An epistle or godlie admonition, of a learned minister of the Gospel of our sauiour Christ sent to the pastoures of the Flemish Church in Antwerp, (who name themselues of the Confession of Auspurge,) exhorting them to concord with the other ministers of the Gospell. Translated out of French by Geffray Fenton. Here may the christian reader lerne to know what is the true participatio[n] of the body of Christ, & what is the lauful vse of the holy Supper.
To my most dearely beloued in our Lorde Iesus Christ, the only Redéemer and aduocate of men towards the heauenly Father, my brother Ministers and Pastors in the church of Antwerp, namyng them selues of the Churche of Auspurge, Grace and peace from God and his Sonne IESV CHRIST, to the ende, that by the bond of his holy spirite, we may al be knit in the vnitie and Confession of the Gospel of Christ.
To my most dearly Beloved in our Lord Iesus christ, the only Redeemer and advocate of men towards the heavenly Father, my brother Ministers and Pastors in the Church of Antwerp, naming them selves of the Church of Auspurge, Grace and peace from God and his Son JESUS CHRIST, to the end, that by the bound of his holy Spirit, we may all be knit in the unity and Confessi of the Gospel of christ.
AT my firste cōming to this town of Antwerpe (ryght honorable in Christ) and that at the request of certeine the Faithfull there, I found cause of singular comforte in the view of the wonderfull woork raised vp by the Lorde, by meane of his seruants,
AT my First coming to this town of Antwerp (right honourable in christ) and that At the request of certain the Faithful there, I found cause of singular Comfort in the view of the wonderful work raised up by the Lord, by mean of his Servants,
what may we say of these spirituall plantes whiche the Father of mercy so sodeinly and ageynst al hope of man, hath set and planted in these Low countreys,
what may we say of these spiritual plants which the Father of mercy so suddenly and against all hope of man, hath Set and planted in these Low Countries',
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wherin as I entred more déeply into ye view & cōsideration of these things, so I thought it also an office and duetie in mée to crie with the sayde Prophet:
wherein as I entered more deeply into you view & consideration of these things, so I Thought it also an office and duty in me to cry with the said Prophet:
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2 This was the cause wherin I reioyced for certeyn dayes with glad continuance, till vpon further viewe of the matters of estate within the citie, I found occasion to conuert my cōtentmēt intoo cōceites of sorowe,
2 This was the cause wherein I rejoiced for certain days with glad Continuance, till upon further view of the matters of estate within the City, I found occasion to convert my contentment into conceits of sorrow,
for such as feared God and wished a publication of his glory, cried out & exclamed that the chair of truth was becom ye chaire of dissentiō, seruing no more as a pulpit to preach Iesus Christ, the appeasor of troubled cōsciences, to pronoūce an vnitie, a brotherly charity,
for such as feared God and wished a publication of his glory, cried out & exclaimed that the chair of truth was become you chair of dissension, serving no more as a pulpit to preach Iesus christ, the appeasor of troubled Consciences, to pronounce an unity, a brotherly charity,
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as being suche amongest you, who in open assemblie, with woords and libels of malice, are not ashamed to cal the other Ministers of the Gospel, Heretikes, Sacramentaries, rebels ageynst the state,
as being such amongst you, who in open assembly, with words and libels of malice, Are not ashamed to call the other Ministers of the Gospel, Heretics, Sacramentaries, rebels against the state,
& people vnwoorthy of place in the common wealth, with other words improper for the maiesty of such a place, which is cōsecrated purposely to teach the word and will of our God.
& people unworthy of place in the Common wealth, with other words improper for the majesty of such a place, which is consecrated purposely to teach the word and will of our God.
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3 Now (brethren) if such or such lyke matter of reproche should be pronounced in the Pulpit of certein Moonks or monstrous Friers, the very organs of the Romaine Antechrist, sent of their suppostes to trouble the church of Christ, to darken his glory,
3 Now (brothers) if such or such like matter of reproach should be pronounced in the Pulpit of certain Monks or monstrous Friars, the very organs of the Roman Antichrist, sent of their suppostes to trouble the Church of christ, to darken his glory,
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and resist the aduancement of his kingdome, we woulde endure them with pacience, as knowyng well inough yt such sort of Prophetes be the disciples of Balaam, who sell theyr tongs to curse the people of God,
and resist the advancement of his Kingdom, we would endure them with patience, as knowing well enough that such sort of prophets be the Disciples of balaam, who fell their tongue's to curse the people of God,
for they as they are painted sepulchres, so canne they not vomit vp other matter than suche as is couertly couched within, that is to say, all infection and filthynesse:
for they as they Are painted sepulchres, so can they not vomit up other matter than such as is covertly couched within, that is to say, all infection and filthiness:
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And we are most certeine, that those kinde of people bequeathed to Baall and contentement of theyr bellie, séeing the fal of their Marmit by litle and litle, will enforce them selues to exclaime agaynst them that discouer theyr abuses, hypocrisies, and villanous trumperies:
And we Are most certain, that those kind of people bequeathed to Baal and contentement of their belly, seeing the fall of their Marmit by little and little, will enforce them selves to exclaim against them that discover their Abuses, Hypocrisies, and villainous trumperies:
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wee beléeue also that suche suppostes of Sathan, who from the begynnyng hath bin the Authour of dissention, a louer of murder (with desire of effusion of bloud) wil labor in the imitation of their father and maister,
we believe also that such suppostes of Sathan, who from the beginning hath been the Author of dissension, a lover of murder (with desire of effusion of blood) will labour in the imitation of their father and master,
of suche sorte of railers wée receyue no greate care, séeing wée are not ignoraunt with what iudgement and punishement, God will visite them though hée be long:
of such sort of railers we receive no great care, seeing we Are not ignorant with what judgement and punishment, God will visit them though he be long:
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as vpon whom euill shall happen, for they followe the trayn of Cain: they abāden them selues into the error of the hyer of Baalam, they shall perishe according to the contradiction of Corus. They are stained at the Banket of the charitable and Faythfull, feedyng them selues without feare:
as upon whom evil shall happen, for they follow the train of Cain: they abanden them selves into the error of the higher of Balaam, they shall perish according to the contradiction of Coris. They Are stained At the Banquet of the charitable and Faithful, feeding them selves without Fear:
they be trées whose fruite is rotten, corrupted and of no commoditie, twice dead, once by the vniuersall corruption of Adam, wherewith all men be stained,
they be trees whose fruit is rotten, corrupted and of no commodity, twice dead, once by the universal corruption of Adam, wherewith all men be stained,
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And wo be to hym that shall bée the cause of suche slaunder ageynst one of the least, it were better that such a one had fastned to his necke a great Mylnstone and cast into the bottom of the sea,
And woe be to him that shall been the cause of such slander against one of the least, it were better that such a one had fastened to his neck a great Mylnstone and cast into the bottom of the sea,
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wherin as we both féele and sée the wonderful benefits which the Lord hath layde both vpon you and vs, hauing drawne vs out of the miserable quagmier and marish of superstition and idolatrie amongest the Papists,
wherein as we both feel and see the wondered benefits which the Lord hath laid both upon you and us, having drawn us out of the miserable quagmier and marish of Superstition and idolatry amongst the Papists,
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so let vs wish (that as true Ministers of God) we may employ our selues with one accord to set foorth the glorie of him, who of prisoners of darknesse, hathe made vs happie members of his moste cléere lyght.
so let us wish (that as true Ministers of God) we may employ our selves with one accord to Set forth the glory of him, who of Prisoners of darkness, hath made us happy members of his most clear Light.
or vse brotherly admonition, than to exclaime in the Pulpit, and fill the Bookebinders shoppes with Inuectiues and Apologies of spite? were it not better (with inuocatiō of the name of ye Lord) to entertaine quietly the affaires of the aduauncement of his glorie,
or use brotherly admonition, than to exclaim in the Pulpit, and fill the Bookbinders shops with Invectives and Apologies of spite? were it not better (with invocation of the name of you Lord) to entertain quietly the affairs of the advancement of his glory,
bicause the one offends but the body and flesh, and the other pierceth both depely and bloudily the renoume of the person, whiche euery one holdeth in value more deare and precious than eyther golde or siluer, with all the riches in the worlde.
Because the one offends but the body and Flesh, and the other pierces both deeply and bloodily the renown of the person, which every one holds in valve more deer and precious than either gold or silver, with all the riches in the world.
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5 Alas miserable and wretched that we are, what cōdemnation, what iudgement do we heape vpon our heads when we preach to the Souldiers to lay away their armes and forbeare to offend common wealths,
5 Alas miserable and wretched that we Are, what condemnation, what judgement do we heap upon our Heads when we preach to the Soldiers to lay away their arms and forbear to offend Common wealths,
and wée, euen we our selues, doo carie in our Inkhorns weapons most sharpe, with arrowes of poyson to thunder vpon such as doo not offer themselues wholly to our aduise and opiniōs, and refuse to hazarde theyr Faythe in the interpretations whiche wee make of Gods woorde?
and we, even we our selves, do carry in our Inkhorns weapons most sharp, with arrows of poison to thunder upon such as do not offer themselves wholly to our advise and opinions, and refuse to hazard their Faith in the interpretations which we make of God's word?
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or at least of so little effect, that oure Audience in theyr lyfe and conuersation, doo declare what slender knowledge and feare of GOD they learne by oure Exhortations.
or At least of so little Effect, that our Audience in their life and Conversation, do declare what slender knowledge and Fear of GOD they Learn by our Exhortations.
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God suffereth also to fall vppon vs Inquisitours and Persecutoures in the verye same sorte, that wée presume to bee the Censors of the Faythe of others.
God suffers also to fallen upon us Inquisitors and Persecutoures in the very same sort, that we presume to be the Censors of the Faith of Others.
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And bycause wée wyll rule all the worlde by the touche of the Sentence and aduise of this or that man, the Lorde incenseth the very Children them selues to calle vs Parciall Sectatoures,
And Because we will Rule all the world by the touch of the Sentence and advise of this or that man, the Lord incenseth the very Children them selves to call us Partial Sectatoures,
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7 Of thys myserable cause it commeth to passe, that this Churche béeing at this day deliuered from the insupportable inquisition and tyranny of the Papistes,
7 Of this miserable cause it comes to pass, that this Church being At this day Delivered from the insupportable inquisition and tyranny of the Papists,
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and that by the grace of GOD, and goodnesse of oure Kyng and Soueraigne Magistrate, wée haue notwithstanding amongest oure selues supreme inquisitors, who with an arrogancie aboue the Pharisies call the other doggs,
and that by the grace of GOD, and Goodness of our King and Sovereign Magistrate, we have notwithstanding amongst our selves supreme inquisitors, who with an arrogancy above the Pharisees call the other Dogs,
or of the worlde, carryeth wyth it an vnreuerent spyte to the body of Christe, according to that he hymself doth say, that the world is his enimie, and that he wil not pray for it:
or of the world, Carrieth with it an unreverent spite to the body of Christ, according to that he himself does say, that the world is his enemy, and that he will not pray for it:
Al which condemnation is founded vpon that that the worldlings (as they call them) will not accommodate themselues to the administration of the Sacraments in their fashion,
All which condemnation is founded upon that that the worldlings (as they call them) will not accommodate themselves to the administration of the Sacraments in their fashion,
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nor florish in imaginations and questions of subtiltie, but are contented in the simplicitie of the woorde of God, with direction of the holy Spirite to instruct their consciences.
nor flourish in Imaginations and questions of subtlety, but Are contented in the simplicity of the word of God, with direction of the holy Spirit to instruct their Consciences.
