Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
Thy wickednesse and thy fornications hath wrought thee all this. &c. The like we finde also in Esay, Ieremy, Ezechiel and in all the other Prophetes, who prophesying all together in one meaning:
Thy wickedness and thy fornications hath wrought thee all this. etc. The like we find also in Isaiah, Ieremy, Ezechiel and in all the other prophets, who prophesying all together in one meaning:
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and her aduoutry from her brestes, least I strip her naked and set her euen as she came naked into the world (that is in her primitiue pouerty) So if she do not it, it shal folow of her as in the prophet Nahum, chap. 3. For the multitude of the fornication of the fayre and beautifull harlotte, which is a maister of witchcraft,
and her aduoutry from her breasts, lest I strip her naked and Set her even as she Come naked into the world (that is in her primitive poverty) So if she do not it, it shall follow of her as in the Prophet Nahum, chap. 3. For the multitude of the fornication of the fair and beautiful harlot, which is a master of witchcraft,
and thy shame among the kingdomes. &c. Wherefore by these it is to be vnderstand, that vpon this Church the primitiue iustice of God is to be reuealed hereafter.
and thy shame among the kingdoms. etc. Wherefore by these it is to be understand, that upon this Church the primitive Justice of God is to be revealed hereafter.
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And thus much of the first of the foure members aboue fore touched. Now to the second member of my theame, Iuxta est: concerning the nearenesse of time.
And thus much of the First of the foure members above before touched. Now to the second member of my theme, Next est: Concerning the nearness of time.
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That vnlesse there come a defection first. &c. By the whiche defection. Ierome vltima quaest. ad inquisitiones Ianuarij, gathereth and expoundeth allegoricallye, the desolation of the monarchy of Rome:
That unless there come a defection First. etc. By the which defection. Jerome Ultima Question. ad inquisitiones Ianuarij, gathereth and expoundeth allegorically, the desolation of the monarchy of Rome:
as appeareth by the ordinary glose vpon the 3. of Ieremy where it is written. The backslider Israell, may seeme iust and righteous in comparison of sinfull Iuda.
as appears by the ordinary gloze upon the 3. of Ieremy where it is written. The backslider Israel, may seem just and righteous in comparison of sinful Iuda.
Wherefore now (to compare the one with the other) First ye know how Christ rebuked the Phariseis, who as Ierome witnesseth were then the Clergye of the Iewes:
Wherefore now (to compare the one with the other) First you know how christ rebuked the Pharisees, who as Jerome Witnesseth were then the Clergy of the Iewes:
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of couetousnesse, for that they suffered doues to be solde in the temple of God. Secondly, for that they did honor God with their lips and not with theyr mouth,
of covetousness, for that they suffered Dove to be sold in the temple of God. Secondly, for that they did honour God with their lips and not with their Mouth,
then to suffer doues to be solde in the Temple or not. The second, where as the phariseis were rebuked for honouring to God with their lips, and not with hart:
then to suffer Dove to be sold in the Temple or not. The second, where as the Pharisees were rebuked for honouring to God with their lips, and not with heart:
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but be domb dogs not able to barke, impudent and shameles dogs that neuer haue enough, such pastors as haue no vnderstanding declining & straying all in their owne way, euery one geuē to couetousnes from the highest to the lowest.
but be domb Dogs not able to bark, impudent and shameless Dogs that never have enough, such Pastors as have no understanding declining & straying all in their own Way, every one given to covetousness from the highest to the lowest.
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Thou hast gottē thee the face of an Harlot, thou wouldest not blush &c. The 3. signe and token of tribulation approching neare to the Church, may well be taken of the to much vnequall proportion seene this day in the church.
Thou hast got thee the face of an Harlot, thou Wouldst not blush etc. The 3. Signen and token of tribulation approaching near to the Church, may well be taken of thee to much unequal proportion seen this day in the Church.
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For like as in good harmony to make the musick perfect, is required a moderate and proportion at equality of voyces, which if it do much exceed it taketh away all the sweet melody:
For like as in good harmony to make the music perfect, is required a moderate and proportion At equality of voices, which if it do much exceed it Takes away all the sweet melody:
Now among al the politicke regiments of the gentlle, I thinke none more is to be found in histories, wherin is to be seene so great and exceeding oddes,
Now among all the politic regiments of the gentlle, I think none more is to be found in histories, wherein is to be seen so great and exceeding odds,
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This may we playnely see and learne in the body of man, to the which Plutarchus (writing to Thracinius) doth semblablye compare the common wealth In the which body,
This may we plainly see and Learn in the body of man, to the which Plutarchus (writing to Thracinius) does semblably compare the Common wealth In the which body,
So in the body of the wealth ecclesiastical, if some who be the heads be so enormely ouergrown in riches and dignity, that the weaker members of the body be scant able to beare them vp, there is a great token of dissolution and ruine shortly.
So in the body of the wealth ecclesiastical, if Some who be the Heads be so enormely overgrown in riches and dignity, that the Weaker members of the body be scant able to bear them up, there is a great token of dissolution and ruin shortly.
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Euery head is sicke, euery hart is full of sorrow, of the which heads it is also spoken in the Prophet Amos. chap. 6. Wo be to the secure and proud wealthye in Sion,
Every head is sick, every heart is full of sorrow, of the which Heads it is also spoken in the Prophet Amos. chap. 6. Woe be to the secure and proud wealthy in Sion,
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and to such as thinke themselues so sure vpon the moūt of Samaria, taking themselues as heads and rulers ouer other. &c. And moreouer in the sayd prophet Esay it followeth:
and to such as think themselves so sure upon the mount of Samaria, taking themselves as Heads and Rulers over other. etc. And moreover in the said Prophet Isaiah it follows:
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In the inferiours, because they are not able to liue for pouerty: in the superiours, because for theyr excessiue riches, they are left from doing good.
In the inferiors, Because they Are not able to live for poverty: in the superiors, Because for their excessive riches, they Are left from doing good.
But all are woundes and botches and strypes, beholde here the daunger comming, the woundes of discorde and deuision, the botch or sore of rancor and enuy, the swelling stripe of rebellion and mischiefe.
But all Are wounds and botches and stripes, behold Here the danger coming, the wounds of discord and division, the botch or soar of rancour and envy, the swelling stripe of rebellion and mischief.
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But yet hereby is not permitted to them their great horses, theyr troupes of horsemen, their superfluous pompe of theyr wayting men and great famylyes, whyche scarcely can bee maynteyned without pride,
But yet hereby is not permitted to them their great Horses, their troops of horsemen, their superfluous pomp of their waiting men and great famylyes, which scarcely can be maintained without pride,
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neyther can be susteyned with safe iustice, and many not without fighting and iniuries inconueniēt: not much vnlike to that as Iustine the historician writeth of the Carthaginenses.
neither can be sustained with safe Justice, and many not without fighting and injuries inconvenient: not much unlike to that as Justin the historician Writeth of the Carthaginenses.
