Certaine sermons vvherin is contained the defense of the gospell nowe preached against such cauils and false accusations, as are obiected both against the doctrine it selfe, and the preachers and professors thereof, by the friendes and fauourers of the Church of Rome. Preached of late by Thomas by Gods sufferance Byshop of Lincolne.
I am not ashamed of the Gospell of Christ, for it is the povver of God to saluation, to euery one that beleue. et. c. THis sentence that I haue redde (Dearelye beloued) contayneth fewe wordes, great and ample matter:
I am not ashamed of the Gospel of christ, for it is the power of God to salvation, to every one that believe. et. c. THis sentence that I have red (Dearly Beloved) Containeth few words, great and ample matter:
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and secondly, that for that cause we should not be ashamed of it, whatsoeuer carnall wisedome would otherwise perswade vs, either that the wickednesse of this world,
and secondly, that for that cause we should not be ashamed of it, whatsoever carnal Wisdom would otherwise persuade us, either that the wickedness of this world,
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In what estimation the world had the Gospell of Christ in S. Paule his time, himselfe in the first to the Cor. doth very well declare, where he sayth, that to the Iewes it was a great offence,
In what estimation the world had the Gospel of christ in S. Paul his time, himself in the First to the Cor. does very well declare, where he say, that to the Iewes it was a great offence,
who, as you know in countenance of the world was but meane and simple, Ioseph taken for his Father, being but a poore Carpenter, himselfe, scantly hauing an house to put his head in, keping company with the contemned sort of Publicans & sinners, In the ende, being put to moste vile and reprocheful death.
who, as you know in countenance of the world was but mean and simple, Ioseph taken for his Father, being but a poor Carpenter, himself, scantly having an house to put his head in, keeping company with the contemned sort of Publicans & Sinners, In the end, being put to most vile and reprocheful death.
What? Tu credis crucifixo? Art thou not ashamed to hope for saluatiō in him, that being put to extreme punishment was not able to saue himselfe? And as they were then offended, in y• person of Christ,
What? Tu credis crucifixo? Art thou not ashamed to hope for salvation in him, that being put to extreme punishment was not able to save himself? And as they were then offended, in y• person of christ,
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so in y• doctrine also, they thought it great folly, y• learned & wise mē, should beleeue those things, that by reason they were not able to conceiue:
so in y• Doctrine also, they Thought it great folly, y• learned & wise men, should believe those things, that by reason they were not able to conceive:
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yt is, O foolishnes of the wisdome of this world? which seeth not, that that which it imagineth to be reproch to Christ, is euen the most mightie & excellent power of God:
that is, Oh foolishness of the Wisdom of this world? which sees not, that that which it imagineth to be reproach to christ, is even the most mighty & excellent power of God:
& which also perceiueth not, that that which it termeth foolishnesse, in the beleefe, which is in Christ, to be euen the great wisdome of God. Wherfore S. Paul armed wt the spirit of God, to ye great cōfort of al Christiās saith (as I haue read vnto you) I am not ashamed of the Gospell. &c. Whatsoeuer, you doe esteeme it to be,
& which also perceives not, that that which it termeth foolishness, in the belief, which is in christ, to be even the great Wisdom of God. Wherefore S. Paul armed with the Spirit of God, to you great Comfort of all Christiās Says (as I have read unto you) I am not ashamed of the Gospel. etc. Whatsoever, you do esteem it to be,
as an innocent lambe, deseruing no punishment, & yet suffring most cruel punishmēt, & bitter death, gaue him selfe a full & perfect sacrifice for our sinne.
as an innocent lamb, deserving no punishment, & yet suffering most cruel punishment, & bitter death, gave him self a full & perfect sacrifice for our sin.
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which rested only on thē, which therough sin were in daūger to death, for Stipēdiū peccati mors, The reward of sin, is death Finally bicause hell onely deuoureth them, yt through sin,
which rested only on them, which therough since were in danger to death, for Stipēdiū peccati mors, The reward of since, is death Finally Because hell only devoureth them, that through since,
& death, are slaues to Sathā, it followeth, yt when ye other three were by him so mightily vanquished, hell also wt all y• daunger therof, was subdued,
& death, Are slaves to Sathā, it follows, that when the other three were by him so mightily vanquished, hell also with all y• danger thereof, was subdued,
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as y• reuerend father Zacharie saith, Prestitit iusiurandū quod iurauit. &c. The Lord God of Israel hath performed the othe, which he sware to our Father Abrahā, that he would giue vs, that we being deliuered &c. Now as by his death & resurrectiē, he hath mightily conquered our enimies:
as y• reverend father Zacharias Says, Prestitit iusiurandum quod iurauit. etc. The Lord God of Israel hath performed the other, which he sware to our Father Abrahā, that he would give us, that we being Delivered etc. Now as by his death & resurrectien, he hath mightily conquered our enemies:
And therefore S. Paule sayth very wel out of the Psalme, Cum ascendisset in altū, captiuam duxit captiuitatē &c. When he had ascended vp on high, he led captiuitie captiue:
And Therefore S. Paul say very well out of the Psalm, Cum ascendisset in altū, captiuam duxit captiuitatē etc. When he had ascended up on high, he led captivity captive:
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We then may now say triumphantly with S. Paule: Oh Death, where is thy Sting? Oh Hell, where is thy Victorie? Though Sinne and Death rage neuer so like Tyrauntes:
We then may now say triumphantly with S. Paul: O Death, where is thy Sting? O Hell, where is thy Victory? Though Sin and Death rage never so like Tyrants:
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yea, or rather which is risen again from death, and sitteth on the right hand of God the Father, as our perpetuall Intercessour, Who then can hurt vs? Who can pull vs from the fauour of GOD? not Life, not Death, not Sinne, not Hell, not Sathan, not any power or principalitie:
yea, or rather which is risen again from death, and Sitteth on the right hand of God the Father, as our perpetual Intercessor, Who then can hurt us? Who can pull us from the favour of GOD? not Life, not Death, not Sin, not Hell, not Sathan, not any power or principality:
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yet had it meruailous successe, and did wonderfully increase. Demosthenes, Pericles, Cicero, for their eloquence: Solon, Aristides, Caro, for their wisedome:
yet had it marvelous success, and did wonderfully increase. Demosthenes, Pericles, Cicero, for their eloquence: Solon, Aristides, Caro, for their Wisdom:
Plato, Socrates, Aristotle, for their learning: Alexander, Pyrrhus, Pompey, for their manhood: were of power, were of great fame, and able to do muche in the world.
Plato, Socrates, Aristotle, for their learning: Alexander, Phyrrhus, Pompey, for their manhood: were of power, were of great fame, and able to do much in the world.
For they hauing as you know, their beginning of the Jewes, nothing commended, or sette foorth with any of those giftes and ornamentes, that men so greatly doe esteeme, wente foorth into the world, preaching the disdayned Gospell of Christ crucified,
For they having as you know, their beginning of the Jews, nothing commended, or Set forth with any of those Gifts and Ornament, that men so greatly do esteem, went forth into the world, preaching thee disdained Gospel of christ Crucified,
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and by the simple doctrine thereof, did in fewe yeares, for the state of religion, change the face of the whole world, notwithstanding, that the Empyre of Rome, & other mightie principalities, did to the vttermost of their power, resist it,
and by the simple Doctrine thereof, did in few Years, for the state of Religion, change the face of the Whole world, notwithstanding, that the Empire of Room, & other mighty principalities, did to the uttermost of their power, resist it,
and maruellously, euen agaynst the assaultes of most cruell, and tyrannicall persecutions, vnder Nero, Domitian, Traian, Adrian, Antony, Dioclesian, and many mo.
and marvellously, even against the assaults of most cruel, and tyrannical persecutions, under Nero, Domitian, Trajan, Adrian, Antony, Diocletian, and many more.
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And so doth Tertullian witnesse agaynst the Iewes, speaking of the Kingdome of Christ, and alleaging out of the Psalme, the words of God the Father, Fortitudines regum disrumpā, aperiara ante illū portas, & ciuitates non claudentur illi.
And so does Tertullian witness against the Iewes, speaking of the Kingdom of christ, and alleging out of the Psalm, the words of God the Father, Fortitudines regum disrumpā, aperiara ante illū portas, & Civitates non claudentur illi.
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as S. Augustine sayth de agone Christi. Cap. 12. Ecclesia catholica per totum orbem diff•sa magis magis { que } roborata est non resistēdo sed perferēdo. And another Father sayth:
as S. Augustine say de ago Christ. Cap. 12. Ecclesia catholica per totum orbem diff•sa magis magis { que } roborata est non resistēdo sed perferēdo. And Another Father say:
By suffering all kinde of reprochfull dealing which was giuen forth, and doue against Christ, the Church of God hath had the more great and large beginninges, by persecutions hath it increased,
By suffering all kind of reproachful dealing which was given forth, and dove against christ, the Church of God hath had the more great and large beginnings, by persecutions hath it increased,
In all places haue the Apostles and other Preachers of ye Gospel sound many bitter enimies, which being armed as well with publique authoritie as priuate malice, greedily desyred,
In all places have the Apostles and other Preachers of the Gospel found many bitter enemies, which being armed as well with public Authority as private malice, greedily desired,
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In all places were heard terrible threatninges, and proclamations of Emperours, the glistering swordes of cruell Tormentours, were alwayes in their eyes:
In all places were herd terrible threatenings, and Proclamations of emperors, the glistering swords of cruel Tormentors, were always in their eyes:
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As Saint Augustine sayth, de Ciuit. dei li. 22. Aug. de ciuitate dei Lib. 22 Ligabantur, includebantur, c•debantur, torquebantur, & multiplicabantur. i. They were bounde, they were imprisoned, they were whipped, they were tormēted & racked, and yet for all this, they multiplied and increased.
As Saint Augustine say, de Civil dei li. 22. Aug. de ciuitate dei Lib. 22 Ligabantur, includebantur, c•debantur, torquebantur, & multiplicabantur. i. They were bound, they were imprisoned, they were whipped, they were tormented & racked, and yet for all this, they multiplied and increased.
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For when the heauenly doctrine of our saluation in Christ Jesu, was so buried in the darkenesse of schoole learning, that no man tasted the sweetenesse of it:
For when the heavenly Doctrine of our salvation in christ Jesu, was so buried in the darkness of school learning, that no man tasted the sweetness of it:
when Gods holye word lay ouerwhelmed in dust, and was not read almost of any: when the comfortable vse of the sacramēts was defaced with wicked superstition & Idolatrie:
when God's holy word lay overwhelmed in dust, and was not read almost of any: when the comfortable use of the Sacraments was defaced with wicked Superstition & Idolatry:
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euen then, I saye, by the ministerye of one simple man at the firste, agaynst the clamoures of monkes and Freers, against the scorning of the bishops, agaynste the power of the Pope, against the assistance of temporall princes, against al torments by fyre, by fagot, by sword, by imprisonment, God hath so published,
even then, I say, by the Ministry of one simple man At the First, against the clamours of Monks and Friars, against the scorning of the Bishops, against the power of the Pope, against the assistance of temporal Princes, against all torments by fire, by faggot, by sword, by imprisonment, God hath so published,
Wherefore they are dul of sence, & s•antly to be accounted good christians, which in these latter dayes are so offended with the troubles and dangers that vsuallye followe the Gospell, that they doe not in the meane time see and consider,
Wherefore they Are dul of sense, & s•antly to be accounted good Christians, which in these latter days Are so offended with the Troubles and dangers that usually follow the Gospel, that they do not in the mean time see and Consider,
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and doth worke safetye for his church and Gospell, euen in those common weales, and vnder those kings and Princes, which are not onelye farre from the faythfull imbracing of his truth,
and does work safety for his Church and Gospel, even in those Common weals, and under those Kings and Princes, which Are not only Far from the faithful embracing of his truth,
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He that •itteth inPsal. 2. 4. Heauen shall laugh them to scorne, the Lord shall haue them in derision, and shall scatter all their deuises, and breake all their power.
He that •itteth inPsal. 2. 4. Heaven shall laugh them to scorn, the Lord shall have them in derision, and shall scatter all their devises, and break all their power.
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and openly reprooue, the faults of Princes, Magistrates, and great personages. For saye they, what other thing is this, then to shake the state of gouernment,
and openly reprove, the Faults of Princes, Magistrates, and great Personages. For say they, what other thing is this, then to shake the state of government,
To answere all the forged cauils and slaunderous obiections, that all these men deuise, to make vs ashamed of the Gospell, were a matter at this time vnpossible.
To answer all the forged cavils and slanderous objections, that all these men devise, to make us ashamed of the Gospel, were a matter At this time unpossible.
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and others in the Churche of Roome, which pretende misliking of the Gospell, because it teacheth that al men naturally are sinners and the children of wrath,
and Others in the Church of Room, which pretend misliking of the Gospel, Because it Teaches that all men naturally Are Sinners and the children of wrath,
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These men because they stande muche in theire owne lykinges, and greatly seeke their owne glorye, are passinglye muche greeued, to haue that Doctrine published, whereby their strength and powers are diminished, their wisedome defaced, their iustice before God condemned,
These men Because they stand much in their own likings, and greatly seek their own glory, Are passingly much grieved, to have that Doctrine published, whereby their strength and Powers Are diminished, their Wisdom defaced, their Justice before God condemned,
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and other godlye excercises, when hee seeth there is so easye, and lighte a waye to Heauen, by Grace and Fayth onely? Therefore, (say they) no maruayle though wee be ashamed of this gospell,
and other godly exercises, when he sees there is so easy, and Light a Way to Heaven, by Grace and Faith only? Therefore, (say they) no marvel though we be ashamed of this gospel,
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and not thinke that wee teache anye newe Doctrine, but the same that Chr•ste and S. Paule hath layde out before vs. For when wee vtterlye condemne manne in himselfe,
and not think that we teach any new Doctrine, but the same that Chr•ste and S. Paul hath laid out before us For when we utterly condemn man in himself,
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Vpon iust cause did Dauid with teares bewaile the imperfections that we haue in nature, for bicause corruptiō doth first begin in vs, before that we haue life.
Upon just cause did David with tears bewail the imperfections that we have in nature, for Because corruption does First begin in us, before that we have life.
If Saint Paule doth so humblye acknowledge his weakenesse, why shoulde we stande so proudly in our own conceites? Liberum arbitrium, (sayeth Saint Augustine) ad diligenda dei precepta primi peccati granditate perdidimus. i. We lost free will, to loue and imbrace the cōmandements of God, through the gretnesseAug. ser. 2. de verbis.
If Saint Paul does so humbly acknowledge his weakness, why should we stand so proudly in our own conceits? Liberum Arbitrium, (Saith Saint Augustine) ad diligenda dei precepta Primi peccati granditate perdidimus. i. We lost free will, to love and embrace the Commandments of God, through the gretnesseAug. ser. 2. de verbis.
Verum est, magnas arbitrij vires, homo cum conderetur, accepit, sed peccando amisit. i. Men are vnthankful, or vnkind vnto the grace of God, attributing much vnto needy and wounded nature:
Verum est, Magnas arbitrij vires, homo cum conderetur, accepit, sed peccando amisit. i. Men Are unthankful, or unkind unto the grace of God, attributing much unto needy and wounded nature:
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And Epist. 107. Primus homo sic factus est, vt nihil voluntati eius resisteret: postquam an•em libera voluntate peccauit, nos in necessitatem percipitati sumus, quicunque ab eius stirpe descendimus: that is:
And Epistle 107. Primus homo sic factus est, vt nihil Voluntati eius resisteret: Postquam an•em Libera voluntate peccauit, nos in necessitatem percipitati sumus, quicunque ab eius stirpe descendimus: that is:
Lette vs, as the Gospell teacheth, caste awaye this confydence of oure owne powers, lette vs shake of this selfe lyking Hipocricie, lette vs submitte our selues vnder the mightye hande of God,
Let us, as the Gospel Teaches, cast away this confidence of our own Powers, let us shake of this self liking Hipocricie, let us submit our selves under the mighty hand of God,
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For the same Spirite that is the Spirite of fayth, and perswadeth our consciences to beleeue the great goodnesse and free mercies of GOD toward vs in Christe Jesu, is also the spirite of loue,
For the same Spirit that is the Spirit of faith, and Persuadeth our Consciences to believe the great Goodness and free Mercies of GOD towards us in Christ Jesu, is also the Spirit of love,
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and doeth inflambe oure hartes earnestlye, to loue so bountifull and so mercifull a God, that did vouchsafe when we were yet his enemies, to giue his dearely beloued Sonne to death for vs. Nowe then,
and doth inflambe our hearts earnestly, to love so bountiful and so merciful a God, that did vouchsafe when we were yet his enemies, to give his dearly Beloved Son to death for us Now then,
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that is to say, The grace of God hath appeared, that wee denying vngodlynesse and worldly lustes, shoulde lyue soberly, righteously, andEphe. 2. 10. godly in this worlde.
that is to say, The grace of God hath appeared, that we denying ungodliness and worldly lusts, should live soberly, righteously, andEphe. 2. 10. godly in this world.
Zacharie saieth, He hath perfourmed the othe whiche hee sware to our forefather Abraham, that he woulde giue vs, that wee beeing deliuered out of the handes of our enemyes, myght serue him without feare in holynesse and righteousnesse. &c. No man raunsometh a Captayne, to this ende, that he shoulde continue to serue his enemie.
Zacharias Saith, He hath performed the other which he sware to our forefather Abraham, that he would give us, that we being Delivered out of the hands of our enemies, might serve him without Fear in holiness and righteousness. etc. No man ransometh a Captain, to this end, that he should continue to serve his enemy.
and lyue in obedience of hym, that hath so mercifully and freely redeemed vs. For this cause doe wee professe in our Baptisme, that wee forsake the Diuell and all hys workes,
and live in Obedience of him, that hath so mercifully and freely redeemed us For this cause doe we profess in our Baptism, that we forsake the devil and all his works,
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because in preaching free grace, it debaseth mans dignitie, discourageth from studie of godlynes, and giueth occasion to continue in sinne and wickednesse.
Because in preaching free grace, it debaseth men dignity, Discourageth from study of godliness, and gives occasion to continue in sin and wickedness.
and restored you to his fauour againe, that you yet to shewe your selues thankefull vnto hym, are •ounde to walke in holynesse and ryghteousnesse, before him all the dayes of your lyfe.
and restored you to his favour again, that you yet to show your selves thankful unto him, Are •ounde to walk in holiness and righteousness, before him all the days of your life.
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You may therefore, safely and boldly say with S. Paule, notwithstanding this shamelesse cauile, That you are not ashamed of the Gospell, for that it is the power of God. &c. An other sorte there is that are ashamed of the Gospell cleane contrarie to these that before I spake of, that is the loose and sensuall Epicure, giuen to the pleasures of the fleshe & of the world.
You may Therefore, safely and boldly say with S. Paul, notwithstanding this shameless cauile, That you Are not ashamed of the Gospel, for that it is the power of God. etc. an other sort there is that Are ashamed of the Gospel clean contrary to these that before I spoke of, that is the lose and sensual Epicure, given to the pleasures of the Flesh & of the world.
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and a loose vanitie, that their ydle swearing is horrible blasphemie: that their Dicing, Daūsing, and dalieng, is wicked spending of time, and practises of impietie:
and a lose vanity, that their idle swearing is horrible blasphemy: that their Dicing, Dancing, and dalieng, is wicked spending of time, and practises of impiety:
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When we tell the couetous riche men, that they shoulde not heere, laye vp the treasures of the world, but seeke after euerlasting ryches, that no rust can consume.
When we tell the covetous rich men, that they should not Here, say up the treasures of the world, but seek After everlasting riches, that no rust can consume.
When with Saint Paule, wee tell the riotous gluttons, that they shoulde walke soberly, as in the daye time, and not pamper vp theyr fleshe to vice and wantonnesse, by feastyng, by banqueting, by riotous feedyng and drunkennesse,
When with Saint Paul, we tell the riotous gluttons, that they should walk soberly, as in the day time, and not pamper up their Flesh to vice and wantonness, by feasting, by banqueting, by riotous feeding and Drunkenness,
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but that they shoulde put on the Lorde Iesu Christ, and not followe the fleshe by satisfying the lust thereof: they thinke it an harde doctrine, they thynke the sweete of their life taken from them,
but that they should put on the Lord Iesu christ, and not follow the Flesh by satisfying the lust thereof: they think it an harden Doctrine, they think the sweet of their life taken from them,
His Apostles also soundyng vppon the same string, tell vs that wee should1. Pet. 2. 9. be seperated from this naughtie generation, that wee may rise in Christ, to a newnesse of life,
His Apostles also sounding upon the same string, tell us that we should1. Pet. 2. 9. be separated from this naughty generation, that we may rise in christ, to a newness of life,
The same Apostles crie vnto vs, and by Proclamation (as it were) exclude out of the Kingdome of heauen, Whooremaisters,1. Cor. 6. 9. 10. Adulteres, couetous men, nyce and wanton persons, drunkards, backbiters ▪ contenders, brawlers, idolaters, theeues and extorcioners.
The same Apostles cry unto us, and by Proclamation (as it were) exclude out of the Kingdom of heaven, Whooremaisters,1. Cor. 6. 9. 10. Adulterers, covetous men, Nicaenae and wanton Persons, drunkards, backbiters ▪ contenders, brawlers, Idolaters, thieves and extortioners.
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Nowe are wee come to another quarrell, that they make against the Gospell, but as for this and other quarrels that they make against the Gospell, they shall afterwarde bee intreated of.
Now Are we come to Another quarrel, that they make against the Gospel, but as for this and other quarrels that they make against the Gospel, they shall afterward be entreated of.
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Oh, saye they, the professours of the pretensed Gospell at this day, are but Schismatikes and Heretikes, they are departed from the true and Catholike Church of Christ, that hath continued these 1500. yeeres,
O, say they, the professors of the pretenced Gospel At this day, Are but Schismatics and Heretics, they Are departed from the true and Catholic Church of christ, that hath continued these 1500. Years,
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as the pillar and stay of al truth, This Church by Christes owne promise can neuer erre, This Churche is the house of God, This Churche is the onely spouse of Christ.
as the pillar and stay of all truth, This Church by Christ's own promise can never err, This Church is the house of God, This Church is the only spouse of christ.
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Beside this piller, there standeth no sounde truth, Out of this house there is no saluation, They are not the sonnes of God, which are not the children of the Church.
Beside this pillar, there Stands no sound truth, Out of this house there is no salvation, They Are not the Sons of God, which Are not the children of the Church.
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This is a greeuous assaulte, this is a sore batterie, vnto mindes not yet confirmed: this vndoubtedly hathe and dothe shake manye a weake conscience at thys daye.
This is a grievous assault, this is a soar battery, unto minds not yet confirmed: this undoubtedly hath and doth shake many a weak conscience At this day.
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For who wyll not bee afearde to bee out of the Churche of Christ, to bee oute of the house of GOD, to bee oute of the Arke of Noe? and so moste certayne to bee ouerwhelmed with the water of desperation and condemnatiō:
For who will not be afeard to be out of the Church of christ, to be out of the house of GOD, to be out of the Ark of Noah? and so most certain to be overwhelmed with the water of desperation and condemnation:
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And first that you be not in this poynt astonied, and troubled with a false alarume, learne you out of the holy scriptures, what the True Church of God is,
And First that you be not in this point astonished, and troubled with a false alarume, Learn you out of the holy Scriptures, what the True Church of God is,
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The Churche sometime in the Scripture, is taken for the whole number of the elect of God, that are and haue beene from the begynning of the worlde, in all places and all ages, euen to thys daye.
The Church sometime in the Scripture, is taken for the Whole number of the elect of God, that Are and have been from the beginning of the world, in all places and all ages, even to this day.
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And this is that Churche, that is the pyller of trueth, This is that Churche, that neuer can abyde in errour, Thys is that Churche, that by imputation of Gods mercye, is the immaculate and vndefyled spouse of Christ,
And this is that Church, that is the pyller of truth, This is that Church, that never can abide in error, This is that Church, that by imputation of God's mercy, is the immaculate and undefiled spouse of christ,
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as appeareth by the example of Iudas. And contrariwyse, they to mans iudgement maye seeme, not to bee of this Churche, which yet in Gods appoyntment, are the certaine members of it,
as appears by the Exampl of Iudas. And contrariwise, they to men judgement may seem, not to be of this Church, which yet in God's appointment, Are the certain members of it,
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And how shall they preache, vnlesse they be sent? And therefore Christ did sende his Apostles, to preache the Gospell, that thereby they mighte by brought, to the beleefe of the Church.
And how shall they preach, unless they be sent? And Therefore christ did send his Apostles, to preach the Gospel, that thereby they might by brought, to the belief of the Church.
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The Gentiles for the state of their Religion, alleadge Pindarus, and other Poets. The Jewes their Talmud: The Turkes their Alcorane, and all sorts doe ground their religion vpon some authoritie.
The Gentiles for the state of their Religion, allege Pindarus, and other Poets. The Jews their Talmud: The Turkes their Koran, and all sorts do ground their Religion upon Some Authority.
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& verba mea quae posui in ore tu•, non recedant ab ore tuo, neque ab ore seminis tui, amodo & vsque in saeculum ▪ i. I will make this my couenaunt with them, that turne from iniquitie in Iacob:
& verba mea Quae Posui in over tu•, non recedant ab over tuo, neque ab over seminis tui, Amodo & vsque in saeculum ▪ i. I will make this my Covenant with them, that turn from iniquity in Iacob:
This marke S. August. acknowledgeth in his Booke Contra litteras Petil. I haue the manifest voice of my shepheard (sayth hee) without all circumstaunces, declaring, which is his Churche, My sheepe heare my voice, and they follow me.
This mark S. August. acknowledgeth in his Book Contra litteras Petil I have the manifest voice of my shepherd (say he) without all Circumstances, declaring, which is his Church, My sheep hear my voice, and they follow me.
For how dareth he call himself christes sheepe, that doth not vouchsafe to followe christe? Let no man saye vnto mee, what sayde Donate? what sayde Petilian? or Pontius? for wee must not consent to catholike Bishops,
For how dareth he call himself Christ's sheep, that does not vouchsafe to follow Christ? Let no man say unto me, what said Donate? what said Petilian? or Pontius? for we must not consent to catholic Bishops,
If thou crie out, & recite vnto me any other thing, vnderstād then, that after the voice of our sheapherd vttered euidētly vnto vs, by the mouth of the Prophets, by his owne mouth and by the mouth of the Euangelists: we will not hearken to your voices,
If thou cry out, & recite unto me any other thing, understand then, that After the voice of our shepherd uttered evidently unto us, by the Mouth of the prophets, by his own Mouth and by the Mouth of the Evangelists: we will not harken to your voices,
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& distributeth the same orderly, & lawfully vnto faithfull people, according to his Justitucion, for by one spirit (saith S. Paule) are we al baptised into one body.
& distributeth the same orderly, & lawfully unto faithful people, according to his Justitucion, for by one Spirit (Says S. Paul) Are we all baptised into one body.
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nor that Touchstone whereby onely, all truth of faith and holinesse is tryed? Can that Goldsmith alwaies haue good and pure mettall, that doth not vse a right,
nor that Touchstone whereby only, all truth of faith and holiness is tried? Can that Goldsmith always have good and pure mettle, that does not use a right,
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and true Stone to trye it? The right touchstone, & perfect directory, whereby all trueth in doctrine is known, is The word of God, deliuered in his holy scriptures. Therefore sayth y• Psalmist:
and true Stone to try it? The right touchstone, & perfect directory, whereby all truth in Doctrine is known, is The word of God, Delivered in his holy Scriptures. Therefore say y• Psalmist:
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So sayth Chri. The Lord knowingChrisost. the cōfusion of al things, that would be in the latter dayes, commaundeth that christians willing to vnderstand the sure ground of faith, should haue recourse to no other thing but to the Scriptures.
So say Christ The Lord knowingChrisost. the confusion of all things, that would be in the latter days, commandeth that Christians willing to understand the sure ground of faith, should have recourse to no other thing but to the Scriptures.
Now (Dearely beloued) we shunne not this Triall, we desyre to be iudged hereby, only we say with Moyses, yea with God himselfe, Nothing is to be added or taken away from his worde:
Now (Dearly Beloved) we shun not this Trial, we desire to be judged hereby, only we say with Moses, yea with God himself, Nothing is to be added or taken away from his word:
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We say with S. Iohn, 20 chapter, So much is written, that if we beleeue, we shall haue saluation,2. Tim. 3. 1•. by the name of Christ. We say with S. Paule:
We say with S. John, 20 chapter, So much is written, that if we believe, we shall have saluation,2. Tim. 3. 1•. by the name of christ. We say with S. Paul:
quia fidelibus, vita Christus est. i. All newe Doctrine which christ hath not taught, we rightly condemne, because that christ, is life to all the beleeuers.
quia fidelibus, vita Christus est. i. All new Doctrine which Christ hath not taught, we rightly condemn, Because that Christ, is life to all the believers.
First, the keeping of the scriptures in an vnknowne tongue from the common people, and to make it little lesse then Heresie to haue it in their mother tongue.
First, the keeping of the Scriptures in an unknown tongue from the Common people, and to make it little less then Heresy to have it in their mother tongue.
So sayth Lindan. lib. 1. Cap. 10. The Apostles, sayth hee, Woulde not committe certayne principall pointes of our Fayth, to paper and ynke, thereby to perishe and be forgotten,
So say Lindan. lib. 1. Cap. 10. The Apostles, say he, Would not commit certain principal points of our Faith, to paper and ink, thereby to perish and be forgotten,
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Doe you not see howe this malicious and reuolting Aduersary, doth ouerthwart the gratious and ordinary prouidence of God, in preseruing the truth of his doctrine and holy will? When God saw that the law written in the heart of man, was in continuaunce of time, by corruption of the world greatly blemished,
Do you not see how this malicious and revolting Adversary, does overthwart the gracious and ordinary providence of God, in preserving the truth of his Doctrine and holy will? When God saw that the law written in the heart of man, was in Continuance of time, by corruption of the world greatly blemished,
and almoste cleare forgotten, then that it might bee renewed, and remayne more surelye in the memoryes of men, did hee not by Moyses, put the same in writing? But this is the manner of the olde Heretiques,
and almost clear forgotten, then that it might be renewed, and remain more surely in the memories of men, did he not by Moses, put the same in writing? But this is the manner of the old Heretics,
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as to call it, A deadBlasphemies of the Papistes agunst the scriptures. writing: A dumbe maister, doubtfull, and vncertaine: A black Gospell, Dead ynke: Ynkie Diuinitie: A Nose of waxe:
as to call it, A deadBlasphemies of the Papists agunst the Scriptures. writing: A dumb master, doubtful, and uncertain: A black Gospel, Dead ink: Ynkie Divinity: A Nose of wax:
Sine authoritate ecclesi•, saith Friar Soto, Scriptura sacra non habet authoritatem, hoc certissime fatemur. i. Without the authoritye of the Church, the holy scripture hath no authoritie: This we confesse most certainly.
Sine authoritate ecclesi•, Says Friar Soto, Scripture sacra non habet authoritatem, hoc certissime fatemur. i. Without the Authority of the Church, the holy scripture hath no Authority: This we confess most Certainly.
Oh (say they) how know you that the Scriptures came from God, but by the church? I graunt (dearely beloued) that the true church, that is, the faythfull people of God, haue the spirit of discretion, to discern what writings are according to the law & Prophets, & which are not.
O (say they) how know you that the Scriptures Come from God, but by the Church? I grant (dearly Beloved) that the true Church, that is, the faithful people of God, have the Spirit of discretion, to discern what writings Are according to the law & prophets, & which Are not.
And therfore the Godly Fathers in the primatiue church, partly in the time of the Apostles, partlye after, reiected many counterfeyted writinges, fathered by Heretiques, vppon some of the Apostles,
And Therefore the Godly Father's in the primitive Church, partly in the time of the Apostles, partly After, rejected many counterfeited writings, fathered by Heretics, upon Some of the Apostles,
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but when they haue by their iudgement determined, that it is a true commission vnder the Princes hand and seale, they take not to them Authoritye ouer it,
but when they have by their judgement determined, that it is a true commission under the Princes hand and seal, they take not to them authority over it,
Of this Vsurpation of authoritie ouer the worde of GOD, and of this discrediting of the scriptures, it commeth not onelye, that they make in manye places, Interpretations repugnant to the Text, as when they interprete, Datur for Offertur, and Facite for Sacrificate: But also that the moste parte of their Doctrines, are contrarye to the expresse wordes of GOD,
Of this Usurpation of Authority over the word of GOD, and of this discrediting of the Scriptures, it comes not only, that they make in many places, Interpretations repugnant to the Text, as when they interpret, Datur for Offertur, and Facite for Sacrifice: But also that the most part of their Doctrines, Are contrary to the express words of GOD,
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when Christ sayth in the matter of the Sacrament, This is my body, that is, say they, this is Transubstantiated, or hath the substance of it, turned into my Body:
when christ say in the matter of the Sacrament, This is my body, that is, say they, this is Transubstantiated, or hath the substance of it, turned into my Body:
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contrary to all writers, and the nature of al tongues, expounding est, the Verbe substantiue, is, by Transubstantiatur. Let them shew eyther any auncient Father,
contrary to all writers, and the nature of all tongues, expounding est, the Verb substantive, is, by Transubstantiatur. Let them show either any ancient Father,
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So that, that which he mēt to be giuen to death vpon the crosse, (as al good christians vnderstand the place) they (to mayntayne their Sacrifice of the Masse) drawe it to this:
So that, that which he meant to be given to death upon the cross, (as all good Christians understand the place) they (to maintain their Sacrifice of the Mass) draw it to this:
For where his purpose was, to giue a warrante to all christian people,, to vse and celebrate this Sacrament, in remembraunce of his death, they bring it to bee spoken to Priestes only, wringing them vtterly contrary to that exposition of Christes wordes, whiche S. Paule maketh, 1. Cor 11. saying:
For where his purpose was, to give a warrant to all christian people,, to use and celebrate this Sacrament, in remembrance of his death, they bring it to be spoken to Priests only, wringing them utterly contrary to that exposition of Christ's words, which S. Paul makes, 1. Cor 11. saying:
The Scripture teacheth, that we haue redemption and iustification, by fayth in Christes blood onelye, without the helpe of our owne Vertues and good workes. For S. Paule saith:
The Scripture Teaches, that we have redemption and justification, by faith in Christ's blood only, without the help of our own Virtues and good works. For S. Paul Says:
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not of works, least any man should boast. And yet if wee beleeue not that our workes doe helpe vs, to our iustification and remission of sinnes, the Churche of Rome will condemne vs as Heretikes.
not of works, lest any man should boast. And yet if we believe not that our works do help us, to our justification and remission of Sins, the Church of Room will condemn us as Heretics.
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The scriptures teach vs that Christ By once offering2 Papisticall dayly sacrifice propitiatorie. himselfe on the Crosse, made perfect all them, that are sanctified.
The Scriptures teach us that christ By once offering2 Papistical daily sacrifice propitiatory. himself on the Cross, made perfect all them, that Are sanctified.
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For so saith S. Paule to the Hebr. And yet by the Churche of Rome are they horrible heretikes, that say there is not daylye sacrifice propitiatorie for our sinnes in their Masse.
For so Says S. Paul to the Hebrew And yet by the Church of Room Are they horrible Heretics, that say there is not daily sacrifice propitiatory for our Sins in their Mass.
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The scripture saith, In the Church6 Papisticall abuse of the scripture in a tonge vnknovvne. 1. Cor. 14. 19. it is better to speake fiue wordes vnderstanded, to edifie,
The scripture Says, In the Church6 Papistical abuse of the scripture in a tongue unknown. 1. Cor. 14. 19. it is better to speak fiue words understanded, to edify,
yet you knowe the churche of Rome hath defined it, that it is more fruitfull and godly, to haue all the diuine seruice, in a straunge and vnknowen tongue.
yet you know the Church of Room hath defined it, that it is more fruitful and godly, to have all the divine service, in a strange and unknown tongue.
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Saint Ambrose sayth verie notablye, Qui aliter presumunt accipere, quam Christus instituit, deuotus esse non potest. i. Hee that presumeth to receaue it (he meaneth the sacrament of the bodye and bloud of Christ) after another sorte, then Christ hath ordained, can not be accounted to be truely deuoute.
Saint Ambrose say very notably, Qui aliter presumunt accipere, quam Christus Instituit, deuotus esse non potest. i. He that Presumeth to receive it (he means the sacrament of the body and blood of christ) After Another sort, then christ hath ordained, can not be accounted to be truly devout.
I will not now stand vpon the number of sacramentes, I will speake only of those which both parts agree, to be sacraments, Baptisme, & the Lordes Supper, First, as touching Baptisme we teache not onely,
I will not now stand upon the number of Sacraments, I will speak only of those which both parts agree, to be Sacraments, Baptism, & the lords Supper, First, as touching Baptism we teach not only,
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So saith S. Peter, Baptizet•r vnusquis { que } vestrum in nomine Jesu, in remissionem peccatorū. i. Let euerie one of you be Baptized in the name of Iesu, for the remission of sinnes.
So Says S. Peter, Baptizet•r vnusquis { que } Vestrum in nomine Jesu, in remissionem peccatorū. i. Let every one of you be Baptised in the name of Iesu, for the remission of Sins.
They which consider these things simply, & with a charitable christiā minde, I trust wil cleare vs of yt odious report, wherwith our aduersaries slaunderously do burden vs,
They which Consider these things simply, & with a charitable christian mind, I trust will clear us of that odious report, wherewith our Adversaries slanderously do burden us,
as though we contemned ye sacraments, & sleightly taught the fruits & benefites of them. Now on y• contrarie part, let vs consider how corruptly the Churche of Rome teacheth,
as though we contemned you Sacraments, & slightly taught the fruits & benefits of them. Now on y• contrary part, let us Consider how corruptly the Church of Room Teaches,
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First, they teache, that Baptisme dothe conferre grace and washe away our sinnes, Ex opere operaeto, that is, Euen by the verie vvashing only of the vvater ▪ thoughe there be no good motion of faith or beleife, in the hearte of him that is Baptized.
First, they teach, that Baptism doth confer grace and wash away our Sins, Ex Opere operaeto, that is, Even by the very washing only of the water ▪ though there be no good motion of faith or belief, in the heart of him that is Baptised.
This is the common op••••• of all the Scholemen. And Gabriel Biel sayth: Si• quod pr•ter exhibitionem signi foris exhibiti, non requiritur •o••• motus interior, ex suscipiente. i.
This is the Common op••••• of all the Schoolmen. And Gabriel Biel say: Si• quod pr•ter exhibitionem Sign Foris exhibiti, non requiritur •o••• motus interior, ex suscipiente. i.
This I may not omitte, that in using this one outward sacrament of Christ by water, they practised fiue or sixe, of their owne ordinaunce, without any warrant of Gods worde at al:
This I may not omit, that in using this one outward sacrament of christ by water, they practised fiue or sixe, of their own Ordinance, without any warrant of God's word At all:
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First they adde salte with this interpretation, Vt sapientia conditus, foetore iniquitatis careat, & vltra non putrescat, vermibus vitiorum. i. That he being seasoned with salt, may not haue the filthie sent of iniquitie, nor any more by rottennesse, abound with wormes of vice and wickednesse.
First they add salt with this Interpretation, Vt sapientia conditus, foetore iniquitatis Care at, & vltra non putrescat, vermibus Vitiorum. i. That he being seasoned with salt, may not have the filthy sent of iniquity, nor any more by rottenness, abound with worms of vice and wickedness.
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& be made the heire of eternall life by holy vnctiō. &c. What christian heart can heare these things without great griefe and horrour? Who can suffer, y• the effectuall graces of Christes word,
& be made the heir of Eternal life by holy unction. etc. What christian heart can hear these things without great grief and horror? Who can suffer, y• the effectual graces of Christ's word,
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and sacraments, and the operation of the holy Ghost in the heartes of the receauers, shall with horrible blasphemyes, be attributed to the vaine ordinaunce of man, without any promise,
and Sacraments, and the operation of the holy Ghost in the hearts of the Receivers, shall with horrible Blasphemies, be attributed to the vain Ordinance of man, without any promise,
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or assuraunce of Gods worde & To take from vs the rottermesse of sinne, to expell out of vs the wicked spirit, to opē our eares fruitfully, to heare Gods word, to giue vs sense of the Sauiour of lyfe, to defend vs from the wicked assaultes of Sathan, to strengthen vs in bearing the burthen of the Lorde, to make vs the heyres of eternall lyfe:
or assurance of God's word & To take from us the rottermesse of sin, to expel out of us the wicked Spirit, to open our ears fruitfully, to hear God's word, to give us sense of the Saviour of life, to defend us from the wicked assaults of Sathan, to strengthen us in bearing the burden of the Lord, to make us the Heirs of Eternal life:
We vse Christes single Institution, without any addition, diminutiō, or alteration: We vse it as a feast, or supper, as it is termed in the Scripture:
We use Christ's single Institution, without any addition, diminution, or alteration: We use it as a feast, or supper, as it is termed in the Scripture:
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First, wee teache, that it is a reuerent, and blessed memoriall of the deathe of Christ, in celebrating whereof, we shewe our selues thankefull for hys great,
First, we teach, that it is a reverent, and blessed memorial of the death of christ, in celebrating whereof, we show our selves thankful for his great,
Thirdlye, wee teach it to hee a Seale, added to the laste wyll of Christ, to assure vs, of all those legacies, that in the same hee hath bequeathed vnto vs,
Thirdly, we teach it to he a Seal, added to the laste will of christ, to assure us, of all those legacies, that in the same he hath bequeathed unto us,
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Lastlye, wee teache, that it is a spirituall and heauenly Feast and banquet•, wherein the sonne of God Christ Jesu, offereth to the faythful hartes of Christians, the heauenly foode of hys moste precious body and blood,
Lastly, we teach, that it is a spiritual and heavenly Feast and banquet•, wherein the son of God christ Jesu, Offereth to the faithful hearts of Christians, the heavenly food of his most precious body and blood,
For S, Paul sayth, Panis quē frāgimus nonne comunicatio est corporis Christi? & poculus benedictionis cui benedicimus, nonne comunicatio sanguinis eius est? i.
