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(3) sermon (DIV1)
12
Image 36
802
but most vehemently the thought and recordation ther of.
but most vehemently the Thought and recordation there of.
cc-acp av-ds av-j dt n1 cc n1 a-acp pp-f.
(3) sermon (DIV1)
12
Image 36
803
I do pass over that the singing it self in an vnknown tonge is manifest profanation of gods praises & of holi scripture / ass s.
I do pass over that the singing it self in an unknown tongue is manifest profanation of God's praises & of holy scripture / Ass s.
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(3) sermon (DIV1)
12
Image 36
804
Paul doth admonish in the fourten to the Corinthes. But let this last fault be forgevē thē.
Paul does admonish in the fourten to the Corinthians. But let this last fault be forgiven them.
np1 vdz vvi p-acp dt crd p-acp dt njp2. cc-acp vvb d ord n1 vbi vvn pno32.
(3) sermon (DIV1)
12
Image 36
805
If thei come to evēsong to geve some signe & testimonie of their Christianitie / thei wil do this chefely on ye solē feastes.
If they come to evensong to give Some Signen & testimony of their Christianity / they will do this chiefly on you solen feasts.
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(3) sermon (DIV1)
12
Image 36
806
But thē ther shal be solem ensensīg the cheffest jdoles / & great plentie of swete fumigations powred out /
But them there shall be solemn ensensing the cheffest jdoles / & great plenty of sweet fumigations poured out /
p-acp pno32 pc-acp vmb vbi j vvg dt js n2 / cc j n1 pp-f j n2 vvd av /
(3) sermon (DIV1)
12
Image 36
807
the wc is a kinde of sacrifice as the scripture teacheth. It was also a maner vsed amonge the Gētles /
the which is a kind of sacrifice as the scripture Teaches. It was also a manner used among the Gentiles /
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(3) sermon (DIV1)
12
Image 36
808
& wherby thei cōpelled the weak mē to denie god. And for this cause the greatest parte of martyrs did suffre death constantly /
& whereby they compelled the weak men to deny god. And for this cause the greatest part of Martyrs did suffer death constantly /
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809
for that thei wold not make perfumes and burne incense to jdoles. When thes men be come thus far /
for that they would not make perfumes and burn incense to jdoles. When these men be come thus Far /
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810
yt thei receave in ther noses the savour of the sensours thei also pollute them selves with that pollutiō wt is moste greatest and execrable ther.
that they receive in their noses the savour of the sensours they also pollute them selves with that pollution with is most greatest and execrable there.
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811
And yet thei thinke we ought / to hide and cover this so great wickednes and mishef.
And yet they think we ought / to hide and cover this so great wickedness and mishef.
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812
But j beseche thē in the honourable & holy name of god / that thei wil diligētly marke this saīg of the Psalme /
But j beseech them in the honourable & holy name of god / that they will diligently mark this saying of the Psalm /
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813
yt jdoles ar so to be detested of the faithful & godly man / that thei shold not be in his mouth or tonge /
that jdoles Are so to be detested of the faithful & godly man / that they should not be in his Mouth or tongue /
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814
least ye talke had of thē shold seme to cōtaminat & defile him.
least you talk had of them should seem to cōtaminat & defile him.
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815
This one word ought to fraie & wt draw vs from all congregation and felowship of jdolatours /
This one word ought to fray & with draw us from all congregation and fellowship of jdolatours /
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816
by cause that we livīg in that cōgregatiō may easely be wrapped in and defiled. But to speak plaīly & frely what j thīk of al yes /
by cause that we living in that congregation may Easily be wrapped in and defiled. But to speak plainly & freely what j think of all yes /
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817
wt seke ameā way betwixt god & ye devel: yei have double & variable mīds /
with seek amean Way betwixt god & you Devil: yei have double & variable minds /
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818
& j cā not fīde out a more apt & fete cōparisō to set yem out & paīt yem in yeir lively colours /
& j can not find out a more apt & feet comparison to Set yem out & paint yem in yeir lively colours /
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Image 36
819
thē yt same whiche may be brought of Esau that same filthie & double mā.
them that same which may be brought of Esau that same filthy & double man.
pno32 pn31 d r-crq vmb vbi vvn pp-f np1 cst d j cc j-jn n1.
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820
For whē he saw his brother Iacob sent by his father Isaac in to Mesopotamia to seke a wyf /
For when he saw his brother Iacob sent by his father Isaac in to Mesopotamia to seek a wife /
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821
because the womē of the land of Canaā did so moche mistike the father and his wyf Rebecca yt thei thought their lyfe bitter & irksom to lyve amōg thē & rather wisheth death / he marieth anew wife / somwhat to satisfie his parēts /
Because the women of the land of Canaā did so much mistike the father and his wife Rebecca that they Thought their life bitter & irksome to live among them & rather wishes death / he Marrieth anew wife / somewhat to satisfy his Parents /
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822
but he doth not put awaie the olde. So yt he doth kepe stil yt evel wherof Isaac did so grevously complain /
but he does not put away the old. So that he does keep still that evil whereof Isaac did so grievously complain /
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Image 37
823
but somdeal to amēd the mater / he marieth anew wife. Evē so thei that ar so wrapped vp in the world /
but somdeal to amend the mater / he Marrieth anew wife. Even so they that Are so wrapped up in the world /
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824
yt thei cā in no wise folow god do mēgle and tosse to gether many & divers kīds of religions and superstitions /
that they can in no wise follow god do mengle and toss to gether many & diverse Kinds of Religions and superstitions /
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Image 37
825
yt ihei may applie and cōforme thē selves by some way to the wil of god /
that ihei may apply and conform them selves by Some Way to the will of god /
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Image 37
826
and thei alwaies kepe stil some corruptiō / so yt what soev { er } thei do /
and they always keep still Some corruption / so that what soev { er } they do /
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Image 37
827
cā not apear to be pure and syncere. I know also right wel yt ther be in thos places many miserable souls /
can not appear to be pure and sincere. I know also right well that there be in those places many miserable Souls /
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Image 37
828
wt lyve ther in great difficulties and cares / wt truely coveteth to walk rightly wtout hypocrisie /
with live there in great difficulties and Cares / with truly coveteth to walk rightly without hypocrisy /
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829
& yet can not lowse them selves / out of many doubtes & scruples /
& yet can not louse them selves / out of many doubts & scruples /
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Image 37
830
wt is no merveill in so great and horrible confusion as we see at this time in the papisme.
with is no merveill in so great and horrible confusion as we see At this time in the papism.
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Image 37
831
Yea j do greatly pitie their miserable state /
Yea j do greatly pity their miserable state /
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12
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832
which seke meanes wherby thei may serve god devoutly and live amōg the enemies of faith if it may be possible by any waies.
which seek means whereby they may serve god devoutly and live among the enemies of faith if it may be possible by any ways.
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833
But what wil we? I can do nothīg els to thone or to thother / but declare their errour and sinne /
But what will we? I can do nothing Else to thone or to tother / but declare their error and sin /
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834
yt thei thē selves may adde the remedie. If thei come herafter to aske of me this or that more diligētly and particularly /
that they them selves may add the remedy. If they come hereafter to ask of me this or that more diligently and particularly /
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Image 37
835
j wil send soche curiouse inquisitours to the cōmon rule which have of god. I speak this for yt ther be some of this sort of men so importune /
j will send such curious inquisitors to the Common Rule which have of god. I speak this for that there be Some of this sort of men so importune /
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Image 37
836
yt yf a mā shold answer al their difficulties & doubtes / he shold seme never to make an end of any thing.
that if a man should answer all their difficulties & doubts / he should seem never to make an end of any thing.
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Image 37
837
And my think soche men may wel be cōpared to thē who after thei be taught in a sermō to vse sobre apparell and deckīg of the bodye wtout al dissolute and sumptuouse trimming /
And my think such men may well be compared to them who After they be taught in a sermon to use Sobrium apparel and decking of the body without all dissolute and sumptuous trimming /
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838
thei wold have the preacher to make their hoose and sewe their shoes.
they would have the preacher to make their hoose and sew their shoes.
pns32 vmd vhi dt n1 pc-acp vvi po32 n1 cc vvi po32 n2.
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Image 37
839
Wel what must we do thē? In this mater ther is a certain thīg set before vs wher vnto we ought to direct and conferr our wholl minde / studie and thought.
Well what must we do them? In this mater ther is a certain thing Set before us where unto we ought to Direct and confer our wholl mind / study and Thought.
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840
That is yt the zeal of gods house may eat vp our hart and so move vs /
That is that the zeal of God's house may eat up our heart and so move us /
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Image 37
841
that we bear and take vpon our selves / all dishonours / cōtumelies / and opprobries / wt ar done most vnworthily agaīst gods holy name.
that we bear and take upon our selves / all dishonours / Contumelies / and opprobries / with Are done most unworthily against God's holy name.
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Image 37
842
When soche desier of gods honour / and fervēt love shalbe kindled in our hartes / not like drye stubble sone set on fier & easely extinguished /
When such desire of God's honour / and fervent love shall kindled in our hearts / not like dry stubble soon Set on fire & Easily extinguished /
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Image 37
843
but like a fier yt burneth cotinually /
but like a fire that burns continually /
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Image 38
844
a mā shal be so far frō sufferīg or approvīg yes aboīatiōs wherwt the name of god most shāfully & vnwortheli is polluted /
a man shall be so Far from suffering or approving yes aboinations wherewith the name of god most shanfully & vnwortheli is polluted /
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Image 38
845
yt whē he shal beholde yem / he shalbe hable in no wise to suffer dissimulation / silence / & taciturnitie.
that when he shall behold yem / he shall able in no wise to suffer dissimulation / silence / & taciturnity.
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Image 38
846
And it is diligently to be marked / yt he saith / The zeal of gods house / yt we shold know yt to be referred /
And it is diligently to be marked / that he Says / The zeal of God's house / that we should know that to be referred /
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847
vnto the outward ordre wt is instituted in ye churche / yt we shold exercise our selves in cōfessiō of our faith.
unto the outward ordre with is instituted in you Church / that we should exercise our selves in Confessi of our faith.
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848
I do not wey ye mockers wt say / yt j my self lyvig here wtout any daūger / yea ratherin great quietnes /
I do not weigh you mockers with say / that j my self lyvig Here without any danger / yea ratherin great quietness /
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Image 38
849
do talk goodlely of thes maters. I ā not he wtwhom thes men have any thīg to do /
do talk goodlely of these maters. I and not he wtwhom these men have any thing to do /
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Image 38
850
For this is wel knowen j have here no land of myn owne.
For this is well known j have Here no land of mine own.
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851
So may we thīk & say of al thes philsoophers wt geve yeir judgmēt wtout knowlege of ye cause.
So may we think & say of all these philsoophers with give yeir judgement without knowledge of the cause.
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852
For seing yei wil not here god / who doth now truly speak so jently to thē /
For sing yei will not Here god / who does now truly speak so jently to them /
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853
to teache yem: j do declare ye daye & judgmēt / at what time being called before ye judgmēt seat of god / yei shal hear yt sentēc /
to teach yem: j do declare you day & judgement / At what time being called before you judgement seat of god / yei shall hear that sentemc /
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854
agaīst the whiche yer shal be no answer / nor defence. For seing yei wil not heare him /
against the which year shall be no answer / nor defence. For sing yei will not hear him /
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855
as the best and most meke maister / thei shal then know at the last / & fele him as their most severe & just judge.
as the best and most meek master / they shall then know At the last / & feel him as their most severe & just judge.
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856
At which time the stowtest & ye craftiest of thē shal perceave & know /
At which time the Stoutest & the craftiest of them shall perceive & know /
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857
yt thei were deceaved in their opiniōs, Let thē be so wel ezercised and prepared as thei wil /
that they were deceived in their opinions, Let them be so well ezercised and prepared as they will /
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Image 38
858
to obscure or subvert justice and equitie / yet their lawlike and judicial ornaments / and the badges of the great dignitie & power /
to Obscure or subvert Justice and equity / yet their lawlike and judicial Ornament / and the badges of the great dignity & power /
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859
wherwith thei now prowdly wax insolēt / shal not then geve them the victorie. I speak this by cause counseilours / judges / prortours / advocats /
wherewith they now proudly wax insolent / shall not then give them the victory. I speak this by cause counseilours / judges / prortours / advocates /
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Image 38
860
and soche other bearing the swinge in courtes and judgements / ar not only bold to strive with God / and so to contend / that thei wold seme /
and such other bearing the swinge in Courts and Judgments / Are not only bold to strive with God / and so to contend / that they would seem /
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861
to have goten a certaine right to scorne and mock his maiestie / but also reiecting all holy scripture / do spue out their blasphemies /
to have goten a certain right to scorn and mock his majesty / but also rejecting all holy scripture / do spue out their Blasphemies /
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Image 38
862
as the greatest sentences of the lawe / and most hygh decrees. Thes men whō the world doth honour as certain jdoles /
as the greatest sentences of the law / and most high decrees. These men whom the world does honour as certain jdoles /
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Image 38
863
so sone as thei have spokē one word / can not suffre reason & truth to have any place to rest in.
so soon as they have spoken one word / can not suffer reason & truth to have any place to rest in.
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Image 38
864
But yet by the way j admonish and warn thē before hand / that it shal be better for them /
But yet by the Way j admonish and warn them before hand / that it shall be better for them /
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Image 38
865
to have some remembraūce of that same horrible vēgeāce / wt is ordeined for thē yt chaūge justice wt iniquitie / & truth wt lyēge. Neyer ye doctours & chābremastres /
to have Some remembrance of that same horrible vengeance / with is ordained for them that change Justice with iniquity / & truth with lying. Never you Doctors & chambremastres /
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Image 38
866
ye delitiouse bāckettours & verai voluptuose mē / take ani higher degre here /
you delitiouse banckettours & verai voluptuose men / take ani higher degree Here /
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Image 38
867
then that thei may chatter in their feastes and banquets & bable forth their words agaīst the hevēly maister /
then that they may chatter in their feasts and banquets & babble forth their words against the heavenly master /
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Image 39
868
to whom truly al men ought to geve most diligēt eare. Nether can their goodly & famouse titles pluk any man from this judgmēt /
to whom truly all men ought to give most diligent ear. Neither can their goodly & famous titles pluck any man from this judgement /
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869
in whiche the lordly & reverent abbotes / { pri } ours / deans / archdecons /
in which the lordly & reverend Abbots / { Pray } ours / deans / Archdeacons /
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870
as chefe masters of the game shalbe cōpelled to lead the dawnce in ye cōdemnation whiche god shal make most grevouse.
as chief Masters of the game shall compelled to led the dance in you condemnation which god shall make most grievous.
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871
Now although the courtears ar wōt to gratifie men wt the sprīkling of their holy water let them not thīk yt thei cā wt yt kinde of doīg satsfie god. To cōclude /
Now although the courtears Are wont to gratify men with the sprinkling of their holy water let them not think that they can with that kind of doing satsfie god. To conclude /
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872
all jesters & praters let them holde their tong & boste not out their merie wittie saīgs /
all jesters & praters let them hold their tonge & boast not out their merry witty sayings /
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873
onles thei will fele his mightie hād / at whos word thei ought to trēble.
unless they will feel his mighty hand / At whose word they ought to tremble.
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874
Wher in their errovr is to moche folish yt beleveth by cause thei take me for their adversarie ther for thei shall not have god to be their judge.
Where in their error is to much foolish that Believeth by cause they take me for their adversary there for they shall not have god to be their judge.
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875
Let them scrape my name out of theyr books and vtterly bloth it forth / speciallie in this kinde of cause and question /
Let them scrape my name out of their books and utterly bloth it forth / specially in this kind of cause and question /
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876
wher in my purpose is only that god be herd & obeied / not that j shold rule mens consciences after my lust /
where in my purpose is only that god be heard & obeyed / not that j should Rule men's Consciences After my lust /
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877
and charge them with any necesitie or lawe. As for all others whiche do not so proudli dispīse gods word /
and charge them with any necessity or law. As for all Others which do not so proudli dispinse God's word /
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878
and yet ar so delicate and weak that they can in no wise be moved / j do most hertily be seche them /
and yet Are so delicate and weak that they can in no wise be moved / j do most heartily be seche them /
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879
that thei will take more thought and regarde to their own dutye / salvation / and gods honour /
that they will take more Thought and regard to their own duty / salvation / and God's honour /
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880
and do no more flatter thē selves / as thei have don hether to. Let them ther fore open their eyes /
and do no more flatter them selves / as they have dONE hither to. Let them there before open their eyes /
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881
and rear vp them selves that thei may beholde the miserye wherin thei arr. I know well jnough the evels / difficulties /
and rear up them selves that they may behold the misery wherein they arr. I know well jnough the evils / difficulties /
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882
and stoppes wherin thei be wrapt emong the papistes / j do not speak vnto them /
and stops wherein they be wrapped among the Papists / j do not speak unto them /
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883
as though it were an easie mater in the mides of the idolatries to take vpō thē & defēd the pure & syncere religion of god / but yf thei lack strength /
as though it were an easy mater in the mides of the idolatries to take upon them & defend the pure & sincere Religion of god / but if they lack strength /
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884
j advertise thē to flye vnto god the autoure of al power /
j advertise them to fly unto god the autoure of all power /
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885
yt thei may be made strōg by hī & learn to prefar his glory before al thīgs of this world.
that they may be made strong by hī & Learn to prefar his glory before all things of this world.
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886
For j do earnestly desier that al faithful men wt ar miserably afflicted in the papisme / shold vndrestand & know this /
For j doe earnestly desire that all faithful men with Are miserably afflicted in the papism / should vndrestand & know this /
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887
how yt the prophet Ieremie remainīg at Ierusalē in Iewri did sēd this advertisment & exhortation vnto the people wt were holden captive and oppressed in Babilon.
how that the Prophet Ieremie remaining At Ierusalē in Jewry did send this advertisement & exhortation unto the people with were held captive and oppressed in Babylon.