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and yet mo to those thinges aforesayde, which thinke no lesse but to doe sacrifice to God if they may robbe and spoile certayne fatte priests and parsons namely such as neither haue nobility of bloud,
and yet more to those things aforesaid, which think no less but to do sacrifice to God if they may rob and spoil certain fat Priests and parsons namely such as neither have Nobilt of blood,
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neither do they seeke what he is able to pay, to whom crieth Micheas the Prophet 3. chap. Ye hate the good and loue the euill, ye pluck of mens skinnes and the flesh, from the bones:
neither do they seek what he is able to pay, to whom cries Micheas the Prophet 3. chap. the hate the good and love the evil, you pluck of men's skins and the Flesh, from the bones:
and as flesh into the pot. &c. And therefore the foresayd Ezechiel pronounceth: Behold I will my selfe vpon the shepheardes, and require my sheepe from theyr handes,
and as Flesh into the pot. etc. And Therefore the foresaid Ezechiel pronounceth: Behold I will my self upon the shepherds, and require my sheep from their hands,
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And Ezec. 7. Wherfore I will bring cruell tyraunts from among the heathen, to take theyr houses in possession, I will make the pompe of the proud, to cease,
And Ezekiel 7. Wherefore I will bring cruel Tyrants from among the heathen, to take their houses in possession, I will make the pomp of the proud, to cease,
so that it is hapned to the princes and rulers of the Church, as it is written in the prophet Zach. ca. 7. They stopped their eares that they would not heare:
so that it is happened to the Princes and Rulers of the Church, as it is written in the Prophet Zach circa 7. They stopped their ears that they would not hear:
yea they made their hartes as an Adamant stone, least they shoulde heare the law and words which the Lord of hostes sent in his holy spirite by the Prophetes aforetime.
yea they made their hearts as an Adamant stone, lest they should hear the law and words which the Lord of hosts sent in his holy Spirit by the prophets aforetime.
like vnto such of whō Amos speaketh, chapter. 5. They beare him euil wil that reproueth them openly and who so telleth them the playne trueth, they abhorre him And therefore sayth the Lord to the Church of Ierusalem.
like unto such of whom Amos speaks, chapter. 5. They bear him evil will that Reproveth them openly and who so Telleth them the plain truth, they abhor him And Therefore say the Lord to the Church of Ierusalem.
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And so shall it be like priest, like people &c. And many other sayinges there be in the prophets, speaking of the deiecting and casting downe of the priestly honor.
And so shall it be like priest, like people etc. And many other sayings there be in the Prophets, speaking of the dejecting and casting down of the priestly honour.
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But these being alreadye well noted and marked, you may easely iudge and vnderstand, whether these times now present of ours be safe and cleare from tribulation to be looked for,
But these being already well noted and marked, you may Easily judge and understand, whither these times now present of ours be safe and clear from tribulation to be looked for,
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Now to the third part or member of my subdeuision, which is concerning the false and perilous opinions of some, vpon thys word of my theame vt veniat &c. which opinions principally be 4. repugning all agaynst the truth of the canonicall Scripture.
Now to the third part or member of my subdeuision, which is Concerning the false and perilous opinions of Some, upon this word of my theme vt Veniat etc. which opinions principally be 4. repugning all against the truth of the canonical Scripture.
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The first opinion is of such men, who hauing to much confifidence in thēselues, do think and perswade with themselues, that the Prelates be the Church, which the Lord will alwayes keepe and neuer forsake as he hath promised in the persons of the Apostles. Mathew. 28. saying:
The First opinion is of such men, who having to much confifidence in themselves, do think and persuade with themselves, that the Prelates be the Church, which the Lord will always keep and never forsake as he hath promised in the Persons of the Apostles. Matthew. 28. saying:
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of the which distresses, our Sauiour doth prophecy in many places to come And least peraduenture some shoulde thinke themselues to be safe from tribulation because they be of the church, this opinion the Lord himselfe doth contrary in Ieremy the 7. Trust not (sayth he) in false lying wordes, saying:
of the which Distresses, our Saviour does prophecy in many places to come And least Peradventure Some should think themselves to be safe from tribulation Because they be of the Church, this opinion the Lord himself does contrary in Ieremy the 7. Trust not (say he) in false lying words, saying:
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for theyr Pompe and pride, for the promoting of persons and children vnfitte vnto ecclesiasticall functions and other vyces moe, which haue reigned before this in the Church of God more then now,
for their Pomp and pride, for the promoting of Persons and children unfit unto ecclesiastical functions and other vices more, which have reigned before this in the Church of God more then now,
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but rather to be trusted the better? Moreouer, many times it commeth so to passe in Realmes and Kingdomes, that the posterity is punished for the sinnes of the predecessors.
but rather to be trusted the better? Moreover, many times it comes so to pass in Realms and Kingdoms, that the posterity is punished for the Sins of the predecessors.
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The wordes that I haue spoken shall be deferred no longer, looke what I haue sayd, shall come to passe sayth the Lord. &c. We haue seene in our dayes thinges to happen, which seemed before incredible.
The words that I have spoken shall be deferred no longer, look what I have said, shall come to pass say the Lord. etc. We have seen in our days things to happen, which seemed before incredible.
as we read written in the booke of Lamentations chapter. 4. The kinges of the earth nor all the inhabitaunce of the worlde would not haue beleeued, that the enemy and aduersary shoulde haue come in at the gates of the Citty,
as we read written in the book of Lamentations chapter. 4. The Kings of the earth nor all the inhabitaunce of the world would not have believed, that the enemy and adversary should have come in At the gates of the city,
Sap. 2. Come let vs enioy our goodes and pleasures that be present, and let vs vse the creature as in youth quickly. &c. Such as these be, are in daungerous case,
Sap. 2. Come let us enjoy our goods and pleasures that be present, and let us use the creature as in youth quickly. etc. Such as these be, Are in dangerous case,
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This Church founded by the Apostles in Christ, consecrated with the bloud of so many Martyrs, enlarged and increased with the vertues and merites of so many Sayntes,
This Church founded by the Apostles in christ, consecrated with the blood of so many Martyrs, enlarged and increased with the Virtues and merits of so many Saints,
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and they for theyr negligence and wickednes well deserued of God to be cursed, yea here also in this present world to incurre temporall tribulation and destruction, which they feare more:
and they for their negligence and wickedness well deserved of God to be cursed, yea Here also in this present world to incur temporal tribulation and destruction, which they Fear more:
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And this errour semeth to haue no remedy, but that as other thinges & other kingdomes haue theyr endes and limittes set vnto them, which they cannot ouerpasse: 80 it must needes be, that such a domination & gouernment of the Church haue an end, by reason of the demerites and obstinacyes of the gouernors prouoking and requiring the same:
And this error Seemeth to have no remedy, but that as other things & other kingdoms have their ends and Limits Set unto them, which they cannot overpass: 80 it must needs be, that such a domination & government of the Church have an end, by reason of the demerits and obstinacies of the Governors provoking and requiring the same:
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wherefore haue I done this? But euery man runneth forth still like a wilde horse in a battell And the Prophet Ieremy in the 13. chapter of his prophecy:
Wherefore have I done this? But every man Runneth forth still like a wild horse in a battle And the Prophet Ieremy in the 13. chapter of his prophecy:
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cap 26 Looke thou keepe not one word backe, if peraduenture they will harken and turne euery man from his wicked way, that I also may repent of of the plague which I haue determined to bring vpon them,
cap 26 Look thou keep not one word back, if Peradventure they will harken and turn every man from his wicked Way, that I also may Repent of of the plague which I have determined to bring upon them,
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and will surcease from scourging vs, as he promiseth by his Prophet Ieremy. 18. If that people agaynst whom I haue thus deuised, cōuert from their wickednesse, immediately I will repent of the plague that I deuised to bring vpon them:
and will surcease from scourging us, as he promises by his Prophet Ieremy. 18. If that people against whom I have thus devised, convert from their wickedness, immediately I will Repent of the plague that I devised to bring upon them:
whose hartes the Lord happelye will turne that they shall not hate his people and worke deceipte agaynst his seruauntes, I meane agaynst Priestes whom they haue now in little or no reputation at all:
whose hearts the Lord happily will turn that they shall not hate his people and work deceit against his Servants, I mean against Priests whom they have now in little or no reputation At all:
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Esay. 30. And therefore as the greatnesse of feare ought to incite vs, so hope of saluation may allure vs to pray and call vpon the Lord, especially now toward this holy and sacrat time and solemnity of Christes natiuity:
Isaiah. 30. And Therefore as the greatness of Fear ought to incite us, so hope of salvation may allure us to pray and call upon the Lord, especially now towards this holy and sacrat time and solemnity of Christ's Nativity:
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For that holy and continuall prayer without intermission is profitable and the instant deuotion and vigilant deprecation of the iust man, is of great force.
