Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] 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.
GRace, mercy, and peace, from God the father, through the mercies of his deare sonne Iesus Christ, our Lord and onely Sauiour, with the comfort of his holy spirite, that as you haue full godly begun,
GRace, mercy, and peace, from God the father, through the Mercies of his deer son Iesus christ, our Lord and only Saviour, with the Comfort of his holy Spirit, that as you have full godly begun,
euen so to continue to the end, to the glory of God and your euerlasting comfort, which thing to do I pray God to geue you grace, who is the geuer of all good and perfect gifts, to the glory of hys holy name, Amen.
even so to continue to the end, to the glory of God and your everlasting Comfort, which thing to do I pray God to give you grace, who is the giver of all good and perfect Gifts, to the glory of his holy name, Amen.
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My dere sisters, after most harty commendations vnto you, and also most harty thankes geuing vnto you for all the great kyndnesse that you haue always shewed vnto me most vnworthy of the same.
My dear Sisters, After most hearty commendations unto you, and also most hearty thanks giving unto you for all the great kindness that you have always showed unto me most unworthy of the same.
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Therefore my deare hartes goe forward as you haue godly begunne, for the tyme will come that these cruell tyrants which now so cruelly persecuteth the true members of Christ, shall say for very anguish of mynde, These are they whom we sometyme had in derision and iested vppon.
Therefore my deer hearts go forward as you have godly begun, for the time will come that these cruel Tyrants which now so cruelly persecuteth the true members of christ, shall say for very anguish of mind, These Are they whom we sometime had in derision and jested upon.
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The light of righteousnes hath not shined vnto vs, and the sonne of vnderstandyng rose not vpon vs. We haue weried our selues in the way of wickednesse and destruction.
The Light of righteousness hath not shined unto us, and the son of understanding rose not upon us We have wearied our selves in the Way of wickedness and destruction.
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for with his right hande shall he couer them, and with his holy arme shall he defend them, &c. The soules of the righteous are in the hāds of God, and the paynes of death shall not touch them,
for with his right hand shall he cover them, and with his holy arm shall he defend them, etc. The Souls of the righteous Are in the hands of God, and the pains of death shall not touch them,
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and when the tyme commeth, they shall be looked vppon, the righteous shall shine as the sparkes that runneth through the red bushe, they shall iudge the nations and haue dominion ouer the people,
and when the time comes, they shall be looked upon, the righteous shall shine as the sparks that Runneth through the read bush, they shall judge the Nations and have dominion over the people,
and they shall haue long white garmentes geuen vnto them, and it shall be sayd vnto them, that they should rest yet for a little season, til the number of their fellowes and brethren of them that should bee killed as they were, were fulfilled.
and they shall have long white garments given unto them, and it shall be said unto them, that they should rest yet for a little season, till the number of their Fellows and brothers of them that should be killed as they were, were fulfilled.
and their names shall not bee put out of the booke of lyfe, but shall be seperated from the Gotes and set on Christes right hand, hearing his sweet and comfortable voice,
and their names shall not be put out of the book of life, but shall be separated from the Goats and Set on Christ's right hand, hearing his sweet and comfortable voice,
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And the very redy way to obtaine the same, is as our maister Christ saith, to forsake our selues, takyng vp our crosse followyng our maister Christ, which for the ioy that was set before him, abode the crosse,
And the very ready Way to obtain the same, is as our master christ Says, to forsake our selves, taking up our cross following our master christ, which for the joy that was Set before him, Abided the cross,
therefore let vs follow his example in sufferyng for his worde, seeyng that hee of his mercifull goodnesse suffered so muche for vs when wee were his enemies,
Therefore let us follow his Exampl in suffering for his word, seeing that he of his merciful Goodness suffered so much for us when we were his enemies,
as it becommeth a true and faithfull seruaunt? A true and faithfull seruaunt when so euer his maister cōmaundeth him to do any thing, he maketh no stoppes ne questions,
as it becomes a true and faithful servant? A true and faithful servant when so ever his master commandeth him to do any thing, he makes no stops ne questions,
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Who made thee so bolde to meddle wt my silly beasts which I bought so dearely with my precious bloud? I warne thee out of my sight, come not in my presence.
Who made thee so bold to meddle with my silly beasts which I bought so dearly with my precious blood? I warn thee out of my sighed, come not in my presence.
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Sayeth Christ, I came downe into this worlde, and so tooke on mee bitter passion for mans sake, by the merites whereof I intended to make vnitie and peace in mankynd, to make man brother vnto me,
Saith christ, I Come down into this world, and so took on me bitter passion for men sake, by the merits whereof I intended to make unity and peace in mankind, to make man brother unto me,
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and count it but a small fault or none, to bring another man out of patience for euery trifle that standeth not with our minde? You may see what a grieuous thing this is to bring another man out of patience, that peraduenture you cannot bring in againe with all the goods that you haue:
and count it but a small fault or none, to bring Another man out of patience for every trifle that Stands not with our mind? You may see what a grievous thing this is to bring Another man out of patience, that Peradventure you cannot bring in again with all the goods that you have:
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vntil thy neighbour come againe to good state, whome thou haste brought out of the way, doth this noble doctor doubt therin? what ayleth vs to be so bold,
until thy neighbour come again to good state, whom thou haste brought out of the Way, does this noble Doctor doubt therein? what aileth us to be so bold,
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If he will in no wayes apply therevnto, thou mayest be sorrowfull in thy hart that by thine occasiō that man or woman continueth in such a damnable state, this notwithstanding,
If he will in no ways apply thereunto, thou Mayest be sorrowful in thy heart that by thine occasion that man or woman Continueth in such a damnable state, this notwithstanding,
if he were present, and that thou thinkest in thy heart when so euer thou shalte meete with him, to go vnto him and require him charitably to forgeue thee,
if he were present, and that thou Thinkest in thy heart when so ever thou shalt meet with him, to go unto him and require him charitably to forgive thee,
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This Card was spoken by Christ as testifieth S. Marke in his v. chapter, against all such that do presume to come vnto the church to make oblation vnto GOD either by prayer,
This Carded was spoken by christ as Testifieth S. Mark in his v. chapter, against all such that do presume to come unto the Church to make oblation unto GOD either by prayer,
This second Carde will not all onely they should be mortified in you, but that you your selues shall cause them to bee likewyse mortified in your neighbour,
This second Card will not all only they should be mortified in you, but that you your selves shall cause them to be likewise mortified in your neighbour,
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The first Carde declared that you should not kill, which might bee done diuers wayes, as beyng angry with your neighbour, in mynde, in countenaunce, in word, or deed.
The First Card declared that you should not kill, which might be done diverse ways, as being angry with your neighbour, in mind, in countenance, in word, or deed.
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NOw you haue heard what is ment by this first carde, and how you ought to play with it, I purpose againe to deale vnto you another carde, almost of the same sute:
NOw you have herd what is meant by this First card, and how you ought to play with it, I purpose again to deal unto you Another card, almost of the same suit:
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and offer your oblations and prayers to our Lord Iesu Christ, who will both heare and accept them to your euerlasting ioy and glory, to the whiche he bring vs,
and offer your Oblations and Prayers to our Lord Iesu christ, who will both hear and accept them to your everlasting joy and glory, to the which he bring us,
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But beware I say agayne, that you doe not runne so farre into your voluntarye workes that ye do quite forget your necessary workes of mercye, which you are bound to keepe:
But beware I say again, that you do not run so Far into your voluntary works that you do quite forget your necessary works of mercy, which you Are bound to keep:
agayne, if you list to gild and paynt Christ in your Churches, and honour him in vestimentes, see that before your eyes the poore people dye not for lacke of meat, drinke, and clothing.
again, if you list to gild and paint christ in your Churches, and honour him in Vestments, see that before your eyes the poor people die not for lack of meat, drink, and clothing.
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but willingly, and by theyr deuotion, and leaue the necessary workes vndone, which they are bounde to doe, they and all theyr voluntary workes are like to goe vnto euerlasting damnation.
but willingly, and by their devotion, and leave the necessary works undone, which they Are bound to do, they and all their voluntary works Are like to go unto everlasting damnation.