For S, Paul say, Panis quē frāgimus nonne comunicatio est corporis Christ? & poculus benedictionis cui benedicimus, nonne comunicatio Blood eius est? i.
The breade whiche wee breake, is it not the partakyng of the body of Christ? and the cuppe of blefsing, whiche wee blesse, is it not the partaking of the blood of Christ? Wee beleeue therfore,
The bread which we break, is it not the partaking of the body of christ? and the cup of blefsing, which we bless, is it not the partaking of the blood of christ? we believe Therefore,
So we say with Cyprian, Non acuimus dentes ad mordendum, sed panem sanctum, fide syncera frangimus. i. Wee sharpen not the teeth to byte, but wee breake the holy bread, with sincere faith. And with August. we say.
So we say with Cyprian, Non acuimus dentes ad mordendum, sed Bread sanctum, fide syncera frangimus. i. we sharpen not the teeth to bite, but we break the holy bred, with sincere faith. And with August. we say.
That which Christ did (generally) vpon the crosse, to y• whole world, y• do we thinke, to euery man perticularly, with no lesse good effect through faith, to be applyed in the Lordes Supper. So farre bee wee from teaching it, to bee a signe or figure onely.
That which christ did (generally) upon the cross, to y• Whole world, y• do we think, to every man particularly, with no less good Effect through faith, to be applied in the lords Supper. So Far be we from teaching it, to be a Signen or figure only.
Who knoweth not, y• this onely matter, hath occupyed the tongnes and pennes, of all the learned of Europe. I will therefore rehearse vnto you, onely the titles of the abuses, reseruyng the full discourse, to some other tymes.
Who Knoweth not, y• this only matter, hath ocupied the tongnes and pens, of all the learned of Europe. I will Therefore rehearse unto you, only the titles of the Abuses, reserving the full discourse, to Some other times.
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In a feast, there is both the Feast maker and the guestes, but in theyr priuate Masse, one supplyeth the person, both of the Feast maker, and of the guest.
In a feast, there is both the Feast maker and the guests, but in their private Mass, one supplieth the person, both of the Feast maker, and of the guest.
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Finally, I omitte that they haue made of this heauenly mysterie, a perpetuall matter of Idolatrie, by leading the people in theyr Eleuations to worshippe the creature, in steede of the Creator.
Finally, I omit that they have made of this heavenly mystery, a perpetual matter of Idolatry, by leading the people in their Elevations to worship the creature, in steed of the Creator.
If I shoulde enter to declare, how they haue wrested, and wroong the words of Christes Institution, it myght seeme to all men that haue the feare of God, verye marueilous:
If I should enter to declare, how they have wrested, and wrong the words of Christ's Institution, it might seem to all men that have the Fear of God, very marvelous:
Seeyng therfore, they haue not the ryghte vse of the Sacramentes, accordyng to the Institution of Christ, they cannot challenge vnto them the second Note,
Seeing Therefore, they have not the right use of the Sacraments, according to the Institution of christ, they cannot challenge unto them the second Note,
But I praye you, who were they, agaynst whom they so reasoned? Forsooth Marcion, Valentinian, and other lyke Heretikes, which did refuse & reiect, almost the whole Scriptures, both of y• olde & newe Testament.
But I pray you, who were they, against whom they so reasoned? Forsooth Marcion, Valentinian, and other like Heretics, which did refuse & reject, almost the Whole Scriptures, both of y• old & new Testament.
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And such few bookes, as they admitted, they had corrupted by adding, chaunging, and by pulling out, that these learned Fathers were there by forced, to appeale to the Succession of the Apostolicall Churches,
And such few books, as they admitted, they had corrupted by adding, changing, and by pulling out, that these learned Father's were there by forced, to appeal to the Succession of the Apostolical Churches,
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& si recipit, non recipit integras. &c. i. This Heresie, doth not admitte certain Scriptures, and those that it receiueth by additions, and detractions, it wresteth to her purpose:
& si recipit, non recipit integras. etc. i. This Heresy, does not admit certain Scriptures, and those that it receiveth by additions, and detractions, it wresteth to her purpose:
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& as it receiueth certain, so it receueth them not wholly. &c. And yet doth Irenaeus confute the same Heretiks, by those bokes of holy Scriptures, which they themselues allowed.
& as it receiveth certain, so it receueth them not wholly. etc. And yet does Irnaeus confute the same Heretics, by those books of holy Scriptures, which they themselves allowed.
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Now as it was necessary in this case, for those fathers, for trial of truth, to resort to the Succession of the Apostolicall churches, that the scriptures in them reserued from the Apostles time, mighte bee of more authoritie among them, that beleeued not the scriptures:
Now as it was necessary in this case, for those Father's, for trial of truth, to resort to the Succession of the Apostolical Churches, that the Scriptures in them reserved from the Apostles time, might be of more Authority among them, that believed not the Scriptures:
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Irenaeus sayth, Presbyteris obaudire oportet. qui successionem babent ab Apostolis. i. We must heare, or giue eare to the ministers, which haue their suc cessyon from the Apostles.
Irnaeus say, Presbyters obaudire oportet. qui successionem babent ab Apostles. i. We must hear, or give ear to the Ministers, which have their suc cessyon from the Apostles.
But he sayeth not so onelye, but immediately addeth: Et cum Episcopatus Successione, charisima veritatis certum, secundum placitum patris acceperunt. i.
But he Saith not so only, but immediately adds: Et cum Episcopate Succession, charisima veritatis certum, secundum placitum patris acceperunt. i.
And in the very next Chapter agayne, after he had giuen certayn Markes of ill teachers, much agreeing to the course of the Church of Roome at these dayes, he addeth:
And in the very next Chapter again, After he had given certain Marks of ill Teachers, much agreeing to the course of the Church of Room At these days, he adds:
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Neither doth Irenaeus onlye, thus replye vpon the Doctrine of the Apostles, but the residue also of those Fathers, whome they alleadge for the authoritye of Succession.
Neither does Irnaeus only, thus reply upon the Doctrine of the Apostles, but the residue also of those Father's, whom they allege for the Authority of Succession.
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For their Doctrine. being cōpared with the doctrine of the Apostles, by the diuersity and contrarietie thereof, wil euidently shew it selfe, to be the doctrine neither of any Apostle, nor any Apostolicall man.
For their Doctrine. being compared with the Doctrine of the Apostles, by the diversity and contrariety thereof, will evidently show it self, to be the Doctrine neither of any Apostle, nor any Apostolical man.
Doth he not in playne words shew, y• Succession without the Doctrine of the Apostles is nothing worth? S. Augusti. likewise, against the Epist. Fūdamentum. &c. when he hath reckoned vp those things, which moued him to remayne in the church, among which Successiō, is but one, He addeth:
Does he not in plain words show, y• Succession without the Doctrine of the Apostles is nothing worth? S. August. likewise, against the Epistle Fūdamentum. etc. when he hath reckoned up those things, which moved him to remain in the Church, among which Succession, is but one, He adds:
No such thing is with you, where is only a promise of persons, teaching the truth, which truth if it were so euidently declared, that we might not iustly doubt of it, it were to be preferred before all those thinges, with whiche I am kept in the Church. &c. What can be more euident,
No such thing is with you, where is only a promise of Persons, teaching the truth, which truth if it were so evidently declared, that we might not justly doubt of it, it were to be preferred before all those things, with which I am kept in the Church. etc. What can be more evident,
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then to Succession, or any other token that can be alleaged? Succession, with continuance of Apostolical Doctrine, ought to be of great authoritie, but without it, nothing.
then to Succession, or any other token that can be alleged? Succession, with Continuance of Apostolical Doctrine, ought to be of great Authority, but without it, nothing.
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How commeth it, saith he, that Heretikes are straungers and ennimies to the Apostles, but only by the diuersity of their Doctrine, which theywhat Church is moste likely to haue falle interpretations deuise of their own brayn, agaynst the Apostles.
How comes it, Says he, that Heretics Are Strangers and enemies to the Apostles, but only by the diversity of their Doctrine, which theywhat Church is most likely to have fall interpretations devise of their own brain, against the Apostles.
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Wherfore the corruption of scriptures, and the exposition thereof, is to be thought to be among thē, where diuersitie of Doctrine contrarye to the Apostles, is founde.
Wherefore the corruption of Scriptures, and the exposition thereof, is to be Thought to be among them, where diversity of Doctrine contrary to the Apostles, is found.
The sonnes of Aaron, had more allowable Succession from Aaron, than the Bishops of Rome haue from Peter, and yet because they brought straunge Fyre into the Temple of God, they were reiected, and perished.
The Sons of Aaron, had more allowable Succession from Aaron, than the Bishops of Room have from Peter, and yet Because they brought strange Fire into the Temple of God, they were rejected, and perished.
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God do imitate them, and contemning the truth deliuered by God, desire strange doctrines, and bring into the church the instruction of humain ordinance, them Christ sharpely rebuketh in the Gospel, saying:
God do imitate them, and contemning the truth Delivered by God, desire strange doctrines, and bring into the Church the instruction of human Ordinance, them christ sharply Rebuketh in the Gospel, saying:
You cast away the commaundement of God, that you may place your own deuises. &c. Annas and Cayphas had full Succession from Aaron, yet were it hard, therevpon to conclude, that they had the righte of the true Churche,
You cast away the Commandment of God, that you may place your own devises. etc. Annas and Caiaphas had full Succession from Aaron, yet were it hard, thereupon to conclude, that they had the right of the true Church,
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Though they pretend, to haue the ordinary Succession of Bishoppes in their Seas, sure wee are, that wee haue the Succession of the sincere Doctrine of our saluation, which they haue not.
Though they pretend, to have the ordinary Succession of Bishops in their Seas, sure we Are, that we have the Succession of the sincere Doctrine of our salvation, which they have not.
For if their Doctrine be cōpared with the Doctrine of the Apostles, by the diuersitye & contrarietie thereof, it will appeare that it is the Doctrine,
For if their Doctrine be compared with the Doctrine of the Apostles, by the diversity & contrariety thereof, it will appear that it is the Doctrine,
But the Doctrine of the Church of Roome telleth vs, that the humanitie of Christ, and his very naturall body and blood, are really and carnally not in heauen alone,
But the Doctrine of the Church of Room Telleth us, that the humanity of christ, and his very natural body and blood, Are really and carnally not in heaven alone,
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and that to that end, he sitteth now at the right hande of God, that he may appeare before him for vs. But the doctrine of the Church of Roome, putting Christ out of office, teacheth vs that beside Christ, we haue an infinit number of Mediatours,
and that to that end, he Sitteth now At the right hand of God, that he may appear before him for us But the Doctrine of the Church of Room, putting christ out of office, Teaches us that beside christ, we have an infinite number of Mediators,
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and Intercessours, to procure vs fauoure, and to make reconciliation betweene God and vs, that is, the whole number of the Aungels and Saintes in Heauen.
and Intercessors, to procure us favour, and to make reconciliation between God and us, that is, the Whole number of the Angels and Saints in Heaven.
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The Doctrine of the Apostles is, that Christ is our only Redeemer and sauyoure, and by the price of his blood hath purchased for vs, full and perfite remission of sinne.
The Doctrine of the Apostles is, that christ is our only Redeemer and Saviour, and by the price of his blood hath purchased for us, full and perfect remission of sin.
so that not without note of blasphemye, they matche the vayne deuises of men, for the remission of our sinnes, with the Blood of the sonne of God, the most excellente price of our Redemption.
so that not without note of blasphemy, they match the vain devises of men, for the remission of our Sins, with the Blood of the son of God, the most excellent price of our Redemption.
The Doctrine of the Apostles is, that Christ is our onely Priest for euer, according to the Order of Melchizadech, that with once offering of himselfe, hath for euer made perfecte them, that bee sanctified.
The Doctrine of the Apostles is, that christ is our only Priest for ever, according to the Order of Melchizadech, that with once offering of himself, hath for ever made perfect them, that be sanctified.
But the Church of Roome telleth vs, that Christe hath a state of Priesthoode succeeding him, which must dayly and continually, offer the very natural body and blood of Christe, to God the Father,
But the Church of Room Telleth us, that Christ hath a state of Priesthood succeeding him, which must daily and continually, offer the very natural body and blood of Christ, to God the Father,
& herevpon doe they ground al their vnwritten verities, and vayne tradicions of men, saying, that they are to bee receiued with the like Reuerence, that the written worde of GOD is.
& hereupon do they ground all their unwritten verities, and vain traditions of men, saying, that they Are to be received with the like reverence, that the written word of GOD is.
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Now if they will continue to aske of vs where oure Succession is? We aunswere, that wheresoeuer since the comming of Christ, there hath bene any persons vpon the the face of the earth, that haue confessed this sincere truth and doctrine:
Now if they will continue to ask of us where our Succession is? We answer, that wheresoever since the coming of christ, there hath be any Persons upon thee the face of the earth, that have confessed this sincere truth and Doctrine:
Therefore our church is not so new a Church, as they would make it, but as auncient as the Doctrine is, which is the most auncient Doctrine, yt euer was vpon the face of the earth.
Therefore our Church is not so new a Church, as they would make it, but as ancient as the Doctrine is, which is the most ancient Doctrine, that ever was upon the face of the earth.
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But if this, their personal Successiō, be the greatest proofe of their Church, What will they saye of the Grecians? Who, haue hadde Successyon of Bishops,
But if this, their personal Succession, be the greatest proof of their Church, What will they say of the Greeks? Who, have had Succession of Bishops,
And by what authority proue they that? forsooth because they separate themselues, from the Apostolicall Sea. And is that sufficient? Why? if the Grecians are to bee counted Scismatyckes,
And by what Authority prove they that? forsooth Because they separate themselves, from the Apostolical Sea. And is that sufficient? Why? if the Greeks Are to be counted Scismatyckes,
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as before I haue declared, both in Doctrine, and in the right vse of the Sacramentes? Wherefore their alleadging of the name and Title ot the Church is euen a lyke shyft,
as before I have declared, both in Doctrine, and in the right use of the Sacraments? Wherefore their alleging of the name and Title It the Church is even a like shift,
as the Jewes vsed against Ieremie, and the other Prophets of God, in old tyme, saying: Templum Domini, Templum Domini. i. The Tēple of the Lord, The Tēple of the Lord.
as the Jews used against Ieremie, and the other prophets of God, in old time, saying: Templum Domini, Templum Domini. i. The Temple of the Lord, The Temple of the Lord.
For where was your churche scene within these fourty yeares before Luther began? What token was there of your Doctrine? had christ no church at al? yes truely had he:
For where was your Church scene within these fourty Years before Luther began? What token was there of your Doctrine? had Christ no Church At all? yes truly had he:
and to theire power, the Oppressors of the true Churche of God, as it appeareth towarde the Prophets, towarde Christe himselfe, and towarde his Apostles.
and to their power, the Oppressors's of the true Church of God, as it appears toward the prophets, toward Christ himself, and toward his Apostles.
when that in the Deluge, eyghte personnes onelye of his Familye were saued. Consyder then, what countenaunce the Churche of GOD had in the World, before the Deluge,
when that in the Deluge, eyghte personnes only of his Family were saved. Consider then, what countenance the Church of GOD had in the World, before the Deluge,
when it consisted onlye in eighte Personnes, and they not the best esteemed, in the time of Abraham, Isaac, and the Patriarches. In how few and small families, were they dispersed vpon the face of the Earth, in whome the dignitie of the Church consisted? Achas King of Iuda, ( Vria the high Bishop,
when it consisted only in eighte Persons, and they not the best esteemed, in the time of Abraham, Isaac, and the Patriarchs. In how few and small families, were they dispersed upon the face of the Earth, in whom the dignity of the Church consisted? Achas King of Iuda, (Uria the high Bishop,
And yet certainly, it cannot be denied, but God, euen then had his Church in Israell, whiche to repayre and mayntayne, he did at sundry times, send his Prophets & Preachers,
And yet Certainly, it cannot be denied, but God, even then had his Church in Israel, which to repair and maintain, he did At sundry times, send his prophets & Preachers,
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and so cleane defaced the true worshipping, that Elias that good Prophet, begā now to loàth that people, in whom appeared no token of Gods true worshippinge,
and so clean defaced the true worshipping, that Elias that good Prophet, began now to loàth that people, in whom appeared no token of God's true worshipping,
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This may be a full answere to them, that feare, if we shoulde not acknowledge the Churche of Rome to be the true Catholike Church, that Christ should haue no Church at all.
This may be a full answer to them, that Fear, if we should not acknowledge the Church of Room to be the true Catholic Church, that christ should have no Church At all.
and sought to worship God truely, according to his holy worde, althoughe in some finall errours, they were caryed away, with the blindnesse of the time.
and sought to worship God truly, according to his holy word, although in Some final errors, they were carried away, with the blindness of the time.
yet did they put Christ to death, yet dyd they persecute his Apostles, yet dyd they endeuour, to extinguish both the name of Christ, and also his religion.
yet did they put christ to death, yet did they persecute his Apostles, yet did they endeavour, to extinguish both the name of christ, and also his Religion.
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and his Apostles afterwarde myghte haue, agaynst the Bishoppes, and Priestes of the Jewes, alleaging that they were the Churche of GOD, that they had the temple of God, that at their mouthes, shoulde bee fette the interpretation of the law of God.
and his Apostles afterward might have, against the Bishops, and Priests of the Jews, alleging that they were the Church of GOD, that they had the temple of God, that At their mouths, should be fette the Interpretation of the law of God.
The same defence I say, the same comfort & strength of conscience, may We haue against those at these dayes, that assault our cōsciences wt the Title of y• church of Rome: saying that they are y• Catholike church, that they haue the true doctrine of God, yt they haue authoritie to interprete the scriptures, and word of God:
The same defence I say, the same Comfort & strength of conscience, may We have against those At these days, that assault our Consciences with the Title of y• Church of Room: saying that they Are y• Catholic Church, that they have the true Doctrine of God, that they have Authority to interpret the Scriptures, and word of God:
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& licentious, y• they are, in common Weales troublesome, & seditious, y• they are in their doctrine disagreeing & contentious, with such other quarrels rising of malice rather then anye good truth.
& licentious, y• they Are, in Common Weals troublesome, & seditious, y• they Are in their Doctrine disagreeing & contentious, with such other quarrels rising of malice rather then any good truth.
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as, y• whatsoeuer by frailtie happeneth among y• protestantes, sure I am, our greatest aduersaries cannot iustly say or surmise, that our doctrine in it selfe, maintaineth any such dissolutenes of life.
as, y• whatsoever by frailty Happeneth among y• protestants, sure I am, our greatest Adversaries cannot justly say or surmise, that our Doctrine in it self, maintaineth any such dissoluteness of life.
What meane those vehement exhortations yt S. Paule vsed, to moue men to puritie & innocencie of life? What meaneth y• terrible threatnings, against wicked and vitious liuers? Doe they not euidently declare, that godlynes & innocencie, was more cōtemned, wickednes & naughtines more embraced,
What mean those vehement exhortations that S. Paul used, to move men to purity & innocence of life? What means y• terrible threatenings, against wicked and vicious livers? Do they not evidently declare, that godliness & innocence, was more contemned, wickedness & naughtiness more embraced,
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But this is not a litle to be maruailed at, y• the same persons, that pretend themselues to be so greatly offended, eyther wt the licentiousnesse of the false Gospellers,
But this is not a little to be marveled At, y• the same Persons, that pretend themselves to be so greatly offended, either with the licentiousness of the false Evangelists,
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and without offence, suffer in the Cleargie of Rome, shamlesse Simonie, incōtinence, druukennes, Diceplaying, hunting, Nicromancie, ambition, vriberie, crueltie, couetousnes, extortion,
and without offence, suffer in the Clergy of Room, shamlesse Simony, incontinence, druukennes, Dice-playing, hunting, Necromancy, ambition, vriberie, cruelty, covetousness, extortion,
be hable vpon any credible proofe, more than their owne sclaunderous libells, to shewe so many horrible examples of all kinde of wicked vices, in the professors of the Gospell, that haue bene since God restored to the worlde, the trueth of his worde,
be able upon any credible proof, more than their own slanderous libels, to show so many horrible Examples of all kind of wicked vices, in the professors of the Gospel, that have be since God restored to the world, the truth of his word,
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& that among their most holy Fathers, and heades of their church, then, I say, I wyll openly confesse, that theyr lyfe and doctrine, is better then ours.
& that among their most holy Father's, and Heads of their Church, then, I say, I will openly confess, that their life and Doctrine, is better then ours.
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I should then note vnto you, the exceeding contention, ambition, and briberie, that a many of them vsed, about the yeere of our Lorde. 900. & after, of whom Platina in the life of Benet. 4. saith thus:
I should then note unto you, the exceeding contention, ambition, and bribery, that a many of them used, about the year of our Lord. 900. & After, of whom Platina in the life of Benet. 4. Says thus:
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Ʋbi, cum ipsis opibus, lasciuire caepit Ecclesia, nullo principe coercente clericorum flagitia, ipsa peccāds licentia, haec monstra peperit, à quibus, illa fedes per ambitionem & largitionem occupata est. i.
Ʋbi, cum Ipse opibus, lascivire Capet Ecclesia, nullo principe coercente Clericorum Flagitia, ipsa peccands licentia, haec Monstra Peperit, à quibus, illa fedes per ambitionem & largitionem occupata est. i.
And yet worse then so to. &c. deuenerat, vt qui largitione & ambitione, non dico vitae sanctitate & doctrina plus possit, is tantummodo, bonis reiectis, dignitatis gradum obtineret:
And yet Worse then so to. etc. devenerat, vt qui largitione & ambition, non dico vitae Sanctitude & Doctrina plus possit, is tantummodo, bonis reiectis, dignitatis Gradum obtineret:
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quem morem, vtmam nostra tempora non retinerent, sed hoc parum est, peiorá (nisi Deus auertat) visuri sumus. i. To that state then, had the Popedome come, that he which by briberie and ambition (I doe not say holynesse of lyfe and sounde doctrine) myght doe most, He onely obtained that place of dignitie, those which were good being then reiected:
Whom morem, vtmam nostra tempora non retinerent, sed hoc Parum est, peiorá (nisi Deus Avrtat) visuri sumus. i. To that state then, had the Popedom come, that he which by bribery and ambition (I do not say holiness of life and sound Doctrine) might do most, He only obtained that place of dignity, those which were good being then rejected:
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whiche manner and custome, I woulde to God, that our times did not continue still. Yet this is but a smal matter, and worse things then this shall wee see,
which manner and custom, I would to God, that our times did not continue still. Yet this is but a small matter, and Worse things then this shall we see,
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& thē to cut off their heads and fingers, to cast them as dogges, without buriall, into y• ryuer Tyber, To famishe them to death, to hang them vp an whole day by the heare of their heades, with such other practises more like y• successors of Phalaris, then of Peter. For testimonie of these thinges, looke Platina in the lyfe of Stephane. 6. Sergius. 3. Iohn. 14. Boniface. 7. Calixte 2. And beside Platina, Carsulanus, Vincentius and Stella Venetus, who among other of that time, writeth thus:
& them to Cut off their Heads and fingers, to cast them as Dogs, without burial, into y• river Tiber, To famish them to death, to hang them up an Whole day by the hear of their Heads, with such other practises more like y• Successors of Phalaris, then of Peter. For testimony of these things, look Platina in the life of Stephane. 6. Sergius. 3. John. 14. Boniface. 7. Calixte 2. And beside Platina, Carsulanus, Vincentius and Stella Venetus, who among other of that time, Writeth thus:
Onis virtus tam in capite, quam in membris, ex hominum ignauia consumpta est. i. All kind of vertue aswell in the head, as in the other mēbers, is by mens great slouthfulnesse and securitie, vtterly consumed and gone.
Onis virtus tam in capite, quam in membris, ex hominum ignauia consumpta est. i. All kind of virtue aswell in the head, as in the other members, is by men's great slothfulness and security, utterly consumed and gone.
I should beside this set out vnto you y• wicked & detestable Sorcerie, Nicromancie and poisoning, practized about the yeere of our Lord. 1000. & long after by Siluester. 2. and a meany of his schollers,
I should beside this Set out unto you y• wicked & detestable Sorcery, Necromancy and poisoning, practised about the year of our Lord. 1000. & long After by Sylvester. 2. and a meany of his Scholars,
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and successors, set forthe by Benno a Cardinall, in the life of Hilde Brand, after called Gregory. 7. Which treatise he that wyll reade, shall see suche horrible matter,
and Successors, Set forth by Benno a Cardinal, in the life of Hilde Brand, After called Gregory. 7. Which treatise he that will read, shall see such horrible matter,
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I shoulde declare vnto you the monstrous and vnspeakeable Iniuries wrought vnto moste worthie and Noble Emperours by Gregorie the seuenth, Adrian the fourth, Gregorie the. 9. Clement the sixth,
I should declare unto you the monstrous and unspeakable Injuries wrought unto most worthy and Noble emperors by Gregory the Seventh, Adrian the fourth, Gregory thee. 9. Clement the sixth,
and by Hier. Marius, as it woulde cause their owne friendes, to detest them. Last of all, I shoulde laye open vnto you, such a bottomlesse gulfe of couetousnesse,
and by Hier. Marius, as it would cause their own Friends, to detest them. Last of all, I should say open unto you, such a bottomless gulf of covetousness,
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Of which the Abbot of Ʋrsperge in his Chronicle sayth thus, Gaude mater nostra Roma, quoniam aperiuntur tibi cataracta thesaurorū in terra, vt ad te confluant riui & aggeres nūmorum in magna copia.
Of which the Abbot of Ʋrsperge in his Chronicle say thus, Rejoice mater nostra Roma, quoniam aperiuntur tibi cataracta thesaurorū in terra, vt ad te confluant riui & aggeres nūmorum in Magna copia.
and heapes of money, in great and large aboundance. Sport thou thy selfe with thy fellow helper discorde, whiche hath broken forthe out of the bottomelesse pitte of Hell, that there might bee heaped vp vnto thee many rewardes of mony.
and heaps of money, in great and large abundance. Sport thou thy self with thy fellow helper discord, which hath broken forth out of the bottomless pit of Hell, that there might be heaped up unto thee many rewards of money.
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But the time that is appoynted for mee, woulde not be sufficient in this manner, onely to recken vp theyr mysdoinges, muche lesse, at the full, to set forthe the examples of them.
But the time that is appointed for me, would not be sufficient in this manner, only to reckon up their mysdoinges, much less, At the full, to Set forth the Examples of them.
And yet forsooth, it is those men, and their mayntayners, that at this daye, doe finde so great faulte with the lyues of them, that professe the Gospell,
And yet forsooth, it is those men, and their maintainers, that At this day, do find so great fault with the lives of them, that profess the Gospel,
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And this theyr complaynt, doe they amplifye and make lykely, by the example of those stirres, that haue beene of late yeeres in Germanie, in Fraunce, in Scotlande, in Flaunders, in Englande. As thoughe (forsoothe) there had neuer beene rebellion,
And this their complaint, do they amplify and make likely, by the Exampl of those stirs, that have been of late Years in Germany, in France, in Scotland, in Flanders, in England. As though (forsooth) there had never been rebellion,
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But this Realme of England, may be a very good example of the contrarie, wherein, scantly one king, hath passed his raygne without rebellion, made by one or other.
But this Realm of England, may be a very good Exampl of the contrary, wherein, scantly one King, hath passed his Reign without rebellion, made by one or other.
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What a troublous Realme was this, in the time of king Henry the second, when the Wife (after other trouble) did set vp the Sonne, against the father? What horrible,
What a troublous Realm was this, in the time of King Henry the second, when the Wife (After other trouble) did Set up the Son, against the father? What horrible,
and forced to yeelde to the decrees of his subiectes? What shall I say, of Edward. 2. when by the pride of the Spensers, the Qneeue hir selfe warred against hir husband? And that I may not continue altogether in examples of rebellion, by Noble persons:
and forced to yield to the decrees of his Subjects? What shall I say, of Edward. 2. when by the pride of the Spensers, the Qneeue his self warred against his husband? And that I may not continue altogether in Examples of rebellion, by Noble Persons:
This Citie of London, and the Maiors thereof, can bee good witnesses, what trouble there was raysed in this Realme, in the tyme of Kichard the seconde, by Iacke Strawe, Tom Millarde, Watte Tyler, and such other iolly persons.
This city of London, and the Majors thereof, can be good Witnesses, what trouble there was raised in this Realm, in the time of Kichard the seconde, by Iacke Straw, Tom Millarde, Watte Tyler, and such other jolly Persons.
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And euen in the quiet time of Henrie. 7. howe manye attemptes of Rebellion were there, by the counterfaited Sonne of the Duke of Clarence, by Perkin Warbecke and other.
And even in the quiet time of Henry. 7. how many attempts of Rebellion were there, by the counterfeited Son of the Duke of Clarence, by Perkin Warbecke and other.
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But if I should declare vnto you, the manifolde rebellions, and horrible warres, that haue beene raysed by the Princes of Papistrie, (the Byshoppes of Rome themselues) in Italie vnder the names of Gwelfes and Gibilines, in Sicile, Naples, and Arragon, for Titles of those kingdomes in Fraunce and Germanie, for the appoynting of Emperours in all places of Christendome, continually for trifling quarrelles:
But if I should declare unto you, the manifold rebellions, and horrible wars, that have been raised by the Princes of Papistry, (the Bishops of Room themselves) in Italy under the names of Gwelfes and Gibilines, in Sicily, Naples, and Aragon, for Titles of those kingdoms in France and Germany, for the appointing of emperors in all places of Christendom, continually for trifling quarrels:
I doubte not but I shoulde cause, euen the greatest fautors of the Sea of Rome, and the veriest enemyes of the Gospell, to confesse, that notwithstanding those troubles that wee haue seene,
I doubt not but I should cause, even the greatest fautors of the Sea of Rome, and the veriest enemies of the Gospel, to confess, that notwithstanding those Troubles that we have seen,
Germanie, Hungarie, Italy, Englande and Pannonie helde with Vrbane and were called Vrbanistes. Spaine, Fraunce, and Cacelome held with Clement, and were called Clementines. Doe you not knowe that it is one part of their doctrine, that their clergie must be exempt from all Princes authoritie? Do you not know thai they haue brought it to passe in all Christendome, to haue it so? Doe you not knowe, that the Prelates of Rome were neuer quiet,
Germany, Hungary, Italy, England and Pannonie held with Urban and were called Vrbanistes. Spain, France, and Cameleopard held with Clement, and were called Clementine. Do you not know that it is one part of their Doctrine, that their Clergy must be exempt from all Princes Authority? Do you not know they they have brought it to pass in all Christendom, to have it so? Do you not know, that the Prelates of Room were never quiet,
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vntill they had made all Princes subiect to them? Vntyll they had caused Emperours to goe at their styrropes, To kysse their shoes, To put their necke vnder their feete.
until they had made all Princes Subject to them? Until they had caused emperors to go At their styrropes, To kiss their shoes, To put their neck under their feet.
when they had made all states of the earthe to bee subiecte to them, and theyr cleargie, to whome then shoulde they shewe obedience? Thys onelye thing,
when they had made all states of the earth to be Subject to them, and their Clergy, to whom then should they show Obedience? This only thing,
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if Magistrates and Princes, wyll not bee willyngly blinde, may well make proofe vnto them, that all is not Golde that glistereth, that all bee not quiet subiectes, that greatly wyll pretende so to bee.
if Magistrates and Princes, will not be willingly blind, may well make proof unto them, that all is not Gold that glistereth, that all be not quiet Subjects, that greatly will pretend so to be.
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but it cannot be more iustly imputed to the Gospel, then the wickednesse of them that I spake of before, which conuerte the liberty of the Gospell to a licenciousnesse of the fleshe. Of whome S. Paule sayth:
but it cannot be more justly imputed to the Gospel, then the wickedness of them that I spoke of before, which convert the liberty of the Gospel to a licentiousness of the Flesh. Of whom S. Paul say:
eyther because they feare the hinderaunce of theire owne gaine, (as Demetrius the Vsurer didde) or else because theire Superstitiōs cannot be otherwise maintayned, then with the sworde.
either Because they Fear the hindrance of their own gain, (as Demetrius the Usurer did) or Else Because their Superstitions cannot be otherwise maintained, then with the sword.
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Some agayne on the other syde, be so puffed vp, wyth the spirite of Ambition, that vnder the pretence of Religion, they will make great styrre and alteration in common weales, to the ende that the lawfull Princes and Magistrates being deposed, they may be aduaunced and set vp in their Places.
some again on the other side, be so puffed up, with the Spirit of Ambition, that under the pretence of Religion, they will make great stir and alteration in Common weals, to the end that the lawful Princes and Magistrates being deposed, they may be advanced and Set up in their Places.
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Other some perchaunce, are sediciously moued, vppon hope of immunitie, and priuate gayne, and therefore will cause rebellion, that they may be eased of payments, seasinges and tributes, which not only by mans Law,
Other Some perchance, Are seditiously moved, upon hope of immunity, and private gain, and Therefore will cause rebellion, that they may be eased of payments, seasinges and Tributes, which not only by men Law,
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In so much that Orosius, by the aduise of Saint Ierome and other, did write an History purposely to declare that the like had bene at all times before,
In so much that Orosius, by the advise of Saint Jerome and other, did write an History purposely to declare that the like had be At all times before,
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Some are Lutherians, some Zwinglians, some Caluinists, some Libertines, some Anabaptists, some Stenkfeldians, so yt they haue filled all the world with Sects and diuisions.
some Are Lutherans, Some Zwinglians, Some Calvinists, Some Libertines, Some Anabaptists, Some Stenkfeldians, so that they have filled all the world with Sects and divisions.
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But (dearely beloued in our Sauiour Christ) agaynste the enuious cauils, and wicked reports blowne abroade, by the enemies of Gods truth, you haue this comfort, that it is no newe thing, to haue the Teachers,
But (dearly Beloved in our Saviour christ) against the envious cavils, and wicked reports blown abroad, by the enemies of God's truth, you have this Comfort, that it is no new thing, to have the Teachers,
Clemens Alexand. Srom. lib. 7. sayeth, with like false and odious report, the Jewes and Gentiles were wont to triumphe vpon the christians, in those daies.
Clemens Alexander Srom. lib. 7. Saith, with like false and odious report, the Jews and Gentiles were wont to triumph upon the Christians, in those days.
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If any of them of that sort haue professed the Gospell, we may comfort our selues as Saint Iohn did in the like matter, A nobis sayth he, Exicrunt, sed non erant ex nobis, si enim fuissent ex nobis, permansissent vti { que } nobiscum.
If any of them of that sort have professed the Gospel, we may Comfort our selves as Saint John did in the like matter, A nobis say he, Excurrent, sed non Erant ex nobis, si enim fuissent ex nobis, permansissent vti { que } nobiscum.
That is, They wente out from vs, but they were not of vs, for if they had bene of vs, they had vndoubtedlye remayned with vs. Happily some of these came from vs, but they were not of vs:
That is, They went out from us, but they were not of us, for if they had be of us, they had undoubtedly remained with us Happily Some of these Come from us, but they were not of us:
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Al the fautors of the sea of Roome, haue not written halfe so much to impugne the wicked Doctrine of the Anabaptistes, Libertines, Stenkefeldians, Osiandrists, and suche other, as the Protestantes haue done.
All the fautors of the sea of Room, have not written half so much to impugn the wicked Doctrine of the Anabaptists, Libertines, Stenkefeldians, Osiandrists, and such other, as the Protestants have done.
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For I pray you hath not the controuersie of the Sacramente, a long time, with bitter conteution, distracted the two churches of Wittenberge, and Tigure? Doth not the same contention at this day remain amonge vs heere in Englande? Doe wee not euen nowe striue for the matter of Apparell? I woulde to GOD (if it were his holye will) I mighte in this poynte saye,
For I pray you hath not the controversy of the Sacrament, a long time, with bitter conteution, distracted the two Churches of Wittenberg, and Figure? Does not the same contention At this day remain among us Here in England? Do we not even now strive for the matter of Apparel? I would to GOD (if it were his holy will) I might in this point say,
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Only the contentiō, is about the Maner of y• presence, & eating, while ye one part affirmeth with the Church of Rome, that it is Reall, and Carnall: the other to be only Spiritual, and by Fayth. How this controuersie may be agreede,
Only the contention, is about the Manner of y• presence, & eating, while you one part Affirmeth with the Church of Rome, that it is Real, and Carnal: the other to be only Spiritual, and by Faith. How this controversy may be agreed,
For sure I am y• neither they that do refuse the appointed apparell, do condemne vs that weare it: (I speake of them that be learned) neither we yt at y• Princes order receiue it, do hate thē that of cōscience for certayne consideracions thinke they may not safely vse it.
For sure I am y• neither they that do refuse the appointed apparel, do condemn us that wear it: (I speak of them that be learned) neither we that At y• Princes order receive it, do hate them that of conscience for certain considerations think they may not safely use it.
& as many other as I knowe, I thinke very well of them, and iudge that for their singuler gifts, there may some of them be very good instrumēts in the church,
& as many other as I know, I think very well of them, and judge that for their singular Gifts, there may Some of them be very good Instruments in the Church,
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albeit Peter were a cheefe Apostle, yet God suffered him to be so caried away with error, y• Paule opēly blamed him as not rightly pr••eding in the Gospel.
albeit Peter were a chief Apostle, yet God suffered him to be so carried away with error, y• Paul openly blamed him as not rightly pr••eding in the Gospel.
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Did not the Emulation betweene the Jewes & the Gentiles, a great while trouble the primatiue church? Did it not cause a coūsaile to be gathered of the Apostles,
Did not the Emulation between the Jews & the Gentiles, a great while trouble the primitive Church? Did it not cause a counsel to be gathered of the Apostles,
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for quieting of the same? Immediately after the Apostles time, it is euident in Eusebius, and other histories, that the controuersie for the obseruatiō of Easter day, did cause great styr betweene the East and West Church? And yet both of them pretended the example of the Apostles:
for quieting of the same? Immediately After the Apostles time, it is evident in Eusebius, and other histories, that the controversy for the observation of Easter day, did cause great stir between the East and West Church? And yet both of them pretended the Exampl of the Apostles:
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Policrates, and the East church following Saint Iohn, Victor Bishop of Roome, and the West Church, alleadging the authoritie of Sainte Peter. Did not this matter fall out so bitterly, that the one part did excommunicate the other? What shall I say of the Scismes,
Policrates, and the East Church following Saint John, Victor Bishop of Room, and the West Church, alleging the Authority of Saint Peter. Did not this matter fallen out so bitterly, that the one part did excommunicate the other? What shall I say of the Sicms,
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and yet fell this matter so foule out betweene them that because chrisost. woulde not consente to the burning of Origines bookes, Theophilus and Cyrill would scantly euer acknowledge him to be a lawfull Bishop:
and yet fell this matter so foul out between them that Because Chrysostom. would not consent to the burning of Origines books, Theophilus and Cyril would scantly ever acknowledge him to be a lawful Bishop:
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To whom Chriso. answered, as angerly agayne, that he trusted, he should neuer returne aliue into his countrey of Cypres. Which chiding words were not so bitter in sounde,
To whom Christ. answered, as angrily again, that he trusted, he should never return alive into his country of Cypress. Which chiding words were not so bitter in sound,
I omit the contentious betweene August. and Hierome: betweene Hierome, Vigilātius, Ruffinus and other, betweene Tertul & the preists of Rome, betwene Ciprian & cornelius as wel for other things,
I omit the contentious between August. and Jerome: between Jerome, Vigilātius, Ruffinus and other, between Tertulian & the Priests of Room, between Cyprian & cornelius as well for other things,
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as all christendome doth iustly reuerence their memorye, but to declare that god oftentimes, for such causes as he thinketh good, doth suffer the best sort of his preachers, to haue not only diuersity of iudgemēts,
as all Christendom does justly Reverence their memory, but to declare that god oftentimes, for such Causes as he Thinketh good, does suffer the best sort of his Preachers, to have not only diversity of Judgments,
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and house haue not a peculiar patrone, in whom he trusteth, euery man his peculiar Saint, y• especially he worshippeth, euery disease, a peculiar helper & Mediatour to cure it.
and house have not a peculiar patron, in whom he Trusteth, every man his peculiar Saint, y• especially he Worshippeth, every disease, a peculiar helper & Mediator to cure it.