8 Other there be who of their confessions, Catechismes, Commentaries, and traditiōs, make as it were a fifth gospel, giuing no lesse authoritie to their particular interpretations,
8 Other there be who of their confessions, Catechisms, Commentaries, and traditions, make as it were a fifth gospel, giving no less Authority to their particular interpretations,
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than if they were of the Articles of Faith, not refusyng to call all them heretikes, who poynte by poynt doo not folow their imaginations, whiche although were good and substanciall to edifie,
than if they were of the Articles of Faith, not refusing to call all them Heretics, who point by point do not follow their Imaginations, which although were good and substantial to edify,
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9 These things (Brethren) with the consideration of them mouyng no small sorow in my mind, foreseing (as it were) the breach whiche Sathan myght make in the house and troupe of God by such a mean, procured me to attempt familiarly one of your brethren and companions in the woork of God, who as he séemed of some superintendence and authoritie amongst you,
9 These things (Brothers) with the consideration of them moving no small sorrow in my mind, Foreseeing (as it were) the breach which Sathan might make in the house and troop of God by such a mean, procured me to attempt familiarly one of your brothers and Sodales in the work of God, who as he seemed of Some superintendence and Authority among you,
so I imparted with him the great slaunder growyng to the neighbor churches thereabout by suche differences and dissentions manifestly published, not only by bookes of infamie,
so I imparted with him the great slander growing to the neighbour Churches thereabouts by such differences and dissensions manifestly published, not only by books of infamy,
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but also in iniurious inuectiues, in open assemblies, whome I requested in the name of the Lorde, to exhorte his companions to forbeare their further procéedings in suche sort, with discontinuance of their slaunderous order of dooings, altogether vnworthy of the ministerie of Chryst.
but also in injurious invectives, in open assemblies, whom I requested in the name of the Lord, to exhort his Sodales to forbear their further proceedings in such sort, with discontinuance of their slanderous order of doings, altogether unworthy of the Ministry of Christ
10 His answer hereuntoo argued his sufficient forwardnesse, complaining albeit ageynst others, and saying that the best meane for accorde, were to bryng in disputation,
10 His answer hereuntoo argued his sufficient forwardness, complaining albeit against Others, and saying that the best mean for accord, were to bring in disputation,
I sayd there was slender hope of present accorde this way, if bothe the one and other would not disclaime their stout and straunge order in proponing their opinions and interpretations:
I said there was slender hope of present accord this Way, if both the one and other would not disclaim their stout and strange order in proponing their opinions and interpretations:
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and imparte with the people those Articles wherein wée all agrée, leauing the reste that maye bring likelyhood of dissention or slaunder to the Church.
and impart with the people those Articles wherein we all agree, leaving the rest that may bring likelihood of dissension or slander to the Church.
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11 Herein hée séemed to aprpoue my aduise, with persuasion that to take the Confession of Auspurge were most necessarye to enforce thys accorde, subsignyng suche Articles,
11 Herein he seemed to aprpoue my advise, with persuasion that to take the Confessi of Auspurge were most necessary to enforce this accord, subsignyng such Articles,
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as with good conscience wée myghte receyue, and interprete the other accordyng to oure vnderstanding, which wée haue already doone, with meaning to bring them to light to the edification of the Church, to the ende euery one may sée that the controuersy is not so greate as is giuen oute to the people, who being bothe troubled and amazed with suche diuersities, knoweth not what pathe to treade, hearyng some preache that Christe is here,
as with good conscience we might receive, and interpret the other according to our understanding, which we have already done, with meaning to bring them to Light to the edification of the Church, to the end every one may see that the controversy is not so great as is given out to the people, who being both troubled and amazed with such diversities, Knoweth not what path to tread, hearing Some preach that Christ is Here,
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wée are of Paule, and they bée of Cephas, and others of Apollo. Alas are wee baptised eyther in the name of Paule, Iohn, or Martine? Is not onely Iesus Chryst our Redéemer? Is it not in hys name that wée are baptized and broughte into the Churche? Is not hee the souerayne Doctoure, graduated not at Paris, but in Paradyse, whome our Heauenly Father hath ordeyned for our chief schoolemaster with expresse commaundement, to heare him? Why then doo wée seeke so many maysters and forgers of Doctrine? To conclude, I desired the sayde Minister to absteyne from iniurious inuectiues and words of quarel in bookes, with exhortation to his companions to modestie and séemely temperance in their prechyngs:
we Are of Paul, and they been of Cephas, and Others of Apollo. Alas Are we baptised either in the name of Paul, John, or Martin? Is not only Iesus Christ our Redeemer? Is it not in his name that we Are baptised and brought into the Church? Is not he the sovereign Doctor, graduated not At paris, but in Paradise, whom our Heavenly Father hath ordained for our chief Schoolmaster with express Commandment, to hear him? Why then do we seek so many masters and forgers of Doctrine? To conclude, I desired the said Minister to abstain from injurious invectives and words of quarrel in books, with exhortation to his Sodales to modesty and seemly temperance in their prechyngs:
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whiche albeit, they haue not obserued, but rather in the contrary haue vsed words of slaunder in the very Pulpit, teaching by that mean their audience to imitate their disorders:
which albeit, they have not observed, but rather in the contrary have used words of slander in the very Pulpit, teaching by that mean their audience to imitate their disorders:
And which woorse is, you other my brethren, euen of late haue caused to be imprinted certein Libels, wherin you haue reuersed the names of persons ▪ and by conuersion and change of letters haue most iniuriously handled a certeyn minister of the Gospel, calling him a brand of hell,
And which Worse is, you other my brothers, even of late have caused to be imprinted certain Libels, wherein you have reversed the names of Persons ▪ and by conversion and change of letters have most injuriously handled a certain minister of the Gospel, calling him a brand of hell,
though we be vnder the protection of greate Princes, for the Lorde will not leaue vnpunished suche insolencis and mistakings of his deare Church, the whiche as hée hath boughte with his bloud and deliuered from the tirannie of Antechrist,
though we be under the protection of great Princes, for the Lord will not leave unpunished such insolencis and mistakings of his deer Church, the which as he hath bought with his blood and Delivered from the tyranny of Antichrist,
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so now such people would eftsoones suppeditate and persecute hir, vnder colour of pietie and instruction of certein persons, whom the Lord hath stirred vp to minister and serue in his temple.
so now such people would eftsoons suppeditate and persecute his, under colour of piety and instruction of certain Persons, whom the Lord hath stirred up to minister and serve in his temple.
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And to speake more cléerely in this matter, knowe yée (good brethren) that touchyng Martine Luther, Phillip Melancthon, with other like men, wée estéeme thē true seruants of god, to whom as the holy spirit hath plentyfully imparted his giftes and graces,
And to speak more clearly in this matter, know the (good brothers) that touching Martin Luther, Philip Melanchthon, with other like men, we esteem them true Servants of god, to whom as the holy Spirit hath plentifully imparted his Gifts and graces,
as not willing to reueale all they do vnderstande, fearyng theyr audience not to bée as yet capable of suche Doctryne, the same happenyng euen to Saincte Peter the Apostle of Chryste, who albéeit hadde receyued visybly the holy Spirite,
as not willing to reveal all they do understand, fearing their audience not to been as yet capable of such Doctrine, the same happening even to Saint Peter the Apostle of Christ, who albeit had received visybly the holy Spirit,
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yet hée estéemed the tyme not yet conuenyent to manyfest to the Iewes the abolition of the Lawe, fearyng leaste by suche a meane the Preachynge of the Gospell shoulde be broughte in contempte,
yet he esteemed the time not yet convenient to manifest to the Iewes the abolition of the Law, fearing jest by such a mean the Preaching of the Gospel should be brought in contempt,
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In lyke sorte wée haue reason to presume, that these good seruants of GOD, Luther and Melancthon, séeyng the greate resystaunce of the worlde ageynst the preachyng of the pure doctryne,
In like sort we have reason to presume, that these good Servants of GOD, Luther and Melanchthon, seeing the great resystaunce of the world against the preaching of the pure Doctrine,
and to gayne the heartes of the people gently wythoute makynge them Straungers to the Doctrine of the Sacramentes, wyth expectation from daye too daye of more proper and fytte occasyon to restore and bryng in wholly the true exercyse and vnderstanding of the holy Ceremonyes, wherein wée maye bee confyrmed by the procéedings and degrées of the Doctryne whych wée doe see in the Bookes of the sayde holye men.
and to gain the hearts of the people gently without making them Strangers to the Doctrine of the Sacraments, with expectation from day too day of more proper and fit occasion to restore and bring in wholly the true exercise and understanding of the holy Ceremonies, wherein we may be confirmed by the proceedings and Degrees of the Doctrine which we do see in the Books of the said holy men.
For who can denye that Martine Luther was ignoraunte in many thynges at hys begynning to preache, which the Lorde reuealed vnto hym after, affyrmynge in the woordes of his owne mouth, that GOD hadde sent hym, not so muche to edifie and reestablyshe the Churche of Christe,
For who can deny that Martin Luther was ignorant in many things At his beginning to preach, which the Lord revealed unto him After, affirming in the words of his own Mouth, that GOD had sent him, not so much to edify and reestablyshe the Church of Christ,
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as to ruinate and batter the kingdom of Antechrist, wherin he found dayly such chaunge of abuses vnworthy to be supported in the christiā Religion, that in the ende hée protested that the Masse deserued to be abolished, whiche Melancthon in the ende of the confession of Auspurge, mainteyned contrarily, professing the Masse to be yet reteyned in their Churches.
as to ruinate and batter the Kingdom of Antichrist, wherein he found daily such change of Abuses unworthy to be supported in the christian Religion, that in the end he protested that the Mass deserved to be abolished, which Melanchthon in the end of the Confessi of Auspurge, maintained contrarily, professing the Mass to be yet retained in their Churches.
All this notwithstanding, you (my brethren) of this time, will not as farre as I fynde, agrée that the Masse is yet reteyned in youre churches, no not in the sort that the confession of Auspurge propoundeth it:
All this notwithstanding, you (my brothers) of this time, will not as Far as I find, agree that the Mass is yet retained in your Churches, no not in the sort that the Confessi of Auspurge propoundeth it:
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Retinetur enim Missa apud nos, & summa Reuerentia celebratur, seruantur et vsitatae Ceremoniae ferè omnes, praeterquam quod latinis cancionibus admiscentur alicubi Germanicae, quae additae sunt ad docendū populum, that is to say:
Retinetur enim Missa apud nos, & summa Reverence celebratur, seruantur et vsitatae Ceremonies ferè omnes, Except quod latinis cancionibus admiscentur Alicubi German, Quae additae sunt ad docendun Populum, that is to say:
and is celebrated with greate reuerence, with an vse and obseruation of almost al the accustomed ceremonies, sauing that in some places there be certen Canticles in the Dutche, entermedled with those that are soong in the Latine,
and is celebrated with great Reverence, with an use and observation of almost all the accustomed ceremonies, Saving that in Some places there be certain Canticles in the Dutch, intermeddled with those that Are song in the Latin,
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14 Sée (brethren) how you wold now aduow so goodly a reformation of Masse, being assured that such institution is the true heape of vanities inuented by men,
14 See (brothers) how you would now avow so goodly a Reformation of Mass, being assured that such Institution is the true heap of vanities invented by men,
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and with a zeale of S. Paule haue resisted such simulation (wel affected notwithstanding to the glorie of God) proueth it therfore in vs any dutie of obseruation of suche Ceremonies, hauing regard only to the authoritie of Peter? God defend.
and with a zeal of S. Paul have resisted such simulation (well affected notwithstanding to the glory of God) Proves it Therefore in us any duty of observation of such Ceremonies, having regard only to the Authority of Peter? God defend.
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as a man that may fayle, and let the spirite of God be encreased by the organs & instruments which he shall stirre vp to manifest the truth of his gospel,
as a man that may fail, and let the Spirit of God be increased by the organs & Instruments which he shall stir up to manifest the truth of his gospel,
And for oure partes, such organs & instruments of God, let vs receiue, honour, and haue in singular cōmendation, without persuasion or beléef that they be innocēt,
And for our parts, such organs & Instruments of God, let us receive, honour, and have in singular commendation, without persuasion or belief that they be innocent,
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they were rather vsed in the resistaunce of the furie of Antechriste and his suppostes, to flée from one coast to an other, to make Apologies and defences, to aunswer the falsehodes that were layde vpon them by dyuers,
they were rather used in the resistance of the fury of Antichrist and his suppostes, to flee from one coast to an other, to make Apologies and defences, to answer the falsehodes that were laid upon them by Diverse,
and to dispute wyth the monstrous Moonkes of their Purgatorie and Rogations, than that they had leysure and quiet libertie to searche by meditation the truth of the christian doctrine manyfested in the diuine word.
and to dispute with the monstrous Monks of their Purgatory and Rogations, than that they had leisure and quiet liberty to search by meditation the truth of the christian Doctrine manifested in the divine word.