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888
Yf the tirānye of the pope and of al his ministres be to thē sharp and cruell / thei must considre /
If the tiramnye of the pope and of all his Ministers be to them sharp and cruel / they must Consider /
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889
that the Iewes also of that time suffred heavie and bittre bondage /
that the Iewes also of that time suffered heavy and bittre bondage /
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Image 39
890
& yet thei ar cōmaūded in the vulgare speache of ye coūtrie to execrate ye jdolatrie of ye Chaldeās It is not reason yt ye tyrānie of men shold break or any deal diminish from vs ye due honour we ow vnto god.
& yet they Are commanded in the Vulgar speech of the country to execrate you Idolatry of the Chaldeans It is not reason that you tyramnie of men should break or any deal diminish from us the due honour we owe unto god.
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891
Her js no exception or pretēce of { pri } velege /
Her Jesus no exception or pretence of { Pray } velege /
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892
wt hygh or lowe riche or poor may or ought to vsu rp vnto thē selves.
with high or low rich or poor may or ought to vsu rp unto them selves.
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893
Let al men ther for bow down yeir neck / & wt most humilitie submit them selves to god.
Let all men there for bow down yeir neck / & with most humility submit them selves to god.
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894
Let ye poor man have yt true fear of god / let him not say vnconstaūtly j know not what to do / least god answer him /
Let you poor man have that true Fear of god / let him not say vnconstauntly j know not what to do / least god answer him /
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895
nether know j what to do wt ye. The riche & wealthy men let them not lik droukē sloggards slepe in ther wealth /
neither know j what to do with you. The rich & wealthy men let them not like drouken sloggards sleep in their wealth /
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896
& cōsume in their { pro } speritie / and aboundaūce of all thīgs / as it were in a certain draff tubbe /
& consume in their { Pro } speritie / and abundance of all things / as it were in a certain draff tub /
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897
but rather after ye exāple of. s. Paule / let them learn to estem all yt / as dirtte & dammage /
but rather After the Exampl of. s. Paul / let them Learn to estem all that / as dirtte & damage /
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898
wc doth wtdraw vs from godly & christiā lyfe /
which does wtdraw us from godly & christian life /
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Image 40
899
or may seme any thīg to hīdre vs. We also wc lyve here in rest & quiet enioyeng ye vse of ye greatest & sīguler benefits of god /
or may seem any thing to hinder us We also which live Here in rest & quiet enioyeng you use of the greatest & singular benefits of god /
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Image 40
900
let vs not for get ye j towched in ye begīnīg / yt we applye yes thīgs to our learnīg /
let us not for get you j touched in the beginning / that we apply yes things to our learning /
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901
yt what so ever herafter befawl vs / or in to what so ev coūtrie we shal beled /
that what so ever hereafter befawl us / or in to what so ev country we shall beled /
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902
iet we may alwaies cōstantly abide in ye pure cōfession of our faith / detestīg all jdolatrous religion / superstitiōs / and abuses / wc ar against gods truth / do obscure his honour / and vtterly subvert his religion.
jet we may always constantly abide in you pure Confessi of our faith / detesting all idolatrous Religion / superstitions / and Abuses / which Are against God's truth / do Obscure his honour / and utterly subvert his Religion.
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903
An homily conteining An exhortation to suffer persequutiō / yt we maye ther in folow Iesus Christ & his gospel / takē of this saīg /
an homily containing an exhortation to suffer persecution / that we may there in follow Iesus christ & his gospel / taken of this saying /
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Image 40
904
in ye xiij. Cap. to the Hebreues. Let vs go forth to him without the gates / bearing his opprobrie.
in you xiij. Cap. to the Hebrews. Let us go forth to him without the gates / bearing his opprobry.
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Image 40
905
AL the exhortatiōs whiche cā be made to īstruct vs to suffer patiētly & constaūtly for Christe Ies { us } name & his gospel / shall not moche move vs /
ALL the exhortations which can be made to instruct us to suffer patiently & constantly for Christ Ies { us } name & his gospel / shall not much move us /
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906
ōles we know & be { per } fectly { per } swaded of ye right / truthe /
unless we know & be { per } fectly { per } swaded of you right / truth /
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Image 40
907
& worthines of ye cause wherfore we cōtend. For when we be in that jeoperdie and daunger /
& worthiness of the cause Wherefore we contend. For when we be in that jeoperdie and danger /
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Image 40
908
that we must loose our lyfe / we ought to be most certain of that thing / wherfor we entre to so great perill.
that we must lose our life / we ought to be most certain of that thing / Wherefore we enter to so great peril.
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Image 40
909
But that constauncye and firmnes of minde can not be had / onles it be depely founded in a certaintie and sure perswasion of faith.
But that constancy and firmness of mind can not be had / unless it be deeply founded in a certainty and sure persuasion of faith.
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910
Ther be many whiche will vnadvisedly & rashly ventre to dye for certain folysh opinions invented of their own brain.
There be many which will unadvisedly & rashly ventre to die for certain foolish opinions invented of their own brain.
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911
But soche forwardnes of minde ought rather to be thought a furiousnes then a christian zeall and love.
But such forwardness of mind ought rather to be Thought a furiousness then a christian zeal and love.
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Image 40
912
For assuredly ther is no firmnes other of minde / or wit / or of common sence / in thes men which do cast them selves in to peril wt soche hargie rashnes. How so ever it be /
For assuredly there is no firmness other of mind / or wit / or of Common sense / in these men which do cast them selves in to peril with such hargie rashness. How so ever it be /
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Image 41
913
god wil not acknowlege and take vs for his martyrs and witnesses / without agood cause. For death is cōmon for all men /
god will not acknowledge and take us for his Martyrs and Witnesses / without agood cause. For death is Common for all men /
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Image 41
914
and also the condemnation of theves and of gods children / the sufferaunce of shame and punishment semeth to be all one /
and also the condemnation of thieves and of God's children / the sufferance of shame and punishment Seemeth to be all one /
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Image 41
915
but god maketh a difference betwixt them / by cause he can not denie & forsake his own truth.
but god makes a difference betwixt them / by cause he can not deny & forsake his own truth.
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Image 41
916
This also is required yt we have a sure witness void of al errour of that doctrine / whiche we will defēd. Wherfor as j said /
This also is required that we have a sure witness void of all error of that Doctrine / which we will defend. Wherefore as j said /
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Image 41
917
ther is no exhortation so weightie / that can move and perswadevs to suffre for the gospel /
there is no exhortation so weighty / that can move and perswadevs to suffer for the gospel /
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Image 41
918
but yf a true certaintie of faith be imprinted in our hartes. For to put our lyfe in daunger / without any consideration vnadvisedly / and chaunceably / is most against nature. And so to do / shold be thought rather rashnes / then Christian boldenes.
but if a true certainty of faith be imprinted in our hearts. For to put our life in danger / without any consideration unadvisedly / and chanceably / is most against nature. And so to do / should be Thought rather rashness / then Christian bolden.
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919
Morover god aloweth nothing that we do onles we be plainly perswaded that it is for his name sake /
Moreover god alloweth nothing that we do unless we be plainly persuaded that it is for his name sake /
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920
& for his cause that the world is so against vs / and doth hate vs. But when j speak of soche certaintie and perswasion of minde /
& for his cause that the world is so against us / and does hate us But when j speak of such certainty and persuasion of mind /
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18
Image 41
921
j do not only vndrestād this yt we shold know to discern and judge betwixt the true religiō / and the folish opinions / and constitutions of men /
j do not only vndrestand this that we should know to discern and judge betwixt the true Religion / and the foolish opinions / and constitutions of men /
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Image 41
922
but also that we be thorowly perswaded of everlastig lyf & the crovn promised vnto vs in heven after our conflict in this world.
but also that we be thoroughly persuaded of everlastig life & the crovn promised unto us in heaven After our conflict in this world.
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923
Let vs now mark wel yt thes two reasons do partaine to oure dutye / and must be joyned to gether /
Let us now mark well that these two Reasons do partaine to our duty / and must be joined to gether /
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924
yt the one may in no wise be separated and disioyned from the other. It is mete therfor to take our beginning of this / that we vndrestand & know / what is our Christian religion /
that the one may in no wise be separated and disjoined from the other. It is meet Therefore to take our beginning of this / that we vndrestand & know / what is our Christian Religion /
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925
what faith it is that we ought to holde and folow /
what faith it is that we ought to hold and follow /
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19
Image 41
926
what rule of lyf god hath geven vs. Nether must we only have our mīds instruct with this godly doctrin /
what Rule of life god hath given us Neither must we only have our minds instruct with this godly Doctrine /
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927
but also have our mindes so armed and prepared / that we may freli and boldly damne all errours / lies / & superstitions /
but also have our minds so armed and prepared / that we may freli and boldly damn all errors / lies / & superstitions /
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Image 41
928
which satan hath brought in to the world / to corrupt the pure simplicitie of gods doctrine. Therfor it is no mervaill /
which satan hath brought in to the world / to corrupt the pure simplicity of God's Doctrine. Therefore it is no mervaill /
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19
Image 41
929
that ther is so small a numbre of men / that have a ready minde and desier to suffre for the gospel /
that there is so small a numbered of men / that have a ready mind and desire to suffer for the gospel /
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930
and that the greatest part of them / that profess them selves Christians / knoweth not the power of the Christian religion / and ther own profession.
and that the greatest part of them / that profess them selves Christians / Knoweth not the power of the Christian Religion / and there own profession.
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(4) sermon (DIV1)
19
Image 41
931
Al men in a maner ar negligēt / and have no desier or veray small / to here and read / who thinketh it sufficient /
All men in a manner Are negligent / and have no desire or very small / to Here and read / who Thinketh it sufficient /
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932
yf thei have gottē so me smal tast of the Christiā faith.
if they have got so me small taste of the Christian faith.
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(4) sermon (DIV1)
19
Image 42
933
And this is ye cause why ther is •ene in thes no surety and cōstancie of minde /
And this is the cause why there is •ene in these no surety and constancy of mind /
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934
and yt so sone as thei come in to any conflict / thei ar so abashed / as though thei shold bye and bye vtterly perish.
and that so soon as they come in to any conflict / they Are so abashed / as though they should buy and buy utterly perish.
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(4) sermon (DIV1)
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Image 42
935
For wt cōsideration our desier ought to be greater to pur sue and serche out most diligently gods truth /
For with consideration our desire ought to be greater to pur sue and search out most diligently God's truth /
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19
Image 42
936
that therwith our hartes may be perswaded wt out any doubt. Nether is this al to have soche knowledge and vndrestanding.
that therewith our hearts may be persuaded with out any doubt. Neither is this all to have such knowledge and vndrestanding.
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937
For we see many so well travailed in gods doctrine that thei seme as though thei were stained and died yer wt /
For we see many so well travailed in God's Doctrine that they seem as though they were stained and died year with /
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938
in whom never the less ther is no desier & love of god /
in whom never the less there is no desire & love of god /
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Image 42
939
no more truly then if thei had knowen nothing at any time of the godly doctrin / but by a certain vnsure / light / and wavering opinion.
no more truly then if they had known nothing At any time of the godly Doctrine / but by a certain unsure / Light / and wavering opinion.
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940
But what other cause is ther of this so great vncertaintie and levitie /
But what other cause is there of this so great uncertainty and levity /
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Image 42
941
but that thei did nev { er } { per } ceave in ther minde the maiestie of yt holy scripture.
but that they did nev { er } { per } ceave in their mind the majesty of that holy scripture.
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942
And truly if we wold rightly waye /
And truly if we would rightly Way /
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19
Image 42
943
that it is god that speaketh to vs theirin we wold here him with more diligence / attention and reverēce.
that it is god that speaks to us theirin we would hear him with more diligence / attention and Reverence.
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19
Image 42
944
If we wold think in readīg the scripture / that we ar in the schole and discipline of angels /
If we would think in reading the scripture / that we Are in the school and discipline of Angels /
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(4) sermon (DIV1)
19
Image 42
945
we shold have an other maner of desier to exercise our selves in that doctrine / which is setforth to vs / to confort / strengththē / and instruct our mīds.
we should have an other manner of desire to exercise our selves in that Doctrine / which is setforth to us / to Comfort / strengththen / and instruct our minds.
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Image 42
946
Now we see what is the waye to prepare our selves to patience & sufferaunce for the gospel /
Now we see what is the Way to prepare our selves to patience & sufferance for the gospel /
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19
Image 42
947
that is so to goo forward in the doctrine ther of /
that is so to goo forward in the Doctrine there of /
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(4) sermon (DIV1)
19
Image 42
948
that being throwly perswaded of the true religion & that doctrine which we ought to holde and defend / we may nothing esteme /
that being throwly persuaded of the true Religion & that Doctrine which we ought to hold and defend / we may nothing esteem /
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949
and despise all the fravds and illusions of ye devel / and al the invētions of men /
and despise all the fravds and illusions of the Devil / and all the Inventions of men /
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19
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950
as things not only of no value / but also execrable / by cause thei vttrely corrupt the Christian synceritie.
as things not only of no valve / but also execrable / by cause they vttrely corrupt the Christian sincerity.
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19
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951
And herin we differ as true martyres of Iesus Christ / from the furiouse and stifnecked men /
And Herein we differ as true Martyrs of Iesus christ / from the furious and Stiffnecked men /
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(4) sermon (DIV1)
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952
which suffre for their own folish opinions. Secōdly we ought to be so minded / that being assured of the right and goodnes of the cause /
which suffer for their own foolish opinions. Secōdly we ought to be so minded / that being assured of the right and Goodness of the cause /
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Image 42
953
we shold be enflamed wt this due desier to folow god whither so ever he shal call vs /
we should be inflamed with this due desire to follow god whither so ever he shall call us /
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Image 42
954
to embrace his word wt soche reverence as it is worthie / and being called bak frō the deceitfull fashion of this world / as men ravished /
to embrace his word with such Reverence as it is worthy / and being called back from the deceitful fashion of this world / as men ravished /
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19
Image 42
955
wt their whol mīde & endevoir shold be caried to an hevēly lyfe. But o most miserable case /
with their Whole mind & endevoir should be carried to an heavenly life. But o most miserable case /
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(4) sermon (DIV1)
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956
yt whē the light of god doth shine vnto vs in thes daies so bright as it did nev { er } shine in ye remēbraūce of mē / yet so litle zeal /
that when the Light of god does shine unto us in these days so bright as it did nev { er } shine in you remembrance of men / yet so little zeal /
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(4) sermon (DIV1)
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Image 42
957
favo2 & love shold be foūd. Wherī our miserie is so moche the greater / that in so great filthines and vnthankfulnes we ar not overwhelmed with blushing shame.
favo2 & love should be found. Wherein our misery is so much the greater / that in so great filthiness and unthankfulness we Are not overwhelmed with blushing shame.
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(4) sermon (DIV1)
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Image 42
958
For we must shortly come before yt judge / before whom our vice and evel wt we by al means go abovt to hide / shall be brought forth / with that rebuke and chek /
For we must shortly come before that judge / before whom our vice and evil with we by all means go about to hide / shall be brought forth / with that rebuke and chek /
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Image 43
959
wherby the just cause of our destruction shal apear. For yf we be so endebted and bound to god /
whereby the just cause of our destruction shall appear. For if we be so indebted and bound to god /
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960
that for the knowlege he hath geven vs / we ought to geve to him honourable and thankfull testimonie /
that for the knowledge he hath given us / we ought to give to him honourable and thankful testimony /
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Image 43
961
why is our stomak so abashed & fearful to entre in to the batell? Especially seing god in this our age / hath so opened him selfe /
why is our stomach so abashed & fearful to enter in to the battle? Especially sing god in this our age / hath so opened him self /
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Image 43
962
that it may be rightly said and truly / that he hath opened and plainly set forth /
that it may be rightly said and truly / that he hath opened and plainly Set forth /
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Image 43
963
the greatest treasurs of his secrets. May not this be said / that we so think of god /
the greatest treasures of his secrets. May not this be said / that we so think of god /
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964
as though we semed to stād no nede of him at all? For yf we had any consideration of his maiestie /
as though we seemed to stand no need of him At all? For if we had any consideration of his majesty /
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Image 43
965
we durst never be so bold to turn the doctrine / whiche proceadeth out of his mouth in to philosophye and vaī speculation.
we durst never be so bold to turn the Doctrine / which Proceedeth out of his Mouth in to philosophy and vain speculation.
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Image 43
966
In fine we can have no excuse / but this must be vnto vs the greatest shame / yea an horrible condemnation / that in so great knowlege /
In fine we can have no excuse / but this must be unto us the greatest shame / yea an horrible condemnation / that in so great knowledge /
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967
obtained by the singulare goodnes of god we have so litle love & mind to defend & kepe the same. For first /
obtained by the singular Goodness of god we have so little love & mind to defend & keep the same. For First /
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968
yf we will call to our remābraunce the martyrs of olde time / and cōpare their wondreful constancie with this our tēdre slouthfulnes /
if we will call to our remambraunce the Martyrs of old time / and compare their wondreful constancy with this our tender slothfulness /
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969
we shal finde passing great cause to detest our own filthines. For thei were not for the most part so travailed and excercised in the scripturs /
we shall find passing great cause to detest our own filthiness. For they were not for the most part so travailed and exercised in the Scriptures /
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Image 43
970
that thei could learnedly dispute of all maters. But first of al / thei knew & held fast this / that ther is one god /
that they could learnedly dispute of all maters. But First of all / they knew & held fast this / that there is one god /
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Image 43
971
whō thei ought to serve and honoure: then / that thei were redemed with the bloud of Iesus Christe /
whom they ought to serve and honour: then / that they were redeemed with the blood of Iesus Christ /
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972
that in him only and in his grace thei shold put their affiaunce / and trust of salvation.
that in him only and in his grace they should put their affiance / and trust of salvation.