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This sort wold go to heauen by S. Francis rule, yt sort by S. Benedicts, the third by S. Dominikes, the fourth by S. Augustines. Some would be S. clares disciples, other wold be S. Bridgets, And herof came their manifold swarms & sects of religious persōs, of which som were called Frāciscanes, some Dominickes, some Augustines, som clemētines, some Iohānites, some Iesuites, some Scapucin•s,
This sort would go to heaven by S. Francis Rule, that sort by S. Benedicts, the third by S. Dominikes, the fourth by S. Augustine's. some would be S. clares Disciples, other would be S. Bridgets, And hereof Come their manifold swarms & Sects of religious Persons, of which Some were called Frāciscanes, Some Dominickes, Some Augustine's, Some Clementine, Some Iohamnites, Some Iesuites, Some Scapucin•s,
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What other thing is this, then that Christ prophecyed, should come to passe in the latter dayes? Loe here is christ Loe there is Christe: So that al forsake him, the Lord and only Christe,
What other thing is this, then that christ prophesied, should come to pass in the latter days? Loe Here is Christ Lo there is Christ: So that all forsake him, the Lord and only Christ,
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S Paule was greued with the Corinthians, for that they were so distracted in factions, that some would say, we are Apollos schollers other, we are Cephases: other, we are Paules. Whē they call themselues Dominikes, Benedictines. &c. mighte wee not saye to them,
S Paul was grieved with the Corinthians, for that they were so distracted in factions, that Some would say, we Are Apollos Scholars other, we Are Cephas: other, we Are Paul's. When they call themselves Dominikes, Benedictines. etc. might we not say to them,
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as Paule sayd to the Cor. Is christ1. Cor. 1. 12. deuided? Was Dominike crucified for you? was Francis or Benet crucified for you? that you chuse rather factiously to beare their names,
as Paul said to the Cor. Is christ1. Cor. 1. 12. divided? Was Dominicus Crucified for you? was Francis or Benet Crucified for you? that you choose rather factiously to bear their names,
and concrarietie, ••t the decrees of the Bishops of Roome, seeing that Platina their own historiographer writeth, that their cōtinal maner was, that one Bishop disanulled the decrees of the other. His words are these:
and concrarietie, ••t the decrees of the Bishops of Room, seeing that Platina their own historiographer Writeth, that their continal manner was, that one Bishop Disannulled the decrees of the other. His words Are these:
Magnafuit haec controuersia & pessimi exēpli, cū pòst, sēper seruata sit haec consuetudo, vt acta priorū pontificū, sequentes, aut infringerēt, aut omnino tollerēt. i. Great was this controuersie, and vnto very ill example when as alwayes after, this custome is continued, that those Popes which followe, doe euer eyther breake, eyther vtterly disanul the deeds of their predecessours.
Magnafuit haec Controversy & pessimi Exempli, cū pòst, sēper seruata sit haec consuetudo, vt acta priorū pontificū, Sequentes, Or infringerent, Or Omnino tollerent. i. Great was this controversy, and unto very ill Exampl when as always After, this custom is continued, that those Popes which follow, do ever either break, either utterly disannul the Deeds of their predecessors.
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Loke Exasmus in his annotations, vpon the 7 Cor. Who is able to recken vp the infinit disagreinges of the Scholemen, both against y• maister of the Sentences,
Look Exorcism in his annotations, upon the 7 Cor. Who is able to reckon up the infinite disagreinges of the Schoolmen, both against y• master of the Sentences,
Do not al the scholers, almost in sundrye points swerue from their maystor, with this clause? Hic Magister non tenetur. Heare, is not our Maister to be holden, and maintained.
Do not all the Scholars, almost in sundry points swerve from their maystor, with this clause? Hic Magister non tenetur. Hear, is not our Master to be held, and maintained.
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The maister of y• Sentēces touching Original sin, saith ye mans nature is by it so corrupted, that by the power of nature they cā do no goodnes toward god:
The master of y• Sentences touching Original since, Says the men nature is by it so corrupted, that by the power of nature they can do no Goodness towards god:
The Maister of the Sentences, in the vse of the Sacramentes reiecteth Opus operatum, i. The deede of receauing, that it in it selfe, shoulde haue vertue to geue grace,
The Master of the Sentences, in the use of the Sacraments rejects Opus operatum, i. The deed of receiving, that it in it self, should have virtue to give grace,
The other Scholemē, doe erpressely, and plainely teache, that the Sacramentes, haue power to sanctifie, Ex opere operato, etiam sine bono motu vtentis. i.
The other Schoolmen, do erpressely, and plainly teach, that the Sacraments, have power to sanctify, Ex Opere operato, etiam sine Bono motu vtentis. i.
whyle some will be called Terminales, some Reales, some Nominales, some Formales, some Thomistes, some Scotistes, some Occamistes, and so forth a many moe.
while Some will be called Terminales, Some Reales, Some Nominales, Some Formales, Some Thomists, Some Scotists, Some Occamists, and so forth a many more.
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Erasmus in his Enchiridion sayth, Si Turcis, vt Christum amplectantur Occamos, Durandos, Scotos, Gabrieles, aut Aluaros, proposuerimus, quid cogitabunt? quid sentient? vbi audierint spinosas illas argutias de instantibus de formal tatibus, de quidditatibus? &c. Praesertim vbi viderint eos, de his adeò non conuenire, vt frequenter vs { que } ad pallorem, vs { que } ad conuitia, vs { que } ad Sputa, nonnunquam, vs { que } ad pugnos in•ucem digladientur.
Erasmus in his Enchiridion say, Si Turks, vt Christ amplectantur Occamos, Durandos, Scots, Gabrieles, Or Aluaros, proposuerimus, quid cogitabunt? quid sentient? vbi audierint spinosas Illas argutias de instantibus de formal tatibus, de quidditatibus? etc. Especially vbi viderint eos, de his adeò non Convenire, vt frequenter us { que } ad pallorem, us { que } ad conuitia, us { que } ad Sputa, nonnunquam, us { que } ad pugnos in•ucem digladientur.
If wee to winne the Turkes, to embrace Christ, shall offer or alleage vnto them, Durande, Scotus, Gabriel, Aluarus or any their followers, what wyll they thinke? What will they gather,
If we to win the Turkes, to embrace christ, shall offer or allege unto them, Durande, Scotus, Gabriel, Aluarus or any their followers, what will they think? What will they gather,
when they shall heare those Sophisticall and contentious subtilties, De instantibus, de formalitatibus, de quidditatibus, &c. (Whiche are altogether friuolous contentions, rather for wordes then matter?) But especially when they shall see these men, in such sorte to disagree for these things, that often they striue,
when they shall hear those Sophistical and contentious subtleties, De instantibus, de formalitatibus, de quidditatibus, etc. (Which Are altogether frivolous contentions, rather for words then matter?) But especially when they shall see these men, in such sort to disagree for these things, that often they strive,
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I omit the greeuous contētion betwene the Councell of Basill, & the Popes, struggeling, which of them should haue the chiefe authoritie in the Church.
I omit the grievous contention between the Council of Basil, & the Popes, struggling, which of them should have the chief Authority in the Church.
and continued many yeeres, vntill the Popes highnesse, tooke the Freers into his tuition, against a great number of learned Diuines, that disputed, preached and wrate sharpely against them.
and continued many Years, until the Popes highness, took the Friars into his tuition, against a great number of learned Divines, that disputed, preached and wrote sharply against them.
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Yea, and I will note unto you, the Fathers of one onely counsaile of Tridente, that thereby you may take taste, what agreement is betweene the residue,
Yea, and I will note unto you, the Father's of one only counsel of Trident, that thereby you may take taste, what agreement is between the residue,
Doth not Catharinus Archbishop of Compsane one of the Popes legates, and great Cardinalls, in rigour and fierce manner, impugne the iudgement of Dominicus a Soto • Spanishe Frier, of great credite,
Does not Catharinus Archbishop of Compsane one of the Popes Legates, and great Cardinals, in rigour and fierce manner, impugn the judgement of Dominicus a Soto • Spanish Friar, of great credit,
controuersies, (as in a trifle, touching apparel:) but De Fiducia hominis Christiani, of the hope of a Christiā, Of predestinatiō, of originall sinne of free will, &c. & belike ech part had his assistances.
controversies, (as in a trifle, touching apparel:) but De Fiducia hominis Christians, of the hope of a Christian, Of predestination, of original sin of free will, etc. & belike each part had his assistances.
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For one of their bookes, was printed in Rome, wt the alowance of the Byshop and Cardinals, the other were printed at Antwerp Cam priuilegio Imperatoris, and the allowance of of the Scholes of Louaine, Colone, & the prelates of Flaunders. The same Catharinus, writeth as vehemently against Cardinall Caietanus, of famous memorie,
For one of their books, was printed in Room, with the allowance of the Bishop and Cardinals, the other were printed At Antwerp Cam priuilegio Imperatoris, and the allowance of of the Schools of Louvain, Colone, & the Prelates of Flanders. The same Catharinus, Writeth as vehemently against Cardinal Caietanus, of famous memory,
or wt more countenance of learning, defended that side? And yet in the weightie articles of Originall sinne, Iustification, and Free Grace, beside diuers other, Ruardus Tapper, Deane of Coleyne, in his. 2. Tome, doth namely & expressely write against him,
or with more countenance of learning, defended that side? And yet in the weighty Articles of Original sin, Justification, and Free Grace, beside diverse other, Ruardus Tapper, Deane of Cologne, in his. 2. Tome, does namely & expressly write against him,
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and vppon euerie diuers worde, in the interpretation of a sentence, will deuise the name of a sect among vs, onely of malice, onely to defame our doctrine,
and upon every diverse word, in the Interpretation of a sentence, will devise the name of a sect among us, only of malice, only to defame our Doctrine,
Wherefore when wee heare these lying and sclaunderous repartes, that the Teachers of the Gospel are licentious, seditious, & disagreing amōg themselues:
Wherefore when we hear these lying and slanderous repartes, that the Teachers of the Gospel Are licentious, seditious, & disagreeing among themselves:
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or alway imminent and at hand, to the preaching of the Gospell, As it is well written, Crux est comes Euangely. i. The Crosse and persecution, is the companion of the Gospell:
or always imminent and At hand, to the preaching of the Gospel, As it is well written, Crux est comes Evangely. i. The Cross and persecution, is the Companion of the Gospel:
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so it is as truely proued on the other part, that Sensus carnis crucem execratur & fugit. i. The vnderstanding of the fleshe, detesteth and flyeth frō the Crosse.
so it is as truly proved on the other part, that Sensus carnis crucem execratur & Fugitive. i. The understanding of the Flesh, detesteth and flies from the Cross.
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or great estates, doe soundly fauour it, That they are disdayned, and had in contempt, that puerly doe teache it, that there is continuall erpectation of the Crosse of persecution, to lyght vpon it:
or great estates, do soundly favour it, That they Are disdained, and had in contempt, that puerly do teach it, that there is continual erpectation of the Cross of persecution, to Light upon it:
This causeth, that in the Vniuersities, many excellent, and goodly wittes, that myghte bee singular ornamentes •• the Churche, turne their studies, to Lawe, to Phisiche,
This Causes, that in the Universities, many excellent, and goodly wits, that might be singular Ornament •• the Church, turn their studies, to Law, to Phisiche,
They that are ashamed of the Gospell, in respect of worldly disdayue, and trouble, do not sufficiently consider, that Christ in the middest of hys owne persecution,
They that Are ashamed of the Gospel, in respect of worldly disdayue, and trouble, do not sufficiently Consider, that christ in the midst of his own persecution,
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And yet still doth the say, as I pray God she may long, & euer from hir heart say, Non me pudet Euangelij. &c. I am not ashamed of the Gospell.
And yet still does the say, as I pray God she may long, & ever from his heart say, Non me It is shameful Evangelist. etc. I am not ashamed of the Gospel.
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and not by the vncertaine, and brittle Fauour of Princes, and worldly puisance: which then commonly falleth most sodainly, when it seemeth to men, to florishe most gloriously,
and not by the uncertain, and brittle Favour of Princes, and worldly puissance: which then commonly falls most suddenly, when it seems to men, to flourish most gloriously,
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But for the Church of God, and Professors of his truth, what a notable example is it of Diuine protection, that when the whole world perished with the Deluge,
But for the Church of God, and Professors of his truth, what a notable Exampl is it of Divine protection, that when the Whole world perished with the Deluge,
In Aegypt, Gods people, although for the time oppressed, yet afterwarde myraculously were deliuered, to the terrour of all Princes, y• bend their power against God.
In Egypt, God's people, although for the time oppressed, yet afterward miraculously were Delivered, to the terror of all Princes, y• bend their power against God.
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and had set forth the true interpretation of the Lawe of God, giuen by Moyses, and discouered the false Doctrine and hypocrisie of the Scribes & Pharisies,
and had Set forth the true Interpretation of the Law of God, given by Moses, and discovered the false Doctrine and hypocrisy of the Scribes & Pharisees,
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and other workes of charitie, not contented herewith, but knowing the malice of the Diuell, that would leaue nothing vndone, wherby all hys Disciples myght be seduced, from the trueth of his doctrine:
and other works of charity, not contented herewith, but knowing the malice of the devil, that would leave nothing undone, whereby all his Disciples might be seduced, from the truth of his Doctrine:
and therfore it is no great thing, though his ministers transforme thēselues, as though, they were the ministers of righteousnesse. &c. And to the Thessa. The comming of Antichrist is by working of Sathan, with all power and signes,
and Therefore it is no great thing, though his Ministers transform themselves, as though, they were the Ministers of righteousness. etc. And to the Thessa The coming of Antichrist is by working of Sathan, with all power and Signs,
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That which Christ vttereth by a figuratiue speache, (That they should come in sheepes clothing) that Saint Paule expoundeth, to be their transformyng of themselues, into the likenesse of Gods true ministers, in countenaunce of holinesse,
That which christ uttereth by a figurative speech, (That they should come in Sheep clothing) that Saint Paul expoundeth, to be their transforming of themselves, into the likeness of God's true Ministers, in countenance of holiness,
But at thys time it is necessarie, more particularly to laye downe what those sheepes skinnes are, wherwt these rauening Wolues do couer themselues, to deceaue the people of God.
But At this time it is necessary, more particularly to say down what those Sheep skins Are, wherewith these ravening Wolves do cover themselves, to deceive the people of God.
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S. Aug. writing vpō this Sermō of Christ, doth diligētly and carefully giue warning, that men in any wise shoulde learne to distinguishe the sheepes cloathing, from those fruites that Christ heare speaketh of, Least, sayth he, the sheepes cloathing be taken for the fruites, and so men be deceaued:
S. Aug. writing upon this Sermon of christ, does diligently and carefully give warning, that men in any wise should Learn to distinguish the Sheep clothing, from those fruits that christ hear speaks of, Least, say he, the Sheep clothing be taken for the fruits, and so men be deceived:
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and godlye excercises, to induce men to their corrupt Doctrine, shall the true Ministers of Christ and preachers of his Gospell cast away the same? and shew in their life a dissolute and loose behauioure? God forbid.
and godly exercises, to induce men to their corrupt Doctrine, shall the true Ministers of christ and Preachers of his Gospel cast away the same? and show in their life a dissolute and lose behaviour? God forbid.
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and holy Christian excercises, because false Prophets abuse the same to deceaue men, and leade them into errour, but rather, they will take the more heede themselues,
and holy Christian exercises, Because false prophets abuse the same to deceive men, and lead them into error, but rather, they will take the more heed themselves,
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Although the Ministers of Gods word, and Preachers of his Gospell, beeing the cheefe and principall sheepe of his folde, ought alwaye to haue on them the right cloathing of honest and Godlye conuersation:
Although the Ministers of God's word, and Preachers of his Gospel, being the chief and principal sheep of his fold, ought alway to have on them the right clothing of honest and Godly Conversation:
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or the Preachers to be true messengers of Christ, seeing that the false Prophets and Teachers most commonly make greater shewe thereof in the face of the Worlde, then the true Preachers do.
or the Preachers to be true messengers of christ, seeing that the false prophets and Teachers most commonly make greater show thereof in the face of the World, then the true Preachers do.
There is a prouerbe in y• Latine tongue, y• maketh much to this purpose, Ex vnguibus Leonē. i. By the clawes, you shall espie a Lion, what garment soeuer he haue vpō him:
There is a proverb in y• Latin tongue, y• makes much to this purpose, Ex vnguibus Leonē. i. By the claws, you shall espy a lion, what garment soever he have upon him:
But contrariwise the right Preacher that hath in deede the cloathing of the true sheepe of God, hath euer humblenesse before God and the world ioyned withal,
But contrariwise the right Preacher that hath in deed the clothing of the true sheep of God, hath ever humbleness before God and the world joined withal,
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Another Clawe of these counterfayted Woolues, is a certayne peculier Holynesse, consisting in the obseruation of mens Traditiōs, of which commonly they make greater accoumpte,
another Claw of these counterfeited Wolves, is a certain peculiar Holiness, consisting in the observation of men's Traditions, of which commonly they make greater account,
because they liue after the rule of Benedict, Francis, Dominick, Brigit, &c. or because they weare this or that fashion of Apparell, abstayne from this or that kinde of meates, obseruing the choyse of days, vow of single life,
Because they live After the Rule of Benedict, Francis, Dominick, Brigit, etc. or Because they wear this or that fashion of Apparel, abstain from this or that kind of Meats, observing the choice of days, Voelli of single life,
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The thyrd Claw, whereby these spiritual Wolues may be known, howsoeuer they be couered with goodly shew of holye life, is the Ende thereof, that is, that they doe not exercise the same to the glorye of God,
The Third Claw, whereby these spiritual Wolves may be known, howsoever they be covered with goodly show of holy life, is the End thereof, that is, that they do not exercise the same to the glory of God,
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Such clawes of false Prophets are largelye described by the prophet Ezec. Of the same speaketh Saint Peter. There shall bee, sayth hee, false Teachers among you, which priuily shal bring in damnable heresies &c. and through couetousnes, shal they with fained words, make marchandise of your soules. &c. The same is noted also by S. Paule, in way of Prophecie, (as S. Peter doth,) that such should come in the latter dayes in greate number:
Such claws of false prophets Are largely described by the Prophet Ezekiel Of the same speaks Saint Peter. There shall be, say he, false Teachers among you, which privily shall bring in damnable heresies etc. and through covetousness, shall they with feigned words, make merchandise of your Souls. etc. The same is noted also by S. Paul, in Way of Prophecy, (as S. Peter does,) that such should come in the latter days in great number:
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and with great shewe and pretence of holinesse, and long prayer, haue sought (not the glory of God,) but their owne inestimable wealth of the world? For by selling their Merits, their Prayers, their Masses ▪ their Pardons, by Pilgrimages, by Purgatory, by absolutions, by dispensations,
and with great show and pretence of holiness, and long prayer, have sought (not the glory of God,) but their own inestimable wealth of the world? For by selling their Merits, their Prayers, their Masses ▪ their Pardons, by Pilgrimages, by Purgatory, by absolutions, by dispensations,
Wherefore when you see this Angelicall, or Seraphicall shew of heauenly life, in these inclosed Wolues, haue not by and by their Doctrine in admiracion,
Wherefore when you see this Angelical, or Seraphical show of heavenly life, in these enclosed Wolves, have not by and by their Doctrine in admiration,
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And as I said before, of honest conuersation and Goly life, so I must saye of this, that it is and ought to bee, one of the bewtifull Ornamentes of Christs true sheepe, whiche they oughte not to make light accoumpt of,
And as I said before, of honest Conversation and Goli life, so I must say of this, that it is and ought to be, one of the beautiful Ornament of Christ true sheep, which they ought not to make Light account of,
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If it should be lawfull for euerye man, to come into the office of preaching or ministering without ordinary caling, there would be broughte into the Church, a marueilous confusion of all thinges, together with infinite Sects and Erroures.
If it should be lawful for every man, to come into the office of preaching or ministering without ordinary calling, there would be brought into the Church, a marvelous confusion of all things, together with infinite Sects and Errors.
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Nothing can bee more playne, then that whiche Paule speaketh to the Ministers of Ephesus. &c. I knowe this, sayth he, That after my departure, shall greeuous Wolues enter in among you, not sparing the flock.
Nothing can be more plain, then that which Paul speaks to the Ministers of Ephesus. etc. I know this, say he, That After my departure, shall grievous Wolves enter in among you, not sparing the flock.
Wherfore you may not maruell, though we say that false prophets, & greeuous wolues are his vnder this fayre shepes cloathing of ordinary Authority, succession,
Wherefore you may not marvel, though we say that false Prophets, & grievous wolves Are his under this fair Sheep clothing of ordinary authority, succession,
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Who persecuted Hieremie, and the other Prophets? were they not those that sayde Templū domini, Templū domini. i. The Tēple of the Lorde, The Tēple of the Lord? And Nūquid veritas discedet á Sacerdotibus. i.
Who persecuted Jeremiah, and the other prophets? were they not those that said Templū domini, Templū domini. i. The Temple of the Lord, The Temple of the Lord? And Nūquid veritas discedet á Sacerdotibus. i.
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Shal the truth depart frō the Priests? Were it not they yt stroke Micheas, and caused Hieremie to bee cast into prison? Who were they that put Christ to death,
Shall the truth depart from the Priests? Were it not they that stroke Micheas, and caused Jeremiah to be cast into prison? Who were they that put christ to death,
and persecuted his Apostles? Doe not the Euangelistes, and Actes of the Apostles euidently declare it? Doth not Christe giue his Disciples warning, that it should bee so? These things (saith he) haue I spoken vnto you, that youJoh. 1•. 1. may not be offended, They shall excommunicate you out of their synagoges,
and persecuted his Apostles? Do not the Evangelists, and Acts of the Apostles evidently declare it? Does not Christ give his Disciples warning, that it should be so? These things (Says he) have I spoken unto you, that youJoh. 1•. 1. may not be offended, They shall excommunicate you out of their Synagogues,
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Were it not they that had ordinary Calling & Succession that hadde Authoritye to excommunicate? Seing then by testimonie of the Scriptures we learne, yt it hath alway bene so among the people of god,
Were it not they that had ordinary Calling & Succession that had authority to excommunicate? Sing then by testimony of the Scriptures we Learn, that it hath always be so among the people of god,
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and Succession? For this Cause, did God extraordinarily rayse, and set vp his true Prophets, which might sharpely blame & reproue those false Maisters & Teachers, yt did abuse this countenāce of ordinary Successiō & Authority, to deceaue Gods people,
and Succession? For this Cause, did God extraordinarily raise, and Set up his true prophets, which might sharply blame & reprove those false Masters & Teachers, that did abuse this countenance of ordinary Succession & authority, to deceive God's people,
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Which prophets of god, not wtstanding yt ordinary calling & succession of the other, in many places do tearme them, Dumbe Dogs, Idle sheapheards, deceauers, Lions, Esay. 5•. 10. &c. Wolues, Foxes, Murderers. &c. And for so doing, they which were in ordinary authority, did esteeme thē as factious, seditious, stubborne, obstinate & deceauers of yt people.
Which Prophets of god, not withstanding that ordinary calling & succession of the other, in many places do term them, Dumb Dogs, Idle shepherds, deceivers, Lions, Isaiah. 5•. 10. etc. Wolves, Foxes, Murderers. etc. And for so doing, they which were in ordinary Authority, did esteem them as factious, seditious, stubborn, obstinate & deceivers of that people.
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& wt fagot & fyre maintained by thē, yt chalenge to themselues ordinary power & authoritie, which preachers haue had the very same intertainmēt at their hands, y• the ancient Prophets had of y• false prophets, priests, & Princes of y• people.
& with faggot & fire maintained by them, that challenge to themselves ordinary power & Authority, which Preachers have had the very same entertainment At their hands, y• the ancient prophets had of y• false Prophets, Priests, & Princes of y• people.
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And I wil note vnto you in this place, one claw, whereby you shall not lightly fayle, to Discearne the greedy and greeuous Wolfe, that is, Tyranny, crueltie, and blood:
And I will note unto you in this place, one claw, whereby you shall not lightly fail, to Discearne the greedy and grievous Wolf, that is, Tyranny, cruelty, and blood:
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as well in making of the world, as in redeeming mankinde by the Incarnation and deathe of hys Sonne. &c. This faith and beliefe ought to be established and conserued, by the consent of the Catholike Churche from the beginnyng.
as well in making of the world, as in redeeming mankind by the Incarnation and death of his Son. etc. This faith and belief ought to be established and conserved, by the consent of the Catholic Church from the beginning.
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But it is of all Christian heartes to bee lamented, that most wicked and rauening Wolues, vnder this cloake of the Churches Consent, do abuse the people of God, bring into the Churche,
But it is of all Christian hearts to be lamented, that most wicked and ravening Wolves, under this cloak of the Churches Consent, do abuse the people of God, bring into the Church,
The last Lambes clothing, that I meane to note vnto you at this time, is their Vaunting of myracles & wonderous workes, that haue bene done for the confirmation, of their doctrines & Ceremonies, which they haue brought into the Church.
The last Lambs clothing, that I mean to note unto you At this time, is their Vaunting of Miracles & wondrous works, that have be done for the confirmation, of their doctrines & Ceremonies, which they have brought into the Church.
so doe the Scriptures witnesse, that wicked teachers, & members of Antichristes schoole, shoulde vse the countenaunce of the same, to leade men into errour.
so do the Scriptures witness, that wicked Teachers, & members of Antichristes school, should use the countenance of the same, to lead men into error.
and the signe or wonder that he hath tolde thee come to passe, saying, Let vs goe after other Gods. &c. Thou shalt not harken to the wordes of that Prophete,
and the Signen or wonder that he hath told thee come to pass, saying, Let us go After other God's etc. Thou shalt not harken to the words of that Prophet,
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for the Lord your God doth proue you, to knowe whether you loue him, with all your heart. &c. Christ himselfe sheweth, that they be not all by and by true Prophetes and ryght teachers, that haue power to worke Myracles:
for the Lord your God does prove you, to know whither you love him, with all your heart. etc. christ himself shows, that they be not all by and by true prophets and right Teachers, that have power to work Miracles:
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Many will say vnto meeMat. 7. 22. in that day, Lorde, Lorde, haue not we in thy name prophesied? haue we not cast out Diuells in thy name? and by thy name haue done many great workes? But it followeth.
Many will say unto meeMat. 7. 22. in that day, Lord, Lord, have not we in thy name prophesied? have we not cast out Devils in thy name? and by thy name have done many great works? But it follows.
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for there shall aryse false Christes and false Prophetes, and shall shewe great Signes and wonders, in so muche (that if it were possible) the verie elect of God shoulde bee seduced, Beholde I haue giuen you warning before.
for there shall arise false Christ's and false prophets, and shall show great Signs and wonders, in so much (that if it were possible) the very elect of God should be seduced, Behold I have given you warning before.
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and lying wonders, and in all deceaueablenesse of vnrighteousnesse, among them that perishe, because they receiued not the loue of the truth, that they might bee saued,
and lying wonders, and in all deceaueablenesse of unrighteousness, among them that perish, Because they received not the love of the truth, that they might be saved,
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And therefore God shall sende them strong delusions to beleeue lyes, &c. Thys warnyng principally toucheth vs, vppon whome the latter endes of the worlde hath lyghted, that wee shoulde carefullye take heede, that by Wonders and Myracles and Apparition of Spirites, wee bee not Seduced, eyther to beleeue errour,
And Therefore God shall send them strong delusions to believe lies, etc. This warning principally touches us, upon whom the latter ends of the world hath lighted, that we should carefully take heed, that by Wonders and Miracles and Apparition of Spirits, we be not Seduced, either to believe error,
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Therefore if you doe not harken vnto him, but yeelde your selues by suche meanes to be caryed into Superstition, Errour and Idolatrie, the daunger shall bee the greater.
Therefore if you do not harken unto him, but yield your selves by such means to be carried into Superstition, Error and Idolatry, the danger shall be the greater.
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Thess. 2. 11. sende them stronge delusions, that they may beleeue lyes, that all they myghte bee damned whiche beleeued not the trueth, but had pleasure in vnrighteousnesse.
Thess 2. 11. send them strong delusions, that they may believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness.
Let them looke therefore carefully to themselues, which, by suche Myracles, are Induced or confyrmed to beleeue the corrupte errours, of Pilgrimages and worshypping of Images, of praying to Sainctes departed, of Purgatorie, of Masses and Trentalles, of praying and offering for the synnes of the Deade,
Let them look Therefore carefully to themselves, which, by such Miracles, Are Induced or confirmed to believe the corrupt errors, of Pilgrimages and worshipping of Images, of praying to Saints departed, of Purgatory, of Masses and Trentalles, of praying and offering for the Sins of the Dead,
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but sclaunded the doinges of Christ, and sayd, that he and his Apostles wrought by the power of Beelzebub, &c. Christians therefore must learne some Rule, wherby they may iudge false and deceitefull Myracles, done by the power of the Diuell, from them that bee done directly by the Worde of God in his Saintes.
but sclaunded the doings of christ, and said, that he and his Apostles wrought by the power of Beelzebub, etc. Christians Therefore must Learn Some Rule, whereby they may judge false and deceitful Miracles, done by the power of the devil, from them that be done directly by the Word of God in his Saints.
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and shall speake with newe tongues, and shall take away Serpentes, and if they drinke any euill thing, it shall neuer hurte them, they shall laye their hand vpon the sicke,
and shall speak with new tongues, and shall take away Serpents, and if they drink any evil thing, it shall never hurt them, they shall say their hand upon the sick,
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IN this place we haue diligentlye to obserue the great difference, yt Christ our Sauiour in this louing and Fatherly admonitiō, doth make betwene the clothing,
IN this place we have diligently to observe the great difference, that christ our Saviour in this loving and Fatherly admonition, does make between the clothing,
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or parable, yt Christ here vseth, Do they, saith he, gather Grapes of Thornes, or figges of Thistles? Euery kinde of tree hath fruit, by which it is knowne to be good or bad.
or parable, that christ Here uses, Do they, Says he, gather Grapes of Thorns, or figs of Thistles? Every kind of tree hath fruit, by which it is known to be good or bad.
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The Carpenter by right squaring & framing of his Tymber, the Mason by his buylding, &c. the Lawyer, by his Counsaile, the Phisition by his cure, is iudged skilfull or ignoraunt:
The Carpenter by right squaring & framing of his Timber, the Mason by his building, etc. the Lawyer, by his Counsel, the physician by his cure, is judged skilful or ignorant:
euen so is the Preacher or Prophet knowē by his doctrine, that proceedeth from him, which is the peculiar worke and sruite of his trade and occupation.
even so is the Preacher or Prophet known by his Doctrine, that Proceedeth from him, which is the peculiar work and sruite of his trade and occupation.
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But the places be manifold, wherein the spirit of God in yt scriptures teacheth vs yt lying, false doctrine & peruerting of yt word of God, are the fruites of false prophets, wherby they may be knowē.
But the places be manifold, wherein the Spirit of God in that Scriptures Teaches us that lying, false Doctrine & perverting of that word of God, Are the fruits of false Prophets, whereby they may be known.
In whatGen. 2. 17. houre soeuer thou shalt eate of the fruite of this tree, thou shalt die the death, The old craftie Serpēt seeking to seduce man frō God, sayde:
In whatGen. 2. 17. hour soever thou shalt eat of the fruit of this tree, thou shalt die the death, The old crafty Serpent seeking to seduce man from God, said:
By which glofe & false interpretatiō of Gods word, he pulled them cleane frō the obedience of Gods holy will & commandement, to their owne vtter ouerthrow & heauy iudgemēt.
By which glofe & false Interpretation of God's word, he pulled them clean from the Obedience of God's holy will & Commandment, to their own utter overthrow & heavy judgement.
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By yt like falsehood he tēpted Christ, to make him conceiue ouer great cōfidence of yt prouidence of God toward him, Oh, said he, it isMat. 4. 6. Psal. 91. 11. 12. writtē, that he hath giuen his Angels charge ouer thee, that with their handes they maye saue thee,
By that like falsehood he tempted christ, to make him conceive over great confidence of that providence of God towards him, O, said he, it isMat. 4. 6. Psalm 91. 11. 12. written, that he hath given his Angels charge over thee, that with their hands they may save thee,
By like craft of lying, and by false Sence peruerting yt words of God, he from time, to time instructeth his messengers & false Prophets, to abuse and deceiue the Simple people of God, that bee not well taught by his holy spirite, howe to withstand them.
By like craft of lying, and by false Sense perverting that words of God, he from time, to time Instructeth his messengers & false prophets, to abuse and deceive the Simple people of God, that be not well taught by his holy Spirit, how to withstand them.
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and now alreadie is he in the world, By these wordes & some other, that S. Three points of doctrine, by false teaching whereof, th• teachers of the church of Rome, are found to be false pro•h••es.
and now already is he in the world, By these words & Some other, that S. Three points of Doctrine, by false teaching whereof, th• Teachers of the Church of Room, Are found to be false pro•h••es.
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Iohn in the same Epistle vseth, I obserue three sundrye pointes of doctrine, touching the very ground of our saluation, by which he teacheth vs, to discerne true or false teachers.
John in the same Epistle uses, I observe three sundry points of Doctrine, touching the very ground of our salvation, by which he Teaches us, to discern true or false Teachers.
The thirde howe, or by what meanes we are made partakers of those benefites, and how the fruite of the same is applyed to vs. These braunches are not deuised by mee, They are layde downe distinctly, by Saint Iohn in thys place,
The Third how, or by what means we Are made partakers of those benefits, and how the fruit of the same is applied to us These branches Are not devised by me, They Are laid down distinctly, by Saint John in this place,
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and they containe, as I haue sayde, the whole mysterie of our redemption and saluation by Christ, that you may not thinke, I purpose to rest vpon trifles,
and they contain, as I have said, the Whole mystery of our redemption and salvation by christ, that you may not think, I purpose to rest upon trifles,
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and principall Sheapheard of oure soules, our Sauiour, Redeemer, Mediatour, and Intercessour, the head Gouernour, Ruler, Patrone, & Defēdour of the Church.
and principal Shepherd of our Souls, our Saviour, Redeemer, Mediator, and Intercessor, the head Governor, Ruler, Patron, & Defendor of the Church.
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& vnestimable a Means, as to sēd down his son, to take the forme of a seruant vpō him, in this vale of misery, to work only some parte of our saluation,
& unestimable a Means, as to send down his son, to take the Form of a servant upon him, in this vale of misery, to work only Some part of our salvation,
but he also that couertly, & vndirectly by false doctrines worketh the same, & by teaching other men to seke other Sauiors, Mediators, Intercessors, maisters,
but he also that covertly, & undirectly by false doctrines works the same, & by teaching other men to seek other Saviors, Mediators, Intercessors, masters,
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and directours to saluatiō, besyde him that sayth, I am the way, the truth & the life, or which by instructing them otherwise in Christs Sacramēts & other ordināces, thē he himself hath cōmāded & appointed.
and directors to salvation, beside him that say, I am the Way, the truth & the life, or which by instructing them otherwise in Christ Sacraments & other ordinances, them he himself hath commanded & appointed.
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as his Deitie is, doeth make an open gappe to the Heresie of Abbot Eutiches, which taught yt Christe his humanitie, was swallowed vp with yt Maiestie of hys Godhead,
as his Deity is, doth make an open gap to the Heresy of Abbot Eutichius, which taught that Christ his humanity, was swallowed up with that Majesty of his Godhead,
Furthermore for yt proofe of their errors in this Article, let their doctrine be examined of the Popes Su•remacie, wherby it is taught, that he is the vniuersall Bishop,
Furthermore for that proof of their errors in this Article, let their Doctrine be examined of the Popes Su•remacie, whereby it is taught, that he is the universal Bishop,
& generall Lord, Maister, and Gouernour of the whole catholike church, that he hath authoritie to pardon sinnes, to deliuer Soules out of Purgatory, to destribute the merites of Christ & of his Saints, to dispence wt the ordinances of Christ, to alter yt instituciō and vse of his instruments, to coyne newe Articles of oure Faith, of necessitie to be beleeued, cleane without any Authoritie of Gods word, all which things are only in duetye and in truth to be attributed to Christe,
& general Lord, Master, and Governor of the Whole catholic Church, that he hath Authority to pardon Sins, to deliver Souls out of Purgatory, to destribute the merits of christ & of his Saints, to dispense with the ordinances of christ, to altar that Institution and use of his Instruments, to coin new Articles of our Faith, of necessity to be believed, clean without any authority of God's word, all which things Are only in duty and in truth to be attributed to Christ,
When as Gods iust wrath against sinne, committed by our fyrst parentes was so greeuous, that no Creature in Heauen or in earth, was able in anye parte to appease the same, by the vnestymable goodnesse of GOD, his onlye and dearely beloued sonne became a sacrifice to appease his wrath,
When as God's just wrath against sin, committed by our fyrst Parents was so grievous, that no Creature in Heaven or in earth, was able in any part to appease the same, by the vnestymable Goodness of GOD, his only and dearly Beloved son became a sacrifice to appease his wrath,
and displeasure, and to reconcile vs to his Father, and by his death, passion, and resurrection procured for vs recōciliatiō with his father, remissiō of sinne, righteousnes before god, and eternall life in heauen.
and displeasure, and to reconcile us to his Father, and by his death, passion, and resurrection procured for us reconciliation with his father, remission of sin, righteousness before god, and Eternal life in heaven.
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For if the same, in part or in all, could haue bene wrought by any other creatures, in Heauen or earth, the wisedome of God, would neuer haue giuen his sonne to death, to procure the same benefites for vs.
For if the same, in part or in all, could have be wrought by any other creatures, in Heaven or earth, the Wisdom of God, would never have given his son to death, to procure the same benefits for us
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But that he might declare how odious, and displeasaunt Sinne was to God, he let vs by this meanes vnderstande, that the offence thereof could not be taken away,
But that he might declare how odious, and displeasant Sin was to God, he let us by this means understand, that the offence thereof could not be taken away,
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Good Christians must then assuredly perswade themselues, that they haue reconciliation with God, remission of sinne, iustification before God, sanctification of the holy Ghost,
Good Christians must then assuredly persuade themselves, that they have reconciliation with God, remission of sin, justification before God, sanctification of the holy Ghost,
Wherefore do you lay out your siluer, for that that is no bread, & bestow your labor for that which doth not satisfye you, hearken dilligently vnto me,
Wherefore do you lay out your silver, for that that is no bred, & bestow your labour for that which does not satisfy you, harken diligently unto me,
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Christ himself, may seeme to expounde this prophecye, and apply vnto himselfe in playne wordes, that, whiche the prophet heare, speaketh in a figuratiue & borrowed speech,
christ himself, may seem to expound this prophecy, and apply unto himself in plain words, that, which the Prophet hear, speaks in a figurative & borrowed speech,
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Peter sayth, There is no saluation in any other. &c. Neyther is there any other name giuē vnder heauē, wherbyCol. 1. 19. you shalbe saued. &c. And S. Paule.
Peter say, There is no salvation in any other. etc. Neither is there any other name given under heaven, wherbyCol. 1. 19. you shall saved. etc. And S. Paul.
