283.082 STOR 


P2ep 
Parker Society, v.c& 
London 1804520 


Publications 


PUBLIC LIBRARY 


FORT WAYNE AND ALLEN COUNTY, IND. 


CARDS FRUM POCKET 


ACPL ITEM 
DISCARDED 


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i 


BABI WRITINGS 


J 


BISHOP HOOPET. 


. COuITIAW Ciieag 


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Che Barker 


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For the Yublication of the CUorks of the Pathers 


and Garlp Wiriters of the Lieformed 


English Church. 


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EARLY WRITINGS 


OF 


JOHN HOOPER, _D.D. 


Sn ee ee ee 


LORD BISHOP OF GLOUCESTER AND WORCESTER, 


MARTYR, 1555. 


COMPRISING x 
THE DECLARATION OF CHRIST AND HIS OFFICE. 
ANSWER TO BISHOP GARDINER. 
TEN COMMANDMENTS. 
SERMONS ON JONAS. 
FUNERAL SERMON. 


EDITED FOK 


Che yarker Sorietyp, 
REV. SAMUEL CARR, M.A. 


RECTOR OF FVERSDEN, VICAR OF ST PETER’S, COLCHESTER, 
LATE FELLOW OF QUEENS’ COLLEGE, CAMMRRIDGE, 


A 


aa 


ON A ea Hy 


eee ae — 


CAMBRIDGE: 


PRINTED AT 
THE UNIVERSITY PRESS. 


M.DCCC.XLIII. 


| 


CUS 41] 


eo 


I 
1 
] 


1904520 


CON TENTS. 


PACE 


A Declaration of Christ and his Office. ..sss.ccsscssssssescessssenteeeeere 1 
Answer to the Bishop of Winchester’s Book. ........2.2.cccccecceeese0e 97 
A Declaration of the Ten Holy Commandments of Almighty 


An Oversight and Deliberation upon the holy Prophet Jonas... 431 
A Funeral Sermon upon Revelation xiv. 13. «2.0... cer renee 561 


~ [tooper.] : 


ae ISAROUE 


PTUATAOS 


a - 


wee 


i satis icant. lak al one niger ban aipnweth a 
‘iy ogee et aarampn ere zt aie tink yl ee aor (nant 


» « ee out ae ‘tow Biya wu unused As : 


- ae re . Sigal ec tpaentit be qolkll aft aaa 
Piste Pann Fa dla wt ele » ee | 


7 ‘tee SSS (ea jo, does fh ite po 


ras 


LS SIT IY PET ANT eG 


REVEL TA AT EIEN I PAR NT IL NAITO ET TT TEI 


BIOGRAPHICAL NOTICE 


OF 


Pe leserpO tet) 7b fake. 


Joun Hoover was born in Somersetshire, about the close 
of the fifteenth century. His name is usually spelt Hoper, 
or Hlouper, by himself and his contemporaries. He studied 
at Oxford, probably in Merton College, and subsequently 
embraced the monastic life. After the dissolution of the 
monasteries, and when the Act of the Six Articles was in 
force, he withdrew to the content, where he was kindly 
received at Zurich by Bullinger. He remained abroad till 
the accession of King Edward VI. In 1548 he returned to 
England, and residing in London, preached continually to 
large congregations, taking also an active part in the pro- 
ceedings of that period. 

In May, 1550, he was nominated to the bishopric of 
Gloucester, but was not consecrated till the next year. This 
delay was owing to his objections to an oath by the saints, 
and to some of the vestments formerly worn by the Romish 
prelates, and then retained. The former point was conceded ; 
but the dispute respecting the habits went so far, that 
Hooper was for a short time confined in the Fleet. This 
matter being at last arranged by his yielding in a great 
measure to what was required, he entered upon his diocese, 
to which that of Worcester was afterwards added, and 
discharged the duties of the episcopal office in a most ex- 
emplary manner. 

On the accession of Queen Mary, Hooper was one of 
the first who were brought into trouble. He was committed 
to the Fleet in September, 1553, on a false allegation of 
being indebted to the Queen, and was treated with much 
severity. The particulars are related by himself in one 
of his letters. 


ATT” TAOS 2 ee 


ap 


AiLOOn TON ee 


ai Hide saiieronnh’ Ah wind egw owed eank 

=f, WiGarny S uh bit! (uit @ aw ht a4) We 

Hiya regatta i gl Di, Thevtii A) coegeeilae 

nab ae geek rait nt ape sa | test) te 

ato Pet pats 2b2 volth 4 SAIS RD mourners 

“a byl poilesee. me mi la nly WG) crake déas aia 

os ven oll main jini clt «seni a gin 

hepndla : Lentinins off Rane) ed diths ¢ 

O hewtntin step 3! ME AV inant i030 ap adiaenan ae | 

ait ‘Hlowsmati of Sead song’ AM Gnd Ai cuil@ m1: bow dard nt 


av alt ci he PT eat iy ads Wiles ale cae 


‘te ote oy feserthaw sen, oi Mati nM col 
Ate dene adr Nid dager ews an ow ged 
Millie oof) a Han fii Gy pie iGo {) 1 it oe Axiu stir 


Mit Re rane Aural eyyariere alt Yo ome i 7 
ee Heyer) fT Longin cverld : 


alk om anon ethdait sath - ds, sah 
“er watt ti os a a afl Fwy oa 
re anon - ei ye 


= “ae aa 
‘oad 


lv BIOGRAPHICAL NOTICE QF BISHOP HOOPER. 


When popery was fully restored, Hooper was among the 
earliest sufferers, as he had predicted would be the case. 
Gardiner treated him with unrelenting severity. He was 
condemned in January, 1555, taken to Gloucester, and 
burned near to his own cathedral on the 9th of February. 
His cruel sufferings, augmented by the barbarous orders of 
his persecutors, are fully related by Foxe. 

Bishop Hooper appears to have taken an active part 
in the reformation during the reign of King Edward VI.; 
and although for a time at variance with Cranmer and 
Ridley on the question respecting habits, a perfect re- 
conciliation afterwards took place, and he was an inmate 
with the former at Lambeth, when visiting London. 

No hfe of Bishop Hooper has yet appeared as a separate 
work: materials had been collected for a fuller biographical 
notice for this volume, when the Editor’s attention was called 
to some letters of this reformer, transcribed from originals 
in the Archives at Zurich. As these letters supply im- 
portant additional information respecting the writer, and it 
is probable that the researches at Zurich and elsewhere in 
Switzerland, now in progress in behalf of the Parker Society, 
may give yet further particulars; the Editor is unwilling to 
delay the publication of the present volume, now completed. 
at the press, and therefore gives the preceding very brief 
sketch, hoping that a more detailed memoir, with fuller 
statements, may appear with the remaining portion of the 
author’s writings. Of the pieces included in this publi- 
cation it is unnecessary to say any thing in addition to the 
preliminary notices: it is evident from the remarks of con- 
temporary writers, that they had considerable influence in 
their day. 

The subjoined list of Bishop Hooper’s writings, from the 
Bibliotheca of Bishop Tanner, will shew what remain to be 
printed. His letters mention two treatises sent to Zurich 
a short time before his martyrdom. Hitherto these have 
been sought for in vain; but the researches above alluded to 
being still in progress, it is possible they may yet be found. 


November, 1843. 


» : a 


freed craerg 4A Sartor. iC eae # 


aati re quiql?, Deeiem gh? peo crap mad W 
sand a! hMiaew Mien fel gt! «@ eowiln belle 
wee oH stirs qoctnlesne die uni intend nek 
“de Qsiaews)  aghi ALi! «ee of Soo@vians 
ivi led Se ht oft ao Pritais wes of of ven ered 
_ Saeko iovindyed oot G1 egun opiteti, aw dH 
_. mando! idtake ul vet <Tmerey Al 
hey ORL jive Gi iret swt vd © Sy ph apa qihul 
ae beetS 2214 in ty oft yi ~diveweee aD @ 
dime eqrmay? MiSp weweitay te wr & 0G dpiveliln bone 
—m Seley » Gilet {ilicaes mizery alp on qolhit 
Hand, Op Gr ah Ted 26) ton Woierofe atiul awe 
Aah0A palitih ow iment py ern? wis dite 
cee a we Lert g® tag e0f aegooF’ » ir Ol WK 
i wii ¢ oxi dia hun sy» tim) bef di'iphuw )\ eae 
files ar IER OM nme sretios ol) 4 ating 
ia heireiet Acute: aii ls ceded wom al / 
i] MO ede Oh abe ts web alt nd 


iv + edt 172 iallear-of (eign foe a 
e sane has tw de eulegimst voli dealt whlinban: 
eee cogil wf) Do Worhel 2] miter vi eet Geinatie® ~ 
i Silvie it a iin, minh oe ety como: 
LeAGeb PES eter sanctus drawn 04s yy ces vending sald patel om © 


cane ; : Se ee a ro 


mya CaN wae © sede om 
adh Poe iran att Wile wen: aru cymes 
ds. Aman oanly a2! Us ntin@ senting ; 
| i pee “eg oo Cimernies 2G alice = 


= bole r 
Heys? 7) te ' 


The following is the list of Bishop Hooper's works, as gicen 
by Bishop Tanner in his Bibliotheca Britanico-Hibernica. 


Hoorerus (JoHannes) patria Somersetensis in academia 
Oxon. et, ut A. Wood videtur, in collegio Merton. in studiis 
humanioribus institutus. Emenso philosophize curriculo, mo- 
nachi Cisterciensis habitum assumpsit, quem mox abjecit, et 
Londinum se contulit, ubi lectione quorundam Lutheri libro- 
rum amplectendam doctrinam reformatam invitabatur. Circa 
annum MpDxxxix. metu sex articulorum solum vertit, et usque 
ad Henrici VIII. mortem per Galliam, Hiberniam, et Hel- 
vetiam vagari coactus est. Regnante Edwardo in patriam 
rediit, et A. mpxirx. unus accusatorum Bonneri fuit. Fox. 
i. edit. p. 700, et capellanus ducis Somerset. Strype in- 
Vita Cranmer. p. 219. Anno mbt. episcopus Glocestrensis 
designatus est; accepto etiam A. mpi. (regis dono) Wigor- 
niensi multo opulentiori episcopatu, quem simul cum Glo- 
cestrensi per dispensationem regiam que Commenda vocatur, 
tenuit. Maria regnum auspicante Londinum accersitus est, 
ubi 28 Jan. mpxiv. Stephanus Gardiner, episcopus Winton. 
ei duos objecit articulos, unum de matrimonio clericorum, 
alterum de divortio, (vid. Ric. Smith librum De ccelibatu) 
deinde in carcerem compactus, et tandem hzereseos damnatus, 
igni traditus est, Glocestrie, 9 Febr. mptv. Inter doctos 
sui seculi yiros in primis annis philologia simul et philo- 
sophia clarus, senex autem theologia et patrum lectione non 
minus insignis habebatur. Erat ecclesiee Romane infensis- 
simus, matri Anglicanze autem non per omnia amicus: utpote 
qui puritanis favebat, et ritibus ecclesia, saltem, quod ad 
vestes sacras spectat, se non conformem prestabat. Seripsit 
Anglice, Answer to the bishop of Winchester’s book, entit. 


ont, a. (bqe weapustt quett ~ w2 aA uv qtoulin, ae 
es mriARIhes Od a mee l quail qh 


sioncdese, Ai pMooiesitiie® at i sasas') rere 4 

Pete ai) at ea HA Uae 7 lant? ot, ty ep oan 
me phpetn Pibprettves ono rol dined eet aden ; 

Cee Tey &.\i) Seger: wei ele) Me 

i teed hel Biihintvt; diecien'! iy “iio @ gape 

ont wGiediqn! MEteITIC A 0s) aeeieacelgece My 

caper to sitey Peclise Tio, fe ke AiOKROE AO 

AAD te AES susuiblet mq ooo NEC ime be 

daehineg Ni when wits 6 enaiee Freer melee 

sae ah uae] Sinn arw yieghee A jithes 

gt Awerntne? aban". cmalags: hy (OF @ Mle Jl 

: oT) aor” ‘How watt. ASS oe eee) oft 
: holla af ells 06 [rice 3 im eo terpleeh. 

of ver Komp wie tire teelierliagy colar tain 

A) Sr paalien kW! sited ry hea? a horw 

—_— a. costae abel erent 

par wth alge wee aml &S id iy 
ee = eae , tite A odlth Le) sien ore 


vil WORKS OF BISHOP HOOPER. 


A detection of the devil's sophistry, wherewith he robbeth the 
unlearned of the true belief in the sacrament of the altar. Pr. 
“Youre booke, my lorde, intytlid.” Zurich, mpxtvir. 4to. 
A declaration of Christ and his office. Ded. to Edw. duke 
of Somerset. 8 Dec. moxtvir. Pr. “The godlye pretence.” 
Zurich, mpxtvu. Syo. recus. cum correctionibus Christoph. 
Rosdell. .. 12mo. Lesson of the incarnation of Christ. Pr. 
pr. “ Seyng we be even so apointed.” Lond. mpxrix. 8vo. 
Sermons on Jonas before the king and council in Lent. mov. 
Pr. ded. regi Edw. VJ. “ Amonge other most noble and.” 


' Lond. mpi. et mpuix. Svo. <Anszeers to certain queries con- 


cerning the abuses of the mass. Burnet, Hist. reform. vol. 11. 
num. 25. A godly confession and protestation of the christian 
Suith, wherein is declared what a Christian man is bound to 
believe of God, his king, his neighbour and himself. ded. K. 
Edw. VI. and parliament. ‘The wyse man Cicero most.” 
Pr. lib. “I beleve accordynge to the holi.” Lond. mot. 
8vo. Homily to be read in the time of the pestilence, and a 
most present remedy for the same. .. mpiut. 4to. Various letters 
written in prison. X.in Fox. Acts et monum. of the church. 
A. mpty. pp. 1507, 1511, ete. III. in Strype, in Vita 
Cranmer. append. p. 138, seq. to the prisoners in the counter, 
dat. 4 Jan. mptiv. extat ad finem Apologia 1. about the story 
of his recanting, dat. 20 Febr. mptrv. MS. Eman. Cantabr. 
Exhortation to patience sent to his wife Anne. Pr.: Our 
Saviour Jesus Christ.” Fox, p. 1513. Certain sentences 
written in prison. Lond. mpiix. 8vo. Speech at his death. 
An apology against the untrue and slanderous report made 
of him, that he should be a maintainer and encourager of 
such that cursed queen Mary. Pr. “ It is the use and fashion 
of all.” Lond. mpixu. 8vo. Quibus adduntur epistole non- 
nullee scriptee in carcere. Comfortable expositions on the 
23. 62. 73. e& 77. psalms. Lond. mptxxx. 4to. Hrposition 
on Psal. xxii, Pr. “To the faithful in the city of Lon- 
don.” Pr. “ Your fayth and hope of.” Lond. mpvxu. 