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Now then, if men be so foolish of themselues, that they will bestow the most part of theyr good in voluntary workes, which they be not bounde to keepe,
Now then, if men be so foolish of themselves, that they will bestow the most part of their good in voluntary works, which they be not bound to keep,
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Necessary workes, and workes of mercy are called the commaundementes, the foure offering dayes, your tithe and such other that longeth to the commaundementes:
Necessary works, and works of mercy Are called the Commandments, the foure offering days, your tithe and such other that Longeth to the Commandments:
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and your tythes, setting vp candles, gilding and paynting, building of Churches, geuing of ornamēts, going on pilgrimages, making of high wayes and such other be called voluntary workes, which works be of themselues maruellous good, and conuenient to bee done.
and your Tithes, setting up Candles, gild and painting, building of Churches, giving of Ornament, going on Pilgrimages, making of high ways and such other be called voluntary works, which works be of themselves marvelous good, and convenient to be done.
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I left it thee to relieue thy poore neighbors, and thou hast not therein done according vnto this my commaundement, misericordiam volo & non sacrificium, I had rather haue mercy done, then sacrifice or oblation.
I left it thee to relieve thy poor neighbours, and thou hast not therein done according unto this my Commandment, misericordiam volo & non Sacrificium, I had rather have mercy done, then sacrifice or oblation.
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This done, thou shalt looke if there be any mo Cardes to take vppe, and if thou looke well, thou shalt see an other Carde of the same sute, wherin thou shalt know that thou art bounde to reconcile thy neighbour.
This done, thou shalt look if there be any more Cards to take up, and if thou look well, thou shalt see an other Card of the same suit, wherein thou shalt know that thou art bound to reconcile thy neighbour.
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It may fortune thou wilte say, I am content to doe the best for my neighbour that I can, sauing my selfe harmelesse, I promise thee Christ will not heare this excuse:
It may fortune thou wilt say, I am content to do the best for my neighbour that I can, Saving my self harmless, I promise thee christ will not hear this excuse:
But nowe I tell th•e it is worse then it was, for by such cloked charitie, where thou doest offend before Christ but once, thou hast offēded twise herein,
But now I tell th•e it is Worse then it was, for by such cloaked charity, where thou dost offend before christ but once, thou hast offended twice herein,
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Go as I said vnto thy neighbour that is offended by thee, and reconcile him as is aforesaid, whom thou hast lost by thy vnkynde wordes, by thy scornes, mockes,
Go as I said unto thy neighbour that is offended by thee, and reconcile him as is aforesaid, whom thou hast lost by thy kind words, by thy scorns, mocks,
Go now forth with the good seruaunt, and aske no such questions, & put no doubts, be not ashamed to do thy maisters and Lordes will, and commaundement.
Go now forth with the good servant, and ask no such questions, & put no doubts, be not ashamed to do thy masters and lords will, and Commandment.
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whē, which way? and so foorth, and so he putteth euery thing in doubt, that although both his errand and way be neuer so plain, ye• by his vntoward and slouthfull behauiour, his maisters commaundement is either vndone quite,
when, which Way? and so forth, and so he putteth every thing in doubt, that although both his errand and Way be never so plain, ye• by his untoward and slothful behaviour, his masters Commandment is either undone quite,
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as Doctor Taylour was, to guide thee, feede thee, and cōfort thee, after thy great miseries and troubles, that thou hast suffered vnder the tyrannous captiuitye and rage of the Romaine Antichrist,
as Doctor Taylor was, to guide thee, feed thee, and Comfort thee, After thy great misery's and Troubles, that thou hast suffered under the tyrannous captivity and rage of the Roman Antichrist,
Here the godly othe certifieth vs of forgeuenes, & requireth an vnfayned conuersion vnto God, that ts, that men acknowledge in hart theyr wicked liuing & be sory, that euer they haue with wicked lyuyng offended agaynst that so good and louing a father,
Here the godly other certifieth us of forgiveness, & requires an unfeigned conversion unto God, that ts, that men acknowledge in heart their wicked living & be sorry, that ever they have with wicked living offended against that so good and loving a father,
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Then shall we be the true Christians, built vpon the corner stone Christ, not wauering or chaunging at euery puffe of winde, not seeking an Epicurish life in all voluptuous and vaine vanitie, not rauening extortioning,
Then shall we be the true Christians, built upon the corner stone christ, not wavering or changing At every puff of wind, not seeking an Epicurish life in all voluptuous and vain vanity, not ravening extortioning,
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and trust vpon his mercy, mortifying our brutish and carnall lustes, being mercifull and helpeful to the poore and nedy, wayting for the blessed time when Christ shall call vs, to be ready & accepted before him.
and trust upon his mercy, mortifying our brutish and carnal lusts, being merciful and helpeful to the poor and needy, waiting for the blessed time when christ shall call us, to be ready & accepted before him.
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Our merciful Lord & good Father graunt vs grace so to doe, for the loue of his deare sonne Iesus Christ, our certayne and most deare Sauior, to whom with the father & the holy ghost, be all honor for euer and euer. Amen. Psalme. Cxv. Precious in the sighte of the Lord is the death of his sayntes. Apocalips. vi.
Our merciful Lord & good Father grant us grace so to do, for the love of his deer son Iesus christ, our certain and most deer Saviour, to whom with the father & the holy ghost, be all honour for ever and ever. Amen. Psalm. Cxv. Precious in the sight of the Lord is the death of his Saints. Apocalypse. vi.
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and righteous God, will not suffer the sinnefull and wicked life of the vngodly, vnrepētant, that contemne his mercy nowe profered vnto them, to be vnpunished,
and righteous God, will not suffer the sinful and wicked life of the ungodly, unrepentant, that contemn his mercy now proffered unto them, to be unpunished,
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God expulsed our first parentes, Adam and Heua from Paradise, and layd vpon them and vpon vs all these miseries, sickenesses, calamities and death, that we dayly feele, and miserably are oppressed withal.
God Expulsed our First Parents, Adam and Heua from Paradise, and laid upon them and upon us all these misery's, Sicknesses, calamities and death, that we daily feel, and miserably Are oppressed withal.
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If we seeke the cause of these punishmentes, was it not sinnefull liuing & vnrepentant harts? What should I recite the calamities of other lands, seyng Gods iudgementes hath not bene vnexecuted vpon this Realme of England for sinnefull liuing? The olde Brytaynes were with Cadwallader theyr king, constrayned to flye,
If we seek the cause of these punishments, was it not sinful living & unrepentant hearts? What should I recite the calamities of other Lands, sing God's Judgments hath not be unexecuted upon this Realm of England for sinful living? The old Britons were with Cadwallader their King, constrained to fly,
and leaue this land, because of pestilence & famyne, what miseries & destructions brought the Danes in with them? and what troubles susteyned the inhabitauntes of this Realme afore the same were agayne driuē out? What bloudshed was here in king William Conquerors daies? were not the noble men slayne,
and leave this land, Because of pestilence & famine, what misery's & destructions brought the Danes in with them? and what Troubles sustained the inhabitants of this Realm afore the same were again driven out? What bloodshed was Here in King William Conquerors days? were not the noble men slain,
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and gentlemen brought into bondage? were not their matrons defiled, and theyr daughters geuen to be kitchen drudges vnder the Normandes proud Ladyes? were not theyr landes, houses & possessions diuided by lote vnto straungers? Their golde and siluer wherein they trusted, was the bayte that theyr enemyes hunted after, what a plague was the ciuill war betwene the kinges and Barons? what horrible bloudshed was in this Realme, till at the last Gods mercifull prouidence ended those miseries by the happy ioyning of the 2. regall houses together in the mariage of king Henry 7. What miseries haue chaunced in our time, we haue not onely sene and heard,
and gentlemen brought into bondage? were not their matrons defiled, and their daughters given to be kitchen drudges under the Normandes proud Ladies? were not their Lands, houses & possessions divided by lote unto Strangers? Their gold and silver wherein they trusted, was the bait that their enemies hunted After, what a plague was the civil war between the Kings and Barons? what horrible bloodshed was in this Realm, till At the last God's merciful providence ended those misery's by the happy joining of the 2. regal houses together in the marriage of King Henry 7. What misery's have chanced in our time, we have not only seen and herd,
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who is a wise man that vnderstandeth this? And to whome shall the word of the Lords mouth come, that he may preach it forth? why hath the land perished,
who is a wise man that understandeth this? And to whom shall the word of the lords Mouth come, that he may preach it forth? why hath the land perished,
God hath withered the root of the proud nations, and planted the lowly amōg them. God hath ouerthrowne the Landes of the Heathen, and destroyed them vnto the ground.