By which occasion it came to passe, that their writings were stuffed with so many opprobrious and spiteful woords vnworthy of the true seruaunts of God,
By which occasion it Come to pass, that their writings were stuffed with so many opprobrious and spiteful words unworthy of the true Servants of God,
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16 My meaning (deare brethren) in al this discourse, hath not bin to other purpose than to declare the smal occasion we haue aswel one as another, to make gods or (to say more truly) idols of our doctors,
16 My meaning (deer brothers) in all this discourse, hath not been to other purpose than to declare the small occasion we have aswell one as Another, to make God's or (to say more truly) Idols of our Doctors,
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& by their occasiōs to entertein vs in parcialities, dissentiōs & debates vpon ye matter of our doctrine, to ye great slaunder of the poore & weake cōsciences & notable resistance of the propagation of the church:
& by their occasions to entertain us in Partialities, dissensions & debates upon you matter of our Doctrine, to you great slander of the poor & weak Consciences & notable resistance of the propagation of the Church:
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wherin if the Corinthians haue bin rebuked bycause they made Partialities to maintein the renoume of S. Paule, the chosen vessell of GOD, Apostle of Iesus Chryste, Doctoure of the Gentiles,
wherein if the Corinthians have been rebuked Because they made Partialities to maintain the renown of S. Paul, the chosen vessel of GOD, Apostle of Iesus Christ, Doctor of the Gentiles,
and to speake in one woorde, a man indued with most singular and excellent giftes, howe may God laye it ageynst vs, who contende, quarel, make continual warre,
and to speak in one word, a man endued with most singular and excellent Gifts, how may God say it against us, who contend, quarrel, make continual war,
and (as a man wold say) deuoure one an other as Dogges and Cats, breaking alwayes the bonde of charitie, whiche Iesus Christ hath left of suche estimation?
and (as a man would say) devour one an other as Dogs and Cats, breaking always the bond of charity, which Iesus christ hath left of such estimation?
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17 When the Lord would marke his disciples and childrē of his father, he willed them not to followe the confession of Auspurge, nor the Catechisme of Martin or of Iohn, but he sayth:
17 When the Lord would mark his Disciples and children of his father, he willed them not to follow the Confessi of Auspurge, nor the Catechism of Martin or of John, but he say:
Alas moste blinde and myserable that wée are, whilest wée dispute of the true or false interpretation of the words of the Sacrament of vnitie, wée breake the very vnitie it selfe:
Alas most blind and miserable that we Are, whilst we dispute of the true or false Interpretation of the words of the Sacrament of unity, we break the very unity it self:
or with the bread, we cut oure selues off from the true body of Christe, and make vs members of Sathan, the father of dissentions, quarelles, contentions and debates.
or with the bred, we Cut our selves off from the true body of Christ, and make us members of Sathan, the father of dissensions, quarrels, contentions and debates.
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18 And for my opinion vpon the matter of the holie Supper, I will saye in few woordes (good brethren) what I vnderstande, leauing to euery one his libertie to folow that which God shall teache him.
18 And for my opinion upon the matter of the holy Supper, I will say in few words (good brothers) what I understand, leaving to every one his liberty to follow that which God shall teach him.
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Wée know right well, that ye meaning of our redeemer Iesus comming into this worlde, was to manyfest to men the good will of his heauenly Father towardes them:
We know right well, that you meaning of our redeemer Iesus coming into this world, was to manifest to men the good will of his heavenly Father towards them:
and how his Diuine maiestie had prouided to remedie the faulte, transgression and disobedience of the first Adam, by the innocencie, moste pure iustice,
and how his Divine majesty had provided to remedy the fault, Transgression and disobedience of the First Adam, by the innocence, most pure Justice,
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And that men mighte be deliuered of the ire and iudgement of God, putting themselues vnder the wyngs and couerture of thys Souerayne and eternall Sacrificatour.
And that men might be Delivered of the ire and judgement of God, putting themselves under the wings and coverture of this Sovereign and Eternal Sacrificatour.
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And for as muche as the Diuine woorde doth shewe vnto vs the malediction of men and transgression ageynste the wyll of GOD, by woordes taken of our corporall nouriture, saying, that as man hath eaten the frute of a tree defended hym by his Creatoure,
And for as much as the Divine word does show unto us the malediction of men and Transgression against the will of GOD, by words taken of our corporal nourriture, saying, that as man hath eaten the fruit of a tree defended him by his Creator,
In lyke maner Iesus Christe oure Redéemer declareth to vs by similitude of eating and drinkyng, the Reconciliation towardes GOD, that his obedience hath brought vs,
In like manner Iesus Christ our Redeemer Declareth to us by similitude of eating and drinking, the Reconciliation towards GOD, that his Obedience hath brought us,
as if he woulde cléerely say, that Man hauing eaten of a forbidden Fruite, hathe purchased malediction, where as in eatyng nowe of a fruite giuen him by the hande of GOD, bée hath woonne benediction.
as if he would clearly say, that Man having eaten of a forbidden Fruit, hath purchased malediction, where as in eating now of a fruit given him by the hand of GOD, been hath woonne benediction.
The fruite and Trée of life whiche wee oughte to eate, is euen very hée whiche bryngeth vs suche happie newes, who wyth hys vertue and power iudicible, is so tyed and ioyned wyth vs by the meane of Faithe and bonde of his holy Spirite, that he entertaineth our soules in spirituall and heauenly lyfe,
The fruit and Tree of life which we ought to eat, is even very he which bringeth us such happy news, who with his virtue and power iudicible, is so tied and joined with us by the mean of Faith and bond of his holy Spirit, that he entertaineth our Souls in spiritual and heavenly life,
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And hée that eateth his fleshe and drynketh his bloud, dwelleth in Chryste, and Chryste in hym, who is oure seconde and Heauenly Adam, within whose bodie it is necessarie wée bée incorporated,
And he that Eateth his Flesh and Drinketh his blood, dwells in Christ, and Christ in him, who is our seconde and Heavenly Adam, within whose body it is necessary we been incorporated,
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or that hée incorporate hym selfe in vs, to the ende that wée maye be able to appeare before GOD, couered with the mantell of his moste innocente fleshe full of all Iustice.
or that he incorporate him self in us, to the end that we may be able to appear before GOD, covered with the mantel of his most innocent Flesh full of all Justice
21 And bycause our nature is most dul and farre from the true vnderstanding of these mysteries, oure Redéemer Iesus is not only content to propounde vnto vs the coniunction which wée ought to haue with him, by these similitudes and comparisons of eating and drinking,
21 And Because our nature is most dul and Far from the true understanding of these Mysteres, our Redeemer Iesus is not only content to propound unto us the conjunction which we ought to have with him, by these Similitudes and comparisons of eating and drinking,
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but also hath soughte to shewe vs by some visible Ceremonie, the very same thing that hée hath taught vs by worde, to the end that not only our eares myght receyue the instruction of his preaching,
but also hath sought to show us by Some visible Ceremony, the very same thing that he hath taught us by word, to the end that not only our ears might receive the instruction of his preaching,
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and celebrated the ceremonie of the Pascal lamb according to ye law, to shew vnto the people and all the Churche to come, a liuely representation of the coniunction whiche hée tooke with his membres by meane of the sacrifice of his death, resurrection and glorification:
and celebrated the ceremony of the Pascal lamb according to you law, to show unto the people and all the Church to come, a lively representation of the conjunction which he took with his members by mean of the sacrifice of his death, resurrection and glorification:
that is as much as if he shoulde say, to the end you vnderstand what I am on youre behalfe, what remedie I bryng vnto you, what cōiunction it is necessarie you haue with me, and I with you:
that is as much as if he should say, to the end you understand what I am on your behalf, what remedy I bring unto you, what conjunction it is necessary you have with me, and I with you:
And touching the Cup, vnderstande you, that the same doth shew you the newe Testament and confederation which I practise with you, the which testament shalbe ratified with my bloud,
And touching the Cup, understand you, that the same does show you the new Testament and confederation which I practise with you, the which Testament shall ratified with my blood,
so many vbiquities, with other lyke inuentions to entertain the world in blyndenesse? To what purpose do we trouble the people with visible ceremonies, with persuasiō yt by that meane they may receiue Iesus Christe? We leaue behind vs,
so many vbiquities, with other like Inventions to entertain the world in blindness? To what purpose do we trouble the people with visible ceremonies, with persuasion that by that mean they may receive Iesus Christ? We leave behind us,
& charitie of one to an other, things moste important and necessarie, and in the meane while we employ and bestow our selues and time in the interpretation of certein ceremonies, without the which, god is of power to shewe vs that whiche they doe teach vs. We know also that many holy men be deceased very deuoutly, hauing receyued Chryst, without receyuing the externall signes & visible elements of the supper.
& charity of one to an other, things most important and necessary, and in the mean while we employ and bestow our selves and time in the Interpretation of certain ceremonies, without the which, god is of power to show us that which they do teach us We know also that many holy men be deceased very devoutly, having received Christ, without receiving the external Signs & visible elements of the supper.
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And to what ende would it serue me to eate all the bread which is in Almayne, giuen by ye hands of the ministers with the words of the supper of Christ,
And to what end would it serve me to eat all the bred which is in Almain, given by you hands of the Ministers with the words of the supper of christ,
if I haue not experienced my renuyng, if I haue not tasted my regeneration, if I be not certified that God hath reconciled me with him & receyued me to his mercy,
if I have not experienced my renewing, if I have not tasted my regeneration, if I be not certified that God hath reconciled me with him & received me to his mercy,
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and remember alwayes to the people, restore to the myndes of the ignorant, and propounde to those that come to learne of vs, not by the subtilties of the right hande of God, vbiquities, and suche like imaginations.
and Remember always to the people, restore to the minds of the ignorant, and propound to those that come to Learn of us, not by the subtleties of the right hand of God, vbiquities, and such like Imaginations.
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This is a thing very miserable in oure tyme, that those which speake of the communication of Iesus Christe, be suche as least proue such a cōmunication in themselues, a thing to bée séene by their writings,
This is a thing very miserable in our time, that those which speak of the communication of Iesus Christ, be such as lest prove such a communication in themselves, a thing to been seen by their writings,
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or with the breade, or from vs by.xiiij. or xv. thousand iorneys, as though the true Temple of Iesus Chryste, is any other thing than the hearte of a faithfull man,
or with the bread, or from us by xiiij or xv. thousand journeys, as though the true Temple of Iesus Christ, is any other thing than the heart of a faithful man,
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25 Let vs speake (my brethren) of Iesus Chryste and his communication, as people prouing and féeling in our selues what it is to be nourished in oure consciences and soules, with the presence & vertue of ye same, otherwise to what vse will serue vs our subtill interpretatiōs & particular declarations whiche wée bryng foorth? In the ende, the worlde is not so blynde,
25 Let us speak (my brothers) of Iesus Christ and his communication, as people proving and feeling in our selves what it is to be nourished in our Consciences and Souls, with the presence & virtue of you same, otherwise to what use will serve us our subtle interpretations & particular declarations which we bring forth? In the end, the world is not so blind,
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but they can and will vnderstand and fynde, that we are rather ledde by a spirit of stomack than of the true zeale of Gods glorie, in the ende euery one will sée that those preachers searche no other thing than to mainteyne them selues in the friendship of the world.
but they can and will understand and find, that we Are rather led by a Spirit of stomach than of the true zeal of God's glory, in the end every one will see that those Preachers search no other thing than to maintain them selves in the friendship of the world.