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And again, in the same Epist. In whome are hidde allCol. 2. 3. &c. the Treasures of wisedome & knowledge. &c. in him dwelleth all the fulnesse of the Godhead bodily,
And again, in the same Epistle In whom Are hid allCol. 2. 3. etc. the Treasures of Wisdom & knowledge. etc. in him dwells all the fullness of the Godhead bodily,
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The same Apostle maye seeme not onelye to haue written hys Epystle, but his whale Gospell also, to this ende only and principallye, that Christyans shoulde vnderstand that Christ only,
The same Apostle may seem not only to have written his Epistle, but his whale Gospel also, to this end only and principally, that Christians should understand that christ only,
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For in that gospell Christ is declared to be, the Lambe of god that taketh awaye the sinJo. 1. 29. Col. 2. 9. Jo. 3. 14. Jo. 4. 14. of the world, The fulnes of Gods grace, of whose fulnesse all we take part, The brasen Serpent that only healeth the sting of the olde Serpent Sathan, The Fountaine of liuing water, of which he that drinketh shall neuer thyrste, The bred of life, which he that eateth, shal neuer die, TheJo. 6. 51. true foode and drink of our soules, of which hee y• eateth & drinketh, shall be sure to haue eternall life, The Lighte ofJo. 8. 12. the world, which only scattereth & disperceth the clowds of ignorance and errour,
For in that gospel christ is declared to be, the Lamb of god that Takes away the sinJo. 1. 29. Col. 2. 9. John 3. 14. John 4. 14. of the world, The fullness of God's grace, of whose fullness all we take part, The brazen Serpent that only heals the sting of the old Serpent Sathan, The Fountain of living water, of which he that Drinketh shall never thirst, The bred of life, which he that Eateth, shall never die, TheJo. 6. 51. true food and drink of our Souls, of which he y• Eateth & Drinketh, shall be sure to have Eternal life, The Light ofJo. 8. 12. the world, which only Scattereth & disperceth the Clouds of ignorance and error,
and liuing iuyce of Gods holy spirite, and without which, wee are hable to doe nothing, The onelye giuer of the blessedJo. 16. 7. comforter, that doth worke the peace of our Consciences,
and living juice of God's holy Spirit, and without which, we Are able to do nothing, The only giver of the blessedJo. 16. 7. comforter, that does work the peace of our Consciences,
then the bloode of Christe, onlye? Wherefore the people of GOD muste bee well assured by this seconde rule of Saint Iohn, that not onely they are false Prophets, Wolues,
then the blood of Christ, only? Wherefore the people of GOD must be well assured by this seconde Rule of Saint John, that not only they Are false prophets, Wolves,
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but they also whiche will seeme constantlye to confesse this Article to bee moste true, and yet in verye deede colourably, and as it were, vnder sheepes cloathing denie, impugne,
but they also which will seem constantly to confess this Article to be most true, and yet in very deed colorably, and as it were, under Sheep clothing deny, impugn,
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when they affyrme that wee haue infinite other, that is, all the Sayntes in heauen, that be our Mediatours and Intercessoures for vs to directe our praiers to thē, or by them.
when they affirm that we have infinite other, that is, all the Saints in heaven, that be our Mediators and Intercessoures for us to Direct our Prayers to them, or by them.
What it is to abide in that, which they heard in the beginning, he afterward playnely expoundeth, that is, constantly & with sure fayth, to beleeue y• premises of God in his Gospel, assuring vs of Saluation in Christes Sonne. For this he writeth:
What it is to abide in that, which they herd in the beginning, he afterwards plainly expoundeth, that is, constantly & with sure faith, to believe y• premises of God in his Gospel, assuring us of Salvation in Christ's Son. For this he Writeth:
Christ himselfe also beareth witnesse of the same Meanes to apprehend our saluation. SoIoh. 3. 16. God loued the world, that he gaue his onely begotten sonne:
christ himself also bears witness of the same Means to apprehend our salvation. SoIoh. 3. 16. God loved the world, that he gave his only begotten son:
For as Peter sayth, ToAct. 10. 43 this all the Prophetes beare witnesse, that through his name, all they which beleeue in him, shal receaue remission of sinnes.
For as Peter say, ToAct. 10. 43 this all the prophets bear witness, that through his name, all they which believe in him, shall receive remission of Sins.
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The whole Church of Christ beareth witnesse to this, which in all hir generall councells, doth teach euerie true Christian to say, I beleeue that Iesus Christ descended from heauen for vs,
The Whole Church of christ bears witness to this, which in all his general Counsels, does teach every true Christian to say, I believe that Iesus christ descended from heaven for us,
and for our saluation, that he was made man, borne, suffered, died, rose againe, and was receaued into Heauen, &c. And all to this end, that by this Sauiour we myght haue remission of sinne, Resurrection of the fleshe, and euerlasting lyfe.
and for our salvation, that he was made man, born, suffered, died, rose again, and was received into Heaven, etc. And all to this end, that by this Saviour we might have remission of sin, Resurrection of the Flesh, and everlasting life.
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and therefore faith and beleefe is the Meanes, to apply Christ and his benefites vnto vs. Thirdly, that wee haue life and saluation, onely by the meere mercie of God in Christ,
and Therefore faith and belief is the Means, to apply christ and his benefits unto us Thirdly, that we have life and salvation, only by the mere mercy of God in christ,
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This benefite therefore to applye Christes merites and fruites of hys Passion vnto vs, can not in any wyse bee imputed to any other workes or vertues, bee they neuer so excellent, but to fayth onely:
This benefit Therefore to apply Christ's merits and fruits of his Passion unto us, can not in any wise be imputed to any other works or Virtues, be they never so excellent, but to faith only:
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yet wee maye not dispayre for this our weakenesse and infirmitie, but wee must comforte our selues wyth thys sweete promyse, that he which paydr the price of our saluation,
yet we may not despair for this our weakness and infirmity, but we must Comfort our selves with this sweet promise, that he which paydr the price of our salvation,
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This doctrine of apprehending the benefites of our saluation, and applying the fruites of Christes Incarnation, death & passion, by faith onely, The patrons and teachers of the Church of Rome, haue most impugued.
This Doctrine of apprehending the benefits of our salvation, and applying the fruits of Christ's Incarnation, death & passion, by faith only, The Patrons and Teachers of the Church of Rome, have most impugued.
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For whereas they bee great braggers of the generall consent of the Vniuersall Church, and by countenance of it, will seeme to maintaine their other errours,
For whereas they be great braggers of the general consent of the Universal Church, and by countenance of it, will seem to maintain their other errors,
and corrupt doctrine, yet they reiect this doctrine, that is witnessed by God the Father, confirmed by the Sonne, established in the hartes of the faithful, by the holy Ghost, testified by all the Prophetes and Apostles,
and corrupt Doctrine, yet they reject this Doctrine, that is witnessed by God the Father, confirmed by the Son, established in the hearts of the faithful, by the holy Ghost, testified by all the prophets and Apostles,
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and acknowledged by the generall Consent of the whole Church in their beliefe, and ratified by the subscription of a great number of the auncient Fathers, and Catholike writers:
and acknowledged by the general Consent of the Whole Church in their belief, and ratified by the subscription of a great number of the ancient Father's, and Catholic writers:
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and wrongfully challeng the Preachers of the Gospell, that by this doctrine of our Justification and saluatition, by faith onely in the merite of Christes Passion, they doe disproue good workes,
and wrongfully challenge the Preachers of the Gospel, that by this Doctrine of our Justification and saluatition, by faith only in the merit of Christ's Passion, they do disprove good works,
because it apprehendeth the mercie of God in his promyse, assuring vs that we shall haue remission of sinne, saluation and eternall life, through the merite of Christes Passion onely.
Because it apprehendeth the mercy of God in his promise, assuring us that we shall have remission of sin, salvation and Eternal life, through the merit of Christ's Passion only.
I neede not therfore to put you in minde what conclusion maye bee inferred vppon the premises, against the teachers of the Church of Rome, that is, that not the Preachers and professors of the Gospell, which teach this Article to the full,
I need not Therefore to put you in mind what conclusion may be inferred upon the premises, against the Teachers of the Church of Rome, that is, that not the Preachers and professors of the Gospel, which teach this Article to the full,
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He chaungeth the Sacramentes, and bringing in a new sacrifycing worship, altereth the Institutions and ordinaunces of Christ, f•a•ly and plainely layde downe in his worde.
He changeth the Sacraments, and bringing in a new sacrificing worship, altereth the Institutions and ordinances of christ, f•a•ly and plainly laid down in his word.
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Wherfore, (dearely beloued) I earnestly require all such, as haue care of their saluation, to remember Christes admonition that he gyueth in this place, when he saith:
Wherefore, (dearly Beloved) I earnestly require all such, as have care of their salvation, to Remember Christ's admonition that he gyveth in this place, when he Says:
Beware of false Prophetes, that come to you in sheepes clothing. &c. The first way to beware of them, is with earnest and hartie Prayer to call vppon God, that by his gracious benefit, and lyghtning of our heartes by his spirit, wee may know the false Prophetes,
Beware of false prophets, that come to you in Sheep clothing. etc. The First Way to beware of them, is with earnest and hearty Prayer to call upon God, that by his gracious benefit, and lightning of our hearts by his Spirit, we may know the false prophets,
and that he will by his goodnesse defende, strengthen, and maintaine the same, against all assaultes, that they may to his glorie performe their worke, whereto he hath appoynted them.
and that he will by his Goodness defend, strengthen, and maintain the same, against all assaults, that they may to his glory perform their work, whereto he hath appointed them.
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For so our Sauiour Christ willeth vs, to cal vpon the Lord of the Haruest, that he would send forth plentiful store of labourers, to bring in his Haruest.
For so our Saviour christ wills us, to call upon the Lord of the Harvest, that he would send forth plentiful store of labourers, to bring in his Harvest.
The seconde way to beware of false Prophets, is a diligent, and continual reading of the Scriptures of God, which as I haue said before, is y• rule of true knowledge, and right doctrine.
The seconde Way to beware of false prophets, is a diligent, and continual reading of the Scriptures of God, which as I have said before, is y• Rule of true knowledge, and right Doctrine.
so, saith he, is it necessary that al good Christians should diligently reade, & carefully hearken to the teaching of the word of God, and out of that storehouse, to furnish thē felues with all spirituall furniture, against the assaultes of Sathan,
so, Says he, is it necessary that all good Christians should diligently read, & carefully harken to the teaching of the word of God, and out of that storehouse, to furnish them selves with all spiritual furniture, against the assaults of Sathan,
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For of all the spirituall armor yt S. Paul describeth, aboue all things he warneth to haue yt Target of faith, & the sword of gods holy word, By yt weapō only, you know yt christ our sauior droue back yt Deuil,
For of all the spiritual armour that S. Paul Describeth, above all things he warneth to have that Target of faith, & the sword of God's holy word, By that weapon only, you know that Christ our Saviour drove back that devil,
They therefore yt forbid the people to reade yt scriptures, & do hearken to gods word, are to be esteemed no better thā traitors, yt take frō the people of God their chief defence,
They Therefore that forbid the people to read that Scriptures, & do harken to God's word, Are to be esteemed no better than Traitors, that take from the people of God their chief defence,
Or if men be not able to reade yt scriptures themselues, in any wise as they haue care of their soules, let thē learne to vnderstand yt generall principles of Christian Religion in their Catechisme, that is the.x. Commandemēts, the articles of their beliefe, yt right vse of the Sacraments, & the Lordes Prayer.
Or if men be not able to read that Scriptures themselves, in any wise as they have care of their Souls, let them Learn to understand that general principles of Christian Religion in their Catechism, that is the x commandments, the Articles of their belief, that right use of the Sacraments, & the lords Prayer.
and knewe not one word what the church did beleeue, or ought to beleeue, they shall by such wilfull ignoraunce, lay themselues open to false teachers, that shall come vnto them in sheepes clothing,
and knew not one word what the Church did believe, or ought to believe, they shall by such wilful ignorance, lay themselves open to false Teachers, that shall come unto them in Sheep clothing,
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as I haue done, but of the fruites of godly and honest lyfe, and withall challenge to themselues a singular holynesse aboue the Preachers of the Gospell in these dayes.
as I have done, but of the fruits of godly and honest life, and withal challenge to themselves a singular holiness above the Preachers of the Gospel in these days.
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Who, as they saye, discourage men from vertuous exercises of godlye lyfe, and in their owne behauiour shew a dissolutenesse and loosenesse of life, fo that vice and wickednesse, euer since the rysing of thys newe Gospell (as they call it,) hath increased among men.
Who, as they say, discourage men from virtuous exercises of godly life, and in their own behaviour show a dissoluteness and looseness of life, foe that vice and wickedness, ever since the rising of this new Gospel (as they call it,) hath increased among men.
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or at least such as be not too muche affectionate to them, may see how lyttle helpe they haue by this colour, eyther for themselues, or against vs. Neither doe I thinke, that there is any fitter meanes to doe this,
or At least such as be not too much affectionate to them, may see how little help they have by this colour, either for themselves, or against us Neither do I think, that there is any fitter means to do this,
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but among the most holy and reuerend fathers of the Churche of Rome, the Popes themselues, that thereby you may gheasse, what state of Religion hath most preuailed wyth them.
but among the most holy and reverend Father's of the Church of Room, the Popes themselves, that thereby you may guess, what state of Religion hath most prevailed with them.
And first to begynne with the most notable roote of the corruption & Simoniacall ambition, in aspiring to that exceedyng power, whiche this manye yeeres they haue vsurped.
And First to begin with the most notable root of the corruption & Simoniacal ambition, in aspiring to that exceeding power, which this many Years they have usurped.
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About the yeere of our Lord. 600. Iohn, Patriarke of Constantinople, because that Citie was the Royall seate of the East Empyre, obtayned of Mauritius the Emperour, with intollerable pride to bee vniuersall Byshoppe, the head, and ruler of al other.
About the year of our Lord. 600. John, Patriarch of Constantinople, Because that city was the Royal seat of the East Empire, obtained of Mauritius the Emperor, with intolerable pride to be universal Bishop, the head, and ruler of all other.
Against whom Gregorie. 1. at yt time Bishop of Rome, did write very earnestly, & reproueth sharply his exceeding ambition, saying, yt whosoeuer doth so aspire, doth shew himself to be the forerunner of Antichrist.
Against whom Gregory. 1. At that time Bishop of Rome, did write very earnestly, & Reproveth sharply his exceeding ambition, saying, that whosoever does so aspire, does show himself to be the forerunner of Antichrist.
Notwithstanding Boniface. 3. y• next Pope of Rome, sauing one, wt great suite obtained of yt wicked & traiterous Emperour Phocas, yt he & his successors might haue that name & Title of vniuersall Byshop and heade of the whole Church.
Notwithstanding Boniface. 3. y• next Pope of Rome, Saving one, with great suit obtained of that wicked & traitorous Emperor Phocas, that he & his Successors might have that name & Title of universal Bishop and head of the Whole Church.
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This was the first open step of their monstrous & exceeding pride & ambition, which afterward by corruption & briberie, they continually followed, still heaping on wicked practizes euery day more & more,
This was the First open step of their monstrous & exceeding pride & ambition, which afterwards by corruption & bribery, they continually followed, still heaping on wicked practises every day more & more,
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& had his eyes pulled out? What shal I say of Formosus yt. 1. which by manifest briberie came to the Bishoprick? I wil come to yt time, wherin their owne secretaries Platina and Stella Venetus openly cry out on them, yt is about the time of Benet the. 4. 900. yeeres after Christ.
& had his eyes pulled out? What shall I say of Formosus that. 1. which by manifest bribery Come to the Bishopric? I will come to that time, wherein their own secretary's Platina and Stella Venetus openly cry out on them, that is about the time of Benet thee. 4. 900. Years After christ.
Of which time Stella Venetus sayth, Omnis virtus, tam in capite quam in membris, ex hominū ignauia consumpta est. i. All vertue as well in the heade as in the members, by mens slouthfulnesse was vtterly decayed.
Of which time Stella Venetus say, Omnis virtus, tam in capite quam in membris, ex hominū ignauia consumpta est. i. All virtue as well in the head as in the members, by men's slothfulness was utterly decayed.
And Platina in the lyfe of the same Byshop sayth, Vbicum ipsis opibus lasciui•e caepit Ecclesia, nullo principe clericorū flagitia co•rcēte, peccandi mox licentia, nobis haec monstra ac portenta peperit, a quibus ambitione & largitione haec sedes occupata est.
And Platina in the life of the same Bishop say, Vbicum Ipse opibus lasciui•e Capet Ecclesia, nullo principe clericorū Flagitia co•rcente, Peccandi mox licentia, nobis haec Monstra ac portenta Peperit, a quibus ambition & largitione haec sedes occupata est.
After that the Church, in their great wealth, beganne to wax lasciuious and wanton, no Prince, no Magistrate repressing the enormities of the Clergie, straight way this libertie of sinning brought forth these prodigious, Monsters, who, through ambitiō and briberie, possessed this seate and dignitie.
After that the Church, in their great wealth, began to wax lascivious and wanton, no Prince, no Magistrate repressing the enormities of the Clergy, straight Way this liberty of sinning brought forth these prodigious, Monsters, who, through ambition and bribery, possessed this seat and dignity.
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What stirre was among them at that time for the Bishoprike, it may appeare by this, that within. 9. yeeres well neare, were. 9. Bishops. Boniface the. 6. 25. dayes.
What stir was among them At that time for the Bishopric, it may appear by this, that within. 9. Years well near, were. 9. Bishops. Boniface thee. 6. 25. days.
Stephan the. 6. one yeare, Romanus. 3. monethes, Theodorus 20. dayes, Iohn the 10. 2. yeeres, Benedict yt 4. 3. yeres, Leo the. 5. 40. dayes, Christopher. 7. moneths,
Stephen thee. 6. one year, Romanus. 3. months, Theodorus 20. days, John the 10. 2. Years, Benedict that 4. 3. Years, Leo thee. 5. 40. days, Christopher. 7. months,
Romanus that followed disanalled the doings of Stephan, and confirmed all the Actes of Formosus. Likewise did Iohn the 10. But Sergius that not lōg after folowed, caused the body of Formosus againe to be taken vp,
Romanus that followed disanalled the doings of Stephen, and confirmed all the Acts of Formosus. Likewise did John the 10. But Sergius that not long After followed, caused the body of Formosus again to be taken up,
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& three fingers of his right hand, that Stephan had left, & cast his body into Tiber. This is witnessed by Platina in y• lyfe of Sergius. 3. & in Luitprande de gestis Imp. lib. 3. cap. 12. I omit Iohn. 11. Benedict the. 5. Iohn the. 14. and diuers other yt were about the same time.
& three fingers of his right hand, that Stephen had left, & cast his body into Tiber. This is witnessed by Platina in y• life of Sergius. 3. & in Luitprande de gestis Imp. lib. 3. cap. 12. I omit John. 11. Benedict thee. 5. John thee. 14. and diverse other that were about the same time.
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After the vnfortunate death of Gilbert, there was strife among his scollers, so that euerye one of them greedilie laboured, to get the Popedome to himselfe.
After the unfortunate death of Gilbert, there was strife among his Scholars, so that every one of them greedily laboured, to get the Popedom to himself.
but this at this present, I cannot omitte, that he suborned one to stand in the roofe of the church, directly ouer the place where the Emperour vsed to say his Prayers,
but this At this present, I cannot omit, that he suborned one to stand in the roof of the Church, directly over the place where the Emperor used to say his Prayers,
and from thence to caste downe a stone of great bignesse vpon the Emperour. But God preserued his Magistrate, and turned the plague vpon the worker of it:
and from thence to cast down a stone of great bigness upon the Emperor. But God preserved his Magistrate, and turned the plague upon the worker of it:
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Eò tū pōtificatus deuenerat, vt qui plus largitione & ambitione, nō dico sanctitate vitae & doctrina valeret, is tātūmodo dignitat is gradū, bonis reiectis, obtineret, quē morē vtinā nostra tēpora non retinuissent, Sed hoc parum est, peiora, ni Deus auertat, visuri sumus.
Eò tū pōtificatus devenerat, vt qui plus largitione & ambition, nō dico Sanctitude vitae & Doctrina valeret, is tātūmodo dignitat is Gradum, bonis reiectis, obtineret, quē morē vtinā nostra tēpora non retinuissent, Said hoc Parum est, peiora, ni Deus Avrtat, visuri sumus.
The Bishoprick then was at that point, that he only which cold do most by bribery & ambition, I do not say in holines of life & learning, (good men being cast of) attained to the degre of dignitie:
The Bishopric then was At that point, that he only which could do most by bribery & ambition, I do not say in holiness of life & learning, (good men being cast of) attained to the degree of dignity:
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& Gregory the 6. inuaded the same seate, & the 7 yeare of the reign of Henrie the 3, three Bishops occupied three seuerall seas in Rome, whereof ro•e an horrible scisme,
& Gregory the 6. invaded the same seat, & the 7 year of the Reign of Henry the 3, three Bishops occupied three several Seas in Room, whereof ro•e an horrible Schism,
I am cōpelled with multitude to let passe the notable stir betwene Cadolus & Alexander yt 2. which in a full battaile fought out yt matter, in a place by Rome called Prata Neronis, wt diuers other more notable broiles thē yt.
I am compelled with multitude to let pass the notable stir between Cadolus & Alexander that 2. which in a full battle fought out that matter, in a place by Room called Prata Nero's, with diverse other more notable broils them that.
For the one of these Bishops had his Sea in Roome, the other at Auignion in Fraunce, and ech of these, of their Adherents were accounted heads of the church.
For the one of these Bishops had his Sea in Room, the other At Avignon in France, and each of these, of their Adherents were accounted Heads of the Church.
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Germany, Hungary, Englande, and Pannonia helde with Vrbane, and were called Vrbanists: Fraunce, Spaine, and Cacelome followed Clement, and were named Clemētines, the one of these blessed Bishops cursed & banned the other, calling him & his adherents Heretikes, schismatikes, & rebels.
Germany, Hungary, England, and Pannonia held with Urban, and were called Vrbanists: France, Spain, and Cameleopard followed Clement, and were nam Clementine, the one of these blessed Bishops cursed & banned the other, calling him & his adherents Heretics, Schismatics, & rebels.
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This you see yt not only the ecclesiastical state, but also al the Realms of Christendom, besyde, by the ambition of these Bishops were brought to hatred, dissention, and horrible warres.
This you see that not only the ecclesiastical state, but also all the Realms of Christendom, beside, by the ambition of these Bishops were brought to hatred, dissension, and horrible wars.
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and I could farre more amplie declare vnto you, but that I feare I should weary you with hearing (as I am now with rehearsing) examples to the profe of the same.
and I could Far more amply declare unto you, but that I Fear I should weary you with hearing (as I am now with rehearsing) Examples to the proof of the same.
but to cast them in prison, to putte out their eyes, to pul of their noses, to famish thē to death, & to cut of their heads and fingers? as they serued Constantinus the 2, Formosus the 1. Leo the 5. and diuers other.
but to cast them in prison, to put out their eyes, to pull of their noses, to famish them to death, & to Cut of their Heads and fingers? as they served Constantinus the 2, Formosus the 1. Leo the 5. and diverse other.
Calixt the second, vsed like crueltie toward Gregorie, that was chosen Bishoppe agaynst him, and in like despight brought him into Rome on a Camels back, wt his face toward the tayle,
Calixt the second, used like cruelty towards Gregory, that was chosen Bishop against him, and in like despite brought him into Room on a Camels back, with his face towards the tail,
Mighte not these heades of the Church, haue learned charitie and mercie of the Pagā Licurgus, who as Plutarche writeth, was contented gently to remitte and pardon him, that in a seditious styrre, had put out his eye.
Might not these Heads of the Church, have learned charity and mercy of the Pagan Licurgus, who as Plutarch Writeth, was contented gently to remit and pardon him, that in a seditious stir, had put out his eye.
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but towarde Kinges & Princes, toward the head rulers of the earth, & those to whome by Gods lawe, they ought most humble obedience, I mean the moste worthy and noble Emperoures.
but toward Kings & Princes, towards the head Rulers of the earth, & those to whom by God's law, they ought most humble Obedience, I mean the most worthy and noble emperors.
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and there being wullwarde, and bare footed, came to the gates of the Cittie, & by the Bishops commaundment was kepte out three dayes, in moste sharpe cold weather, ere he coulde bee admitted,
and there being wullwarde, and bore footed, Come to the gates of the city, & by the Bishops Commandment was kept out three days, in most sharp cold weather, ere he could be admitted,
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And yet all would not serue in the ende, for the wicked Bishop did sette vp 3. Rebels agaynst him, Rodulphe, Harman, & Egberte, all which by the iust iudgement of god, came to foule end.
And yet all would not serve in the end, for the wicked Bishop did Set up 3. Rebels against him, Rudolf, Harman, & Egberte, all which by the just judgement of god, Come to foul end.
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sed à se ipso fraude & pecunia intrusum, qui ecclesiasticum subuert it ordinē, Christiani imperij turbauit regnum, pacifico regi intendit mortē, periuros defendit, lites seuit, discordias seminauit,
sed à se ipso fraud & Pecunia intrusum, qui Ecclesiasticum subvert it ordinem, Christians imperij turbauit Kingdom, pacifico King intendit mortē, periuros defendit, lights Sevit, Discord seminauit,
& quicquid inter piè viuentes rectè stare videbatur, concussit. i. It is manifeste that Hildebrād was not chosen of God, but by himself intruded, through deceit and money.
& quicquid inter piè viventes rectè stare Videbatur, concussit. i. It is manifest that Hildebrād was not chosen of God, but by himself intruded, through deceit and money.
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Who did ouerthrow ecclesiasticall order, troubled the kingdome of the Christian Empire, practised the death of the peaceable king, defended periured persons, planted strife, sowed discord,
Who did overthrow ecclesiastical order, troubled the Kingdom of the Christian Empire, practised the death of the peaceable King, defended perjured Persons, planted strife, sowed discord,
How cruelly & vniustly Alexāder the 3. vsed the Noble Emperour Friderike, it is wonderful to read in Nauclerus, & Funcius. By misfortune being takē prisoner of the Venetians, this Emperoure for safetie of his Lyfe, was fayn to yeeld,
How cruelly & unjustly Alexāder the 3. used the Noble Emperor Frederick, it is wondered to read in Nauclerus, & Funcius. By misfortune being taken prisoner of the Venetians, this Emperor for safety of his Life, was fain to yield,
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& caused this Verse of the Psalter to be song, Super aspidem & Basiliscum ambulabis. &c. Thou shalt walke vpon the Lion & the Adder, the yong Lion and the Dragon, shalt thou tread vnder thy feete.
& caused this Verse of the Psalter to be song, Super aspidem & Basiliscum ambulabis. etc. Thou shalt walk upon the lion & the Adder, the young lion and the Dragon, shalt thou tread under thy feet.
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And at another time impudentlye blamed the s••ne Emperoure, because in the Tytle of his Letters that hee did sende, hee didde sette his owne name before the Popes.
And At Another time impudently blamed the s••ne Emperor, Because in the Title of his Letters that he did send, he did Set his own name before the Popes.
The time wil not suffer me, to declare vnto you the intollerable pride and crueltie of Gregorie the 9. & Clemēt the 6. The one of yt which after most despightful & cruel iniuries, wold not be recōciled to Friderike the 2. before he had paide in way of penance one hundred and twenty thousand ownces of Gold,
The time will not suffer me, to declare unto you the intolerable pride and cruelty of Gregory the 9. & Clement the 6. The one of that which After most Spiteful & cruel injuries, would not be reconciled to Frederick the 2. before he had paid in Way of penance one hundred and twenty thousand ownces of Gold,
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The other proposed to Lewes the Emperor such cōditions, as no bondslaue-would haue bene contented to admit, that is, yt he should come vnto him within three dayes, forsake the title of yt Empyre, yeeld into his hands himself, his wife, his children,
The other proposed to Lewes the Emperor such conditions, as no bondslaue-would have be contented to admit, that is, that he should come unto him within three days, forsake the title of that Empire, yield into his hands himself, his wife, his children,
and al his goods, neuer to receiue any of them again, but at his pleasure. Looke Abbas Vrspergēs. & Hiero, Marius, & you shall see those things so set forth,
and all his goods, never to receive any of them again, but At his pleasure. Look Abbas Vrspergēs. & Hiero, Marius, & you shall see those things so Set forth,
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I should hold you to long, if I shoulde at large sette forth, theire vuiust dealing, in altering and trausposing Kingdoms, and continuall indeuour to make all princes subiect to them.
I should hold you to long, if I should At large Set forth, their vuiust dealing, in altering and trausposing Kingdoms, and continual endeavour to make all Princes Subject to them.
First, as touching the Empire, where the Emperour of Constantinople, had alway his Deputie in Italie, for the rule of the West part, the Bishops of Roome, by the ayde of the Frenche Kinges, wreasted oute the Emperoures Deputies,
First, as touching the Empire, where the Emperor of Constantinople, had always his Deputy in Italy, for the Rule of the West part, the Bishops of Room, by the aid of the French Kings, wrested out the emperors Deputies,
Did not Zacharie most iniuriously without any reasonable pretence, transferre the Kingdome of Fraunce from Childerike and the stocke of Clodouei, wherein it had from the beginning continued,
Did not Zacharias most injuriously without any reasonable pretence, transfer the Kingdom of France from Childlike and the stock of Clodouei, wherein it had from the beginning continued,
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vnto Pipine that had no right vnto it, and without anye quarrel, discharged the Frenche men of their othe of allegiance, sworn to their King Childrike being then alyue? Did not Adrian the first, vnmercifully deliuer Bercha the widdow of Charlemaine, & her two sonnes, heires of the Kingdome, in captiuitie to Charles, the yonger brother, yt had no right vnto it, only because hee woulde not displease Charles, but winne him to be his friende,
unto Pipe that had no right unto it, and without any quarrel, discharged the French men of their other of allegiance, sworn to their King Childrike being then alive? Did not Adrian the First, unmercifully deliver Bercha the widow of Charlemagne, & her two Sons, Heirs of the Kingdom, in captivity to Charles, the younger brother, that had no right unto it, only Because he would not displease Charles, but win him to be his friend,
Whensoeuer they did for any quarrell excommunicate a realme, their penaunce in absolution was euer, to paye a great summe of money to the Sea of Rome, & to make the kingdome feodable vnto the Bishop, wherein they sought to make all Realmes and Princes Vassals and slaues vnto them.
Whensoever they did for any quarrel excommunicate a realm, their penance in absolution was ever, to pay a great sum of money to the Sea of Rome, & to make the Kingdom feodable unto the Bishop, wherein they sought to make all Realms and Princes Vassals and slaves unto them.
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and all Kinges to haue their principallitie at his handes, and hee immediatelye of God, and this doctrine hath bene taught euer since by the mainteiners of y• sea.
and all Kings to have their principality At his hands, and he immediately of God, and this Doctrine hath be taught ever since by the maintainers of y• sea.
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Seing the Popes thēselues whom they count y• pillers of their religion, y• heads of y• church, y• Vicars of Christ, that are lead (as they saye) by the Holye Ghost, that cannot erre, that haue knowledge of truth,
Sing the Popes themselves whom they count y• pillars of their Religion, y• Heads of y• Church, y• Vicars of christ, that Are led (as they say) by the Holy Ghost, that cannot err, that have knowledge of truth,
and interpretation of scripture in their harts, seing I say, they are found & proued by their own histories, to be in ambitiō so outragious, in vniust and wicked dealing so horible, in pride and crueltie so detestable (I leaue their couetousnes,
and Interpretation of scripture in their hearts, sing I say, they Are found & proved by their own histories, to be in ambition so outrageous, in unjust and wicked dealing so horrible, in pride and cruelty so detestable (I leave their covetousness,
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when the other nothing mynded it? Such as the spring and Fountayne is, suche is the Water of the Streame, Such as the roote is, such is the Tree & branches, Such as the maister is, such are his Schollers, Suche as the head is, such are the members.
when the other nothing minded it? Such as the spring and Fountain is, such is the Water of the Stream, Such as the root is, such is the Tree & branches, Such as the master is, such Are his Scholars, Such as the head is, such Are the members.
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but a Freere, or a Religious manne, was at the one end of it. Now as touching that the aduersaries, obiect against vs loosenesse of manners and dissolute life,
but a Freer, or a Religious man, was At the one end of it. Now as touching that the Adversaries, Object against us looseness of manners and dissolute life,
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and with eger spirites erie, that since our doctrine hath begun in the worlde, nothing hath increased but falshood, craft, deceipt, periurie, hatred, malice, strife, contention, sedition, warre, and murder:
and with eager spirits erie, that since our Doctrine hath begun in the world, nothing hath increased but falsehood, craft, deceit, perjury, hatred, malice, strife, contention, sedition, war, and murder:
Oh, (dearely beloued) this is a greeuous and heauy accusation, that whereas by Gods singular benefite, the doctrine of repentance, remission of sinnes,
O, (dearly Beloved) this is a grievous and heavy accusation, that whereas by God's singular benefit, the Doctrine of Repentance, remission of Sins,
yet that godlynesse of lyfe, and honest conuersation should not followe. This surely should be an heauie corsie to our hartes, if we be true Christians,
yet that godliness of life, and honest Conversation should not follow. This surely should be an heavy corsie to our hearts, if we be true Christians,
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Yet wee must confesse before the face of God and his Angels, and before all the Saintes and Creatures of God, both in heauē and earth, that the doctrine of the Gospell, hath not brought forthe suche fruites of godlye conuersation as it shoulde haue done,
Yet we must confess before the face of God and his Angels, and before all the Saints and Creatures of God, both in heaven and earth, that the Doctrine of the Gospel, hath not brought forth such fruits of godly Conversation as it should have done,
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but is vsed as a cloake of licentiousnesse and dissolute libertie, and as a meanes to Spoyle the goods & patrimonie of the Church, which they seeke wholly to imploy, to the pampering of their owne pleasures,
but is used as a cloak of licentiousness and dissolute liberty, and as a means to Spoil the goods & patrimony of the Church, which they seek wholly to employ, to the pampering of their own pleasures,
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Wherfore in the feare of God I exhorte you, that you will continually, and earnestly call vpon him in your hartie prayers, that by the grace of his holy spirit, he will mollifie mens hartes,
Wherefore in the Fear of God I exhort you, that you will continually, and earnestly call upon him in your hearty Prayers, that by the grace of his holy Spirit, he will mollify men's hearts,
yet by the testimonie of their owne consciences, they are conuinced within them selues, and by their fruites declare vnto the worlde openlye, that they are not good trees,
yet by the testimony of their own Consciences, they Are convinced within them selves, and by their fruits declare unto the world openly, that they Are not good trees,
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That by the iust iudgement of GOD, if they repent not, they heape vnto themselues, the iust wrath and displeasure of GOD, not onely by plagues and punishmentes in thys lyfe,
That by the just judgement of GOD, if they Repent not, they heap unto themselves, the just wrath and displeasure of GOD, not only by plagues and punishments in this life,
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That wee be the worke of God, framed in Christ Jesu to these good workes, that he hath prepared for vs to walke in• That wee are by Christ made the children of God,
That we be the work of God, framed in christ Jesu to these good works, that he hath prepared for us to walk in• That we Are by christ made the children of God,
and in heauen, as S. Paule saith, Conuersatio nostra in caelis est. i. Our conuersation is in heauen. That wee be now the light of the worlde, and therefore our vertues and good workes, shoulde shyne before men, that they seeyng the same maye glorifye GOD our Father that is in Heauen:
and in heaven, as S. Paul Says, Conversation nostra in Caelis est. i. Our Conversation is in heaven. That we be now the Light of the world, and Therefore our Virtues and good works, should shine before men, that they seeing the same may Glorify GOD our Father that is in Heaven:
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and the fleshe, to the ende that when wee haue manfully ended our lyfe, wee maye receaue that immortall crowne of glory, which he hath layde vp, not for vs onely,
and the Flesh, to the end that when we have manfully ended our life, we may receive that immortal crown of glory, which he hath laid up, not for us only,
But although the blessed doctrine of the Gospell be despised of many, which, making shewe thereof haue brought forth, either very small fruits or none at al,
But although the blessed Doctrine of the Gospel be despised of many, which, making show thereof have brought forth, either very small fruits or none At all,
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yet y• same heauē & earth, before whō we confesse & acknowledge our faultes, can testifie, that there bee many godly hartes, in whom it hath wrought very good and plentifull fruites,
yet y• same heaven & earth, before whom we confess & acknowledge our Faults, can testify, that there be many godly hearts, in whom it hath wrought very good and plentiful fruits,
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and of drimkardes made verie sober persons, of dissolute Lecherers, chaste and godly spouses, of couetous cormorantes, liberall distributers to the poore, of blasphemous swearers, reuerent rememberers of the name of God, of ruffinlye worldlings, diligent seruauntes in the house of God.
and of drimkardes made very Sobrium Persons, of dissolute Lecherers, chaste and godly Spouses, of covetous cormorants, liberal distributers to the poor, of blasphemous swearers, reverent rememberers of the name of God, of ruffinlye worldlings, diligent Servants in the house of God.
hath in these dayes giuen iust fruites to the preaching of the Gospell, though the multitude of the wicked do ouer shadow them, that in the iudgement of men they be not seene.
hath in these days given just fruits to the preaching of the Gospel, though the multitude of the wicked doe over shadow them, that in the judgement of men they be not seen.
and to his name bee praise for it) all the aduersaries that we haue, beside their owne sclaunderous and infamous libels, will neuer be able, by any iust testimonie to proue, the fourtieth part of those wicked vices to be found, among the chiefe Preachers,
and to his name be praise for it) all the Adversaries that we have, beside their own slanderous and infamous libels, will never be able, by any just testimony to prove, the Fortieth part of those wicked vices to be found, among the chief Preachers,
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That the Scriptures and holy word of GOD, hath beene made knowne to the people, in their mother tongue, whereby they myght the better vnderstand, theyr duetie towarde God and their neighbour, whiche before wickedlye,
That the Scriptures and holy word of GOD, hath been made known to the people, in their mother tongue, whereby they might the better understand, their duty toward God and their neighbour, which before wickedly,
so that verie Babes haue some sence of GOD, and are able tollerablye in most places, to yeelde an accompt of their faythe, whiche before hearde of nothing,
so that very Babes have Some sense of GOD, and Are able tollerablye in most places, to yield an account of their faith, which before heard of nothing,
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as the doctrine of Originall Sinne, of the Lavve and the Gospell, of Repentaunce, of Faythe, of Hope and Charitie, whiche before were maruaylouslye corrupted,
as the Doctrine of Original Sin, of the Law and the Gospel, of Repentance, of Faith, of Hope and Charity, which before were marvelously corrupted,
and wrapped in darkenesse and errour, Principally, the wholesome doctrine of the grace and merite of Christ, of Remission of Sinnes, of eternall lyfe, receyued by fayth in Christ,
and wrapped in darkness and error, Principally, the wholesome Doctrine of the grace and merit of christ, of Remission of Sins, of Eternal life, received by faith in christ,
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The sence hereof the godlesse Epicures and secure Hypocrites haue not, but suche as feare God, and haue any touche of conscience, conceiue exceeding comforte thereby.
The sense hereof the godless Epicureans and secure Hypocrites have not, but such as Fear God, and have any touch of conscience, conceive exceeding Comfort thereby.
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when they were taught to praye in a straunge tongue, it coulde not possibly bee, that their heartes and lyppes coulde goe together, which of al other, was a most myserable seducing of the people,
when they were taught to pray in a strange tongue, it could not possibly be, that their hearts and lips could go together, which of all other, was a most miserable seducing of the people,
and earnest callyng of men to repentance, whiche otherwyse surelye, according to the infection of this tyme, woulde haue broken out to greates corruption of mannes lyfe.
and earnest calling of men to Repentance, which otherwise surely, according to the infection of this time, would have broken out to greats corruption of Man's life.
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Thus haue you hearde, that externall shewe of honest lyfe, ordinarie callyng and succession, the Tytle and Name of the Catholike Churche, the vse and workyng of Myracles, bee in deede the clothing of Christes true sheepe,
Thus have you heard, that external show of honest life, ordinary calling and succession, the Title and Name of the Catholic Church, the use and working of Miracles, be in deed the clothing of Christ's true sheep,
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And you haue hearde it euidentlye proued, as well by the testimonie of Saint Iohn, as other partes of the Scripture, that those fruites haue beene in the Churche of Rome, and not among vs, whiche submit all our doctrines to the touchstone of Gods holye worde.
And you have heard it evidently proved, as well by the testimony of Saint John, as other parts of the Scripture, that those fruits have been in the Church of Room, and not among us, which submit all our doctrines to the touchstone of God's holy word.
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Lastly, you haue hearde by comparison, that the good fruites of godly life and detesting of sinne, hath more prospered among the professors of the Gospell,
Lastly, you have heard by comparison, that the good fruits of godly life and detesting of sin, hath more prospered among the professors of the Gospel,
than among the patrones of the Churche of Rome. The Lorde graunt vs the grace of his holye spirite, that to his glorie, vice and wickednesse may dayly bee more repressed,
than among the patroness of the Church of Room. The Lord grant us the grace of his holy Spirit, that to his glory, vice and wickedness may daily be more repressed,
¶ Certaine Sermons made vppon this Text. 1. Cor. 10. 1. &c. Moreouer brethren I would not, that you should be ignorant, that al our fathers were vnder the cloude,
¶ Certain Sermons made upon this Text. 1. Cor. 10. 1. etc. Moreover brothers I would not, that you should be ignorant, that all our Father's were under the cloud,
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then the simplicitie of Christ crucified, that they made small accompt of him, in cōparison of some other corrupt teachers, that they suffered incest among them vnpunished:
then the simplicity of christ Crucified, that they made small account of him, in comparison of Some other corrupt Teachers, that they suffered Incest among them unpunished:
that they resorted to Idolatrous feasts with the heathen, and did eate of those things that were offered to Diuels, contrary to the sinceritie of true Christians.
that they resorted to Idolatrous feasts with the heathen, and did eat of those things that were offered to Devils, contrary to the sincerity of true Christians.