God hath withered the root of the proud Nations, and planted the lowly among them. God hath overthrown the Lands of the Heathen, and destroyed them unto the ground.
if we beleue them to be Gods threates, and despise thē? Doubtlesse the Lorde is righteous, a ielous God, a Punisher of of sinne, as he sayth himselfe.
if we believe them to be God's Treats, and despise them? Doubtless the Lord is righteous, a jealous God, a Punisher of of sin, as he say himself.
I say (vnfayned repentaunce) and not (alas) as we haue done in times past like hypocrites to dissemble with God and man, making Gods holy worde nothing els but a cloke to couer our malice, couetousnesse, whoredome, pride, excesse, glotony, wrath, enuy, hatred, murder, with all other wicked liuing most detestable in the sight of God.
I say (unfeigned Repentance) and not (alas) as we have done in times passed like Hypocrites to dissemble with God and man, making God's holy word nothing Else but a cloak to cover our malice, covetousness, whoredom, pride, excess, gluttony, wrath, envy, hatred, murder, with all other wicked living most detestable in the sighed of God.
Why do mortal men murmur agaynst God? let them murmur agaynst theyr own sinnes. Let vs search our owne wayes, and let vs seek and returne vnto the Lorde.
Why do Mortal men murmur against God? let them murmur against their own Sins. Let us search our own ways, and let us seek and return unto the Lord.
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Maister Latymer hearyng this Frierly Sermon of Doctour Bucknham, commeth agayne the after noone, or shortly after to the Church, to aunswer the Frier, where resorted to hym a great multitude,
Master Latimer hearing this Freely Sermon of Doctor Buckingham, comes again the After noon, or shortly After to the Church, to answer the Friar, where resorted to him a great multitude,
among whom also, directly in the face of Latymer vnderneath the pulpit, sate Bucknham the foresayd Frier Prior of the blacke Friers, with his blacke Friers coule aboute hys shoulders.
among whom also, directly in the face of Latimer underneath the pulpit, sat Buckingham the foresaid Friar Prior of the black Friars, with his black Friars Coal about his shoulders.
Then M. Latymer first repeatyng the Frierly reasons of Doctour Bucknham, whereby hee would prooue it a daungerous thyng for the vulgare people, to haue the Scripture in the vulgar tongue,
Then M. Latimer First repeating the Freely Reasons of Doctor Buckingham, whereby he would prove it a dangerous thing for the Vulgar people, to have the Scripture in the Vulgar tongue,
at lest this requiryng, that the scripture might be so long in English tongue, tyll English men were so madde, that neyther the Ploughman durst looke back,
At lest this requiring, that the scripture might be so long in English tongue, till English men were so mad, that neither the Ploughman durst look back,
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As for example (sayeth he, lookyng toward the Frier that sate ouer agaynst hym) when they paynt a foxe preachyng out of a Friers coule, none is so madde to take this to be a Foxe that preacheth,
As for Exampl (Saith he, looking towards the Friar that sat over against him) when they paint a fox preaching out of a Friars Coal, none is so mad to take this to be a Fox that Preacheth,
but knowe well enough the meanyng of the matter, which is to paynte out vnto vs, what hypocrisie, craft and subtile dissimulation lyeth hid many tymes in these Friers coules, willyng vs thereby to beware of them.
but know well enough the meaning of the matter, which is to paint out unto us, what hypocrisy, craft and subtle dissimulation lies hid many times in these Friars Cowls, willing us thereby to beware of them.
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and willyng the people not to beleue hym, &c. To whome M. Latymer aunsweryng agayne, taketh for hys ground the wordes of our Sauiour Christ, Math. 5. Thou shalt not kyll, &c. but I say vnto you, who so euer is angry with hys neighbour shall bee in daunger of iudgement:
and willing the people not to believe him, etc. To whom M. Latimer answering again, Takes for his ground the words of our Saviour christ, Math. 5. Thou shalt not kill, etc. but I say unto you, who so ever is angry with his neighbour shall be in danger of judgement:
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And who so euer shall say to his neighbour foole, shall be in daunger of hell fire. &c. In discussing of which place, first hee deuideth the offence of killyng into three branches.
And who so ever shall say to his neighbour fool, shall be in danger of hell fire. etc. In discussing of which place, First he Divideth the offence of killing into three branches.
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Out of the which chap. hee declared to the audience, how the true seruauntes and Preachers of God in this world commonly are scorned and reuiled of the proud enemies of Gods word, which count them here as mad men, fooles, brainelesse, and drunken:
Out of the which chap. he declared to the audience, how the true Servants and Preachers of God in this world commonly Are scorned and reviled of the proud enemies of God's word, which count them Here as mad men, Fools, brainless, and drunken:
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But (said he) what will be the ende of these iolly fellowes, or what will they say in the ende? Nos insensati, nos insensati, &c. We mad men, we mad fooles, We, we, our selues, &c. And that will be their end, except they repent.
But (said he) what will be the end of these jolly Fellows, or what will they say in the end? Nos insensati, nos insensati, etc. We mad men, we mad Fools, We, we, our selves, etc. And that will be their end, except they Repent.
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But what should I here stand deciphryng the names of his aduersaries, when whole swarmes of Friers & doctours flockt against hym on euery side almost through the whole Uniuersitie, preachyng likewyse & barking against hym.
But what should I Here stand deciphering the names of his Adversaries, when Whole swarms of Friars & Doctors flocked against him on every side almost through the Whole university, preaching likewise & barking against him.
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D. Bullocke Maister of the Queenes Colledge, D. Cliffe of Clement house, Doctor Donnes of Iesus Colledge, Doctor Palmes Maister of S. Nicholas Hostle, Bain, Rud,
D. Bullock Master of the Queens College, D. Cliff of Clement house, Doctor Donnes of Iesus College, Doctor Palms Master of S. Nicholas Hostle, Bain, Rud,
Then came at last D. West B. of Ely, who preachyng agaynst M. Latimer at Barwell Abbey, forbade him with in the Churches of that Uniuersitie to preach any more.
Then Come At last D. West B. of Ely, who preaching against M. Latimer At Barwell Abbatiae, forbade him with in the Churches of that university to preach any more.
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Notwithstandyng, so the Lord prouided, that D. Barnes Prior of the Augustine Friers, did licence Maister Latymer to preach in hys Church of the Augustines,
Notwithstanding, so the Lord provided, that D. Barnes Prior of the Augustine Friars, did licence Master Latimer to preach in his Church of the Augustine's,
& he himselfe preached at the church by called S. Edwards church, which was the first Sermon of the Gospell which doctor Barnes preached, beyng vpon Christenmas euen vpon a Sonday.
& he himself preached At the Church by called S. Edwards Church, which was the First Sermon of the Gospel which Doctor Barnes preached, being upon Christenmas even upon a Sunday.
and maisters of that Uniuersitie, about the yeare aforesaid, 1529. notwithstandyng the maugre and malice of these malignant aduersaries, continued yet in Cambridge, preaching the space of 3. yeres together ▪ with such sauour and applause of the godly,
and masters of that university, about the year aforesaid, 1529. notwithstanding the maugre and malice of these malignant Adversaries, continued yet in Cambridge, preaching the Molle of 3. Years together ▪ with such savour and applause of the godly,
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So M. Latymer with M. Bilney, after this continued yet in Cambridge a certayne space, where he with the sayde Bilney vsed much to conferre and companye together, in so muche that the place where they most vsed to walke in the fieldes, was called long after, the Heretikes hill.
So M. Latimer with M. Bilney, After this continued yet in Cambridge a certain Molle, where he with the said Bilney used much to confer and company together, in so much that the place where they most used to walk in the fields, was called long After, the Heretics hill.
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so it was full of many good examples, to all such as would follow their doyngs, both in visityng the prisoners, in relieuyng the needy, in feeding the hungry, whereof somewhat is before mentioned in the history of M. Bilney.
so it was full of many good Examples, to all such as would follow their doings, both in visiting the Prisoners, in relieving the needy, in feeding the hungry, whereof somewhat is before mentioned in the history of M. Bilney.