For that holy and continual prayer without intermission is profitable and the instant devotion and vigilant deprecation of the just man, is of great force.
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And now therefore as it is written in Iosue chap. 7. Be you sanctified agaynst to morow. &c. And saw vnto him as it is written in the first booke of Kinges chap. 25. Now let thy seruaunts I pray thee finde fauour in thy sight, for we come to thee in a good season.
And now Therefore as it is written in Iosue chap. 7. Be you sanctified against to morrow. etc. And saw unto him as it is written in the First book of Kings chap. 25. Now let thy Servants I pray thee find favour in thy sighed, for we come to thee in a good season.
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Moreouer ye may finde that ye aske, if that ye aske that which he brought in the day of his Natiuity, that is, the peace of the Church, not spirituall onely but also temporall, which the angelicall noyse did sounde,
Moreover you may find that you ask, if that you ask that which he brought in the day of his Nativity, that is, the peace of the Church, not spiritual only but also temporal, which the angelical noise did sound,
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For so God did forepromise in the Prophet Esay. chap. 66. Behold I will let peace into Ierusalem like a waterfloud. &c. And in the Psalme. 71. In his time righteousnesse shal florish,
For so God did forepromise in the Prophet Isaiah. chap. 66. Behold I will let peace into Ierusalem like a waterfloud. etc. And in the Psalm. 71. In his time righteousness shall flourish,
Now is the oportune time to pray vnto god, that the same thing which he brought into the world at his byrth, he will graunt in these dayes to his Church that is, his peace.
Now is the opportune time to pray unto god, that the same thing which he brought into the world At his birth, he will grant in these days to his Church that is, his peace.
My sauing health is neare at hand to come. &c. Whereof speaketh Esay the Prophet, chapte. 51. My sauing health shall endure foreuer. &c. This health graunt vnto vs the Father, Sonne and holy Ghost. Amen.
My Saving health is near At hand to come. etc. Whereof speaks Isaiah the Prophet, chapte. 51. My Saving health shall endure forever. etc. This health grant unto us the Father, Son and holy Ghost. Amen.
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My sauing health is neare at hand to come, and my righteousnes to be reuealed. &c. Esay. 56. After the sentence of S. Paule Rom. 2. and in diuers other places, before the Natiuity of Christ:
My Saving health is near At hand to come, and my righteousness to be revealed. etc. Isaiah. 56. After the sentence of S. Paul Rom. 2. and in diverse other places, before the Nativity of christ:
The Gentiles who yet sitting in darckenesse were to be called to light, and to be iustified by fayth, as is written. Rom. 5. This saluation perteining both to the Iew and Gentile.
The Gentiles who yet sitting in darkness were to be called to Light, and to be justified by faith, as is written. Rom. 5. This salvation pertaining both to the Iew and Gentile.
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Col. 1. Wherefore the Lord in this text doth both certifye our fathers of the comming of our Sauior, and doth comfort them touching the nearenesse thereof,
Col. 1. Wherefore the Lord in this text does both certify our Father's of the coming of our Saviour, and does Comfort them touching the nearness thereof,
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and also teacheth the iustification of the Gentils by fayth approching now neare at hand, according to the words of my text, Iuxta est salus mea. &c. Which words were fulfilled thē, what time the Lord did manifest his saluation,
and also Teaches the justification of the Gentiles by faith approaching now near At hand, according to the words of my text, Next est salus mea. etc. Which words were fulfilled them, what time the Lord did manifest his salvation,
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Of which the first speaketh of the nearenesse of his comming, where is sayd, Iuxta est salus. &c. The second concerneth the mistery of the Aduent of Christ and his incarnation, where he sayth:
Of which the First speaks of the nearness of his coming, where is said, Next est salus. etc. The second concerns the mystery of the Advent of christ and his incarnation, where he say:
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As touching the nearenes thereof, it is in these dayes opened to vs by the gospell, where we read in S. Math. When the virgine Mary was dispoused vnto Ioseph before they did come together:
As touching the nearness thereof, it is in these days opened to us by the gospel, where we read in S. Math. When the Virgae Mary was dispoused unto Ioseph before they did come together:
By this it was euident to vnderstand, that our sauior ought shortly to proceed out of the chaste wombe of the virgin, according as the Prophet dyd foretell, saying:
By this it was evident to understand, that our Saviour ought shortly to proceed out of the chaste womb of the Virgae, according as the Prophet did foretell, saying:
For then appeared the grace and bengnity of our Sauior, when his mother was foūd to haue in her wombe by the holy Ghost as is declared in that as followeth by the Angell saying:
For then appeared the grace and bengnity of our Saviour, when his mother was found to have in her womb by the holy Ghost as is declared in that as follows by the Angel saying:
Wherof speaketh Aggeus the Prophet 2. He shal come, who is desired and looked for of all nations. &c. Albeit the same also may be applied to the second Aduent, spoken of the 3. of Esay.
Whereof speaks Aggeus the Prophet 2. He shall come, who is desired and looked for of all Nations. etc. Albeit the same also may be applied to the second Advent, spoken of the 3. of Isaiah.
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As for the first, it is so notorious and so commō in the scriptures that the church should suffer and abide tribulation, that I need not here to stand in alleadging any thing touching either the causes to be weid,
As for the First, it is so notorious and so Common in the Scriptures that the Church should suffer and abide tribulation, that I need not Here to stand in alleging any thing touching either the Causes to be weid,
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The first rule is, that by the 2. kingdomes of the nation of Hebrues, which were in the olde time, to wit, by the kingdome of Israel, whose head was Samaria, is signified in the prophets the erronious sinagoge:
The First Rule is, that by the 2. kingdoms of the Nation of Hebrews, which were in the old time, to wit, by the Kingdom of Israel, whose head was Samaria, is signified in the Prophets the erroneous synagogue:
is signified simony, and abused dispēsations, and promotions of persons vnworthy, for lukers sake, or els for any other partiall fauour, whiche by vnlawfull wayes, by al lawes of the world to come to office and honor.
is signified simony, and abused dispensations, and promotions of Persons unworthy, for lukers sake, or Else for any other partial favour, which by unlawful ways, by all laws of the world to come to office and honour.
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Therefore, to geue any thing for respect of gayne or hier, which ought to bee geuen freely for vertues sake, is a kinde of spirituall corruption & as a man would say, an whorish thing, wherof the prophet Esay, complayneth speaking of Ierusalem, and saying:
Therefore, to give any thing for respect of gain or hire, which ought to be given freely for Virtues sake, is a kind of spiritual corruption & as a man would say, an whorish thing, whereof the Prophet Isaiah, Complaineth speaking of Ierusalem, and saying:
The Citty which once was faythfull and full of iudgement, how is it now become an whorish city? And in like maner Osee also the prophet. chap. 9. Ierusalem, thou hast fornicated and gone an whoring frō thy God.
The city which once was faithful and full of judgement, how is it now become an whorish City? And in like manner Hosea also the Prophet. chap. 9. Ierusalem, thou hast fornicated and gone an whoring from thy God.
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Thou hast loued like an harlot, to get gayne in euery barne of corne. And in many other places of Scripture, where fornication can not be otherwise expounded.