Pei “an ene ; 


wh Medes oh Uivneda rishi oie fh ty papumitiy “By” 

AT ts tation vbr a Sythe oni a Sea 

Ae ite dit bition Anol x whond ome . 

boli cthad ivi Aout Wie? ben GeeD) y. ppAerebde hy a 

“eemiiog ailtng aE 26 Shik the Lote ts . 
a anes Wiese: oun oem ~ @ wezvew grind 
iT et ‘we aAhOtqay) (4s Feel ast tintaatl 
wh Ae LT “ayn 4 ate af go qi” yj ba 
ee, ee ee ee ee ee 
“chek dine eis lite egaered 1 oll igo lah WF a 
ad nay CF. d. vad, Ale .rinw ow dew f . 
dn ween CA (tievns) eet: 44 Y crinda 9 cet 
arable ahr Ne Ory et erehie lg, ke eee 
O Uhret A Giee GANT? & de bytes © caeede IE, 
ee ee | 
“deur 20S eae aft AU og fest i | 

Ae Anni» rial nd Se ee ae i. - 
ee 
eH) Cole ark I... wi i, emit eet 
iri GS enh WR eX end, OY OAT ey 
oO dd Ae MN owe tes tosh gy wa OO 
er ; 


WORKS OF BISHOP HOOPER. Vil 


tempore reg. Marize. Annotations on the 13. chapt. to the 
Romans. Pr. ded. decano, cancellario, archidiacono, etc. 
diae. Glocestr. “If the dangers and perils.” Worcester, 
soit. Lond. mptxxxut. 12mo. Twelve lectures upon the 
creed. Lond. mpixxxt. 8yo. Confession of the Christian 
saith, containing 100 articles according to the order of the 
creed of the apostles. Pr. ‘I believe in one God.” .... mou. 
Lond. mptxxx1. Svo. A. mpixxxrv. annectebantur Johannis 
Baker Lecturis super symbolum apostolorum. Declaration of 
the ten holy commandments of Almighty God. cap. 19. Pr. 
‘‘} commende here unto thy charitie.” . . . MDXLVII. 
Lond. mpu. et mp~xxxvint. 8vo. Articulos 50, Injunctiones 
31, et Examinationes, etc. in visttatione diec. Glocestr. Strype 
in Vita Cranmer. p. 216. Concionem funebrem habitam. 14 
Januar. mpxuix. in Revel. xtv. 18. I heard a voice, ete. 
Pr. “The death of a man’s frendis.” Lond. mpxitx. in 
12mo. recus. per Tho. Purfote . . . 8vo. His addidit 
Baleus. Varias conciones, lib. 1. An fides celari possit, lib. t. 
De perseverantia Christianorum, lib. 1. Vitandos esse pseudo- 
prophetas, lib. 1. Ad Vigornienses et Gtlocestrenses, lib. 1. 
Contra abominationes miss, lib. 1. Adversus concionem Jacobi 
Brokes, lib. 1. Contra mendacia Thome Martin, lib.1. In 
psalmum, Levavi oculos meos, lib. 1. Super orationem Domt- 
nicam, lib. 1. Fidelis ucxoris officia, lib. 1. De triplict hominis 
statu, lib. 1. Contra Buceri calumniatorem, lib, 1. De re 
rucharistica, lib. 1. De vera et falsa doctrina, lib. 1. Contra 
obtrectatores divini verbi, lib. 1. Ad Londinensis antichristi 
articulos, lib. 1. Contra primatum Romani episcopt, lib. 1. 
Exhortationes ad Christianos, lib. 1. Latine etiam ex earcere 
scripsit Epistolam ad episcopos, decanos, archidiaconos et cceteros 
cleri ordines. A, mpurv. Pr, “ Non vos latet viri doctissimi.” 
Fox, p. 2135. De pseudo-doctrina fugienda, lib. 1. “ Adver- 
sarius human generis.” Ad parliamentum contra neotericos, 
lib. 1.“ Quanquam viri illustrissimi.” Pro doctrina cone 
Dominica, lib. 1. “Ne cuiquam yestrum fratres.” Contra 


ihe ai Guam kk soa - 
wh adh tl Uh @. Ofer, ald en even 
gy willie offline corn toh a4 «meh 
eo ea : yyy ye Chere ee 7] pancnli? weak 


_ ney GU wre mel snletie shod site 
AT Gl ein avk terme eT ben 
se weer oh erm als & uotlanse miley, (Ol eaiqtenem J, 
ae “dmild ony al epi} i Hua AY ean | 
srpekit seiindstiaiien wires « me o@eo Iaal 
in savttoowniena!, eribhazey, dean nem etpe) wdall 
OT, 2, geo tk AL. ‘y Combcee yeh oh Oh 
rare , ‘des ov ay 4 damcm ¢ 
Gene, 12 Ghent. of ivescmes & ore had 
SQFT, Sees) Ais wats 0) mm oot fe 12 
yg 6b) 268 enn, eros ONS 4g, oat? ot? ed 


Ce inet & lh T GD whe Jot @ uo: cn socal 
Mo —gte8 TiAl “tert «cc +) Hteh «fT - FY 
Wie A ae - el dT (ey avert, are 
a Sey, isthe weet j-.a env) aglgh 
Biases, deo Aa TAA seovanspyed? Gite eg 
ew: a eh we Rese be 5 A align 
Vi, eae eh, «tl! weds oonieaiande ened 
DW AD Ate, GET ceeirws crwed 4 at oe 
eae, agmaghtierws wy rd] yim Gusts tel, pone 
| SAGA AD 6 i sed, owed ga 4 a pe” 
Oe ee ee eee ee ee 
CHAD. 1 4 eae eal ty rer otk 1 dil acinineiiows 
Wwiisdailien dietsnieviod. th + pe jedi wnmtennnnte 
ha  Waikondng ong) un i beeen 
eit os AW pelcHRN So wR 


Vill WORKS OF BISHOP HOOPER. 


corporalem prosentiam, lib. 1.  ‘* Secundus liber in quo 
neoterici.” Ad Glocestrios et Vigornios, epist. 1. ‘* Per 
duos annos et aliquot.” Ad cardinalem Polum, epist. +. 
“Non eo animo, vir ornatissime.” Ad Cicestrensem episcopum, 
epist. 1. ‘Pil et boni vini, preesul amplissime.” Lpistolam 
I. Lat. Calvino. dat. 3 Sept. mpi. edit. per Colomesium, 
Lond. mocxcrv. 12mo. p. 288. Epistolas II. Fox, p. 1482. 
Transtulit in Anglic. Tertulliani ad ucorem lib. u. De 
electione mariti et uxoris. Lond. mpi. 8vo. Bal. var. 86. 
Athen. Oxon. 1. 91. seqq. Godwin, p. 590. Fox, p. 1502. 


ein Cea © Airs ; 
= 
orp oF we eter of off ntenere, othe 


cs 1 fp Geigy ) & rteaAns SA * nivshar 


F | telye ~nteto™” Omey os Yel { e are! (pep wulh 
sere) fivviae sa. “salu e cif Ow @ we" 
> ad 
wT “ya 


* eles ne esta teary é iu i 
miatigig.? V4. fi» ny: bape at 

7 96)* £-314 Ji anid , a a?) : loa 

: #5 Ay wu Se igdi\er oh | 

WA ae’ GE ae? 2ou teal » ope axlagls 

a S001 g.fe9 JHE @ lie ; ‘ =a A 


A DECLARATION 


OF 


CHRIST AND HIS OFFICE. 


[Hoorer.] 


; a aa a 
7 a ‘5 


a ae 3 
as een _ 


at 
° 


re 


ZOITHMAIIAG & 


Pe 


~~ 


ae 
: 2 


Morn aim axa Taran 


A geclavacion 
of Christe and of His 
offpre compplpy bp Jo- 
Han Hoper Anno 


1547: 


Matth. 7. 
Hic est filius meus dilectus, in 


quo mihi bene coplacuit, ipsum 
audite. 


[Title-page of the First Edition.] 


Sle agin oom Hy MES) BRR A A PS ’ 


NT 


A Godlie and _pro- 


fitable treatise contet- 
nyng a declaration of 
CHrist and his 
Office. 


compiled i547 by the reverend 
father, and faithfull Sinister of 
Epriste, and constant martpre in 
the truthe Nlaister Hhon Woper: 
and newly corrected, and purged 
bp the Goodlie industrie of C. RK. 
from a multitude of grosse faul- 
tes, where Withall it Was peste 
rev, through the corruption of the 
print, and great ungskilfulnesse 
of the Printer, beyng 
a ma of an other 
ation. 


Matt. vii. 


This is my beloved Sonne in who 
I am well pleased, heare hym. 


€ Imprinted at London for John 
Perrin, and are to be sold at his 
shop in Paules Churchyard, 
at the Signe of the 
Aungell. 


[Title-page of the Second Edition.] 


w 


~ary han vilbe) A 
hair weiss wae 
) Seferei de » yon 

amt Gre tabvg< 
Aa 


Mtoe str 48 peas oie 


. Se Se. Set fii! Om eI 
gt Serre fipinn tt siege 
eben Wieiciny squwae age 
Sryhie Gre Aitwees wlan tas - 
Mf 2 Greta tio a ge 
dGAF Salem, Ye Wreiivcen % oo 
eyes Niue tee ast 
SF Wo HONguEIeT 112 Manndg) ers 
TN Yeas dns debRy 
Gig! ens ot te 
to we To Ler & 
eviteth 


ohm Wold qr a AE 
RUA Gome Shoseeiley Phan arm 


[Tue first edition of this treatise, printed at Zurich, 1547, by persons 
ignorant of the English language, is so full of typographical errors, 
as oftentimes to obscure the sense’. About thirty-five years afterwards 
another edition was printed by Christopher Rosdell, who professed to 
correct these errors (see the title on the preceding page,) and translated 
the Latin quotations. He also prefixed a dedication to Edward Seymour, 
Earl of Hertford, son of Edward Seymour, Duke of Somerset, the Pro- 
tector and Uncle of King Edward VI., to whom Bishop Hooper had 
inscribed the first edition. 

These two editions have been carefully collated on the present 
occasion: the text of that of 1547 has been uniformly retained, cor- 
rected only as to the literal and typographical errors by comparison 
with Rosdell’s. 

The marginal notes are supplied from the latter source; and Ros- 
dell’s translations and principal alterations are appended, distinguished 
by the initial R. 

For the other notes the Editor is responsible. 


1 The following specimen of the first sentence of the Zurich edition will give some 
idea, though only an imperfect one, of the difficulty arising from what Rosdell terms 
“the multitude of gross faults wherewithal it was pestered.’”? His own edition was 
also very far from being correct. 

For asmouche as all mightye God of his infinit mercye and Goddenys preparyd 
Ameanes wherby Adame and his posterite might be restoryd agayne unto there 
Originall iustite and perfection boothe of body and soule and to lyne eternally unto 
the sa me end that they were creatyd for to blysse and magnifie for euer the immortall 
and lyuyng God. it is thoffice of euery trew Christiane before all other studies, trauelles 
and paynes that he shall susteyne for the tyme of this brieffe and miserable lief to 
applye hymselfe with all diligeteforseand labor to know perfetlye this meanes ordeynid 
by God for our saluation and the thingonsknowen diligently with hart &c. &c,) 


erie arin PG 16 LAURE. |rneol 1G! T-Sh em Nd OT] 
an phe fill 0 & pevite si tT eel eh Wy looney 


t etait : yt rr 4 daisy 
A Taerailgehhe a bot oh 0 bow 
4 doe 


[THE EPISTLE DEDICATORY OF THE ENGLISH 
EDITION, 1582.] 


EP TRE aE DP see 


‘| To the right ho- 
nourable Edward Seymour 
Earl of Hertford, and Lord 
Beauchamp: Christopher Ros- 
dell wisheth health, with 


increase of godliness 


‘ 
£ 
i 


honour and 


wealth. 


: Ir either Hippocrates (right honourable) for sending Sabel. Lib, 
; certain of his scholars into divers cities of Grecia to help” oud 
them, when they began to be visited with great mortality 
} through a dangerous and grievous sickness, merited at the 
F hands of the Greecians the honour of Hercules; or Aristides 
deserved at the hands of the Athenians so great things as 
after his departure were recompensed to his posterity, 
for a reward of that he had sustained in the wars of the 
C Persians, to defend and save their city; with how great 
fi: praise is master Hooper to be extolled of us? And how 


great rewards have his merits won at our hands, who hath 


done more for his country than Hippocrates for Greecia, and 
iF sustained more for the defence of the gospel, than Aristides 
for the defence of Athens? For when a most dangerous 
and pernicious disease, not of the body but of the soul, (I 
mean heresy, superstition, and idolatry.) had not invaded (as the 
plague in Grecia) certain cities, but (as the clouds in the 
sky) overspread the whole land; he did not only send others, 
but also most diligently went himself to wash the impure and 
unclean lepers, not in the waters of Jordan, but in the liv- 55) poy. y, 


ing and pure fountain of the gospel of Jesus Christ ; where- 


HN soa BT 1 VHOTAIP a ITNT AT} 
Pil wbernta 


ak igh oft of ? 
sia lepelel steno 
a lon! bee dtu Wo ha 

ah wiht | oye 

= Aije Sew divide leh 

nities Ww wares 

ling + grad 
(tipo 


~ 


ate 2 Cdmmasd tin) ota og hl stile vd 


Gal ia Geet OSS ml, cane wanlale tid do aie | 
atte Janiy ie [eens a! ww copel ety antw aye 
Qiid byron aabes Gives Dax. qcogemls @ dpe 
wtih, mdash Wosiinnl. vit ein) ode Ys ohne 
és fmciylt Mery on, senior a ebued ott th boro 
Vhong i ew gaee see model ot wile 
ant Ne mea nt nd hontenae het od tit to frown a 
weal Whi pelo: siedt wae fee held at joneiewt 

ied Teh, Det Yr’ bilates hon weqoult seer st wmieny 
ee ae ee ee 

singel it eaiboenTtT andy 


= aul = wine oooh 
sind ry ss 


a odd wil sxont Boointaan 
fu conde’ oft wt 


1 dest Th at 5a on heregethatigeaorton hoe 
- abe ae Pst Ive YHA hn einen zzomd concn 
wilh at ely ts or jou] tio Minin (etoertt? wi sega 


| iit Leow ae in: Lip oft. ae baseyrrrrn (ela 


NN oli te ato 


Dn pester pabsegennc itangibs Yoru own tudo 


sal cam bog ah a 


Psal. xxx. 


Apoc. xiii. 


Psal. 1xxix. 


1Euseb. Lib. 
lii. cap. 4. 


Matt. x. 