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It so chaunced that after Maister Latymer had bene acquaynted with the fore sayd Maister Bilney, he went with hym to visite the prisoners in the Tower in Cambridge,
It so chanced that After Master Latimer had be acquainted with the before said Master Bilney, he went with him to visit the Prisoners in the Tower in Cambridge,
and beyng there among other prysoners, there was a woman which was accused that she had killed her owne chylde, which acte she playnly and stedfastly denied.
and being there among other Prisoners, there was a woman which was accused that she had killed her own child, which act she plainly and steadfastly denied.
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Thē immediatly after, was he called to preach before king Henry the 8. at Windsore: where after his sermon the kyngs maiestie sent for hym, and talked with him familiarly.
Them immediately After, was he called to preach before King Henry the 8. At Windsor: where After his sermon the Kings majesty sent for him, and talked with him familiarly.
vnto whome shee made great lamentation and moue, to be purified before her suffring, for she thoght to be damned if she should suffer without purification.
unto whom she made great lamentation and move, to be purified before her suffering, for she Thought to be damned if she should suffer without purification.
then that they should any thyng the more be purified from sinne thereby, &c. So thus they trauayled wyth this woman, till they had brought her to a good trade,
then that they should any thing the more be purified from sin thereby, etc. So thus they travailed with this woman, till they had brought her to a good trade,
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and then at length shewed her the Kyngs pardon, and let her goe. This good act among many other at this tyme happened in Cambridge, by M. Latimer, and Maister Bilney.
and then At length showed her the Kings pardon, and let her go. This good act among many other At this time happened in Cambridge, by M. Latimer, and Master Bilney.
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But this was not alone, for many mo lyke matters were wrought by them if all were known, wherof partly some are touched before, such especially as concerne M. Bilney, mention whereof is aboue expressed.
But this was not alone, for many more like matters were wrought by them if all were known, whereof partly Some Are touched before, such especially as concern M. Bilney, mention whereof is above expressed.
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so the more smoke aryseth withall, in much lyke sort it happened with Maister Latymer, whose towardnesse the more it beganne to spryng, hys vertues to be seene,
so the more smoke ariseth withal, in much like sort it happened with Master Latimer, whose towardness the more it began to spring, his Virtues to be seen,
Among the rest of this number was Doct. Redman, of whome mention is made before in the raigne of king Edward, a man sauouring at that tyme somewhat more of superstition,
Among the rest of this number was Doct. Redman, of whom mention is made before in the Reign of King Edward, a man savouring At that time somewhat more of Superstition,
but of a ciuill and quiet disposition, and also so liberall in well doyng, that few poore Scholers were in that vniuersitie, which fared not better by his purse.
but of a civil and quiet disposition, and also so liberal in well doing, that few poor Scholars were in that University, which fared not better by his purse.
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This Doct. Redman beyng of no little authoritie in Cambridge, perceiuyng & vnderstandyng the bold enterprise of M. Latymer, in settyng abroad the word and doctrine of the Gospell at thys tyme, or much about the same, writeth to hym, seeking by perswasion to reuoke the sayd Latimer from that kynde & maner of teachyng:
This Doct. Redman being of no little Authority in Cambridge, perceiving & understanding the bold enterprise of M. Latimer, in setting abroad the word and Doctrine of the Gospel At this time, or much about the same, Writeth to him, seeking by persuasion to revoke the said Latimer from that kind & manner of teaching:
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TV quis es? which wordes are as much to say in Englyshe, Who art thou? These be the wordes of the Phariseis, which were sent by the Iewes vnto sainct Iohn Baptist in wildernesse, to haue knowledge of hym, whom he was, which woordes they spake vnto hym of an euill intent, thinkyng that he would haue taken on hym to be Christe,
TV quis es? which words Are as much to say in English, Who art thou? These be the words of the Pharisees, which were sent by the Iewes unto saint John Baptist in Wilderness, to have knowledge of him, whom he was, which words they spoke unto him of an evil intent, thinking that he would have taken on him to be Christ,
Now here is to be noted, the great, and prudent answere of saincte Iohn Baptist vnto the Phariseis, that when they required of him whom he was, he would not directly answere of himselfe what he was him selfe:
Now Here is to be noted, the great, and prudent answer of saint John Baptist unto the Pharisees, that when they required of him whom he was, he would not directly answer of himself what he was him self:
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By this you may perceiue that saint Iohn spake much in the lande, and prayse of Christ his maister, professing himselfe to be in no wise like vnto him.
By this you may perceive that saint John spoke much in the land, and praise of christ his master, professing himself to be in no wise like unto him.
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Now then, according to the preachers mynd, let euery man and woman, of a good & simple mind, contrary to the Phariseis intent, aske this question (Who art thou?) this question must be moued to themselues, what they be of themselues, on this fashion.
Now then, according to the Preachers mind, let every man and woman, of a good & simple mind, contrary to the Pharisees intent, ask this question (Who art thou?) this question must be moved to themselves, what they be of themselves, on this fashion.
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What art thou of thy only and natural generatiō betwene father, & mother, whē thou camest into this world? What substāce, what vertue, what goodnes art thou of by thy selfe? which question if thou reher•e often times vnto thy selfe, thou shalt well perceiue,
What art thou of thy only and natural generation between father, & mother, when thou camest into this world? What substance, what virtue, what Goodness art thou of by thy self? which question if thou reher•e often times unto thy self, thou shalt well perceive,
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and iust inheritours of hell, the children of the ire & indignation of Christ, working all towardes hell, whereby we deserue of our selues perpetuall dampnation, by ye ryght iudgement of God,
and just inheritors of hell, the children of the ire & Indignation of christ, working all towards hell, whereby we deserve of our selves perpetual damnation, by you right judgement of God,
Let it be admitted for the probatiō of this, that it might please the kynges grace now being, to accept into his fauour a meane man, of a simple degre,
Let it be admitted for the probation of this, that it might please the Kings grace now being, to accept into his favour a mean man, of a simple degree,
and for because ye kings grace will more declare his fauoure vnto him, he geueth vnto his sayd man a thousand poundes in landes, to hym and his heyres, on this condition, that he shall take vpon him to be the chiefe captayne,
and for Because the Kings grace will more declare his favour unto him, he Giveth unto his said man a thousand pounds in Lands, to him and his Heirs, on this condition, that he shall take upon him to be the chief captain,
and defendour of his towne of Calice, and to be trew, and faythfull vnto hym, in the custodie of the same, agaynst the Frenche men specially, aboue all other enemies.
and defendor of his town of Calice, and to be true, and faithful unto him, in the custody of the same, against the French men specially, above all other enemies.
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It chaunceth in processe of tyme, that by the singuler acquaintaunce, and frequent familiaritie of this Captaine with the French men, these French men geue vnto this sayde Captayne of Calice a great summe of money,
It chanceth in process of time, that by the singular acquaintance, and frequent familiarity of this Captain with the French men, these French men give unto this said Captain of Calice a great sum of money,
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The King seeing the great infidelitie of this person, dischargeth this man of his office, and taketh from him and his heyres, this thousande poundes possessions.
The King seeing the great infidelity of this person, dischargeth this man of his office, and Takes from him and his Heirs, this thousande pounds possessions.
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the sayde Capitayne cannot deny hymselfe, but that he hadde true iustice, consyderyng howe vnfaythfully he behaued hym to his Prince, contrary to his own fidelitie and promyse:
the said Captain cannot deny himself, but that he had true Justice, considering how unfaithfully he behaved him to his Prince, contrary to his own Fidis and promise:
He had also deliuered him the Towne of Calice, that is to say, Paradise in earth, the most strong and fayrest Towne in the worlde, to be in his custodie:
He had also Delivered him the Town of Calice, that is to say, Paradise in earth, the most strong and Fairest Town in the world, to be in his custody:
He neuerthelesse, by the instigation of these Frenche menne, that is to say, the temptation of the Feende, dyd obey vnto their desire, and so brake his promise and fidelitie, the commaundemēt of the euerlasting kyng, his maister, in eatyng of the apple by hym inhibited.
He nevertheless, by the instigation of these French men, that is to say, the temptation of the Fiend, did obey unto their desire, and so brake his promise and Fidis, the Commandment of the everlasting King, his master, in eating of the apple by him inhibited.