Now because men are very prone, to flatter their owne mindes by vaine pretences, and to feede themselues in euill doing, he preuenteth an obiection or excuse, y• happily they might make for themselues. For they might haue said:
Now Because men Are very prove, to flatter their own minds by vain pretences, and to feed themselves in evil doing, he preventeth an objection or excuse, y• happily they might make for themselves. For they might have said:
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and that his displeasure and plague, shal not lyght vpon vs. &c. To this S. Paule aunswereth, that this trust and secure confidence in the profession of Christianitie,
and that his displeasure and plague, shall not Light upon us etc. To this S. Paul Answers, that this trust and secure confidence in the profession of Christianity,
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This he confyrmeth by comparison of the Israelites. The people of Israell, (sayth S. Paule, ) were the chosen people of God, they had his law and Ceremonies among them:
This he confirmeth by comparison of the Israelites. The people of Israel, (say S. Paul,) were the chosen people of God, they had his law and Ceremonies among them:
yea, they had promise of saluation, by the same blessed sede that we haue, they did vse in effect the same Sacramentes that we doe, they were baptised in the Cloude,
yea, they had promise of salvation, by the same blessed seed that we have, they did use in Effect the same Sacraments that we do, they were baptised in the Cloud,
but for y• they were inclinable & proane to the corruption of Idolatrie, that they were giuen to fornication and vncleannesse, that they tempted Christe,
but for y• they were inclinable & proane to the corruption of Idolatry, that they were given to fornication and uncleanness, that they tempted Christ,
and way wardnesse in learning) before I come to that, which S. Paule principallye respecteth in this place, I thinke it necessary for your better instruction, fyrst to speake generally of Sacraments,
and Way wardnesse in learning) before I come to that, which S. Paul principally respecteth in this place, I think it necessary for your better instruction, fyrst to speak generally of Sacraments,
A sacrament is a reuerend and holy misterie ordayned of God, wherin he by his holy word and promise, doth both stirre vp and practise the faith of his people,
A sacrament is a reverend and holy mystery ordained of God, wherein he by his holy word and promise, does both stir up and practise the faith of his people,
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Sacramentes be seales that confyrme Gods promises, and looke what a counterfeyted seale is to a mannes writing or deede, that is a sacramente in the Churche, not ordayned by GOD.
Sacraments be Seals that confirm God's promises, and look what a counterfeited seal is to a Man's writing or deed, that is a sacrament in the Church, not ordained by GOD.
If this be true, as in deede it is moste true, what shall we saye of the Church of Roome, which hath presumed not, only to alter those Sacraments that Christ appoynted,
If this be true, as in deed it is most true, what shall we say of the Church of Room, which hath presumed not, only to altar those Sacraments that christ appointed,
but also to ordayn sundry other sacramentes, without any iust warrant of gods word, onlye vpō forced interpretaciōs, deuised of thēselues? Penance, Orders, & Matrimony (corrupt Doctrine being taken frō thē) be good things,
but also to ordain sundry other Sacraments, without any just warrant of God's word, only upon forced interpretations, devised of themselves? Penance, Order, & Matrimony (corrupt Doctrine being taken from them) be good things,
For as whē gods word is taught you, by the ministery of men, you must not receiue it as mans word, but as the word of1 Thes. 2. 13 Esay. 1. 20. 40. 5. 59. 14. God,
For as when God's word is taught you, by the Ministry of men, you must not receive it as men word, but as the word of1 Thebes 2. 13 Isaiah. 1. 20. 40. 5. 59. 14. God,
And therfore the errour of y• Donatistes, Anabaptists, and some other is sharpelye to bee reprooued, that thinke the sacramentes of Christ to bee of leesse value,
And Therefore the error of y• Donatists, Anabaptists, and Some other is sharply to be reproved, that think the Sacraments of christ to be of leesse valve,
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In deede the haud of the receiuer, being withoute Fayth, maketh the sacramentes, that of themselues bee good, to bee vnto him of no Force, because of his vnbeleefe:
In deed the haud of the receiver, being without Faith, makes the Sacraments, that of themselves be good, to be unto him of no Force, Because of his unbelief:
And agayne he sayth, Such are the Sacramentes, Lib. 2 con Lit. Petil. The fayth of the receauer, not the life of the ministrer doth helpe or •••der, in the effecte of the Sacrament.
And again he say, Such Are the Sacraments, Lib. 2 con Lit. Petil The faith of the receiver, not the life of the ministrer does help or •••der, in the Effect of the Sacrament.
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The fyrste is the externall signe, as the Lambe in the Passouer, the cutting of the fore skinne in Circumcision, water in Baptisme, bread and wyne in the Lordes supper.
The First is the external Signen, as the Lamb in the Passover, the cutting of the before skin in Circumcision, water in Baptism, bred and wine in the lords supper.
so by the accustomed nature of thinges, the weakenesse of our fayth being holpen, is taughte in sensible argument, that in visible Sacramentes are the effect of eternal life.
so by the accustomed nature of things, the weakness of our faith being helped, is taught in sensible argument, that in visible Sacraments Are the Effect of Eternal life.
These godly instructions and •we•e comfortes, the Church of Roome weakeneth and •aketh away, by their monstrous doctrine of Transubstāciation ▪ Wherein they teache that the substaunce of Breade and wyne, is cleane vanished and consumed awaye,
These godly instructions and •we•e comforts, the Church of Room weakeneth and •aketh away, by their monstrous Doctrine of Transubstantiation ▪ Wherein they teach that the substance of Bread and wine, is clean vanished and consumed away,
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In the olde time the sacramentes and Ceremonies were profytable for the bodilye nourishmente, as the water gushing ou•e of the Rocke, Manna, and the Paschall Lambe:
In the old time the Sacraments and Ceremonies were profitable for the bodily nourishment, as the water gushing ou•e of the Rock, Manna, and the Paschal Lamb:
Therefore as in the olde Testament, so now much more in the sacraments, is to be consydered some spirituall & internall thing, to the vnderstanding wherof, the lykenesse of the external signes doe leade vs:
Therefore as in the old Testament, so now much more in the Sacraments, is to be considered Some spiritual & internal thing, to the understanding whereof, the likeness of the external Signs do lead us:
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as in baptisme, our regeneration and new byrth, and the washing away of our sinnes, by the death & p•ssion of Christ, In the Lords supper the heauenly foode of our soules, with the bodye that was broken,
as in Baptism, our regeneration and new birth, and the washing away of our Sins, by the death & p•ssion of christ, In the lords supper the heavenly food of our Souls, with the body that was broken,
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Lette vs not bende oure cogitation ba•ely to Bread and Wine layde before vs, but lifting vp our mind through faith, let vs behold the Lambe of god taking away the sins of the world, to be on that table. &c. And Chrisost. hom. 7. 1. ad Cor. The heathen person when he hea•eth of baptisme perswadeth himselfe that it is water only,
Let us not bend our cogitation ba•ely to Bred and Wine laid before us, but lifting up our mind through faith, let us behold the Lamb of god taking away the Sins of the world, to be on that table. etc. And Chrysostom hom. 7. 1. and Cor. The heathen person when he hea•eth of Baptism Persuadeth himself that it is water only,
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but effectually conueighe vnto vs, the possession of his spirituall blessinges, and yet do• wee not maynetayne the carnall and Reall presence of Christe his body and blood, within the compasse of the Sacramente,
but effectually convey unto us, the possession of his spiritual blessings, and yet do• we not maintain the carnal and Real presence of Christ his body and blood, within the compass of the Sacrament,
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So doeth Christe in the Sacrament louingly 〈 ◊ 〉 to the faythfull hart, the possession of his body and blood with all the benefits by the same procured to mankinde, that he may iu••lye say•, that the• be his,
So doth Christ in the Sacrament lovingly 〈 ◊ 〉 to the faithful heart, the possession of his body and blood with all the benefits by the same procured to mankind, that he may iu••lye say•, that the• be his,
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The thirde part of the sacramente, is that which giueth strength and effecte to the residue, that is to say, the word of Christes institution & promise, which is as it were the soule and life of the sacramente.
The Third part of the sacrament, is that which gives strength and Effect to the residue, that is to say, the word of Christ's Institution & promise, which is as it were the soul and life of the sacrament.
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•ereby ••• may consider •how 〈 ◊ 〉 yo• haue bene deceaued by them, which haue 〈 … 〉ed the sacramentes vnto you in a straunge and vnknowne tongue that you vnderstoode not.
•ereby ••• may Consider •how 〈 ◊ 〉 yo• have be deceived by them, which have 〈 … 〉ed the Sacraments unto you in a strange and unknown tongue that you understood not.
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These comfortable wordes 〈 … 〉 Lordes cuppe, This is my blood which is shead for you, Mat. 26. 28. Mar. 14. 24. Luc. 22. 20. and for ma•y for ••••ssion of •••nes, with playn• Sa••••ege haue they kept from you, and 〈 ◊ 〉 you not only of the pro••se contayned in the words,
These comfortable words 〈 … 〉 lords cup, This is my blood which is shed for you, Mathew 26. 28. Mar. 14. 24. Luke 22. 20. and for ma•y for ••••ssion of •••nes, with playn• Sa••••ege have they kept from you, and 〈 ◊ 〉 you not only of the pro••se contained in the words,
but also of one part of the sacrament, for they inims•red it vnto you of the lay•ie, alway vnder one kyn•e, y• •• ▪ as they say ▪ vnder y• forme of bread onelye, whiche greate 〈 ◊ 〉 to after both the wordes ••• partes of the Sacramentes ▪ is 〈 ◊ 〉 entelye to bee noted in them,
but also of one part of the sacrament, for they inims•red it unto you of the lay•ie, always under one kyn•e, y• •• ▪ as they say ▪ under y• Form of bred only, which great 〈 ◊ 〉 to After both the words ••• parts of the Sacraments ▪ is 〈 ◊ 〉 entelye to be noted in them,
Nowe let vs consider the causes and endes, for which Christes pleasure was, to ordaine Sacramentes in hys Church, that we may thereby also in part learne what fruit and benefite wee take by them.
Now let us Consider the Causes and ends, for which Christ's pleasure was, to ordain Sacraments in his Church, that we may thereby also in part Learn what fruit and benefit we take by them.
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For this cause, in the Scripture doth he so often vse parables and similitudes of those things, that are within the compasse of our vnderstāding, by those the sooner to induce vs to the knowledge of his heauenly doctrines.
For this cause, in the Scripture does he so often use parables and Similitudes of those things, that Are within the compass of our understanding, by those the sooner to induce us to the knowledge of his heavenly doctrines.
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Like wordes almost hath Dionysius in Caelost. Hier. Because of carnall persons (saith Augustine ) visible Sacramentes were instituted, to the end that by things, that be seene with your eyes, your minde may be transformed, to those things that be vnderstanded.
Like words almost hath Dionysius in Caelost. Hier. Because of carnal Persons (Says Augustine) visible Sacraments were instituted, to the end that by things, that be seen with your eyes, your mind may be transformed, to those things that be understanded.
And therefore a seconde cause or ende of a Sacrament is, that it maye bee to vs a blessed exercise, whereby wee call to remembraunce, the benefite of our redemption in Christ,
And Therefore a seconde cause or end of a Sacrament is, that it may be to us a blessed exercise, whereby we call to remembrance, the benefit of our redemption in christ,
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nor call to theyr remembraunce to prayse God for this vnestimable benefite, but thinke that the outwarde vse of the Sacrament is sufficient, are among the number of them that receyue vnworthily,
nor call to their remembrance to praise God for this unestimable benefit, but think that the outward use of the Sacrament is sufficient, Are among the number of them that receive unworthily,
and make lyttle accompt of Christes benefite procured for vs. A thyrde cause and ende of a Sacrament is, that wee by the practice and vse thereof, myght bee traded to the obedieuce of Gods holye wyll and commaundementes,
and make little account of Christ's benefit procured for us A Third cause and end of a Sacrament is, that we by the practice and use thereof, might be traded to the obedieuce of God's holy will and Commandments,
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when he sayeth, If thou confesse with thy mouth the Lord Iesus, and beleeue in thy•o•. 10. 9. hart that God raised him from the dead, thou shalt bee saued,
when he Saith, If thou confess with thy Mouth the Lord Iesus, and believe in thy•o•. 10. 9. heart that God raised him from the dead, thou shalt be saved,
For this cause, doth Saint Augustine call the Sacrament of the Supper, Sacramentum vnitatis. i. A Sacrament of vnitie, and teacheth vs (as before I haue saide,) that as a loafe of breade is made of manye graynes,
For this cause, does Saint Augustine call the Sacrament of the Supper, Sacramentum vnitatis. i. A Sacrament of unity, and Teaches us (as before I have said,) that as a loaf of bread is made of many grains,
so wee, thoughe manye in number, are made members of one mysticall bodye of Christ Iesu. A foule thing it is to see the seruauntes of one Maister, that weare one cognizaunce or liuerie, to fall out among themselues, it can not bee without some reproche of their Maister.
so we, though many in number, Are made members of one mystical body of christ Iesu. A foul thing it is to see the Servants of one Master, that wear one cognizance or livery, to fallen out among themselves, it can not be without Some reproach of their Master.
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Wherby in a maner we protest to the world, that we be not seruaunts of his familie, For in this (sayeth he) shall men knowe you to be myIoh. 13. 35. Disciples,
Whereby in a manner we protest to the world, that we be not Servants of his family, For in this (Saith he) shall men know you to be myIoh. 13. 35. Disciples,
Let them therfore looke, with what consciences they come vnto the Sacramentes, y• reserue bytter rancour & malice in their hartes, let them consider what heauy testimony, they giue against thēselues before God & his Angels.
Let them Therefore look, with what Consciences they come unto the Sacraments, y• reserve bitter rancour & malice in their hearts, let them Consider what heavy testimony, they give against themselves before God & his Angels.
For as his worde is, so are his Sacraments, instrumentes and Meanes by the working of his holy spirite, to bring vnto vs the whole benefite of our saluation.
For as his word is, so Are his Sacraments, Instruments and Means by the working of his holy Spirit, to bring unto us the Whole benefit of our salvation.
And here againe because of our sclaūderous aduersaries, I must put you in remēbraunce, that we which teache thus, teache not as it is fathered vpon vs, that the Sacramentes are but bare signes.
And Here again Because of our slanderous Adversaries, I must put you in remembrance, that we which teach thus, teach not as it is fathered upon us, that the Sacraments Are but bore Signs.
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We ought therefore (deerely beloued,) with humble hartes to giue immortall thankes to the eternall God, in our Sauiour Christ Jesus, that he hath vouchedsafe so graciously,
We ought Therefore (dearly Beloved,) with humble hearts to give immortal thanks to the Eternal God, in our Saviour christ jesus, that he hath vouchedsafe so graciously,
and confession of his name, to marke vs with his badges and cognizances, that wee may be knowen to be his, to fasten vs together with these linkes of vnitie and Christian concorde,
and Confessi of his name, to mark us with his badges and cognizances, that we may be known to be his, to fasten us together with these links of unity and Christian concord,
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and the Lorde in forme of a burning lyght passed betweene them, by that solemnitie assuring him, that whatsoeuer he had promysed, should in truth be performed.
and the Lord in Form of a burning Light passed between them, by that solemnity assuring him, that whatsoever he had promised, should in truth be performed.
The outwarde Circumcision, the Paschall Lambe, and all the multitude of Sacrifices of the olde lawe, were nothing but seales to confirme the trueth of Gods promise of saluation, in the true sacrifice that shoulde come.
The outward Circumcision, the Paschal Lamb, and all the multitude of Sacrifices of the old law, were nothing but Seals to confirm the truth of God's promise of salvation, in the true sacrifice that should come.
and instrumentes, as before I haue mentioned, to assure vs of his promyses. And so much are his deedes more sure, and his promyses more certaine and infallible, than any mans can bee:
and Instruments, as before I have mentioned, to assure us of his promises. And so much Are his Deeds more sure, and his promises more certain and infallible, than any men can be:
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And principally I do this, because many through ignoraunce are of that opinion, that the saluation of mankinde by Christ was neuer hearde of in the worlde,
And principally I do this, Because many through ignorance Are of that opinion, that the salvation of mankind by christ was never heard of in the world,
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and that Meanes of saluatiō, is no new thing, but hath continued euer since the beginning of the world, according as it is said of Christ, Agnus qui dccifus est ab origine mundi. i. That he is the Lambe which was slaine, from the beginning of the world.
and that Means of salvation, is no new thing, but hath continued ever since the beginning of the world, according as it is said of christ, Agnus qui dccifus est ab origine mundi. i. That he is the Lamb which was slain, from the beginning of the world.
First therefore you must vnderstande, and the whole course of the Scriptures teacheth vs, that there is but one eternall and immutable GOD of both those Churches, I meane of the Iewes before Christ,
First Therefore you must understand, and the Whole course of the Scriptures Teaches us, that there is but one Eternal and immutable GOD of both those Churches, I mean of the Iewes before christ,
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For Christians must bee farre from that dinelish, and wicked heresie of Marcion, Valentinian, and other, whiche taught, that there were two Gods, one of the Iewes, another of the Christians, a good God,
For Christians must be Far from that dinelish, and wicked heresy of Marcion, Valentinian, and other, which taught, that there were two God's, one of the Iewes, Another of the Christians, a good God,
Secondlye, both those Churches haue but one manner of saluation proposed to them in the promyses of GOD, that is, by the death of Christ, the Messias and sonne of God.
Secondly, both those Churches have but one manner of salvation proposed to them in the promises of GOD, that is, by the death of christ, the Messias and son of God.
Thys maner of saluation was first deuised by the wysedome of God, and layde vp in the secrete closet of his diuine prouidence, before the worlde was made.
This manner of salvation was First devised by the Wisdom of God, and laid up in the secret closet of his divine providence, before the world was made.
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So saith Saint Paule, Blessed bee God the Father of our Lord Iesus Christ, which hath blessed vs with all spiritual blessing in heauenly things in Christ,
So Says Saint Paul, Blessed be God the Father of our Lord Iesus christ, which hath blessed us with all spiritual blessing in heavenly things in christ,
Thys manner of saluation God himselfe first vttered and publyshed in Paradice, saying to the Serpent after sinne committed, I will sette enmitie betweene thee and the woman, Gen. 3. 15. and betweene thy seede and hir seede,
This manner of salvation God himself First uttered and published in Paradise, saying to the Serpent After sin committed, I will Set enmity between thee and the woman, Gen. 3. 15. and between thy seed and his seed,
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and thy seede shall breake his heade, &c. Here is promysed that one should come of the seede of the womā that should breake the serpentes heade, that is, vtterly destroye the power of the Diuell,
and thy seed shall break his head, etc. Here is promised that one should come of the seed of the woman that should break the Serpents head, that is, utterly destroy the power of the devil,
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What shall I saye of the whole manner of the law, ceremonies and Sacramentes? but that they were Preachings of that redemption, that should be in Christ Iesu? It were infinite to giue you examples in al, I will note vnto you onely two or three.
What shall I say of the Whole manner of the law, ceremonies and Sacraments? but that they were Preachings of that redemption, that should be in christ Iesu? It were infinite to give you Examples in all, I will note unto you only two or three.
so as many as by fayth haue the doore postes of their heartes sprinkled with the bloud of Christ, the true Lamb, that taketh away the sinnes of the worlde, shall bee sure to be saued from that wrath of God, wherein the wicked and vnbeleeuers shall bee wrapped.
so as many as by faith have the door posts of their hearts sprinkled with the blood of christ, the true Lamb, that Takes away the Sins of the world, shall be sure to be saved from that wrath of God, wherein the wicked and unbelievers shall be wrapped.
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if in Manna, & in the Rocke, they had not vnderstanded Christ, for Christ was Manna, and Christ was the Rocke. For wee maye not thinke that they iudged Manna or the Rocke, or any of their Sacramentes to bee of that price and worthynesse, that for the vse of them they shoulde bee saued,
if in Manna, & in the Rock, they had not understanded christ, for christ was Manna, and christ was the Rock. For we may not think that they judged Manna or the Rock, or any of their Sacraments to be of that price and worthiness, that for the use of them they should be saved,
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Thirdly, we must consider that both the people of the Jewes before Christ, and wee nowe since Christ, haue but one meanes to apprehende this way of saluation,
Thirdly, we must Consider that both the people of the Jews before christ, and we now since christ, have but one means to apprehend this Way of salvation,
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As we bee sure of saluation by faith in Christ, that hath redeemed vs, so they were sure of saluation by the same Messias that shoulde worke their redemption.
As we be sure of salvation by faith in christ, that hath redeemed us, so they were sure of salvation by the same Messias that should work their redemption.
For it is not our owne dignitie in any respect, but the assured trust of Gods mercie through Christ, that saueth vs. Wherefore as the faythfull nowe after their departure out of this lyfe, passe to most assured ioy and comfort,
For it is not our own dignity in any respect, but the assured trust of God's mercy through christ, that Saveth us Wherefore as the faithful now After their departure out of this life, pass to most assured joy and Comfort,
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Therefore the Papisticall doctrine is false and wicked, that teacheth eyther Lymbum Patrum, or else that Christ deliuered the Fathers out of hell at hys descendyng thither.
Therefore the Papistical Doctrine is false and wicked, that Teaches either Lymbum Patrum, or Else that christ Delivered the Father's out of hell At his descending thither.
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Seeyng they had the same meanes of saluation, that wee haue, seeyng then there is but out God of both these people truely to be worshipped, one maner of saluation in Christ proposed to them both, one meanes to apprehende and applye that saluation vnto them, one Churche, one spirituall baptisme, one spirituall meate and drinke, as Saint Paule here witnesseth:
Seeing they had the same means of salvation, that we have, seeing then there is but out God of both these people truly to be worshipped, one manner of salvation in christ proposed to them both, one means to apprehend and apply that salvation unto them, one Church, one spiritual Baptism, one spiritual meat and drink, as Saint Paul Here Witnesseth:
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I knowe what difference the Churche of Roome putteth betweene the Jewes Sacramentes and ours, that is, that the Sacraments of the old law, do but signifie and promise grace and saluation:
I know what difference the Church of Room putteth between the Jews Sacraments and ours, that is, that the Sacraments of the old law, do but signify and promise grace and salvation:
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I graunt, Aug. and other fathers haue said our sacraments are more happy, and of more excellente grace and vertue, meaning therby only, that they were more ful and perfect, more euident and playne.
I grant, Aug. and other Father's have said our Sacraments Are more happy, and of more excellent grace and virtue, meaning thereby only, that they were more full and perfect, more evident and plain.
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In many places Augustine noteth this difference, that our sacraments are fewer, easyer, more bewtifull, more playne and euident, and so truelye they are. The same August.
In many places Augustine notes this difference, that our Sacraments Are fewer, Easier, more beautiful, more plain and evident, and so truly they Are. The same August.
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than nothing is now come, if the same were before, and Christ his passion is voyde? how then, saith he the same, but that he addeth ( spirituall ) for they that did eate it as meate only to feede theire Bodies, did not eate the same meate that wee doe. &c. Breefely therefore I say, whosoeuer in Manna did vnderstande Christ, did eate the same spirituall meat that we doe. &c. so likewise the same spirituall drinke that we doe, for the Rock was Christ:
than nothing is now come, if the same were before, and christ his passion is void? how then, Says he the same, but that he adds (spiritual) for they that did eat it as meat only to feed their Bodies, did not eat the same meat that we do. etc. Briefly Therefore I say, whosoever in Manna did understand christ, did eat the same spiritual meat that we do. etc. so likewise the same spiritual drink that we do, for the Rock was christ:
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Moises, Aaron, Phinees did eat it, and died not, because they did vnderstande the visible meate spirituallye, to the ende they might spiritually be satisfyed with it. &c. And it followeth, This bred Manna did signifie this bread the Table of the Lord doth now signifie.
Moses, Aaron, Phinehas did eat it, and died not, Because they did understand the visible meat spiritually, to the end they might spiritually be satisfied with it. etc. And it follows, This bred Manna did signify this bred the Table of the Lord does now signify.
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and will iudge indifferently, may perceiue, that this is no new doctrine, which at this time I taught, touching the likenesse of the Jewes religion and Sacramentes to ours now in time of the Gospell, Herevnto I must add this note by the way.
and will judge indifferently, may perceive, that this is no new Doctrine, which At this time I taught, touching the likeness of the Jews Religion and Sacraments to ours now in time of the Gospel, Hereunto I must add this note by the Way.
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it maye euydently leade vs also to vnderstande, what manner of eating and drinking it is, that we also should vse in our sacramēts to saluation, that is, a spirituall eating and drinking of Christ,
it may evidently lead us also to understand, what manner of eating and drinking it is, that we also should use in our Sacraments to salvation, that is, a spiritual eating and drinking of christ,
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NOt only S. Paule in this place, but the spirite of God in sunderye other Places of the Scriptures teacheth vs, that Christe only is the blessed and Heauenlye foode of oure soules, wherewith we are fed and nourished, to eternall life.
NOt only S. Paul in this place, but the Spirit of God in sunderye other Places of the Scriptures Teaches us, that Christ only is the blessed and Heavenly food of our Souls, wherewith we Are fed and nourished, to Eternal life.
Of this meate and drinke Esay prophecied many yeares before Christ came in fleshe, Oh (sayd he) comeEsay. 55. 1. all ye that be thirstie, come to the waters,
Of this meat and drink Isaiah prophesied many Years before christ Come in Flesh, O (said he) comeEsay. 55. 1. all you that be thirsty, come to the waters,
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& eat that which is good. &c. In which words he caled the hungry & thirstie consciences of gods people, to that heauenly foode of Christ, which in his gospel is laid before the faithfull, by it to be fedde to eternall life,
& eat that which is good. etc. In which words he called the hungry & thirsty Consciences of God's people, to that heavenly food of christ, which in his gospel is laid before the faithful, by it to be fed to Eternal life,
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This is the bread of life, which commeth downe from heauen, of which he that eateth should not die, I am the liuing bread, that came downe from heauen,
This is the bred of life, which comes down from heaven, of which he that Eateth should not die, I am the living bred, that Come down from heaven,
if any man eate of this bread, hee shall liue for euer, and the bread which I wil giue, is my fleshe, which I will giue for the life of the worlde. &c. Except ye eate of the fleshe of the son of man,
if any man eat of this bred, he shall live for ever, and the bred which I will give, is my Flesh, which I will give for the life of the world. etc. Except you eat of the Flesh of the son of man,
For my flesh is meate in deede, and my blood is drinke in deede. &c. Seing then it is very euident that Christ is the meate and drinke of all true Christians, it behoueth vs next to learne,
For my Flesh is meat in deed, and my blood is drink in deed. etc. Sing then it is very evident that christ is the meat and drink of all true Christians, it behooves us next to Learn,
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why Christ is called meate and drinke, for we may not groselye vnderstand it as y• Capernaites did, that it is a Meat wherwith our bodies are to be nourished,
why christ is called meat and drink, for we may not grossly understand it as y• Capernaum did, that it is a Meat wherewith our bodies Are to be nourished,
then it is sayde in proper speeche to hunger, or to thirst, that is, to desyre and couette that thing whereby the waute of naturall Substaunce and moysture maye be supplyed,
then it is said in proper speech to hunger, or to thirst, that is, to desire and covet that thing whereby the waute of natural Substance and moisture may be supplied,
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As the lyfe of the bodye is the ioyning of the soule to the bodye (for wythout the Soule there is no life) so the life of the Soule, is the ioyning of GOD and the Soule togeather,
As the life of the body is the joining of the soul to the body (for without the Soul there is no life) so the life of the Soul, is the joining of GOD and the Soul together,
The bodye when it wanteth this sustenaunce is sayde to hunger and to thirst, so the Soule when it feeleth lacke of that Heauenlye and Spirituall foode, whereby the lyfe therof is continued, it is not in proper speeche but Figuratiuelye sayde to hunger and to thyrste, that is, earnestly to long and desyre to bee made partaker of that Foode, by the Vertue whereof onely, God and it is ioyned and preserued togeather.
The body when it Wants this sustenance is said to hunger and to thirst, so the Soul when it feeleth lack of that Heavenly and Spiritual food, whereby the life thereof is continued, it is not in proper speech but Figuratively said to hunger and to thirst, that is, earnestly to long and desire to be made partaker of that Food, by the Virtue whereof only, God and it is joined and preserved together.
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By this comparison, I trust you maye see why Christe is called the meate and drinke of Christians, that is, of the likenesse that hee hath with bodily foode and sustenaunce, that keepeth in life,
By this comparison, I trust you may see why Christ is called the meat and drink of Christians, that is, of the likeness that he hath with bodily food and sustenance, that Keepeth in life,
I am (sayth Christe) that bread of Lyfe that came from Heauen, that is, hadde hee not beene GOD as well as Manne, hee coulde not haue beene the Meate of our Soules.
I am (say Christ) that bred of Life that Come from Heaven, that is, had he not been GOD as well as Man, he could not have been the Meat of our Souls.
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as the offence was in the sighte of GOD, which could not haue bene, vnlesse that person that was the sonne of God, had dyed for vs. For neyther Golde nor Siluer,
as the offence was in the sight of GOD, which could not have be, unless that person that was the son of God, had died for us For neither Gold nor Silver,
Vnlesse hee hadde bene verye God, hee coulde not haue giuen vs power to beeJoh. 1. 12. Heb. 7. Ro. 8. 34. made the Sonnes of God, and Heires of eternall lyfe.
Unless he had be very God, he could not have given us power to beeJoh. 1. 12. Hebrew 7. Ro. 8. 34. made thee Sons of God, and Heirs of Eternal life.
He could not haue bene Our eternall Bishop, and perpetually sitte on the right hande of God, to be intercessoure for vs. He could not haue bene present at all times,
He could not have be Our Eternal Bishop, and perpetually sit on the right hand of God, to be intercessoure for us He could not have be present At all times,
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Thirdly, that we myght haue the surer comfort and confidence in our necessitie, to appeale to the throne of his Maiestie, seeing he being our hygh Byshop was verie man as wee are, and partaker of our infirmities.
Thirdly, that we might have the Surer Comfort and confidence in our necessity, to appeal to the throne of his Majesty, seeing he being our high Bishop was very man as we Are, and partaker of our infirmities.
Fourthlye, that we myght more certainly be assured of our Resurrection, as also that we both in soule and body, should enioy eternal life in heauen, seeyng Christ our sauiour hauing the same fleshe that we haue, hath raised it from death,
Fourthly, that we might more Certainly be assured of our Resurrection, as also that we both in soul and body, should enjoy Eternal life in heaven, seeing christ our Saviour having the same Flesh that we have, hath raised it from death,
Furthermore it was necessarie that Christ should be man, that we myght haue the more confidence by him in our necessitie, to appeale to the throne of Gods mercy, knowing, that we haue such an high Byshop,
Furthermore it was necessary that christ should be man, that we might have the more confidence by him in our necessity, to appeal to the throne of God's mercy, knowing, that we have such an high Bishop,
For the humanitie of Christ is, as it were, the Conduite pipe, by which onely the liuing waters of Gods mercie, floweth vnto vs. Lastly, Christ was man that we myght be the more assured of our Resurrection from the dead,
For the humanity of christ is, as it were, the Conduit pipe, by which only the living waters of God's mercy, flows unto us Lastly, christ was man that we might be the more assured of our Resurrection from the dead,
and possession of eternall lyfe, not in soule onely but in body also, seeing this our sauiour hauing the lyke fleshe vnto ours in all thinges, Sinne onely excepted, hath raised vp the same fleshe from death,
and possession of Eternal life, not in soul only but in body also, seeing this our Saviour having the like Flesh unto ours in all things, Sin only excepted, hath raised up the same Flesh from death,
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and caried it with him to heauen, there to keepe possession of that eternall kingdome for vs. Especially considering that he by the price of his blood, hath taken away the guilt of sinne, from our mortall bodyes.
and carried it with him to heaven, there to keep possession of that Eternal Kingdom for us Especially considering that he by the price of his blood, hath taken away the guilt of sin, from our Mortal bodies.
and so Christ the naturall sonne of God became man also, that by that likenesse he might be apt and fitte nourishmēt, to preferre vs to eternall lyfe.
and so christ the natural son of God became man also, that by that likeness he might be apt and fit nourishment, to prefer us to Eternal life.
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But this meate, must be yet further prepared, or else it woulde not serue our turne in feeding of vs. Christ therefore was prepared and made apte meat for vs to eate, vpon the Aulter of the Crosse, where his body was broken,
But this meat, must be yet further prepared, or Else it would not serve our turn in feeding of us christ Therefore was prepared and made apt meat for us to eat, upon the Alter of the Cross, where his body was broken,
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This question hath vexed all Christendom, nowe for the space of certaine yeres, & hath exercised the pennes and tongues almost of all learned men of this age, with great vehemencie on eche side.
This question hath vexed all Christendom, now for the Molle of certain Years, & hath exercised the pens and tongues almost of all learned men of this age, with great vehemency on eke side.
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But surely if they would with single mindes, without heat of contention truely consider, howe the fruite and benefite of this heauenly foode is receaued, this controuersie might bee easily ended,
But surely if they would with single minds, without heat of contention truly Consider, how the fruit and benefit of this heavenly food is received, this controversy might be Easily ended,
They doe not so greatly mislike the other parts of our doctrine, but this sticketh in their consciences, that wee denie the body and blood of Christ, really and carnally eaten and drunken in the Sacrament.
They do not so greatly mislike the other parts of our Doctrine, but this sticketh in their Consciences, that we deny the body and blood of christ, really and carnally eaten and drunken in the Sacrament.
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Wherefore I hartely desire al such, for the time to laye aside that settled perswasion, wherewith their mindes hitherto hath beene so holden, that they could not abide to heare any thing of the contrarie,
Wherefore I heartily desire all such, for the time to say aside that settled persuasion, wherewith their minds hitherto hath been so held, that they could not abide to hear any thing of the contrary,
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but spirituall meat and drinke for our soules, and for that cause S. Paul in this place so calleth it, saying, That the olde Fathers did eate of the same spirituall meate,
but spiritual meat and drink for our Souls, and for that cause S. Paul in this place so calls it, saying, That the old Father's did eat of the same spiritual meat,
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but that commeth out of the mouth from the corrupte hearte and mynde. So contrariwyse not that good thing, that entreth by the bodye dothe profyte the soule,
but that comes out of the Mouth from the corrupt heart and mind. So contrariwise not that good thing, that entereth by the body doth profit the soul,
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If the spirite ofRom. 8. 11. him that raised Christ from death dwell in vs, he that raised Christ from the dead, shall also quicken our mortall bodies,
If the Spirit ofRom. 8. 11. him that raised christ from death dwell in us, he that raised christ from the dead, shall also quicken our Mortal bodies,
As it is not sufficient to hunger and thirst, nor to receaue sustenaunce, vnlesse there be a naturall strength in our bodyes to receaue, concoct, and digest the same:
As it is not sufficient to hunger and thirst, nor to receive sustenance, unless there be a natural strength in our bodies to receive, concoct, and digest the same:
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so there must be in our soules that strength, that may surely receaue Christ, and wrappe him or embrace him in the bowels of our heart, that he may thereby,
so there must be in our Souls that strength, that may surely receive christ, and wrap him or embrace him in the bowels of our heart, that he may thereby,
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For by fayth we receaue Christ, and assure our selues in our hartes, that wee are partakers of that redemption, which by his death he hath procured for vs,
For by faith we receive christ, and assure our selves in our hearts, that we Are partakers of that redemption, which by his death he hath procured for us,
For Christ vseth these wordes indifferently, and as of one force and signification, To beleeue in him, To eate him, To drinke him, ToIoh. 6. 29. 33. 35. come vnto him, and doth attribute to eche of these, y• same effectes.
For christ uses these words indifferently, and as of one force and signification, To believe in him, To eat him, To drink him, ToIoh. 6. 29. 33. 35. come unto him, and does attribute to eke of these, y• same effects.
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Marke diligently (deerely beloued) what Christ sayth, He that commeth to me shall not hunger, therfore to come vnto Christ, is to eat Christ. And againe he saith:
Mark diligently (dearly Beloved) what christ say, He that comes to me shall not hunger, Therefore to come unto christ, is to eat christ. And again he Says:
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An other out of the same place is this, Christ attributeth the same effectes and fruits to them which beleeue in him, that he doth to them that eate his bodie and drinke his blood:
an other out of the same place is this, christ attributeth the same effects and fruits to them which believe in him, that he does to them that eat his body and drink his blood:
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but that stretcheth to the Vertue of the Sacrament, & not to the visible Sacrament. He that eateth within, not he that eateth without, he that eateth with the hart,
but that Stretcheth to the Virtue of the Sacrament, & not to the visible Sacrament. He that Eateth within, not he that Eateth without, he that Eateth with the heart,
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Wherefore I woulde knowe of them what other eating there is beside thys, whereby wee maye assure our selues of Saluation. Truely the Scriptures mention none.
Wherefore I would know of them what other eating there is beside this, whereby we may assure our selves of Salvation. Truly the Scriptures mention none.
And that carnall eating, for which the Churche of Rome striueth, is suche as they themselues confesse, that Iudas and all wicked persons may vse, and bee damned.
And that carnal eating, for which the Church of Rome strives, is such as they themselves confess, that Iudas and all wicked Persons may use, and be damned.
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wee endeuour to perswade men that manner of spirituall eatyng by faythe, throughe which, by the testimonie of the whole Scriptures, wee shall be assured of eternall lyfe,
we endeavour to persuade men that manner of spiritual eating by faith, through which, by the testimony of the Whole Scriptures, we shall be assured of Eternal life,
For the spirituall grace and benefites, which as I haue sayd before is the principall parte of a Sacrament, is not of necessitie alwaye so tyed to the outwarde signes, that without them God can not,
For the spiritual grace and benefits, which as I have said before is the principal part of a Sacrament, is not of necessity alway so tied to the outward Signs, that without them God can not,
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I doubte not but the Theefe vppon the Crosse without vse of the Sacrament, dyd eate the bodye and blood of Christ in such sort, that he was the same day wt him in Paradise.
I doubt not but the Thief upon the Cross without use of the Sacrament, did eat the body and blood of christ in such sort, that he was the same day with him in Paradise.
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before the receauing of the outward Sacrament, in such sort, that if he had then immediatly departed out of this life, he should haue gone to heauen, which coulde not bee,
before the receiving of the outward Sacrament, in such sort, that if he had then immediately departed out of this life, he should have gone to heaven, which could not be,
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And so doe many at this daye, which either by sicknesse, or by imprisonment, or by any other lyke cause of necessitie, are tyed from the outwarde vse of the Sacraments.
And so do many At this day, which either by sickness, or by imprisonment, or by any other like cause of necessity, Are tied from the outward use of the Sacraments.
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The outward eating by y• instrumēts of our body, causeth al our senses, our hearing, our seeing, our feeling, our tasting to helpe our inwarde eating by faith,
The outward eating by y• Instruments of our body, Causes all our Senses, our hearing, our seeing, our feeling, our tasting to help our inward eating by faith,
& this is my blood that is shed for the remission of your sinnes, it stirreth vppe his faith (for faith is by hearing) to lay strong howfast vppon this promise,
& this is my blood that is shed for the remission of your Sins, it stirs up his faith (for faith is by hearing) to lay strong howfast upon this promise,
When wee heare these woordes, Doe this in remembranceLuc. 22. 19. of me, our faith is assured, yt it is Christs commaundement, that wee shoulde vse this Sacrament, to call to our remembraunce the benefite of our faluation by the death of Christ,
When we hear these words, Do this in remembranceLuc. 22. 19. of me, our faith is assured, that it is Christ Commandment, that we should use this Sacrament, to call to our remembrance the benefit of our faluation by the death of christ,
When our sight beholdeth vpon the Table, the bread and wyne by Christes ordinaunce broken and powred out for vs to vse, the Fayth is moued this to thinke:
When our sighed beholdeth upon the Table, the bred and wine by Christ's Ordinance broken and poured out for us to use, the Faith is moved this to think:
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and the same my Sauiour sitting now on the right hand of god the father, with the same body and blood now gloryfyed, wherewith vpon the Crosse, he payd the price of my redemption.
and the same my Saviour sitting now on the right hand of god the father, with the same body and blood now glorified, wherewith upon the Cross, he paid the price of my redemption.
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so truelye am I assured that now in the vse of this holy Sacrament, by his minister he offereth the same to me, particularly to be applied to my selfe.
so truly am I assured that now in the use of this holy Sacrament, by his minister he Offereth the same to me, particularly to be applied to my self.