Luke xxi. 
John xiii. 
2 Tim. iii. 
Acts xiv. 


vl THE EPISTLE 


of many yet remaining can testify and bear witness. And 
when the uncircumcised Philistines, the wild boar out of the 
wood, and the wild beasts of the field, yea, when that 
beast John speaketh of in the Revelation, with an infinite 
brood of his worshippers, for the sins of the people had 
prevailed in this commonwealth, and began to defile the 
holy temple of the Lord, and to make Hierusalem an heap of 
stones; he, for the health and safety of the Lord’s inheritance, 
did not only with Aristides sustain and suffer many hard 
things, but also was another Sampson fighting against the 
Romish Philistines, and in the end, rather than he would 
worship the beast, he chose to be cast into their hot fiery 
furnace, wherein for righteousness’ sake, like unto Polycarpus, 
with singular courage, wonderful patience and constancy, he 
yielded his soul into the hands of the eternal Father, and 
deserved the name of an holy and constant martyr. In 
whom the scripture was truly verified, which saith, ‘‘ The world 
shall hate you, persecute you, and some of you shall they 
kill and put to death for my name’s sake.” ‘* Whoso will be 
my disciple, let him take up his cross and follow me.” “All 
that will live godly in Christ Jesus, shall suffer persecution.” 
And “through many afflictions we must enter into the king- 
dom of God.” Therefore this is not more old than it is a 
true saying, 


“ Sanguine mundata est ecclesia, sanguine cepit, 


Sanguine succrevit, sanguine finis erit?.” 


- Yet to the great comfort and consolation of all those that 


Psal. cxvi. 


Mark viii. 


suffer for Christ’s sake, it is said: ‘ Right precious and dear 
in the sight of the Lord is the death of his saints.” ‘“ Who- 


soever shall lose his life for my sake, and the gospel’s, shall 


[? The reference appears to be wrong. The martyrdom of Polycarp, 
as related by Eusebius, is in Lib. 1v. cap. xy. Euseb. Op. Moguntiz. 
1672. Tom. 1. p. 128. ] 

{? The church was cleansed by blood, it commenced in blood, it has 
increased through blood, and its termination will be with blood. ] 


weve: GOP ; =< ir 
AA, Getice weet hn Aieo) eA eshte die, yen Ve 
(Ro die me Mien oi) RE Gel qromiow oft abe aateet™ 
| bee Thi air NO AT to cere Ev off tas foww . 
imac sie yroitalneelt oly af te decdowp eulel teand Meese 
SINE Chyey tat Wi dan Wl 45 on iilenn al Wont 
—~  ahe: at eel tee Chee do wl betlersng 
oR GAG ok adingsstt Won 60 kad ton! A to gael att 
PDR Sel Wi be Wine ee dilew wa om od: praia 
Lieder Rilieee Nie niviios Ata) dim ¢bvi sou feb 
oe setieee queitdyit MINE Wow a ode Hal geld) 
igh af onl? olin fae ati a len ott tend} * «7 
THY OSE daa Wy’ At oy we oi som Ole « clue I 


arp. viror Olli adn “sm cienmcuto}: 12 uhenaly sparta aa sata 
Galt Rider sid a. ore tere a ees 


il panes Gil tacit HER cg wthegale ate 
eel “alee 2 wai un dress? Sng tun tad h 


ee 
ee an no el nn ot os da 
". : : y a S| 
Oviligan ile 


Etat aR A thine dail decttieay viet ewer wattgive WD emake 


a 


pnw? Wht bite Get ne Ye wont eth fewrawh ae 4 
Titi ,enat) Wreea? <ltom onl thor katy ° 


“pak oie ann wet Minoo eedeiiie Yoen depo” tA - 
#4 a re Wo om ou 4 Gils ite? “POW woh ie 


Mt 6 oh Lote tk Ne tg lj alee SI 
OA a Lae aa 

Sr iceet ts (4) 
i Herste int oh dk 
My cee tt teens soe date SE. ~ 


17 @ a 
- 


ew a 7 - a a> 
= 


| f # eles | 
> 7 ti me be 


aes 7 a% eal 
tagry oe ~ 
7 j 


P 
[: 


LPT TT TL rae TREN FMT Te 


ae SIE SEE 


DEDICATORY. vil 


save it.” “Jt is a true saying, If we die with him, we shall 2 Tim. i. 
also live with him: If we suffer with him, we shall also reign 

with him; if we deny him, he will also deny us.” Therefore 

“‘ blessed are the dead which die in the Lord; even so, saith Rev. xiv. 
the Spirit.” But because, right honourable, as these places 

of holy scripture do most plainly teach us, and as Saint 
Augustine’ hath truly said, “It is not the death, but the cause Aug. Fp. ¥. 


d Bonif. 


not every Gin aan 


be) 


for the which one dieth, that maketh a martyr ;’ 
one that suffereth, but he that suffereth for righteousness’ 
sake, deserveth the praise of martyrdom: the Lord himself 
was crucified with thieves, yet there was great diversity and 
difference between the causes of their suffering, as one of the 
thieves confessed, reproving the other and saying, “‘ We re- Luke xxiii. 
ceive things worthy of that we have done, but this man hath 
done nothing amiss:” and as Apollinaris saith, ‘‘ Where the 
verity and truth of Christ is not, there is no martyrdom :” 
therefore, that the cause which this good man so valiantly 
defended, and doctrine which he so diligently preached and 
finally sealed with his blood, might appear and be seen to 
all posterities; he left the tenor and effect thereof (to the 
great benefit of God’s church in all ages to come) in writing, 
as by certain books extant at this day is to be seen. Amongst 
the which there is none doth more plainly shew forth the 
cause he maintained, and quarrel wherein he died, than this 
little treatise, entituled, A True Declaration of Christ and his 
Office. Wherein the principal points of christian religion 
are so sententiously handled, and Christ and his office so 
lively described, that nothing can be more clear to the eye, 
or more melodious and sweet to the ear of the godly Christian. 


Yet, alas! right honourable, as that famous river Hypanis, 


[? Jam enim nescio quoties disputando et scribendo monstravimus 
non eos posse habere martyrum mortem, quia christianorum non habent 
Vitam, cum martyrem non faciat poena sed causa. Aug. Op. Basil. 
(Frobenii) 1541. Ep. G1. ad Dulcetium, Tom. 1. col. 310. A. ] 


1 | irae: 


Medd Vind Ga yntd En pili oh WL aggtey oreo 0) A ee 
Aes ale De iT lim Cada ee coed dite Gall bela 
tert? une gorioedte iy of cach gear dd hte 
Wbeees Vlas 68 rey cil, tl i beth eh one am boranbd * 
ely ge a demas Wer os soit “teige wits 
aa 2 a ee titely, Jeo ol eaytgina dled Yq 
GET MOH Hee Maes eb toed Oe Liew sie diad “salieegsh. . 
ae “yeaa 2 Adda WOM wap fuube slt na 
‘de by jaye 7 Agusta fugit onl ext dipoton tlt oom 

tbl ial cimieyeyon le atexy ali merrell ade 

ttid AayAly Jom an avai! fe) wad) slit? tie ese 

hy wee Sr Ww) ls cee wl) pwr eenrntih 
TAA ANOT! Matte, iacwrdin alt yarnepy Ancactici grevetdt 
athe cena pede furl ep ot nm onle we odipew aguldd ation 

otf ey & NaC trieets) 4. <6 foe “': eee reidica ey 

» artnet cai ri-epA Jott od debe) Ge least dene tiene 

: oilers “ can hast” aod adi aco: @e tay exieed 

> lee Deeley. pipe ar ) iden coe yomal fiyge. shalewstels 

Ob ew of her segs thor ding od tin inden yea 

eh aap ewe ees te wat, ode el ad, oltre, Ma 
Sine ee ears 6) deme Me nd) duce oho) Wo Moma terry 

alpeet sal) G8 ii eth Oil). 04 ta0ary dared etatpas yf nan 

«ott: Gini: vexiie ehuidig rom diab ©ue al atl) siento alt 

, oad Jaib off aieoaty betave (ie origaign «d aves 

2 toe GA ws antaulew cal? 4 ttoiitee poltent dull 
miighe meine Vo eutiog latent; ott arrest 
ee a re 
i 
CRAY WB aide Ws sm cats ot fdsong Lave gxypttanhare ort 9 

Aire Pbanniy mane 4) itinipendbigin tale wt 


Vitruvius, 
Lib. viii. 
cap. 3. 


Vill 
i = THE EPISTLE 


the prince of rivers amongst the Scythians, which in itself 
is most pure and sweet, by running through the bitter pool 
Exampeus, or it come to the sea, is infected, and made bit- 
ter, and altogether unlike unto itself*; whereupon Solinus 
saith, Qui in principiis eum norunt, predicant, qui in sine 
experti sunt, execrantur*: so this godly and profitable tract, 
in itself most pure and pleasant, by passing through the press 
of an unskilful printer at Zurich in Germany, or it came to 
be published in the sea of this world, was so infected and 
corrupted, not with small and petty scapes, but with gross 
and palpable faults, not here and there, but in every leaf, in 
every page, and almost in every line, that it might truly be 
said, Either this is not master Hooper’s work, or else, quam 
dissimilis sui prodit?. So that Apelles had not so great 
cause to bewail his Venus, nor Protogenes to beweep his 
Hialysum, daubed- and piteously mortered, than he had to 
lament his book so greatly corrupted. And that which is 
most of all to be lamented, it hath remained in this pickle, 
and continued in this rust, by the space of thirty and five 
years, or thereabout, and was not unlike to have remained 
therein for ever, if, at the earnest petitions of a certain godly 
Christian, I had not taken this labour upon me. Whereunto, 
as the petitions of the godly, the desire of profiting the church 
of Christ, and care to salve the wounded and martyred work 
of so good a man, did not a little on the one side move 
and persuade me; so the tediousness of the thing (wherein 
methought I saw an idea of the pestered stable of Augea) 
did greatly on the other side terrify and dissuade me. But 


[' Varenius’s account is: Parvulus rivus, dictus Exampeus, amarus 
admodum, reddit Hypanem fluvium cui influit amarum. Var. Geog. 
Lib. 1. cap. xvii. prop. x.] 

[? They who knew it at its source praise it, they who have made 
trial of it at its termination execrate it. ] 

[? How unlike himself does he come forth !] 


SS 


20 wie a itty 


Vii ol cia gastos ret ieeucere emets to mph. ml 
horsy Tie wet? Are! aqalinis PY See Ge OEY ama-oi 


asa Size ‘one aut d Geo) (i omen® & eegreee 6 


werybos Gander ; "UR cos ware teottonmnlg tna ad 
ow a Shae ae Vea jie age es 4 o\ wy) Atte 
ne ial i Adasen, jag <1 we Vanes Jee dee 
Bee ait Heperl! geimwes ys ramcily bow eng ener eee 
OF Gel i An Hip ie meray Mido an Ww 
Nidhi eae New Gt Wem eoll i maliieg of 
sare dite iA Paes yh Wwe Cre Dh vo Leia 
@ Mabeygte af bit peli dign eat spn etek Gligghey Lee 
a0 re ga Nah fasts 2) Sele Oe ee Gree 
weg vale Show Mig yiee uy ol tdi code Bee 
tare ee tei Wa TGA tow OF “Were, tm Sie 
eo eet heal we y=) ott lel a) Goes 


Ce Gah SP natty hirmation: vrrenl; hove colts \mrmegelEl : 


Oe a Wt degein “ari wm ted Gd Domdl 
aene T's ares O14) Piece) a! oy Be Soe 
ge) Gite -eeeldd 'e er ee ee ee 
iaoienun. G04 <t e@fice: Mo aon bee .toodarralt ‘ oTy 
selling alts © ceyett ting. Hescrtaae orld to Mote aah attermnalt 
diteiwed 1 am requ tecdel pili tyder-tun bed T altel 
oii balls pelitieng te erbeeds ohh 4tong elt ta ecwipiteg at en 
dope Gareeiom bas Dolioeey edt when of cue dna deind) Yo 


crore ohie wits wilt ad wi oO tog Ot attr oo boop ee We 


tiicronstny gndilt old Ye deepemtionlat wild wa jamtt oberg how 
(esqnk Ws obiete bemrteoy oli ty eli dn wee L sehgundtogs 


WS ore haan bina quet vine ealtoodd no Gina Sib 


fonee megqried! Hb WE evion! 1 sane vee? *) 
gee aa rune MAE Fey demra\ Hid 


eon et ot IM. coh my 


hae 


LW) 


Win 
— re 


as 
Z 


ve 
ee 
5 | - 
a Ee ee 


= 
iy 


& 
ma coal enatie az, 


ao arene 


rose gieeseraace eee 
syeeths orien ES 


Saibtenieniaioe ee 


DEDICATORY. ix 


when I called to mind that old saying, Labor improbus virgit. 
omnia vincit, and considered withal, how great labour we 
ought to sustain for the glory of God and benefit of our 
brethren, all delays and. excuses laid apart, yea, and all other 
business for the presents time set aside; as Abraham wholly 
gave himself to deliver his cousin Loth out of the bondage 
and captivity of the Assyrians, and to reduce not only him, Gen. xis. 
but also his substance to their former state of freedom and anti eas 
liberty; so I employed my whole power, travail, and study, 
to bring again this treasure of our christian brother, from that 
servitude and bondage it sustained by the German printer, 
unto his native liberty and freedom; providing also that the 
allegations and testimonies alleged out of the holy scripture 
or fathers, for confirmation of any matter, (which in the 
first edition were all in Latin,) might now, for the use and 
benefit of the simple reader, come forth in English. All 
which things when I had accomplished, and (though not in 
such perfect and absolute manner as I wished, yet in such 
sort as I could) brought to an end, I began to think with 
myself, to whom chiefly and principally I should dedicate 
this my labour, whatsoever it is. And your most honourable 
lordship came to my remembrance, as the only man to whom 
this Treatise doth by right and just title appertain. For. 
notwithstanding I may seem (being a man not only altogether 
unknown, but also unworthy to write unto so noble a per- 
sonage) very bold in coming so familiarly unto your honour, 
yet there were divers urgent causes and great reasons, which 
induced me hereunto. As, that when I had diligently weighed 
and considered with myself, to whom the author hereof did 
dedicate this his travail, when he first published and set it 
forth, methought I was sufficiently instructed to whom I 


(*,Vire. Georg. m. v. 145. “Great labour overcomes all difficulties.” ] 
[* The reference should be Joseph. Op. Lib. 1. cap. x. (p. 31. Amst. 
1726.) 