Thou hast loved like an harlot, to get gain in every bairn of corn. And in many other places of Scripture, where fornication can not be otherwise expounded.
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These two rules thus premised, now let vs marke the Scriptures, and according to the same iudge of the whole state of the Church, both that is past, and that is to come:
These two rules thus premised, now let us mark the Scriptures, and according to the same judge of the Whole state of the Church, both that is past, and that is to come:
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thē washed I thee with water, I purged thy bloud from thee (speaking of ceasing of persecution) I annoynted thee with oyle, I gaue thee chaunge of rayments, I girded thee with white silke, I decked thee with costly apparel, I put ringes vpon thy fingers, a chayn about thy neck, Spangs vpon thy forehead, and Earinges vpon thine eares.
them washed I thee with water, I purged thy blood from thee (speaking of ceasing of persecution) I anointed thee with oil, I gave thee change of raiments, I girded thee with white silk, I decked thee with costly apparel, I put rings upon thy fingers, a chain about thy neck, Spangs upon thy forehead, and Earings upon thine ears.
For thou wast excellēt in my beuty, which I put vpon thee, sayth the Lord God. &c. This prophecy or rather history speaketh of and declareth, the prosperity of the church.
For thou wast excellent in my beauty, which I put upon thee, say the Lord God. etc. This prophecy or rather history speaks of and Declareth, the Prosperity of the Church.
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Yea thou hast taken thy garments of diuers coulors and decked thine altars therwith, whervpon thou mightest fulfill thy whoredome of such a fashion as neuer was done, nor shall be.
Yea thou hast taken thy garments of diverse colours and decked thine Altars therewith, whereupon thou Mightest fulfil thy whoredom of such a fashion as never was done, nor shall be.
And therefore followeth now the correction and punishmēt of the Church. It followeth: Beholde, I stretch out my hand ouer thee, and will diminish thy store of foode,
And Therefore follows now the correction and punishment of the Church. It follows: Behold, I stretch out my hand over thee, and will diminish thy store of food,
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And they shall breake downe thy stues, and destroy thy brodell houses (that is, the place wherein thou didst exercise this wickednesse) they shall strippe thee out of thy clothes:
And they shall break down thy Stews, and destroy thy brodell houses (that is, the place wherein thou didst exercise this wickedness) they shall strip thee out of thy clothes:
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All thy fayre and beautifull iuels shall they take from thee, and so let thee sit naked and bare. &c. Here is playnely to be seene what shall happen to the church and followeth more in the sayd chapter.
All thy fair and beautiful Jewels shall they take from thee, and so let thee fit naked and bore. etc. Here is plainly to be seen what shall happen to the Church and follows more in the said chapter.
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The which that thou maist prosperously & happely perfourme & bring to passe, our Lord Iesu Christ may vouchsafe to grant thee his grace & help, who is blessed for euer & euer, Amen.
The which that thou Mayest prosperously & happily perform & bring to pass, our Lord Iesu christ may vouchsafe to grant thee his grace & help, who is blessed for ever & ever, Amen.
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& by exercising of iustice, thou shouldest, I say, destroy all errours and heresies, and specially this obstinate heretike heere present, through whose wickednes & mischiefe, many places of the world are infected with most pestilent and hereticall poison, and by his meanes and occasion, almost vtterly subuerted & destroyed.
& by exercising of Justice, thou Shouldst, I say, destroy all errors and heresies, and specially this obstinate heretic Here present, through whose wickedness & mischief, many places of the world Are infected with most pestilent and heretical poison, and by his means and occasion, almost utterly subverted & destroyed.
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I haue geuen thee vnderstāding and wisedome, to speake and vtter my words, and haue set thee to rule ouer nations and kingdomes, that thou shouldest helpe the people, plucke down and destroy iniquitie,
I have given thee understanding and Wisdom, to speak and utter my words, and have Set thee to Rule over Nations and kingdoms, that thou Shouldst help the people, pluck down and destroy iniquity,
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To the performance of this most holy worke, God hath giuen vnto thee the knowledge & vnderstanding of his diuine truth and veritie, power of princely maiestie,
To the performance of this most holy work, God hath given unto thee the knowledge & understanding of his divine truth and verity, power of princely majesty,
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and specially, that by the Imperiall force and power, thou shouldest condemne and destroy those errours and heresies, which wee haue presently in hand to be condemned and subuerted.
and specially, that by the Imperial force and power, thou Shouldst condemn and destroy those errors and heresies, which we have presently in hand to be condemned and subverted.
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and to condemne and destroy all errours and heresies from amongst the flocke of the faithfull? Nothing truly can be better, nothing more holy, nothing more profitable for the whole worlde,
and to condemn and destroy all errors and heresies from among the flock of the faithful? Nothing truly can be better, nothing more holy, nothing more profitable for the Whole world,
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or finally, what can be more acceptable, than to roote out this wicked and abhominable Schisme, to restore the Church againe vnto hir auncient libertie, to extinguish and put away all Simony,
or finally, what can be more acceptable, than to root out this wicked and abominable Schism, to restore the Church again unto his ancient liberty, to extinguish and put away all Simony,
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Doest thou not behold & see how great perpetuall and famous renowne & glory it wil be vnto thee? For what can be more iust, what more holy, what more better, what more to be desired,
Dost thou not behold & see how great perpetual and famous renown & glory it will be unto thee? For what can be more just, what more holy, what more better, what more to be desired,
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and this most happy victory shall be continually celebrate to thy great honour and praise, that thou hast restored againe the Church which was so spoiled, thou hast remoued and put away all inueterate and ouergrowne Schismes and diuisions, thou hast troden downe vsers of Symony, & rooted out all hereticks.
and this most happy victory shall be continually celebrate to thy great honour and praise, that thou hast restored again the Church which was so spoiled, thou hast removed and put away all inveterate and overgrown Schisms and divisions, thou hast trodden down users of Simony, & rooted out all Heretics.
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Wherefore most Christian King, this most glorious and triumphant victory hath tarried only for thee, the crowne and glorie therof shal be thine for euer,
Wherefore most Christian King, this most glorious and triumphant victory hath tarried only for thee, the crown and glory thereof shall be thine for ever,
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O miserable and wretched boate of Peter, if the most holy father would suffer thee to sinke or drowne, into what dangers and perils haue the wicked pirates brought thee? amongst what rockes haue they placed thee? O most godly and louing Christians, what faithfull deuout man is there, which beholding and seeing the great ruine and decay of the Church, would not be prouoked vnto teares? what good conscience is there that can refraine weeping? because that contention and strife is powred vpon the ecclesiasticall rulers, which haue made vs to erre in the way:
O miserable and wretched boat of Peter, if the most holy father would suffer thee to sink or drown, into what dangers and perils have the wicked pirates brought thee? among what Rocks have they placed thee? O most godly and loving Christians, what faithful devout man is there, which beholding and seeing the great ruin and decay of the Church, would not be provoked unto tears? what good conscience is there that can refrain weeping? Because that contention and strife is poured upon the ecclesiastical Rulers, which have made us to err in the Way:
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and schismatikes go about vtterly to subuert it? O most miserable and wretched christian people, whome now by the space of forty yeares, with such indurate and continuall schisme, they haue tormented and almost brought to ruine.
and Schismatics go about utterly to subvert it? O most miserable and wretched christian people, whom now by the Molle of forty Years, with such indurate and continual Schism, they have tormented and almost brought to ruin.