Now then, the kyng seyng this great treason in hys capitayne, deposed hym of the thousand pound of possessions, that is to say, from euerlasting lyfe in glory,
Now then, the King sing this great treason in his captain, deposed him of the thousand pound of possessions, that is to say, from everlasting life in glory,
The heires of the captaine of Calice could not by any maner of claime aske of the King the right & •itle of theyr father, in the thousand poundes possessions, by reason the kyng myght aunswer,
The Heirs of the captain of Calice could not by any manner of claim ask of the King the right & •itle of their father, in the thousand pounds possessions, by reason the King might answer,
In the same maner it may be aunswered vnto all men and women now beyng, that if our father Adam had true Iustice to bee excluded from hys possession of euerlastyng glory in Paradise, let not vs thinke the contrary that be his heyres,
In the same manner it may be answered unto all men and women now being, that if our father Adam had true justice to be excluded from his possession of everlasting glory in Paradise, let not us think the contrary that be his Heirs,
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and clayme of our selues to be the true inheritours of hell? For hee that committeth deadly sinne, willyngly, byndeth hymselfe to be inheritor of euerlasting payne:
and claim of our selves to be the true inheritors of hell? For he that Committeth deadly sin, willingly, bindeth himself to be inheritor of everlasting pain:
Wherefore he was cast out of euerlastyng ioy in Paradise, into this corrupt world, amongst all vilenesse, whereby of hymselfe he was not woorthy to do any thyng laudable or pleasaunt to GOD, euermore bound to corrupt affections,
Wherefore he was cast out of everlasting joy in Paradise, into this corrupt world, among all vileness, whereby of himself he was not worthy to do any thing laudable or pleasant to GOD, evermore bound to corrupt affections,
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and beastly appetites, transfourmed into the most vncleannest and variablest nature that was made vnder heauen, of whose seede and disposition, all the world is lineally discended, in so much that this euill nature is so fused and shedde from one into another, that at this day there is no man nor woman liuyng, that can of themselues wash away this abhominable vilenesse:
and beastly appetites, transformed into the most uncleanest and variablest nature that was made under heaven, of whose seed and disposition, all the world is lineally descended, in so much that this evil nature is so fused and shed from one into Another, that At this day there is no man nor woman living, that can of themselves wash away this abominable vileness:
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the Father in heauen perceiuyng the frayle nature of man, that he by hymselfe and of hymselfe could doe nothyng for hymselfe by hys prudent wisedome sent downe the second person in Trinitie, hys sonne Iesu Christ, to declare vnto man hys pleasure and commaundement:
the Father in heaven perceiving the frail nature of man, that he by himself and of himself could do nothing for himself by his prudent Wisdom sent down the second person in Trinity, his son Iesu christ, to declare unto man his pleasure and Commandment:
& was content to suffer cruell passion in shedyng hys bloud for all mankynd, and so left behynd for our safegard, lawes and ordinaunces to keepe vs alwayes in the right path, to euerlastyng lyfe,
& was content to suffer cruel passion in shedding his blood for all mankind, and so left behind for our safeguard, laws and ordinances to keep us always in the right path, to everlasting life,
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The aunswer of this question is, when I aske it vnto my selfe, I must say that I am a Christian man, a christian woman, the childe of euerlastyng ioy thorough the merites of the bitter passion of Christ. This is a ioyfull aunswer.
The answer of this question is, when I ask it unto my self, I must say that I am a Christian man, a christian woman, the child of everlasting joy through the merits of the bitter passion of christ. This is a joyful answer.
and saued vs that were damned, which great benefite we cannot well consider, vnlesse we doe remember what we were of our selues before wee medled wyth hym or hys lawes:
and saved us that were damned, which great benefit we cannot well Consider, unless we do Remember what we were of our selves before we meddled with him or his laws:
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And for because I can not declare Christs rule vnto you at one tyme, as it ought to be done, I will applye my selfe accordyng to your custome this tyme of Christenmasse, I wyll as I sayde, declare vnto you Christes rule,
And for Because I can not declare Christ Rule unto you At one time, as it ought to be done, I will apply my self according to your custom this time of Christmas, I will as I said, declare unto you Christ's Rule,
And where you are woont to celeb•ate Christenmasse in playing at cardes, I intend with gods grace to deale vnto you Christes cardes, wherein you shall p•rceyue Christes rule.
And where you Are wont to celeb•ate Christmas in playing At cards, I intend with God's grace to deal unto you Christ's cards, wherein you shall p•rceyue Christ's Rule.
the Players shall lykewyse winne, and the standers and lookers vppon, shall doe the same, in so much that there is no man that is willyng to play at this Triumph with these cardes,
the Players shall likewise win, and the standers and lookers upon, shall do the same, in so much that there is no man that is willing to play At this Triumph with these cards,
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you must therfore vnderstand that the Iewes and the Pharises of the olde lawe, to whome this first parte, this Commaundement, Thou shalt not kyll, was spoken, thought it sufficient and enough for their discharge not to kyll with any maner weapon of materiall weapon,
you must Therefore understand that the Iewes and the Pharisees of the old law, to whom this First part, this Commandment, Thou shalt not kill, was spoken, Thought it sufficient and enough for their discharge not to kill with any manner weapon of material weapon,
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Now as touchyng the three other sentences, you must note and take heede what difference is betweene these thre maner of offences, To bee angrye with your neighbour, To call your neighbour braynelesse,
Now as touching the three other sentences, you must note and take heed what difference is between these Three manner of offences, To be angry with your neighbour, To call your neighbour braynelesse,
although he be angry in hys mynde agaynst his sayd neighbour, he will not peraduenture expresse hys ire by no maner of signe, eyther in worde or deede:
although he be angry in his mind against his said neighbour, he will not Peradventure express his ire by no manner of Signen, either in word or deed:
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or some other lyke word of displeasure, As a man might say in a fury, I shall handle thee well enough, which wordes and countenaunces doth more represent and declare Ire to be in this man, thē in hym that was but angry,
or Some other like word of displeasure, As a man might say in a fury, I shall handle thee well enough, which words and countenances does more represent and declare Ire to be in this man, them in him that was but angry,
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That man that calleth hys neighbour foole, doth more declare hys angry mynde toward hym, then hee that called hys neighbour but braynelesse, or any such wordes moouyng Ire:
That man that calls his neighbour fool, does more declare his angry mind towards him, then he that called his neighbour but braynelesse, or any such words moving Ire:
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For Christ thought, if he myght bryng you from the smallest maner of faultes, and geue you warnyng to auoid the least, he reckoned you would not offend in the greatest and worst,
For christ Thought, if he might bring you from the Smallest manner of Faults, and give you warning to avoid the least, he reckoned you would not offend in the greatest and worst,
as to call your Neighbour thiefe, whoreson, whore, drab, and so forth, into more blasphemous names, which offences must needes haue punishment in hel, consideryng how that Christ hath appointed these three small faultes, to haue three degrees of punishment in hel,
as to call your Neighbour thief, whoreson, whore, drab, and so forth, into more blasphemous names, which offences must needs have punishment in hell, considering how that christ hath appointed these three small Faults, to have three Degrees of punishment in hell,
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these three termes doe signifie nothyng els but three diuers punishments in hell, accordyng to the offences, iudgement is lesser in degree then counsaile,
these three terms do signify nothing Else but three diverse punishments in hell, according to the offences, judgement is lesser in degree then counsel,
and it is ordeined for hym that calleth hys neighbour foole, by reason that in callyng his neighbour foole, he declareth more hys malice, in that it is an earnest worde of Ire.
and it is ordained for him that calls his neighbour fool, by reason that in calling his neighbour fool, he Declareth more his malice, in that it is an earnest word of Ire.
no doubt Christ spake of no more here but of these three degrees of punishmentes, thinkyng they were sufficient enough for example, wherby we myght vnderstand, that there be as diuers and many paynes as there bee o•fenses:
no doubt christ spoke of no more Here but of these three Degrees of punishments, thinking they were sufficient enough for Exampl, whereby we might understand, that there be as diverse and many pains as there be o•fenses:
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and these termes may bee likened vnto three termes which we haue common and vsuall amongst vs, that is to say, the sessions of enquirance, the sessions of deliuerance, and the execution day:
and these terms may be likened unto three terms which we have Common and usual among us, that is to say, the sessions of enquirance, the sessions of deliverance, and the execution day:
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Sessions of enquirance is lyke vnto iudgement: for when sessions of enquiry is, then the Iudges causeth xij. men to geue verdite of the felons crime, whereby he shall be iudged to be endited:
Sessions of enquirance is like unto judgement: for when sessions of enquiry is, then the Judges Causes xij. men to give verdite of the felons crime, whereby he shall be judged to be endited:
wherefore you may see that there are degrees in these our termes, as there is in those termes, these euill disposed affections and sensualities in vs, are alwayes contrary to the rule of our saluation.