4S 7 eS id 
i 


"i mien 


ee ee a ee ae | wots 
de Sicalul ster ul Nay attre L-hbaaiygs om Ait ekaaie & 
ap yh gdet ibn lay!) ee Eeiin Sas: WA came dee 
7 omen Tin tne sry »teangs Wil Gee ead woe! de le amined 
= SpyWis Wl eile Inf-ene spongy ¢ a) «1. oe | 
ee Se ee eg 
lt LING EW ole CONVO ae mh, WA a atetacgp bora 
Ines iGires) Pagin> ealeet view YW aaa ch: igh tot 
home tat Sivas res vit om jorsihneeg . om. yymealll 
jel (etek eaithive’! poptrn ile ogo To olin § gill whines ney eat 
LL ee) 
Ge Ande -nalegnthiggity yeni oma tT feng abd obey 
Suter lnd~ ali My, i eA wiltnp teal, hawt reer 
C8 a Gail), Ame, “Y9 es Hrohions AD eed ie 
ee ee ee ee ee eee | 
DA, della. 0} dw? gine xelioa -odgunle, lit tp aed 
6 Goer. Agger) bite a ce) tend «|, ceeon cegeadly ate 
tee at ing. aileem |. Sewer vlikude be tomy ars) 
oh alte dat Orage dS ne ntocdigrinh tlm Dae tem 
@arisalx Winds | wthinnictcry law zieie qe o, 
aime peor wer hak ol Wh rometadn: shiek gecalt. 
See ee ee 
a, aiadogin ety dat Hire galore) lth eadtope alilt 
feaiigphe lien ious wig gut) mon qpenk 1 goeihnemnalymdoes 
Phy allen 0m SF ioliwiatiny cos Hat gemwndone” 
* esse. eae ni Btwt gow Cogeren | 
dateotoet Sean sclioe msesiics rt 


Ca 
parcibe-rer yi wal saree an bemabal 
th hem Gs fi ponte hig Peadiens Gee 

oe ee ee | 
ee 


Mark xii. 


x : THE EPISTLE DEDICATORY. 


should present the same, being newly furbished. And when 
I bethought of that rare affability and singular humanity, 
which all men report to have been evermore in your honour, 
towards the favourers of true religion, I was not only con- 
firmed against all fear, but also emboldened to offer this 
small gift unto your honour, as a testimony of my good will 
towards the same. And although my gift is of no such price, 
that it should be offered unto so great a man; yet I doubt 
not but your honour will respect more the mind of the giver, 
than the dignity or excellency of the thing that is given; 
not so much for the example of Artaxerxis, king of Persia, 
receiving a handful of water in good part of the poor Persian, 
as for the example of Christ, (in whom only you rejoice,) 
who esteemed more of the poor widow’s mite, than of all the 
rich gifts which the richer sort of their superfluity did cast 
into the treasury. For it is an old saying, yapitev Buuos 
aptatos*, Nothing doubting therefore but your most honour- 
able lordship, through that special humanity and clemency 
which always hath appeared in you, will accept this simple 
gift with the same mind wherewith it is offered unto you, 
I beseech the everlasting Father, in the name of his Son 
our Saviour Jesus Christ, to preserve you and yours in health, 
wealth, godliness, and honour, long to continue in this world, 
and after this life to give unto you the blessing of eternal 


felicity in his rich and most glorious kingdom. Amen, 


Your most honorable lordship’s 
to command, in the Lord, 


CHRISTOFER ROSDELL. 


{° The intention is the best of gifts. ] 


a wa 


Secs aaa %, 


eae Gek tntitiod doom ale? nam ol. homme Misnde 
ieee adie jee Vy me Oy be Digead t 
ein Tach ne np ereqia arent Fecal md axon yoimn Mle delte 
me Gain exe? noah rat ervcteds O02 svcwat 
ee nchoge Nees 
i mg, pats qewmceny © ms vidi) reer, ean Huby Meann 
a ae ee 
dvaa)s Dep 4 es f Reteg > ne Lote of Matte i onde 
wie aA) Ve hatin a ead Senge t Ds iil quae gual den, 
pirtig ol del gatlr alt guedteie —» jieepsh ol oat 
ea Ww ood amas), te carany bi» o herds @ fem 
_piaieny? yor ot Yothag Roe, ai etre be Vihond e gehnnen 
Ceeebn.cey) pia avate nly med) as ahpyoee ale edoe 
ote the we Gly 610 HM te iing wt We hee ee Bele 
disco Wh) ytindnvwrie siod | lo fw quiets ol) Gino afy toe : 
dard aoreloniy ayia Ge ca i ee oe 
monet Tein Gare kad sie) @aiides pile !ornwh 
Toad piioend Laine 228) dipoouty agile whe 
: Sad epee fe yoink ipemepyh ited epeele: dott 
aiek Ober Leasdivcn i tiegueti Winter mune ile dive sty 
wk che ley 0)? pall getty mith domed T 
Arosa 6 oun tes wry Sirinay vit Aveal!* cust megents wwe 
Mise 2 gookinie Dh gant? wemntGes ewnltog, Boon 
at daa any an @i pitt. yale tae ~@4 


i 
. a 
i - - Ps - oo 
4 - -_* | 
a 7 » - = 


ORIGINAL DEDICATION. 


To the most noble and victorious prince Edward, duke 
of Somerset, earl of Hertford, viscount Beauchamp, lord 
Seymour, governor of the person of the king’s majesty, and 
protector of all his realms, his lieutenant-general of all his 

armies, both by land and by sea, treasurer and earl- 
marshal of England, governor of the isles of 
Guernsey and Jersey, and knight of the most 
noble order of the garter, Johan Hoper 
wisheth grace and peace, with long 
and gracious life in the living 
God, through Christ 
_ Jesus our only 


Saviour, 


THE godly pretence and consideration of your warfare 
of late into Scotland, most gracious and victorious prince, 
and the just occasion given by your enemies to use the 
force of your most mighty and virtuous army, the Lord 
hath so magnified with prosperous and victorious success, 
that it seemeth not only a victory? most noble, worthy per- 
petual memory, but also to be esteemed as a singular favour 
and merciful benediction of God given from heaven, who 
accustometh many times unto such a godly-pretenced pur- 
pose to annex and add an external sign and testimony of 
his good will, that the world should not only acknowledge 
him to be the God of battle, and say, “‘ This thing is done 
by the Lord, and is wonderful in our eyes,” but also remember 
that thus the Lord useth to bless such as feareth his name, 
both in war and in peace. And as every godly and good 


[? The battle of Pinkey, Sept. 10, 1547, in which, it was said, 14,000 
Scots were slain, and 1,500 taken prisoners. See Burnet’s Hist. Reform. ] 


= 


WTA JA 


egal) twats ool an Aaa i etapa wl) aT 


bed) Aoki (iio, Awl! Ye Web eee te 


fopeegtesien <'o 4 wiht te aroma s!: “Sh aomeg Aone 
a Ne Worimerte-teenit WA auton at Tad sateen, 
Ate. lal) @ruesn! .« @! say. daged y! eiod mien 
hi. walt His de tortey Jonge bh teen 
Sie <i Ve bei) T= veel fie qearul 
weet ge 7 hey CFF to Oem Gam 
pedis, aeqy lee e-r hel . 
- yaieud lb al Gil axing tf law 
ain) lyin eth 
pire ane anea'l 
ioqvur 


ender why ‘Windieetines hep ~rehery qiery ant 


ana, gwebeine bua, sisciaarg sip hace Gok ant 


wet ed ene Hd it orig, celamen tet el bon 
dete OA cence Sep ri bean yi en deaews tio, me enol 


ome gebeii=s Can earmuenmy jilie behing on etal 
ig Albian alkane sama "pinay lie tomy Aipldemseen. helt 


cere lira A Inti st OF Gein tod aproempme tanto 
the ses! net pig oO Ye oobinthend Mditeven han 


tig, betamt rating o toes obwe wuld (onem Aremmutecese 
ts. qroeeitear hag mpié lorwiew gi bkn tae cnn of cong 


Mifeobwinrtre Yaa ayo Hliaite Viaw ts apd Mw Goong ald 
ae ok eh I ae a Miabcl Yo ded gle ol wt anil’ * 


tla bey © aie t00 ni likvabenoe a Lite: ows ci pe 
Aa AL AN Ome abodes seowiel wh Migs (ee? ert el 
i ie _ MD sh dee Yh abel 


pmitraci ate 


ee oe 


a » 0 1 
Se 


Xi DEDICATION 


man doth praise the divine majesty of God, for his in- 
estimable favour and grace in this heavenly victory; so he 
is to be called upon always hereafter to follow your grace 
with like aid and consolation, that the thing godly begun 
may take a gracious and blessed success, the old amity and 
friendship restored, that God by the creation of the world 
appointed to be in that one realm and island, divided from 
all the world by imparking of the sea, by natural descent 
of parentage and blood, one in language and speech, in 
form and proportion of personage one, one in manner and 
condition of living; and the occasion of all discord and 
hatred banished, that the good Scottish-Englishman may 
confess and do the same at home that he doth in foreign 
and strange countries, calling an Englishman always his 
countryman, and studious to do him pleasure before any 
other nation of the world. The breach of this divine and 
natural friendship is the yery work of the devil by his wicked 
members, that hath not taught Scotland only disobedience 
unto her natural and lawful prince and superior power, the 
king’s majesty of England}, but also the contempt of Christ 
and his most holy word: through all the world their iniquity 
and malice is fulfilled, and God’s mercy sufficiently declared; 
for seeing they will not repent, he revengeth their injustice 
with his most dreadful ire, not only extenuating their force 
and diminishing their strength, but also infatuateth and 
turneth into foolishness their most prudent and circumspect 
counsels. As it appeared in this battle, where as God used 
your grace as a means, to your immortal renown, to obtain 
a glorious and celestial victory against his enemies and yours, 
that were not only match and equal in force with your army, 
but also treble, or at the least double, as strangers report, 


[? The war with Scotland originated in Henry the eighth’s claim of 
homage from the kings of Scotland to the English crown. See Burnet’s 


Hist. Refonn. ] 


al 


hs Cr : ae 


ed Gt Gey Jim 8s Weaien opel att peiend nthe» magee 
wil Te Mri lp ON) 24 Hay, Me wtNeAT silanes 
es Nery, WMS ae sAinchel gigs =@o tills ah @ a 
riage! | Gig V4) OG) (at) milion (ae bee 4D ie 


Wicn. ttle Gtr Wit yi hal) felt Hesse Follee 
frog) aaiatls eed tak Ald? Yes halt a af A) Torey 
fergcenl Nertieat tiy.ab) oly ts yeltwfiet at Mise alt fe 
fi Roetp hak inayat Wh vee Aadld tne Gquetieeg Ww 
Tah: Pee Sy). ew) Crashes, We yalhoqemy ine uy 
tae Wiener 9G? Hkease oll ts seer Wo corte, 
ghee iteh tA Ae yimeE (car oll del) vhsece? “Timed 
rm adhoc gis -ell 46 ow ot oh ar 
SP visele’ agility! an pills oohtes yi dee 
Gee MP cong oh ote alah (a rr aa): ced 


9 bat stra Ww Went al? hoe mo) et ae 


: 


Tosa 69 & Wr A Pe dtew eer 11 of oitetomAl tata 


eet ot) eee Wipat em inl sol eneleend 


ttl, ctv: celtgque hen oneting fered Ane tee ren vot bien 


s 

> 

— “has eae hy ob orsicin frmwantt hirvg Quacs o a whoh een” el 
~ 


TO THE FIRST EDITION, xili 


in number at the first onset. A gracious and good beginning 
at the first brunt of your grace’s godly vocation unto so 
high honour, not only to defend the king’s majesty’s most 
noble person and the realm, but also to better and perfect 
the crown, if God will, in reconciling the unnatural and 
ungodly hatred between two members of one body, which 
of right and office should be as the right hand and the left, 
in peace and amity to resist and withstand the force of all 
strange and foreign assaults and violence. And as this 
victory and triumph is to be rejoiced at, so the end why 
God gave it is most diligently to be considered; who giveth 
the upper hand in the world to godly princes, because his 
afflicted church should have some place to rest itself in, and 
the kingdom of God to be amplified in truth and verity: 
the effect thereof must be followed, that as well the ministry 
of the church be enriched with the word of God, as the civil 
kingdom with worldly honour, as I am assured your most 
noble grace right well knoweth. Notwithstanding, because 
the right of every just and lawful heir is half lost, and more, 
when his title and claim is unknown, I have written this 
little book, containing what Christ is, and what his Office is, 
that every godly man may put to his helping hand to re- 
store him again unto his kingdom; and dedicated the same 
unto your noble grace, unte whom God hath not only com- 
mitted the defence of a politic and civil realm, but also the 
defence of his dear Son’s right, Jesus Christ in the church, 
who hath sustained open and manifest wrong this many 
years, as it appeareth by his evidence and writings, the gospel 
sealed with his precious blood. And whereas I cannot make 
his cause and right as plain a3 it meriteth, nor as it is decent 
for him that would offer and prefer any matter to so prudent 
and mighty a prince, my good will and diligence is accepted 
of God in Christ, I doubt mot, though it be very little that 
I can do; and trust likewise, that for the merits of this simple 


Vv 


. i 
bia ee 


pndantiqal berg te ee ea 
or cine — He erp, ty Yo cere fet, oi de 
Daw < yiivigcr EAM ali cS 0} eh Jan oweel pl 
bette bau, a ae ye a 
fee. Meteors edt gel omen. Dit ek Meer wl 
dialer ahual_ wre ie meng fe} aoe! betial . elbows 
de! elt har feos tips od) 4h) Meals wrth baa cdg W 
Ra to werd wit Lage faa ten») gine bia guig al 
Oe f Ted coe in dimen «pen? Gra egermte 


Te lee atl) on. Metis ©) ©! ve dewwia baw patie 
ever, iadty dle 2 oe iy vite eagh> om gt hes bow 
ait sinyeh pateiaos: 8) Deo att) al em! cagyo oft 


fe el ed aon Eadi[ cee OT Wovels dds tose 
‘oie, ve dine a canages 1 ie Ww aelgail wll 
Cidthe, ocd Ber aie | (ome o<¢ Gacy leweetl ms at 
Cray cckt tp, ie? Wisi edt tbe he lerres cad Sorrel ota % 
Pare om lemon ste! ® sow pias dre entpail 
vaamcent avilousenlyator teed Vee Gigh ety akina 
gertiow: Lane del that’ tind hie bas Henj cries We atgiv odd 
aie sabtiine wihil € spiermsdion @ ectele time ois? ob! ode 

soo eli | h\ Sailer Sales ot Wein seston yeivebateyees towed atsit 
~oy OF biae sr giltpat on og tes nn Gey cers tuly 
aati, AE AeFeailyalys ‘Bim $egel eA) vlew vies van! wode 
sruyt (live our bed Toed Poly ine pone allot toy wine 
Mk cole tut ailles Guts Gdn silly @ be ecerib oll Jatt 
‘tho ile arly event bhai o'r eli ict to, ooureital 
ipeax wid tAincur hue waqa Lentaieus died ow 
hamog old agtisiow: ive cones ieal zt doneagge 1 oe RNG 
Paar haan Sereiouler Sod dlgeht muels ony att dider bakawn 
Wont A fine via lethean 4 oe leky an idygh buna memes wld 
Hwy «@ qi pte end wlhng baw walla bhisw got) cnid wh 
Budgie A ery: Le Cy lowe ss rag yoy nn 
ie SAL oyu ot iy tom HGR DA ah A Yo 
hiya atte ch tas ted tap a <b ve 8 


XIV DEDICATION. 


and manifest verity, your grace will pardon my bold enterprise, 
and accept this poor work in good and gracious part: and 
then it shall appear your most noble puissance to be con- 
jomed with like clemency and mercy, the which virtue of 
all other causeth man most to resemble the Almighty God, 
that made not only all things for his mercy’s sake, but like- 
wise with mercy overcame himself, and his rigorous justice 
also; that the defaults of mortal man might find solace in 
Jesus Christ his only Son, who preserve the king his 
highness, your most noble grace, with all the council and 
the whole realm, to the glory of God! Amen. 