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With how great and greeuous sorowes is the Church of God replenished & filled, whiles that tirants do oppresse it, heretikes inuade it, vsers of Symonie do spoile and rob it,
With how great and grievous sorrows is the Church of God replenished & filled, while that Tyrants do oppress it, Heretics invade it, users of Simony do spoil and rob it,
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modestie and temperance cloked, wisedome turned into deceit, humilitie fained, equitie and truth falsified, pacience vtterly fled, conscience small, all wickednes intended, deuotion counted folly, gentlenes abiect and cast away, religion despised, obedience not regarded,
modesty and temperance cloaked, Wisdom turned into deceit, humility feigned, equity and truth falsified, patience utterly fled, conscience small, all wickedness intended, devotion counted folly, gentleness abject and cast away, Religion despised, Obedience not regarded,
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But during this Schisme, mischiefe and wickednes are augmented, for in this most cursed and execrable diuision, truth was made an enimie vnto all Christians, faith is not regarded, loue and charitie hated, hope is lost, iustice ouerthrowne, no kinde of courage or valiantnes, but onely vnto mischiefe:
But during this Schism, mischief and wickedness Are augmented, for in this most cursed and execrable division, truth was made an enemy unto all Christians, faith is not regarded, love and charity hated, hope is lost, Justice overthrown, no kind of courage or valiantness, but only unto mischief:
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During their crueltie and madnes, the primatiue Church increased, but through this schisme it is confounded and ouerthrowne. Tiraunts did ignorantly offende:
During their cruelty and madness, the primitive Church increased, but through this Schism it is confounded and overthrown. Tyrants did ignorantly offend:
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and of manie Martyres, are spoyled and taken awaie, behold the abhomination of the desolation brought vpon the Church of God, the destruction of the faith,
and of many Martyrs, Are spoiled and taken away, behold the abomination of the desolation brought upon the Church of God, the destruction of the faith,
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or who doth not inuade it, or else what is he that dare not violentlie lay hands vpon the patrimonie or heritage of Iesus Christ? The goods of the Cleargie,
or who does not invade it, or Else what is he that Dare not violently lay hands upon the patrimony or heritage of Iesus christ? The goods of the Clergy,
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how manie Cities haue beene oppressed, and regions brought to ruine, what confusion hath there happened in the Cleargie? What and how great destruction hath bene amongst the Christian people? I pray you marke how the Church of God, the spouse of Christ,
how many Cities have been oppressed, and regions brought to ruin, what confusion hath there happened in the Clergy? What and how great destruction hath be among the Christian people? I pray you mark how the Church of God, the spouse of christ,
All right and equitie is banished, the Ecclesiasticall power is iniuried, and the calamitie of this Schisme bringeth in all kinde of bondage, swords and violence doth rule, the laitie haue the dominion, concord and vnitie are banished,
All right and equity is banished, the Ecclesiastical power is injuried, and the calamity of this Schism brings in all kind of bondage, swords and violence does Rule, the laity have the dominion, concord and unity Are banished,
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Is not Schisme and deuision the originall of all subuersion, the denne of heresies, and the nourisher of all offences? for the knot of vnitie and peace being once troubled and broken, there is free passage made for all strife and debate.
Is not Schism and division the original of all subversion, the den of heresies, and the nourisher of all offences? for the knot of unity and peace being once troubled and broken, there is free passage made for all strife and debate.
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And truely it is no maruell, for so much as that most detestable and execrable Schisme, is as it were, a bodie and heape of dissolution of the true faith of God:
And truly it is no marvel, for so much as that most detestable and execrable Schism, is as it were, a body and heap of dissolution of the true faith of God:
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the confusion of the whole Cleargie is growne thereupon, and the opprobries and sclaunders of the Christian people are aboundantlie sproong vp and increased.
the confusion of the Whole Clergy is grown thereupon, and the opprobries and slanders of the Christian people Are abundantly sprung up and increased.
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For by how much the peruersenes of them is of more force and power to hurt, with so much the more speede and circumspection, ought they to be rooted out and extinguished, with apt preseruatiues and remedies.
For by how much the perverseness of them is of more force and power to hurt, with so much the more speed and circumspection, ought they to be rooted out and extinguished, with apt preservatives and remedies.
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and phantasticall inuentions, to spot and defile the Catholicke faith, which is founded and established by Christ, defended with the victorious triumphes of so manie Martirs,
and fantastical Inventions, to spot and defile the Catholic faith, which is founded and established by christ, defended with the victorious Triumphos of so many Martyrs,
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Arrius was first a sparke in Alexandria, who because hee was not at the first quenched, he presumed and went about with his wicked and peruerse imaginations,
Arius was First a spark in Alexandria, who Because he was not At the First quenched, he presumed and went about with his wicked and perverse Imaginations,
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Whereupon that worthy Doctour S. Hierome, in his booke vpon the exposition of the Catholicke faith, teacheth vs how necessarie a thing it is, that heretickes and heresies should be suppressed,
Whereupon that worthy Doctor S. Jerome, in his book upon the exposition of the Catholic faith, Teaches us how necessary a thing it is, that Heretics and heresies should be suppressed,
that the intent and purpose of my minde may the more plainelie and euidently appeare vnto this most sacred congregation, I am first of all determined to intreate or speake of that which is read in the Epistle on the next Sonday, in the sixt Chapter to the Romaines. That is to say:
that the intent and purpose of my mind may the more plainly and evidently appear unto this most sacred congregation, I am First of all determined to entreat or speak of that which is read in the Epistle on the next Sunday, in the sixt Chapter to the Romans. That is to say:
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and you most excellent Fathers, and reuerend Lords, Byshops, and Prelates, also most excellent Doctours and Maisters, most famous and noble Dukes and high Countes, honourable Nobles,
and you most excellent Father's, and reverend lords, Bishops, and Prelates, also most excellent Doctors and Masters, most famous and noble Dukes and high Counts, honourable Nobles,
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for stronge is God that shall venge hym on her, and than shulleth weepe and howle vp on her the kynge• of the earth, that haueth done lechery with her,
for strong is God that shall venge him on her, and than shulleth weep and howl up on her the kynge• of the earth, that haveth done lechery with her,
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And but if the rote be fatted with donge, shee for feblenes shuld waxe baraine. Right so in the Church beth nedefull thes three offices, priesthood, knythode, and laborers.
And but if the rote be fatted with dung, she for feebleness should wax baraine. Right so in the Church beth needful these three Offices, priesthood, knythode, and laborers.
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As if there were but one horse other one shepe in the world, yet if he had grasse and corne as kind hath ordeined for such beastes, he shuld liue well I now.
As if there were but one horse other one sheep in the world, yet if he had grass and corn as kind hath ordained for such beasts, he should live well I now.
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Christ autour of pitye and louer of the saluation of his people, in the proces of this gospell enfourmeth euery man what is his baylye, by maner of a parable of a bayly that he speaketh of, to aray him to answer of the goodes that God hath taken him,
christ autour of pity and lover of the salvation of his people, in the Process of this gospel enfourmeth every man what is his baily, by manner of a parable of a baily that he speaks of, to array him to answer of the goods that God hath taken him,
that there shall be three bay lifes that shall be cleped to this straight reconing. Twaine to answer for them selfe and for other, that bene priests that haue cure of mens soules,
that there shall be three bay life's that shall be cleped to this straight reckoning. Twaine to answer for them self and for other, that be Priests that have cure of men's Souls,
And to the third, how hast thou liued? And if thou canst well assoile these three questions, was there neuer none earthly Lord that euer so well rewarded his seruant without comparison,
And to the third, how hast thou lived? And if thou Canst well assoil these three questions, was there never none earthly Lord that ever so well rewarded his servant without comparison,
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How hast thou entred? Math. xxij. Friend, how entredst thou hether? Who brought thee in to this office? Truth or Symony? God or the Deuill? Grace or mony? The flesh or the spirit? Giue thou thy reconing if thou canst.