Wherefore you may see that there Are Degrees in these our terms, as there is in those terms, these evil disposed affections and Sensualities in us, Are always contrary to the Rule of our salvation.
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What shall we doe now or imagine to thrust downe these Turkes, and to subdue them? It is a great ignominy and shame for a Christian man to be bond and subiect vnto a Turke:
What shall we do now or imagine to thrust down these Turkes, and to subdue them? It is a great ignominy and shame for a Christian man to be bound and Subject unto a Turk:
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or neighbour, eyther for vnkynd wordes, iniuries or wrongs, which they haue done vnto vs, contrary vnto our mynd, straight wayes let vs call vnto our remembraunce,
or neighbour, either for kind words, injuries or wrongs, which they have done unto us, contrary unto our mind, straight ways let us call unto our remembrance,
Thē further we must say to our selues, What requireth Christ of a christian man? Now turne vp your trump, your hart, (hartes is trumpe as I sayd before) and cast your trumpe your heart on this carde,
Them further we must say to our selves, What requires christ of a christian man? Now turn up your trump, your heart, (hearts is trump as I said before) and cast your trump your heart on this card,
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The great occasion of the losse of this Rhodes is by reason that Christian men doth so daily kill their own nation, that the very true number of Christianitie is decayed, which murther and killyng one of another, is encreased, specially two wayes, to the vtter vndoyng of Christendome, that is to say, by example and silence. By example as thus:
The great occasion of the loss of this Rhodes is by reason that Christian men does so daily kill their own Nation, that the very true number of Christianity is decayed, which murder and killing one of Another, is increased, specially two ways, to the utter undoing of Christendom, that is to say, by Exampl and silence. By Exampl as thus:
When the Father, the Mother, the Lord, the Lady, the Maister, the Dame, be themselues ouercome with these Turkes, they be continuall swearers, adulterers, disposers to malice, neuer in patience,
When the Father, the Mother, the Lord, the Lady, the Master, the Dame, be themselves overcome with these Turkes, they be continual swearers, Adulterers, disposers to malice, never in patience,
This is a great and shameful maner of killyng Christian men, that the Fathers, the Mothers, the Maisters and the Dames shall not alonely kyll themselues,
This is a great and shameful manner of killing Christian men, that the Father's, the Mother's, the Masters and the Dams shall not alonely kill themselves,
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but that many hath these two wayes slayne their owne children vnto their damnations, vnlesse the great mercy of God were not ready to helpe them when they repent therefore.
but that many hath these two ways slain their own children unto their damnations, unless the great mercy of God were not ready to help them when they Repent Therefore.
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and the more we knowe and submit our selues, the more we shall bee forgeuen: and the lesse we knowe and submit our selues, the lesse we shall be forgeuen,
and the more we know and submit our selves, the more we shall be forgiven: and the less we know and submit our selves, the less we shall be forgiven,
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this great and proude Pharisey seeyng that Christ did accept her oblation in the best part, had great indignation agaynst this woman, and sayd to hymselfe:
this great and proud Pharisee seeing that christ did accept her oblation in the best part, had great Indignation against this woman, and said to himself:
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If there be a man to whome is owyng xx. pound by one, and fourtie by an other, this man to whom this money is owyng perceyueth these two men bee not able to pay hym, he forgeueth them both.
If there be a man to whom is owing xx. pound by one, and fourtie by an other, this man to whom this money is owing perceiveth these two men be not able to pay him, he forgiveth them both.
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Likewyse sayd Christ, it is by this woman, She hath loued me most, therefore most is forgeuen her, she hath knowen her sinnes most, whereby she hath most loued mee:
Likewise said christ, it is by this woman, She hath loved me most, Therefore most is forgiven her, she hath known her Sins most, whereby she hath most loved me:
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and thou hast least loued me, because thou hast least knowen thy sinnes: therefore, because thou hast lest knowne thine offenses, thou art least forgeuen.
and thou hast least loved me, Because thou hast least known thy Sins: Therefore, Because thou hast lest known thine offenses, thou art least forgiven.
and thinke you not, but that there be amongest vs a great number of these proude Phariseys, which thinke themselues woorthy to bidde Christ to dinner, which wyll perke and presume to sitte by Christ in the Church,
and think you not, but that there be amongst us a great number of these proud Pharisees, which think themselves worthy to bid christ to dinner, which will perk and presume to sit by christ in the Church,
and beyng alwayes desirous to clymbe highest in the Church, reckonyng theyr selues more woorthy to sit there then an other, I feare me poore Magdalene vnder the boord,
and being always desirous to climb highest in the Church, reckoning their selves more worthy to fit there then an other, I Fear me poor Magdalene under the board,
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I doubt not but we be all Magdalens in fallyng into sinne, and in offendyng: but we be not agayne Magdalens in knowyng our selues, and in rising from sinne.
I doubt not but we be all Magdalene in falling into sin, and in offending: but we be not again Magdalene in knowing our selves, and in rising from sin.
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and we then should know our selues best, and make a more perfect aunswer, then euer we did vnto this question, Who art thou? To the which we might answer, that we be true Christian men and women:
and we then should know our selves best, and make a more perfect answer, then ever we did unto this question, Who art thou? To the which we might answer, that we be true Christian men and women:
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and then I say you should vnderstand, and knowe how you ought to playe at this carde, Thou shalt not kyll, without any interruption of your deadly enemies the Turkes:
and then I say you should understand, and know how you ought to play At this card, Thou shalt not kill, without any interruption of your deadly enemies the Turkes:
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First, came out the Priour of the Blacke Friers called Buckneham, otherwyse surnamed Domine labia, who thinking to make a great hand agaynst Maister Latimer, about the same tyme of Christenmas,
First, Come out the Prior of the Black Friars called Buckneham, otherwise surnamed Domine labia, who thinking to make a great hand against Master Latimer, about the same time of Christenmas,
when Maister Latymer brought foorth hys cardes to deface belyke the doyngs of the other, brought out hys Christenmasse Dice, castyng there to hys audience cinque and quater: meaning by the cinque fiue places in the New Testament,
when Master Latimer brought forth his cards to deface belike the doings of the other, brought out his Christmas Dice, casting there to his audience cinque and quater: meaning by the cinque fiue places in the New Testament,
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No man that layeth hys hand on the Plough, and looketh backe, is meete for the kyngdome of God, might peraduēture hearyng this, cease from his plough.
No man that Layeth his hand on the Plough, and looks back, is meet for the Kingdom of God, might Peradventure hearing this, cease from his plough.
And because it will be long, and a double labor to repeate all the woordes and testimoniall sayings of euerye witnes particularly, the same being expressed sufficientlye in oure firste impression before, it shall therefore suffice by quotations briefly to assigne the place to the reader, where he may finde all those poyntes of reformation, wherunto the sayd Bishop Gardiner fully agreed with the doctrine now receiued,
And Because it will be long, and a double labour to repeat all the words and testimonial sayings of every witness particularly, the same being expressed sufficiently in our First impression before, it shall Therefore suffice by quotations briefly to assign the place to the reader, where he may find all those points of Reformation, whereunto the said Bishop Gardiner Fully agreed with the Doctrine now received,
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or any parte thereof to be true, to confirme therefore the same, wee will heere adioyne certaine briefe notes and specialties in maner of a summarie table, collected as well oute of the testimonies and depositions of his owne frendes and seruauntes,
or any part thereof to be true, to confirm Therefore the same, we will Here adjoin certain brief notes and specialties in manner of a summary table, collected as well out of the testimonies and depositions of his own Friends and Servants,
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Thus hauing comprised the summe and chief purpose of his Sermon, with other suche matter aboue Storyed, wherein may appeare the double faced doings of this bishop in matters of Religion:
Thus having comprised the sum and chief purpose of his Sermon, with other such matter above Storied, wherein may appear the double faced doings of this bishop in matters of Religion:
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And thus I commit your most excellent Maiestie and all your moste honourable Councellours, with the rest of the deuout audience here present, vnto God.