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973
Morover they did judge all other inventions and ordinaūces of mē / to worship god / so vnworthy filthines /
Moreover they did judge all other Inventions and ordinances of men / to worship god / so unworthy filthiness /
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Image 43
974
that thei could easely condemne al jdolatries & superstitions: to conclude in few words this was their divinitie /
that they could Easily condemn all Idolatries & superstitions: to conclude in few words this was their divinity /
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975
ther is one only god the maker of the whol world / which hath declared vnto vs his wil by Moses and the prophets /
there is one only god the maker of the Whole world / which hath declared unto us his will by Moses and the Prophets /
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976
& then by Iesus Christe and his apostles. We have one redemer / with whos bloud we were bought /
& then by Iesus Christ and his Apostles. We have one redeemer / with whose blood we were bought /
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19
Image 43
977
& by whos grace we hope to be saved. Al the jdoles of the world / ar to be detested and accursed.
& by whose grace we hope to be saved. All the jdoles of the world / Are to be detested and accursed.
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978
Thei came stoutly and boldly to the fier / or other kinde of death / and punishment / instructed with no other doctrin and more hidden knowlege.
They Come stoutly and boldly to the fire / or other kind of death / and punishment / instructed with no other Doctrine and more hidden knowledge.
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979
And the numbre of them was not small / as of two or thre / but so great that ye multitude of thē /
And the numbered of them was not small / as of two or Three / but so great that you multitude of them /
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980
whiche were cruelly vexed and tormented of the tyrants semed innumerable and infinite. But we ar so taught and instructed /
which were cruelly vexed and tormented of the Tyrants seemed innumerable and infinite. But we Are so taught and instructed /
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Image 44
981
that we passe all our auncetours in knowlege and vndrestandīg of holy scripture. We think in our selves / and it is true /
that we pass all our Ancestors in knowledge and vndrestanding of holy scripture. We think in our selves / and it is true /
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982
as touching the vndrestanding of the scripture / god hath ēdued vs with so moche knowlege / as he hath gevē to any age at any time.
as touching the vndrestanding of the scripture / god hath endued us with so much knowledge / as he hath given to any age At any time.
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983
And yet ther is in vs scantly the least droppe of fervent love towards god. Ther is no reason why we shold norish this nice cowardnes of mīde /
And yet there is in us scantly the least drop of fervent love towards god. There is no reason why we should nourish this Nicaenae cowardness of mind /
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984
onless we wold willīgly and wittingly provoke ye wrath and vengeaune of god / against our selves.
onless we would willingly and wittingly provoke you wrath and vengeaune of god / against our selves.
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19
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985
What must we then do? Truli we must tak to vs astowt / bold / & cōstāt mīd.
What must we then do? Truli we must taken to us astowt / bold / & constant mind.
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986
We must chefely considre how precious and honourable the cōfessiō & testificatiō of our faith is before god. For we do litle know /
We must chiefly Consider how precious and honourable the Confessi & testification of our faith is before god. For we do little know /
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987
how God doth esteme this confession / when our lyfe whiche is of no value / is more set by and dear vnto vs. Wherin our wondrefull and beastly folishnes is shewed:
how God does esteem this Confessi / when our life which is of no valve / is more Set by and dear unto us Wherein our wondered and beastly foolishness is showed:
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988
for we can not in this sort spare our lyfe / but we must nedes confess that we sett more therby /
for we can not in this sort spare our life / but we must needs confess that we Set more thereby /
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989
then by gods honour and our own salvation. A certain hethen man could vse this saing /
then by God's honour and our own salvation. A certain heathen man could use this saying /
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990
that it is a miserable thing / to forsake and betray the causes why we lyve for the conservation of lyfe.
that it is a miserable thing / to forsake and betray the Causes why we live for the conservation of life.
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991
Yet he and his lyk did never know truly / to what end men wer set in ye world /
Yet he and his like did never know truly / to what end men were Set in you world /
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992
and wher for thei lived ther in. Thei might well say / that vertue is to be estemed & folowed /
and where for they lived there in. They might well say / that virtue is to be esteemed & followed /
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993
and that we ought to lyve an honest lyfe / without blame. But all ther vertues wer nothing ells / but colours and shadowes. But we have better vndrestanding /
and that we ought to live an honest life / without blame. But all their Virtues were nothing Else / but colours and shadows. But we have better vndrestanding /
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994
whervnto our lyfe must be referred / whiche is / that we honour God / with all prayse and glorye /
whereunto our life must be referred / which is / that we honour God / with all praise and glory /
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995
that he him selfe may be our glorye. Without him / our lyfe is miserable /
that he him self may be our glory. Without him / our life is miserable /
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996
the whiche we can not continew the least moment but we shall heap vpon our selves / a perpetual malediction.
the which we can not continue the least moment but we shall heap upon our selves / a perpetual malediction.
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997
And yet we ar nothing a shamed for the winning of a few daies / for this feble lyfe / to refuse the eternall kingdom /
And yet we Are nothing a shamed for the winning of a few days / for this feeble life / to refuse the Eternal Kingdom /
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998
and to separate our selves from him / by whos power we ar continewed in this lyfe.
and to separate our selves from him / by whose power we Are continued in this life.
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999
Yf a man shold examine the most vnlearned / yea thos whos witt is so dased / and whos lyfe so voluptuouse /
If a man should examine the most unlearned / yea those whose wit is so dased / and whose life so voluptuous /
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1000
that they be most lyke to brute beasts / what maner of lyfe is apoynted them / they durst not say plainly and openly /
that they be most like to brutus beasts / what manner of life is appointed them / they durst not say plainly and openly /
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1001
that it shold cōnsiste ōlye in eating / drēking & sleapīg, For thei know that thei ar created to a better /
that it should connsiste only in eating / drenking & sleeping, For they know that they Are created to a better /
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1002
wort hier and more higher thing: which is nothing ells / but to serve and honour god with al kīd of honour /
wort hire and more higher thing: which is nothing Else / but to serve and honour god with all kind of honour /
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1003
and to suffer our selves as good children / to be ordred and rueled by our most bening father /
and to suffer our selves as good children / to be ordered and rueled by our most bening father /
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1004
that after the end of this fraill & vnsure life / we may be receaved in to his eternal heretage.
that After the end of this frail & unsure life / we may be received in to his Eternal heritage.
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1005
In the apointing and winning of this end / consisteth the chefest and greatest point of our felicitie /
In the appointing and winning of this end / Consisteth the chiefest and greatest point of our felicity /
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1006
yea al the wholl weight of ever lasting lyfe. But when we carrye our mīds and thoughts an other waye /
yea all the wholl weight of ever lasting life. But when we carry our minds and thoughts an other Way /
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1007
& do snatch fast hold of this present lyfe worse then a thow sand deathes / what excuse can we have? For /
& do snatch fast hold of this present life Worse then a thou sand deaths / what excuse can we have? For /
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1008
to lyve and be ignoraunt of the causes wherfor we lyve / is vnnatural. But to forsake the causes wherfore we lyve here /
to live and be ignorant of the Causes Wherefore we live / is unnatural. But to forsake the Causes Wherefore we live Here /
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1009
for the desier & love to prolong our lyfe as it were for thre daies in this deceatful world /
for the desire & love to prolong our life as it were for Three days in this deceatful world /
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1010
and to be separated from god the author of lyfe / is soche a bewitching and furiouse madnes /
and to be separated from god the author of life / is such a bewitching and furious madness /
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1011
yt j know not with what words we ought to express and shew it. But what so ever knowlege we have /
that j know not with what words we ought to express and show it. But what so ever knowledge we have /
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1012
and how so ever our lyfe is apointed / for so moche as not with standing the persequutions ar no less & bitter /
and how so ever our life is appointed / for so much as not with standing the persecutions Are no less & bitter /
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1013
let vs cōsidre how & by what meās the Christian men may confirm them selves in patiencye /
let us Consider how & by what means the Christian men may confirm them selves in patiencye /
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1014
and so strengh then their minds / that thei may constantly vētre to daūger their lyfe for gods truth.
and so strength then their minds / that they may constantly ventre to danger their life for God's truth.
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1015
This same text which we have recited / being wel vndrestonded may brīg vs to that indifferencye of minde / yea to that willingnes /
This same text which we have recited / being well vndrestonded may bring us to that indifferency of mind / yea to that willingness /
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1016
that we shall not refuse to suffre death for gods name. Let vs go forth of the cytie / saith the apostle / after the lord Christe / bering his opprobrie. First /
that we shall not refuse to suffer death for God's name. Let us go forth of the City / Says the apostle / After the lord Christ / bearing his opprobry. First /
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1017
he doth teach & admonish vs / that although the swerds ar not alreadye drawen to kill vs /
he does teach & admonish us / that although the swords Are not already drawn to kill us /
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1018
or the fiers kindled to broyll and burne vs / yet that we can not truly be joyned with the sonne of god /
or the fierce kindled to broyll and burn us / yet that we can not truly be joined with the son of god /
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1019
so long as we have the roots of our thoughts & desiers fixed in this world.
so long as we have the roots of our thoughts & Desires fixed in this world.
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1020
Wherfor the Christen mā must alwaies / although he be in quiet / have one fote lifted vp readye to the battell / and not only that /
Wherefore the christian man must always / although he be in quiet / have one foot lifted up ready to the battle / and not only that /
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1021
but also his mīd must be vtterli separated frō ye world although his body be therī.
but also his mind must be vtterli separated from you world although his body be therein.
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1022
Althought this at ye first syght may seme vnresonable / yet one saing of. s. Paull / ought to be sufficient to { per } swade vs /
Although this At you First sight may seem unreasonable / yet one saying of. s. Paul / ought to be sufficient to { per } suade us /
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1023
for that we be called & appointed to this / to suffer persequution. As though he shold saye /
for that we be called & appointed to this / to suffer persecution. As though he should say /
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1024
Soche is the conditiō of our Christianitie / that we must neds entre in and pass thorow this waye / yf we will folow Christe. In the mean season /
Such is the condition of our Christianity / that we must neds enter in and pass thorough this Way / if we will follow Christ. In the mean season /
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1025
to ease our infirmitie and to mitigate the tediousnes and hevines / whiche persequutiones brīgeth / we have this great & swete cōfort /
to ease our infirmity and to mitigate the tediousness and heaviness / which persequutiones brings / we have this great & sweet Comfort /
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1026
that we suffering all thes incōmodities / opprobries & daungers of lyfe for the gospel / do as it were set our feet /
that we suffering all these incommodities / opprobries & dangers of life for the gospel / do as it were Set our feet /
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1027
in everie fotestep of gods sōne / and do folow him as our prince & guide. If it had bene ōly said vnto vs /
in every fotestep of God's son / and do follow him as our Prince & guide. If it had be only said unto us /
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1028
yt we must pass thorow all the opprobries of ye world to kepe the christiā profession /
that we must pass thorough all the opprobries of you world to keep the christian profession /
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1029
and also suffre death frely & wt out fear when so ever gods will were / methīk we shold have had some colour to answer and say contrarye /
and also suffer death freely & with out Fear when so ever God's will were / Methinks we should have had Some colour to answer and say contrary /
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1030
that it is a thing divers and abhorring frō our nature to wandre so with out a guide.
that it is a thing diverse and abhorring from our nature to wander so with out a guide.
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1031
But seing we ar charged and commaunded to folow ye lord Iesus / his leadīg ought to seme so right and honorable /
But sing we Are charged and commanded to follow you lord Iesus / his leading ought to seem so right and honourable /
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1032
that we have no just excuse to refrain or refuse his commavndement.
that we have no just excuse to refrain or refuse his Commandment.
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1033
But that we shold have mor earnest love and desier towards this lawdable and helthfull example /
But that we should have mor earnest love and desire towards this laudable and healtful Exampl /
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1034
it was not only said that Iesus Christe doth lead the way as guide and prince /
it was not only said that Iesus Christ does led the Way as guide and Prince /
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1035
but also that we ar made līke vnto his jmage. For so. s. Paul in the epistle to the Rom. speaketh /
but also that we Are made link unto his image. For so. s. Paul in the epistle to the Rom. speaks /
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1036
that god hath chosen and called all them whom he hath taken in to the nūbre of his children /
that god hath chosen and called all them whom he hath taken in to the numbered of his children /
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1037
that they shold be like and be fashioned after the jmage of him whiche is apointed paterne and hede over all. What /
that they should be like and be fashioned After the image of him which is appointed pattern and heed over all. What /
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1038
ar we so nice and tendre yt we can or will bear and suffer nothing at all? Then must we neds refuse gods grace wherby he calleth vs to the hope of salvation & leadeth vs ther to by this way? Forthes two ar so ioyned to gether yt the one can not be separated from the other /
Are we so Nicaenae and tendre that we can or will bear and suffer nothing At all? Then must we neds refuse God's grace whereby he calls us to the hope of salvation & leads us there to by this Way? Forth's two Are so joined to gether that the one can not be separated from the other /
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1039
that we be the membres of Iesus Christe / and that by means of this coniunction and communiō /
that we be the members of Iesus Christ / and that by means of this conjunction and communion /
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1040
we be exercised with many afflictiones and calamities. This same maner of our lyfe so ioyned with gods sonne / and soche conformitie to him /
we be exercised with many afflictiones and calamities. This same manner of our life so joined with God's son / and such conformity to him /
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1041
we ought to esteme mor then we do /
we ought to esteem mor then we do /
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1042
and also to judge it not only by all wayes most worthye to be professed but also to be folowed.
and also to judge it not only by all ways most worthy to be professed but also to be followed.
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1043
The suffering of calamities for the gospell / in the opinion and judgment of the world / is the greatest infamie but seing we know that all the vnfaithful ar so blinded /
The suffering of calamities for the gospel / in the opinion and judgement of the world / is the greatest infamy but sing we know that all the unfaithful Are so blinded /
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1044
that they can see or ryghtly judge nothing at all / ought not we to have clear eies /
that they can see or rightly judge nothing At all / ought not we to have clear eyes /
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1045
and to judge mor perfectly? It is shame to be afflicted and vexed of thē that occupie the seat of justice. But. s.
and to judge mor perfectly? It is shame to be afflicted and vexed of them that occupy the seat of Justice. But. s.
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1046
Paul doth shew vs by his example / that we have great occasion to glorie in the scarres of Iesus Christe /
Paul does show us by his Exampl / that we have great occasion to glory in the scars of Iesus Christ /
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1047
and as it wer in certain markes imprinted in vs / wher with we being marked & deckt /
and as it were in certain marks imprinted in us / where with we being marked & decked /
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1048
god doth acknowleg and receav vs for his servaūts ādelect. And we know this yt. s.
god does acknowleg and receive us for his Servants andelect. And we know this that. s.
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1049
Luke doth reherse of Peter and Ioan / that they were veray glad and joyfull / that thei were thought worthie to suffer for the lord Iesus name / sclandre rebuks and shame.
Luke does rehearse of Peter and Ioan / that they were very glad and joyful / that they were Thought worthy to suffer for the lord Iesus name / sclandre rebukes and shame.
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1050
Wher in two things may be seen contrarie in them selves / shame / and honour /
Where in two things may be seen contrary in them selves / shame / and honour /
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1051
by this that the world running hedlong in furie and madnes doth iudge against all reason /
by this that the world running headlong in fury and madness does judge against all reason /
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1052
and by this means doth chaunge the glori of god with dishonour and infamie.
and by this means does change the glori of god with dishonour and infamy.
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1053
Let not vs now disdain so to be dispised and to be rebuked of the world /
Let not us now disdain so to be despised and to be rebuked of the world /
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1054
that we may herafter optaine with god and his angells / honour / glorie & praise. We see what great labours ambitiouse men taketh to obtaine the ordre of some king /
that we may hereafter obtain with god and his Angels / honour / glory & praise. We see what great labours ambitious men Takes to obtain the ordre of Some King /
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1055
and after thei have at cheved it / what trivmphes they make: but the sonne of god doth offre to vs his ordre /
and After they have At cheved it / what Triumphos they make: but the son of god does offer to us his ordre /
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(4) sermon (DIV1)
26
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1056
and yet everie one dispiseth it /
and yet every one despiseth it /
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(4) sermon (DIV1)
26
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1057
and is turned with the wholl power of ye mīde to ye vanitie of ye world.
and is turned with the wholl power of you mind to you vanity of the world.
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(4) sermon (DIV1)
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1058
I pray you whē we behave our selves so { pro } udly & vnthākfully /
I pray you when we behave our selves so { Pro } udly & unthankfully /
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(4) sermon (DIV1)
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1059
ar we worthie to have any thīg comō wt him? Although our vndrestāding cā { per } ceave & cōprehēd nothīg herī /
Are we worthy to have any thing Common with him? Although our vndrestanding can { per } ceave & comprehend nothing herī /
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(4) sermon (DIV1)
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1060
yet of a truth thes ar the { pro } pre & honorable badges and armes of hevenly nobilitie. Im { pri } sonmēts / banishments / maledictions /
yet of a truth these Are the { Pro } pre & honourable badges and arms of heavenly Nobilt. Im { Pray } sonments / banishments / maledictions /
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1061
after the opinion of men bring nothing ells then great sham and infamie.
After the opinion of men bring nothing Else then great sham and infamy.
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(4) sermon (DIV1)
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1062
But what doth let vs to see what god doth judge & { pro } noūce of yes thīgs /
But what does let us to see what god does judge & { Pro } nounce of yes things /
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1063
savīg our own īfidelitie? Wherfor we must labour yt ye name of gods sōne be of soche authoritie / waight / & honour wt vs / as it is most worthie /
Saving our own infidelity? Wherefore we must labour that you name of God's son be of such Authority / weight / & honour with us / as it is most worthy /
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(4) sermon (DIV1)
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1064
yt we thīk we ar well & honourably delt wt al / yt his burnes as it wer certaine badges ar { pri } nted in vs /
that we think we Are well & honourably dealt with all / that his burns as it were certain badges Are { Pray } nted in us /
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(4) sermon (DIV1)
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1065
or els our vnthākfulnes cā in no wise be borne. If god shold { per } sequut vs after our merits /
or Else our unthankfulness can in no wise be born. If god should { per } sequut us After our merits /
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1066
hath he not iust cause everie daye to chastice & punish vs īfinite waies? Yea surly no deathes put vnto vs were able to recōpēce ye least part of our mischefe.
hath he not just cause every day to chastise & Punish us infinite ways? Yea surly no deaths put unto us were able to recompense you least part of our mischief.