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and fele them passe downe into our stomache there to rest, that they may be according to their nature, meanes to nourishe and strengthen our bodie to continue it in lyfe, the fayth is stirred vp by these sences thus to thinke:
and feel them pass down into our stomach there to rest, that they may be according to their nature, means to nourish and strengthen our body to continue it in life, the faith is stirred up by these Senses thus to think:
Euen as certainly as my taste feeleth the sweetenesse of Breade and wyne, and thereby perceiue in deede, that their operacion is to nourish and strengthen my body,
Even as Certainly as my taste feeleth the sweetness of Bread and wine, and thereby perceive in deed, that their operation is to nourish and strengthen my body,
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euen so the taste of my faith, and sence of my hart doth feele the sweetenesse of Christe his body and blood, broken and shead for mee and all mankinde vppon the Crosse,
even so the taste of my faith, and sense of my heart does feel the sweetness of Christ his body and blood, broken and shed for me and all mankind upon the Cross,
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They that will Christianlye and charitablely, and in the feare of GOD weighe and consyder these thinges, I truste will not thinke eyther that wee make lighte accoumpte of the Externall Sacramente,
They that will Christianly and charitably, and in the Fear of GOD weigh and Consider these things, I trust will not think either that we make Light account of the External Sacrament,
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And I appeale to the Consciences of all them that followe theire Doctrine, whether euer they were taughte to take suche sweete instruction and comfort, in the vse of that blessed Sacrament, or no.
And I appeal to the Consciences of all them that follow their Doctrine, whither ever they were taught to take such sweet instruction and Comfort, in the use of that blessed Sacrament, or no.
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These good Fruites of that Sacramente are muche furthered and increased by sunderye other Godlye cogitations, which the Scriptures teache true Christians to vse in the administration of it.
These good Fruits of that Sacrament Are much furthered and increased by sunderye other Godly cogitations, which the Scriptures teach true Christians to use in the administration of it.
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The worde of GOD teacheth that the vse of the externall Sacramentes, is a manner of confession, whereby men acknowledge themselues before GOD and the World, that they are Christians.
The word of GOD Teaches that the use of the external Sacraments, is a manner of Confessi, whereby men acknowledge themselves before GOD and the World, that they Are Christians.
I by comming to this place proteste before GOD, and his Angels, and before all the Creatures of Heauen and earth, that in my harte I deteste the Religion of Jewes, Turkes, Infidels, Heretiques,
I by coming to this place protest before GOD, and his Angels, and before all the Creatures of Heaven and earth, that in my heart I detest the Religion of Jews, Turkes, Infidels, Heretics,
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Therefore by this seale of the Lords Supper, wee assure oure selues that wee are partakers of all that Legacie, which Christ our Sauyour in his last will bequeathed to vs, that is, that his bodye was broken vpon the Crosse for our redemption,
Therefore by this seal of the lords Supper, we assure our selves that we Are partakers of all that Legacy, which christ our Saviour in his last will bequeathed to us, that is, that his body was broken upon the Cross for our redemption,
For by the vse therof, we confesse y• we are all members of one bodye, all Seruantes of one Mayster, all Children of one Father, all Subiectes vnder one Lorde and King, all Partakers of one redemption, all Heires of one Heritage, and Gifte of Eternall Lyfe.
For by the use thereof, we confess y• we Are all members of one body, all Servants of one Master, all Children of one Father, all Subjects under one Lord and King, all Partakers of one redemption, all Heirs of one Heritage, and Gift of Eternal Life.
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Finally the word of God teacheth vs that the Sacrament of the Lordes supper, is our heauenlye Feaste, in whiche the Lambe of God that taketh away the sinnes of the worlde, is offered vnto vs, spiritually to feede vppon in our fayth, that by him,
Finally the word of God Teaches us that the Sacrament of the lords supper, is our heavenly Feast, in which the Lamb of God that Takes away the Sins of the world, is offered unto us, spiritually to feed upon in our faith, that by him,
as I haue before declared, we maye be nourished, strengthened, and preserued to eternall life, and therfore that we ought to bee verye carefull so coprepare oureselues;
as I have before declared, we may be nourished, strengthened, and preserved to Eternal life, and Therefore that we ought to be very careful so coprepare oureselues;
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But before I come to that, I will fyrste aunswere an euell and peruerse Doctrine broughte into the Church, by the Sea of Roome, and the Preachers and teachers thereof, directlye both agaynste Christes owne wordes,
But before I come to that, I will First answer an evil and perverse Doctrine brought into the Church, by the Sea of Room, and the Preachers and Teachers thereof, directly both against Christ's own words,
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This Doctrine, as it is reprochefull to the body and blood of Christ, so it is plainly against yt which Christ himself teacheth in Iohn. For there Christ sayth thus:
This Doctrine, as it is reproachful to the body and blood of christ, so it is plainly against that which christ himself Teaches in John. For there christ say thus:
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and Naturall bodye of christ, for if they did, they shold thē be partakers of those benefits, which christ (truth it self) promiseth to thē yt eat him.
and Natural body of Christ, for if they did, they should them be partakers of those benefits, which Christ (truth it self) promises to them that eat him.
Much also may be spokē of the word himselfe, which became fleshe, whome, whosoeuer shall eate, shall surely liue for euer, (and he addeth) Whome no euill man can eate.
Much also may be spoken of the word himself, which became Flesh, whom, whosoever shall eat, shall surely live for ever, (and he adds) Whom no evil man can eat.
it would neuer haue ben writtē, whosoeuer eateth the bread shall liue for euer. Hitherto Orig. And S. Aug. He that discordeth frōIn Mat. 15. De Trini.
it would never have been written, whosoever Eateth the bred shall live for ever. Hitherto Origin And S. Aug. He that discordeth frōIn Mathew 15. De Trinity.
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Tract. 26. Christ, eateth not his flesh, nor drinketh his blood, but he receaueth the Sacrament of so holy a thing, to the iudgement of damnation against himselfe.
Tract. 26. christ, Eateth not his Flesh, nor Drinketh his blood, but he receiveth the Sacrament of so holy a thing, to the judgement of damnation against himself.
But most plainly he sayth in an other place, The sacramēt of the vnity of the body & blod of Christ, is receiued at the Lords table, of some to life, of some to destruction.
But most plainly he say in an other place, The sacrament of the unity of the body & blood of christ, is received At the lords table, of Some to life, of Some to destruction.
nor drink his blood, although carnally & visibly he presse with his teeth, the sacrament of the body & blood of Christ, &c. Although I might alleage a nūber of other places to yt same purpose,
nor drink his blood, although carnally & visibly he press with his teeth, the sacrament of the body & blood of christ, etc. Although I might allege a number of other places to that same purpose,
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Seing none be partakers of that heauenly foode, laid forth at that holy table, but such as worthily come to receaue the same, it behoueth all good Christians,
Sing none be partakers of that heavenly food, laid forth At that holy table, but such as worthily come to receive the same, it behooves all good Christians,
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The meanes therefore to come worthilye, is to proue and trie our selues, whether those thinges bee in vs, which the worthy Guestes of that Table should haue.
The means Therefore to come worthily, is to prove and try our selves, whither those things be in us, which the worthy Guests of that Table should have.
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This Appetite or desire cannot be in vs, vnlesse it be wrought by the sharpe sauce of seuere repentance for our sinnes, which we shall the better prepare,
This Appetite or desire cannot be in us, unless it be wrought by the sharp sauce of severe Repentance for our Sins, which we shall the better prepare,
wee shoulde doe nothing to anye other man, which we woulde not willinglye bee contented should be tone vnto vs. If wee examine our selues by this rule, we shal see we be so farre from that we should be, that ••nos• we haue not one branche thereof in vs, whiche will more euidently appeare,
we should do nothing to any other man, which we would not willingly be contented should be tone unto us If we examine our selves by this Rule, we shall see we be so Far from that we should be, that ••nos• we have not one branch thereof in us, which will more evidently appear,
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as well by the corruption of oure nature, as by the course of our euill and naughtie lyfe, wee shall haue sence of our own sinne, wee shall hate and detest it, wee shall from the bottome of oure hartes be sory for it, with trembling mindes we shal feare the heauie iudgement of God against vs,
as well by the corruption of our nature, as by the course of our evil and naughty life, we shall have sense of our own sin, we shall hate and detest it, we shall from the bottom of our hearts be sorry for it, with trembling minds we shall Fear the heavy judgement of God against us,
and so will there be stirred vp in vs that Godly appetite, and greedye desyre to eate of that spirituall meate, whiche onelye can satisfye our troubled conscience,
and so will there be stirred up in us that Godly appetite, and greedy desire to eat of that spiritual meat, which only can satisfy our troubled conscience,
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and cure our repentaunt and broken hattes. &c. But though the appetite and desyre bee neuer so great, in vayne he commeth to any table, that hath no mouth to eate,
and cure our repentant and broken hats. etc. But though the appetite and desire be never so great, in vain he comes to any table, that hath no Mouth to eat,
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We must looke therefore to our selues, first whether we knowe and vnderstande the mistery of our redemptiō, that is, that the vnspeakeable mercy of God sent downe the second person in Trinitie, to take flesh of the blessed Virgine, to lyne in the shape of a most contemptible man in this worlde,
We must look Therefore to our selves, First whither we know and understand the mystery of our redemption, that is, that the unspeakable mercy of God sent down the second person in Trinity, to take Flesh of the blessed Virgae, to line in the shape of a most contemptible man in this world,
Secondlye whether we feele in our harts a strong perswasiō, that we also through the merciful promises of god, are partakers of the same worke of our redemption.
Secondly whither we feel in our hearts a strong persuasion, that we also through the merciful promises of god, Are partakers of the same work of our redemption.
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For a true Christian must not only haue a generall knowledge, but also by a fyrme faith, hee must haue • particular application of the same to himselfe.
For a true Christian must not only have a general knowledge, but also by a firm faith, he must have • particular application of the same to himself.
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Lastly, wee muste examine oure consciences, whether we haue a feruente and great desyre, to call to oure remembraunce, the vnestimable Benefyte of oure Redemption, made by the price of his bodye and blood,
Lastly, we must examine our Consciences, whither we have a fervent and great desire, to call to our remembrance, the unestimable Benefit of our Redemption, made by the price of his body and blood,
This is the Godly and Christian tryall of oure selues, which if we vse, by the grace of Gods Spirite working in vs, wee shall becomme eyther worthye Guestes,
This is the Godly and Christian trial of our selves, which if we use, by the grace of God's Spirit working in us, we shall become either worthy Guests,
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or muche more fytte then other wayes wee shoulde bee. &c. Happylye some will thinke that this Admonition is a Terroure and tormente to theire consciences, to feare men from comming to this blessed Sacramente, rather than an Exhortation or Incouragemente vnto it.
or much more fit then other ways we should be. etc. Happily Some will think that this Admonition is a Terror and tormente to their Consciences, to Fear men from coming to this blessed Sacrament, rather than an Exhortation or Encouragement unto it.
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For what one is there among a thousande, that doth in this manner trye his conscience? or if he doe, hee must needes feele so great want and imperfection, either in sorrow for his sinnes,
For what one is there among a thousande, that does in this manner try his conscience? or if he do, he must needs feel so great want and imperfection, either in sorrow for his Sins,
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as in all other doynges, for Christes sake will vse hys mercie and clemencie. For he knoweth our corruptions & imperfections, and will haue regarde of our infirmities.
as in all other doings, for Christ's sake will use his mercy and clemency. For he Knoweth our corruptions & imperfections, and will have regard of our infirmities.
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and for that cause I lyft vp myne eyes to the throne of thy mercy, and humbly desire thee to pardon all my imperfections and to heale all my infirmities.
and for that cause I lift up mine eyes to the throne of thy mercy, and humbly desire thee to pardon all my imperfections and to heal all my infirmities.
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For this heauenly feast is a medicine for them that bee sicke, a comfort to them that be penitent sinners, a free and liberall gift to such as bee poore and haue nothing of themselues.
For this heavenly feast is a medicine for them that be sick, a Comfort to them that be penitent Sinners, a free and liberal gift to such as be poor and have nothing of themselves.
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The best worthinesse that wee can bring to these reuerend and holy mysteries, is, that we confesse our owne vnworthinesse, to the end thy mercy may make vs worthy:
The best worthiness that we can bring to these reverend and holy Mysteres, is, that we confess our own unworthiness, to the end thy mercy may make us worthy:
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yet by hym wee shall be able to doe all things ▪ &c. These or lyke cogitations if wee haue, in preparing our selues to that blessed nourishment of our •oules, he that breaketh no• a brused •eede,
yet by him we shall be able to do all things ▪ etc. These or like cogitations if we have, in preparing our selves to that blessed nourishment of our •oules, he that breaks no• a Bruised •eede,
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nor putteth out smoking flaxe, will no• cast aside our infirmitie, but mercifully receaue vs. The sorrowfull Father which with care for hys sonne •ryed vnto Christ, I beleeue Lorde, but helpe thouMar. 9. 24 myne vnbeliefe, thoughe his faith,
nor putteth out smoking flax, will no• cast aside our infirmity, but mercifully receive us The sorrowful Father which with care for his son •ryed unto christ, I believe Lord, but help thouMar. 9. 24 mine unbelief, though his faith,
I wyll not mention, that immediately after Supper they through timorous•esse fledde from Christ, and for the tyme forsooke hym, whiche was an euident token of the weakenesse of their fayth,
I will not mention, that immediately After Supper they through timorous•esse fled from christ, and for the time forsook him, which was an evident token of the weakness of their faith,
NOw Saint Paule in these wordes vttereth the seconde proposition of hys reason agaynst the Corinthians. Which was this, Our forefathers the people Israell were the chosen people of God, and bare hys name.
NOw Saint Paul in these words uttereth the seconde proposition of his reason against the Corinthians. Which was this, Our Forefathers the people Israel were the chosen people of God, and bore his name.
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& to vse his Sacraments and seruice, vnlesse by the fruites of true fayth, that is, godly conuersation of lyfe, they ratifye and confirme their callyng,
& to use his Sacraments and service, unless by the fruits of true faith, that is, godly Conversation of life, they ratify and confirm their calling,
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and outwarde profession of Christ and his Religion, For Christians may not ly•e as Heathens doe, they are called to an holye callyng, to bee the sonnes of GOD, the chyldren of lyght, Citizens and subiectes of the kyngdome of Christ,
and outward profession of christ and his Religion, For Christians may not ly•e as heathens do, they Are called to an holy calling, to be the Sons of GOD, the children of Light, Citizens and Subjects of the Kingdom of christ,
and housholde seruauntes of the familie of God ▪ Our lyfe therefore should expresse the holynesse of our heauenlye Father, the obedience to the Lawes of Christes kyngdome, the orders and statutes of the housholde of God.
and household Servants of the family of God ▪ Our life Therefore should express the holiness of our heavenly Father, the Obedience to the Laws of Christ's Kingdom, the order and statutes of the household of God.
They are come. (saith the Apostle,) to the Citie of the liuing God, the celestiall Hierusalem, to the company of innumerable Angells, to the congregation of the first borne, which are written in heauen, to God the iudge of all,
They Are come. (Says the Apostle,) to the city of the living God, the celestial Jerusalem, to the company of innumerable Angels, to the congregation of the First born, which Are written in heaven, to God the judge of all,
and the spirites of the iust and perfect men, and Iesus himselfe the mediatour of the new Testament &c. This so blessed and high state of calling should be of Christians duely considered, that they may s•••i• with a• godly i•deuour, to frame themselues proportionably therevnto,
and the spirits of the just and perfect men, and Iesus himself the Mediator of the new Testament etc. This so blessed and high state of calling should be of Christians duly considered, that they may s•••i• with a• godly i•deuour, to frame themselves proportionably thereunto,
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and to shunne al those things, whereby the honourable state of Christianitie maye be blemished. In these wordes of S. Paule here recited ▪ I note these two things:
and to shun all those things, whereby the honourable state of Christianity may be blemished. In these words of S. Paul Here recited ▪ I note these two things:
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Many shall say vnto mee in those dayes, Lorde, Lord, haue we not prophesied in thy name? and haue we not •ast out Diuels by thy name? and by thy name done great Myracles? Then will I protest vnto them:
Many shall say unto me in those days, Lord, Lord, have we not prophesied in thy name? and have we not •ast out Devils by thy name? and by thy name done great Miracles? Then will I protest unto them:
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when the Preachers threaten that Gods iust plagues, wil come vpon them for their unthankfulnesse, in slaundering the Gospel with their wicked life? Oh, say they, we are Baptized in y• name of Christ, we eat & drinke at his holy table in the Communion:
when the Preachers threaten that God's just plagues, will come upon them for their unthankfulness, in slandering the Gospel with their wicked life? O, say they, we Are Baptised in y• name of christ, we eat & drink At his holy table in the Communion:
& make place againe for Antichrist, or for the Turke? &c. Against this hypocrisie & vaine ostentation of Christianitie, nothing can be more plain thē y• S. Iames saith:
& make place again for Antichrist, or for the Turk? etc. Against this hypocrisy & vain ostentation of Christianity, nothing can be more plain them y• S. James Says:
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This doctrine Christ confirmeth by sundry parables, & chiefly by this, Mat. 7. Whosoeuer heareth these words, & doth the same, I wil likē him to a wise mā, that buildeth his house on a rocke,
This Doctrine christ confirmeth by sundry parables, & chiefly by this, Mathew 7. Whosoever hears these words, & does the same, I will liken him to a wise man, that builds his house on a rock,
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& coldly conceaued, but deepely placed, & settled in the bottome of their hartes, & then shall stand co•stantly against all tempe•ts & stormes of temptation, that y• Diuel or the world can worke agains• them:
& coldly conceived, but deeply placed, & settled in the bottom of their hearts, & then shall stand co•stantly against all tempe•ts & storms of temptation, that y• devil or the world can work agains• them:
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We must therfore carefully looke & diligently studie, that wee bee not, in the Vineyard of God, vnfruitefull ••ggetrees, making shewe of Christianitie, with the faire greene leaues of hearing Gods worde, commyng to the Church, vsing of the Sacramentes, talking oftentimes of the Scriptures, &c. But the sound and true fruites of godly conuersation we shew not.
We must Therefore carefully look & diligently study, that we be not, in the Vineyard of God, unfruitful ••ggetrees, making show of Christianity, with the fair green leaves of hearing God's word, coming to the Church, using of the Sacraments, talking oftentimes of the Scriptures, etc. But the found and true fruits of godly Conversation we show not.
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or by natural course onely, but by y• certaine prouidence & appointment of God, & secondly for what causes, God most commōly sendeth such plagues vpō men.
or by natural course only, but by y• certain providence & appointment of God, & secondly for what Causes, God most commonly sends such plagues upon men.
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As God of his vnestimable goodnes made the world & all that therein is, for the benefite & commoditie of mā, that he might vse all the inferiour creatures to Gods glory:
As God of his unestimable Goodness made the world & all that therein is, for the benefit & commodity of man, that he might use all the inferior creatures to God's glory:
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That wee call and esteeme nature, is nothing but the very •inger of God working in his creatures, much more the alteration of natural courses & things done extraordinarily.
That we call and esteem nature, is nothing but the very •inger of God working in his creatures, much more the alteration of natural courses & things done extraordinarily.
Wherefore whē raine falleth excessiuely to hurt y• earth, or hinder mankinde, as it did in the time of Noah, or whē the clouds be cleane dried vp that there is no raine at al,
Wherefore when rain falls excessively to hurt y• earth, or hinder mankind, as it did in the time of Noah, or when the Clouds be clean dried up that there is no rain At all,
as it fell out in y• time of Achab, it is most euident to be y• worke of God, according to his iustice punishing y• breaking of his law, & vnthankfulnesse of his people.
as it fell out in y• time of Ahab, it is most evident to be y• work of God, according to his Justice punishing y• breaking of his law, & unthankfulness of his people.
So likewise as God made y• aire, so it is he y• for lyke causes keepeth it in seasonable maner, somtime moist, somtime dry, somtime weate, sometime colde, somtime wholesome, somtime infectious & daūgerous, whervpō followeth sicknes & death of men,
So likewise as God made y• air, so it is he y• for like Causes Keepeth it in seasonable manner, sometime moist, sometime dry, sometime weate, sometime cold, sometime wholesome, sometime infectious & dangerous, whereupon follows sickness & death of men,
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so it is his power y• doth alter & chaunge the same, & for causes to his wisdome knowē, bringeth out such effects as be hurtfull rather then beneficiall vnto man.
so it is his power y• does altar & change the same, & for Causes to his Wisdom known, brings out such effects as be hurtful rather then beneficial unto man.
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Therfore whē we see infections, sicknesses, disseases, deathes, murraines, losse of corn or hay, destructiō of cattle, great fluds, burnings, blastings,
Therefore when we see infections, Sicknesses, diseases, deaths, murrains, loss of corn or hay, destruction of cattle, great floods, burnings, blastings,
yea all the heires of your head are nūbred, feare you not therefore, you are more worth then many sparrowes, The sense of these words is, y• the prouidence of God ertēdeth it selfe to al creatures,
yea all the Heirs of your head Are numbered, Fear you not Therefore, you Are more worth then many sparrows, The sense of these words is, y• the providence of God ertendeth it self to all creatures,
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The scriptures in sundry places witnesse the same, both in the course of his doing in sundrye Histories of Ioseph, of Iob, of Saule, of Dauid, and in particuler testimonles of sundrye Godly men,
The Scriptures in sundry places witness the same, both in the course of his doing in sundry Histories of Ioseph, of Job, of Saule, of David, and in particular testimonles of sundry Godly men,
and holy Prophets, but noue more euidently and zealously, than Dauid in many Psalmes, but principally in the 104. 107. Vnto which places I referre the Godly hearer,
and holy prophets, but Novel more evidently and zealously, than David in many Psalms, but principally in the 104. 107. Unto which places I refer the Godly hearer,
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Christ in the words before recited, extendeth the carefull prouidence of God to Sparrowes, and to the heares of oure heades, to the end no man should thinke or imagine, that it is onelye a generall prouidence,
christ in the words before recited, extendeth the careful providence of God to Sparrows, and to the hears of our Heads, to the end no man should think or imagine, that it is only a general providence,
Therefore they expound chose wordes that Christe vseth here, or the scripture in other places, to be spoken by Hiperbole, that is, a manner of fyguratiue speeche, passing all truth, thereby to signifie a meane truth.
Therefore they expound chosen words that Christ uses Here, or the scripture in other places, to be spoken by Hiperbole, that is, a manner of fyguratiue speech, passing all truth, thereby to signify a mean truth.
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But I would learne of these mē, what it is, that sauing the nature of his Godhead, maye in this kind of thing be spoken of him more then truth, seeing he is Omnipotent, of infinite knowledge,
But I would Learn of these men, what it is, that Saving the nature of his Godhead, may in this kind of thing be spoken of him more then truth, seeing he is Omnipotent, of infinite knowledge,
So much as they shal exempt from Gods disposition in his Creatures, so much shall they with dishonour of God, pul from his Almightie power and infinit wisdome.
So much as they shall exempt from God's disposition in his Creatures, so much shall they with dishonour of God, pull from his Almighty power and infinite Wisdom.
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We may not think it is any disgracing of y• maiesly of god, to drawe the same his prouydence to the preseruation and direction euen of his meanest creatures.
We may not think it is any disgracing of y• maiesly of god, to draw the same his providence to the preservation and direction even of his Meanest creatures.
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Yea this is the greatest profe that can be of his exceeding maieftie, that he seeth all thinges, that he dispofeth and worketh al things, that he directeth all his Creatures to that ende,
Yea this is the greatest proof that can be of his exceeding maieftie, that he sees all things, that he dispofeth and works all things, that he directeth all his Creatures to that end,
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because it is Gods will and disposition it shoulde bee, and agaynst that, who is able to stande? And so GOD shall be accounted the Authoure of sinne, whiche is a wicked, and horrible assertion.
Because it is God's will and disposition it should be, and against that, who is able to stand? And so GOD shall be accounted the Author of sin, which is a wicked, and horrible assertion.
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so may I not cleane omit to take away the offence of this vngodlye cogitation. And yet meane I not to doe that deepelye, and with intricate and harde reasons,
so may I not clean omit to take away the offence of this ungodly cogitation. And yet mean I not to do that deeply, and with intricate and harden Reasons,
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Who knoweth not that the end wherevnto anye thing is done, maketh one and the same thing eyther good or badde, iust or vnuiste? A Magistrate putteth a man to death, not for hatred of the person, not for particular reueugement,
Who Knoweth not that the end whereunto any thing is done, makes one and the same thing either good or bad, just or vnuiste? A Magistrate putteth a man to death, not for hatred of the person, not for particular reueugement,
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and haue no regarde to the iustice of God, and fulfilling of hys holy will, I will vse but one example, notwithstanding the scriptures minister to me a great number.
and have no regard to the Justice of God, and fulfilling of his holy will, I will use but one Exampl, notwithstanding the Scriptures minister to me a great number.
God had often times by his Prophets, called his people the Jewes to leaue their Superstition and Idolatrie, to leaue their wickednesse and naughtie life,
God had often times by his prophets, called his people the Jews to leave their Superstition and Idolatry, to leave their wickedness and naughty life,
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For his Instrumente he vsed the Kinge of Assiria, a prowde, a cruell, and a wicked Prince, who came vppon the Jewes and shewed toward them all crueltie,
For his Instrument he used the King of Assyria, a proved, a cruel, and a wicked Prince, who Come upon the Jews and showed towards them all cruelty,
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Let vs nowe therefore come to the seconde note, that is, with what causes God is vsually mooued, to worke such plagues and euils to men, & those generally are two.
Let us now Therefore come to the seconde note, that is, with what Causes God is usually moved, to work such plagues and evils to men, & those generally Are two.
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and almoste the whole course of the scriptures teache vs. For their owne sinnes, sayth Moyses, and for the sinnes of their fathers, shall they be plagued to confesse theire iniquities. &c. And agayne, If you shall leaue the Lorde your God, andJos. 24. 20. shall serue strange Gods, he will turn himself and punish you.
and almost the Whole course of the Scriptures teach us For their own Sins, say Moses, and for the Sins of their Father's, shall they be plagued to confess their iniquities. etc. And again, If you shall leave the Lord your God, andJos. 24. 20. shall serve strange God's, he will turn himself and Punish you.
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But of al other places most plainly, Deut. 21. Leuit. Deutro. 21. 26. ver. 14. Where after god hath signifyed what worldly blessings should come vnto them,
But of all other places most plainly, Deuteronomy 21. Levites Deutro. 21. 26. ver. 14. Where After god hath signified what worldly blessings should come unto them,
But if thou wilte not obeyeLeu. 26. 14. &c. me, nor doe all these commaundementes. &c. then will I also doe this vnto you, I will bring vppon you fearefulnesse, a consumption, a burning,
But if thou wilt not obeyeLeu. 26. 14. etc. me, nor doe all these Commandments. etc. then will I also do this unto you, I will bring upon you fearfulness, a consumption, a burning,
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Whereby we are by the mouth of God instructed, as well that suche plagues and miseries come (as before I haue sayde) by the prouidence and appointment of God,
Whereby we Are by the Mouth of God instructed, as well that such plagues and misery's come (as before I have said) by the providence and appointment of God,
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as also that they are vsually cast vpon men for sinne and wickednesse, and for reuolting from his holy will and true worship vnto superstition & Idolatrie.
as also that they Are usually cast upon men for sin and wickedness, and for revolting from his holy will and true worship unto Superstition & Idolatry.
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But here we must haue in mind yt which S. Paule meaneth in this place, that God sheweth not his particular punishmentes only because of them whose persons they touch,
But Here we must have in mind that which S. Paul means in this place, that God shows not his particular punishments only Because of them whose Persons they touch,
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Our corrupt nature vnderstanding that God is a iust God, and will punish sinne, when wee see any notable plague or misery sent to a man, by and by with great rigour we condemne him as a uery euil man,
Our corrupt nature understanding that God is a just God, and will Punish sin, when we see any notable plague or misery sent to a man, by and by with great rigour we condemn him as a very evil man,
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Enter not into iudgemente with thy seruant OPsal. 543. 2. Lord, for if thou obserue our iniquities, who shalbe able to abide it? And therefore Christ our sauiour teacheth vs dayly to say, Forgiue vs our trespasses, &c. There is no mā but he trespasseth,
Enter not into judgement with thy servant OPsal. 543. 2. Lord, for if thou observe our iniquities, who shall able to abide it? And Therefore christ our Saviour Teaches us daily to say, Forgive us our Trespasses, etc. There is no man but he trespasseth,
& deserueth Gods punishmēt, whiche thing, if christians would according to duety consider, vndoubtedly they should be moued both more fauourablye to ••ge of other mē,
& deserves God's punishment, which thing, if Christians would according to duty Consider, undoubtedly they should be moved both more favourably to ••ge of other men,
For whatsoeuer things are written they are writtē for our instructiō, y• they may be exāples for vs, vpon wh•• y• lattes ends of the world are fallen. It is written.
For whatsoever things Are written they Are written for our instruction, y• they may be Examples for us, upon wh•• y• lattes ends of the world Are fallen. It is written.
This shoulde be one Example for vs, that wee doe not in like manner loathe the sweete and dayntye Foode of the Gospell and Doctrine of our Saluation by Christ, which God myraculouslye hath restored vnto vs, that with murmuring hartes, luste lewdoly after Oyni••s, garlike,
This should be one Exampl for us, that we do not in like manner loathe the sweet and dainty Food of the Gospel and Doctrine of our Salvation by christ, which God miraculously hath restored unto us, that with murmuring hearts, lust lewdoly After Oyni••s, garlic,
and other stuicking and grosse feéding, wherewith wee were fedd in Aegipt vnder Antechrist: I meane Masses, Pardōs; Purgatory, Pilgrimages, and such like corrupt foode of our soules, that may make vs to sauour ill in the fighte of the Lord.
and other stuicking and gross feéding, wherewith we were fed in Egypt under Antichrist: I mean Masses, Pardons; Purgatory, Pilgrimages, and such like corrupt food of our Souls, that may make us to savour ill in the fight of the Lord.
hee win make our ownt ••st to he our confusion, & the meanes to pull his iust wrath vppon vs. It maye be, that heé will satisfye our vnthankefull desyre,
he win make our ownt ••st to he our confusion, & the means to pull his just wrath upon us It may be, that heé will satisfy our unthankful desire,
It is written Num. 25. That the people defyles themselues with wkoredom, with the daughters of Moab. and y• for the same wicked offence, 24000. were slayne,
It is written Num. 25. That the people defyles themselves with wkoredom, with the daughters of Moab. and y• for the same wicked offence, 24000. were slain,
or none at all, that god will suffer the same vnpunished? No surely, thoughe hys long sufferaunte to allure vs to repenta••ce, beareth of for the time the execution of his present wrath,
or none At all, that god will suffer the same unpunished? No surely, though his long sufferaunte to allure us to repenta••ce, bears of for the time the execution of his present wrath,
It is written Nume. 16. That Corah, Dathan, Abyram, with their confederates murmured against Moses & Aaron the Magistrate & Minister, by gods speciall prouidence appointed to deliuer his people,
It is written Nume. 16. That Corah, Dathan, Abiram, with their confederates murmured against Moses & Aaron the Magistrate & Minister, by God's special providence appointed to deliver his people,
Ye take to much vpon you, why do you lift your seluesNum. 16. 3. aboue the congregation? is it a small thing, that thou hast brought vs out of a Land, flowing with Milke and Hony, to kill vs in the Wildernesse? excepte thou make thy selfe Lord and Gouernoure ouer vs also? &c. But God declared how greeuous and vnpleasaunte a thing it is in his sight,
You take to much upon you, why do you lift your seluesNum. 16. 3. above the congregation? is it a small thing, that thou hast brought us out of a Land, flowing with Milk and Honey, to kill us in the Wilderness? except thou make thy self Lord and Governor over us also? etc. But God declared how grievous and unpleasant a thing it is in his sighed,
And therefore caused the earth to swallow vp, the cheefe ring leaders of that mischeefe, and destroyed of the residue 14700. Hereby they maye learne what is due vnto them,
And Therefore caused the earth to swallow up, the chief ring leaders of that mischief, and destroyed of the residue 14700. Hereby they may Learn what is due unto them,
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whē they dare murmure at our gracious Gouernour, whome God hath appointed to deliuer vs out of Aegipt, and by the Gospell of his sonne Christe, to bring vs into the Lande of promise,
when they Dare murmur At our gracious Governor, whom God hath appointed to deliver us out of Egypt, and by the Gospel of his son Christ, to bring us into the Land of promise,
and cause their patrones and defenders in their flaunderous Libels and bookes openly published, like traitoures to disgrace her magestie with titles of an Vsurper, a scismatike, a feducer of the people from the Churche of God,
and cause their patroness and defenders in their slanderous Libels and books openly published, like traitoures to disgrace her Majesty with titles of an Usurper, a Schismatic, a feducer of the people from the Church of God,
and that hee will mooue the mindes of oure Prince and Counsaile, to haue a more careful eye to these murmurers, which openly shewe themselues by forbearing oure communion in Prayers & Sacramentes,
and that he will move the minds of our Prince and Counsel, to have a more careful eye to these murmurers, which openly show themselves by forbearing our communion in Prayers & Sacraments,
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& beseeged the Citie H•••••alem; & the king himself in it, then which calamitie, the people of God had scantly at any time felt a greater or more greeuous.
& besieged the city H•••••alem; & the King himself in it, then which calamity, the people of God had scantly At any time felt a greater or more grievous.
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Therefore God vsed that sharpe scourge, as well instly to punishe the obstinate, as also to bring the repentaunt home to hys mercy & reformation of life.
Therefore God used that sharp scourge, as well instly to Punish the obstinate, as also to bring the repentant home to his mercy & Reformation of life.
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By this we are taught, that •lb•it it hath pleased God by our Prince, to cast out superstition and idolatrie, to driue awaye the vsurped power of the Bishop of Rome, to restore true religion,
By this we Are taught, that •lb•it it hath pleased God by our Prince, to cast out Superstition and idolatry, to driven away the usurped power of the Bishop of Rome, to restore true Religion,
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For if we doe not thankefully receaue this his vnestimable benefit, & in lyfe and godly conuersation conforme our selues vnto it, that his name may be glorified in vs:
For if we do not thankfully receive this his unestimable benefit, & in life and godly Conversation conform our selves unto it, that his name may be glorified in us:
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I must let you vnderstand that beside the iust punishment of the open and notorious 〈 … 〉 whereof hitherto I haue spoken, there is also an other cause wherewith God is moued, to se••• among men myselfe, trouble, affliction,
I must let you understand that beside the just punishment of the open and notorious 〈 … 〉 whereof hitherto I have spoken, there is also an other cause wherewith God is moved, to se••• among men myself, trouble, affliction,
In this ma•••r GOD tempted and prooued his faythfull seruantes, Abraham, Ioseph, and Iob, that by the tryall of their constancie, theyr fayth myght hee the more notable and famous,
In this ma•••r GOD tempted and proved his faithful Servants, Abraham, Ioseph, and Job, that by the trial of their constancy, their faith might he the more notable and famous,
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When God cast vppon Iob all those myseries, which the Scriptures mention, hys vnnaturall wyfe and vnkynde friendes, with rashe and vncharitable iudgement, woulde needes perswade hym that it was the anger of GOD,
When God cast upon Job all those miseries, which the Scriptures mention, his unnatural wife and kind Friends, with rash and uncharitable judgement, would needs persuade him that it was the anger of GOD,
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In which wordes wee haue to learne the exceedyng comforte, which the godly take in the myddest of their troubles, by the doctrine of the prouidence of God: whereof I spake before.
In which words we have to Learn the exceeding Comfort, which the godly take in the midst of their Troubles, by the Doctrine of the providence of God: whereof I spoke before.
For because nothyng is done wythout hym, by hys onely sufferaunce Tyrauntes persetute, they spoyle men of theyr goods, they cast them into banishment, into prison & bondes, they kyll them,
For Because nothing is done without him, by his only sufferance Tyrants persetute, they spoil men of their goods, they cast them into banishment, into prison & bonds, they kill them,
It is his wyll also that men bee afflicted wyth sickenesse, wyth pouertie, wyth hunger, wyth colde, with sclaunder and reproche, wyth losse of children and goodes,
It is his will also that men be afflicted with sickness, with poverty, with hunger, with cold, with slander and reproach, with loss of children and goods,
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as the truth is, That God chas•ise•h euerie sonne that heHeb. 12. 6. receaueth, and therefore with cheerefull heartes, They glorye in their afflictions knowing that tribulation bringeth patience, patience experience, experience hope,
as the truth is, That God chas•ise•h every son that heHeb. 12. 6. receiveth, and Therefore with cheerful hearts, They glory in their afflictions knowing that tribulation brings patience, patience experience, experience hope,
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Nowe haue I briefely declared vnto you, as you haue heard, first that outwarde profession and externall seruice, and vse of Sacramentes, is not sufficient for Christians,
Now have I briefly declared unto you, as you have herd, First that outward profession and external service, and use of Sacraments, is not sufficient for Christians,
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The Lorde is my sheepard (saith Dauid) therfore cā I lack nothing, He shall lead me forth in a greene Pasture. &c. And againe, We are the people of his pasture and the sheepePsal. 95. • Joh. 10. 11 of his handes.
The Lord is my sheepard (Says David) Therefore can I lack nothing, He shall led me forth in a green Pasture. etc. And again, We Are the people of his pasture and the sheepePsal. 95. • John 10. 11 of his hands.
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To which parable Christ also alludeth in S. Matth. To Tillage he compareth his Church, in S. Joh. Doe not you say, there are foure monethes and then Haruest commeth? Behold, I say vnto you, lift vp your eyes,
To which parable christ also alludeth in S. Matthew To Tillage he compareth his Church, in S. John Do not you say, there Are foure months and then Harvest comes? Behold, I say unto you, lift up your eyes,
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God is the husbandman, the Preachers of the word are the seede sowers, the seede is the worde of God, the grounde is the heartes of men, the duiersitie of the groūnde, noteth the diuersitie of mens dispositions in hearing the worde of God.
God is the husbandman, the Preachers of the word Are the seed sower's, the seed is the word of God, the ground is the hearts of men, the duiersitie of the grounnde, notes the diversity of men's dispositions in hearing the word of God.
They must bee heard therefore as the messengers of GOD, they must be esteemed as hys seruauntes that come to sowe the seede of saluation in the heartes of men.
They must be herd Therefore as the messengers of GOD, they must be esteemed as his Servants that come to sow the seed of salvation in the hearts of men.
And God in his Prophetes, alwayes taketh as to himselfe, that contempt, or that reproche, that was shewen to his Ministers, whom he sent vnto hys people,
And God in his prophets, always Takes as to himself, that contempt, or that reproach, that was shown to his Ministers, whom he sent unto his people,
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This should they consider, which in these dayes make so small accompt of Preachers, and Preaching of gods word, that they esteeme neither any thing of lesse price,
This should they Consider, which in these days make so small account of Preachers, and Preaching of God's word, that they esteem neither any thing of less price,
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But therein they shew, both howe little regard they haue of their owne saluation, and howe lyghtly they esteeme the glorie and Maiestie of God, who offereth that benefite vnto them by his Preachers.
But therein they show, both how little regard they have of their own salvation, and how lightly they esteem the glory and Majesty of God, who Offereth that benefit unto them by his Preachers.
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Of a little seede, you see a verie faire and beautifull floure ▪ of a small kar•ell, a large and a fruitful tree, of a meane Acorne, a huge and mayne Oke.
Of a little seed, you see a very fair and beautiful flower ▪ of a small kar•ell, a large and a fruitful tree, of a mean Acorn, a huge and main Oak.
By secret power y• the spirit of God giueth it, it altereth the mindes of men, it lyghteneth their heartes, it engendreth a newe wyll, it bringeth forth godly & holy doings as due fruites thereof, it changeth not only particular men but whole Empires, kingdomes & countries, it worketh y• which in no wise can bee wrought by the counsailes, wit, wisedome, cunning, pollicie, or strength of man.
By secret power y• the Spirit of God gives it, it altereth the minds of men, it lyghteneth their hearts, it engendereth a new will, it brings forth godly & holy doings as due fruits thereof, it changes not only particular men but Whole Empires, kingdoms & countries, it works y• which in no wise can be wrought by the Counsels, wit, Wisdom, cunning, policy, or strength of man.
but to them both being called, we preache Christ the power and wisedome of God, &c. God hathVerse. 27. chosē those things, which are foolish in the world to cōfoūd the wise, God hath chosen the weake things of the world to cōfoūd the mighty.
but to them both being called, we preach christ the power and Wisdom of God, etc. God hathVerse. 27. chosen those things, which Are foolish in the world to confound the wise, God hath chosen the weak things of the world to confound the mighty.
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The effect of this, appeared immediately after the Apostles in themselues contemptible, & yet vnblemished, who with the despised and loathed doctrine of Christ crucified preuailed,
The Effect of this, appeared immediately After the Apostles in themselves contemptible, & yet unblemished, who with the despised and loathed Doctrine of christ Crucified prevailed,
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What conspiracies, what edicts, what cruel Massakers and murders, haue bene to suppresse the Gospel; all men do knowe, and those that feare God, with pi•ief••• hartes lament it.
What conspiracies, what edicts, what cruel Massacres and murders, have be to suppress the Gospel; all men do know, and those that Fear God, with pi•ief••• hearts lament it.