Tiguri, 8 Decembris, 1547. 


Your grace’s most 
Humble Orator, 
JOHN HOPER. 


a era ra Wt apse uw ne 
emtienl, ed* | dire torent wow = 3 
pears So eo 
ee at om ee ee 
ned? We Gia dint ee om eg SS 
oases ee if 


: a ated heen 2 sage . 
- : Sn a eng tity _ 3 


: aeteat) tanh sy . 
Si ee 
, be = _ 9 bad ee & ] 1. 
2 —~ P 
‘ “ar * 
, 7 i 
; ww aT 1 
2 . Se eae: 7 
eo ere 4b 7 i a 
Vor 2) ——n” 2 = . e Sy a ena 
vem 41 lee oe e+ 16 me toe 
i 
> Oia . fy 7 : 
= oy - e -¥4 > es ; 
fe. “7 =~4 f -— 7s oe tye “Gi ee 
es ea - = : 
en | 
7 


er 


NEE 


AUR BA TIS 


OF 


CHRISTOAND SHIS*ORFICEH: 


THE FIRST CHAPTER. 


Forasmucn as. Almighty God, of his infinite mercy and God hath 
repareda 


goodness, prepared a means whereby Adam and his posterity means for 
might be restored again unto ee original justice’ and tion of man. 
perfection, both of body and soul, and to live eternally unto 

the same end that they were created for, to bless and magnify 

for ever the immortal and living God; it is the office of 

every true Christian, before all other studies, travails, and The office 
pains, that he shall sustain for the time of this brief and Ohvstian. 
miserable life, to apply himself with all diligent force? and 

labour, to know perfectly this means, ordained by God for 

our salvation; and, the thing once known, diligently with 

heart, soul, and mind, to follow the means, until such time 

as the effect and end be obtained, wherefore the means was 
appointed. The means was shewed unto Adam at his first Whed and 


whom 


and original transgression, the seed of a woman’, which should rere frst 
reveale 1e 
break the head of the serpent, destroy the kingdom of the means of 


man's salva- 
devil, and restore Adam, and as many as knew and believed tion. 


in this seed, unto life hag cole a And as the sin of Adam, As 4¢am’s 


sin was de- 
the only occasion of all man’s misery, was derived into all nixed n ne 
his posterity, and made [it]* subject unto death and the ire of te m** 
God for ever; so was this seed from the beginning a yery a ren of 
true and sufficient remedy to as many as elieved ; and God no 
for his promise’ sake, quit and delivered man from the right a a 
and claim of the devil, and by mercy restored the place, 7 thse ae 
= them the 
Righteousness. R. cane 
? Diligence, force. R. ne 
* That the seed of the woman should break. R. 
* (it) supplied from R. 


aaiTarat «A 
in a7 | a ; 
ee eee dun Pare | 


= 


warn e455 7207 ST 


fire worn clined dal Va Sieh wictstal oo commennph 
ES coer aN) fied dels Geel tasem @b ees rowley 
ii “pcse| GGieae ol) cue cmap Polo td tdgins 


ine lei. Ss ee 4 olteed grovtrslieey: 


- Soran Lins wh pe gard or gu Al teow anmee ad? 
hs aah at 2 oe ‘peal Wil C12 oerese Gi wrra wl 
ain atti, end .aath® wat por 

n hese! oti be Gtr al! wh oan ily af fal? snieg 

e Neen deorgtleb [ln dw lp .teal of «a shtenaie 

42° $e DAO. Al 'InateAre gone ail piles 
thiw seated sire “an ld) yy ae a 

Je eat i aatiare GI sendiot ct Seller hee tke Jed 


ant ol 2) iA orm) hopala aon eeman-att cbatabogya 
hiorothe teiahe “wm Va Tome ate agierqnanttt 


war J o) owdal 7 


pony eames malvota donititte «fl Los feng eds «td of 
face, av 


ni Cap RNG TUES 


16 A TREATISE OF [cH. 


ane Sons h that was by malice and contempt lost. He that would con- 


the great- sider diligently these two things, the sin of Adam, and the 
Go'smercy mercy of God, should find himself far unable to express, or 
oe sufficiently think, the greatness of the one or of the other, 
All man’s 


consolation When they are so far passing the reason and understanding 
resteth in 


the abund- Of man. All the solace and joy of Adam’s posterity consisteth 
ance of 


God’sgrace. Solely and only in this, Rom. v. Ubi abundavit delictum, 
superabundavit et gratia’. The benefits and merits of this 
The merits 


of Christare Seed aboundeth and is more available before the judgment 
of greater 

powerto of God, than sin, the flesh, the devil, and the world. ‘This 
save, than . . 5 

the world, treasure and inestimable riches must be perfectly known of 
the fles 


andthe” every person that will be saved. It is only in Christ, and 
devil, to 3 5 5 3 5 
condemn. in the knowledge of him, what he is, and, what is his office. 


THE SECOND CHAPTER, 


Containeth what Christ is. 


The propo. Hz is the Son of the living God and perpetual virgin 
Wr oai Christ Mary; both God and man, the true Messias, promised unto 
is. man from the beginning of his fall: whom St John calleth 


the Word of eternal essence and divine majesty, saying, Jn 
principio erat Sermo, et Sermo erat apud Deum, et SH erat 
Deus*. Joan. i. Saint Paul, ad Coloss. capite i. calleth him 
“the image of God, &ec.” unto the Hebrews, cap. 1., ‘the 
brightness of God.” The creed of Nice calleth him Lumen 
de lumine’, the natural Son of God, in whom dwelleth the 
fountain of all divinity naturally, as Paul saith, Col. ii, In 
eo inhabitat plenitudo divinitatis corporaliter* ; meaning, that 
How the he is not the Son of God by adoption or acceptation into 
Alene grace, as Abraham, David, and other holy saints ; but naturally 
ie the Son of God, equal with the Father in all things, as John 


1 Where sin abounded, grace abounded much more. R. 

2 In the beginning was the Word, and the Word was with God, and 
-the Word was God. R. 

3 Light of light. R. 

4 In him dwelt the fulness of the Godhead bodily. R. 


i ae ay 


“alll We Gteruy bute Mier nif ah iy lreciles a oremgert 


lagi Taamiqeoy Ys hok¥ -gyivl es Soro wit.ak sit ec 


a ee Fee 


em Dine tad: ff deal tqnnstann bea satwn ef mee teal, o~ 
si Les grhh So vid oilt kynilt owt qwuls qhuvgllih ashie 
“— a} sidene 1 Verenil ball Meroe boG to eomerte 

@ wilt Yo se ame wll Yo eeunisers edt fetil v(vonrniinn” 
 eihatiendine hia waget alt priiseny tw) ve te yods tule 
eas Bi we bi (edt saniow Wl) fa peat 
re patieheaa erder'o iS ¢ eee 


od} ihe! eliclava coc lee (iskeaiete troed cee 
witt tae Jivads od) deg oti ate vedi DOR w “ae 
‘te mantil elise ef gett ules hata woein) Jam oenestl 
hae Arinf> wi cine ef fl; Jae al fiw fo! wemg yore 
nih ah ote Bs aa’ titn soni ‘ts eptoleard eile ob 


35 


~ 


r : SATAAW aos SIT 
sr or ee 


Gta Meairicag, anton sent wilt nen ban boi aot) yial 
joltes wlot cent cfd whi Fo endveced atl) scot icant 
ee er ne Se mene Sore raw? wld 
teal oh Wen tere coast, bv were torey Cla krre 
wi) awed ee <r. be Joe D tte 4 ce Je 


Pear WSs ria 


ee ee eds 
a st tr Ln et es 8 ot 


ane pee ptr 


- 


.] CHRIST AND HIS OFFICE. 17 


saith, Vidimus gloriam ejus tanquam unigeniti a Patre’. 
Cap. i. So doth Saint John prove him in all his writings to 
be the very true and everlasting God, and not, as Ebion and tis heresy 
Cerinthus said, that he was but very man only: he was made atta 
mortal man, as John saith, £¢ Sermo ille caro factus est’, 
Cap. i., to save the damned man from immortal death, and 
to be a mediator and intercessor unto God for man. Matt. 
xi. John iti. Esay xi. 

This scripture doth not only teach us the knowledge of 
salvation, but doth comfort us against all the assaults, subtilties, 
and crafts of the devil, that ‘God would of his inestimable The gre:t 
love rather suffer his only Son to die for the world, than ee ae 
all the world should perish : remaining always, as he was, Christ in 


recelving 


very God immortal, received the thing He was not, the mortal man’s 
nature and true flesh of man, in the ey he died, as Peter sei 
saith, 1 Pet. iv. Irenzeus, p. 185, hath these godly words’: ae 
Christus fuit crucifixus et mortwus, quiescente Verbo, ut crucifiagt 
et mori possit®, The divine nature of Christ was not rent, nor Christ sui. 
torn, nor killed; but it obeyed the will of the Father. It gave accorlins 10 
place unto the displeasure and ire of God, that the body of aes 
Christ might die. Being always equal with his Father, he 
could, if he had executed his divine power, have delivered 
his* body from the tyranny of the Jews. 

These words of Irenzeus doth wonderfully declare unto 
us what Christ is, and agreeth with Paul, Phil. ii. Qua cum 
tn forma Dei esset, non rapinam arbitratus est ut esset aqua- 
lis Deo, sed semetipsum inanivit, forma servi sumpta. Seeing 
he was sent into the world to suffer this most cruel death 
and passion, he would do nothing that should be contrary 


* And we saw the glory of him as the glory of the only-begotten of 
the Father. R. 

¢ And the Word was made flesh. R. 

[e Hovyaforros pev TOU Aoyou év TH mreipaCerbat Kal orau- 
pova0a Kat arobvycxew. Iren. Op. Par. 1710, Lib. nr. contra Her. 
cap. xix. 3.] 

* Christ was crucified and dead, the Word giving place that he 
might be crucified and die. R. 

[? This, ed. 1547: his, R.] 

1° Who, being in the form of God, thought it no robbery to be equal 
with God: but he made himself of no reputation, and took on him the 
form of a servant. R. 

2 


[ooper. | 


— _ aS is —— 


oe ott ee he 


own » ines qemect. gels weera'g qnaiha tl. die 
| Q? qpiiere « an A wid cvirey Gel, din) head i pth 
= 7 ie gain ee St gtd tee Feu. dors, gee otal me 

; a tai aber Gil j Vines: APD PRY Ma Geer wal reeks Wide aindeyrens 
-s pa ee GUS Wie, Gh vive’ & ite aA be coil tala ac. 
a bee Aue Aetetes] ate) wets ae) 0¢) wees vt oi ap | 


— 


ae ae ee ee ee a ee ie 


=m ., x fe gee Bi ndol ia » 
* eet arind oY) ati qi Gn oa eaighw «it me» < - 
= palit ae ogres all Ne talera qi Pm dtnh dott inated = 
oe apie Edin Wave bot wae Sm & w& eis fos 7 
: pra Ai 8 GAD OO of 2 We qve #0). oahee velim oul i 
> Bee Aer at at Ayanls, galnicnen fRiriny Jn? s bye ont Upc _ 
atone Per vee? snils ali beeen leserad be ge 
: mag @ Jail, Ab. Cyiis 68 wi gape vi 44 en Itz antes een, | 
2m ei die? del Y #vene! i dot € tice, 


7 xs janpanw w rt Ueetey Aah ¥uire © awit Thy ioe ae ; 
ae ‘tr ov Ain? 00 # eth te Biden foerh 7 "York, burn te = 

a = ee I Oh gli Ws GN torent Bat shitty 

his W dhol silt dati Jed Youd ben mmniteeks ah tne oelig 

: ol wabod oli dain Ange ‘kgprio , ae Svigues rocket 
a cae Aweney omicth aid Iataeons feel el btinos- 

: : oon. a4¢ In (mene a! gat hed “Wid da 

oie eat Wiunan, dh. cmet ty aba om 

- SE ieleaeaes an nt eth Gabe wh 

7 Wet een bi oh abel Aneh AN honed, ir 

B “ergevee Ve yen ante, Aisberetl Foden teem oh a 

ee Penh Ave 0) Bien cali ati fone ew. w 

__ pelo a Meet jult qorion ob Liev ed yncignny bax 


MPa eet Ate ital het emia hailey ge : 


ie 


: NN dttehetaasece an oe 
kay (direst pe i yh beiiolhes. oo 
<i ee ete i 
; : 


edhe ie net 
Era R 


eee Se 


18 A DECLARATION OF [cH. 


unto his vocation; but, with patience praying for his enemies, 
submitted himself unto the ignominy and contempt of the 


Christ cross, suffering pains innumerable without grudge or murmur 
raised his 5 fo) 


body by the against the holy will of his Father: his godhead hiding itself 
power of his a 


Godhead. until the third day, when it restored the soul again unto the 
body, and caused it to rise with great triumph and glory, 
Rom. i. Matt. xxvii. John xx. Luke xxiv. Mark xvi. re- 
peating the doctrine that before his death he preached unto 
the world, that he was both king and lord, high bishop and 
priest, both of heaven and of earth: Data est mihi omiis 
potestas in carlo et in terra: Huntes ergo docete omnes gentes, 
we.) latt, xxvii. 
He that before was most vile and contemptible in the 
sight of the world, now by right and just title acclaimeth 


Christ's _ the dominion and empire of all the world. How mighty a 
might is de- Ounce 


claredbythe prince he is, the creation of the world and the preservation 
creation and 


ee thereof declareth. How merciful towards them that repent, 
o e 

worl oe know by daily experience in ourselves, and by the ex- 
Experi ample of other, Adam, David, Manasse, and Peter. How 


and cruel? and rigorous for sin, the punishment that we suffer 
examples fo} 


in others. and the calamities of this world declareth specially the 
>] 
Goda severe 7 


punisuer death of his most innocent body. How immortal his ire is 


God’s ire } c b . 2 
God's {against such as repent not, Saul, Pharao, Judas, with other, 


relat ene declare. How mighty and fearful a Lord this is, our Saviour 
Jesus Christ, read his title and style, Naum i. where the 

prophet threateneth the destruction of Nineve and the whole 
kingdom of the Assyrians. As the princes of the world 

use to declare in their letters patent, of what power, force, 

and strength they be of, and the names of the realms and domi- 

nions that they have under their protection and governance, 

to fear® their enemies, that they make no resistance, nor 

move not the peace of so mighty a prince: so such a title 

The prophet giveth the prophet unto God, to fear® the city of Nineve and 
rd. kingdom of the Assyrians, saying, Quid cogitatis contra Domi- 
nun? Ipse consummationem facit, nec consurgit vice altera 
tribulatiot. This is the style of the God omnipotent, our 