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(4) sermon (DIV1)
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1067
But of his great & infinite goodnes / he treadeth vndre fote al our sīnes / & doth vtterli abolish ye same /
But of his great & infinite Goodness / he treadeth under foot all our Sins / & does vtterli Abolah you same /
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1068
& wheras he might punishe vs accordīg to ye greatnes of our sīnes / he hath īvēted ā other merveilous way /
& whereas he might Punish us according to you greatness of our Sins / he hath invented and other merveilous Way /
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(4) sermon (DIV1)
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1069
wherby ye afflictiōs ar traduced frō our deserved paine & punishmēt / to a great honour / & a certaī { pri } vilege & sīguler benefite /
whereby you afflictions Are traduced from our deserved pain & punishment / to a great honour / & a certain { Pray } vilege & singular benefit /
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1070
because yt by ye partakīg & sufferīg of thē we ar receaved in to ye felowship of gods sōne.
Because that by the partaking & suffering of them we Are received in to you fellowship of God's son.
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1071
May it be o yer waies said or judged / then that we / seing we despise and disdain this so excellēt and blisfull condition and maner of living /
May it be o year ways said or judged / then that we / sing we despise and disdain this so excellent and blissful condition and manner of living /
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26
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1072
have litle profetted in the christian doctrin? This is the cause why. s.
have little profetted in the christian Doctrine? This is the cause why. s.
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(4) sermon (DIV1)
26
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1073
Peter after he had moved vs to lyve a godly & holye lyfe in the fear of god /
Peter After he had moved us to live a godly & holy life in the Fear of god /
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(4) sermon (DIV1)
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1074
farr from that lyfe wherfor other men as theves / whormongers / adulterours / and mēkillers suffre / by & by addeth this /
Far from that life Wherefore other men as thieves / whoremongers / Adulterers / and menkillers suffer / by & by adds this /
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(4) sermon (DIV1)
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1075
yfwe must suffer as christē men / ther in we geve glory to god for that great and singuler benefite /
yfwe must suffer as christian men / there in we give glory to god for that great and singular benefit /
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1076
which he hath bestowed on vs. Nor it is not for nothing that the holy mā speaketh thus / what ar we / j pray youe /
which he hath bestowed on us Nor it is not for nothing that the holy man speaks thus / what Are we / j pray youe /
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1077
yt we shold be witnesses of gods truth / and as it were proctours apointed to defend his cause.
that we should be Witnesses of God's truth / and as it were proctors appointed to defend his cause.
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1078
Behold we be miserable mē as it wer wormes of the earth creaturs full of vanities and lies /
Behold we be miserable men as it were worms of the earth creatures full of vanities and lies /
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1079
yet god will have his truth defēded by vs / which is truly so great honour / that it semeth not to pertain to the angells in heven. This one reason well considered /
yet god will have his truth defended by us / which is truly so great honour / that it Seemeth not to pertain to the Angels in heaven. This one reason well considered /
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1080
ovght it not to enflame and stire vp our minds / to offre our selves wholy to god /
ought it not to inflame and stir up our minds / to offer our selves wholly to god /
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1081
and to shew our wholl endevoire in so holye and excellent a mater to please him? And yet many can not forbear /
and to show our wholl endevoire in so holy and excellent a mater to please him? And yet many can not forbear /
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1082
but that thei wil speak against god or at the least thei will complaine / that he hath no greater regard to ease their imbecillitie. it is a merveilous mater / say they /
but that they will speak against god or At the least they will complain / that he hath no greater regard to ease their imbecility. it is a merveilous mater / say they /
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1083
that seing god hath borne vs thus moche fovoure / that he hath chosen vs to be his children /
that sing god hath born us thus much fovoure / that he hath chosen us to be his children /
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1084
yet he wil suffer vs to be so cruelly vexed & oppressed of wicked men. I do yet answer thes men /
yet he will suffer us to be so cruelly vexed & oppressed of wicked men. I do yet answer these men /
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1085
that although we knew no reason why god doth so deall with vs / yet his authoritie shold be soche with vs / that we shold applye /
that although we knew no reason why god does so deall with us / yet his Authority should be such with us / that we should apply /
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1086
& conforme our selves to his will. But now when we see Iesus Christe to be set for an example to vs /
& conform our selves to his will. But now when we see Iesus Christ to be Set for an Exampl to us /
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1087
least we shold seke any other / ought we not to think our selves greatly happye /
least we should seek any other / ought we not to think our selves greatly happy /
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27
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1088
that we be so drawen after his jmage and liknes? Morover god doth set forth and she we plaīe and manifest causes /
that we be so drawn After his image and likeness? Moreover god does Set forth and she we plain and manifest Causes /
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1089
wherfor he will have vs to suffre persequution / emonge which / if ther wer non other but that reason and advertisment which. s. Peter geveth /
Wherefore he will have us to suffer persecution / among which / if there were non other but that reason and advertisement which. s. Peter Giveth /
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1090
we must neds be veray pevish and sturdye / onless we be satisfied ther with. This is his reason /
we must neds be very peevish and sturdy / onless we be satisfied there with. This is his reason /
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1091
that seing gold and silver which ar corruptible metalls ar purged and tried in the fier /
that sing gold and silver which Are corruptible metals Are purged and tried in the fire /
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1092
it is reason that our faith also / whiche in value excelleth all riches / be tried & approved with soche perills of lyfe and greves.
it is reason that our faith also / which in valve excels all riches / be tried & approved with such perils of life and grieves.
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1093
He could by and by after our calling /
He could by and by After our calling /
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1094
with out any conflict and suffering of thes calamities have crowned vs. But as he wold have Christe to raīg in the mides of his enemies /
with out any conflict and suffering of these calamities have crowned us But as he would have Christ to raing in the mides of his enemies /
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1095
evē so he wold have vs also dwellīg emong yt selfsame /
even so he would have us also Dwelling among that selfsame /
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(4) sermon (DIV1)
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1096
to bear & suffre yeir violēc & oppressiō vntill we be delivered from thes afflictiones & calamities by him. And j am not ignoraunt /
to bear & suffer yeir violence & oppression until we be Delivered from these afflictiones & calamities by him. And j am not ignorant /
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1097
that the flesh will then greatly spurne and refuse to be ruled / whē it must be brought in to this state /
that the Flesh will then greatly spurn and refuse to be ruled / when it must be brought in to this state /
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1098
but yet the will of god must rule all our thoughtes and lustes.
but yet the will of god must Rule all our thoughts and lusts.
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1099
Yf we fele in our selves som contradiction and resistaunc it is not greatly to be merveiled at.
If we feel in our selves Some contradiction and resistaunc it is not greatly to be merveiled At.
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1100
For that is planted and engraven in our nature to flye the crosse. Yet let vs not abide still /
For that is planted and engraven in our nature to fly the cross. Yet let us not abide still /
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1101
in that tendrenes of the fleshe / but let vs go on forward / knowing that our obedience is thankful & acceptable to god /
in that tendrenes of the Flesh / but let us go on forward / knowing that our Obedience is thankful & acceptable to god /
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1102
so that we cast down our sences and appetits / and do so subdue them / that thei be vndre his powr.
so that we cast down our Senses and appetites / and do so subdue them / that they be under his power.
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1103
Nether did the prophetes and apostles com to death with minde / that thei did not perceave their will to be against it / and enclinīg an other waie.
Neither did the Prophets and Apostles come to death with mind / that they did not perceive their will to be against it / and inclining an other Way.
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1104
Thei shal lead the whether thow wolds not / said our lord Iesus to Peter.
They shall led the whither thou wolds not / said our lord Iesus to Peter.
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1105
So whē soche fear of death doth prik our mīds let vs labour by al meanes /
So when such Fear of death does prik our minds let us labour by all means /
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1106
that we may have the overhand / or rather that god may overcome / and in the mean while let vs thus perswade our selves /
that we may have the overhand / or rather that god may overcome / and in the mean while let us thus persuade our selves /
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1107
that it is to him a most pleasant sacrifice / when we resist our appetites / and do so withstand them /
that it is to him a most pleasant sacrifice / when we resist our appetites / and do so withstand them /
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1108
that by this meanes being subdued vndre his power / we may ordre and lead our lyfe after his will and pleasure.
that by this means being subdued under his power / we may ordre and led our life After his will and pleasure.
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1109
This is the cheffest and greatest battell / whervnto god will have all his with all ther power to applie / to thende thei may laboure /
This is the cheffest and greatest battle / whereunto god will have all his with all their power to apply / to The end they may labour /
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1110
to cast down and depress all that whiche doth so moche exalte it selfe in their sences / wittes and appetits /
to cast down and depress all that which does so much exalt it self in their Senses / wits and appetites /
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1111
that it doth carye and withdrawe themfrom ye way / which god doth shew to thē. In the meā season /
that it does carry and withdraw themfrom the Way / which god does show to them. In the meā season /
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1112
the cōsolations ar so great and weightye / that it can not be expressed / how moche deyntie cowardnes is in vs / when we waxe faint herted /
the consolations Are so great and weighty / that it can not be expressed / how much deyntie cowardness is in us / when we wax faint herted /
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1113
and geve over for thes perills and troubles. In olde time the numbre was almost infinite of them /
and give over for these perils and Troubles. In old time the numbered was almost infinite of them /
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1114
which for the desier of a garland made of corruptible leaves / did refuse no laboure / paine and wrastlinge /
which for the desire of a garland made of corruptible leaves / did refuse no labour / pain and wrestling /
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1115
and also did so suffre death it selfe / that thei might seme to have their lyfe in no price.
and also did so suffer death it self / that they might seem to have their life in no price.
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1116
And yet ther was none of them / but did contend chanceably beīg vncertain / whether he shold winne / or lose the game.
And yet there was none of them / but did contend chanceably being uncertain / whither he should win / or loose the game.
cc av a-acp vbds pi pp-f pno32 / cc-acp vdd vvi av-j vbg j-u / cs pns31 vmd vvi / cc vvi dt n1.
(4) sermon (DIV1)
29
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1117
God doth set befor vs an immortall crown / wherī we may optaine his own glorie. And he hath not apointed vs / an vncertaine & chanceable conflict /
God does Set before us an immortal crown / wherein we may obtain his own glory. And he hath not appointed us / an uncertain & chanceable conflict /
np1 vdz vvi a-acp pno12 dt j vvi / c-crq pns12 vmb vvi po31 d n1. cc pns31 vhz xx vvd pno12 / dt j-u cc j n1 /
(4) sermon (DIV1)
29
Image 49
1118
but doth promise soche are ward / to the whiche we ought to conferr all ye counseills / studies / and desiers of our lyfe. What is the cause /
but does promise such Are ward / to the which we ought to confer all you counseills / studies / and Desires of our life. What is the cause /
cc-acp vdz vvi d vbr n1 / pc-acp dt r-crq pns12 vmd p-acp vvb d pn22 n2 / vvz / cc n2 pp-f po12 n1. q-crq vbz dt n1 /
(4) sermon (DIV1)
29
Image 49
1119
that we ar so faint herted in the largenes and worthines of this honour / which is certaine and eternal? Do we think yt this was spoken in vaine /
that we Are so faint herted in the largeness and worthiness of this honour / which is certain and Eternal? Do we think that this was spoken in vain /
cst pns12 vbr av j vvn p-acp dt n1 cc n1 pp-f d n1 / r-crq vbz j cc j? vdb pns12 vvb pn31 d vbds vvn p-acp j /
(4) sermon (DIV1)
30
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1120
that we shal lyve wt Christe / yf we be dead with him? The triūph is prepared for vs /
that we shall live with Christ / if we be dead with him? The triumph is prepared for us /
cst pns12 vmb vvi p-acp np1 / cs pns12 vbb j p-acp pno31? dt n1 vbz vvn p-acp pno12 /
(4) sermon (DIV1)
30
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1121
but we so moche as we may do flie from the conflict and battel. But this doctrin is soche /
but we so much as we may do fly from the conflict and battle. But this Doctrine is such /
cc-acp pns12 av av-d c-acp pns12 vmb vdi vvi p-acp dt n1 cc n1. p-acp d n1 vbz d /
(4) sermon (DIV1)
30
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1122
that it semeth plainlie to disagree with mans judgemēt. This is true. Nether also Christe / whē he pronounceth thē blessed which suffer { per } sequution for right eousnes sake /
that it Seemeth plainly to disagree with men judgement. This is true. Neither also Christ / when he pronounceth them blessed which suffer { per } sequution for right eousnes sake /
cst pn31 vvz av-j pc-acp vvi p-acp ng1 n1. d vbz j. j av np1 / c-crq pns31 vvz pno32 vvn r-crq vvb { fw-la } n1 c-acp j-jn n1 n1 /
(4) sermon (DIV1)
30
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1123
doth propownd soche a sentenc as ye opinion of the world wold allowe or receav. Yea he wil have vs to thinke /
does propownd such a sentenc as you opinion of the world would allow or receive. Yea he will have us to think /
vdz vvi d dt n1 c-acp pn22 n1 pp-f dt n1 vmd vvi cc vvi. uh pns31 vmb vhi pno12 pc-acp vvi /
(4) sermon (DIV1)
31
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1124
that to be ye cheffest felicitie / which we judge the greatest miserie. We think our selves most miserable /
that to be the cheffest felicity / which we judge the greatest misery. We think our selves most miserable /
cst pc-acp vbi dt js n1 / r-crq pns12 vvb dt js n1. pns12 vvb po12 n2 av-ds j /
(4) sermon (DIV1)
32
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1125
whē god doth suffre vs to be afflicted and oppressed with the tyrānye and crueltie of our enemies.
when god does suffer us to be afflicted and oppressed with the tyranny and cruelty of our enemies.
c-crq n1 vdz vvi pno12 pc-acp vbi vvn cc vvn p-acp dt n1 cc n1 pp-f po12 n2.
(4) sermon (DIV1)
32
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1126
But we do wondrefully erre in this / yt we set not befor our eies gods promises /
But we do wondrefully err in this / that we Set not before our eyes God's promises /
cc-acp pns12 vdb av-j vvi p-acp d / pn31 pns12 vvi xx a-acp po12 n2 n2 vvz /
(4) sermon (DIV1)
32
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1127
wt do plainli confirme vnto vs / that al things shal come to our profect / joye / and salvatiō.
with do plainli confirm unto us / that all things shall come to our profect / joy / and salvation.
p-acp vdi j vvi p-acp pno12 / cst d n2 vmb vvi p-acp po12 j / n1 / cc n1.
(4) sermon (DIV1)
32
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1128
We cast down our stomakes and dispare when we see wicked & naughty men / to have the ov { er } hand on vs /
We cast down our stomachs and dispare when we see wicked & naughty men / to have the ov { er } hand on us /
pns12 vvd a-acp po12 n2 cc n1 c-crq pns12 vvb j cc j n2 / pc-acp vhi dt fw-fr { fw-ge } n1 p-acp pno12 /
(4) sermon (DIV1)
32
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1129
& to do yt crueltie to vsyt thei seme to tread down our neck with their feet.
& to do that cruelty to vsyt they seem to tread down our neck with their feet.
cc pc-acp vdi pn31 n1 pc-acp vvi pns32 vvb pc-acp vvi a-acp po12 n1 p-acp po32 n2.
(4) sermon (DIV1)
32
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1130
But this same most cruel vexation of the wicked / and so great trouble and cōfusion of thīgs / as s. Paul warneth /
But this same most cruel vexation of the wicked / and so great trouble and confusion of things / as s. Paul warneth /
p-acp d d av-ds j n1 pp-f dt j / cc av j n1 cc n1 pp-f n2 / c-acp sy. np1 vvz /
(4) sermon (DIV1)
32
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1131
ought rather to cōfirm our mīds raise vp & litte thē in to hevē.
ought rather to confirm our minds raise up & litte them in to heaven.
vmd av-c pc-acp vvi po12 n2 vvi a-acp cc av-j pno32 p-acp p-acp n1.
(4) sermon (DIV1)
32
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1132
For bi cause of our own natur we ar bēt to ye studie & love of thīgs present /
For by cause of our own Nature we Are bent to you study & love of things present /
p-acp p-acp n1 pp-f po12 d fw-la pns12 vbr vvn p-acp pn22 n1 cc n1 pp-f n2 j /
(4) sermon (DIV1)
32
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1133
& ar so inflamed yt wtour whol knowlege / mīd & cogitatiō / we ar occupied in to moche levīg & vsing this vanitie: god /
& Are so inflamed that wtour Whole knowledge / mind & cogitation / we Are occupied in to much leving & using this vanity: god /
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(4) sermon (DIV1)
32
Image 50
1134
whē he suffreth vs to be th { us } evel vexed & handled / & ye wicked to grow & florish in al thīgs /
when he suffers us to be th { us } evil vexed & handled / & you wicked to grow & flourish in all things /
c-crq pns31 vvz pno12 pc-acp vbi zz { pno12 } n-jn vvn cc vvn / cc pn22 j pc-acp vvi cc vvi p-acp d n2 /
(4) sermon (DIV1)
32
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1135
doth teache & admonish vs by thes plaine & notable sings of his most just judgemēt / yt / that daie shal once come /
does teach & admonish us by these plain & notable sings of his most just judgement / that / that day shall once come /
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(4) sermon (DIV1)
32
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1136
whē all thīgs yt be now troubled & confused / shalbe sattled. But yf yt same time seme far & lōg to /
when all things that be now troubled & confused / shall sattled. But if that same time seem Far & long to /
c-crq d n2 pn31 vbi av vvn cc j-vvn / vmb|vbi vvn. p-acp cs pn31 d n1 vvi av-j cc av-j pc-acp /
(4) sermon (DIV1)
32
Image 50
1137
let vs flye to ye reamedie / & let vs not flatter our selves in our vice.
let us fly to you reamedie / & let us not flatter our selves in our vice.
vvb pno12 vvi p-acp pn22 n1 / cc vvb pno12 xx vvi po12 n2 p-acp po12 n1.
(4) sermon (DIV1)
32
Image 50
1138
For this is certaine yt we have no faith at al onless we cast ye eies of our mīde to ye honourable coming of Iesus Christe.