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euen now the enimies of God, haue their vain wicked and Diuilish deuises: euen nowe the Princes of Antechristes band, conspyre and laye their heades togeather agaynste Christe, and agaynsts his worde.
even now the enemies of God, have their vain wicked and Devilish devises: even now the Princes of Antechristes band, conspire and say their Heads together against Christ, and agaynsts his word.
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Lette vs breake their bandes asunder, say they, let vs caste of their yoke, let vs by all meanes we can, seeke the confusyon of those Princes, countreys, Noble men,
Let us break their bands asunder, say they, let us cast of their yoke, let us by all means we can, seek the confusion of those Princes, Countries', Noble men,
Sed qui habitat in Coelis deridebit eos, & dominus subsānabit eos ▪ i. He sitteth in Heauen that shall deride and frustrate all their counsailes, with a Rodde of yron, hee shall breake & seatter their purposes:
said qui habitat in Coelis deridebit eos, & dominus subsānabit eos ▪ i. He Sitteth in Heaven that shall deride and frustrate all their Counsels, with a Rod of iron, he shall break & seatter their Purposes:
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vnto Godly Princes and Magistrates which hee hath rapsed, as Nourses and Fosterers of his Gospell, he shall (I doubt not) as often times he hath done, bewray their dissimulation, display their policies, sparcle their conspiracies,
unto Godly Princes and Magistrates which he hath rapsed, as Nurse's and Fosterers of his Gospel, he shall (I doubt not) as often times he hath done, bewray their dissimulation, display their policies, sparkle their conspiracies,
Though by all crueltie, to their further condemnation, and to the heaping of greater wrath in the day of Gods wrath, they sley & kill great numbers of his people ▪ yet of the very ashes of the same,
Though by all cruelty, to their further condemnation, and to the heaping of greater wrath in the day of God's wrath, they slay & kill great numbers of his people ▪ yet of the very Ashes of the same,
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A Tempest of 〈 ◊ 〉, maye blowe down a 〈 ◊ 〉 of 〈 ◊ 〉, but in blowing do•ne one ▪ Stalke, it shall •ast oute •n hundered Seedes, whiche after shall growe and prosper.
A Tempest of 〈 ◊ 〉, may blow down a 〈 ◊ 〉 of 〈 ◊ 〉, but in blowing do•ne one ▪ Stalk, it shall •ast out •n hundered Seeds, which After shall grow and prosper.
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For the Blood of Martyrs, is the Seede of the Gospell. Yet am I not of that minde, that the Gospell ▪ in the Worlde shall •• prosper, that it shall haue a setteledde quyetnesse.
For the Blood of Martyrs, is the Seed of the Gospel. Yet am I not of that mind, that the Gospel ▪ in the World shall •• prosper, that it shall have a setteledde quietness.
For vndoubtedlye, Antichriste shall not bee vtterlye ouerthrowne before the laste daye, but continually, betweene this tyme and that, shall make warre agaynst the Sayntes of God ▪ and trauayle to suppresse this happy •eede of Christe his Gospell, wherewith he his so greeuously wounded, and his Kingdome shaken.
For undoubtedly, Antichrist shall not be utterly overthrown before the laste day, but continually, between this time and that, shall make war against the Saints of God ▪ and travail to suppress this happy •eede of Christ his Gospel, wherewith he his so grievously wounded, and his Kingdom shaken.
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And here I maye not lette pass• a very profitable instruction, to be taken out of this parable, agaynst ye malicious interpretatiō of many in these days,
And Here I may not let pass• a very profitable instruction, to be taken out of this parable, against the malicious Interpretation of many in these days,
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For that only cause that they contemned his worde, and retourned not to him by repentaunce, hee brought vpon them the King of Babilon, who in the ninth yeare of Zedechia, King of Juda, came and all his Hoste agaynste Hierusalem, and Beseeged it,
For that only cause that they contemned his word, and returned not to him by Repentance, he brought upon them the King of Babylon, who in the ninth year of Zedechia, King of Juda, Come and all his Host against Jerusalem, and Besieged it,
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euen N••egall, Sar•ser, •amga•n•••, Sars••him, Rabsari•, Rab••ag, with all the resi••• of the Princes of the King of 〈 … 〉 God thus plaguing the prophane contempte of his worde,
even N••egall, Sar•ser, •amga•n•••, Sars••him, Rabsari•, Rab••ag, with all the resi••• of the Princes of the King of 〈 … 〉 God thus plaguing the profane contempt of his word,
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for the ouerthrow of this noble Ci•e, or for the greeuous captiuitie of this wofull people ▪ Nay, the loosenesse of their owne liues, the secure contempt of Gods holy word brought all those plagues iustly vpon them, that they like flocks of shepe were,
for the overthrow of this noble Ci•e, or for the grievous captivity of this woeful people ▪ Nay, the looseness of their own lives, the secure contempt of God's holy word brought all those plagues justly upon them, that they like flocks of sheep were,
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And this successe (through their owne ingratitude and other intollerable vices) had the preaching of the Prophets, among the people of the Iewes in those ••yes.
And this success (through their own ingratitude and other intolerable vices) had the preaching of the prophets, among the people of the Iewes in those ••yes.
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but we are farte from that wickednesse, and foule blemishes, that partlye open aduersaries, partly politique and worldly professoures, woulde haue to be noted in many preachers of these dayes.
but we Are fart from that wickedness, and foul blemishes, that partly open Adversaries, partly politic and worldly professors, would have to be noted in many Preachers of these days.
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and pretence of reprobate mindes, to feede themselues in the wicked contempte of Gods worde, or to excuse and flatter themselues, in not cōforming their liues accordinglye.
and pretence of Reprobate minds, to feed themselves in the wicked contempt of God's word, or to excuse and flatter themselves, in not conforming their lives accordingly.
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It were better a milstone were hanged about our neckes, and we cast into the sea, rather then our lyfe or euill dealinge, should bee an offence to any,
It were better a millstone were hanged about our necks, and we cast into the sea, rather then our life or evil dealing, should be an offence to any,
or hinder but one man, from the true imbracing of the Gospell. But my meaning is to take from obstinate and vngodly myndes, such excuses and pretences,
or hinder but one man, from the true embracing of the Gospel. But my meaning is to take from obstinate and ungodly minds, such excuses and pretences,
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and that he doth it negligentlye, and haue small desyre it should prosper: yet if thee seede be cleane, and the ground good, the good Seede will prosper,
and that he does it negligently, and have small desire it should prosper: yet if thee seed be clean, and the ground good, the good Seed will prosper,
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& Ministers of his own begetting & breding, which be in number infinite, but I will speake only of two or three, which I may iustly compare to the rauenous & filthie Harpies, which y• Poets speake of:
& Ministers of his own begetting & breeding, which be in number infinite, but I will speak only of two or three, which I may justly compare to the ravenous & filthy Harpies, which y• Poets speak of:
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The first is, Worldly Securitie, the secōd, godlesse Gentilitie, the third; Obstinate Papistrie. Worldly Securitie, lulleth men asleepe in the delights and cogitatiōs of worldly pleasure,
The First is, Worldly Security, the secōd, godless Gentility, the third; Obstinate Papistry. Worldly Security, lulleth men asleep in the delights and cogitations of worldly pleasure,
But still they lye, as it were be〈 … 〉ed and senceles, in a dull & heauye slumber, much like vnto thē yt be taken with ye drousie sicknesse called Lethargus: Speake & crie vnto them as loud as you wil, they heare nothing,
But still they lie, as it were be〈 … 〉ed and senseless, in a dull & heavy slumber, much like unto them that be taken with you drowsy sickness called Lethargus: Speak & cry unto them as loud as you will, they hear nothing,
Euen so they, whose hartes be ouer whelmed with Securitie, if a man preach Gods word vnto them, be it neuer so godly or earnestly done, it nothing moueth them,
Eve so they, whose hearts be over whelmed with Security, if a man preach God's word unto them, be it never so godly or earnestly done, it nothing moves them,
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but if you prick them a little, or pearse them to the quicke in any matter, perticularly touching themselues, they will looke vp somwhat stearnelye for the time,
but if you prick them a little, or pierce them to the quick in any matter, particularly touching themselves, they will look up somewhat stearnelye for the time,
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If we cry generally, to all that professe Christianitie, and principally to this Realme of Englande, that God of his exceeding goodnesse, in these latter perilous dayes, hath beyonde all our expectations almost myraculouslye restored to vs, the truth of his Gospell, not that we should continue in sinne and wickednes, to the defacing of his glory:
If we cry generally, to all that profess Christianity, and principally to this Realm of England, that God of his exceeding Goodness, in these latter perilous days, hath beyond all our Expectations almost miraculously restored to us, the truth of his Gospel, not that we should continue in sin and wickedness, to the defacing of his glory:
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& deliuered vs frō the captiuitie of sinne, sathan, death, and hel, that We might walke beforeLuc. 1. 74. 75. him in holinesse and righteousnesse all the dayes of our life:
& Delivered us from the captivity of sin, sathan, death, and hell, that We might walk beforeLuc. 1. 74. 75. him in holiness and righteousness all the days of our life:
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& not to be partakers of y• workes of darknes, and passe our time in surfeting, in banqueting, in dronkennes, in chābring & wantonnesse, in •ōtention, strife,
& not to be partakers of y• works of darkness, and pass our time in surfeiting, in banqueting, in Drunkenness, in chambering & wantonness, in •ontention, strife,
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& the transitory vanities therof, yet I saye, though we preach this often, though we still cal vpon thē, Security so lulleth thē on sleepe, that they cannot heare these sweete and Godly exhorta•••s.
& the transitory vanities thereof, yet I say, though we preach this often, though we still call upon them, Security so lulleth them on sleep, that they cannot hear these sweet and Godly exhorta•••s.
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and declare, that this lamentable vnthankefulnesse, in receauing the Doctrine, and light of his truth, muste needes prouoke Gods iustice most greeuously to plague vs:
and declare, that this lamentable unthankfulness, in receiving the Doctrine, and Light of his truth, must needs provoke God's Justice most grievously to plague us:
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We tel them often, that God must be the same God toward vs, as he was toward his people of the Iewes, that he must shew the same Justice to England, that he didde to Hierusalem. Vnto Hierusalem Christ with lamētable mind sayd:
We tell them often, that God must be the same God towards us, as he was towards his people of the Iewes, that he must show the same justice to England, that he did to Jerusalem. Unto Jerusalem christ with lamentable mind said:
Englande, how often times haue I called thee? how sundrie wayes haue I prouoked thee? howe aboundantlye haue I powred out my benefites and blessinges vppon thee? howe earnestlye haue I by the mouth of my Preachers, clocked and cried to thee,
England, how often times have I called thee? how sundry ways have I provoked thee? how abundantly have I poured out my benefits and blessings upon thee? how earnestly have I by the Mouth of my Preachers, clocked and cried to thee,
and by repentaunce, returne vnder the shadowe of my wings, there to be safe from al the gredy Kites & Eagles, that houer ready to pray vpon thee, & yet thou wilt not:
and by Repentance, return under the shadow of my wings, there to be safe from all the greedy Kites & Eagles, that hover ready to pray upon thee, & yet thou wilt not:
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and giue it to a people, that shall shew the fruites thereof. Thy eninimies, yea thy auncient enimies, shall raigne ouer thee, and kepe thee in subiection:
and give it to a people, that shall show the fruits thereof. Thy eninimies, yea thy ancient enemies, shall Reign over thee, and keep thee in subjection:
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nor wake them out of their Securitie, •o, although GOD let them see with their eyes, yt the worldly hope of their Securitie, hangeth by a twine thread, I meane y• fraile life of a tender Ladie,
nor wake them out of their Security, •o, although GOD let them see with their eyes, that the worldly hope of their Security, hangs by a twine thread, I mean y• frail life of a tender Lady,
Another birde, is as ougly and lothsome as this, & doth as much harme, which is Heathenish Gentilitie, which raigneth in the hartes of godlesse persons, Atheistes,
another bird, is as ugly and loathsome as this, & does as much harm, which is Heathenish Gentility, which Reigneth in the hearts of godless Persons, Atheists,
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For they passe not which end goe forwarde, or whether Christ or Antichrist preuaile, so that they maye singe with the Pigges of Epicures stie: Edamus bibamus. &c. •.
For they pass not which end go forward, or whither christ or Antichrist prevail, so that they may sing with the Pigs of Epicureans sty: Edamus bibamus. etc. •.
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OurSap. 2. 5. &c. time is as a shadow that passeth away, & after our end there is no returning, come therefore and let vs enioye the pleasures that are present,
OurSap. 2. 5. etc. time is as a shadow that passes away, & After our end there is no returning, come Therefore and let us enjoy the pleasures that Are present,
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& they be brought before the iudgement seat of God, to aunswere for their wickednes, would with derision and mocking, say, Oh where is the promise of the Lordes comming to iudgement,
& they be brought before the judgement seat of God, to answer for their wickedness, would with derision and mocking, say, O where is the promise of the lords coming to judgement,
Or at least they speake, as they doe in Ieremie, that denie the Lorde God, and say, Tushe it is not hee, Ier. 5. 1•. those plagues of sworde and famine, shall not come vppon vs:
Or At least they speak, as they do in Ieremie, that deny the Lord God, and say, Tush it is not he, Jeremiah 5. 1•. those plagues of sword and famine, shall not come upon us:
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I would to God there were not too many of this sorte in Englande. whose like contempteous voyce, did ring in many mennes eares, beside the great number of them, that secretely saye in their heart, There is no God, and openly shew the same in the whole course of their life.
I would to God there were not too many of this sort in England. whose like contempteous voice, did ring in many men's ears, beside the great number of them, that secretly say in their heart, There is no God, and openly show the same in the Whole course of their life.
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For if they beleeued there were a God, they would neuer so reprochfully, and so obstinately, reiect & cast aside, the word of the eternall and euer liuing God.
For if they believed there were a God, they would never so reproachfully, and so obstinately, reject & cast aside, the word of the Eternal and ever living God.
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and maruailous frame, and workemanship of the world, the Su••e, the Moone, the Starres the Planets, the goodly order, the constant course, y• wonderfull effectes, the notable varietie of times,
and marvelous frame, and workmanship of the world, the Su••e, the Moon, the Stars the Planets, the goodly order, the constant course, y• wonderful effects, the notable variety of times,
and in conuenient time, so sweetely sheeding downe themselues, to moist & season the earth, which if they should fall downe at once, woulde ouerwhelme and drowne the whole earth ▪
and in convenient time, so sweetly sheeding down themselves, to moist & season the earth, which if they should fallen down At once, would overwhelm and drown the Whole earth ▪
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who or what it is, that holdeth the Sea within a banke of sande, that it doth not breake ouer, to surrounde the earth and occupie his owne place? Or what it is, that causeh the dead and dirtie earth, to bring for the so beautifull flowers,
who or what it is, that holds the Sea within a bank of sand, that it does not break over, to surround the earth and occupy his own place? Or what it is, that causeh the dead and dirty earth, to bring for the so beautiful flowers,
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so faire greene grasse, so ▪ exceedyng varietie of Beastes, Hearbes, Trees, Fruites, Metalls, and all other things, either breeding in the bowells of the earth,
so fair green grass, so ▪ exceeding variety of Beasts, Herbs, Trees, Fruits, Metals, and all other things, either breeding in the bowels of the earth,
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or gaue them a beginning, that preserueth and continueth them in their kindes, that maketh them at some seasons of the yeere to die, at another to spring and growe againe? Thou wilt say happily, all these things be by a certaine course of nature, and the ordinarie effectes thereof.
or gave them a beginning, that Preserveth and Continueth them in their Kinds, that makes them At Some seasons of the year to die, At Another to spring and grow again? Thou wilt say happily, all these things be by a certain course of nature, and the ordinary effects thereof.
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or is she a Creature? Hath she a beginning of hir selfe, or hath she hir beginning of an other? Seneca an Heathen Philosopher could say, Nature is nothing but God, working in these thinges that wee call naturall.
or is she a Creature? Hath she a beginning of his self, or hath she his beginning of an other? Senecca an Heathen Philosopher could say, Nature is nothing but God, working in these things that we call natural.
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But if thou be worthy the name of a man, looke into thine owne body, which is called Microcosmos, A little world, because of marueilous workemanship thereof, weigh how it commeth to passe, that in thy mothers womb two or three droppes of licour, shoulde frame it selfe to skinne, to fleshe, to bones, to sinewes, •o veines, to arteties, to the principall partes of thy liuing body, the braine, the harte, the stomacke, the lyuer, the splene, the guttes, and others:
But if thou be worthy the name of a man, look into thine own body, which is called Microcosm, A little world, Because of marvelous workmanship thereof, weigh how it comes to pass, that in thy mother's womb two or three drops of liquour, should frame it self to skin, to Flesh, to bones, to sinews, •o Veins, to arteties, to the principal parts of thy living body, the brain, the heart, the stomach, the liver, the spleen, the guts, and Others:
and the great varietie, and the marueilous fashion and ioyning of them together, the wonderfull course of the Veines, the Arteries, the sinewes disperkling themselues to notable vses into all partes of the body, both inwarde and outwarde.
and the great variety, and the marvelous fashion and joining of them together, the wonderful course of the veins, the Arteries, the sinews disperkling themselves to notable uses into all parts of the body, both inward and outward.
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By these things which I haue hitherto spoken, a naturall man may vnderstand, that there is a certaine deuine and spirituall power, that gaue beginning to all these things,
By these things which I have hitherto spoken, a natural man may understand, that there is a certain divine and spiritual power, that gave beginning to all these things,
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and therfore, is of himselfe Eternall. And because he wrought them of nothing, that he is also Omnipotent and Almightie: and because they are framed in so goodly order,
and Therefore, is of himself Eternal. And Because he wrought them of nothing, that he is also Omnipotent and Almighty: and Because they Are framed in so goodly order,
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And because he suffereth, euen vnworthy persons, to enioy the benefite of his creatures, that he is with all very Mercifull. And because with want of these his creatures, he punisheth and plagueth the wicked, hee sheweth himselfe Iust also.
And Because he suffers, even unworthy Persons, to enjoy the benefit of his creatures, that he is with all very Merciful. And Because with want of these his creatures, he Punisheth and plagueth the wicked, he shows himself Just also.
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Now this diuine and spirituall power, that is eternall, almightie, wyse, good, mercifull and iust, is that God which we speake of, whom these Godlesse persons should learne,
Now this divine and spiritual power, that is Eternal, almighty, wise, good, merciful and just, is that God which we speak of, whom these Godless Persons should Learn,
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& heape vnto themselues wrath, in the day of wrath, if they repent not, and shake those wicked cogitations out of their harts, that the seede of Gods worde may prosper with them.
& heap unto themselves wrath, in the day of wrath, if they Repent not, and shake those wicked cogitations out of their hearts, that the seed of God's word may prosper with them.
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The thirde euill birde, and cruell Harpie, that deuoureth the seede of Gods worde, is Obstinate Papistrie. And of this birde, are three kindes, The open Papist which dwelleth among vs,
The Third evil bird, and cruel Harpy, that devoureth the seed of God's word, is Obstinate Papistry. And of this bird, Are three Kinds, The open Papist which dwells among us,
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and therefore that they may not in conscience ioyne with vs. The second sort are fleeing Papistes, which fling ouer the sea and returne againe, secretly bringing with them pardons, reconciliations, sclaunderous and seditious bookes and libels, wt other like things, wherewith they indeuour, not onely to feede other Papists in their obstinacie,
and Therefore that they may not in conscience join with us The second sort Are fleeing Papists, which fling over the sea and return again, secretly bringing with them Pardons, reconciliations, slanderous and seditious books and libels, with other like things, wherewith they endeavour, not only to feed other Papists in their obstinacy,
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Their continuall trauaile is to beate into the heartes of English men, that our doctrine, our Church, our Prince, our lawe, our whole state is schismaticall,
Their continual travail is to beat into the hearts of English men, that our Doctrine, our Church, our Prince, our law, our Whole state is Schismatical,
For the lenitie of these daies hath caused the multitude of these byrdes, exceedyngly to increase, with the perill bothe of Prince and state, which if in tyme they take not heede of, I feare it will be too late.
For the lenity of these days hath caused the multitude of these Birds, exceedingly to increase, with the peril both of Prince and state, which if in time they take not heed of, I Fear it will be too late.
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and for feare of daunger, or discredite, they are contented to obey the law, & in y• meane tyme, are perilous instrumentes, to let the other vnderstand the secretes of all thyngs that be done or purposed,
and for Fear of danger, or discredit, they Are contented to obey the law, & in y• mean time, Are perilous Instruments, to let the other understand the secrets of all things that be done or purposed,
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and pull it out of those mindes that heare it, but also by distainyng the same, with their foule dung of sclaunderous reportes, make it to sauour yll, in the senses of many:
and pull it out of those minds that hear it, but also by distainyng the same, with their foul dung of slanderous reports, make it to savour ill, in the Senses of many:
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and they consent in vnitie, all which their pretences with diuerse other lyke you shall finde sufficiently aunswered, in the Sermons vpon this Text, Non me pudet Euangelij, I am not ashamed of the Gospell, &c. Thus haue you heard me declare vnto you, what those three principall birdes are, which Sathan in these dayes, hath bred in England, to hinder and deuour the seede of Gods word, which falleth on the high waye.
and they consent in unity, all which their pretences with diverse other like you shall find sufficiently answered, in the Sermons upon this Text, Non me It is shameful Evangelist, I am not ashamed of the Gospel, etc. Thus have you herd me declare unto you, what those three principal Birds Are, which Sathan in these days, hath bred in England, to hinder and devour the seed of God's word, which falls on the high Way.
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yet their heartes bee so hardned, that it sinketh not into their mindes, & therefore ye Diuell doth quickly, by his birdes, deuoure it, that it neither cōmeth to good effect,
yet their hearts be so hardened, that it sinks not into their minds, & Therefore you devil does quickly, by his Birds, devour it, that it neither comes to good Effect,
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And first he speaketh of them, whom he resembleth vnto stonie grounde, that is, such hartes & mindes of men, which because they be of disposition vehement and hoate, they by and by receaue the worde,
And First he speaks of them, whom he resembles unto stony ground, that is, such hearts & minds of men, which Because they be of disposition vehement and hot, they by and by receive the word,
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and shewe themselues to be delighted therewith, and breake out to earnest praises thereof, and shewe them selues with such cheerefulnesse to embrace the doctrine of Gods trueth,
and show themselves to be delighted therewith, and break out to earnest praises thereof, and show them selves with such cheerfulness to embrace the Doctrine of God's truth,
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and when they heare superstition in fasting, praying, & other such things, sharply reproued, and men exhorted to Christian libertie, they imbrace this Doctrine very greedily,
and when they hear Superstition in fasting, praying, & other such things, sharply reproved, and men exhorted to Christian liberty, they embrace this Doctrine very greedily,
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and obedience in Christian exercises, and to vse the cloake of Gods mercy to couer a loose and licencious life, in the meane time, studying nothing but how they may vse the countenaunce of the Gospell, to get Riches, honour, friendship, and worldly peace and quietnesse.
and Obedience in Christian exercises, and to use the cloak of God's mercy to cover a lose and licentious life, in the mean time, studying nothing but how they may use the countenance of the Gospel, to get Riches, honour, friendship, and worldly peace and quietness.
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and when they heare their wicked and vngodlye doinges, by Preachers sharpely reproued, and begin to vnderstand that neyther christian libertie can be any warrant of licentiousnes,
and when they hear their wicked and ungodly doings, by Preachers sharply reproved, and begin to understand that neither christian liberty can be any warrant of licentiousness,
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And therefore at the beginning, they flocked to him in great number, and shewed such liking of him & his doctrine, that the Pharisies and high Priestes, were afrayd to deale with him,
And Therefore At the beginning, they flocked to him in great number, and showed such liking of him & his Doctrine, that the Pharisees and high Priests, were afraid to deal with him,
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I would to God there were not to many of this sort in England at this day, which now shew thēselues, to be hoat and eger gospellers, either because they hope to haue some part of y• spoile of Bishops lands,
I would to God there were not to many of this sort in England At this day, which now show themselves, to be hot and eager Evangelists, either Because they hope to have Some part of y• spoil of Bishops Lands,
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or ecclesiastical liuings, or for some such other worldly respect, but whē the heate of affliction shal come (for our vnthankfulnesse continually crieth for it,
or ecclesiastical livings, or for Some such other worldly respect, but when the heat of affliction shall come (for our unthankfulness continually cries for it,
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The remedy against this mischiefe, and the means to amend this stony ground, & to breede more melow earth in their harts, is truely & sincerely to learn, what the kingdome of Christ is,
The remedy against this mischief, and the means to amend this stony ground, & to breed more melow earth in their hearts, is truly & sincerely to Learn, what the Kingdom of christ is,
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This, Christ did not hide from his Disciples & true followers but sundrye times told thē therof before hād, yt whē it came to pas they might not be offēded.
This, christ did not hide from his Disciples & true followers but sundry times told them thereof before hand, that when it Come to pass they might not be offended.
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But their harts are not shakē ther wt, but stād cōstantly in y• truth, because yt foūdatiō of their consciēce, is sincerely groūded vpō y• Rock christ Jesus.
But their hearts Are not shaken there with, but stand constantly in y• truth, Because that Foundation of their conscience, is sincerely grounded upon y• Rock Christ jesus.
By this it may appeare yt y• kingdome of christ, is not earthly, but a spiritual kingdome, by y• power of y• holy ghost raigning & flourishing in y• harts of mē,
By this it may appear that y• Kingdom of Christ, is not earthly, but a spiritual Kingdom, by y• power of y• holy ghost reigning & flourishing in y• hearts of men,
& setting it self against y• works of y• deuil, & of y• world, & for yt cause loketh for none other thing at y• worlds hand, thē misery & trouble.
& setting it self against y• works of y• Devil, & of y• world, & for that cause looketh for none other thing At y• world's hand, them misery & trouble.
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& all y• affectiōs & pleasures therof, & with y• comfort of Gods mercy in christ Jesu, to arme himself wt paciēce, against al mischeifes yt the Deuill,
& all y• affections & pleasures thereof, & with y• Comfort of God's mercy in Christ Jesu, to arm himself with patience, against all mischiefs that the devil,
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and looketh for none other, and because he knoweth the life of a Christian, is a warfare vpon the earth, he vnderstandeth also, that Christes Souldyers, which will professe to fight vnder his Banner, maye not in this life looke for wealth, prosperitie and quietnesse, especially when he seeth y• Deuill, the world,
and looks for none other, and Because he Knoweth the life of a Christian, is a warfare upon the earth, he understandeth also, that Christ's Soldiers, which will profess to fight under his Banner, may not in this life look for wealth, Prosperity and quietness, especially when he sees y• devil, the world,
Whosoeuer therefore dallieth with the world, sheweth himselfe more then half a Traitour agaynste Christe, muche more they that for the world reuolt from Christ.
Whosoever Therefore dallieth with the world, shows himself more then half a Traitor against Christ, much more they that for the world revolt from christ.
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The Godlye when the heate of persecution riseth, that they maye not forsake their Lorde and Captayne, vse to sheilter themselues vnder these shadowes following.
The Godly when the heat of persecution Riseth, that they may not forsake their Lord and Captain, use to sheilter themselves under these shadows following.
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or by the mallice of men, but by the certayne knowledge and prouidence of that God, which is by Christ, their Heauenly and mercifull father, who neyther can do it for anye euill vnto them, uor suffer them to be further tempted,
or by the malice of men, but by the certain knowledge and providence of that God, which is by christ, their Heavenly and merciful father, who neither can do it for any evil unto them, uor suffer them to be further tempted,
If a poore silly sparow, as Christ assureth them, falleth not to grounde, without their Father that is in Heauen, they are perswaded that they are farre more precious in the sight of God,
If a poor silly sparrow, as christ assureth them, falls not to ground, without their Father that is in Heaven, they Are persuaded that they Are Far more precious in the sighed of God,
Therfore very pretily sayth Tertul. Possum dicere p•rcorum setas apud deum numeratas, non tantum sanctorum capillos. &c. I may say, that not only the heares of Sayntes,
Therefore very prettily say Tertulian Possum dicere p•rcorum setas apud God numeratas, non Tantum sanctorum capillos. etc. I may say, that not only the hears of Saints,
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This comfort neuer fayleth, and whē the godly betake themselues to this sheilter, they may be truely sayde, to rest vnder the shadowe of the wings of y• most highest.
This Comfort never Faileth, and when the godly betake themselves to this sheilter, they may be truly said, to rest under the shadow of the wings of y• most highest.
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how great comfort giuest thou to them, that flye vnto thee? & hope for assured constācy at thy hand, that is, that our Aduersary hath no power either ouer man,
how great Comfort givest thou to them, that fly unto thee? & hope for assured constancy At thy hand, that is, that our Adversary hath no power either over man,
The thirde kinde of euill ground is the bushie, and thornye ground, that is, the hartes of them whose affections, are ouercome with yt greedy desyre of Riches, and worldly pleasures.
The Third kind of evil ground is the bushy, and thorny ground, that is, the hearts of them whose affections, Are overcome with that greedy desire of Riches, and worldly pleasures.
and bewtifull blossomes and flowers, that maye allure a man to reache at them, so if hee take holde of them hastilye, he shall be sure to be pricked, & shrewdlye hurte.
and beautiful blossoms and flowers, that may allure a man to reach At them, so if he take hold of them hastily, he shall be sure to be pricked, & shrewdly hurt.
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In keeping, possessing and vsing, beside the feare of care to see•e them, they prick with confidēce and trust in them, with pride, arrogancye and contempt of other, with oppression of right,
In keeping, possessing and using, beside the Fear of care to see•e them, they prick with confidence and trust in them, with pride, arrogance and contempt of other, with oppression of right,
In loosing, they pricke with anguish and sorrow, with weping & lamenting, with cursing & ba••ing, wt murmuring ▪ against God, with fury & desperacion,
In losing, they prick with anguish and sorrow, with weeping & lamenting, with cursing & ba••ing, with murmuring ▪ against God, with fury & desperation,
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Wherfore Christ sayth, That it was as easie for a Came•Mat. 19. 24. to pa•se through the eye of a needle, as for one, whose hart was possessed wt desire of riches, to enter into y• kingdome of God.
Wherefore christ say, That it was as easy for a Came•Mat. 19. 24. to pa•se through the eye of a needle, as for one, whose heart was possessed with desire of riches, to enter into y• Kingdom of God.
& cōming to the gospell, y• is, the cares of the world, the study of riches and the pleasure and pompe of this life, noted by these iii. kind of things whereof Christ there speaketh.
& coming to the gospel, y• is, the Cares of the world, the study of riches and the pleasure and pomp of this life, noted by these iii. kind of things whereof christ there speaks.
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and were not of greater force in the hartes of men, at this daye in Englande. If a Preacher come into a Towne vppon a workingdaye ▪ it is a rare place, wherein hee shall haue a tollerable Auditorye.
and were not of greater force in the hearts of men, At this day in England. If a Preacher come into a Town upon a workingdaye ▪ it is a rare place, wherein he shall have a tolerable Auditory.
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And what can be the cause hereof? but the care of the world, & loue of riches, which maketh them to haue no regard of the word of God, nor of their own saluation.
And what can be the cause hereof? but the care of the world, & love of riches, which makes them to have no regard of the word of God, nor of their own salvation.
Seing therefore these bushes and thornes are so dangerous, that they vtterly choke vp the Seede of Gods holye worde cast into the grounde of mens hartes:
Sing Therefore these Bushes and thorns Are so dangerous, that they utterly choke up the Seed of God's holy word cast into the ground of men's hearts:
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it is necessarye that there bee prepared some Tooles and Instrumentes, so much as possiblie maye bee, to grubbe them out, that the ground may be made more commendable, and fruitfull.
it is necessary that there be prepared Some Tools and Instruments, so much as possibly may be, to grub them out, that the ground may be made more commendable, and fruitful.
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The fyrste is, the earnest consideration of the vanitie and vncertaintie of riches, and worldly wealth and pleasure, which passe from vs sodainly by many occasions.
The First is, the earnest consideration of the vanity and uncertainty of riches, and worldly wealth and pleasure, which pass from us suddenly by many occasions.
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nor Theefe breaketh through to steale. &c. By the corrupting of •anker and moath, and by the stealing of Theeues, Christe noteth all those meanes, whereby the brickle and frayle wealth and pompe of this world, vpon the sodayne passeth from vs,
nor Thief breaks through to steal. etc. By the corrupting of •anker and moath, and by the stealing of Thieves, Christ notes all those means, whereby the brickle and frail wealth and pomp of this world, upon the sudden passes from us,
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& for them to forsake the eternal riches in heauē, yt neuer shal faile vs. Salomō, who aboue all other had good trial of these things euidently declareth what vanitie is in them:
& for them to forsake the Eternal riches in heaven, that never shall fail us Salomō, who above all other had good trial of these things evidently Declareth what vanity is in them:
and the cheefe treasure of Kings & Prouinces. &c. And after it foloweth Then I loked on all my works that my hands had made, and on the trauaile that I had laboured in,
and the chief treasure of Kings & Provinces. etc. And After it Followeth Then I looked on all my works that my hands had made, and on the travail that I had laboured in,
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An other instrument that Christ in the same place, hath framed to grubb vp the cares of the world is, confidence and trust in the prouidence of God, wherevppon onely, we ought to depend,
an other Instrument that christ in the same place, hath framed to grub up the Cares of the world is, confidence and trust in the providence of God, whereupon only, we ought to depend,
God hath giuen a lyfe, and a bodye, which in deede are precious giftes, therefore he will not fayle, to prouide meate, drinke and cloth, sufficient to maintayne the same,
God hath given a life, and a body, which in deed Are precious Gifts, Therefore he will not fail, to provide meat, drink and cloth, sufficient to maintain the same,
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Those things that we esteeme to be ordinarie workes of nature, are in deede wonderfull and myraculous workes of Gods almightie power, dayly shewed among vs,
Those things that we esteem to be ordinary works of nature, Are in deed wonderful and miraculous works of God's almighty power, daily showed among us,
¶ A Sermon made vpon this text, John. 8. 46. Quis ex vobis arguit me de peccato, Si veritatem dico vobis quare non creditis mihi? Which of you can rebuke me of sinne,
¶ A Sermon made upon this text, John. 8. 46. Quis ex vobis arguit me de Peccato, Si veritatem dico vobis quare non creditis mihi? Which of you can rebuke me of sin,
WHen I was assigned to this place, and pervsed the Text of the Gospell for this day, seeing the first verse thereof to bee these wordes which nowe I haue recited vnto you, I could not but thinke it, to bee some part of Gods gracious prouidence, there-by, to put mee in minde,
WHen I was assigned to this place, and perused the Text of the Gospel for this day, seeing the First verse thereof to be these words which now I have recited unto you, I could not but think it, to be Some part of God's gracious providence, thereby, to put me in mind,
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This dealing of Christ, all Christians generally, but especially, Byshops, Preachers, and all such as are called to the ministerie of the word, ought to set before their eyes,
This dealing of christ, all Christians generally, but especially, Bishops, Preachers, and all such as Are called to the Ministry of the word, ought to Set before their eyes,
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and commodities of his holy word, mentioned by S. Paule to Timothie. A good Bishop therefore, and a right Preacher, must out of y• holy scriptures, teach true doctrine sincerely, he must confute error, superstition & idolatrie zealously, he must exhort to vertue earnestly, he must without respect of persons, reproue vice and wickednesse boldly and freely, he must comfort the afflicted conscience sweetely, and gratiously.
and commodities of his holy word, mentioned by S. Paul to Timothy. A good Bishop Therefore, and a right Preacher, must out of y• holy Scriptures, teach true Doctrine sincerely, he must confute error, Superstition & idolatry zealously, he must exhort to virtue earnestly, he must without respect of Persons, reprove vice and wickedness boldly and freely, he must Comfort the afflicted conscience sweetly, and graciously.
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In Esay ▪ God speaketh in thys wyse, Get thee vp into the high mountaine, thou that teachest in Syon, thou that preachest the Gospell in Hierusalem, lyfte vp thy voyce with strength, lyfte vp thy voyce, I saye,
In Isaiah ▪ God speaks in this wise, Get thee up into the high mountain, thou that Teachest in Syon, thou that Preachest the Gospel in Jerusalem, lift up thy voice with strength, lift up thy voice, I say,
You heare that wee are commaunded, to tell the Cities, that is, the particular Churches of Christ, that the Lord their God commeth to visite them eyther in mercy, offering them his worde, and callyng them to repentaunce:
You hear that we Are commanded, to tell the Cities, that is, the particular Churches of christ, that the Lord their God comes to visit them either in mercy, offering them his word, and calling them to Repentance:
or colourably to thrust themselues into the Church of God, that wee presently, ring out the alarme, & sound the Trumpet, to giue warning to the inhabitants of the Citie of God, the celestiall Hierusalem, that they take heede,
or colorably to thrust themselves into the Church of God, that we presently, ring out the alarm, & found the Trumpet, to give warning to the inhabitants of the city of God, the celestial Jerusalem, that they take heed,
And he addeth, Reproue, intreate, rebuke with all patience and doctrine, so that if mens obstinacie bee such that they wyll not amend, wee must leaue it to God, and take it patiently.
And he adds, Reprove, entreat, rebuke with all patience and Doctrine, so that if men's obstinacy be such that they will not amend, we must leave it to God, and take it patiently.
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As there was neuer time more captious, perilous, and daūgerous, then these dayes are, so was circumspect walking, neuer more necessarie, yt our enimies take not a pretence, by our blemishes, to quarrell agaynst our doctrine.
As there was never time more captious, perilous, and dangerous, then these days Are, so was circumspect walking, never more necessary, that our enemies take not a pretence, by our blemishes, to quarrel against our Doctrine.
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This if we doe, we shal be good Ministers of Christ, we shal walke in the house of God, wt good conscience, we shal be able for any iust cause, to stoppe y• enimyes mouthes,
This if we do, we shall be good Ministers of christ, we shall walk in the house of God, with good conscience, we shall be able for any just cause, to stop y• enemies mouths,
we shall be able for mans iudgement, to say wt Christ, Quis ex vobis, &c. Which of you cā rebuke me of sinne? But if we doe not this, our conscience must needes be heauily burthened, Gods iudgementes (as he threatneth by his Prophetes) will bee greeuous against vs, he will rase vs out of the booke of Israell, he will set himselfe agaynst vs, he wyll feede vs with worme wood,
we shall be able for men judgement, to say with christ, Quis ex vobis, etc. Which of you can rebuke me of sin? But if we do not this, our conscience must needs be heavily burdened, God's Judgments (as he threatens by his prophets) will be grievous against us, he will raze us out of the book of Israel, he will Set himself against us, he will feed us with worm wood,
for your dayes of slaughter are accomplished, the flyght shall fayle from the sheepardes, the principall of the flocke shall not escape, &c. In which words,
for your days of slaughter Are accomplished, the flight shall fail from the sheepardes, the principal of the flock shall not escape, etc. In which words,
If wee bee such horrible offences to the Churches of God, as the common voyce of men doth make vs (as before I haue sayde in this place) Better it were that Milstones were tyed about our neckes,
If we be such horrible offences to the Churches of God, as the Common voice of men does make us (as before I have said in this place) Better it were that Millstones were tied about our necks,
if we be so giuen ouer to the worlde, as wee haue eyther lyttle, or no care at all of our duetie and calling, (as men saye to our faces) our faulte must needes bee great,
if we be so given over to the world, as we have either little, or no care At all of our duty and calling, (as men say to our faces) our fault must needs be great,
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Onely this I require, that gnats, bee not turned into Elephantes, and moulehilles be made Mountaynes, that is, small blemishes, no faultes in other, horrible and great crymes in vs, onely of affection to deface our calling, and to discredite the Gospell which wee Preache.
Only this I require, that gnats, be not turned into Elephants, and moulehilles be made Mountains, that is, small blemishes, no Faults in other, horrible and great crimes in us, only of affection to deface our calling, and to discredit the Gospel which we Preach.
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There is in the Ecclesiasticall historye, a notable example of that noble Emperour Constantine the greate, who after that he had assembled the great Councell of Nice, for the suppressing of the Heresie of Arrius, and there were assembled to the number of 318 Bishops, whereof the greatest number, were men of notable fame,
There is in the Ecclesiastical history, a notable Exampl of that noble Emperor Constantine the great, who After that he had assembled the great Council of Nicaenae, for the suppressing of the Heresy of Arius, and there were assembled to the number of 318 Bishops, whereof the greatest number, were men of notable fame,
as well for life as learning, yet by humayne frayltie, forgetting themselues, and the principall cause that they came for, they began to offer to the Emperour, Libels,
as well for life as learning, yet by human frailty, forgetting themselves, and the principal cause that they Come for, they began to offer to the Emperor, Libels,
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and foreseing the great inconuenience that might come thereby, to the Christian fayth, whiche lately before, hee had excepted into his Empire, he would not so muche as once looke into the Bils of complayntes,
and Foreseeing the great inconvenience that might come thereby, to the Christian faith, which lately before, he had excepted into his Empire, he would not so much as once look into the Bills of complaints,
and conning workers about him, in his Court, (which were infected with y• heresie of Arrius ) For they made such suggestion agaynst that reuerend and great learned Father Athanasius, that he sent for him,
and cunning workers about him, in his Court, (which were infected with y• heresy of Arius) For they made such suggestion against that reverend and great learned Father Athanasius, that he sent for him,
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A verye not able Example for all Princes to take hede, howe by secrete Suggestions, they bee caryed to thinke euill, of the Ministers and Preachers of Goddes truth.