1 All power is given me in heayen and in earth: go therefore, and 
teach all nations, &e. R. 

3 Severe. R. 3 (Fear, frighten. | 

* What do ye imagine against the Lord? He will make an utter 
destruction: affliction shall not rise up the second time. R. 


wi  @ : 
ao] eer meer aS ; ahi 


ES Gl <<) Riley Gaia At ged jeieeye od noe 
edt A Gentes tae (anes) wii ore. Voeuhl bationlee~ 
Aetiin ~ Saber tere ahiewewaci lay geiellive ptt oe 
Vault ee bewtand\ @@ yeadiot =i? tw Cer vlad aii Mourge 
_ eat Phas Whee Law ad) Peveiteay di aie wel intife att liter 


—_ thiols darey lily oe) of . burns hae gba, 
a i) CAE site On 40 ait ice tel Felt 


: poate Treen od dink Gl onal tal! errels wll ening (yo Ss 
beads Beta Sed fan geld fed ewe of realy Bim oft + 
tien Pie “ ol -frm Ww lec dpveet “wy (id teri : 


Chee wei onev'2. mene 3% isent we &e & es @ : 
A ile Shida 
he ee ewit iadt all ys 
Svan dete, lea jhyA « aunt Ieow Olt h bd pine y . 
6 (ato eit Shoe ot) Gs & « _— bane soheutet- ad) | . 

wl fing Wes af) Wo rier 0 Af el epainy ie 

A telPieely Amay Woes @-tt olpethth Mend = 

a alt of ide aloe Gi possi r> = ed weed «wn eI 
74 sant bite iat, Sel oats. od Ww stqitte ; 
wR ae Gal) OP ey yt ete sooth hae *hamery 
edb Aemalosh Wit & eGtvales ml. bona 
peat er weit fe shane NT 
wma dey qeeyet ad ilwoe Tae oR 
te ao ine! iia leno Peiites wall rath 
ne ta dam abt «i hem ,cetwt) eat 

“oral ta mlearsiteh adi teoduwdt ndqey 

a tains on de aittitegen bh, hi We tiie” 


Son), ctcodaneny $ 
i ae deo 3a ha 


uu. ] CHRIST AND HIS OFFICE. 19 


Saviour Jesus Christ, in whose name all powers bow their 
knees in heaven, in earth, and in hell. Philip. ii. 


CAP Ucielit: 
[THE THIRD CHAPTER] 


Now that the scripture hath taught us to know, that ofthe once 
Christ is both God and man, I will briefly entreat of his a 
office: first, of his priesthood; then, of his kingdom and 
reign over his church till the world’s end; then, for ever, in 
solace with his elect, in perpetual mercy and favour; with 
such as contemn in this world his holy commandment and 
pleasure, in severe justice and immortal hatred and ire for 
ever. John iii. 

Saint Paul, in the epistle to the Hebrews, proveth him 
to be the priest, called by God unto that function and office of ch-ist's 
of the high bishop: Christus non alorificavit seipsum ut er 
Pontifex, sed is qui dixerat ei, Filius meus es tu, ego hodie 
genuite. Et alibi, Tu ea sacerdos in eternum, secundum ordinem 
Melchisedek®. Caput y. By whose obedience unto the cross 
he gave everlasting health to as many as obeyed him, and 
in all things executed the very true office of a bishop, to The first 


part of the 


whom it appertained to teach the people; which was the attics of a 


bishep is 


chiefest part of the bishop’s office, and most diligently and to teach. 
straitly commanded by God. As all the books of Moses and 
the prophets teach, and Christ commanded Peter, John xx. 
Paul all the bishops and priests of his time. Acts xx. 
Of Christ’s authority and preaching, Moses and Stephen, 
Acts vii. Deut. xviii. saith thus: Prophetam suscitabit vobis 
Deus cester e fratribus vestris similem mei, illum audietis’. 
He that will not hearken unto his voice, shall be as none L cae 
of the people of God. This authority to preach the Father tr. 


shall be 


gave unto him in the hearing of the apostles, Matt. iii, xvil., shelby 
* Christ took not to himself this honour to be made the high priest 3 God. pel 


but he that said unto him, Thou art my Son, this day begat I thee. 
And in another place, Thou art a priest for ever after the order of Mel- 
chisedec. KR. 

* Your God will raise up unto you a prophet of your brethren : 


Him shall ye hear. R. 
> es) 


—_—s 


ay 


et = ani Gib VGA Tec tan 


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tai Ah ur this rm seve att ome 
-s [ 


LE 


= lH TODAY, 
PWAtT ils GRIN it] 


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SG Terie dee | nent ie ae od ea bela? 
he «nileietd ohf ‘to fe ry “a Wy fed (yale 
i tite SOU aay bo epaw wl Liv tina Gl een, age 
bth SUMP baw veil) lyirays, a tx o il aldter Gunlgg 
é@n. Vicarious) tie ot 44S sal ob nents an ee 
Po wn lie fiiyteed lheanrinl itz, Mela}, ness a 
+i og Cone | - 
“i Vier] etal ole os crys od ol De, 
Seperate Mog nee tet) we jae Delieg aay one ad ot 
PETTY Res * « HAs Gul weint O%. ; cote eres ale Ww 
Ges om ws dewe Gui’ av Verh ‘wy a Sag what 
“Wondiioen Mvliesne- shine ts iret baaawi «, VS. 16 Gh ot econ 
peg by ave cen 1) i iuged. trageecae 
+ eet RE tifa! gatteilette 
gee ae we) oer alt \eteomts aaganalt 
pila ie’ ded cating oft ttm ot Lotdulgge he 
ehgitn eeay Ima ais Wyodod alt Vo Fay, Serial 


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ist ic 


eens 
ver sin Sus 


ks cannon ai 


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Sit 


20 A DECLARATION OF [cr. 


The church and bound his church to receive his doctrine, saying, This 
( oO 1 5 oe 


doctrine of is my dear beloved Son, in whom I delight, hear him. He 
taught the will of his Father unto the world, and how they 
might be saved from death infernal, John xvii. vi. Matt. xi. 
v. Vi. vil. so that they repented and believed the gospel. Matt. 
Christre- ii, Mark x.; left nothing untaught, but, as a good doctor, 


vealed all 


things ne- ; oe G Cat pea = 
oe manifested unto his audience all things necessary for the 


salvation. health of man: as the woman confessed, John iv. J/essias 
cum venerit docebit nos omnia. He preached not only him- 
self, but sent his apostles and disciples to manifest unto the 
world, that the acceptable time of grace was come, and the 
sacrifice for sin born into the world, Matt. x. John x. And 
Christ did after his resurrection he gave them commandment to preach, 


not only 


send hisdis- and likewise what they should preach: Ite in universum 
ciples to ; 


preach, but mundum, et predicate que ego preecepi vobis, erangelium omni 
also taught p te 7 go p aE: p) g 


ce creature”. Matt. xxviii. The which doctrine Luke thus 
preach. expoundeth: Pwnitentiam ac reniissionem peccatorum in omnes 
gentes in nomine meo, initio facto ab Hierosolymis*. Luke 
xxiv. In his name, to say, in the knowledge and faith of 
his merits, they should preach repentance and remission of 
sin unto all the world: as they did most sincerely and plainly, 
without all glosses or additions of their own invention, and 


were as testimonies‘ of the truth, and not the authors there- 
of. Actsi. John i. 
How the So doth Paul teach with gravity’ and manifest words, 


ministers : > : ons 
aretobe what is to be judged of himself and all other ministers: Deus 


oe erat in Christo, inqguit, mundum reconcilians sibi, non imputans 
et peccata sua, et posuit in nobis sermonem reconciliations. 
Itaque nomine Christi legatione fungimur, tanquam Deo hortante 
vos per nos, rogamus pro Christo reconciliemint Deo’. 


1 The Messias, when he cometh, shall teach us all things. R. 

2 Go into all the world, and preach those things I have commanded 
you, the gospel, to every creature. R. 

3 Repentance and remission of sins to all nations in my name, be- 
ginning at Hierusalem. R. 

4 Witnesses. R. * Grave. R. 

6 For God was in Christ, and reconciled the world to himsclf, not 
imputing their sins unto them; and hath committed to us the word of 
reconciliation. Now then are we ambassadors for Christ, as though God 
did beseech through us: we pray you in Christ’s stead, that ye be recon- 
ciled to God. R. 


SI it - 
- i ag 
| AM] aS -_ 
+0 Wied 7 iv MA, SRitt } we Of (oe foe see att 
ij at ia i » 4 ? co & 
| par rhe Dy) fa" ] Vee ( thegid 
- “ee “Wall i iia Pld eal ees ey ls a | +909 
mld Vp horshudh Weajor vet? tadp gale de 
aA tebetdle: y colt Zl oe 
a rv Ye ¥ i ei) Feree an 
com GBRITL.s¥t Yu fey nay hah ied 
yal lees hy F ¢ n> elite 
up rip ‘ pu y | Mew 
oat}: ea aw. 6 ¢ i way [dew 
hit a) ee ae [ if if i ae 
- | Per gait CON {LD J 1 ou wie 
ay ay eit 4 ual 4 40 
: 16 ) i in : ’ Se t,o 
Jd Neil ate! init Unie lt newt 
ot i re 
Clit. 2h gir) at a, 
19 ih 139 gis Wea li J i ! ,aikS 
le Samat, tow a AAtiaeds, (14 i ui) strtee and 
convat? ti ovary {votg La. es hie of) Th alten ale 
bg mesilate Wy mais to. comely a Gredib 
elt cohige 67) oem bre hen viola ope 
tulle Fees te : 
hapa Semiuem fare -wihtery -) joud L) 42h on ‘allt t 
COX cede ds lie hos Pagan ly | Abn) te! of of gale . 
puma wor Verve LA UaR vere Rove & ApPvh ah yen) ay 


en Hone me Corus Adve fir Ww ah hw AMY ey a 
Sila H rw i aa wats .* migny etary mM it A358.) @iaaw cough 
: - ‘weal fp Pe sarin) My PTE, ee, We eee 7 


bali ed T rgd: ctost vow uw nate sh ivemiar® 
7 i! iets OF ‘A tiene & > ng 
"sl ae TO 1 rived ewe od) 16 Dodsaaee Lod. @xiigget? 


ty A “plea! +6 qateaty. 
7 


St yet teeters Mads, dilamer al ite sett aT * 


Hi fem! ee oe 
pine Sia) iO 6cilDerteorewe lait? ef inw pes on * 
7 dan aft oo jay Sigy © Diisbaar nogtlives "i oxy wed — 
: IGA Poian ky: eh 6 on ‘ 


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Ht. | CHRIST AND HIS OFFICE. 9} 


Always in their doctrine they taught the thing, that 
Christ first taught, and God’s holy Spirit inspired them. 

Gal. i. 2 Cor. ii. Holy apostles never took upon them tO Tie rrwaties 
be Christ’s vicar in the earth, nor to be his lieutenant; but s).1tes 
said, Sic nos estimet homo, ut ministros Christi ac espace C ‘hr ie, 
mysteriorum Der’. 1 Cor. iv. In the same epistle he bindeth } He 

the Corinthians to follow him in nothing but whereas he fol- ir: ster 
lowed Christ, cap. xi. Jiitatores met estote, sicut et nea Met 
Christi®. They ministered not in the church, as though 

Christ were absent, although his most glorious body was de- 

parted corporally into the heavens above; but as Christ Christ bein 
present, that always governeth his church with his Spirit of absent is 
truth, as he promised, Matt. xxviii. cece ego vobiscum sum present 
usque ad consummationem seculr?. 

In the absence of his body, he hath commended the pro- 
tection and governance of his church unto the Holy Ghost, 
the same God, and one God with the Father and his divine The power | 
nature: whose divine puissance and power overmatcheth the Senna, 
force of the devil, so that hell itself cannot take one of Christ’s 
flock out of God’s protection. John x. And this defence le 
dureth not for a day, nor year”, but shall demour" for ever, thereof. 
till this’ church be glorified at the resurrection of the flesh. 

John xv. 

It was no little pain that Christ suffered in washing away 4s Christ in 
the sins of this church: therefore he will not commit the son hat- 
defence thereof unto man. It is no less glory to defend and chur ‘> 
keep the thing won by force, than it is by force to obtain fend it. 
the victory. A aaah Abel, Abraham, Moses, nor Aaron, could Abraham | 


and all the 


not win this church out of the devil’s tyranny: no more can taithfu! 


they defend it, delivered. For although by imputation of im ie an : 
Christ’s justice'® these men and all bihoe faithfuls be de- a igeel 
livered from the tyranny of the devil and condemnation of a 
the law: yet had and hath the devil his very friends dwelling 


within the nature of man, corrupt’* as long as he liveth; the 


7 Let a man so esteem us, as the ministers of Christ, and stewards of 
the secrets of God. R. 
* Be ye followers of me, as 1 am of Christ. R. 
® Behold, I am with you unto the end of the world. R. 
(° Here, ed. 1547.) 4“ Endure. R. 2 His. R. 
8 Righteousness. R. 4 Corrupt man. R. 


ae a 
/. aa 
(he Lofft» Uiies NS Gentes 


| Salty tani nd Gp lh at ele nl) eet 
pnll hares Sly? quad Ra (aid | stil pane tidt 
oon 6 nF iran Vad ee del 2 ee eS Ne 
mare Eth. Midsc Ail shock Gea We i) Ai eh vad eal 
nt wet oa Deen ao Wak? Wie bee tw orm Traps gee et “We 
Deane! yd iliaty: «gman Gal 250) “WYena — 
eran ay ay ee lanl prulae: ni auls sir at qetiitaiaiy alt - 
aaamely Ure ies, WA wl tetas’ a Dr 
<lgetimia pedis eulhral tes ne ni eT “RR 
Y aul Ghroh Goa ly, Meer vit yume ila ania Grr bl) - 
ite sale arcnl peel Jaerert all qe (apie (eg 
eli pete? itl 3, 004 pile ol Ai ayienee cop @o pelt /eenrig _ 
tasted OI fires All loppiteey 0 «@ som | ail 
"Teme qaemnnac! iow Gmc My we 
ay ot tig Aik bi hed ible oleae _ 
hah Td oOt afin. Pies oil Th Chora frie il Aas 7 
w@iely al Kee ure Wivinw (6° wo lon et eee OO 
ou Paflsgeorste fie, [iat oes, A ene -ewieg, ~ 
POF VAG ane 1a) Spee 1 pes hut jarte.og Mowe eet Sy opel — 
wah, All fal Rg OAT sania iad Te dare 8K iy 
rare ee “helen Ge =e wey alee wl im dtevdh 7 
pallet culls % ili te Pibedy oi dieande med i 


a, Ee me is 
oral Dri SSA cothwoudly <sicvyrtg: aceite pete a: : 


i3) 
22 A DECLARATION OF [cr. 


coneupiscence and rebellion of man’s nature, who ceaseth nor 
day nor night to betray man again to the devil, except with 
the motion of true penitence’ this concupiscence be kept under 


Faith inGod in fear and faith; which two virtues be so infirm in man, 


fear of God that be he never so perfect, yet falleth he from God some- 
imperfect © 


in us, time, as Abraham, Isaac, Jacob, Moses, and Aaron. Isa. 
xiii. Num. xix. Therefore he keepeth the defence and gover- 
nance of the church only and solely himself, in whom the 
Theapostles devil hath not a jot of right. Though the apostles were 


Were minis- 


ters and instructed in all truth, and left the same written unto his 
yitnesses 


ee, church ; yet were they ministers, servants, testimonies”, and 


Cink #9 preachers of this verity, and not Christ’s vicars in earth and 
3 Fn = 
earth. lieutenant to keep the keys of heaven, hell, and purgatory ; 


but only appointed to approve the thing to be good, that 
God’s laws commanded, and that to be ill, that the word 
of God condemned. 