For this is certain that we have no faith At all onless we cast you eyes of our mind to you honourable coming of Iesus Christ.
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(4) sermon (DIV1)
32
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1139
And because god wold leave out no cōsideration / yt might be apt to move & stirre vs /
And Because god would leave out no consideration / that might be apt to move & stir us /
cc p-acp n1 vmd vvi av dx n1 / pn31 vmd vbi j pc-acp vvi cc vvi pno12 /
(4) sermon (DIV1)
33
Image 50
1140
he doth set forthe on ye one part { pro } mises / on ye other { per } t threatenīgs.
he does Set forth on you one part { Pro } mises / on you other { per } tO threatenings.
pns31 vdz vvi av p-acp pn22 crd n1 { fw-la } vvz / a-acp pn22 j-jn { fw-la } sy n2-vvg.
(4) sermon (DIV1)
33
Image 50
1141
Do we fele yt ye { pro } mises of god have not force jnough & autoritie in vs? To cōfirm thē wtal let vs joī yerto ye threatenīgs.
Do we feel that you { Pro } mises of god have not force jnough & Authority in us? To confirm them wtal let us join yerto the threatenings.
vdb pns12 vvb pn31 pn22 { fw-la } vvz pp-f n1 vhb xx n1 av-d cc n1 p-acp pno12? p-acp vvi pno32 n1 vvb pno12 vvi av dt n2-vvg.
(4) sermon (DIV1)
33
Image 50
1142
We shew our selves wōdousti froward / sence we beleve gods { pro } mises no more yen we do.
We show our selves wōdousti froward / sense we believe God's { Pro } mises no more then we do.
pns12 vvb po12 n2 fw-la j / n1 pns12 vvb n2 { fw-la } vvz av-dx av-dc av pns12 vdb.
(4) sermon (DIV1)
33
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1143
Whē ye lord Ies { us } Chri. saith / he wil acknowleg vs for his own & cōfess so of vs befor his father /
When you lord Ies { us } Christ Says / he will acknowleg us for his own & confess so of us before his father /
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(4) sermon (DIV1)
33
Image 50
1144
so yt we also cōfess him befor men / what shold let vs to geve to him that cōfession /
so that we also confess him before men / what should let us to give to him that Confessi /
av pn31 pns12 av vvb pno31 a-acp n2 / q-crq vmd vvi pno12 pc-acp vvi p-acp pno31 cst n1 /
(4) sermon (DIV1)
33
Image 50
1145
which he requireth of vs? When men have done all thei can / the worst yei may do is to take away our lyves.
which he requires of us? When men have done all they can / the worst yei may do is to take away our lives.
r-crq pns31 vvz pp-f pno12? c-crq n2 vhb vdn d pns32 vmb / dt js fw-mi vmb vdi vbz pc-acp vvi av po12 n2.
(4) sermon (DIV1)
33
Image 51
1146
How preciouse then shall the hevēly lyfe be vnto vs whē it is compared with this present lyfe whiche is lost? It is not my purpose in this place to collect all the promises set forth in the scripture to this end.
How precious then shall the heavenly life be unto us when it is compared with this present life which is lost? It is not my purpose in this place to collect all the promises Set forth in the scripture to this end.
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(4) sermon (DIV1)
34
Image 51
1147
Yet sence thei be repeated and so oftē times renued vnto vs / we ought so to be exercised not only in the readīg /
Yet sense they be repeated and so often times renewed unto us / we ought so to be exercised not only in the reading /
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(4) sermon (DIV1)
34
Image 51
1148
but also in ye knowlege and cōsolation of them / that we might be as it wer died and surelye confirmed in them.
but also in the knowledge and consolation of them / that we might be as it were died and surely confirmed in them.
cc-acp av p-acp dt n1 cc n1 pp-f pno32 / cst pns12 vmd vbi c-acp pn31 vbdr vvn cc av-j vvn p-acp pno32.
(4) sermon (DIV1)
34
Image 51
1149
But yf when ye plage hangeth over our heades thre or fower of them ar not fufficient to confirm & strengthen vs /
But if when you plague hangs over our Heads Three or fower of them Are not sufficient to confirm & strengthen us /
cc-acp cs c-crq pn22 vvb vvz p-acp po12 n2 crd cc crd pp-f pno32 vbr xx j pc-acp vvi cc vvi pno12 /
(4) sermon (DIV1)
35
Image 51
1150
truely an hundreth shold be sufficient to overcome al adverse and contrarie temtations.
truly an Hundredth should be sufficient to overcome all adverse and contrary temptations.
av-j dt ord vmd vbi j pc-acp vvi d j cc j-jn n2.
(4) sermon (DIV1)
35
Image 51
1151
But yf god with thes great swete promises can not entice and draw vs to him /
But if god with these great sweet promises can not entice and draw us to him /
p-acp cs n1 p-acp d j j n2 vmb xx vvi cc vvb pno12 p-acp pno31 /
(4) sermon (DIV1)
35
Image 51
1152
ar we not veray great dullerds / and betle heads /
Are we not very great dullerds / and beetle Heads /
vbr pns12 xx av j ng1 / cc n1 n2 /
(4) sermon (DIV1)
35
Image 51
1153
when nether the sever threatenings can work any more in vs? Iesus Christe doth appointe adaye to accuse all them befor his father whiche denye the truth for fear of losing this life /
when neither the sever threatenings can work any more in us? Iesus Christ does appoint aday to accuse all them before his father which deny the truth for Fear of losing this life /
c-crq av-dx dt vvb n2-vvg vmb vvi d dc p-acp pno12? np1 np1 vdz vvi av pc-acp vvi d pno32 a-acp po31 n1 r-crq vvi dt n1 p-acp n1 pp-f vvg d n1 /
(4) sermon (DIV1)
35
Image 51
1154
for whom he declareth destruction both of bodye and soull to be prepared.
for whom he Declareth destruction both of body and soul to be prepared.
c-acp ro-crq pns31 vvz n1 av-d pp-f n1 cc n1 pc-acp vbi vvn.
(4) sermon (DIV1)
35
Image 51
1155
Also in an other place he protesteth that he will refuse all maner of communion with them that deny him befor men. Also in an other place he protesteth that he will refuse all manner of communion with them that deny him before men.
av p-acp dt j-jn n1 pns31 vvz cst pns31 vmb vvi d n1 pp-f n1 p-acp pno32 cst vvb pno31 a-acp n2.
(4) sermon (DIV1)
35
Image 51
1156
Thes words onlese we be vtterlye void of all sence ought vehemently to move our minds and so to fray vs /
These words onlese we be utterly void of all sense ought vehemently to move our minds and so to fray us /
d n2 vvb pns12 vbb av-j j pp-f d n1 vmd av-j pc-acp vvi po12 n2 cc av pc-acp vvi pno12 /
(4) sermon (DIV1)
35
Image 51
1157
that for fear the hears of our heade shold stert vpp. But how so ever it be /
that for Fear the hears of our head should start vpp. But how so ever it be /
cst c-acp vvb dt vvz pp-f po12 n1 vmd n1 a-acp. p-acp q-crq av av pn31 vbb /
(4) sermon (DIV1)
35
Image 51
1158
onles we be so affected and moved as the greatnes of the mater and daunger requireth /
unless we be so affected and moved as the greatness of the mater and danger requires /
cs pns12 vbb av vvn cc vvn p-acp dt n1 pp-f dt fw-la cc n1 vvz /
(4) sermon (DIV1)
35
Image 51
1159
ther remaineth nothīg ells for vs but to look for horrible and most miserable confusion: wherin we may excuse our fault so moche as we lust /
there remains nothing Else for us but to look for horrible and most miserable confusion: wherein we may excuse our fault so much as we lust /
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(4) sermon (DIV1)
35
Image 51
1160
& we may say that in this great frailtie and weaknes of nature / we rather ar worthye of mercy then of any severitie and sharpnes of punishment / it will not serve.
& we may say that in this great frailty and weakness of nature / we rather Are worthy of mercy then of any severity and sharpness of punishment / it will not serve.
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(4) sermon (DIV1)
35
Image 51
1161
For it is written on the cōtrarie part / that Moses after he had sene god by faith was so hardned and strengthened / For it is written on the contrary part / that Moses After he had seen god by faith was so hardened and strengthened /
p-acp pn31 vbz vvn p-acp dt n-jn n1 / cst np1 c-acp pns31 vhd vvn n1 p-acp n1 vbds av vvn cc vvn /
(4) sermon (DIV1)
35
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1162
that no violence of tēptation co••melt his mind / and bēd him from that great cōstancye.
that no violence of temptation co••melt his mind / and bend him from that great constancy.
cst dx n1 pp-f n1 vvd po31 n1 / cc vvi pno31 p-acp d j n1.
(4) sermon (DIV1)
35
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1163
Wherfore whē we be so tendre and flexible that ther appear in vs no power of firme and constant minde /
Wherefore when we be so tendre and flexible that there appear in us no power of firm and constant mind /
c-crq c-crq pns12 vbb av fw-fr cc j cst pc-acp vvi p-acp pno12 dx n1 pp-f j cc j n1 /
(4) sermon (DIV1)
35
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1164
we signifie and declare plainlye that we be vtterly ignoraunt of god and his kingdome.
we signify and declare plainly that we be utterly ignorant of god and his Kingdom.
pns12 vvi cc vvi av-j cst pns12 vbb av-j j pp-f n1 cc po31 n1.
(4) sermon (DIV1)
35
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1165
Also whē we ar werned that we ought to be joyned & cowpled wt our head /
Also when we Are werned that we ought to be joined & cowpled with our head /
av c-crq pns12 vbr vvn cst pns12 vmd pc-acp vbi vvn cc vvn p-acp po12 n1 /
(4) sermon (DIV1)
35
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1166
we have gotten a goodly couler to exempt & separat our selves frome him /
we have got a goodly colour to exempt & separate our selves from him /
pns12 vhb vvn dt j n1 pc-acp vvi cc vvi po12 n2 p-acp pno31 /
(4) sermon (DIV1)
35
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1167
yf we say we ar mē And were not yei yt were befor vs men so well as we are? Yea yf we had nothinge ells /
if we say we Are men And were not yei that were before us men so well as we Are? Yea if we had nothing Else /
cs pns12 vvb pns12 vbr n2 cc vbdr xx fw-mi pn31 vbdr a-acp pno12 n2 av av c-acp pns12 vbr? uh cs pns12 vhd pix av /
(4) sermon (DIV1)
35
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1168
but even the bare doctrin of godlines / yet were al ye excuses wt we can brig weack and of no value.
but even the bore Doctrine of godliness / yet were all the excuses with we can brig weack and of no valve.
cc-acp av dt j n1 pp-f n1 / av vbdr d dt n2 p-acp pns12 vmb vvb av cc pp-f dx n1.
(4) sermon (DIV1)
35
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1169
But now ar we worthy more greater chek and condemnation / sence we have so great & notable exāples /
But now Are we worthy more greater chek and condemnation / sense we have so great & notable Examples /
p-acp av vbr pns12 j av-dc jc vvi cc n1 / n1 pns12 vhb av j cc j ng1 /
(4) sermon (DIV1)
35
Image 52
1170
whos great authoritie ought vehemently to excite & confirme our minds. Ther ar two chefe partes of this our exhortation or consolation to be cōsidered. The firstis /
whose great Authority ought vehemently to excite & confirm our minds. There Are two chief parts of this our exhortation or consolation to be considered. The firstis /
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(4) sermon (DIV1)
35
Image 52
1171
yt this hath ben a commō state to the vniversal bodye of the church alwaies and ever shalbe to the end of the world /
that this hath been a Common state to the universal body of the Church always and ever shall to the end of the world /
pn31 d vhz vbn dt j n1 p-acp dt j n1 pp-f dt n1 av cc av vmb p-acp dt n1 pp-f dt n1 /
(4) sermon (DIV1)
35
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1172
that it was vexed with soche iniuries and contum• lies of the wicked / as it is reported in the Psalme /
that it was vexed with such injuries and contum• lies of the wicked / as it is reported in the Psalm /
cst pn31 vbds vvn p-acp d n2 cc n1 vvz pp-f dt j / c-acp pn31 vbz vvn p-acp dt n1 /
(4) sermon (DIV1)
35
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1173
Thei have vexed me evē now frō my iouth hether to /
They have vexed me even now from my iouth hither to /
pns32 vhb vvn pno11 av av p-acp po11 n1 av pc-acp /
(4) sermon (DIV1)
35
Image 52
1174
& have drawn a plough ov { er } and ov { er } e veri { per } t of my bak.
& have drawn a plough ov { er } and ov { er } e very { per } tO of my back.
cc vhb vvn dt n1 fw-fr { fw-ge } cc fw-fr { fw-ge } sy av { fw-la } sy pp-f po11 n1.
(4) sermon (DIV1)
35
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1175
The holy ghost in this place doth brīg in the old church speakīg on this wise yt it shold not seme now vnto vs a new ying nor greavouse /
The holy ghost in this place does bring in the old Church speaking on this wise that it should not seem now unto us a new ying nor greavouse /
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(4) sermon (DIV1)
35
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1176
if we see in thes daies our cause & cōdition to be like.
if we see in these days our cause & condition to be like.
cs pns12 vvb p-acp d n2 po12 n1 cc n1 pc-acp vbi j.
(4) sermon (DIV1)
35
Image 52
1177
S. Paul also recitīg ye same place of an o yer Psal. wher it is said /
S. Paul also reciting you same place of an o year Psalm where it is said /
np1 np1 av vvg pn22 d n1 pp-f dt fw-la n1 np1 c-crq pn31 vbz vvd /
(4) sermon (DIV1)
35
Image 52
1178
We were as it were shepe led to the slaughter / doth declare yt this { per } tained not onli to one age /
We were as it were sheep led to the slaughter / does declare that this { per } tained not only to one age /
pns12 vbdr p-acp pn31 vbdr n1 vvn p-acp dt n1 / vdz vvi pn31 d { fw-la } j-vvn-u xx av-j p-acp crd n1 /
(4) sermon (DIV1)
35
Image 52
1179
but it was & shalbe the cōmō / vsual & cōtinual state of Christs church.
but it was & shall the Common / usual & continual state of Christ Church.
cc-acp pn31 vbds cc vmb dt j / j cc j n1 pp-f npg1 n1.
(4) sermon (DIV1)
35
Image 52
1180
So yt if we see in this time ye church to be so hādled & vexed /
So that if we see in this time you Church to be so handled & vexed /
av pn31 cs pns12 vvb p-acp d n1 pn22 n1 pc-acp vbi av vvn cc vvn /
(4) sermon (DIV1)
35
Image 52
1181
bi ye insolēcie & pride of ye wicked / yt some bark at her / some bite her / mani afflict her /
by you insolency & pride of you wicked / that Some bark At her / Some bite her / mani afflict her /
p-acp pn22 n1 cc n1 pp-f pn22 j / pn31 d n1 p-acp pno31 / d vvi pno31 / fw-la vvb po31 /
(4) sermon (DIV1)
35
Image 52
1182
& alwaies invēt some mischef & pestilēt destructiō to her /
& always invent Some mischief & pestilent destruction to her /
cc av vvi d n1 cc j n1 p-acp po31 /
(4) sermon (DIV1)
35
Image 52
1183
yea & set vp on her wtout ceasig as it were mad dogges & wil de ravenīg beastes /
yea & Set up on her without ceasig as it were mad Dogs & will the ravening beasts /
uh cc vvd a-acp p-acp pno31 p-acp j c-acp pn31 vbdr j n2 cc vmb dt j-vvg n2 /
(4) sermon (DIV1)
35
Image 52
1184
let vs cal to remēbraūce yt she was so vexed afflicted & oppressed ī al times before.
let us call to remembrance that she was so vexed afflicted & oppressed in all times before.
vvb pno12 vvi p-acp n1 pn31 pns31 vbds av vvn vvn cc vvn p-acp d n2 a-acp.
(4) sermon (DIV1)
35
Image 52
1185
God doth geve vnto her sōtime / some rest & refreshīg & as it were a time of true.
God does give unto her sometime / Some rest & refreshing & as it were a time of true.
np1 vdz vvi p-acp pno31 av / d n1 cc vvg cc c-acp pn31 vbdr dt n1 pp-f j.
(4) sermon (DIV1)
35
Image 52
1186
And this is yt wc is spoken in the psalme above alleg•d / ye righteous lord doth cut ī sodre ye cordes of the wicked: & ī an other place / yt he breaketh their rodde /
And this is that which is spoken in the psalm above alleg•d / the righteous lord does Cut in sodre you cords of the wicked: & in an other place / that he breaks their rod /
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(4) sermon (DIV1)
35
Image 52
1187
lest ye good being to moche pressed shold faīt & move yeir hādes to īiquitie. But god wold alwaies have his church to be tost in this world / lest you good being to much pressed should faint & move yeir hands to iniquity. But god would always have his Church to be tossed in this world /
cs pn22 j vbg p-acp d vvd vmd vvi cc vvi n1 n2 p-acp n1. p-acp n1 vmd av vhi po31 n1 pc-acp vbi vvn p-acp d n1 /
(4) sermon (DIV1)
35
Image 52
1188
& as it were alwaies in a certaī cōflict / reservīg for her quiet rest in heven.
& as it were always in a certain conflict / reserving for her quiet rest in heaven.
cc c-acp pn31 vbdr av p-acp dt j n1 / vvg p-acp po31 j-jn n1 p-acp n1.
(4) sermon (DIV1)
35
Image 52
1189
The end of thes afflictions was alwaies blessed /
The end of these afflictions was always blessed /
dt n1 pp-f d n2 vbds av j-vvn /
(4) sermon (DIV1)
35
Image 52
1190
yea truly god wrought this yt the church alwaies pressed wt mani & great difficult calamities / was never vttrely oppressed.
yea truly god wrought this that the Church always pressed with mani & great difficult calamities / was never vttrely oppressed.
uh av-j n1 vvd d pn31 dt n1 av vvn p-acp fw-la cc j j ng1 / vbds av-x av-j vvn.