26 But nowe to returne to the confirmation of the vnderstandyng that wée haue giuen to this place of the holy Supper, let vs consyder, that if in all things that Christe our Lorde hath propounded to manyfest the necessitie that wee haue to be in him and he in vs, wée shold serche a presence corporall and fleshly, it should bée (as who say) neuer to come to ende:
26 But now to return to the confirmation of the understanding that we have given to this place of the holy Supper, let us Consider, that if in all things that Christ our Lord hath propounded to manifest the necessity that we have to be in him and he in us, we should search a presence corporal and fleshly, it should been (as who say) never to come to end:
he had sayd this, I am he, shewyng with his finger a doore, shal we say for al that yt Chryst hath transformed or transubstanciate him self into the matter of a doore:
he had said this, I am he, show with his finger a door, shall we say for all that that Christ hath transformed or transubstanciate him self into the matter of a door:
28 To make cōclusion of this matter, I vnderstand that our redéemer Iesus is the frute of lyfe, who hauing put himself on the trée of the Crosse, hath defaced the sinne and transgression, whiche the frute of the trée defended brought to vs:
28 To make conclusion of this matter, I understand that our redeemer Iesus is the fruit of life, who having put himself on the tree of the Cross, hath defaced the sin and Transgression, which the fruit of the tree defended brought to us:
and that by the onely bountie, merite, and intercession of the self hée, who on the trée of the crosse did constitute hymselfe the frute of lyfe for vs, beyng assured that the participation of that precious Frute is not done either by water, wine, bread,
and that by the only bounty, merit, and Intercession of the self he, who on the tree of the cross did constitute himself the fruit of life for us, being assured that the participation of that precious Fruit is not done either by water, wine, bred,
or any other creature whatsoeuer, but by the woorke and operation indicible of the holy spirit, who hauing called the chosen and predestinate of God, doeth teache them their sinnes and abhominable transgressions by meane of the presentation of the holie Lawe, hée sheweth vnto them theyr damnation & sentence of eternall death, the whiche they féele so in their heartes, that by experience they may well assure them selues, that the ire and wrathe of God hath bin so manifested to them, that they haue swallowed pangs of death,
or any other creature whatsoever, but by the work and operation indicible of the holy Spirit, who having called the chosen and predestinate of God, doth teach them their Sins and abominable transgressions by mean of the presentation of the holy Law, he shows unto them their damnation & sentence of Eternal death, the which they feel so in their hearts, that by experience they may well assure them selves, that the ire and wrath of God hath been so manifested to them, that they have swallowed pangs of death,
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they sorrowe and wéepe with a penaunce most bitter the miserable bankets or repasts whiche they haue taken of such a meate and fruite, not only in the person of their father Adam,
they sorrow and weep with a penance most bitter the miserable banquets or repasts which they have taken of such a meat and fruit, not only in the person of their father Adam,
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and shewed him by experiēce the diffinitiue sentence & arest irreuocable of the eternal ageinst sinners, he beginneth to comfort and giue him good hope, shewing him (as a far off) the Trée of lyfe,
and showed him by experience the definitive sentence & arrest irrevocable of the Eternal against Sinners, he begins to Comfort and give him good hope, showing him (as a Far off) the Tree of life,
as the frute of life (Iesus Chryst) is in the soules of the faythfull, with such manifestation by good woorkes outwardly, that others may see & knowe with what meate they be fed.
as the fruit of life (Iesus Christ) is in the Souls of the faithful, with such manifestation by good works outwardly, that Others may see & know with what meat they be fed.
But in suche as eate Chryst, the true frute of the trée of life, is discerned suche an example in their persons, such ioy and pacience in afflictions, such care to mortifie the old Adam, such a renūciation of the things of the world, with affection to the lyfe eternall, that their neighbours and freendes acompanying them, may sée that they eat other meate than the deuourers of ceremonies do.
But in such as eat Christ, the true fruit of the tree of life, is discerned such an Exampl in their Persons, such joy and patience in afflictions, such care to mortify the old Adam, such a renunciation of the things of the world, with affection to the life Eternal, that their neighbours and Friends acompanying them, may see that they eat other meat than the devourers of ceremonies do.
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31 When they haue truely, essentially, and really participated of the bodie and bloud of Chryste (by faith as is sayd) of Iesus Chryste, all entier, true God, and true man, they assure them selues of suche a coniunction with him, that they haue no néede to goe to searche hym, eyther in ye armorie of Préests,
31 When they have truly, essentially, and really participated of the body and blood of Christ (by faith as is said) of Iesus Christ, all entire, true God, and true man, they assure them selves of such a conjunction with him, that they have no need to go to search him, either in you armoury of Priests,
32 And yet for all this, they forbeare not to aproch to the holy table of the Lord to celebrate the holy Supper with theyr brethren and chyldren of the same heauenly father:
32 And yet for all this, they forbear not to approach to the holy table of the Lord to celebrate the holy Supper with their brothers and children of the same heavenly father:
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but their first cause of going thither is, to certifie to al the church that they are of the number of those yt receiue Iesus Christ for their only redéemer & sauior,
but their First cause of going thither is, to certify to all the Church that they Are of the number of those that receive Iesus christ for their only redeemer & Saviour,
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33 Secondly, they take the holy supper as a gage & assurāce of the good wil of the heuenly father towards thē, the same being so constant & firme, that it wil neuer change.
33 Secondly, they take the holy supper as a gage & assurance of the good will of the heavenly father towards them, the same being so constant & firm, that it will never change.
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For euen as God hath promised by othe, that the sacrificator shal be eternal, euen so shall be the sacrificature and sacrifice for expiation of our sinnes.
For even as God hath promised by other, that the sacrificator shall be Eternal, even so shall be the sacrificature and sacrifice for expiation of our Sins.
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34 Thirdly, they receiue in ye Supper the seale of ratification & cōfirmation of grace, with recōciliation prononoūced by the preaching of ye gospell, to the end yt by such mean, faith might be augmented in them, seing yt God is not only cōtented to giue them y• word of reconciliation, to assign his promises with ye bloud of his proper sonne,
34 Thirdly, they receive in you Supper the seal of ratification & confirmation of grace, with reconciliation prononounced by the preaching of the gospel, to the end that by such mean, faith might be augmented in them, sing that God is not only contented to give them y• word of reconciliation, to assign his promises with you blood of his proper son,
but hath also signed and sealed his Gospell of reconciliation with seales declaring in a wonderfull maner, ye very things conteined in the letters patentes and promis of the gospel & happy newes.
but hath also signed and sealed his Gospel of reconciliation with Seals declaring in a wonderful manner, you very things contained in the letters patenes and promise of the gospel & happy news.
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35 Fourthly, the faithful see in the holy Supper, as in a table and liuely portrait, the communion and participation which they haue inwardly in their hartes with Iesus Christ, knowing also yt al the noriture & spiritual vigor which they see in thē comes of the presence of hym whom they consider and beholde figured & represented in the holy and sacred Ceremonie of the Supper:
35 Fourthly, the faithful see in the holy Supper, as in a table and lively portrait, the communion and participation which they have inwardly in their hearts with Iesus christ, knowing also that all the nouriture & spiritual vigor which they see in them comes of the presence of him whom they Consider and behold figured & represented in the holy and sacred Ceremony of the Supper:
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And seing wée protest in the receite of the holie Sacrament to be one bodie & one church, membres of one soueraine heade Iesus Christ, it is good reson also that we lerne to imitate the Sympathia and mutuall compassion whiche wée sée dayly in oure humaine bodies, whereof if one of oure armes bée hurte, the other serueth and comforteth it, the féet refusing theyr proper office to march and go, are content to kéepe themselues in bed, to the ende the arme being hurt may bée in rest, the stomacke is satisfied with a slender repaste, to the end to ease that part that is distressed:
And sing we protest in the receit of the holy Sacrament to be one body & one Church, members of one sovereign head Iesus christ, it is good Reason's also that we Learn to imitate the Sympathia and mutual compassion which we see daily in our human bodies, whereof if one of our arms been hurt, the other serveth and comforts it, the feet refusing their proper office to march and go, Are content to keep themselves in Bed, to the end the arm being hurt may been in rest, the stomach is satisfied with a slender repast, to the end to ease that part that is distressed:
in effect, euery one of the outward & inward membres, do so accōmodate their office and function to the ease and comfort of the hurte place, that in them may be noted a wonderful harmonie & league of one part with an other, the same also being lyuely represented and expresly recommēded vnto vs in the celebration of the holy Supper of the Lorde, to the ende that euery one of vs, may with most diligent care, laboure to preserue the vnitie of the body of Christ,
in Effect, every one of the outward & inward members, do so accommodate their office and function to the ease and Comfort of the hurt place, that in them may be noted a wondered harmony & league of one part with an other, the same also being lively represented and expressly recommended unto us in the celebration of the holy Supper of the Lord, to the end that every one of us, may with most diligent care, labour to preserve the unity of the body of christ,
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and supporting one an other, may learne to couer the faults of our brethrē, pardon their wrongs, not to rebuke and exaggerate too muche their ignorances,
and supporting one an other, may Learn to cover the Faults of our brothers, pardon their wrongs, not to rebuke and exaggerate too much their ignorances,
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Let vs learne in the celebration of the holy sacramēt, to make vs partakers of the afflictions and persecutions of our brethren, whome we confesse in the receit of the supper too bée the members of Chryst with vs.
Let us Learn in the celebration of the holy sacrament, to make us partakers of the afflictions and persecutions of our brothers, whom we confess in the receipt of the supper too been the members of Christ with us
37 Behold here (in effect my dere brethren) one parte of the spirituall frutes that the children of God receiue in the receite of the Supper of oure Lorde truly admynystred and simply vnderstanded, knowing right well that Christe had no other meaning in the institution of those sacraments,
37 Behold Here (in Effect my dear brothers) one part of the spiritual fruits that the children of God receive in the receit of the Supper of our Lord truly administered and simply understanded, knowing right well that Christ had no other meaning in the Institution of those Sacraments,
& incorporate them with him, euen as the meat is made one thing with our flesh, in such sort that euē as in the exterior preaching of the gospel the Lord doth offer and present to all the world the benefit of reconciliation by Christ, in like maner the sacraments be as a table or opē shop, wherin the benignitie, mercy & charitie of our God, be exposed to euery one, offered and represented liuely in the tables:
& incorporate them with him, even as the meat is made one thing with our Flesh, in such sort that even as in the exterior preaching of the gospel the Lord does offer and present to all the world the benefit of reconciliation by christ, in like manner the Sacraments be as a table or open shop, wherein the benignity, mercy & charity of our God, be exposed to every one, offered and represented lively in the tables:
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And miserable shal they be, who not serching the lyfe & liuely refection and true washing within, do embrace the corruptible and deceiuable elements,
And miserable shall they be, who not searching the life & lively refection and true washing within, do embrace the corruptible and deceivable elements,
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and double miserable shal they be, who naming themselues Doctors of the truthe, and pastors of the troupe of God, would féede the soules of their shéepe with meates that wil perish and corrupt.
and double miserable shall they be, who naming themselves Doctors of the truth, and Pastors of the troop of God, would feed the Souls of their sheep with Meats that will perish and corrupt.
as séeing ye smal frute of my request on your behalf, whē I spake to Monsieur Mathias Yllyricus, who, was sayd to be the Superintendent of your churche, with whō I persuaded very modestly to shew vnto you,
as seeing you small fruit of my request on your behalf, when I spoke to Monsieur Mathias Illyricus, who, was said to be the Superintendent of your Church, with whom I persuaded very modestly to show unto you,
and battred with diuersitie of opinions, with aduise besides, that the tyme was more proper to preache and teach to the people the faythe and hope whiche wée ought to vse to mortifie oure wicked affections, with a regarde of care to enterteine the league of charitie one with an other,
and battered with diversity of opinions, with advise beside, that the time was more proper to preach and teach to the people the faith and hope which we ought to use to mortify our wicked affections, with a regard of care to entertain the league of charity one with an other,
yet contrarily, I see he is eyther the author or instigatour of a confession of faith which you haue set a broach in this churche of Antwerpe: in which confession, I can not only fynd any one point of ye three mentioned in my conference with him,
yet contrarily, I see he is either the author or instigatour of a Confessi of faith which you have Set a broach in this Church of Antwerp: in which Confessi, I can not only find any one point of you three mentioned in my conference with him,
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for touching the chiefe point of oure Religion, that is to say, Faith, I fynde not in your confession many texts nor places which kindle the heart of man to imbrace the doctrine of Iesus Christe.
for touching the chief point of our Religion, that is to say, Faith, I find not in your Confessi many texts nor places which kindle the heart of man to embrace the Doctrine of Iesus Christ.
for if at my firste arriuall, I had encountred your confession of faith, to lerne me to be a christian, I coulde not haue much profited in a lesson of fayth so full of questions, debates, and dissentions.
for if At my First arrival, I had encountered your Confessi of faith, to Learn me to be a christian, I could not have much profited in a Lesson of faith so full of questions, debates, and dissensions.