How hast thou entered? Math. xxij. Friend, how enterdst thou hither? Who brought thee in to this office? Truth or Simony? God or the devil? Grace or money? The Flesh or the Spirit? Give thou thy reckoning if thou Canst.
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Therfore I rede thee, that thou aduise thee how thou shalt answer to this question. How hast thou entred? whether by cleeping, or by thine owne procuring:
Therefore I rede thee, that thou advise thee how thou shalt answer to this question. How hast thou entered? whither by cleeping, or by thine own procuring:
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for that thou wouldest trauaile in Gods gospell, other for thou wouldest be richly arayed? Answere now to thy owne conscience as thou shalt answer to God, thou that hast take now the order of prieste,
for that thou Wouldst travail in God's gospel, other for thou Wouldst be richly arrayed? Answer now to thy own conscience as thou shalt answer to God, thou that hast take now the order of priest,
than in any bookes of mans worldly wisedome? But certes now it is so the, that Iohn Chrisostom saith Mothers be louing to the bodies of their children,
than in any books of men worldly Wisdom? But certes now it is so the, that John Chrysostom Says Mother's be loving to the bodies of their children,
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What sinne I pray you will the fiend haue sow on men, that nis now yvsed? In what plentie is now pride, enuy, wrath and couetise? Whan were they so great as they be now,
What sin I pray you will the fiend have sow on men, that nis now yvsed? In what plenty is now pride, envy, wrath and covetise? When were they so great as they be now,
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And why trowest thou? But for there be a lawles people entred into thy sanctuarie, that neither keepe in hemselfe the law of God, ne konne teachen other:
And why Trowest thou? But for there be a lawless people entered into thy sanctuary, that neither keep in hemselfe the law of God, ne konne teachen other:
or as a Wolfe, that eaten his sheepe and keepeth them nought? Say whome thou hast turned from his cursed liuing, by thy deuout preaching, Whome hast thou taught the law of God that was earst vncunning:
or as a Wolf, that eaten his sheep and Keepeth them nought? Say whom thou hast turned from his cursed living, by thy devout preaching, Whom hast thou taught the law of God that was erst uncunning:
Dreade clarkes, dreade the ministers of the Church, the which ben in the place of saintes, that they do so wickedly, nought holding them apayd with such wages that were sufficient to them:
Dread Clerks, dread the Ministers of the Church, the which ben in the place of Saints, that they do so wickedly, nought holding them payed with such wages that were sufficient to them:
That is to wonder truelye how the lyfe of priestes is chaunged They be clothen as knights, they speaken as vnhonestly as carels, other of wynnyng as Marchaunts:
That is to wonder truly how the life of Priests is changed They be clothen as Knights, they speaken as unhonestly as carels, other of winning as Merchants:
In these trauaileth prelates, that ben to much blent with to much shining of riches, that make them houses lyke churches in greatnes, that with diuers pointries, coloren their chambers, that with diuers clothinges of colours, make images gay:
In these Travaileth Prelates, that ben to much blended with to much shining of riches, that make them houses like Churches in greatness, that with diverse pointries, coloren their chambers, that with diverse clothings of colours, make Images gay:
But how, as Iudas among the Apostles, as Symon Magus among the disciples, as a candle now queinte that stincheth all the house in steede of a light lanterne,
But how, as Iudas among the Apostles, as Symon Magus among the Disciples, as a candle now queinte that stincheth all the house in steed of a Light lantern,
Other for help of the people to destroy falshed and forthren treuth? other for desire of winning or worldly worship? If thou take such an office, more for thine owne worldly profite,
Other for help of the people to destroy falsehood and forthren truth? other for desire of winning or worldly worship? If thou take such an office, more for thine own worldly profit,
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how hast thou kept this hest of God? Thou shalt not take heede to the person of a poore man, to bee to him the harder for his pouertie, ne thou shalt not behold a rich mans semblance, to spare or to fauour him in his wrong for his riches.
how hast thou kept this hest of God? Thou shalt not take heed to the person of a poor man, to be to him the harder for his poverty, ne thou shalt not behold a rich men semblance, to spare or to favour him in his wrong for his riches.
If a great man pleadeth with a poore man, to haue ought that he holdeth, euery officer shall be readie to hye all that he may, that the rich man might haue such an end as he desired.
If a great man pleads with a poor man, to have ought that he holds, every officer shall be ready to high all that he may, that the rich man might have such an end as he desired.
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But it is to dread, that manie fareth as the twe false priests that woulden haue damned to death holie Susan, for she would not assent to their leacherie.
But it is to dread, that many fareth as the twe false Priests that woulden have damned to death holy Susan, for she would not assent to their lechery.
I pray thee, whether is hee a greater theefe that bynimeth a man hys house and hys land from hym and from his heyres for euermore, other hee that for making of great neede, stealeth a sheepe or a calfe.
I pray thee, whither is he a greater thief that bynimeth a man his house and his land from him and from his Heirs for evermore, other he that for making of great need, steals a sheep or a calf.
And if he shulle brenne with the send that hath nought clothed the naked, where trowest shall he brenne that hath made him naked that was earst clothed.
And if he shulle bren with the send that hath nought clothed the naked, where Trowest shall he bren that hath made him naked that was erst clothed.
and they are rid vp this pot betweene heauen and the earth, and than the Prophete spake to the Aungell, whider wol these beare this pot? And he sayd, into the lond of Sennaar: This pot is couetise.
and they Are rid up this pot between heaven and the earth, and than the Prophet spoke to the Angel, whider will these bear this pot? And he said, into the land of Sennaar: This pot is covetise.
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This pot is stopped with the gobbet of leade, when vnpitie is thus by synne of obstination closed in couetise, that he may not goe out of the chinches harte by penaunce. For as Iob sayth:
This pot is stopped with the gobbet of lead, when unpity is thus by sin of obstination closed in covetise, that he may not go out of the chinches heart by penance. For as Job say:
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The two women that bare vp this pot, are pride and lust of flesh, that be cleped in holie writ the twey daughtren of the water Lethe, crying: bring, bring. And they had wings:
The two women that bore up this pot, Are pride and lust of Flesh, that be cleped in holy writ the twey daughtren of the water Lethe, crying: bring, bring. And they had wings:
O how manie men hath couetise deceiued and spilt? When couetise Balaam would for giftes that the kinge profered him, haue cursed Gods people, his owne Asse reproued hym,
Oh how many men hath covetise deceived and spilled? When covetise balaam would for Gifts that the King proffered him, have cursed God's people, his own Ass reproved him,
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and a riche man haue all a streete saueth O house, that some poore brother of hys oweth, he ceaseth neuer till he get it out of the poore mans hand, eyther by prayer,
and a rich man have all a street Saveth Oh house, that Some poor brother of his owes, he ceases never till he get it out of the poor men hand, either by prayer,
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For wee bee not got with rich clothes, ne borne wyth golde ne wyth syluer. Naked hee bringeth them to this world, needie of meate and of drinke and clothing.
For we be not god with rich clothes, ne born with gold ne with silver. Naked he brings them to this world, needy of meat and of drink and clothing.
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the kynges and marchauntis of the earth haue done leachery, and of her vertue they haueth bee made riche, whose dampnation is writen in the booke of priuities in these wordes.
the Kings and marchauntis of the earth have done lechery, and of her virtue they haveth be made rich, whose damnation is written in the book of privities in these words.
For in what state a mans last day findeth hym, whan he dyeth out of this worlde, in the same state he bringeth hym to hys dome. Herfore seyth the wise man.
For in what state a men last day finds him, when he Dies out of this world, in the same state he brings him to his dome. Therefore Saith the wise man.