And thus I commit your most excellent Majesty and all your most honourable Counsellors, with the rest of the devout audience Here present, unto God.
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I haue wrytten in it, and studied for it, and the verye same places that are therein alleadged to maintaine the marriage of Priestes, being diligently read, shall plainely confound them that maintaine to marrye youre Priestes,
I have written in it, and studied for it, and the very same places that Are therein alleged to maintain the marriage of Priests, being diligently read, shall plainly confound them that maintain to marry your Priests,
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whiche is a thyng that since the beginnyng of the Churche hath not beene seene in any tyme, that men that haue beene admitted to any ecclesiasticall administration shoulde marry.
which is a thing that since the beginning of the Church hath not been seen in any time, that men that have been admitted to any ecclesiastical administration should marry.
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I mislyke that Preachers whiche preache by the Kynges lycence, and those Readers whiche by the Kynges permission and suffraunce doe reade open lectures, doe openlye and blasphemously talke agaynst the Masse, and agaynst the Sacrament.
I mislike that Preachers which preach by the Kings licence, and those Readers which by the Kings permission and sufferance do read open Lectures, do openly and blasphemously talk against the Mass, and against the Sacrament.
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I lyke well the rest of the Kynges Maiesties proceedinges concerning the Sacrament I haue now told you what I lyke But shall I speake nothing of that I mislyke? ye will then say I speake not playnely.
I like well the rest of the Kings Majesties proceedings Concerning the Sacrament I have now told you what I like But shall I speak nothing of that I mislike? you will then say I speak not plainly.
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It is truthe, I haue preached againste the despisers of them, and haue sayd, that Images might be suffered and vsed in the Churche as laye mennes bookes,
It is truth, I have preached against the despisers of them, and have said, that Images might be suffered and used in the Church as say men's books,
And because it was an easier way to take them away, then to bryng them to the right vse that they were ordained for, they were all cleane taken awaye, and so they might be.
And Because it was an Easier Way to take them away, then to bring them to the right use that they were ordained for, they were all clean taken away, and so they might be.
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We had many Images whereto Pilgrimages were done, and many tombes that menne vsed to visite, by reason whereof they fell in a fansie of Idolatry and superstition, aboue the things that they might haue bene taken for,
We had many Images whereto Pilgrimages were done, and many tombs that men used to visit, by reason whereof they fell in a fancy of Idolatry and Superstition, above the things that they might have be taken for,
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For we must not serue creatures, but Deo. Wee hadde Monkerie, Nunnerie, Frierie of a wonderous noumber, muche varietie of garmentes, varietie of deuises in dwelling, manye sondrye orders and fashions in moouing of the body.
For we must not serve creatures, but God we had Monkery, Nunnery, Friary of a wondrous number, much variety of garments, variety of devises in Dwelling, many sundry order and fashions in moving of the body.
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and haue beene called a Maister of Ceremonies and of outwarde thynges, and I haue beene noted to take that Religion which consisteth in outwarde thinges,
and have been called a Master of Ceremonies and of outward things, and I have been noted to take that Religion which Consisteth in outward things,
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for none can put Aliud fundamentum nisi id quod positum est, qui est Christus Iesus. But now to go forth declaring my mynde, in my tyme hath come many alterations.
for none can put Aliud fundamentum nisi id quod positum est, qui est Christus Iesus. But now to go forth declaring my mind, in my time hath come many alterations.
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and learnyng, that he were able in matters of controuersie concerning Religion, to set a vnitie in the Churche of Englande, the Kyng myght well enough sende vnto him for his Counsayle and helpe,
and learning, that he were able in matters of controversy Concerning Religion, to Set a unity in the Church of England, the King might well enough send unto him for his Counsel and help,
for Petra is a stone, a new name of a Christian man, for vppon this confession of thy fayth, here I will buyld my Churche, that is, I wyll stablysh all those which I entend to gather vnto thee:
for Petra is a stone, a new name of a Christian man, for upon this Confessi of thy faith, Here I will build my Church, that is, I will stablish all those which I intend to gather unto thee:
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and seeyng this was aboue reason, it is a merueylous thing that reason shoulde be vsed to impugne fayth, whiche is not within the precinct of carnall men,
and seeing this was above reason, it is a marvelous thing that reason should be used to impugn faith, which is not within the precinct of carnal men,
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Thou art Christ the sonne of the Lyuing GOD. Then Christe sayde vnto hym: Blessed art thou Symon Boriona, for fleshe and bloud haue not opened that vnto thee,
Thou art christ the son of the Living GOD. Then Christ said unto him: Blessed art thou Symon Boriona, for Flesh and blood have not opened that unto thee,
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I was euer of this opinion, that it myght be receiued in both kyndes, and it was a constitution prouinciall scarce two hundred yeare agone, made by Peckam then Archbyshoppe of Canterburie, that it shoulde be receiued in both kyndes, at least wyse in ecclesijs maioribus, that is, in the greater Churches,
I was ever of this opinion, that it might be received in both Kinds, and it was a constitution provincial scarce two hundred year ago, made by Peckam then Archbishop of Canterbury, that it should be received in both Kinds, At least wise in Ecclesijs maioribus, that is, in the greater Churches,
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and I haue shewed my mynde therein euen playnely as I thinke, and I haue euer beene agreeable to this poynt, I haue often tymes reasoned in it, I haue spoken and also written in it, both beyond the Seas and on this side the Seas:
and I have showed my mind therein even plainly as I think, and I have ever been agreeable to this point, I have often times reasoned in it, I have spoken and also written in it, both beyond the Seas and on this side the Seas:
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I haue nowe declared what I thinke of the Acte of Parliament made for the receyuing of the Sacrament of the body and bloud of our Sauiour Iesus Christe in both kyndes.
I have now declared what I think of the Act of Parliament made for the receiving of the Sacrament of the body and blood of our Saviour Iesus Christ in both Kinds.
I that allow Masse so well, and I that allowe praying for the dead (as in deede the dead are of Christian charitie to bee prayed for) yet can agree with the Realme in that matter of putting downe Chauntries.
I that allow Mass so well, and I that allow praying for the dead (as in deed the dead Are of Christian charity to be prayed for) yet can agree with the Realm in that matter of putting down Chantries.
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The Acte doth graciously prouide for them duryng thier lyues, and I doubte not but that your Maiestie and the Lordes of your most honorable Counsell haue willed and taken order, that they should be well looked vnto,
The Act does graciously provide for them during their lives, and I doubt not but that your Majesty and the lords of your most honourable Counsel have willed and taken order, that they should be well looked unto,
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and for commendyng vnto GOD the soules of such as be dead in Christe (for these two thynges are the speciall causes why the Masse was instituted) the Parliament very well ordeyned Masse to be kept, and because we shoulde be the more strong in the fayth and deuotion towardes GOD, it was well done of the Parliament,
and for commending unto GOD the Souls of such as be dead in Christ (for these two things Are the special Causes why the Mass was instituted) the Parliament very well ordained Mass to be kept, and Because we should be the more strong in the faith and devotion towards GOD, it was well done of the Parliament,
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and to make it strong in acknowledgyng the efficacie of his death and Passion suffered for vs. And this is the true vnderstandyng of the Masse, not for an other Redemption,
and to make it strong in acknowledging the efficacy of his death and Passion suffered for us And this is the true understanding of the Mass, not for an other Redemption,
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but to continue vs in the remembraunce of his Passion suffered for vs, to make vs strong in beleeuyng the fruite of his Passion, to make vs diligent in thankesgeuyng for the benefite of his Passion, to establyshe our fayth,
but to continue us in the remembrance of his Passion suffered for us, to make us strong in believing the fruit of his Passion, to make us diligent in thankesgeuyng for the benefit of his Passion, to establish our faith,
And this dayly Sacrifice he instituted to be continued amongest Christian men, not for neede of an other Redemption or Satisfaction for the sinnes of the worlde,
And this daily Sacrifice he instituted to be continued amongst Christian men, not for need of an other Redemption or Satisfaction for the Sins of the world,
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as though the worlde needed a new Redemption from sinne, but that we myght throughly remember his most holy Passion he instituted this Sacrament by his most holy worde, saying:
as though the world needed a new Redemption from sin, but that we might thoroughly Remember his most holy Passion he instituted this Sacrament by his most holy word, saying:
so to continue vs in the same fauoure of GOD, he ordeyned a perpetuall remembraunce of hym selfe, he ordeyned hym selfe for a memory of hym selfe at his last Supper when he instituted the Sacrāment of the Aulter, not for an other Redemption,
so to continue us in the same favour of GOD, he ordained a perpetual remembrance of him self, he ordained him self for a memory of him self At his last Supper when he instituted the Sacramment of the Alter, not for an other Redemption,
But now concernyng the aunswere of Peter, Matthewe here in this place sayth: he aunsweared: Tu es Christus filius Dei viui. S. Luke sayth, he aunswered: Tu es Christus Dei.