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39 Deare brethren, if you will with iudgement reade ouer that, whiche your author hath written in youre name, you shall fynde, that neither Scotus nor any other Sophisters of the Papists, haue so muche endarkned the doctrine of Iesus Chryst,
39 Dear brothers, if you will with judgement read over that, which your author hath written in your name, you shall find, that neither Scotus nor any other Sophisters of the Papists, have so much endarkned the Doctrine of Iesus Christ,
wherof (for example) let vs suruey briefly foure certeine points, and that more to reueale the slender edification that their readers may hope for of suche lessons,
whereof (for Exampl) let us survey briefly foure certain points, and that more to reveal the slender edification that their Readers may hope for of such Lessons,
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40 Touching that whiche you say of our inheritaunce of the originall synne, and frée will lost, the world it selfe dooth declare well inough at this day, that euerie one hath gotten a good lump of the inheritance of the corruption of Adam,
40 Touching that which you say of our inheritance of the original sin, and free will lost, the world it self doth declare well enough At this day, that every one hath got a good lump of the inheritance of the corruption of Adam,
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And I beléeue (as you say) that men now a dayes haue not any Frée wyll, séeyng it maye bée further beléeued, that there bée a greate manye that haue slender sense and well woorse vnderstanding,
And I believe (as you say) that men now a days have not any Free will, seeing it may been further believed, that there been a great many that have slender sense and well Worse understanding,
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41 Touching the matter of the incarnation of the sonne of GOD, and redemption of man, I could wel haue pardoned you the obmyssyon of the subtill questions you vse therin, searching curiously the house wherin Chryst dwelleth.
41 Touching the matter of the incarnation of the son of GOD, and redemption of man, I could well have pardoned you the obmyssyon of the subtle questions you use therein, searching curiously the house wherein Christ dwells.
Item, what make we of ascension? or the signification of this woord heauen? or the right hande of God? so that you woulde teach vs the true meane to receiue Iesus Chryste into oure selues, séeing it pleaseth him, in respect of his goodnesse, too make his dwellyng in the hearts of the faithful and regenerate.
Item, what make we of Ascension? or the signification of this word heaven? or the right hand of God? so that you would teach us the true mean to receive Iesus Christ into our selves, seeing it Pleases him, in respect of his Goodness, too make his Dwelling in the hearts of the faithful and regenerate.
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Otherways of what vse is Iesus Chryst to vs being so farre from the hart of man as you make hym? B. 4. 42 Touching youre place of iustifying faith, I vnderstande not your language, where you say that only fayth, by meane whereof wée take (as of a hande) the benefite of Iesus Chryste too obteine iustification, regeneration and health:
Otherways of what use is Iesus Christ to us being so Far from the heart of man as you make him? B. 4. 42 Touching your place of justifying faith, I understand not your language, where you say that only faith, by mean whereof we take (as of a hand) the benefit of Iesus Christ too obtain justification, regeneration and health:
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and immediatly after you saye, that by the Sacramentes, are imputed and applied too vs the Iustyce and merite of Iesus Chryste. B. 4. 43 In the doctrine of iustification you say it is a moste harde question to knowe what is that true iustice whiche makes vs iuste and agréeable to God, with atteinement of eternall lyfe:
and immediately After you say, that by the Sacraments, Are imputed and applied too us the justice and merit of Iesus Christ. B. 4. 43 In the Doctrine of justification you say it is a most harden question to know what is that true Justice which makes us just and agreeable to God, with atteinement of Eternal life:
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but I had rather that without so many argumentes, confutations, and subtilties, you hadde shewed to the poore and ignorant people, what is the christian iustice,
but I had rather that without so many Arguments, confutations, and subtleties, you had showed to the poor and ignorant people, what is the christian Justice,
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I beléeue it well, and conclude vpon youre saying, that who hath not zeale, loue, charitie, who suffereth not all thyngs with pacience, taketh euery thing in the beste parte, couereth the faultes of his neighbour,
I believe it well, and conclude upon your saying, that who hath not zeal, love, charity, who suffers not all things with patience, Takes every thing in the best part, Covereth the Faults of his neighbour,
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And touchyng the rest of your questions, whether good woorks concurre in iustification, as a cause formall or efficient, the simple people hath not to do, contenting themselues with this beléef, that regeneration & faith without good works is a mere hipocrisie and thing dead,
And touching the rest of your questions, whither good works concur in justification, as a cause formal or efficient, the simple people hath not to doe, contenting themselves with this belief, that regeneration & faith without good works is a mere hypocrisy and thing dead,
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and much lesse to confute it by argumentes, so I will leaue to the consideration of the Reader, your excuse in cutting off the cōmaundement of the liuing God vnder pretext of certeine gloses and distinctions vnworthy to be vttered:
and much less to confute it by Arguments, so I will leave to the consideration of the Reader, your excuse in cutting off the Commandment of the living God under pretext of certain gloss and Distinctions unworthy to be uttered:
but we will here maynteine that it is an audacitie most cursed to cut off from the law of oure God any one woord, séeing specially that that summe and content of cōmaundement is so short and compendious, that it conteineth but ten commaundements, the which if God woulde haue abridged, he knew better how to do it than we,
but we will Here maintain that it is an audacity most cursed to Cut off from the law of our God any one word, seeing specially that that sum and content of Commandment is so short and compendious, that it Containeth but ten Commandments, the which if God would have abridged, he knew better how to do it than we,
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46 But let vs now come to the principall poynt of your debate and auncient question, the which vpon a brauery you séeme to renue vppon euery purpose and place, without hauing respect to the gret slaunder of those that bée weake.
46 But let us now come to the principal point of your debate and ancient question, the which upon a bravery you seem to renew upon every purpose and place, without having respect to the great slander of those that been weak.
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Credimus igitur Christo affirmanti, quòd corpus & sanguis eius verè ac realiter in sacra Coena adsit, detur { que } externo modo accipiendum cum pane & vino, non fide tantùm, aut spiritualiter, id { que } tam ab indignis, quám à dignis sumatur,
Credimus igitur Christ affirmanti, quòd corpus & sanguis eius verè ac realiter in sacra Coena Adsit, detur { que } externo modo accipiendum cum pane & vino, non fide tantùm, Or spiritualiter, id { que } tam ab indignis, quám à dignis sumatur,
47 Sée here (my brethren) your goodly entrie of ye article of your Supper, which we may, not improperly, liken to that of the newe inquisitors, who condemne, anathematize, excommunicate,
47 See Here (my brothers) your goodly entry of the article of your Supper, which we may, not improperly, liken to that of the new inquisitors, who condemn, anathematise, excommunicate,
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and call Heretikes, and confounders of ye church, all those whiche receiue not their confession, which me thinke you do also as of purpose to maynteyne youres of Auspurge, as though it were a fyfth Gospel or newe Symbole of the Crede.
and call Heretics, and confounders of the Church, all those which receive not their Confessi, which me think you do also as of purpose to maintain yours of Auspurge, as though it were a fyfth Gospel or new Symbol of the Crede.
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What shall wée saye (brethren) too these matters? haue you no shame that men of good iudgement and vnderstandyng, shoulde reade suche haultie and rashe woordes? Who are they that haue set the authour of the Confession of Auspurge, or that of yours in suche authoritie or degrée of the Churche, tht they may pronounce Sentence of damnation ageynste suche as wyll not admit theyr interpretation vppon a place or Text of the Scripture? What is hée of any iudgement at all, who wyll not feare to forsake the tyrannie of the Papistes, to enter into an other, almost of lyke condition? Wée call the Pope Antechryst, tyraunt and butcher of mens consciences,
What shall we say (brothers) too these matters? have you no shame that men of good judgement and understanding, should read such haultie and rash words? Who Are they that have Set the author of the Confessi of Auspurge, or that of yours in such Authority or degree of the Church, that they may pronounce Sentence of damnation against such as will not admit their Interpretation upon a place or Text of the Scripture? What is he of any judgement At all, who will not Fear to forsake the tyranny of the Papists, to enter into an other, almost of like condition? We call the Pope Antichrist, tyrant and butcher of men's Consciences,
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bycause that without libertie to heare men speake, he condemneth and excommunicates them, and yet your doings are nothing inferior to his crueltie, in pronouncing condemnation, not onely ageinst your enimies, but also ageinst suche as you receiue for youre brethren and companions in the woorke of the Lorde,
Because that without liberty to hear men speak, he Condemneth and excommunicates them, and yet your doings Are nothing inferior to his cruelty, in pronouncing condemnation, not only against your enemies, but also against such as you receive for your brothers and Sodales in the work of the Lord,
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and who no lesse for the duetie of Christians, than to take away the slaunder from the Churche of Chryste, do searche by all theyr possible meanes too lyue in loue and friendship with you.
and who no less for the duty of Christians, than to take away the slander from the Church of Christ, do search by all their possible means too live in love and friendship with you.
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my brother, my frend, what art thou that condemnes the seruāts of an other? Who hath giuen thée such power? Art thou his redemer? Art thou his iudge? Art thou he in the name of whome he hath bin baptised? Hath he not a maister, who,
my brother, my friend, what art thou that condemns the Servants of an other? Who hath given thee such power? Art thou his redeemer? Art thou his judge? Art thou he in the name of whom he hath been baptised? Hath he not a master, who,
Let vs also behold what frutes are brought to oure audience by oure words, what reformatiō of life in our churches, wherin raign still wātōnesse, lubricities, gluttonies, dronkennesse, vsurie, deceits, with a thousād such like vices, which we let passe, making our selues many tymes (by winking) companions to those that commit them, swallowing (as oure Sauiour Chryst sayth) the Camels,
Let us also behold what fruits Are brought to our audience by our words, what Reformation of life in our Churches, wherein Reign still wantonness, lubricities, gluttonies, Drunkenness, Usury, Deceits, with a thousād such like vices, which we let pass, making our selves many times (by winking) Sodales to those that commit them, swallowing (as our Saviour Christ say) the Camels,
and after passing by the cloutes the litle gnats, which meaneth that we pronounce condemnation ageinst such who pierce not the subtilties of oure interpretations in Chrystes Supper:
and After passing by the clouts the little gnats, which means that we pronounce condemnation against such who pierce not the subtleties of our interpretations in Christ's Supper:
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making small reckening of the crimes and dissolutiōs which are committed dayly afore oure eyes I pray you what may meane so many sorts of cōmunications of Christ, the one physicall, and an other mystical,
making small reckoning of the crimes and dissolutions which Are committed daily afore our eyes I pray you what may mean so many sorts of communications of christ, the one physical, and an other mystical,
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an other spirituall, and an other sacramentall, togyther also with those whyche you put in your confession, the one common both to the good & to the euil,
an other spiritual, and an other sacramental, together also with those which you put in your Confessi, the one Common both to the good & to the evil,
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but rather of the interpretations of men? I praye you shewe mée where it is that Chryste affirmeth, that his bodye and bloud be truely and really in the bread, vnder the bread,
but rather of the interpretations of men? I pray you show me where it is that Christ Affirmeth, that his body and blood be truly and really in the bred, under the bred,
or within the breade of the Supper, and that he giueth hymselfe to bée eaten exteriorly with the breade and wine, the same being not doone not onely by Fayth,
or within the bread of the Supper, and that he gives himself to been eaten exteriorly with the bread and wine, the same being not done not only by Faith,
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as preferring nothing which is not drawen out of the same, it is necessary you know, that in al your article there is not one word of the words of Christ:
as preferring nothing which is not drawn out of the same, it is necessary you know, that in all your article there is not one word of the words of christ:
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51 Besides, I sée that your very confession doth not accorde at all, with that of Auspurge, wherof you make so greate a buckler, no lesse to maynteyne you in the good opynion of the worlde,
51 Beside, I see that your very Confessi does not accord At all, with that of Auspurge, whereof you make so great a buckler, no less to maintain you in the good opinion of the world,
than to bryng your selues in, vnder the protection of princes and potentates, who at the beginning, vsed very wisely and christianlye the presentation of this Confession.
than to bring your selves in, under the protection of Princes and potentates, who At the beginning, used very wisely and christianly the presentation of this Confessi.
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For the woordes of the Authour bée these, Article. 10. De Coena Domina docent, quòd cum pane & vino verè exhibeantur corpus et sanguis Christi, vescentibus in coena domini, that is to say:
For the words of the Author been these, Article. 10. De Coena Domina docent, quòd cum pane & vino verè exhibeantur corpus et sanguis Christ, vescentibus in Coena domini, that is to say:
Touching the Supper of the Lorde, they teache, that with the bread and wine be exhibited the body and bloud of Chryste, to those that eate the Supper of the Lorde.
Touching the Supper of the Lord, they teach, that with the bred and wine be exhibited the body and blood of Christ, to those that eat the Supper of the Lord.