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Sythe then all mankynde is one bodye, whose kindly heate is charity (that is loue to God and to our neighbors) vnkindly heate is lustfull loue to other creatures.
Sith then all mankind is one body, whose kindly heat is charity (that is love to God and to our neighbours) unkindly heat is lustful love to other creatures.
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and there shall be men louing them selfe, that is to say, their bodyes, couetous by pride, vnobedient to father and mother, vnkynd fellons, withouten affection, withouten peace, blamers, incontinent, vnmylde, withonten benignitie, traytours, rebels, swelling, louers of lustes more then of God, hauing a lykenes of pietie, and denying the vertue thereof. And these flee thou.
and there shall be men loving them self, that is to say, their bodies, covetous by pride, unobedient to father and mother, kind felons, withouten affection, withouten peace, blamers, incontinent, unmild, withonten benignity, Traitors, rebels, swelling, lovers of lusts more then of God, having a likeness of piety, and denying the virtue thereof. And these flee thou.
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If thou seest the people busied wyth such conditions, wyt thou well that the firste sumnour warneth all the world, that the day of reconing draweth towarde.
If thou See the people busied with such conditions, wit thou well that the First Summoner warneth all the world, that the day of reckoning draws toward.
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But I know wel, that we be nought suffisaunt to know the times other the whyles that the fader in trinitie hath put on hys owne power, to shew certeinly the day, yeere, other houre of this dome,
But I know well, that we be nought suffisant to know the times other the whiles that the fader in trinity hath put on his own power, to show Certainly the day, year, other hour of this dome,
sith this knowleche was hid fro the priuey Apostles of Christ, and fro Christs manhode as to shew it to vs. Natheles, we inough by authoritie of holy writ, wyth reasons,
sith this knowledge was hid from the priuey Apostles of christ, and from Christ manhood as to show it to us Natheless, we enough by Authority of holy writ, with Reasons,
I shall shewe that this day is at the hond, howe ny neuertheles, can I not seie ne wole For if Poule sayd now for a thousand and three hundred yeer, and passed moe:
I shall show that this day is At the hound, how High nevertheless, can I not seie ne will For if Poule said now for a thousand and three hundred year, and passed more:
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we ben thilke, into whome the endis of the worlde ben come, much rather may we seie the same that been so much neere the end than he was. Also S. Chrysostome sayth:
we ben thilk, into whom the ends of the world been come, much rather may we seie the same that been so much near the end than he was. Also S. Chrysostom say:
Right so, if thou see first in the seculers and the lewd christen men begynneth derknesses of sinnes and to haue the maistrie, it is token that this world endeth.
Right so, if thou see First in the seculars and the lewd christian men beginneth derknesses of Sins and to have the mastery, it is token that this world Endeth.
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But whan thou seest priests that ben put on the high toppe of spirituall dignities, that shulden be as hilles abouen the commune people in perfit liuing, that derknesse of sinnes hath taken them, who douteth that the world nis at the end.
But when thou See Priests that ben put on the high top of spiritual dignities, that shoulden be as hills aboven the commune people in perfect living, that derknesse of Sins hath taken them, who doubteth that the world nis At the end.
And as in the seauenth daye the world was full made, and God left off hys working, right so its the 7000. yeare, the number of them that shullen be saued shall be fulfilled,
And as in the Seventh day the world was full made, and God left off his working, right so its the 7000. year, the number of them that shullen be saved shall be fulfilled,
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If that it be so as it seemeth to followe of this maydens words, that 7000. in passing of the world accordeth to seauen dayes in hys making it, see what lacketh that these 7000. yeares ne beth fulfilled.
If that it be so as it seems to follow of this maidens words, that 7000. in passing of the world accords to seauen days in his making it, see what lacketh that these 7000. Years ne beth fulfilled.
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and thou wolt folowe Austyne, Bede, and Orosie, and most probable doctors treating of this matter, are passed now almost, sixe thousand and sixe hundred as it is open in a booke that is cleped Speculum iudiciale So it suweth, that this last day is more than a halfe a go,
and thou wolt follow Augustine, Bede, and Orosius, and most probable Doctors treating of this matter, Are passed now almost, sixe thousand and sixe hundred as it is open in a book that is cleped Speculum judicial So it suweth, that this last day is more than a half a go,
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But if we shull lene to the Gospell, than we shall finde in the Gospell of Mathew, that the Disciples axiden of Christ three questions First, what time the Citie of Ierusalem should be destroyed.
But if we shull lene to the Gospel, than we shall find in the Gospel of Matthew, that the Disciples axiden of christ three questions First, what time the city of Ierusalem should be destroyed.
And Christ gaue them no certayne tyme of these thinges when they shoulden fall, but he gaue them tokens, by which they myght know when they drew nighe,
And christ gave them no certain time of these things when they shoulden fallen, but he gave them tokens, by which they might know when they drew High,
and so as to the first question of the destruction of Ierusalem, he sayd: when the Romaines come to beseege that Citie, then soone after she shall bee destroyed.
and so as to the First question of the destruction of Ierusalem, he said: when the Romans come to besiege that city, then soon After she shall be destroyed.
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If the wordes of Daniel hauen autoritie (as God sayth that they hauen) it sufficeth of the number of the yeares of the ende of the world, that Daniell hath written.
If the words of daniel Haven Authority (as God say that they Haven) it Suffices of the number of the Years of the end of the world, that Daniell hath written.
And thys abhomination that Doctors sayne, shall be in the great Antichristes dayes. 1290. Nowe proueth thys Doctour, that a daye must be taken for a yeare, both by autoritie of holy writ in the same place,
And this abomination that Doctors say, shall be in the great Antichristes days. 1290. Now Proves this Doctor, that a day must be taken for a year, both by Authority of holy writ in the same place,
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So it seemeth to this clerke, that the great Antichrist shoulde come in the 1400. yeare fro the birth of Christ, the which nomber of yeares is now fulfilled, not fully twelue yeares and a half lacking.
So it seems to this clerk, that the great Antichrist should come in the 1400. year from the birth of christ, the which number of Years is now fulfilled, not Fully twelue Years and a half lacking.
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But take we heede to the fourth part of the second vision of Saint Iohn, put in the booke of Reuelations, in the which vnder the opening of the seauen seales, is declared the state of the Churche, from the time of Christ into the end of the world.
But take we heed to the fourth part of the second vision of Saint John, put in the book of Revelations, in the which under the opening of the seauen Seals, is declared the state of the Church, from the time of christ into the end of the world.
The opening of the foure first seales, shew the state of the Church, fro the tyme of Christ, to the tyme of Antichrist and his foregoers, the whych is shewed in the opening of the other three seales.
The opening of the foure First Seals, show the state of the Church, from the time of christ, to the time of Antichrist and his foregoers, the which is showed in the opening of the other three Seals.
Thys sheweth the state of the Churche in the time of Martyrs, that for their stedfast preachyng of Gods true law, shed theyr bloud, that is signifyed by the red hors that went out at thys seale opening:
This shows the state of the Church in the time of Martyrs, that for their steadfast preaching of God's true law, shed their blood, that is signified by the read horse that went out At this seal opening:
And also in the tyme of Dioclesian the Emperour, the persecution of the Christen men was so great, that in xxx. dayes weren slayne xxij. thousand men and women in diuers counties, for the law of God.
And also in the time of Diocletian the Emperor, the persecution of the christian men was so great, that in xxx. days weren slain xxij. thousand men and women in diverse counties, for the law of God.