A very not able Exampl for all Princes to take heed, how by secret Suggestions, they be carried to think evil, of the Ministers and Preachers of Goddess truth.
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as it oughte to bee, and yet I muste needes saye this, and in the feare of GOD, tell it you playnelye, that since Englande did beare the name of a Christyan Churche, there were neuer so manye in it,
as it ought to be, and yet I must needs say this, and in the Fear of GOD, tell it you plainly, that since England did bear the name of a Christian Church, there were never so many in it,
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That is, what blame they deserue, whiche eyther maliciouslye, or vntruelye, or vppon anye other si•ister affection, by false reportes, seeke to discredite the Preachers of Gods worde.
That is, what blame they deserve, which either maliciously, or untruly, or upon any other si•ister affection, by false reports, seek to discredit the Preachers of God's word.
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No manne dare auowe them, no man thinketh nowe, of the Supremacye of Roome, of praying to Sayntes, of praying for the deade, of Pardones, of Purgatorye, of Images, they are cleane out of mennes myndes:
No man Dare avow them, no man Thinketh now, of the Supremacy of Room, of praying to Saints, of praying for the dead, of Pardons, of Purgatory, of Images, they Are clean out of men's minds:
I praye you Sy• exhorte to Vertue, and deterre from Vyce, so Preache that you maye make vs the better lyuers ▪ Nowe GOD for his mercye sake, giue vs that grace,
I pray you Sy• exhort to Virtue, and deter from Vice, so Preach that you may make us the better livers ▪ Now GOD for his mercy sake, give us that grace,
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and poure into our hartes that mighte of his Spirite, that nowe yet at the length after so many yeares, oure wordes maye worke in theire hartes, to that effect.
and pour into our hearts that might of his Spirit, that now yet At the length After so many Years, our words may work in their hearts, to that Effect.
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And therefore seing both zeale of true doctrine decayeth, & study of Godly life nothing increaseth, no maruayle though God, eare it be long, shew his heauy iudgementes agaynste vs. And this I must say farther to them, that desyre vertue onely to be preached of,
And Therefore sing both zeal of true Doctrine decayeth, & study of Godly life nothing increases, no marvel though God, ear it be long, show his heavy Judgments against us And this I must say farther to them, that desire virtue only to be preached of,
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For, Without fayth, it is impossible to please GOD, and whatsoeuer is notRom. 14. 23 of Fayth, is sinne, thoughe it seeme neuer so goodly, in the sight of men.
For, Without faith, it is impossible to please GOD, and whatsoever is notRom. 14. 23 of Faith, is sin, though it seem never so goodly, in the sighed of men.
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howe soeuer hee beleeue, whether hee bee Jewe, Turke, Sarasin, or Papiste (for some there bee that thinke so) Quorum damnatio iusta est, Whose damnation is iust.
how soever he believe, whither he be Jew, Turk, Sarasin, or Papist (for Some there be that think so) Quorum damnatio Justa est, Whose damnation is just.
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For if that should be so, the wisdome of God hath greatly ouer reached it selfe, the sonne of God tooke fleshe and dyed in vayn, the scriptures are false, our religion is voyde, and our fayth is frustrate.
For if that should be so, the Wisdom of God hath greatly over reached it self, the son of God took Flesh and died in vain, the Scriptures Are false, our Religion is void, and our faith is frustrate.
time shall come, fayth he, whē men shall not abide sound doctrine, but hauing itching eares, shall frame vnto thē selues preachers according to theire owne phantasyes,
time shall come, faith he, when men shall not abide found Doctrine, but having itching ears, shall frame unto them selves Preachers according to their own phantasies,
as GOD speaketh of to Ezechiell, As a iest and song of aEze. 33. 32. How little their owne methode would profite them of teachinge manners without doctrine.
as GOD speaks of to Ezekiel, As a jest and song of aEze. 33. 32. How little their own method would profit them of teaching manners without Doctrine.
euen to the face of the offendoures, vnlesse wee will bee contented, that the blood of them that perish without warning, should be required at our hands, which is too heauy for any mortall creature to beare.
even to the face of the offenders, unless we will be contented, that the blood of them that perish without warning, should be required At our hands, which is too heavy for any Mortal creature to bear.
Therefore seeing the mynde of men in these dayes bee so ouerthwarte, and waywarde, wee whome GOD hath placed for the Ministerye of his worde, haue great cause to praye vnto him, that hee will assiste vs, not onely with that spirite of integritie,
Therefore seeing the mind of men in these days be so overthwart, and waywarde, we whom GOD hath placed for the Ministry of his word, have great cause to pray unto him, that he will assist us, not only with that Spirit of integrity,
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as well in office as life, whereof Christ here speaketh, that with confidence of conscience, wee maye bee able to saye (for the iudgementes of men) Quis ex vobis. &c. Which of you can rebuke me of sinne? But also that he will indue vs with that spirituall strength, which in like case, he promiseth to his Prophets Ieremy. and Ezechiell, that is, that he will make vs strong cities, yron pillers,
as well in office as life, whereof christ Here speaks, that with confidence of conscience, we may be able to say (for the Judgments of men) Quis ex vobis. etc. Which of you can rebuke me of sin? But also that he will endue us with that spiritual strength, which in like case, he promises to his prophets Ieremy. and Ezekiel, that is, that he will make us strong cities, iron pillars,
& his preaching to repentaunce, that he wil make vs also, to haue faces of flinte or Adamante, that maye not blush or be abashed, to let them vnderstande it.
& his preaching to Repentance, that he will make us also, to have faces of flint or Adamant, that may not blush or be abashed, to let them understand it.
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Another crime, that they lay agaynst vs, and that with great daunger is, that wee are seditious and contentious men in common weales, daungerous to States and Principalities, neuer contented,
another crime, that they lay against us, and that with great danger is, that we Are seditious and contentious men in Common weals, dangerous to States and Principalities, never contented,
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What the Swizers common weale is, I partly vnderstand, but I neuer yet hearde, nor reade, of any man that was of this opinion, that all principalities ought to bee broughte either to the forme therof, or any one other.
What the Swiss Common weal is, I partly understand, but I never yet heard, nor read, of any man that was of this opinion, that all principalities ought to be brought either to the Form thereof, or any one other.
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For the Doctrine of GOD teacheth no such thing, but that all Christian Subiectes should content themselues with that forme of gouernemēt, vnder which God hath placed them,
For the Doctrine of GOD Teaches no such thing, but that all Christian Subjects should content themselves with that Form of government, under which God hath placed them,
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But this is the olde meanes where with the Serpent Sathan, by his politique Instrumentes, hath alwayes indeuoured, to make odious to Princes and Magistrates, the Prophets, preachers, and Ministers of Gods word.
But this is the old means where with the Serpent Sathan, by his politic Instruments, hath always endeavoured, to make odious to Princes and Magistrates, the prophets, Preachers, and Ministers of God's word.
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And these men studye to make their accusation probable, by those sturres, that of late yeares haue fallen out in Germany, Flaunders, Fraunce, Scotland, and (as they saye) here in Englande too.
And these men study to make their accusation probable, by those stirs, that of late Years have fallen out in Germany, Flanders, France, Scotland, and (as they say) Here in England too.
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Were there neuer sturres, rebellions, or vndutifull dealinges towarde Princes, in Flaunders, Fraunce, and Scotlande, before these late yeares of the re••ing of the Gospell? If they thinke so, they knowe nothing,
Were there never stirs, rebellions, or undutiful dealings toward Princes, in Flanders, France, and Scotland, before these late Years of the re••ing of the Gospel? If they think so, they know nothing,
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Were they Protestantes that rebelled in the tyme of king Henrie? Were they all Protestantes that rebelled in the time of that blessed Babe, King Edwarde the sixte? Were they Protestantes that rebelled in the Queenes Maiesties time, that nowe is? They cannot,
Were they Protestants that rebelled in the time of King Henry? Were they all Protestants that rebelled in the time of that blessed Babe, King Edward the sixte? Were they Protestants that rebelled in the Queens Majesties time, that now is? They cannot,
The Messengers and seditious Fyrebrandes, that inflamed that styrre, are well knowne to be Englishe Romanistes, and Louanistes, as euen nowe they doe indeuour the like.
The Messengers and seditious Fyrebrandes, that inflamed that stir, Are well known to be English Romanists, and Loanists, as even now they do endeavour the like.
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Is it vnknowne to any man, that it is a principle of their Doctrine, that if a Prince be not a friend to the Sea of Roome, be his Title otherwise neuer so good,
Is it unknown to any man, that it is a principle of their Doctrine, that if a Prince be not a friend to the Sea of Room, be his Title otherwise never so good,
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I pray you of what professiō are they, that haue altered the title of al the principalities almoste in Europe? of Arragon? of Na•are? of Italy? of Naples? of Sicyly? of Fraunce? of Germany? of the Empyre both of the Weaste and of the Easte? And what the Pope challengeth at this day for the principalitie of England, & Ireland euer since King Iohn his time, euery man that hath read the English Chronicles knoweth.
I pray you of what profession Are they, that have altered the title of all the principalities almost in Europe? of Aragon? of Na•are? of Italy? of Naples? of Sicyly? of France? of Germany? of the Empire both of the Waste and of the East? And what the Pope Challengeth At this day for the principality of England, & Ireland ever since King John his time, every man that hath read the English Chronicles Knoweth.
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and all Princes to holde the same as feodaryes vnto them? And therefore haue they exempted their annoynted Clergye, from all secular power and authoritie,
and all Princes to hold the same as feodaries unto them? And Therefore have they exempted their anointed Clergy, from all secular power and Authority,
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and Maiestie of Princes, was continually troden vnder foote, vntill it was within this 40. or 50. yeeres, that it pleased God, to restore into the world, the light of his Gospel,
and Majesty of Princes, was continually trodden under foot, until it was within this 40. or 50. Years, that it pleased God, to restore into the world, the Light of his Gospel,
Therefore great iniurie doe they in these dayes whosoeuer they bee, that seeke to perswade Princes, that the Preachers & professors of the Gospell, be the most daungerous subiects,
Therefore great injury do they in these days whosoever they be, that seek to persuade Princes, that the Preachers & professors of the Gospel, be the most dangerous Subjects,
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& to our vnestimable comforte, and benefite, set hir in the Royall throne of this lande, to the ende that she might bee a noursing mother, vnto the church of God;
& to our unestimable Comfort, and benefit, Set his in the Royal throne of this land, to the end that she might be a nursing mother, unto the Church of God;
and the true professors of his Gospell, haue in these dayes, against all the daungerous enimyes (then which things, greater honour could neuer be done vnto Prince.) And therefore I saye, I doubte not,
and the true professors of his Gospel, have in these days, against all the dangerous enemies (then which things, greater honour could never be done unto Prince.) And Therefore I say, I doubt not,
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Oh, saye they, if we had good and zealous Bishops, and godlye Preachers, such as the Apostles were, vndoubtly, this doctrine of the Gospel, would haue had better successe,
O, say they, if we had good and zealous Bishops, and godly Preachers, such as the Apostles were, Undoubtedly, this Doctrine of the Gospel, would have had better success,
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O (dearely beloued) though this reason seemeth plausible to some, yet I aduertice all them, that haue anye sparke of Gods feare in their hartes, that they take heede of it,
O (dearly Beloved) though this reason seems plausible to Some, yet I aduertice all them, that have any spark of God's Fear in their hearts, that they take heed of it,
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For I neuer read, that the people of God among whome true doctrine hath •in preached (as the Lord be thanked it hath bin with vs) did euer vse such allegation,
For I never read, that the people of God among whom true Doctrine hath •in preached (as the Lord be thanked it hath been with us) did ever use such allegation,
and carefully to consider, whether the fault thereof, bee not in themselues, for they knowe, the Maister may be learned and diligent, and yet the scholler, not thriue, by reason of his owne dulnesse.
and carefully to Consider, whither the fault thereof, be not in themselves, for they know, the Master may be learned and diligent, and yet the scholar, not thrive, by reason of his own dulness.
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Here you may perceaue, that for one fourth parte of good grounde, that yeldeth fruit of y• doctrine of God, there are three greater partes of euil ground, wherin, it nothing at al prospereth ▪ I would to God there were lesse store of these euil grounds in this land,
Here you may perceive, that for one fourth part of good ground, that yieldeth fruit of y• Doctrine of God, there Are three greater parts of evil ground, wherein, it nothing At all prospereth ▪ I would to God there were less store of these evil grounds in this land,
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It were good for men, to looke that these quarrellings at other mens liues, be not one of those cords of vanitie that Esay speaketh of in the. 5. Chap. Woe bee to them, sayth God by Esay, that drawe on iniquitie with cordes of vanitie, and sinne, as it were with a Cartrope. That is:
It were good for men, to look that these quarrelings At other men's lives, be not one of those cords of vanity that Isaiah speaks of in thee. 5. Chap. Woe be to them, say God by Isaiah, that draw on iniquity with cords of vanity, and sin, as it were with a Cartrope. That is:
For so it followeth, euen in the same place immediately, which saye in this manner in derison of the Preaching of ye Prophets, Let God make speede, let him hasten his worke, that wee may see it,
For so it follows, even in the same place immediately, which say in this manner in derison of the Preaching of the prophets, Let God make speed, let him hasten his work, that we may see it,
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and if the Lorde keepe not the Citie, the watchman waketh but in vaine.) Oh, saye some of them, these Preachers lacke experience and discretion, they are fooles, they are vnskilfull, they knowe not what pertaineth to the pollicie of gouernment.
and if the Lord keep not the city, the watchman waketh but in vain.) O, say Some of them, these Preachers lack experience and discretion, they Are Fools, they Are unskilful, they know not what pertaineth to the policy of government.
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If to confirme mē in the defence of Gods truth, we lay before them the assured promises of Gods assistaunce, that he wyll not suffer a heare of their heades to perishe, that for their safetie, he will cause his Angels to campe aboute them,
If to confirm men in the defence of God's truth, we lay before them the assured promises of God's assistance, that he will not suffer a hear of their Heads to perish, that for their safety, he will cause his Angels to camp about them,
because the Lorde is wyth them, thoughe people frette and fume, though Princes of great power consulte and laye their heades together agaynst the Lorde,
Because the Lord is with them, though people fret and fume, though Princes of great power consult and say their Heads together against the Lord,
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and agaynst his annoynted, yet he that sitteth in heauen wyll defeate their purposes, and laughe them to scorne (for ther is no power, there is no wysedome, there is no Counsell agaynst the Lorde:) these saye they bee the sweete dreames of doting Preachers, wherewyth they nusle Princes in idlenesse and securitie,
and against his anointed, yet he that Sitteth in heaven will defeat their Purposes, and laugh them to scorn (for there is no power, there is no Wisdom, there is no Counsel against the Lord:) these say they be the sweet dreams of doting Preachers, wherewith they nusle Princes in idleness and security,
as thoughe euen in these dayes wee dyd not see the defenders of thys their Religion to haue sustayned greate ouerthrowes and slaughters, at their aduersaryes handes.
as though even in these days we did not see the defenders of this their Religion to have sustained great overthrows and slaughters, At their Adversaries hands.
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or suffer the same to bee betrayed into the handes of the enimye, saying, that GOD wyll forsake them, that hee wyll take hys defence from them, that hee wyll sette hys face agaynst them, that hee wyll bryng straungers vppon them to destroye theyr Countrey,
or suffer the same to be betrayed into the hands of the enemy, saying, that GOD will forsake them, that he will take his defence from them, that he will Set his face against them, that he will bring Strangers upon them to destroy their Country,
They maye not thinke that God is the God of the Ecclesiasticall state onely, or that the Scriptures of GOD, doe prescribe onelye their dueties, with greeuous threatning if they perfourme it not:
They may not think that God is the God of the Ecclesiastical state only, or that the Scriptures of GOD, do prescribe only their duties, with grievous threatening if they perform it not:
Therefore all these sortes of people ▪, as well as the Ministers of Gods worde for their vocations, ought to bee able to saye, wyth Christ in this place, Quis ex vobis arguit me de peccato? Which of you can rebuke mee of Sinne? Which of you is able to accuse vs, that we liue loosely, in chambering & wantonnesse,
Therefore all these sorts of people ▪, as well as the Ministers of God's word for their vocations, ought to be able to say, with christ in this place, Quis ex vobis arguit me de Peccato? Which of you can rebuke me of Sin? Which of you is able to accuse us, that we live loosely, in chambering & wantonness,
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or riotouslye, in banqueting & drunkennesse, or contentiously, in striefe and enuie, or maliciously, seeking to supplant one an other? Which of you is able to accuse vs, that wee pull downe Townes,
or riotously, in banqueting & Drunkenness, or contentiously, in striefe and envy, or maliciously, seeking to supplant one an other? Which of you is able to accuse us, that we pull down Towns,
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and inclose whole fieldes, to feede wylde beastes, & famish a number of Christian people? or that we ioyne house to house, lande to land, with oppression of the poore,
and enclose Whole fields, to feed wild beasts, & famish a number of Christian people? or that we join house to house, land to land, with oppression of the poor,
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Which of you is able to saye, that wee wast the treasure of the lande, in feedyng three Cankers, riotously to consume the same, I meane, Monstrous Vanitie in Apparell, Needelesse pompe in Sumptuous building, and Excessiue charge in daintie feeding? Which of you, is able to say, that in all our doings, we set not the feare of God before our faces,
Which of you is able to say, that we wast the treasure of the land, in feeding three Cankers, riotously to consume the same, I mean, Monstrous Vanity in Apparel, Needless pomp in Sumptuous building, and Excessive charge in dainty feeding? Which of you, is able to say, that in all our doings, we Set not the Fear of God before our faces,
& make not his holy word the directiō of all our deuises? Which of you, I say, is able to accuse vs, in any of all these things? If all men, in all states and conditions, bee able with good conscience thus to say: Surely this lande is blessed.
& make not his holy word the direction of all our devises? Which of you, I say, is able to accuse us, in any of all these things? If all men, in all states and conditions, be able with good conscience thus to say: Surely this land is blessed.
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Si veritatem dico vobis, quare non creditis mihi? If I say the truth why doe you not beleeue mee? Wherein I promised, to let you vnderstande, that the doctrine of the Gospell, which we haue Preached in this lande by the space of this. 20. yeeres,
Si veritatem dico vobis, quare non creditis mihi? If I say the truth why do you not believe me? Wherein I promised, to let you understand, that the Doctrine of the Gospel, which we have Preached in this land by the Molle of this. 20. Years,
and say their doctrine is the truth, or at the leastwyse, wee may iustly thinke, that those great contentions, that you make against yt Churche of Rome, are but for trifling ceremonies,
and say their Doctrine is the truth, or At the leastwise, we may justly think, that those great contentions, that you make against that Church of Room, Are but for trifling ceremonies,
as you haue done, these many yeeres, with these needelesse controuersies. Surely, that they wyll not receaue our doctrine with triall, I can not mislike it,
as you have done, these many Years, with these needless controversies. Surely, that they will not receive our Doctrine with trial, I can not mislike it,
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Therefore I would to God all sortes of men, but chiefely, Princes, Counsellers, and Magistrates, would trie our doctrine, by the true touchstone of Gods word,
Therefore I would to God all sorts of men, but chiefly, Princes, Counsellers, and Magistrates, would try our Doctrine, by the true touchstone of God's word,
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but for the very substaunce of our fayth, and ground of all Christian Religion, and that there can bee made no more agreement betwene our doctrine and theirs,
but for the very substance of our faith, and ground of all Christian Religion, and that there can be made no more agreement between our Doctrine and theirs,
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And if som persons shall thinke these poyntes needelesse to be spoken of in this place, I humbly craue leaue, that for the confyrmation of mine own fayth, I may declare vnto you y• grounds of my conscience, that if euer I liue to be tempted, to forsake my Lorde God,
And if Some Persons shall think these points needless to be spoken of in this place, I humbly crave leave, that for the confirmation of mine own faith, I may declare unto you y• grounds of my conscience, that if ever I live to be tempted, to forsake my Lord God,
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The rule that I will vse to prooue, that our Doctrine is the truth, and not that which commeth from Rome, shal be the same, that the Scripture of God layeth downe by S. Iohn, in the place before mentioned, where after he hath,
The Rule that I will use to prove, that our Doctrine is the truth, and not that which comes from Room, shall be the same, that the Scripture of God Layeth down by S. John, in the place before mentioned, where After he hath,
and Rhethoricall amplifications, and with motions of affections, to leade you into erroure, ear• you be ware, I will laye open myne argumente vnto you, nakedly,
and Rhetorical amplifications, and with motions of affections, to lead you into error, ear• you be aware, I will say open mine argument unto you, nakedly,
and to ras• him from the face of the earth, of his infinite goodnesse, and wisedome, he deuised the sonne of God, the seconde person in Trinitie should descend from Heauen,
and to ras• him from the face of the earth, of his infinite Goodness, and Wisdom, he devised the son of God, the seconde person in Trinity should descend from Heaven,
For so saith S. Paule, It is a sure saying & worthie of all men to be beleeued, that Christ came into the world to saue sinners, And Christ himselfe sayth:
For so Says S. Paul, It is a sure saying & worthy of all men to be believed, that christ Come into the world to save Sinners, And christ himself say:
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The generall worke of our redemption, hath certayne principall branches, whiche are cheefe Articles of oure Fayth and groundes of all Christian religion.
The general work of our redemption, hath certain principal branches, which Are chief Articles of our Faith and grounds of all Christian Religion.
Firste, that he might be the reconciler, and attonement maker betweene God and vs, as S. Paule witnesseth, 2. Cor. 5. All things are of God which reconciled vs vnto himself in Christ Iesus.
First, that he might be the reconciler, and atonement maker between God and us, as S. Paul Witnesseth, 2. Cor. 5. All things Are of God which reconciled us unto himself in christ Iesus.
And to the Colos•. It pleased him to reconcile all things, vnto himselfe by Christ, appeasing by the blood of his Crosse, all thinges whiche are either in heauen or in earth.
And to the Colos•. It pleased him to reconcile all things, unto himself by christ, appeasing by the blood of his Cross, all things which Are either in heaven or in earth.
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God therefore appoynted him for euer to be our high Bishop, our Mediator, our Aduocate, our Intercessor which should cōtinualy appeare before the face of God for vs,
God Therefore appointed him for ever to be our high Bishop, our Mediator, our Advocate, our Intercessor which should continually appear before the face of God for us,
It is hee that ascended vp to heauen, and sitteth at the right hand of God the Father, Ʋt interpellat pro nobis, That he may bee an Intercessour for vs. The 2. cause of Christs comming into flesh, is, that he might be our redeemer from the tyrannye of the Deuill,
It is he that ascended up to heaven, and Sitteth At the right hand of God the Father, Ʋt interpellate Pro nobis, That he may be an Intercessor for us The 2. cause of Christ coming into Flesh, is, that he might be our redeemer from the tyranny of the devil,
Christ was once offered for the extinguishing of the sinnes of many, And agayne: Hauing offered one Sacrifice for sinne, he sitteth perpetually at the right hand of God.
christ was once offered for the extinguishing of the Sins of many, And again: Having offered one Sacrifice for sin, he Sitteth perpetually At the right hand of God.
God, sayth Moyses, shall raise fromDeu. 18. 15. among you, a Prophet like vnto me, him do you heare, according to all thinges that he shall say vnto you.
God, say Moses, shall raise fromDeu. 18. 15. among you, a Prophet like unto me, him do you hear, according to all things that he shall say unto you.
And God the father himself, at the baptizing of Christ, did with the visible presence of the holy Ghost, consecrate him Maister and teacher of his church, which only was to be heard.
And God the father himself, At the baptizing of christ, did with the visible presence of the holy Ghost, consecrate him Master and teacher of his Church, which only was to be herd.
The same Consecration was confyrmed in the Mounte, at the transfiguration of Christ. And Esay the Prophet in the 55. chapter, or rather God by Esay sayth:
The same Consecration was confirmed in the Mount, At the transfiguration of christ. And Isaiah the Prophet in the 55. chapter, or rather God by Isaiah say:
and King of Kinges, the onlye head, ruler, gouernour, and defender of his vniuersall Church, ouer al the partes of the worlde according to the Prophecie of Dauid Psal. 2. Yet haue I annoynted myVerse. 6. &c. King, vpon my holy hill of Syon, to whome for his inheritance, he gaue all the Nations of y• world,
and King of Kings, the only head, ruler, governor, and defender of his universal Church, over all the parts of the world according to the Prophecy of David Psalm 2. Yet have I anointed myVerse. 6. etc. King, upon my holy hill of Syon, to whom for his inheritance, he gave all the nations of y• world,
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And Coloss. 1. He is the head of his bodyVerse. 18. the Church, which is the beginning, the first of them that rise from death, Vt sit in omnibus primas tenens. i. That in all thinges hee might haue the preheminence.
And Coloss. 1. He is the head of his bodyVerse. 18. the Church, which is the beginning, the First of them that rise from death, Vt sit in omnibus primas tenens. i. That in all things he might have the pre-eminence.
and so the Church can haue no other heade But Christ, vnlesse she doe in the face of the whole world forsake hir owne Spouse, who hath betrothed her to him alone.
and so the Church can have no other head But christ, unless she do in the face of the Whole world forsake his own Spouse, who hath betrothed her to him alone.
He is the only Sonne, whiche alone gouerneth the house of GOD his father, In all these Branches, I adde this worde (Onely) because Christ onelye, is alone that that he is:
He is the only Son, which alone Governs the house of GOD his father, In all these Branches, I add this word (Only) Because christ only, is alone that that he is:
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oure onely Mediatour, our onely redeemer, and purchazer of remission of Sinnes, our onelye high Prieste, to sacrifice for vs, oure onlye Maister and Teacher that instrueteth vs, our onely head and gouernour that guideth and defendeth vs. And herevnto I am mooued, not onelye with expresse wordes of the scriptures,
our only Mediator, our only redeemer, and purchazer of remission of Sins, our only high Priest, to sacrifice for us, our only Master and Teacher that instrueteth us, our only head and governor that guideth and defendeth us And hereunto I am moved, not only with express words of the Scriptures,
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For it should greatlye impeache the wisedome of God, if he should send downe his sonne, the seconde person in Trinitie, into the vale of miserye, here to take Fleshe,
For it should greatly impeach the Wisdom of God, if he should send down his son, the seconde person in Trinity, into the vale of misery, Here to take Flesh,
This is that Gospell, that GOD himselfe opened in Paradise, to our fyrst Fathers, I will set enmitie, sayeth he, to the Woman, betweeneGen. 15. 3. thy seede and his seede:
This is that Gospel, that GOD himself opened in Paradise, to our fyrst Father's, I will Set enmity, Saith he, to the Woman, betweeneGen. 15. 3. thy seed and his seed:
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This is that Gospell, Where vnto all the Prophets beare witnesse, As Saynt Peter sayeth, in the Actes: That all they that beleeue in him, shall haue remission of sinnes by his name.
This is that Gospel, Where unto all the prophets bear witness, As Saint Peter Saith, in the Acts: That all they that believe in him, shall have remission of Sins by his name.
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This is that Gospell, that Saynt Iohn the Forerunner poynted vnto, Beholde the Lambe of God. &c. This is the Gospell that Christe himselfe preached and deliuered to his Apostles,
This is that Gospel, that Saint John the Forerunner pointed unto, Behold the Lamb of God. etc. This is the Gospel that Christ himself preached and Delivered to his Apostles,
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So GOD loued the Worlde, that hee gaue his onlyeIoh. 3. 16. begotten Sonne, that whosoeuer beleeued in him, should be saued. Therefore as I haue sayde:
So GOD loved the World, that he gave his onlyeIoh. 3. 16. begotten Son, that whosoever believed in him, should be saved. Therefore as I have said:
The one flatlye and groselye, and in playne wordes, as Ebion, Erinthus, Marcion, Valentinian, Arrius, and a number suche other, in the Primatiue Churche, whiche denyed eyther the Deitie, or Humanitie of Christe.
The one flatly and grossly, and in plain words, as Ebion, Erinthus, Marcion, Valentinian, Arius, and a number such other, in the Primitive Church, which denied either the Deity, or Humanity of Christ.
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There is another waye more subtle, and perilous, vndirectly to denye Christ to haue come in fleshe, in whiche Sathan tourneth himselfe into an Aungell of lighte,
There is Another Way more subtle, and perilous, undirectly to deny christ to have come in Flesh, in which Sathan turneth himself into an Angel of Light,
Against this Article they teach blasphemous Doctrine of Inuocation of Saintes, that they are our mediatours and reconcilers, that by their merites and prayers, we haue accesse vnto God,
Against this Article they teach blasphemous Doctrine of Invocation of Saints, that they Are our mediators and reconcilers, that by their merits and Prayers, we have access unto God,
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and are for their sakes, heard, receiued and accepted into the fauour of God agayn, euidently displacing the son of God, frō the cheefe office of his eternall priesthood,
and Are for their sakes, herd, received and accepted into the favour of God again, evidently displacing the son of God, from the chief office of his Eternal priesthood,
And in sundry places commaundeth vs to pray vnto God the father in his name, assuring vs, that whatsoeuer wee desire, it shallIoh. 16. 23. be graunted vs. And therefore doe they shew them selues to mistrust, the Credite of Christ.
And in sundry places commandeth us to pray unto God the father in his name, assuring us, that whatsoever we desire, it shallIoh. 16. 23. be granted us And Therefore do they show them selves to mistrust, the Credit of christ.
And touching Saint Anne, they say thus, Deus qui beatam Annam, matrem tuae genetricis fieri voluisti, praesta quaesumus, vt meritis vtrius { que } matris & filiae, regna caelestia consequamur.
And touching Saint Anne, they say thus, Deus qui Beatific Annam, matrem tuae genetricis fieri voluisti, praesta quaesumus, vt Meritis vtrius { que } matris & Filial, regna caelestia consequamur.
O God, thou which wouldest Saint Anne to become the mother of thy mother, graunt we beseeche thee, that by the merites of the mother and the daughter, we may obtaine thy heauenly kingdome.
O God, thou which Wouldst Saint Anne to become the mother of thy mother, grant we beseech thee, that by the merits of the mother and the daughter, we may obtain thy heavenly Kingdom.
For this writeth Gabriel Biel: That the Passion of Christ may be the first and principall cause, of attaining grace and opening the way to heauen, Sed nunquam est totalis causa,
For this Writeth Gabriel Biel: That the Passion of christ may be the First and principal cause, of attaining grace and opening the Way to heaven, said Never est totalis causa,
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What shall I say of Pardons, of Pilgrimages, of Purgatorie, of holy Water, and a number of other like Superstitions & false errours? by which not without blasphemie, they matche transitorie things and vaine deuises of men, with the most excellent price of our redemption, the blood of Christ Iesu, ye sonne of God our Sauiour, exprefly contrarie to the holy ghost,
What shall I say of Pardons, of Pilgrimages, of Purgatory, of holy Water, and a number of other like Superstitions & false errors? by which not without blasphemy, they match transitory things and vain devises of men, with the most excellent price of our redemption, the blood of christ Iesu, you son of God our Saviour, expressly contrary to the holy ghost,
As touching the third cause of Christes Incarnatiō, that he being our only high Priest according to the order of Melchizodech, hath once for euer offered himself vpon the Crosse,
As touching the third cause of Christ's Incarnation, that he being our only high Priest according to the order of Melchizodech, hath once for ever offered himself upon the Cross,
& purchased for vs eternall redēption, they impugne it wyth y• most horrible doctrine of the propiciatorie sacrifice, daily offered in the Masse, wherin they teach, that mortall & sinfull men in a state of Priesthood succeede Christ,
& purchased for us Eternal redemption, they impugn it with y• most horrible Doctrine of the propitiatory sacrifice, daily offered in the Mass, wherein they teach, that Mortal & sinful men in a state of Priesthood succeed christ,
& receaue not, yea, and of them that be absent, and procure the same to be made eyther for money or otherwise, aswell for themselues as other, which is directly contrarie to the doctrine of the holy Ghost, in the Epistle to the Hebrewes. Where at large he prooueth, that neither the Priesthood of Christ can haue any successiō,
& receive not, yea, and of them that be absent, and procure the same to be made either for money or otherwise, aswell for themselves as other, which is directly contrary to the Doctrine of the holy Ghost, in the Epistle to the Hebrews. Where At large he proveth, that neither the Priesthood of christ can have any succession,
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Yes, sayeth the Churche of Rome, there bee many weyghtie matters, of necessitie of saluation to bee beleeued, which Christ in hys written worde hath not deliuered vnto vs,
Yes, Saith the Church of Room, there be many weighty matters, of necessity of salvation to be believed, which christ in his written word hath not Delivered unto us,
and the power of his holy spirite, hee ruleth and raygneth in the heartes of true Christians, the Pope hath transferred it to an earthly kingdome and Empyre, by which,
and the power of his holy Spirit, he Ruleth and Reigneth in the hearts of true Christians, the Pope hath transferred it to an earthly Kingdom and Empire, by which,
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or in tenne thousand places at once, that is, in euerye host consecrated through out the whole worlde? And what Christian knoweth not, that it is the propertie of of God alone,
or in tenne thousand places At once, that is, in every host consecrated through out the Whole world? And what Christian Knoweth not, that it is the property of of God alone,
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Therefore, I trust you nowe perceyue both the partes of my second proposition euidently proued, that is, that we sincerely confesse and teache in all true sense, that Christ is come in fleshe,
Therefore, I trust you now perceive both the parts of my second proposition evidently proved, that is, that we sincerely confess and teach in all true sense, that christ is come in Flesh,
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for he brought vpon them the King of the Chaldees, who slewe their yong men with the sworde. &c. God of his great goodnes, hath sundry times sent into this land, his Messengers and Preachers of his Gospell,
for he brought upon them the King of the Chaldees, who slew their young men with the sword. etc. God of his great Goodness, hath sundry times sent into this land, his Messengers and Preachers of his Gospel,
and hir most Honourable Counsell, as they feare God, and loue his truth, doe speedily looke vnto it, otherwise vndoubtedly, the inconuenience will be greater,
and his most Honourable Counsel, as they Fear God, and love his truth, do speedily look unto it, otherwise undoubtedly, the inconvenience will be greater,
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The care hereof, I leaue to them, whome God hath sette in place of Gouernement, only I thought it my duetye, being appoynted a watchman in the Church of God, to sounde the Trumpet in this place,
The care hereof, I leave to them, whom God hath Set in place of Government, only I Thought it my duty, being appointed a watchman in the Church of God, to sound the Trumpet in this place,
and withall, moste humbly and hartilye praye vnto almighty God, that with the grace of his holy spirite, he will so direct & strengthen the minds of them, whose principall charge this is, that that may be done, which moste tendeth to the glory of God,
and withal, most humbly and heartily pray unto almighty God, that with the grace of his holy Spirit, he will so Direct & strengthen the minds of them, whose principal charge this is, that that may be done, which most tendeth to the glory of God,
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•an nedeth not by the G•spell thinke himselfe so debased that he should thereby be any whit disco••aged from good works for he is also therby maruellously exalted by gods goodnes toward him. 1. Pet. 3. •. Ioh. 15. 4. 5.
•an needeth not by the G•spell think himself so debased that he should thereby be any whit disco••aged from good works for he is also thereby marvellously exalted by God's Goodness towards him. 1. Pet. 3. •. John 15. 4. 5.
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The Church of Roome hath not in it the tokens of the true Church. The written Scriptures only, are and ought to bee sufficient to trie all truth. Psal. 119. 105. Ioh. 5. 39.
The Church of Room hath not in it the tokens of the true Church. The written Scriptures only, Are and ought to be sufficient to try all truth. Psalm 119. 105. John 5. 39.
Papistes refuse triall by the Scriptures. Three points shevving that Papistes vse not, neyther esteeme the scriptures as they ought, if they vvere the true churche, The firste point.
Papists refuse trial by the Scriptures. Three points showing that Papists use not, neither esteem the Scriptures as they ought, if they were the true Church, The First point.
Papisticall Scholemen which deuided themselues to sectes and how hurtfull that is to christianitie. The bitternesse of the coutention amongest the Scholemen papistes.
Papistical Schoolmen which divided themselves to Sects and how hurtful that is to christianity. The bitterness of the coutention amongst the Schoolmen Papists.
The mercie of the Prefessoures of the Gospell, Compared with the cruelty of the Churche of Roome. The thyrde Sheepes Skinne, wherein the Wolfe is wrapped.
The mercy of the Prefessoures of the Gospel, Compared with the cruelty of the Church of Room. The Third Sheep Skin, wherein the Wolf is wrapped.
False prophets are they, that eyther •• flatt woords deny Iesus to be Christ, or by indirect means, do go about to teach it; such are the teachers of the church of Rome. Ioh. 14, 6.
False Prophets Are they, that either •• flat words deny Iesus to be christ, or by indirect means, do go about to teach it; such Are the Teachers of the Church of Rome. John 14, 6.
The doctrine of the church of Rome concerning the office & comming of christ in the fleash, is contrarye to the doctrin of S. John, & therefore the teachers thereof are found to be false prophetes. Blasphemus derogation to the merits of Christe. Tho. de Venerab. Sac. altar.
The Doctrine of the Church of Rome Concerning the office & coming of Christ in the Flesh, is contrary to the Doctrine of S. John, & Therefore the Teachers thereof Are found to be false Prophets. Blasphemous derogation to the merits of Christ. Tho. de Venerable. Sac. altar.
The Church of Rome impugueth the doctrine of apprehending & applying the benefite of Christ his merits by fayth: and therefore is seene to harbour false teachers.
The Church of Rome impugueth the Doctrine of apprehending & applying the benefit of christ his merits by faith: and Therefore is seen to harbour false Teachers.
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The corrupt lyues & foule vices of the fathers of the church of Rome de•e•ted, in way of answeare to those that obiect the preaching of the gospell to breede corrupt mannets in the hea•••s of the same.
The corrupt lives & foul vices of the Father's of the Church of Rome de•e•ted, in Way of answer to those that Object the preaching of the gospel to breed corrupt mannets in the hea•••s of the same.
What difference is to be obserued betwixt the Sacraments of the old Iews and the Sacraments of Christians. The old Iewes vndes the lawe had the same hope of Saluation by Christ, that we now haue.
What difference is to be observed betwixt the Sacraments of the old Iews and the Sacraments of Christians. The old Iewes vndes the law had the same hope of Salvation by christ, that we now have.
The faythfull Jewes did eate and drinke spiritually the body & blood of Christ, before his reall comming in the flesh: and soe doe we, that ar borne & beleeue, since his incarnation, & the conclsion thereupon.
The faithful Jews did eat and drink spiritually the body & blood of christ, before his real coming in the Flesh: and so do we, that Are born & believe, since his incarnation, & the Conclusion thereupon.
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In the vse of the Sacrament, is a double eating to be noted. Our senses in the vse of the Sacrament are helpers to our better receauing of the same. Hearinge. Ma. 26. 26 Ro. 10. 17.
In the use of the Sacrament, is a double eating to be noted. Our Senses in the use of the Sacrament Are helpers to our better receiving of the same. Hearing. Ma. 26. 26 Ro. 10. 17.
The cause of barren successe, is all one to the present preachers, as was to the prophets, & Christ and ▪ his apostles and yet is not their successe the lesse.
The cause of barren success, is all one to the present Preachers, as was to the Prophets, & christ and ▪ his Apostles and yet is not their success the less.
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Who so can not acknowledge god in him self, can not be saide to be a man. Properties which can not but be knowen in god if we do• acknowledge him but only in his creatures.
Who so can not acknowledge god in him self, can not be said to be a man. Properties which can not but be known in god if we do• acknowledge him but only in his creatures.
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Why true professors of the gospell cannot by any afflictions be driuen from i•. What the kingdome of god is. In what forte true professors of christ, must cleaue to christ. and for him renounce al things els.
Why true professors of the gospel cannot by any afflictions be driven from i•. What the Kingdom of god is. In what fort true professors of Christ, must cleave to Christ. and for him renounce all things Else.
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England hath euer bene so farre from contentions and warres, as since it hath ••••ased the late renuing of the gospel and the wars that haue bene, haue not bene by protestants.
England hath ever be so Far from contentions and wars, as since it hath ••••ased the late renewing of the gospel and the wars that have be, have not be by protestants.
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