53 But herevnto you say, that we haue not the true and incorrupte confession of Auspurge, but that you haue certein Copies and exemplaries thereof best corrected, whiche you follow in your doctrine:
53 But hereunto you say, that we have not the true and incorrupt Confessi of Auspurge, but that you have certain Copies and exemplaries thereof best corrected, which you follow in your Doctrine:
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is it possible (brethren) you shoulde be so negligent in the correction of your confession wherof you make so great value? I am not of opiniō that the princes Protestāts wold suffer to be printed in their townes, articles of their confession, contaminated and imperfect:
is it possible (brothers) you should be so negligent in the correction of your Confessi whereof you make so great valve? I am not of opinion that the Princes Protestants would suffer to be printed in their Towns, Articles of their Confessi, contaminated and imperfect:
for if those which folow not your confession, be condemned by your sentence, and you onely haue the true copie of this confession, wée muste thē necessarily come to you as to a spring or fountain of truth and helth:
for if those which follow not your Confessi, be condemned by your sentence, and you only have the true copy of this Confessi, we must them necessarily come to you as to a spring or fountain of truth and health:
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as in tymes past they went to Ierusale, Rome, or S. Iames, Oh good God, what mockerie, what presumption of people? But, to preuent you of cause of complainte ageynst vs,
as in times past they went to Jerusalem, Rome, or S. James, O good God, what mockery, what presumption of people? But, to prevent you of cause of complaint against us,
and that your incōsideration be more manyfestly discouered, we will recite the article of your incorrupt cōfession, which as you say to be reserued with you,
and that your inconsideration be more manifestly discovered, we will recite the article of your incorrupt Confessi, which as you say to be reserved with you,
Sequimur igitur in hac controuersia sententiam decimi articuli Augustanae confessionis: porrò articulus ille decimus ita habet in incorrupta confessione, quam sequimur:
Sequimur igitur in hac Controversy sententiam decimi articuli Augustanae confessionis: porrò articulus Isle Decimus ita habet in incorrupta Confessi, quam sequimur:
De coena Domini docent, quod corpus & sanguis Christi verè adsint, & distribuantur vescentibus in Coena domini: & improbant secus docentes. That is to say:
De Coena Domini docent, quod corpus & sanguis Christ verè adsint, & distribuantur vescentibus in Coena domini: & improbant secus docentes. That is to say:
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Wée followe in this question and debate, the aduise and sentence of the tenth Article of the Confession of Auspurge, which tenth article is writen in this sorte, in the confession whiche we followe, whiche is not corrupted:
We follow in this question and debate, the advise and sentence of the tenth Article of the Confessi of Auspurge, which tenth article is written in this sort, in the Confessi which we follow, which is not corrupted:
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and Caluinists, with other like, knowing very well that GOD is greately displeased with suche separations and partialities in the doctrine of religion:
and Calvinists, with other like, knowing very well that GOD is greatly displeased with such separations and Partialities in the Doctrine of Religion:
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57 For the reste (brethren) you séeme to complaine of the greate diuersitie of interpretation that many haue pronounced vpon the words of the Supper, which partely I can not denie,
57 For the rest (brothers) you seem to complain of the great diversity of Interpretation that many have pronounced upon the words of the Supper, which partly I can not deny,
bycause many desirous to make their church apart, doe raise a value or estimation of them selues among their audience, with pretence to celebrate theyr owne names:
Because many desirous to make their Church apart, do raise a valve or estimation of them selves among their audience, with pretence to celebrate their own names:
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from whence it procéeds, that hauing but one truth, and one simple intelligence in the words of Chryst, all such as digresse from the same, to vse some strange and new order, do euery one bring into the churche his innouation.
from whence it proceeds, that having but one truth, and one simple intelligence in the words of Christ, all such as digress from the same, to use Some strange and new order, do every one bring into the Church his innovation.
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58 But I besech you consider, whether amongst those that receiue the tenth article of the confession of Auspurge, there be any diuersitie of interpretatiō, to the end that if you will haue all the worlde (for the eschuing of the condemnation of your sentence) to followe your confession, you first labour to establish an accord amongest your selues,
58 But I beseech you Consider, whither among those that receive the tenth article of the Confessi of Auspurge, there be any diversity of Interpretation, to the end that if you will have all the world (for the Eschewing of the condemnation of your sentence) to follow your Confessi, you First labour to establish an accord amongst your selves,
59 First you know well that Mathias Yllyricus, whom I thinke to be the author of your confession, is not of opinion with those that haue composed and presented the confession of Auspurge, and you and he are not ignorant of the contentions, debates and discentions, which be euen till this day betwéene him & others:
59 First you know well that Mathias Illyricus, whom I think to be the author of your Confessi, is not of opinion with those that have composed and presented the Confessi of Auspurge, and you and he Are not ignorant of the contentions, debates and dissensions, which be even till this day between him & Others:
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I leaue aparte the truthe of the Question, which you call indifferent, notwithstandyng that the institution of the Lorde beareth by manyfest wordes, the breaking of the bread.
I leave apart the truth of the Question, which you call indifferent, notwithstanding that the Institution of the Lord bears by manifest words, the breaking of the bred.
for the rest, as when Christ celebrated the supper, whether the bread he had then betwene his hāds, was great or little, I leaue the decision of that question to Monsieur Mathias Yllyricus, who sayth that Iesus Christe in the Supper, brake the bread,
for the rest, as when christ celebrated the supper, whither the bred he had then between his hands, was great or little, I leave the decision of that question to Monsieur Mathias Illyricus, who say that Iesus Christ in the Supper, brake the bred,
61 The Churches of the moste noble prince elector and Countie Palatyne, receiue the confession of Auspurge, and yet in youre Catechisme you teache that the vnfaithful and vnworthy do not eate the body of Chryste in the Sacrament, the which is ageinst youre article,
61 The Churches of the most noble Prince elector and County Palatyne, receive the Confessi of Auspurge, and yet in your Catechism you teach that the unfaithful and unworthy do not eat the body of Christ in the Sacrament, the which is against your article,
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62 The diuins of the renoumed prince of Hesse haue receiued the confession of Auspurge, and yet Andreas Hyperius doctour of the vniuersitie of Marpurge, belongyng to the sayde Prince, receyued the Confession presented by the Straungers out of the towne of Weasell, against which cōfession Heshussius his companions and yours, haue raised many debates, to banish from the countrey such as folowed the sayd confession, the same arguing manifestly, that you and your companions be not of accorde with the churches of the sayd prince.
62 The Divines of the renowned Prince of Hesse have received the Confessi of Auspurge, and yet Andrew Hyperius Doctor of the University of Marsh, belonging to the said Prince, received the Confessi presented by the Strangers out of the town of Weasel, against which Confessi Heshussius his Sodales and yours, have raised many debates, to banish from the country such as followed the said Confessi, the same arguing manifestly, that you and your Sodales be not of accord with the Churches of the said Prince.
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63 Iohannes Pincerus, a man lerned & no lesse deuoute as you knowe, albeit he receiued the confession of Auspurge, writ notwithstanding, a boke against the sayd Heshussius, refuting the opinions of the Supper,
63 Iohannes Pincerus, a man learned & no less devout as you know, albeit he received the Confessi of Auspurge, writ notwithstanding, a book against the said Heshussius, refuting the opinions of the Supper,
and other thyngs, the whiche Heshussius nameth him selfe to be of the confession of Auspurge, and youre adherent and confederate to maynteyne this dissention.
and other things, the which Heshussius names him self to be of the Confessi of Auspurge, and your adherent and confederate to maintain this dissension.
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64 In the yeare 1565. The right noble prince elect of Saxon, presented to the vniuersitie of Wittemberge, the writings of Brentius & Iames Andreas, as vpon meaning to examin them touching their opinion of the Supper, wherevnto the vniuersitie answered, that the sayd Brentius and Andreas, vsed in this matter diuers and sundry orders of speche, bothe newe, daungerous,
64 In the year 1565. The right noble Prince elect of Saxon, presented to the University of Wittenberg, the writings of Brent & James Andrew, as upon meaning to examine them touching their opinion of the Supper, whereunto the University answered, that the said Brent and Andrew, used in this matter diverse and sundry order of speech, both new, dangerous,
that the humaniti-of Christe was Creatour of all things, that Iames Andreas confounded the communication of languages or propreties in the person of Christ,
that the humaniti-of Christ was Creator of all things, that James Andrew confounded the communication of languages or proprieties in the person of christ,
and that they feared that the vniuersitie of Tubinga and the church of Wittenburgh were troubled with these innouations of doctrin, exhorting them to ceasse from suche disputations, with contentment onely to beléeue that the words of Chryste be true,
and that they feared that the University of Tubinga and the Church of Wittenburg were troubled with these innovations of Doctrine, exhorting them to cease from such disputations, with contentment only to believe that the words of Christ be true,
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I pray you what coniunction is there betwene lighte and darknesse? What aquaintance betwene Iesus Chryste and Belyal? No, let vs rather remembre and reteyne that which the Prophet sayeth, that God loueth not the wicked nor their wickednesse,
I pray you what conjunction is there between Light and darkness? What acquaintance between Iesus Christ and Belial? No, let us rather Remember and retain that which the Prophet Saith, that God loves not the wicked nor their wickedness,
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67 Phillip Melancthon, author of the confession of Auspurge, in the apologie of the same confession doth teach, that the participation of the body of Chryst is receiued of the faithfull by the meditation of his benefits:
67 Philip Melanchthon, author of the Confessi of Auspurge, in the apology of the same Confessi does teach, that the participation of the body of Christ is received of the faithful by the meditation of his benefits:
68 Martine Luther hath bin estemed a good interpreter & vnderstander of the cōfession of Auspurge, and yet he saith that the very iuyce and mary of the holy Supper, is to receiue an assuraunce of the remission of oure sinnes by the sacrifice of Chryst. Those then that say that the vnfaithfull and vnworthy receiue the bodye of Chryst, which is the iuyce and marow of the sacrament, be contrary to the said doctor:
68 Martin Luther hath been esteemed a good interpreter & understander of the Confessi of Auspurge, and yet he Says that the very juice and marry of the holy Supper, is to receive an assurance of the remission of our Sins by the sacrifice of Christ Those then that say that the unfaithful and unworthy receive the body of Christ, which is the juice and marrow of the sacrament, be contrary to the said Doctor:
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69 The Duke of Wittenburgh, wylleth and meaneth that his cōfession agrée with that of Auspurge, and yet the article of the Supper in his confession is interpreted by the words of Ezechiell, saying, this Quarey or tyle is the towne of Ierusalem &c. That is to say, doth signifie or meane the town of Ierusalem &c. Who then will not receiue this place in the interpretation of the Supper, disagréeth with the confession of the said prince,
69 The Duke of Wittenburg, willeth and means that his Confessi agree with that of Auspurge, and yet the article of the Supper in his Confessi is interpreted by the words of Ezekiel, saying, this Quarey or tile is the town of Ierusalem etc. That is to say, does signify or mean the town of Ierusalem etc. Who then will not receive this place in the Interpretation of the Supper, disagreeth with the Confessi of the said Prince,
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Kemnitius (in the cōtrary) mainteineth that the place of S. Paule treating of the vnworthynesse of suche as receiue the Supper, ought to be vnderstanded and interpreted by the other place of the Gospell, where the Centuriō saith, that he is not worthy that Iesus Chryst enter intoo his house,
Kemnitius (in the contrary) maintaineth that the place of S. Paul treating of the unworthiness of such as receive the Supper, ought to be understanded and interpreted by the other place of the Gospel, where the Centurion Says, that he is not worthy that Iesus Christ enter into his house,
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71 The.xiij. Article of the confession of Auspurge, teacheth that the lauful vse of the Sacrament demaundeth necessaryly Fayth, without whiche vse, the Sacrament is no Sacramēt.
71 The xiij Article of the Confessi of Auspurge, Teaches that the lawful use of the Sacrament demandeth necessarily Faith, without which use, the Sacrament is no Sacrament.
72 The.xxj. article of the confession of Auspurge sayth, that for the difference of ceremonies & traditions of men, a man oughte not to accuse the other churches,
72 The xxj article of the Confessi of Auspurge say, that for the difference of ceremonies & traditions of men, a man ought not to accuse the other Churches,
and people cut off from your companie, bicause they do not blysse at the aulter the bread afore they do distribute it, with obseruation of other ceremonies that are of custome in your Supper.
and people Cut off from your company, Because they do not bliss At the alter the bred afore they do distribute it, with observation of other ceremonies that Are of custom in your Supper.