Seeing that Christ doth govern his church always by his 


The minis- holy Spirit, and bindeth all the ministers thereof unto the 
ters tied to . 3 ; 5 7 
theouly sole word of God, what abomination is this, that any bishop 
word or : : *} : 
God. of Rome, Hierusalem, Antioche, or elsewhere, should acclaim 


to be Christ’s vicar in the earth, and take upon him to make 
any laws in the church of God to bind the conscience of man, 
beside the word of God; and, in placing of their superstition 
and idolatry, put the word of God out of his place! By 
what law, by whom, or where hath any this title given unto 
him, to be God’s vicar and lieutenant upon the earth? 


The bishops Moses’, the best prince that ever was and most godly 
of Rome ; be 
take upon governor of the people, and‘ Aaron, that fidele’ high priest 
them that = (nc : : 

title Moses and preacher of God's word, never usurped this title, to be 
aod Aaron 11 3 : 

never as a second Christ and master over men’s conscience. If 


imed, 3 ; 
a godly Moses and his brother Aaron never acclaimed this 
title in the earth, doubtless it is a foul and detestable arro- 


The lives of Gancy, that these ungodly bishops of ame attribute unto 
bishops of themselves to be the heads of Christ's church, the more 
4 EOS to be lamented, He’* that considereth their life, and con- 
are, ferreth it with the scripture, will judge by the authority 


1 Repentance. R. * Witnesses. R. 
[° Moses and Aaron, 1547.] * Supplied from R. 
> Faithful. &. ® Because he. R. 


- Na , oe 
a : 
. a - 
| diomih. « ) ty 
_ 
Si Wie re hile Aik | we” Wy vi ne< dp= Oe rey 
jth ty ! , iT Mm; i is ‘9 : Fie! 74 WA ext - 
4 ’ - 
mw) | Ph ets ae bls : Hira) Aa q arn fy 
oii 7 | 
Jrees i) itd pl 6 eh bet « ry BB apo} a3 
titled Init?) nh ad ANU A» rr un Gel allt fee 
7 ; 
- ot ee an re vIn ft iP shea: <i hrel seh) @& awe 
a , ; * ; aa : 
ig it jrow 1 eel realy 70 i Spi tor i o> 09 f > w¢ 
a elt he. ii =) a OT TT 7 1 @ qi ie > min 
men OA doanty se hal View I A P no fied leks nooeedt 
i ; an 
ei COiitte 4 ea 4 Dyy Ht) on ( _ rer 
1 Py 
i “ ay Lae i Fi ne ‘93 i) 
low Ov Ne Pr A “art i fe : a wy 7 +1) 
i ¢ . ot wen 
BA ee | 4 riven — 
- Fal | 5 } ’ Lone | , fy j 7 
tow wds inh 0 oe sei fu ty ” en dt 
H)a' 


« 
eres oft ‘i lik cemer, 3 . » call 


- 
: ap ory | , 

ay wip kk ‘' vrmn,t i i@ » dival i, ‘a y : - 
fe 19 god aagts sia dont ts lnee ae 


time Mews yt: M10 anion igs, . o ' panel Ge 
en cA Spat May Michi dunes wa ol -ac @ wll) aber 
: i ee a 8 ATH tae) lo threes ae ef weal 7a 
7 ara 2eb apt steel 17RD ig ai itd 4 Bewd 4 drew wilt ohdeed 
a1, Soi WI Wager Did ly den pt ‘wy rend fae 
: Olmr (oslty alin oi a dite’ idly xo rmecie oi al Cote 
: TArer 6) they) trogen! nie To © i) of ago : ; 
: Beg) tar on Tea cong eed wmli J aeold age! emer” ! 
Jpop yy hg 1 dural, Ct. purl, “ying wie ie tte Yo: oTriog ye t 
i eee | oy teat CSN Aut ok Te -walg 4 bee ne _ | 
1” 2ontate: ein ite, Sieete dig Jed) deme et og OES. * 
ROD heornule ery ge aa Ae aafio dail oon exe qilarg alk 7 . 
rhe adgietyhelanr tote et ak apilidigeh ae ont ah Lge 7 _, 
dil @tiatacte-onat. TA wa had Taaprncpatt pads nap wrt 7 


a » Mitly Crane le aire Oia vat @ileievitt “wmode 

‘ ; P ; oe vem 
A The on a) oll Nie a OGL Reng? ofl Alen ane 7 

{7 15 OW nil g (ivr [ibop crnangiem, eel itty & Amer’ o/s na olf 7 

aa - 4 . 


I = 
i 7 


on 
= 


9 te . 7 > 
oll,» ophtima pnge'it 7 7 o Poa tit Tail . > 


7 : 
7 : : 
: H neon balling ut ® Vi @hTTOR) Bie ry - 
c - heals Lane a 


Ph » Fyne F 7 dt ae a. ~ 


— 


’ 
ee Rey Seen eeNtremeenrern” era 


Sia donee an eepeeeeae 


“N 


a 


ut. ] CHRIST AND HIS OFFICE. 93 


thereof, that they were not for these many years worthy to 
be accounted any members of God’s church, but the members 
of the devil and the first-begotten of antichrist. 

Thus is true’, the see of Rome is not only a tyranny and 1... 
pestilence of body and soul, but the nest of all abomination. .....” 
God give him grace and all his successors to leave their abomi- anu su. 
nation, and to come unto the light of God’s word! This 
beast is preached unto the people to be a man that cannot 
err, his authority to be above God and his laws, and to 
be the prince upon the earth of all princes: but God will 
judge him as he is, a murderer of both body and soul, and 
punish the princes of the world, that uphold his abomination. 

Moses and Aaron, by the testimony of the scripture, never Mosea snd 
taught, but that they received of God, and at the last both ot 
they offended, Num. xx.: insomuch that God gave sentence 
against them, that none of them both should enter into the 
land of promise for their arrogancy and pride. The text 
saith, ‘“ Because ye were unfaithful unto me.” This false belief 
was of no doubt*® they had in the power of God; for the 
miracle was done, as God said: but that they attributed too 
much unto their own power, and said, Audite rebelles, num 
de petra ista nos educemus vobis aquas’? For the changing 
of the third person in this sentence into the first, the ire of 
God pronounced sentence of death against these two very 
godly ministers of his word. They sinned, because they said 
not, “Hear, ye rebellious, cannot Jehovah, the Omnipotent, 
give ye water of this stone?” And is this first-begotten of 
antichrist, the bishop of Rome, without sin, that changeth 
not only the person in a sentence, but the whole sentence, 
yea, the whole law of God and of man? So that he reigneth 
in the conscience above the law of God, and will save him 
that God hath damned, and damn him that God hath saved ; 
yet [this] person and man of sin cannot err! But he that 
spared not to kill? good Moses and Aaron for the abuse of 
the word of God, will not favour this wicked man, nor none 
of his holy doctors, at the terrible day of judgment. 

7 This is most true. R. 8 Not of any doubt. R. 


® Hear, ye rebellious, shall we bring you water out of this rock? R. 
40 To kill, omitted in R. 


_ Ps 
—— 


“ 
ze SAV De BTA Cee 


oraee, er 0, capt. ea wos as ile Semme 
mei det bu a fend lao fran wit Sawa & 
Sah jun Te nett Te ghee hi pale ic 7 
: SE DES TS & Query aa © sstigli- Vi» wah Git whe 
eee ee ee ee 
~~ > Nee to: Py urn a 0 eee ee ae etl dig 
an Shwe wbelty. ic ap a! As Gom of fine 
~ em te OntKad! ay. dip me mil? ea baling “ 
ub tS wana’ alt [tat bible ie eee: al ag: ae oil oe 7 } 
lim dae) tied Vcadizay: Tha We dinpe elt «gp ery ‘<Q “a a | 
File re das Gal' ANN » wplening. A et andl ; 
OA ADT Mite til) Thon oW @ oman oad dele 
a eta OFT 70, Guat das (4 5 ads Stn ta 
aS ed Adda Tiga jal? 9:1) he0y pat. deat tao : 
‘an ia er Wll.4 ac : we nit decmgto vente - - 
68F oink > tho Mugle iio. 'seuly WY vt See thay Rendege 
tet aT on; bay en qees vant 7A edeetg le bot 
PR idl 160 © ee Nos {ypitisies roe vy een * jis 
ath PA iA tne, lei ‘aaa gevld “rthord> on eer a 
: wet POW, Gath il) dud = ine Terk) on soils ayer salen = 
mA Wty iirul. pte deg jerry Oe's Sele ohag dart 
sonet s op re ae 
Al ade ei aed oul arts abd ri marry a 
er ows. Paull lenigge leph hy bot 
hide walt eumdl jlemarne veg T (ary ote Wy qabdolain 
DS tll Venn lsh quanin gn be seg 
we hai lh bd dy “Lomeae ably npirvigylh 
Hogans 00d sii dood ssi Sl Ve qrtelll ads, 


Oo 

og 
Jon 

sind 


: 
_ 
: 
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: 
i 
7 


fer ie oy a 58 
- mid we BB ee a et apes " 
7 Tete 2 
Eee serbia neeaeiae 


| Weaan ody «A penal, tod-owell. 
* Oi ‘yu, har betyip alee ay 
- a as i aie 
a sat de by 7 : 
: ~ onae cron 
an 


24 A DECLARATION OF [cu. 


Naum, the prophet, doth give God a wonderful name, 
which the Latin nor the Greek cannot properly express with- 
out cireumlocution, Noter hu leobau', guas?t injuriarum memo- 
riam retinens, et ulciscendi occasionem eaxpectans®. He is the 
God that writeth all these blasphemies in his book of re- 
membrance; and when he hath shewed his mercy sufliciently, 

Godis slow he revengeth the ill that man thinketh is forgotten. It is 


in coming to 


vengeance, of his superabundant mercy that he throweth not suddenly 


Conia fire upon the world for sin; and not that he is asleep, or 


ness with cannot do it. Right well judged Valerius Maximus’, better 
the severity 5 5 


a than now the most part of christian men: Lento quidem 
mben it gradu ad vindictam sui procedit divina ira; sed gravitate 
supplicit tarditatem compensabit'. 

Because God hath given this light unto my countrymen, 
which be all persuaded, (or else God send them to be per- 
suaded!) that the bishop of Rome nor none other is Christ’s 
vicar upon the earth; it is no need to use any long or copious 
oration: it is so plain that it needeth no probation; the 
very properties of antichrist, I mean of Christ’s great and 
principal enemy, is so openly known to all men, that are 
not blinded with the smoke of Rome, that they know him 
to be the beast that John describeth in the Apocalypse, as 
well as the logician knoweth that risibilitate distinguitur 
homo a ceteris animantibus’. 

The know- This knowledge of Christ’s supremity and continual pre- 


ledge of 


Serer sence in the church admitteth no leutenant nor general 


presence in vicar, Likewise it admitteth not the decrees and laws of men, 


admitteth brought into the church contrary unto the word and scripture 


ee of God, which is only sufficient to teach all verity and truth 
for the salvation of man, as it shall appear in this chapter 
following. 


[? ward xm awn = Nah. i. 2.] 

2 As though he should say, keeping the remembrance of injuries, 
and expecting an occasion of revengement. R. 

[? Val. Max. Op. Leide, 1726, Lib. 1. cap. i. De religione, p. 35. ] 

4 The wrath of God goeth forth slowly unto revengement, but yet 
with the grievousness of the punishment he recompenseth his slack- 
ness. R. 

5 By the faculty of laughing man is distinguished from other 
living creatures. R. . 


7 x —a 7 
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7 wie 
7 eager hive lvoe ath Chun steve) (heunls ole ott Whguaely 
: iene hour eres Tp. rest Wt friitole@ orl of torte fe Ie 
ee qale ehh om Conan Ya(ly si oe ana Ww anlisdow el) wh 
: : ae s 
ae ' rei om < rev Biers "y 
Oo Tula lo.cAeed™ Hier, oe) ea | to ' & eteols oh s 
"1 cieeet fo aka me potr=cqee hae 
i, Cae ee eed 
- 2 LY) pe Ps vlip giao @ am yh « tuted to dreen «afy* 
2 JA Wapedi4y A Jinygibdaoy- cl To. terry iry eft Ape 
; a a ‘ 
— Venta “Gl eco vi w cio oh e* 


ee : a er a 
. Ajo a 


a 


Iv, | CHRIST AND HIS OFFICE. 


to 
Or 


CAPUE LY. 
{THE FOURTH CHAPTER.] 


Curist, the only light of the world, sent from his Father, 
and born® mortal man, according unto the scripture, began 
to teach the word of God purely and sincerely unto the world, 
and chose ministers and apostles convenient for the expe- 
dition thereof; and approved to be the very Messias by God 
the Father, Matt. ili. xvii. John vy. taught his disciples the 
truth by the only law, written by Moses and the prophets, and 
not by unwritten verities. And in all controversies and doubtful 
questions he answered his contraries’ by the word of God. 
In that wonderful temptation of the devil, Matt. iv. by col- 
lation of the places of scripture he killed the devil with his 
own sword, (falsely and in a wrong sentence alleging the 
word of God,) by the word of God godly applied. 

‘When his disciples were reprehended by the Pharisees, 


‘as breakers of the sabbath, Matt. xi. he excused their fact 


by the law, Non legistis quid fecerit David et qui cum eo 
erant®? So likewise, Matt. xv. xix. in all controversies he 
made the law judge between his enemies and him. When 
he was desired to teach a young man the way to heaven, 
and to come to everlasting life, he said, In lege quid seriptum 
est? Quomodo legis®? Matt. xxii. Likewise the Saddu- 
cees, that denied the resurrection of the dead: Lrratis, inquit, 
nescientes scripturas et cerbum Dei”. The rich man in 
hell, that was so desirous that his brothers" living in the 
earth might have knowledge and warning to beware they 
were not damned in time to come, would gladly have warned 
them himself for a more surety, Luke xvi. that the mes- 
sage should be done. Abraham answered, MHabent Aosen 
et prophetas; audient illos*. The scripture teacheth what 

® Born, omitted in R. 