(4) sermon (DIV1)
35
Image 52
1191
As it is saide in an other place / the wicked with all their labour did never optain yt thei desiered. As it is said in an other place / the wicked with all their labour did never optain that they desired.
p-acp pn31 vbz vvn p-acp dt j-jn n1 / dt j p-acp d po32 n1 vdd av-x n1 pn31 pns32 vvd.
(4) sermon (DIV1)
35
Image 52
1192
S. Paul also doth so glorye of like happye end & issue of afflictions /
S. Paul also does so glory of like happy end & issue of afflictions /
np1 np1 av vdz av n1 pp-f j j n1 cc n1 pp-f n2 /
(4) sermon (DIV1)
35
Image 52
1193
yt he sheweth this grace of god to be { per } petuall in his church. We saith he /
that he shows this grace of god to be { per } petuall in his Church. We Says he /
pn31 pns31 vvz d n1 pp-f n1 pc-acp vbi { fw-la } j p-acp po31 n1. pns12 vvz pns31 /
(4) sermon (DIV1)
35
Image 52
1194
ar prest with all kind of afflictions / but we ar not killed wt sorow & care /
Are pressed with all kind of afflictions / but we Are not killed with sorrow & care /
vbr vvn p-acp d n1 pp-f n2 / cc-acp pns12 vbr xx vvn p-acp n1 cc n1 /
(4) sermon (DIV1)
35
Image 52
1195
we live in greatnede & pov { er } tie /
we live in greatnede & Poor { er } tie /
pns12 vvi p-acp j-vvn cc n1 { fw-ge } vvi /
(4) sermon (DIV1)
35
Image 52
1196
iet ar we not for saken we are cast down but we { per } ish not /
jet Are we not for saken we Are cast down but we { per } is not /
vvi vbr pns12 xx c-acp vvn pns12 vbr vvn a-acp p-acp po12 { fw-la } vbz xx /
(4) sermon (DIV1)
35
Image 52
1197
alwaies carriēg aboute the mortificatione of our lord Iesus Christe / that his lyf also mai be declared in our mortal bodye. This issue and end /
always caring about the mortification of our lord Iesus Christ / that his life also mai be declared in our Mortal body. This issue and end /
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(4) sermon (DIV1)
35
Image 53
1198
as we see that god hath alwaies made it happie and prosperouse in ye persequutiōs of the church / ought to bolden vs /
as we see that god hath always made it happy and prosperous in you persecutions of the Church / ought to bolden us /
c-acp pns12 vvb d n1 vhz av vvn pn31 j cc j p-acp pn22 n2 pp-f dt n1 / pi p-acp n1 pno12 /
(4) sermon (DIV1)
35
Image 53
1199
seing we knowe that our fathers / who also acknowledged their frailty & weaknes / had alwaies the victorie over their enemies /
sing we know that our Father's / who also acknowledged their frailty & weakness / had always the victory over their enemies /
vvg pns12 vvb cst po12 ng1 / r-crq av vvd po32 n1 cc n1 / vhn av dt n1 p-acp po32 n2 /
(4) sermon (DIV1)
35
Image 53
1200
by cause thei continued constant in paciencye. I do entreat this first part of my exhortatione briefli /
by cause they continued constant in patiency. I do entreat this First part of my exhortation briefli /
p-acp n1 pns32 vvd j p-acp n1. pns11 vdb vvi d ord n1 pp-f po11 n1 fw-la /
(4) sermon (DIV1)
35
Image 53
1201
that j may come the soner to the secōd / which doth more pertaine to the purpose. And that is /
that j may come the sooner to the secōd / which does more pertain to the purpose. And that is /
cst crd vmb vvi dt av-c p-acp dt ord / r-crq vdz av-dc vvi p-acp dt n1. cc cst vbz /
(4) sermon (DIV1)
35
Image 53
1202
that we applie certaine examples of the martyres which were before vs / to our consolation and confort.
that we apply certain Examples of the Martyrs which were before us / to our consolation and Comfort.
cst pns12 vvi j n2 pp-f dt n2 r-crq vbdr p-acp pno12 / pc-acp po12 n1 cc n1.
(4) sermon (DIV1)
35
Image 53
1203
And in this kinde or nūbre ther be not two or thre / but a great & thik cloude as ye apostle writeth to ye Hebrues. Wherby he signifieth /
And in this kind or numbered there be not two or Three / but a great & thick cloud as you apostle Writeth to the Hebrews. Whereby he signifies /
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(4) sermon (DIV1)
35
Image 53
1204
that ther is so great a multitude of them / which hath suffred for the testimonie of the truth /
that there is so great a multitude of them / which hath suffered for the testimony of the truth /
cst pc-acp vbz av j dt n1 pp-f pno32 / r-crq vhz vvn p-acp dt n1 pp-f dt n1 /
(4) sermon (DIV1)
35
Image 53
1205
that so well the aboundaunce of excellent examples / as the most grave autoritie ought to provoke vs to cōtentatiō patiencie / and moderation of minde.
that so well the abundance of excellent Examples / as the most grave Authority ought to provoke us to contentation patiency / and moderation of mind.
cst av av dt n1 pp-f j ng1 / c-acp dt av-ds j n1 vmd pc-acp vvi pno12 p-acp n1 n1 / cc n1 pp-f n1.
(4) sermon (DIV1)
35
Image 53
1206
And least my oration shold waxe to long in heaping vp together an īfinite multitude of exāples /
And lest my oration should wax to long in heaping up together an infinite multitude of Examples /
cc cs po11 n1 vmd vvi pc-acp vvi p-acp vvg a-acp av dt j n1 pp-f n2 /
(4) sermon (DIV1)
35
Image 53
1207
j will ōly speak af ys jewes / which suffered most grevouse { per } sequutiō for ye true religiō /
j will only speak of is Jews / which suffered most grievous { per } sequution for you true Religion /
crd vmb av-j vvi pp-f vbz n1 / r-crq vvd ds j { fw-la } n1 c-acp pn22 j n1 /
(4) sermon (DIV1)
35
Image 53
1208
both vndre ye tyrānie of kīg Antioch { us } / & also shorthly after his death.
both under you tyramnie of King Antioch { us } / & also shorthly After his death.
av-d p-acp pn22 n1 pp-f n1 np1 { pno12 } / cc av j c-acp po31 n1.
(4) sermon (DIV1)
35
Image 53
1209
We can not saie yt thē the nūbre of ye afflicted mē was smal /
We can not say that them the numbered of the afflicted men was small /
pns12 vmb xx vvi pn31 pno32 dt j-vvn pp-f dt j-vvn n2 vbds j /
(4) sermon (DIV1)
35
Image 53
1210
whē a great mighty army as it were of martyrs was prepared to maitaine and defend ye religion.
when a great mighty army as it were of Martyrs was prepared to maitaine and defend you Religion.
c-crq dt j j n1 c-acp pn31 vbdr pp-f n2 vbds vvn p-acp n1 cc vvb pn22 n1.
(4) sermon (DIV1)
35
Image 53
1211
Nether can we allege yt thei were certaine excellent prophets / whō god had chosen forth and separated frome ye comon sort of people / for ther were women / boyes / and infants /
Neither can we allege that they were certain excellent Prophets / whom god had chosen forth and separated from you Common sort of people / for there were women / boys / and Infants /
av-d vmb pns12 vvi pn31 pns32 vbdr j j ng1 / qo-crq n1 vhd vvn av cc vvn p-acp pn22 j n1 pp-f n1 / c-acp a-acp vbdr n2 / ng2 / cc ng1 /
(4) sermon (DIV1)
35
Image 53
1212
also in that nūbre of martyrs. Nether wil we say yt thei passed thorow ye { per } secution / only with some light losse / without great peril of lyfe /
also in that numbered of Martyrs. Neither will we say that they passed thorough you { per } secution / only with Some Light loss / without great peril of life /
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(4) sermon (DIV1)
35
Image 53
1213
without great paines & tormēts of bodies / seing / ther was no kīde of cruelty vnproved in afflictīg / vexing / & tormētig them.
without great pains & torments of bodies / sing / there was no kind of cruelty unproved in afflicting / vexing / & tormentig them.
p-acp j n2 cc n2 pp-f n2 / vvg / a-acp vbds dx n1 pp-f n1 j-vvn-u p-acp vvg / vvg / cc vvg pno32.
(4) sermon (DIV1)
35
Image 53
1214
Let vs here also what ye apostle doth saie of them / and doth set forth for vs to folow. Some saith he /
Let us Here also what you apostle does say of them / and does Set forth for us to follow. some Says he /
vvb pno12 av av r-crq pn22 n1 vdz vvi pp-f pno32 / cc vdz vvi av p-acp pno12 pc-acp vvi. d vvz pns31 /
(4) sermon (DIV1)
35
Image 53
1215
were hanged vp like belles and stretched / dispising to be delivred yt thei might optaine a beter resurrection: were hanged up like Bells and stretched / despising to be Delivered that they might obtain a beter resurrection:
vbdr vvn a-acp av-j n2 cc j-vvn / vvg pc-acp vbi vvn pn31 pns32 vmd vvi dt av-jc n1:
(4) sermon (DIV1)
36
Image 53
1216
other were proved with opprobrious wordes and strippes / or with bondes and { pri } sonment: other wer stoned / or cutt insondre / or killed with the swerd:
other were proved with opprobrious words and strips / or with bonds and { Pray } sonment: other were stoned / or Cut insondre / or killed with the sword:
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(4) sermon (DIV1)
36
Image 53
1217
other some went wandering hether and thether thorow hills & caves of the earth.
other Some went wandering hither and thither thorough hills & caves of the earth.
av-jn d vvd vvg av cc av p-acp n2 cc n2 pp-f dt n1.
(4) sermon (DIV1)
36
Image 53
1218
Let vs now come to make cōparison betwixt thē & vs. Yf yei suffred so mani & great tormēts for ye truth /
Let us now come to make comparison betwixt them & us If yei suffered so mani & great torments for you truth /
vvb pno12 av vvi pc-acp vvi n1 p-acp pno32 cc pno12 cs fw-mi vvd av fw-la cc j n2 p-acp pn22 n1 /
(4) sermon (DIV1)
36
Image 53
1219
wt was as then but obscure / what ought we to do in this great light /
with was as then but Obscure / what ought we to do in this great Light /
p-acp vbds p-acp av p-acp j / q-crq vmd pns12 pc-acp vdi p-acp d j n1 /
(4) sermon (DIV1)
36
Image 53
1220
wt hath shined vnto vs in this time? God speaketh vnto vs now as with full mouth.
with hath shined unto us in this time? God speaks unto us now as with full Mouth.
p-acp vhz vvn p-acp pno12 p-acp d n1? np1 vvz p-acp pno12 av c-acp p-acp j n1.
(4) sermon (DIV1)
36
Image 54
1221
The greatest gate of the kingdome of heven is made open vnto vs. Iesus Christe comen frō heven vnto vs doth so call vs to him /
The greatest gate of the Kingdom of heaven is made open unto us Iesus Christ come from heaven unto us does so call us to him /
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(4) sermon (DIV1)
36
Image 54
1222
that we have him present as it were before our eies. In to how great ingratitude & shāfull wickednes shall we rūn ī to /
that we have him present as it were before our eyes. In to how great ingratitude & shanfull wickedness shall we run in to /
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(4) sermon (DIV1)
36
Image 54
1223
if we have less stomak & love to bear & suffre for ye gospel /
if we have less stomach & love to bear & suffer for you gospel /
cs pns12 vhb dc n1 cc n1 pc-acp vvi cc vvi p-acp pn22 n1 /
(4) sermon (DIV1)
36
Image 54
1224
thē thei had wt did behold ye promises of god but as it were a farre of /
them they had with did behold you promises of god but as it were a Far of /
pno32 pns32 vhd p-acp vdd vvi pn22 n2 pp-f n1 cc-acp c-acp pn31 vbdr dt av-j pp-f /
(4) sermon (DIV1)
36
Image 54
1225
who had but a veray litle dore opened to entre in to ye higdome of god /
who had but a very little door opened to enter in to you higdome of god /
r-crq vhd cc-acp dt j j n1 vvd pc-acp vvi p-acp p-acp pn22 n1 pp-f n1 /
(4) sermon (DIV1)
36
Image 54
1226
who had receaved only a remēbraunc & obscure testimoni in figures of Iesus Christe? Thes great maters cā not be declared & expressed wt any wordes as thei beworthy.
who had received only a remēbraunc & Obscure testimoni in figures of Iesus Christ? These great maters can not be declared & expressed with any words as they beworthy.
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(4) sermon (DIV1)
36
Image 54
1227
Wherfor j leave them to be weied in everie manes thoughts & meditations. This doctrin as it hath a comon & vniversall reason /
Wherefore j leave them to be weighed in every manes thoughts & meditations. This Doctrine as it hath a Common & universal reason /
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(4) sermon (DIV1)
36
Image 54
1228
so it must be referred to the exercise & ordre of everie manes lyfe.
so it must be referred to the exercise & ordre of every manes life.
av pn31 vmb vbi vvn p-acp dt n1 cc fw-fr pp-f d n2 n1.
(4) sermon (DIV1)
36
Image 54
1229
But everie man must apply it to his propre vse & profett apt for his own cōsolatiō.
But every man must apply it to his proper use & profett apt for his own consolation.
p-acp d n1 vmb vvi pn31 p-acp po31 j n1 cc vvi j p-acp po31 d n1.
(4) sermon (DIV1)
36
Image 54
1230
And j speak this for this cause / least yt thei wt see them selves to be in no manifest perill /
And j speak this for this cause / least that they with see them selves to be in no manifest peril /
cc crd vvb d p-acp d n1 / ds pn31 pns32 p-acp vvi pno32 n2 pc-acp vbi p-acp dx j n1 /
(4) sermon (DIV1)
36
Image 54
1231
shold suppose this doctrin to be vaine & not to { per } taine to thē.
should suppose this Doctrine to be vain & not to { per } taine to them.
vmd vvi d n1 pc-acp vbi j cc xx pc-acp { fw-la } zz p-acp pno32.
(4) sermon (DIV1)
36
Image 54
1232
Now thei arr not in ye handes of tirātes /
Now they arr not in you hands of Tyrants /
av pns32 vb2r xx p-acp pn22 n2 pp-f n2 /
(4) sermon (DIV1)
36
Image 54
1233
but what know thei howe god wil deal wt thē herafter? Therfor we must be of ye mīd & judgmēt /
but what know they how god will deal with them hereafter? Therefore we must be of the mind & judgement /
cc-acp q-crq vvb pns32 q-crq n1 vmb vvi p-acp pno32 av? av pns12 vmb vbi pp-f dt n1 cc n1 /
(4) sermon (DIV1)
36
Image 54
1234
yt if any { per } sequntiō / wt we loked not for happē vnto vs / yt we fal not yer ī to vnwares & vn { pro } vided /
that if any { per } sequntion / with we looked not for happen unto us / that we fall not year in to unwares & vn { Pro } vided /
pn31 cs d { fw-la } n1 / p-acp pns12 vvn xx p-acp vvi p-acp pno12 / pn31 pns12 vvi xx n1 p-acp p-acp av-j cc zz { fw-la } j-vvn-u /
(4) sermon (DIV1)
36
Image 54
1235
but yt we come to it prepared lōg befor hād, but j̄ feare yer be mani deaph eares to whō yis my oratiō is made wtout fruit.
but that we come to it prepared long before hand, but j Fear year be mani deaph ears to whom yis my oration is made without fruit.
cc-acp pn31 pns12 vvi p-acp pn31 vvd av-j a-acp n1, cc-acp av vvb n1 vbb fw-la n1 n2 p-acp ro-crq uh po11 n1 vbz vvn p-acp n1.
(4) sermon (DIV1)
36
Image 54
1236
For yei yt live ī quiet / havīg all thīgs at wil /
For yei that live in quiet / having all things At will /
p-acp fw-mi pn31 vvi p-acp j-jn / vhg d n2 p-acp n1 /
(4) sermon (DIV1)
36
Image 54
1237
ar so far frō preparīg yem selves to take & suffre death whē nede shal be /
Are so Far from preparing yem selves to take & suffer death when need shall be /
vbr av av-j p-acp vvg n1 n2 pc-acp vvi cc vvi n1 c-crq n1 vmb vbb /
(4) sermon (DIV1)
36
Image 54
1238
yt yei have no care nor yought of servīg god at al. But yes ought to be al our studie cōtinualli / espetialli īyes great troublesō times /
that yei have no care nor yought of serving god At all But yes ought to be all our study cōtinualli / espetialli inyes great troubleson times /
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(4) sermon (DIV1)
36
Image 54
1239
wherī we live ī great peril In ye meā time yei whō god calleth to suffre for ye testīonie of his name /
wherein we live in great peril In you meā time yei whom god calls to suffer for you testinonie of his name /
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(4) sermon (DIV1)
36
Image 54
1240
must yinke īverai dede yt thei were prepared lōg before / & brought to this suffraūc of evels /
must yinke īverai deed that they were prepared long before / & brought to this suffraunc of evils /
vmb vvb fw-fr n1 pn31 pns32 vbdr vvn av-j a-acp / cc vvn p-acp d n1 pp-f n2-jn /
(4) sermon (DIV1)
36
Image 54
1241
bi ye motiō & certain judgemēt of ye •prit / yt yei might bear yem selves yerī boldly & cōstātli.
by you motion & certain judgement of the •prit / that yei might bear yem selves yerin boldly & constantli.
p-acp pn22 n1 cc j n1 pp-f dt n1 / pn31 fw-mi vmd vvi vvi n2 av av-j cc av-j.
(4) sermon (DIV1)
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1242
Thē also yei must diligētly call to yer remēbraūc al ye exhortatiōs wt yei have herd before /
Them also yei must diligently call to year remembraunc all you exhortations with yei have heard before /
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(4) sermon (DIV1)
36
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1243
& be so stirred vp wt ye adv { er } tismēt of thē / as ye valiaūt souldiare to take his armour whē he hereth ye trūpet blowe. But what seke we?
& be so stirred up with you Advantage { er } tisment of them / as you valiant souldiare to take his armour when he heareth you trumpet blow. But what seek we?