In the ende, Iohn Alasco, superintendent of the Church of London, being in the Church of Franckefort, and seing such dissentions tending rather too dissolue the vnitie of the Churche,
In the end, John Alasco, superintendent of the Church of London, being in the Church of Frankfort, and sing such dissensions tending rather too dissolve the unity of the Church,
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than to redresse it, is of opinion, that, that woorde of the confession of Auspurge, where Chryste is receiued with the bread, signifieth, that when the faythefull eate the breade in the Supper with their corporall mouth, their spirite with the mouth of Faith receiues Iesus Chryste, whiche is on the ryghte hande of GOD.
than to redress it, is of opinion, that, that word of the Confessi of Auspurge, where Christ is received with the bred, signifies, that when the faithful eat the bread in the Supper with their corporal Mouth, their Spirit with the Mouth of Faith receives Iesus Christ, which is on the right hand of GOD.
And suche interpretation of this woorde (with) was receiued of the Senate of the towne of Franckefort, as a declaration agréeing with the confession of Auspurge, whereby the poore straungers whiche are withdrawne thither, lyued in peace and quyet,
And such Interpretation of this word (with) was received of the Senate of the town of Frankfort, as a declaration agreeing with the Confessi of Auspurge, whereby the poor Strangers which Are withdrawn thither, lived in peace and quiet,
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vntill by reason of other quarels, this Question was eftsoones renued, by whyche meane they became in effecte, the cause of the dissipation of so flourishing a Church.
until by reason of other quarrels, this Question was eftsoons renewed, by which mean they became in Effect, the cause of the dissipation of so flourishing a Church.
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and yet are they receiued intoo the companye of those whiche maynteyne the Confession of Auspurge. And bycause Heshusius, being at the vniuersitie of Hidelbergh, made himself enimie to this interpretation,
and yet Are they received into the company of those which maintain the Confessi of Auspurge. And Because Heshusius, being At the University of Hidelbergh, made himself enemy to this Interpretation,
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and specially in the case and question of his religion, which hauing hir true foundation in the bottom of his hart, it is impossible to plant persuasions of Religion afore we haue ouercome and gained that place with gentle allurements,
and specially in the case and question of his Religion, which having his true Foundation in the bottom of his heart, it is impossible to plant persuasions of Religion afore we have overcome and gained that place with gentle allurements,
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Wherin albéeit I can not but feare, that your intent was rather to search matter of triumph without victorie, with occasion to sende of youre bookes to the nexte fayre of Frankefort, than of a zeale & pure affectiō to pacifie this afflicted church:
Wherein albeit I can not but Fear, that your intent was rather to search matter of triumph without victory, with occasion to send of your books to the Next fair of Frankfort, than of a zeal & pure affection to pacify this afflicted Church:
seing that by such meanes, we shold fal into ye euil wil of a great parte of the princes Protestantes of Germanie, who abhorre already the opinions you haue vttered of the person of Chryste too bée in the presence of the Supper? by the same mean also, we should make our selues companions and adherents to Yllyricus, youre Superintendent or author of youre confession, who is hated of the moste noble Churches and Vniuersities of Germanie, and chiefly in Wittenburgh, who hath bin ye mother nourse of the first Protestants.
sing that by such means, we should fall into you evil will of a great part of the Princes Protestants of Germany, who abhor already the opinions you have uttered of the person of Christ too been in the presence of the Supper? by the same mean also, we should make our selves Sodales and adherents to Illyricus, your Superintendent or author of your Confessi, who is hated of the most noble Churches and Universities of Germany, and chiefly in Wittenburg, who hath been the mother nurse of the First Protestants.
75 The seconde poynt, wherein I requested Mathias Yllyricus and you too take some paynes, was, in the doctryne of mortyfication, a thing moste necessarie for this lamentable tyme, wherein wée sée so manye Epycures,
75 The seconde point, wherein I requested Mathias Illyricus and you too take Some pains, was, in the Doctrine of mortyfication, a thing most necessary for this lamentable time, wherein we see so many Epycures,
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so manye Libertines, so many Atheystes and people abandoned to all fylthynesse and dissolution: of which so principall a matter you touch not one word in all youre confession,
so many Libertines, so many Atheystes and people abandoned to all filthiness and dissolution: of which so principal a matter you touch not one word in all your Confessi,
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By the whiche, those that haue iudgemente in spirituall things, may see that youre doctrine and Scripture is not a doctrine taught by the Spirite of GOD, and receyued in his schoole:
By the which, those that have judgement in spiritual things, may see that your Doctrine and Scripture is not a Doctrine taught by the Spirit of GOD, and received in his school:
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but rather certeine textes and propositions gathered oute of the papers and Bookes of others, who (peraduenture) haue proued better than wée, that whiche they haue taughte and left in writing.
but rather certain texts and propositions gathered out of the papers and Books of Others, who (Peradventure) have proved better than we, that which they have taught and left in writing.
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76 The last part of my request to M. Yllyricus was, to exhort you to enterteyn a charitable and louing vnitie, to the end al the church might bée edified,
76 The last part of my request to M. Illyricus was, to exhort you to enterteyn a charitable and loving unity, to the end all the Church might been edified,
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Si quis hactenus dubitauit, vtra sentētia sit verior in sacramētaria controuersia, ille sanè vel ex solis ipsorū agendis ac formulis sacrae communionis, & ipsa praxi coenae statuere haud difficulter poterit.
Si quis Hactenus dubitauit, vtra sentētia sit verior in sacramētaria Controversy, Isle sanè vel ex solis ipsorū Agendis ac formulis Sacrae Communion, & ipsa Praxi Coenae statuere haud Difficult poterit.
Tantis enim corruptelis, sacrilegijs, in tā sacrosanctis mysterijs grassantur, vt citra horrorem ac tremorem eas prophanationes pia mens cognoscere non possit.
Tantis enim corruptelis, sacrilegijs, in tā sacrosanctis mysterijs grassantur, vt citra horrorem ac tremorem eas prophanationes pia Mens cognoscere non possit.
If any by the things aforesayd be yet in doute, not knowing whiche is the truest opinion in the matter of the sacramentes, he may easily bée certified of a truth, in beholding their actions and ceremonies in the celebration of the communion:
If any by the things aforesaid be yet in doubt, not knowing which is the Truest opinion in the matter of the Sacraments, he may Easily been certified of a truth, in beholding their actions and ceremonies in the celebration of the communion:
for there be so many corruptions and sacrileges in so holy mysteries, that a Christian mynde can not beholde such prophanations withoute horror and feare.
for there be so many corruptions and sacrileges in so holy Mysteres, that a Christian mind can not behold such profanations without horror and Fear.
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Wée wyll then declare briefly in this Epistle, the distructions and violations that ar cōmitted in so gret a mysterie, to ye end the litle ones of Chryst may stand vppon their garde ageinst such execrable crimes,
We will then declare briefly in this Epistle, the destructions and violations that Are committed in so great a mystery, to you end the little ones of Christ may stand upon their guard against such execrable crimes,
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Fifthly, for that wée pronounce not the woordes of consecration, to the ende the breade may perceiue our voice, with vnderstanding of the word of God, conuersion into the body of Chryste.
Fifthly, for that we pronounce not the words of consecration, to the end the bread may perceive our voice, with understanding of the word of God, conversion into the body of Christ.
but rather raise our myndes and consideration to Iesus Christ, the true heauenly bread for the nouriture of our soules, who being alredy immortall, is glorified vpon the right hande of the Father.
but rather raise our minds and consideration to Iesus christ, the true heavenly bred for the nourriture of our Souls, who being already immortal, is glorified upon the right hand of the Father.
The seuenth impietie which you say we committe, is, That wée tell the assistauntes that they take the breade and Wine in remembraunce of Iesus Chryste.
The Seventh impiety which you say we commit, is, That we tell the assistants that they take the bread and Wine in remembrance of Iesus Christ.
Take and eate, and haue remembrance of Iesus Chryste employed for you, wherein according to your scoffes of custome and poeticall sleightes, you make vs like to the Beguiars and Beguines, when they féede in their repastes.
Take and eat, and have remembrance of Iesus Christ employed for you, wherein according to your scoffs of custom and poetical sleights, you make us like to the Beguiars and Beguines, when they feed in their repasts.
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The Lorde pardon you suche orders of teaching to your neighboures, and reueale vnto you the modest grauitie which he demaundes in those that professe themselues pastors of the shéepe, and pronouncers of the gospel.
The Lord pardon you such order of teaching to your neighbours, and reveal unto you the modest gravity which he demands in those that profess themselves Pastors of the sheep, and pronouncers of the gospel.
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Your tenth and laste accusation is, in that (as you say) we rob deceitfully the supper of the wordes of consecration, by mean wherof the body of Christ ought to come thither,
Your tenth and laste accusation is, in that (as you say) we rob deceitfully the supper of the words of consecration, by mean whereof the body of christ ought to come thither,
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but dispute and debate, I will praye to that good God to giue vs all a grace of participation with his light, whiche chaseth away all darknesse of errour & ignorance.
but dispute and debate, I will pray to that good God to give us all a grace of participation with his Light, which chases away all darkness of error & ignorance.
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78 I pray you what frute can proceede in writing a new booke of the questions and differences, that these.xxx. yeares haue bin so sharply argued, and yet without profite.
78 I pray you what fruit can proceed in writing a new book of the questions and differences, that these xxx Years have been so sharply argued, and yet without profit.
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Would it be any other thing than in causing to bée reprinted sundrye repetitions, to fil the faires of Frankefort, and set the bookeprinters on work? A vanitie moste greate,
Would it be any other thing than in causing to been Reprinted sundry repetitions, to fill the fairs of Frankfort, and Set the bookeprinters on work? A vanity most great,
and yet followed of many men of knowledge, who, desirous by these meanes too borrowe themselues an estimation, wish that the world knew that they haue such a facilitie to compose bookes, that in one euening after supper, they can write as many quaires,
and yet followed of many men of knowledge, who, desirous by these means too borrow themselves an estimation, wish that the world knew that they have such a facility to compose books, that in one evening After supper, they can write as many quaires,
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nor in the multitude of papers & bookes, but in the true feare of God, accompanied with liuely faith and carefull mortification, with study, by all our possible meanes to preserue the league of charitie one to an other, giuing ye worlde to knowe, by our lyfe and example, that our confession is the better.
nor in the multitude of papers & books, but in the true Fear of God, accompanied with lively faith and careful mortification, with study, by all our possible means to preserve the league of charity one to an other, giving the world to know, by our life and Exampl, that our Confessi is the better.
79 I coulde haue wished (deare brethren) that where in your confession, you haue disgorged so many iniuries at your pleasure, ageynst suche as desire youre wealth and honour, at the least that you had giuen a shew of a christian modestie.
79 I could have wished (deer brothers) that where in your Confessi, you have disgorged so many injuries At your pleasure, against such as desire your wealth and honour, At the least that you had given a show of a christian modesty.
But it séemeth that in this vncharitable shewe, you had a desire to declare an euident witnesse of the hate and euill will you beare ageinst your neighbours,
But it Seemeth that in this uncharitable show, you had a desire to declare an evident witness of the hate and evil will you bear against your neighbours,
nor what is glorification of the humanitie of the Lorde, with other lyke things. 80 Let vs leaue, let vs leaue (good brethren) such maner of disputation,
nor what is glorification of the humanity of the Lord, with other like things. 80 Let us leave, let us leave (good brothers) such manner of disputation,
and not to followe neither the cōfession of Auspurge, the Catechisme of Martine, nor the interpretations of Iohn nor Peter. Let vs make it knowne to al the princes and potentates of Germanie, that all those questions bée banished,
and not to follow neither the Confessi of Auspurge, the Catechism of Martin, nor the interpretations of John nor Peter. Let us make it known to all the Princes and potentates of Germany, that all those questions been banished,
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And let not the weake haue occasion to say, that we serue most as matches & bellows, to kindle the hearts of such personages, to make them shew thēselues enimies of those who cōfesse one self Gospell of Chryst with thē.
And let not the weak have occasion to say, that we serve most as Matches & bellows, to kindle the hearts of such Personages, to make them show themselves enemies of those who confess one self Gospel of Christ with them.