But now Concerning the answer of Peter, Matthew Here in this place say: he answered: Tu es Christus filius Dei Vivit. S. Lycia say, he answered: Tu es Christus Dei.
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He that can not learne this lesson of Peter, and humbly confesse with Peter that Christe is the sonne of the lyuing God, is no scholer of Christes schole, be he otherwyse neuer so well learned, neuer so well seene in other sciences.
He that can not Learn this Lesson of Peter, and humbly confess with Peter that Christ is the son of the living God, is no scholar of Christ's school, be he otherwise never so well learned, never so well seen in other sciences.
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but he that is proude, and feedeth him selfe with his owne conceite and opinion of him selfe and abuseth the giftes of God, applying his learning and knowledge, to the satisfying and folowyng of his owne fantasie, is no right Disciple of Christ, but falleth into errour.
but he that is proud, and feeds him self with his own conceit and opinion of him self and abuseth the Gifts of God, applying his learning and knowledge, to the satisfying and following of his own fantasy, is no right Disciple of christ, but falls into error.
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He was called Symon ▪ which is Obedience, and Ionas is a Doue, so that in him that is of Christes schoole, must be these two properties, Obedience and Simplicitie.
He was called Symon ▪ which is obedience, and Ionas is a Dove, so that in him that is of Christ's school, must be these two properties, obedience and Simplicity.
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As these simple people here spokē of, because they were not perfect disciples of Christes schole, they varyed and agreed not in their opinion of Christ,
As these simple people Here spoken of, Because they were not perfect Disciples of Christ's school, they varied and agreed not in their opinion of christ,
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Therefore be they neuer so many of them, they will not agree in their aunsweres, but deuise ech man a sundry aunswere in any thing that they are asked.
Therefore be they never so many of them, they will not agree in their answers, but devise each man a sundry answer in any thing that they Are asked.
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If there be two or three of them asked their opinion in any matter, if they shoulde aunswere all one thing, they feare lest they should be supposed and thought to haue no learning.
If there be two or three of them asked their opinion in any matter, if they should answer all one thing, they Fear lest they should be supposed and Thought to have no learning.
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nor nothing that good is, he can do of his owne inuention or deuise, but erreth and faileth when he is left to hys owne inuention, he erreth in his imagination.
nor nothing that good is, he can do of his own invention or devise, but erreth and Faileth when he is left to his own invention, he erreth in his imagination.
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But of these hee asked no question: for among these none agreed with the other. Wherin ye shall note that man of his owne power and strength can nothing do,
But of these he asked no question: for among these none agreed with the other. Wherein you shall note that man of his own power and strength can nothing do,
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and railed on him, saying that hee was a glutton, and a drinker of wine, that he had a deuil in him, that he was a deceiuer of the people, that he was a Carpenters sonne as though he were the worse for his fathers crafte.
and railed on him, saying that he was a glutton, and a drinker of wine, that he had a Devil in him, that he was a deceiver of the people, that he was a Carpenters son as though he were the Worse for his Father's craft.
For when Peter had for all the rest, and in the name of all the rest made his answere that Christ was the sonne of God, they all with one consent confessed that he had spoken the truthe.
For when Peter had for all the rest, and in the name of all the rest made his answer that christ was the son of God, they all with one consent confessed that he had spoken the truth.
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but whome say ye that I am? Then aunsweared Simon Peter and sayd, thou art Christe the sonne of the liuing God. &c. I cannot haue time I thinke to speake of the Gospell throughly,
but whom say you that I am? Then answered Simon Peter and said, thou art Christ the son of the living God. etc. I cannot have time I think to speak of the Gospel thoroughly,
whome doe men say that the sonne of man is? They sayde, some say that thou art Iohn the Baptist, some that thou art Elye, some that thou art Ieremie or some of the Prophets. He sayd to them:
whom do men say that the son of man is? They said, Some say that thou art John the Baptist, Some that thou art Elijah, Some that thou art Ieremie or Some of the prophets. He said to them:
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Cum venisset Iesus in partes Caesareae Philippi &c. When Iesus was come into the parties of Cesaria, a citie that Phillippus builded, he asked his disciples and sayde:
Cum venisset Iesus in parts Caesarea Philippi etc. When Iesus was come into the parties of Caesarea, a City that Philip built, he asked his Disciples and said:
and of the Church of England & Ireland next and immediately vnder God here on earth the supreme heade, Queene Katherine Dowager, my Lady Maries grace, my Lady Elizabethes grace, your Maiesties most deare sisters, my Lorde Protectours grace, with all others of your most honorable Coūsaile, the spiritualtie and temporaltie,
and of the Church of England & Ireland next and immediately under God Here on earth the supreme head, Queen Katherine Dowager, my Lady Mary's grace, my Lady Elizabethes grace, your Majesties most deer Sisters, my Lord Protectors grace, with all Others of your most honourable Counsel, the spiritualty and temporalty,
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¶ The summe and effect of the Sermons which Gardiner B. of Winchester preached before King Edward. An. 1550. MOst honorable audience, I purpose by the grace of God to declare some part of the Gospell that is accustomably vsed to be read in the Church as this day.
¶ The sum and Effect of the Sermons which Gardiner B. of Winchester preached before King Edward. Nias 1550. MOst honourable audience, I purpose by the grace of God to declare Some part of the Gospel that is accustomably used to be read in the Church as this day.
Note here Winchester cōtrary to himself: for before he sayd the Sacrament was ordeyned to keepe vs in the fauor of God, & now he sayth it is to keepe vs in remembrance of his passion.
Note Here Winchester contrary to himself: for before he said the Sacrament was ordained to keep us in the favour of God, & now he say it is to keep us in remembrance of his passion.
It was a constitution prouincia•l of Pecka• to receau•• in both kindes in Ecclesijs maioribu• in smalle Churche it was thought not so expedient. Math. 16.
It was a constitution prouincia•l of Pecka• to receau•• in both Kinds in Ecclesijs maioribu• in small Church it was Thought not so expedient. Math. 16.
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Two maner of reformation•, one where the thinges cannot be taken away, but the abuse: the other where both the things and the abuse may be taken a way. To take away all Images lyeth in the liberty of the rulers. In abusing of Images to Idolatry because sufficient to take away Images, why did Winchester hold with them before: if it be not cause sufficient why doth he n•w graunt to the taking of them away, being no more wantonly abused, then they were before time?
Two manner of reformation•, one where the things cannot be taken away, but the abuse: the other where both the things and the abuse may be taken a Way. To take away all Images lies in the liberty of the Rulers. In abusing of Images to Idolatry Because sufficient to take away Images, why did Winchester hold with them before: if it be not cause sufficient why does he n•w grant to the taking of them away, being no more wantonly abused, then they were before time?
B. Gardiner liketh well K. Edwardes proceedinges. B Gardiner misliketh the Preachers in K. Edwardes tyme, and why? B. Gardiner compareth Preachers to Postes carrying truth in their letters and lyes in their mouthes.
B. Gardiner liketh well K. Edwards proceedings. B Gardiner misliketh the Preachers in K. Edwards time, and why? B. Gardiner compareth Preachers to Posts carrying truth in their letters and lies in their mouths.
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