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(4) sermon (DIV1)
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1244
Truly in yes perils we do nothīg ells: but seke shiftes & waies how to escape.
Truly in yes perils we do nothing Else: but seek shifts & ways how to escape.
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(4) sermon (DIV1)
37
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1245
I meā this by ye most { per } t of mē. For this same { per } sequutiōs is as it were a towche stone /
I meā this by you most { per } tO of men. For this same { per } sequutions is as it were a touch stone /
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(4) sermon (DIV1)
37
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1246
wherwt god doth trye & { pro } ve who be his: but yer ar fewe foūd of yt faith, cowrage & godlines to wards god /
wherewith god does try & { Pro } we who be his: but year Are few found of that faith, courage & godliness to wards god /
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(4) sermon (DIV1)
37
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1247
yt thei will offre thē selves frākly & freely vnto death for his names sake. This is a thing almost incredible / yt yei wt do glory /
that they will offer them selves frankly & freely unto death for his names sake. This is a thing almost incredible / that yei with doe glory /
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(4) sermon (DIV1)
37
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1248
yt yei have some knowlege in the gospell / arso impudent and vnshamfast / thei will vse soch cavillations. Some will say /
that yei have Some knowledge in the gospel / arso impudent and unshamefast / they will use soch cavillations. some will say /
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(4) sermon (DIV1)
37
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1249
what shall it availl to confess our faith before thos stubborne stifnecked men /
what shall it avail to confess our faith before those stubborn Stiffnecked men /
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(4) sermon (DIV1)
37
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1250
which ar purposed to warre agaist god him selfe? Is not this to cast pearls before swine? As who wold say /
which Are purposed to war aghast god him self? Is not this to cast Pearls before Swine? As who would say /
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(4) sermon (DIV1)
37
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1251
Iesus Christe doth not most plainly declare / ye he doth requier of vs the cōfessiō of his name /
Iesus Christ does not most plainly declare / you he does require of us the Confessi of his name /
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(4) sermon (DIV1)
37
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1252
yea among most perverse & wicked men? But if this our testimonie do nothīg profett to their edifiēg /
yea among most perverse & wicked men? But if this our testimony do nothing profett to their edifying /
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37
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1253
yet shal it profett to yeir cōfusion.
yet shall it profett to yeir confusion.
av vmb pn31 vvi p-acp n1 n1.
(4) sermon (DIV1)
37
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1254
Alwaies ye cōfession of our faith doth savour swetly before god although it brīge death & destructjō to wicked men.
Always you Confessi of our faith does savour sweetly before god although it bring death & destructjon to wicked men.
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37
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1255
Ther be other also which will say this /
There be other also which will say this /
pc-acp vbi j-jn av r-crq vmb vvi d /
(4) sermon (DIV1)
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1256
what shall our death profett when it shall seme to geve more offēce then vtilitie? As though god hath left to them selves fre choyse to dye when thei will or when thei shall thīk it the most apte time of death? But we cōtrarie wise do obey him but as for the fruit yt must come by our death /
what shall our death profett when it shall seem to give more offence then utility? As though god hath left to them selves from choice to die when they will or when they shall think it the most apt time of death? But we contrary wise do obey him but as for the fruit that must come by our death /
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(4) sermon (DIV1)
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1257
we leave to the hand & providence of god. Wherfore the christian man must most cheflye in what place so ever he be /
we leave to the hand & providence of god. Wherefore the christian man must most chiefly in what place so ever he be /
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(4) sermon (DIV1)
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1258
diligētly se yt he lyve in ye simplicitie & integritie yt god requireth /
diligently see that he live in you simplicity & integrity that god requires /
av-j vvi pn31 pns31 vvi p-acp pn22 n1 cc n1 pn31 n1 vvz /
(4) sermon (DIV1)
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1259
and yt he be not brought from yt mīd & maner of godly & holy life at any time wt any daūgers or threatnīgs.
and that he be not brought from that mind & manner of godly & holy life At any time with any dangers or threatenings.
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(4) sermon (DIV1)
37
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1260
Let him eschue so mothe as is possible the ragīg madnes of the wolves /
Let him eschew so moth as is possible the raging madness of the wolves /
vvb pno31 vvi av n1 c-acp vbz av-j dt j-vvg n1 pp-f dt n2 /
(4) sermon (DIV1)
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1261
so yt the same wtarenes be not joyned wt the prudēce & craftines of the flesh.
so that the same wtarenes be not joined with the prudence & craftiness of the Flesh.
av pn31 av d n1 vbb xx vvn p-acp dt n1 cc n1 pp-f dt n1.
(4) sermon (DIV1)
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1262
First of all let him do this /
First of all let him do this /
ord pp-f d vvb pno31 vdi d /
(4) sermon (DIV1)
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1263
yt he geve over & resigne his lyfe in to the handes of god the most faithfull keaper.
that he give over & resign his life in to the hands of god the most faithful keaper.
pn31 pns31 vvi a-acp cc vvi po31 n1 p-acp p-acp dt n2 pp-f n1 dt av-ds j n1.
(4) sermon (DIV1)
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1264
When he hath ordeīed & kept diligētly this maner & fashione of lyfe / yf afterward he fall in to the handes of enemies /
When he hath ordained & kept diligently this manner & fashion of life / if afterwards he fallen in to the hands of enemies /
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1265
let him thīk & perswad him selfe / yt he is brought in to yt place of god /
let him think & persuade him self / that he is brought in to that place of god /
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1266
for this cause yt he mai have him a witnes of his sōne.
for this cause that he mai have him a witness of his son.
c-acp d n1 pn31 pns31 fw-gr vhb pno31 dt n1 pp-f po31 n1.
(4) sermon (DIV1)
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1267
Therfor seīg he is called & brought to yt cōfession by the certaine decree of god /
Therefore sing he is called & brought to that Confessi by the certain Decree of god /
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(4) sermon (DIV1)
37
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1268
ther is no way to goo bak / onles he will be vnfaithful vn to him / to whom we have promised all our endevours both to lyve and dye:
there is no Way to goo back / unless he will be unfaithful vn to him / to whom we have promised all our endeavours both to live and die:
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1269
yea whos we arr although we had promised nothīg at all.
yea whose we arr although we had promised nothing At all.
uh rg-crq n1 vb2r cs pns12 vhd vvn pix p-acp av-d.
(4) sermon (DIV1)
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1270
I meā not herby to drive everie man of necessitie at all times to geve a full & { per } fect cōfessiō of yeir faith /
I meā not hereby to drive every man of necessity At all times to give a full & { per } fect Confessi of yeir faith /
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1271
no not sōtimes whē yei be asked. For j know what measure & moderatiō. s. Paul vsed /
no not sometime when yei be asked. For j know what measure & moderation. s. Paul used /
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(4) sermon (DIV1)
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1272
who was as readye wt hart & mīde to defēd ye gospel as any other. Nether was this spoken by ye lord Iesus & promised wt out a cause /
who was as ready with heart & mind to defend you gospel as any other. Neither was this spoken by you lord Iesus & promised with out a cause /
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1273
yt god wold geve vs in yt time & matter / a mouth & prudēce. As though he wold have said /
that god would give us in that time & matter / a Mouth & prudence. As though he would have said /
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1274
ye office of ye holie ghost / is not ōly to cōfirme vs ye we may be willīg / bold & strong /
the office of the holy ghost / is not only to confirm us you we may be willing / bold & strong /
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1275
but also it cōsisteth ī gevīg vs judgmēt prudēe & coūsail / how we mai / as it be cometh vs / governe & rule our selves /
but also it Consisteth in giving us judgement prudene & counsel / how we mai / as it be comes us / govern & Rule our selves /
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1276
in so great & so herde amater.
in so great & so herd amater.
p-acp av j cc av vvd n1.
(4) sermon (DIV1)
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1277
Truly this wholl treatise is to this ēd yt thei yt be ī soch distresses shold desier & receav frō heavē yt moderatiō & prudēce /
Truly this wholl treatise is to this end that they that be in soch Distresses should desire & receive from heaven that moderation & prudence /
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(4) sermon (DIV1)
37
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1278
not folowīg ye coūsail of the fleshe to seke some shiftes to escape. But ther be yt do obiect in this place /
not following the counsel of the Flesh to seek Some shifts to escape. But there be that do Object in this place /
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(4) sermon (DIV1)
37
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1279
yt the lord Iesus yea whē he was asked wold make to thē no āswer. But j sat yt this sufficeth not to take away yt rule /
that the lord Iesus yea when he was asked would make to them no answer. But j sat that this Suffices not to take away that Rule /
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(4) sermon (DIV1)
37
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1280
wt he hath gevē to vs / to witnes our faith thē when ye cōfession ther of is necessarily required. Furthermore /
with he hath given to us / to witness our faith them when you Confessi there of is necessarily required. Furthermore /
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(4) sermon (DIV1)
37
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1281
yt he did nev { er } dissēble or kepe silēce for this purpose to save his life.
that he did nev { er } dissemble or keep silence for this purpose to save his life.
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(4) sermon (DIV1)
37
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1282
Last of al yt he did nevermake so doubtful ā answer / but yt it cōteined ā apt testimonie of that wt he had spokē before /
Last of all that he did nevermake so doubtful and answer / but that it contained and apt testimony of that with he had spoken before /
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(4) sermon (DIV1)
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1283
or els did first satiffie thē yt laye ī waite to mark both his words & dedes.
or Else did First satiffie them that say in wait to mark both his words & Deeds.
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(4) sermon (DIV1)
37
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1284
Wherfor let al christiās be wel { per } swaded & sure of this thīg /
Wherefore let all Christians be well { per } swaded & sure of this thing /
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(4) sermon (DIV1)
37
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1285
yt no mā ought more to estē his life thē ye testimonie of ye truth wherin god wil have ye praise & glorie of his name to appear. Is it wt out acause /
that no man ought more to esten his life them you testimony of the truth wherein god will have you praise & glory of his name to appear. Is it with out acause /
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(4) sermon (DIV1)
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1286
yt he calleth althos his witnesses (for this doth ye word martire signifie) who ar brought to make answer before the enemies of faith and religiō? Or is not this rather the cause /
that he calls althos his Witnesses (for this does the word martyr signify) who Are brought to make answer before the enemies of faith and Religion? Or is not this rather the cause /
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(4) sermon (DIV1)
37
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1287
for yt he wold vse all their speakīg & whole course of life to the cōfessiō of his name? Wherin everie mā must not so looke to his neghbour & felowe /
for that he would use all their speaking & Whole course of life to the Confessi of his name? Wherein every man must not so look to his neighbour & fellow /
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(4) sermon (DIV1)
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1288
yt he wil seme to do nothīg at al wt out his exāple & testimonie.
that he will seem to do nothing At all with out his Exampl & testimony.
pn31 pns31 vmb vvi pc-acp vdi pix p-acp d p-acp av po31 n1 cc n1.
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1289
And this curiositie is so much the mor to be eschued because we ar { pro } ne to this vice of our owne nature.
And this curiosity is so much the mor to be Eschewed Because we Are { Pro } ne to this vice of our own nature.
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1290
Peter whē he had herd of Christe that he shold be ledde ī his old age whether he wold not he ēquired what shold be come of Ioā his felow & cōpanion. Ther is none of vs /
Peter when he had heard of Christ that he should be led in his old age whither he would not he inquired what should be come of Ioā his fellow & Companion. There is none of us /
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37
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1291
wt to avoide perill & daūger / wold not gladly make answer in ye wise / by cause whē we shold suffre any thīg /
with to avoid peril & danger / would not gladly make answer in you wise / by cause when we should suffer any thing /
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37
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1292
by & by this cometh in to our mīde /
by & by this comes in to our mind /
p-acp cc p-acp d vvz p-acp p-acp po12 n1 /
(4) sermon (DIV1)
37
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1293
what is the cause wher for j shold suffer more then others? But Iesus Christe doth coūsail & monish other wise vs al in comō / & everie mā privatly / to be prepared & readie /
what is the cause where for j should suffer more then Others? But Iesus Christ does counsel & monish other wise us all in Common / & every man privately / to be prepared & ready /
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(4) sermon (DIV1)
37
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1294
yt as he calleth on or other / so everie mā come forth in his ordre. And j have shewed this before /
that as he calls on or other / so every man come forth in his ordre. And j have showed this before /
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37
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1295
yt we shalbe vnarmed & vnprepared to take & suffre martyrdō / ōless we be fēsed ād armed wt the promises of god.
that we shall unarmed & unprepared to take & suffer martyrdom / onless we be fenced and armed with the promises of god.
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37
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1296
Now remaineth to declare plētifully soche { pro } mises / not yt we wil sett forth everie one exactli /
Now remains to declare plentifully such { Pro } mises / not that we will Set forth every one exactli /
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37
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1297
but to she we the chefe & most excellēt thīg / wt god wold have vs to hope for /
but to she we the chief & most excellent thing / with god would have us to hope for /
cc-acp p-acp pns31 zz dt j-jn cc av-ds j n1 / p-acp n1 vmd vhi pno12 pc-acp vvi c-acp /
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37
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1298
to cōfort vs ī our calamities. And ther be thre soche thīgs: the first / yt seīgal the times both of our life & death do cōsist in his hād /
to Comfort us in our calamities. And there be Three such things: the First / that seingal the times both of our life & death do consist in his hand /
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37
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1299
he wil so defēd vs bi his power / yt not one hear of our head shal faul but after his wil.
he will so defend us by his power / that not one hear of our head shall faul but After his will.
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1300
Wherfor al faitful mē ought yus to be { per } swaded / in whos handes so ever thei be tossed /
Wherefore all faithful men ought yus to be { per } swaded / in whose hands so ever they be tossed /
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1301
that god in no wise wil lay a side that governaunce and custodie / whiche he hath taken vpō him for thē with so great care.
that god in no wise will lay a side that governance and custody / which he hath taken upon him for them with so great care.
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Yf this perswasion of gods fatherly care / and prouidence did rest and cleave depe in our harts /
If this persuasion of God's fatherly care / and providence did rest and cleave deep in our hearts /
cs d n1 pp-f n2 j vvb / cc n1 vdd vvi cc vvi j-jn p-acp po12 ng1 /
(4) sermon (DIV1)
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1303
we shold be delivered out of hande / of the greatest part of thes doubtes and difficulties /
we should be Delivered out of hand / of the greatest part of these doubts and difficulties /
pns12 vmd vbi vvn av pp-f n1 / pp-f dt js n1 pp-f d n2 cc n2 /
(4) sermon (DIV1)
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1304
whiche do now trouble & hindre our dutye. We behold now the bitterness of the tyraunts / and vnbridled crueltie /
which do now trouble & hinder our duty. We behold now the bitterness of the Tyrants / and unbridled cruelty /
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(4) sermon (DIV1)
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1305
brawlig pivishly in al sharpnes of punisments. And here by we judge that god hathe no more care /
brawlig pivishly in all sharpness of punisments. And Here by we judge that god hath no more care /
fw-ge av-j p-acp d n1 pp-f n2. cc av p-acp pns12 vvb d n1 vhz dx dc n1 /
(4) sermon (DIV1)
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1306
nor regard to defend and kepe vs in savetie. And therfor we be so stirred and provoked /
nor regard to defend and keep us in savetie. And Therefore we be so stirred and provoked /
ccx n1 pc-acp vvi cc vvi pno12 p-acp n1. cc av pns12 vbb av vvn cc vvn /
(4) sermon (DIV1)
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1307
by our own reasons to looke and provide / for our selves / as though the whole hope of gods helpe and succour were clean taken awaie. But on the other part /
by our own Reasons to look and provide / for our selves / as though the Whole hope of God's help and succour were clean taken away. But on the other part /
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(4) sermon (DIV1)
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1308
the so great providence of god / as he hath shewed vnto vs / ought to be vnto vs like a stronge fenced castle /
the so great providence of god / as he hath showed unto us / ought to be unto us like a strong fenced castle /
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(4) sermon (DIV1)
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1309
which can be over comē with no power. Let vs therfor learn and hold fast / this short sentence /
which can be over come with no power. Let us Therefore Learn and hold fast / this short sentence /
r-crq vmb vbi a-acp vvn p-acp dx n1. vvb pno12 av vvi cc vvi av-j / d j n1 /
(4) sermon (DIV1)
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1310
yt our bodies ar in his hand and power / who also did creat them. And this is ye cause / wherfor god hath delivered his / after a merveilouse sorte /
that our bodies Are in his hand and power / who also did create them. And this is the cause / Wherefore god hath Delivered his / After a merveilouse sort /
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(4) sermon (DIV1)
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1311
and contrarie the opinion and hope of al men / as Sydrach / Misach / and Abdenago / forth of ye burning oven /
and contrary the opinion and hope of all men / as Sidrach / Meshach / and Abdenago / forth of the burning oven /
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(4) sermon (DIV1)
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1312
Daniel, out of the lions denne / peter out of Herods prison / wher in he was shot & watched most diligently fast bonnd in chaines.
daniel, out of the Lions den / peter out of Herods prison / where in he was shot & watched most diligently fast bonnd in chains.
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(4) sermon (DIV1)
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1313
By thes examples he wold declare vnto vs / yt he could staye our enemies as it were with a certaine bridle /
By these Examples he would declare unto us / that he could stay our enemies as it were with a certain bridle /
p-acp d n2 pns31 vmd vvi p-acp pno12 / pn31 pns31 vmd vvi po12 n2 c-acp pn31 vbdr p-acp dt j n1 /
(4) sermon (DIV1)
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1314
and that he had that power that when he wold /
and that he had that power that when he would /
cc cst pns31 vhd d n1 cst c-crq pns31 vmd /
(4) sermon (DIV1)
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1315
he could preserve and as it were pluk vs out of the mouth of death it self.
he could preserve and as it were pluck us out of the Mouth of death it self.
pns31 vmd vvi cc c-acp pn31 vbdr vvn pno12 av pp-f dt n1 pp-f n1 pn31 n1.