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The opening of the third seale, telleth the state of the Church in time of Heretikis that beth figured by the blacke hors, for false vnder standing of holy write:
The opening of the third seal, Telleth the state of the Church in time of Heretics that beth figured by the black horse, for false under standing of holy writ:
The opening of the fourth scale, telleth the state of the Church in tyme of ypocritis, that beth signified by the pale hors, that beth signes of penaunce with outfoorth to blinde the people.
The opening of the fourth scale, Telleth the state of the Church in time of ypocritis, that beth signified by the pale horse, that beth Signs of penance with outfoorth to blind the people.
The opening of the sixt seale telleth the state of the Church, in time of Antichristis times, the which state yee may know to be in the Church whan ye seth fulfilled, that Saint Iohn Prophecieth to fall on the opening of thys, where hee sayth thus:
The opening of the sixt seal Telleth the state of the Church, in time of Antichristis times, the which state ye may know to be in the Church when you seth fulfilled, that Saint John Prophesieth to fallen on the opening of this, where he say thus:
These foure Angels beth the number of all the Deuils ministers, that on that tyme shulleth in the pleasance of their Lord Antichrist, stoppe the four windis that beth the foure Gospels to be preached,
These foure Angels beth the number of all the Devils Ministers, that on that time shulleth in the pleasance of their Lord Antichrist, stop the four winds that beth the foure Gospels to be preached,
That Iesu Chrst shall slee with the spirite of hys mouth, whan the fiend shall shew the vtmost persecution, that he and hys seruauntis may doo to Christis limmes,
That Iesu Christ shall slee with the Spirit of his Mouth, when the fiend shall show the utmost persecution, that he and his seruauntis may do to Christis limbs,
and all our thoughtes fro the beginning of our lyfe to the end, and he shall shew there the hid thingis of our hert opening to all the world the rightfulnes of hys dome.
and all our thoughts from the beginning of our life to the end, and he shall show there the hid things of our heart opening to all the world the rightfulness of his dome.
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So that with the myght of God, euery mans dedis to all the world shall be shewed, and so it semeth by the wordes of Seint Iohn, in the booke of preuites, there he seith thus.
So that with the might of God, every men Deeds to all the world shall be showed, and so it Seemeth by the words of Saint John, in the book of preuites, there he Saith thus.
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But the booke of life, is Christs liuing and doctrine, that is now hid to men that shulleth be damned thrugh theyr owne malice, that demeth men to serue the world, rather than God:
But the book of life, is Christ living and Doctrine, that is now hid to men that shulleth be damned through their own malice, that deemeth men to serve the world, rather than God:
For if the dedis that we hauen do, the which ben written in the bookis of our conscience, bee accordyng to the booke of Christes teachyng and hys liuing, the whych is the booke of lyfe, we shulle be saued,
For if the Deeds that we Haven do, the which ben written in the books of our conscience, be according to the book of Christ's teaching and his living, the which is the book of life, we shulle be saved,
and if thou findest ought contrary to Christis life, other to hys teaching, with the knite of penaunce and repentaunce, scrape it awaie and write it better, euermore hertly thynkyng that thou shalt yelde rekening of thy bayly.
and if thou Findest ought contrary to Christis life, other to his teaching, with the knite of penance and Repentance, scrape it away and write it better, evermore hertly thinking that thou shalt yield reckoning of thy baily.
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For the which it is to wite, that our Lord Iesu Christ, shall come to the dome here into this world, in the same body that he tooke of our Lady, hauyng thereon the wound is that he suffred for our agayne bieng.
For the which it is to wite, that our Lord Iesu christ, shall come to the dome Here into this world, in the same body that he took of our Lady, having thereon the wound is that he suffered for our again bieng.
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Also woe for sinne of thinkyng to thee, that thou hast shyt out the meine of God, that is mynde of his Passion, holy contemplation, of his goodnesse and memorie of his benefites, fro the chaumber of thine herte:
Also woe for sin of thinking to thee, that thou hast shyt out the meine of God, that is mind of his Passion, holy contemplation, of his Goodness and memory of his benefits, from the chamber of thine heart:
woe also for sinne of speach, for thou might nought open they foule and stynkyng mouth with the whiche thou hast spoken vnhonesty, cursyng, fraude, deceite, leasinges, forswearyng, scornyng,
woe also for sin of speech, for thou might nought open they foul and stinking Mouth with the which thou hast spoken unhonesty, cursing, fraud, deceit, leasings, forswearing, scorning,
That forsoth wete ye, that euerych auouterer, or vncleane man, that is a gloton, other chynch, shall neuer haue heritage in the Realme of Christ and of God, as Poule sayth.
That forsooth weet you, that euerych auouterer, or unclean man, that is a gloton, other chynch, shall never have heritage in the Realm of christ and of God, as Poule say.
But what more madhead may be than a man to be cleped, and drawe to so dreadfull a reckenyng there, where but he aunswere well he forfeteth both body and soule to damnation for euer.
But what more madhead may be than a man to be cleped, and draw to so dreadful a reckoning there, where but he answer well he forfeteth both body and soul to damnation for ever.
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And also it is to take heede, that whan euer sickenes commeth, euer it sheweth, that hee that suffreth this deadly, shall nedes dye For though he may skape of his sicknes,
And also it is to take heed, that when ever sickness comes, ever it shows, that he that suffers this deadly, shall needs die For though he may scape of his sickness,
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As the sickenes of kyng Antioche, whome God smote with such a sickenes, that wormes fell out of hys body whyle he lyued, in so farforth, that he stanke so foule, that his frends were so wearye of it, that they might not suffer it.
As the sickness of King Antioch, whom God smote with such a sickness, that worms fell out of his body while he lived, in so farforth, that he stank so foul, that his Friends were so weary of it, that they might not suffer it.
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Also other whyle, God sendeth syckenes and tribulation to wicked men, and for two causes. First for that they should the rather dreade God, and leaue their sinne. As it is writ:
Also other while, God sends sickness and tribulation to wicked men, and for two Causes. First for that they should the rather dread God, and leave their sin. As it is writ:
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Thus it is writ of this temptation for soth ▪ Therefore God suffered to come to him, that to them that comen after, shuld be geuen ensample of pacience,
Thus it is writ of this temptation for sooth ▪ Therefore God suffered to come to him, that to them that come After, should be given ensample of patience,
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and haue be etene of houndis, and foules, as caraynes, of other vnreasonable bestes, whan for werynesse he had leide him to reste, through Goddis sufferaunce the swallowes that bredden aboue on his hous, maden ordure into his eyen, and he wexet blind.
and have be etene of hounds, and fowls, as caraynes, of other unreasonable bests, when for werynesse he had leide him to rest, through God's sufferance the Swallows that bredden above on his house, maden ordure into his eyes, and he wexet blind.
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For if he suffer his Saincts to haue such tribulation in this world, and they thankin him thereof, much more wretchis that God sendeth not the hundred aparty of their sorowe, shulden beare it meekely sith we haue diserued a thousand so much as they haueth.
For if he suffer his Saints to have such tribulation in this world, and they thankin him thereof, much more wretchis that God sends not the hundred aparty of their sorrow, shoulden bear it meekly sith we have disnerved a thousand so much as they haveth.
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And thus sayth Poule, least the greatnes of reuelations rere me vp into pride, is giuen a pricke of my fleshe, the Aungell of Sathanas to smite me on the necke,
And thus say Poule, lest the greatness of revelations rear me up into pride, is given a prick of my Flesh, the Angel of Sathanas to smite me on the neck,
and sume is without in feblenes of the bodie that needis mo be stroyed, whan time by hem selfe is cause of corruption as Philosophie sayth, that thereby feblenes and sicknes.
and fume is without in feebleness of the body that needis more be stroyed, when time by hem self is cause of corruption as Philosophy say, that thereby feebleness and sickness.
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