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for pitie ouer his poore and most loyall subiectes, who withoute any offence vnto the maiestie of theyr Prince, bée persecuted, murdered, afflicted as seditious and rebells,
for pity over his poor and most loyal Subjects, who without any offence unto the majesty of their Prince, been persecuted, murdered, afflicted as seditious and rebels,
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82 In the meane whyle, wee triumph in the chaire, with bestowyng here and there, captious Inuectyues, callynge some Caluinistes, some Sacramentors, some seditious and rebelles, breakers of Images with other lyke.
82 In the mean while, we triumph in the chair, with bestowing Here and there, captious Inuectyues, calling Some Calvinists, Some Sacramentors, Some seditious and rebels, breakers of Images with other like.
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Wee sende oure Confessyons stuffed wyth Iniurious matters, debates, and quarrells, to the Princes of Alm•yn, to the end they may see what valiant champions we are on this syde.
we send our Confessions stuffed with Injurious matters, debates, and quarrels, to the Princes of Alm•yn, to the end they may see what valiant champions we Are on this side.
And in place to make factions and separations of the churche, let vs go with one courage and heart to batter the kyngdome of Sathan, wyth the superstitions and idolatries brought into oure christian religion by him and his suppostes.
And in place to make factions and separations of the Church, let us go with one courage and heart to batter the Kingdom of Sathan, with the superstitions and idolatries brought into our christian Religion by him and his suppostes.
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and Moonkes, and to studie for exquisite words and infamous epithetes to breath vppon them in the pulpit? Are wée so forgetfull that wée remember not what we haue bin our selues? Lette vs beare in mynde, that there haue not passed many yeares since wée were in the same pitte and quagmier plunged vp to the chinne,
and Monks, and to study for exquisite words and infamous epithets to breath upon them in the pulpit? are we so forgetful that we Remember not what we have been our selves? Let us bear in mind, that there have not passed many Years since we were in the same pit and quagmier plunged up to the chin,
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yea euen to the top of our heades, from whence, if the Lord of his goodnesse haue drawne vs, displaying the tresors of his mercy vppon vs, followeth it therefore that we shoulde either exclame or cry out ageinst those as vnhappily remaine yet in the place, from whence we are come? Were it not better to offer thē oure hand to helpe to pull them out of the pitte,
yea even to the top of our Heads, from whence, if the Lord of his Goodness have drawn us, displaying the tresors of his mercy upon us, follows it Therefore that we should either exclaim or cry out against those as unhappily remain yet in the place, from whence we Are come? Were it not better to offer them our hand to help to pull them out of the pit,
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85 Too this (brethren) you may aunswer me, that the tyrannie of the papists is so abhominable that there is no hart possessed with any Religion, whose pacience may endure so intollerable a yoke into the church of God, séeing they ar not contented to bury the benefites of Iesus Chryst, to rob and vsurpe his dignitie, to make themselues merchants of his blud and redemptiō, to beguile and seduce the poore people and their consciēces sending soules to hell, in place to draw them out of purgatorie,
85 Too this (brothers) you may answer me, that the tyranny of the Papists is so abominable that there is no heart possessed with any Religion, whose patience may endure so intolerable a yoke into the Church of God, seeing they Are not contented to bury the benefits of Iesus Christ, to rob and usurp his dignity, to make themselves merchant's of his blood and redemption, to beguile and seduce the poor people and their Consciences sending Souls to hell, in place to draw them out of purgatory,
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they haue vsurped Seigniories and principalities by violence and effusion of mans bloud, to the ende to make themselues Princes and great Lordes and their children, neuews,
they have usurped Signory and principalities by violence and effusion of men blood, to the end to make themselves Princes and great lords and their children, nephews,
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and goeth aboute too discouer them too the people, incontinent the Popes, their Parentes and Allies, with open mouth do call suche Preachers Heretikes, Apostates, bannished Strangers and people vnworthye of reléefe in a Common state,
and Goes about too discover them too the people, incontinent the Popes, their Parents and Allies, with open Mouth do call such Preachers Heretics, Apostates, banished Strangers and people unworthy of relief in a Common state,
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bycause they feare that the preachers of truth, discoueryng their pot of roses (as the prouerbe sayth) and that the worlde vnderstanding their tirannies, euery one will withdraw and take away his fether rightely belonging to him:
Because they Fear that the Preachers of truth, discovering their pot of roses (as the proverb say) and that the world understanding their Tyrannies, every one will withdraw and take away his feather rightly belonging to him:
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for my part, I dout not at all, that the diligence of ye Popes, Cardinals, with their parents and Allies, is not rather to maynteyne their vsurped estates,
for my part, I doubt not At all, that the diligence of the Popes, Cardinals, with their Parents and Allies, is not rather to maintain their usurped estates,
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& the Popes themselues, deride with open throate our Sauior Chryst, according to the example of one that died not long since, who hauing left behynde him many lordships to his children and nephews, vsurped by tyrannie, sayd (in sort of railing or madde scoffing) that this fable of Iesus Chryst, had greately profited many houses, who of shifting roysters and disordred people were become possessoures of large reuenues.
& the Popes themselves, deride with open throat our Saviour Christ, according to the Exampl of one that died not long since, who having left behind him many lordship's to his children and nephews, usurped by tyranny, said (in sort of railing or mad scoffing) that this fable of Iesus Christ, had greatly profited many houses, who of shifting roisters and disordered people were become possessors of large revenues.
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Marke this blasphemie, consider what religion this holy S. Peter and vicar of Christ hadde in his heart, who notwithstanding vsed his tymes and occasions so conueniētly,
Mark this blasphemy, Consider what Religion this holy S. Peter and vicar of christ had in his heart, who notwithstanding used his times and occasions so conveniently,
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But my hope is in God, that he wil distroy that Babylon, and the tyrant Nemroth, that defendeth hir, his parents and Allies, who to preserue their vsurpations, raise war ageinst the children of GOD, and murder them.
But my hope is in God, that he will destroy that Babylon, and the tyrant Nemroth, that defendeth his, his Parents and Allies, who to preserve their usurpations, raise war against the children of GOD, and murder them.
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87 Expectyng (deare brethren) this horrible iudgement and most assured punishment that will fal vpon them, let vs vse pacience in the wrong they offer vs:
87 Expecting (deer brothers) this horrible judgement and most assured punishment that will fall upon them, let us use patience in the wrong they offer us:
for my part, I protest afore the Lord, that it is to mée a title and surname of glorie and dignitie, to be called Apostate of the Pope and the Antechryst of Rome. If they call vs banished from oure countrey, let vs rather reioyce than discomfort, knowing that God hath not banyshed vs from his grace,
for my part, I protest afore the Lord, that it is to me a title and surname of glory and dignity, to be called Apostate of the Pope and the Antichrist of Rome. If they call us banished from our country, let us rather rejoice than discomfort, knowing that God hath not banished us from his grace,
bicause they could not execute it vpon the flesh and bones of the membres of Iesus Christ, Let vs giue thāks to God in that such banishments and persecutions procéede not to vs as being guiltie eyther of theft, murder or treason to oure Prince and Magistrate,
Because they could not execute it upon the Flesh and bones of the members of Iesus christ, Let us give thanks to God in that such banishments and persecutions proceed not to us as being guilty either of theft, murder or treason to our Prince and Magistrate,
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Suche fléeing awaye is not shamefull, but rather honourable, séeing wée are companyons of our head and redéemer Iesus Christe, who from his childhood was a stranger in the countreys of the Egyptians, shewing the persecutions of Herode.
Suche fleeing away is not shameful, but rather honourable, seeing we Are Sodales of our head and redeemer Iesus Christ, who from his childhood was a stranger in the Countries' of the egyptians, showing the persecutions of Herod.
and to the health of the soules of the poore and simple people, beguyled and seduced euen vntill now, by the preachers of dreames and fables, who vnder the colour of Iesus Chryste, haue martired his church:
and to the health of the Souls of the poor and simple people, beguiled and seduced even until now, by the Preachers of dreams and fables, who under the colour of Iesus Christ, have martyred his Church:
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or reformed church, praying always to the Lorde that he willighten vs in oure ignoraunces, whiche wee ought to shew to euery one with all modestie and gentlenesse, according too the example of oure maister and Redéemer Iesus, who hath not disdained to receyue gently,
or reformed Church, praying always to the Lord that he willighten us in our ignorances, which we ought to show to every one with all modesty and gentleness, according too the Exampl of our master and Redeemer Iesus, who hath not disdained to receive gently,
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Let vs remember that being euē vpon the crosse, pinched with the extreme pangs of death, not mynding his owne paines, he had remembraunce of his enimies, with prayer to his heauenly Father to pardon their offences:
Let us Remember that being even upon the cross, pinched with the extreme pangs of death, not minding his own pains, he had remembrance of his enemies, with prayer to his heavenly Father to pardon their offences:
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Let vs loue all, helpe all, embrace al, and support the ignorances and infirmities of al. For better were it that we failed in this point (if it be a fault at all) than to make vs iudges of the conscience of an other,
Let us love all, help all, embrace all, and support the ignorances and infirmities of all For better were it that we failed in this point (if it be a fault At all) than to make us judges of the conscience of an other,
90 For ende (deare brethren) I besech you take in good parte this my epistle or letter, mouing no otherwyse than of an affectioned hart towards you, wherof the Lorde is my witnesse,
90 For end (deer brothers) I beseech you take in good part this my epistle or Letter, moving not otherwise than of an affectioned heart towards you, whereof the Lord is my witness,
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than to make our selues inquisitours and censors of the Faythe of others, with employing the time to fill bookes and papers, with questions altogither impertinent to edification.
than to make our selves inquisitors and censors of the Faith of Others, with employing the time to fill books and papers, with questions altogether impertinent to edification.
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91 I humbly beséech the soueraine maiestie of our good God & heauenly father, that it will please him too furnishe youre iudgements and vnderstādings with the knowledge of his holy woord, to the ende that by the meane of youre preachings, youre audience may learne a true faithe,
91 I humbly beseech the sovereign majesty of our good God & heavenly father, that it will please him too furnish your Judgments and understandings with the knowledge of his holy word, to the end that by the mean of your preachings, your audience may Learn a true faith,
and you with vs, may liue in peace, and tranquilitie of body and spirite in the assembly of oure Lorde Iesus soueraigne pastor of our soules, who, hauing bought vs by the inestimable price of his obedience,
and you with us, may live in peace, and tranquillity of body and Spirit in the assembly of our Lord Iesus sovereign pastor of our Souls, who, having bought us by the inestimable price of his Obedience,
& make vs liue in the vnitie of himselfe, vntill, that béeing spoyled of this corruption, wée may perfectely reioyce in the coniunction of him and the eternal glorie promised vs by his meane, of the which in his own person, ye rather to make vs inheritors therof, he hath alredy takē possession, sitting on ye right hād of God with all power in Heauen and earth.
& make us live in the unity of himself, until, that being spoiled of this corruption, we may perfectly rejoice in the conjunction of him and the Eternal glory promised us by his mean, of the which in his own person, you rather to make us inheritors thereof, he hath already taken possession, sitting on you right hand of God with all power in Heaven and earth.
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To whome bée all glorie and empire for euer. Amen. In the towne of Antwerp. ij. of Ianua. 1567. Your affectioned brother in Iesus Christ, and humble companion in the work of GOD, Anthonie de Corro, called Belle Riue.
To whom been all glory and empire for ever. Amen. In the town of Antwerp. ij. of Gate. 1567. Your affectioned brother in Iesus christ, and humble Companion in the work of GOD, Anthony de Corro, called Belle Rive.
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They of the Confession of Auspurge agree not amongst themselues vpō the words of the Supper. Reade the boke named Antithese, of the true and false exposition of the tenth Article of the Confession of Auspurge, the Author of the same is Sybran Andreas.
They of the Confessi of Auspurge agree not among themselves upon the words of the Supper. Reade the book nam Antithese, of the true and false exposition of the tenth Article of the Confessi of Auspurge, the Author of the same is Sybran Andrew.
Touchyng the dissention of M. Yllyricus with Ph. Melancthon, and those of the Confession of Auspurge, reade the Epistles of Melancthon in many places, but chiefly the page. 452. Also the Actes Synodals imprinted in the yeare. 1559. Also the answeres giuen to the Legate of Saxon by Ph. Melancthon.
Touching the dissension of M. Illyricus with Ph. Melanchthon, and those of the Confessi of Auspurge, read the Epistles of Melanchthon in many places, but chiefly the page. 452. Also the Acts Synodals imprinted in the year. 1559. Also the answers given to the Legate of Saxon by Ph. Melanchthon.
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