(4) sermon (DIV1)
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1316
Not that he doth alwaies thus deliver his frō soch perils / but of right having the autoritie to apoint our lyfe and death / he will have vs persuaded /
Not that he does always thus deliver his from soch perils / but of right having the Authority to appoint our life and death / he will have us persuaded /
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(4) sermon (DIV1)
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1317
that we are so continued and kept vndre his custodie and tuition / that what so ev { er } the tyraunts do invent /
that we Are so continued and kept under his custody and tuition / that what so ev { er } the Tyrants do invent /
cst pns12 vbr av vvn cc vvn p-acp po31 n1 cc n1 / cst r-crq av vvb { fw-ge } dt n2 vdb vvi /
(4) sermon (DIV1)
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1318
or with what furie so ever thei set vpon vs / yet it is only in his hand to apoint lyfe 〈 ◊ 〉 death:
or with what fury so ever they Set upon us / yet it is only in his hand to appoint life 〈 ◊ 〉 death:
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(4) sermon (DIV1)
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1319
and therfor this mater ought only to be refferred to his wil. But yf he suffre ye tyraunts to kil vs /
and Therefore this mater ought only to be refferred to his will. But if he suffer you Tyrants to kill us /
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(4) sermon (DIV1)
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1320
yet our life is vnto him deare and moche more sett by of him then it is worthie.
yet our life is unto him deer and much more Set by of him then it is worthy.
av po12 n1 vbz p-acp pno31 j-jn cc av-d av-dc vvn p-acp pp-f pno31 cs pn31 vbz j.
(4) sermon (DIV1)
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1321
The which he did plainly declare to be so when he pronounced by the mouth of Dauid / The which he did plainly declare to be so when he pronounced by the Mouth of David /
av r-crq pns31 vdd av-j vvi pc-acp vbi av c-crq pns31 vvd p-acp dt n1 pp-f np1 /
(4) sermon (DIV1)
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1322
that the death of his saints was honourable and preciouse in his sight. And also when he said by Esay /
that the death of his Saints was honourable and precious in his sighed. And also when he said by Isaiah /
cst dt n1 pp-f po31 n2 vbds j cc j p-acp po31 n1. cc av c-crq pns31 vvd p-acp np1 /
(4) sermon (DIV1)
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1323
yt the earth it selfe shold shew forth the bloud that was shedd which semeth al to gether hiddē.
that the earth it self should show forth the blood that was shed which Seemeth all to gether hidden.
pn31 dt n1 pn31 n1 vmd vvi av dt n1 cst vbds vvn r-crq vvz d p-acp av vvn.
(4) sermon (DIV1)
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1324
Now then lett the enemies of the gospell be as bountiful and prodigall in shedding the martyrs bloud / as thei will / yet this must be /
Now then let the enemies of the gospel be as bountiful and prodigal in shedding the Martyrs blood / as they will / yet this must be /
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(4) sermon (DIV1)
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1325
that thei shal make a reckening & horrible accompt of the effusion of that dear & preciouse bloud /
that they shall make a reckoning & horrible account of the effusion of that dear & precious blood /
cst pns32 vmb vvi dt n-vvg cc j n1 pp-f dt n1 pp-f d j-jn cc j n1 /
(4) sermon (DIV1)
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1326
yea even to the vttremost droppe. But now / in this time thei do scornfully & prowdly laugh /
yea even to the vttremost drop. But now / in this time they do scornfully & proudly laugh /
uh av p-acp dt js n1. p-acp av / p-acp d n1 pns32 vdb av-j cc av-j vvi /
(4) sermon (DIV1)
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1327
when thei burne the faithfull men / and after thei have dypte and washed thē selves in their bloud / thei be come so dronken /
when they burn the faithful men / and After they have dypte and washed them selves in their blood / they be come so drunken /
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(4) sermon (DIV1)
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1328
that thei care nothīg at al / what murthers thei do. But yf we wil have this stay and moderation of minde / that we can paciētly abide /
that they care nothing At all / what murders they do. But if we will have this stay and moderation of mind / that we can patiently abide /
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(4) sermon (DIV1)
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1329
god wil at the last declare / that it was not without a cause that he so greatly estemed our life /
god will At the last declare / that it was not without a cause that he so greatly esteemed our life /
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(4) sermon (DIV1)
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1330
and had it in so great honour. In the mean while let vs not take it to grefe /
and had it in so great honour. In the mean while let us not take it to grief /
cc vhd pn31 p-acp av j n1. p-acp dt j n1 vvb pno12 xx vvi pn31 p-acp n1 /
(4) sermon (DIV1)
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1331
yf it be now bestowed to confirme and garnish th• gospel / whiche excelleth heven and earth in worthines.
if it be now bestowed to confirm and garnish th• gospel / which excels heaven and earth in worthiness.
cs pn31 vbb av vvn pc-acp vvi cc vvi n1 n1 / r-crq vvz n1 cc n1 p-acp n1.
(4) sermon (DIV1)
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1332
And yt we may be mor surely perswaded that god wil never leave vs as abiects in the hands of the enemies /
And that we may be mor surely persuaded that god will never leave us as abjects in the hands of the enemies /
cc pn31 pns12 vmb vbi av-dc av-j vvn cst n1 vmb av-x vvi pno12 c-acp n2-j p-acp dt n2 pp-f dt n2 /
(4) sermon (DIV1)
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1333
let vs not forget that same saing of Iesus Christe / wherin he saith / that it is he him selfe whom men do persequut in his membres.
let us not forget that same saying of Iesus Christ / wherein he Says / that it is he him self whom men do persequut in his members.
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(4) sermon (DIV1)
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1334
God had said before by Zacharye / who so towcheth youe towcheth the sight of myn eie. This is moch more expressed / God had said before by Zacharye / who so Toucheth youe Toucheth the sighed of mine eye. This is much more expressed /
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(4) sermon (DIV1)
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1335
if we suffre for the gospel sake /
if we suffer for the gospel sake /
cs pns12 vvb p-acp dt n1 n1 /
(4) sermon (DIV1)
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1336
it is evē as the sonne of god hī selfe were & suffred in yt afflictiō.
it is even as the son of god hī self were & suffered in that affliction.
pn31 vbz av p-acp dt n1 pp-f n1 zz n1 vbdr cc vvn p-acp pn31 n1.
(4) sermon (DIV1)
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1337
Therfor let vs thīk so yt Ies { us } Christe must forget hī self /
Therefore let us think so that Ies { us } Christ must forget hī self /
av vvb pno12 vvi av pn31 vvz { pno12 } np1 vmb vvi zz n1 /
(4) sermon (DIV1)
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1338
if he shold have no care & thought of vs at yt time whē we be in prison and daūger of life for his cause & glorie:
if he should have no care & Thought of us At that time when we be in prison and danger of life for his cause & glory:
cs pns31 vmd vhi dx n1 cc n1 pp-f pno12 p-acp pn31 n1 c-crq pns12 vbb p-acp n1 cc n1 pp-f n1 p-acp po31 n1 cc n1:
(4) sermon (DIV1)
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1339
and let vs also knowe that god will take all the cō tumelies and iniuries / as done agaīst his owne sonne.
and let us also know that god will take all the con tumelies and injuries / as done against his own son.
cc vvb pno12 av vvi d n1 vmb vvi d dt vvb n2 cc n2 / c-acp vdn p-acp po31 d n1.
(4) sermon (DIV1)
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1340
Let vs come to the second place of cōsolatiō / wt is one of the greatest among gods promises: that is /
Let us come to the second place of consolation / with is one of the greatest among God's promises: that is /
vvb pno12 vvi p-acp dt ord n1 pp-f n1 / p-acp vbz pi pp-f dt js p-acp n2 n2: cst vbz /
(4) sermon (DIV1)
38
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1341
that god will so hold vs vpp wt the vertue of his spirit in thes afflictiōs /
that god will so hold us vpp with the virtue of his Spirit in these afflictions /
cst n1 vmb av vvi pno12 a-acp p-acp dt n1 pp-f po31 n1 p-acp d n2 /
(4) sermon (DIV1)
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1342
that our enemies what so ever thei do / nor satan yeir chefe capitaine shall in any thīge go awai wt the over hand.
that our enemies what so ever they do / nor satan yeir chief Captain shall in any thing go Away with the over hand.
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(4) sermon (DIV1)
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1343
And truly we do see how in that necessitie / he doth shew the succour and helpes of his grace.
And truly we do see how in that necessity / he does show the succour and helps of his grace.
cc av-j pns12 vdb vvi c-crq p-acp d n1 / pns31 vdz vvi dt n1 cc n2 pp-f po31 n1.
(4) sermon (DIV1)
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1344
For the invīcible stowtnes and cōstācye of mind wt is sene in the true martyrs /
For the invincible stoutness and constancy of mind with is seen in the true Martyrs /
p-acp dt j n1 cc n1 pp-f n1 p-acp vbz vvn p-acp dt j ng1 /
(4) sermon (DIV1)
38
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1345
is a notable token of that same most mighty power wt god vseth in his saints.
is a notable token of that same most mighty power with god uses in his Saints.
vbz dt j n1 pp-f d d av-ds j n1 p-acp n1 vvz p-acp po31 n2.
(4) sermon (DIV1)
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1346
Ther be two things in persequutions grevous /
There be two things in persecutions grievous /
pc-acp vbi crd n2 p-acp n2 j /
(4) sermon (DIV1)
38
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1347
tediouse and intolerable to the flesh wherof the one cōsisteth in the cheks and rebukes of men /
tedious and intolerable to the Flesh whereof the one Consisteth in the cheks and rebukes of men /
j cc j p-acp dt n1 c-crq dt pi vvz p-acp dt n2 cc n2 pp-f n2 /
(4) sermon (DIV1)
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1348
the other in the paine and tormēt of the bodie.
the other in the pain and torment of the body.
dt n-jn p-acp dt n1 cc n1 pp-f dt n1.
(4) sermon (DIV1)
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1349
In both thes kinds oftemtations god doth promise so his assistaunce that we shall easely over come all the īfamie and violence of the grefs and paine.
In both these Kinds oftemtations god does promise so his assistance that we shall Easily over come all the infamy and violence of the grefs and pain.
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(4) sermon (DIV1)
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1350
And truly what he promiseth he doth performe in dede wt most manifest and assured helpe.
And truly what he promises he does perform in deed with most manifest and assured help.
cc av-j r-crq pns31 vvz pns31 vdz vvi p-acp n1 p-acp ds j cc j-vvn n1.
(4) sermon (DIV1)
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1351
Let vs then take this bucklere to defend vs against all fear / and let vs not measure the power of gods spirit so sclendrely /
Let us then take this bucklere to defend us against all Fear / and let us not measure the power of God's Spirit so sclendrely /
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(4) sermon (DIV1)
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1352
that we shold not thinke and beleve / that he will easely overcome all the iniuries / bittrenes / and contumelies of menn.
that we should not think and believe / that he will Easily overcome all the injuries / bittrenes / and Contumelies of menn.
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(4) sermon (DIV1)
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1353
And of this divine and invincible operation / emong all other we have a notable exāple in this our age. A certain yonge man /
And of this divine and invincible operation / among all other we have a notable Exampl in this our age. A certain young man /
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(4) sermon (DIV1)
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1354
who lived godlylye here wt vs in this cytie / when he was taken at Dornick was cōdemned with this sentence /
who lived godlylye Here with us in this City / when he was taken At Dornick was condemned with this sentence /
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(4) sermon (DIV1)
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1355
yt yfhe wold denye the confession of his faith / he shold be but beheaded / but yfhe persevered in his purposed opiniō / he shold be burned.
that yfhe would deny the Confessi of his faith / he should be but beheaded / but yfhe persevered in his purposed opinion / he should be burned.
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(4) sermon (DIV1)
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1356
Whē he was asked whether he wold do / he āswered plaīly / he who wil geve me this grace to dye papatiently for his name /
When he was asked whither he would do / he answered plainly / he who will give me this grace to die papatiently for his name /
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(4) sermon (DIV1)
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1357
will also work by ye selfe same grace / that j may abide broylīg and burning. We ought to take this sentence not as pronounced of a mortall man / but of the holy ghost / that we shold thinke /
will also work by you self same grace / that j may abide broiling and burning. We ought to take this sentence not as pronounced of a Mortal man / but of the holy ghost / that we should think /
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(4) sermon (DIV1)
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1358
that god can so wel confirme / and make vs over come al pains and tormēts / as to move vs to take any other kinde of meaker death in good part.
that god can so well confirm / and make us over come all pains and torments / as to move us to take any other kind of meaker death in good part.
cst n1 vmb av av vvi / cc vvb pno12 p-acp vvi d n2 cc n2 / c-acp pc-acp vvi pno12 pc-acp vvi d j-jn n1 pp-f jc n1 p-acp j n1.
(4) sermon (DIV1)
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1359
Yea we see also often times / what constancye he geveth to evel and wickedmen / who suffre for their evel deades & wickednes.
Yea we see also often times / what constancy he Giveth to evil and Wickedmen / who suffer for their evil deads & wickedness.
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1360
I do not speake of soch as be obstinat & hardned ī their wickednes wt have no repētaunce /
I do not speak of soch as be obstinate & hardened in their wickedness with have no Repentance /
pns11 vdb xx vvi pp-f d c-acp vbb j cc vvn p-acp po32 n1 p-acp vhi dx n1 /
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1361
but of them which do perceave consolation by the grace of Iesus Christe /
but of them which doe perceive consolation by the grace of Iesus Christ /
cc-acp pp-f pno32 r-crq n1 vvb n1 p-acp dt n1 pp-f np1 np1 /
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1362
& so do take and suffre quietly and with good wil most grevouse and sharpe paine:
& so do take and suffer quietly and with good will most grievous and sharp pain:
cc av vdb vvi cc vvi av-jn cc p-acp j n1 av-ds j cc j n1:
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1363
as we see a notable example in that thefe who turned at the death of our lord Iesus Christe.
as we see a notable Exampl in that thief who turned At the death of our lord Iesus Christ.
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1364
Will god who assisteth with so great power wicked men ye suffre condingly for their evell actes /
Will god who assisteth with so great power wicked men you suffer condingly for their evil acts /
n1 n1 r-crq vvz p-acp av j n1 j n2 pn22 vvb zz p-acp po32 j-jn n2 /
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1365
forsake thē who defend his cause / and will he not rather geve them invincible power? The third place of promises /
forsake them who defend his cause / and will he not rather give them invincible power? The third place of promises /
vvi pno32 r-crq vvb po31 n1 / cc vmb pns31 xx av-c vvi pno32 j n1? dt ord n1 pp-f n2 /
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1366
whiche god promiseth to his martyres /
which god promises to his Martyrs /
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1367
is the fruit which thei ought to look for of their sufferīg and of death it selfe / yfnede so requier. But this fruit is /
is the fruit which they ought to look for of their suffering and of death it self / yfnede so require. But this fruit is /
vbz dt n1 r-crq pns32 vmd pc-acp vvi c-acp pp-f po32 n1 cc pp-f n1 pn31 n1 / j-vvn av vvi. p-acp d n1 vbz /
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1368
that after thei have sett forth and honoured gods name / & edified his church with their testimonie /
that After they have Set forth and honoured God's name / & edified his Church with their testimony /
cst c-acp pns32 vhb vvn av cc j-vvn n2 vvb / cc vvn po31 n1 p-acp po32 n1 /
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1369
thei may be gathered to gether in immortal glorye with the lord Iesus: But be cause we have spokē largely jnough before of this reward of eternall glorye / it is now sufficient /
they may be gathered to gether in immortal glory with the lord Iesus: But be cause we have spoken largely jnough before of this reward of Eternal glory / it is now sufficient /
pns32 vmb vbi vvn p-acp av p-acp j n1 p-acp dt n1 np1: cc-acp vbi c-acp pns12 vhb vvn av-j av-d c-acp pp-f d n1 pp-f j n1 / pn31 vbz av j /
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1370
to renue the memorie of thos things ye ar all readye spoken.
to renew the memory of those things you Are all ready spoken.
pc-acp vvi dt n1 pp-f d n2 pn22 vbr d av-j vvn.
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1371
Wherfor let the faithfull learn to reare vpp their head to the crown of immortall glorye /
Wherefore let the faithful Learn to rear vpp their head to the crown of immortal glory /
q-crq vvb dt j vvi pc-acp vvi a-acp po32 n1 p-acp dt n1 pp-f j n1 /
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1372
wher vnto god doth call them / let them not take the losse of this lyfe grevously / cōsiderīg the greatnes / and worthines of the reward.
where unto god does call them / let them not take the loss of this life grievously / considering the greatness / and worthiness of the reward.
c-crq p-acp n1 vdz vvi pno32 / vvb pno32 xx vvi dt n1 pp-f d n1 av-j / vvg dt n1 / cc n1 pp-f dt n1.
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1373
And that thei may besure and { per } fectly perswaded of this so great a good thīg /
And that they may besure and { per } fectly persuaded of this so great a good thing /
cc cst pns32 vmb n1 cc { fw-la } av-j vvn pp-f d av j dt j n1 /
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1374
as can not be expressed with any speache / nor in thought be comprehended / nor with any honoure jnough estemed /
as can not be expressed with any speech / nor in Thought be comprehended / nor with any honour jnough esteemed /
c-acp vmb xx vbi vvn p-acp d n1 / ccx p-acp n1 vbi vvn / ccx p-acp d n1 av-d vvn /
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1375
lett them have continually before their eies this like and conformable reason with our lord Iesus Christe that in death it selfe thei behold lyfe /
let them have continually before their eyes this like and conformable reason with our lord Iesus Christ that in death it self they behold life /
vvd pno32 vhi av-j p-acp po32 n2 d j cc j n1 p-acp po12 n1 np1 np1 cst p-acp n1 pn31 n1 pns32 vvb n1 /
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1376
as he by ignominie of the crosse and infamie came to gloriouse resurrectiō / wherin all our felicitie / trivmph and joye consisteth. Amen.
as he by ignominy of the cross and infamy Come to glorious resurrection / wherein all our felicity / triumph and joy Consisteth. Amen.
c-acp pns31 p-acp n1 pp-f dt n1 cc n1 vvd p-acp j n1 / c-crq d po12 n1 / n1 cc n1 vvz. uh-n.
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