7 His contraries, 1547. To their objections. R. 

8 Have you not read what David did, and they [which] were with 
him? R. 

9 What is written in the law? How readest thou? R. 

1 You err (said he), not knowing the scriptures and the word of 
God. R. 

0 Brethren. R. 

43 They have Moses and the prophets, let them hear them. R. 


Christ con- 
firmeth his 
doctrine by 
the testi- 
mony of the 
aw. 


Pe 
: a8 aed aint) Gee Ter 


: . ora 7 
7 faarony Krai ar) 


send? hl ive amie ,larre we hed yl nill pawn Tae 
; yd auniee Al ec yb oe eae toe 
- Bias os chew ireancia har Weer bol) Je lroow alt deeet 
a= aoe (Paes aatteny? jew evetgiime canle bow 
eu gh Eee pie) -ollt we! 0 Drooyje bee weedy, 
' = On aft ele ahlalmas 9 oft wee Hi Hell at aly’ : 
_ Fnces tine env ayst ine be =) i oy ee Ge ole yd altered 
WOVieb bre Ootioettinie: UaehitA 2-000. etipeme dl fog, ~° 
det) Voll, oe Sid at Borree BO ppeedanp * 
: 40.90 Ai AAR limk GM aha ‘deaorw Gol af > 
7 Wy lid, ate Gd gedtitre Wo wong edt To olbal 
uieedty eae earn ¢ wh ime dott) Somme: ame 
7 fegdnyy lary tae? Wy deve ef qu (dD Yo doow 
6 eaten eae rips ala 
‘Gee ars alic it dwt: wit we sasllnind oa : 
7 
- 
; 


ne 


or ts Gee wy ial Yaw, Sy OM ah (nd ab ft 
o). <eyweten lin ai oe vr lt cine of 4 
leant ald Des oe ee oe ee 
ee ae ee ee Ce ee || oli 
Sargent sis ty) oh fine col Ai) yiliearnere of yam at han | 
he Ak toll = time elt *"stqnl mon) a : 
ae one igeieeabninanewred mnt t 8 


- 
7 
a Ber ee 


a a hie pret «ved séyhor dinay 
7 emn AO h-ecsit oi temmaby om 
came: O06 jive tod Qos etme 8 Vivant canal! 
_ veoh oak taasasta 
init dtodana aff Melle Nance pentdqueg 
Dt at Gates. ool * 


Sette? 20) eae ait ' 
or nnlipesae, 


The scrip- 
ture teach- 
eth what 
Christ is, 
what man 
is, and wha 
heaven and 
hell is. 


Wherein 
God’s law 
differeth 
from man’s 
law, 


The office 
ot a good 
minister. 


The water 
runneth 
purest at 
the foun- 
tain’s head. 


The devil 
never 
ceaseth to 
assault the 
truth. 


26 A DECLARATION OF [ cH. 


heaven, hell, and what man is, and what Christ is: there- 
fore Christ sendeth us thither. John v. Serutamini, inquit, 


scripturas'. 
t Lp 


Again, being required in a civil matter concerning tribute 
and obedience unto the princes of the world, Matt. xxi, 
he said, Reddite que sunt Cesaris Casari, et que sunt Dei 
Deo. ‘Give unto the emperor that that is due unto the 
emperor, and unto God that that is due ynto God.” And 
under the name of the emperor he understandeth all superior 
powers appointed over the people by God, and would to 
give’ due honour unto them both, as Paul teacheth. Rom. 
mill, ee et eat 

This law teacheth man sufficiently, as well what he is 
bound to do unto God, as unto the princes of the world. 
Nothing can be desired necessary for man, but in this law 
it is prescribed: of what degree, vocation, or calling soever 
he be, his duty is shewed unto him in the scripture. And 
in this it differeth from man’s laws, because it is absolute, 
perfect, and never to be changed; nothing added unto it, 
nor taken from it. And the church of Christ, the more 
it was and is burdened with man’s laws, the farther it is 
from the true and sincere verity of God’s word. The more 
man presumeth and taketh authority to interpretate the scrip- 
ture after his own brain and subtle wit, and not as the verity 
of [the]* text requireth, the more he dishonoureth the scrip- 
ture, and blasphemeth God, the author thereof. 

It is the office of a good man to teach the church as 
Christ taught, to revoke all errors, and such as err, unto 
the fold of Christ only by the word of Christ, For the 
water at the fountain’s head is more wholesome and pure, 
than when it is carried abroad in rotten pipes or stinking 
ditches. JI had rather follow the shadow of Christ, than the 
body of all general councils or doctors since the death of 
Christ. The devil never slept, but always by his ministers 
attempted to destroy the verity of Christ’s religion, and clean 
to put out the light of truth, which was perfect in Christ’s 
time and in the time of the apostles. None since that time 


1 Search the scriptures, saith he, R, 
2 Have given. R. 
3 Supplied from R. 


aS a) 
way * ce <>. a 
. ends spi ii! tle Gate aeew Wee Sow Mot poo exited So iedowh 
ke ee a 
Stenigit pen mee 
| RN quite ek Tit deal freee eed eg) za | 
- hit hint ald ta’ Guitty & rw tein fe dE 
— iW teas ia» “eee ee Dawe GHA We wi» 1 
~~ ant Cay 4b @t WA col) wavepes o> eeu GND” : 
a bid. Ae tm @ulh-e THD. ool ees onye. ben eee 1 
wizao Ne gather: ol pape oir a eee ett othe 
“08 Dhow fier det! af cdgyg alt xn hurtiogge amcor 
Ce ee) ae 
; i 201? te 
©. @hiele les ae vlivieos bar detest wt GAP 
dipew. git Vo rwuiley vi tun 6 both oo A we homed’ 
wed: dll i) dod \etar en). (ame: Seen: lous peje . 
- a tn chewy Joon wade ty tad ahh ~~ 
a fh pcm, OF a! ah woe leels tote ab aod 
7 hileets 1) eyed wee Tie wo lorsillib Ul old git “Tien 
Mh Gite nthe Qidion \leerints «i a ween bee tyitieg = ee 
dae ot alk) Wi viol ol Sak owt welet son) 
2 wite oli col sage tie bonioot @ fae ee 
ate etT fee «iat ta gies eemmin bet ort odd mai 
apie ereyace! at ytinding Mader Lew dommmeny aang 
RESO a. hae hiet atied hie olont me sid whewmd - 
mnt, asyeantiath if emg oi Anolon txab* fom} Yo —— 
: ae sowernls veg on a eurschqemld turer gonna: 
wo doris alt) viewer at Blo wy oft hist 
orm ee on fete Tele Sex 


eer a ak Oe eee 


1v.] CHRIST AND HIS OFFICR. oF 


so pure. Saint Hierome, in vita Malchi*t, saith, that his The truth 
darkened in 


time was darkness in the respect of the apostles’ time. the time of 


The antiquity of the world doth darken the verity of God's ee 
word; as Varro’ saith truth, Vetustatem multa deprarare, 
multa etiam tollere. Et, Tertium seculum, inquit, non videt 
eum hominem quem © vidit primum®. The truth of God’s verity, The truth of 


God's word 
the more it is used, practised, and taught after the wisdom is s0 far 


from being 

of man, the more is the glory and perfection thereof darkened. bettered by 
man’s Wis- 

It is the contrary in all human arts, as Cicero saith’: Jn ot 
s rrene 


humanis nihil simul inventum et perfectum fuit, usuque et ex- thereby. 
ercitatione factum sit; wut hoc preestantiores artes quaedam 
Tuerint, quo longius ab origine sua et inventoribus essent de- 
ducts ®, 

The church of God must therefore be bound to none other 
authority than unto the voice of the gospel and unto the 
ministry thereof, as Hsay saith, chap. viii, Obsigna legem in 
discipulis meis®. The prophet speaketh of such darkness, as 
should follow his time, concerning the coming of Messias, the 
true doctor of the church: therefore [he]" prayed to preserve 
the true heirs’ of the prophets, and that it would please him to 
confirm the doctrine of truth in their hearts, lest the word and 
true understanding of the word by the devil should be put 
out. And seeing the church is hound unto this infallible truth, 
the only word of God, it is a false and usurped authority that 
men attribute unto the clergy, and bind the word of God 
and Christ’s church to the succession of bishops or any col- 
lege of cardinals, schools, ministers, or cathedral churches. 


{* Ab apostolis usque ad nostri temporis fecem, &c. Hieron. Op. 
Verone, 1735, Tom. 1. col. 41. ] 

(° Varronis Op. Amsterdam, 1623. De ling. Lat. Lib. rv. p. 6.] 

® Oldness corrupteth many things, and also taketh away many 
things. And the third age (quoth he) seeth not that man which they 
saw. R. 

[? Vid. Cic. de claris Oratoribus, cap. 18. ] 

8 Jn human things nothing is made perfect so soon as it is invented, 


but by use and exercise it is wrought out. So that some arts are by so 
much the more excellent as they have had continuance since the begin- 
ning, and since they were invented, R, 

® Seal my law in my disciples, R. 

10 Supplied from R. 

1 Hearers. R, 


: oe ts Sen 1 AL rei 


af ahd Get en SUM, ep 9) aunnsil ale 710 
oa ailt ‘ee oh err “ «i @anhkiab eae 08 
oo ea Th wives oA essa sD fees le Yi agtoaatl = 
5 aes a dca sli ite “aman: 4 
Naren Pn) 4 Ae weit 58 wailed ewaltoy: 0 
eS aP yap Cw le dh af ‘vate Lhe pony mone 
oii: se artis oly enter Ulinont hice Aetaltns watig fr of 2? eanny 
= aad hs Wit Teese Lar ywilk ob ol pucmn etl, gamer Yo 


eT Wt AGin iw) ane sities 4 Genie ofa ai M,’. 7 
vy ‘ 
ee ey Liqes, a aa Y ery Pi inf p, s wal ite rn : 
OND sails weseg ve ie (OO wee, Lael tptiow 7 ; 
oy 1s whiten, | my area | 


= 


as atin 1p Drurod. od or orwii anim fll te ivuuds alk  * 
' 6%) Ainis hie Ting oyy a) omy Gh ag welt seaivaAtein 
; a) Rape 6 Per) Mage pitr> len cos ta Devers yiainin 
” ih Migs osha Wy. Ad jafens aff wig 
wall meer Ws lira! oat Serevene nbt.ael walgy totes 


i oad ae a ad) TAG] Gnewall v Alea adr > seh ont 4 
- ai sid aunty 5 sda arent MM aeihyerq eet) ta MOON ar Sal 
pe Rat st salt ak: serena vise. nf elarny a owtghond et ee | 
"Wien al Midate Veab ‘oll eh. juiee ult Yo. eametcedeg oe | 
aut a a legac! al stovwiiy: 210 pereegy deed, 
a ga iewyiined fang ceil 9) boo tree alae 7 
Ms Teh wot Sit fate seule lt saline ata os 
-_ 208 we yell % ice ili od Madea seal A a 7 | 
7 etree Leatasigan eo cuvcmistico Wevaloa ateaibeae Ww agel o> 
- eo | a ee lunes ye tay 4 


ay at st oe we 


yy 


7 | 
a ie 
es perp prem 


| ; 


28 A DECLARATION OF [cu. 


The minis- Paul would no man to give faith’ to any person or 
ters are not = 


to be be- | minister in the church of God, but when he preacheth the 


ara ce word of God truly. Gal. i. Men may have the gift of God 
ee ofGod to understand and interpretate the scripture unto other, but 
never authority to interpretate it, otherwise than it interpre- 
tateth itself, which the godly mind of man by study, medi- 
tation, and conferring of one place thereof with the other’, 
a the may find; howbeit some more, some less, as God giveth his 
may and grace. For the punishment of our sins God leaveth in all 
perores, men a great imperfection ; and such as were endued with 
eae int wit and learning saw not always the truth. As it 
ments of sin is to be seen in Basilius, Ambrose, Epiphanius, Augustine, 
Bernard, and other, though they stayed themselves in the 
Thegreatest knowledge ‘of Christ, and erred not in any principal article 


clerks of the seth 5 
church have of the ae yet they did inordinately and more than enough 


some extol the doctrine and tradition of men, and after the death 
of the apostles every doctor’s time was subject unto such 
ceremony and man’s decrees, that was neither profitable nor 
necessary. Therefore diligently exhorted Paul the church 
of Christ principally to consider and regard the foundation 
of all verity; meaning that doctors of the church had their 
imperfection and faults. Mundamentum (inquit) non potest 
pont aliud preter id quod positum est, quod est Jesus Christus?. 
In these few words is stablished all our faith, and all false 
religion reprehended. 
Upon this foundation some men build gold, to say, godly 
Polycarpus and necessary doctrine: as Polycarpus, that confuted the 
confuted the 4 S ees 
heresy of heresy of Marcion, De essentia Dei*, of the causes of sin; that 
the devil and man is the cause of sin, and not God, nor fatal 
destiny, nor the influence or respects of the planets. He 
, maintained the true religion of God, and governed the church, 
Polyearpus as the scripture taught, which he learned of John Evangelist, 
disciple. and defended this® truth with wonderful constancy and martyr- 
dom. 
Basilius and many other retained the articles of the faith ; 


_| Faith or credit. R. 
2 Another. R. 
3 Another foundation can no man lay than that which is already 
laid, which is Jesus Christ. R. ae 
4 Of the essence of God. R. 7 Vpbics 1s 


NS LS oe 
a 


‘ a _ ae 
tel : 0 sacrsiiaso 8 : 2” 


oe rd; (ey. oF We ote a wee Pe News tent : 
am tired of agli 40) hat ta Meee ol a suidlaben | 
itt i Ag il deal yar peal 3.040) he? Lah Wow 
SO. naliectna & cn i nanny Mas 7 horseytew of re 
ii FT tt Aaa & elm OY Oren 
— stv Ul sate BO Goa eis a okt Mew (ves 
os Saale ol, Ce erivssin® be srotiad 
-— et tints tai 2 ed pes rede engee Pein (a wedi 
ee i Be ee and 
Pe ee en re a ee 
liek, (Gye Gyr jar ow ‘quik “few Tor setelerme aa 
7 - gacilionynd. wdeoVard ein? Rall Bs ume, ie ‘Ct tated 
Sii(al paler 4) Mins Qn des es Dee Ansara 
: ite Vadis dae A od ben, hm te oa Wy) hopes 
aw ri aan bat YlarAin sme) > 4e<) Pam + taal ohh Yo Seal 
| - Bank ate qua Lite? Galterrss fie ainbed od fotes 7 
A Hse, afta) igglvs Girard essivh poe eee oily Wo. 
wn obj eicns: weed ws Jol) (sien vie ‘Lane oe i 
= we ti? etveles-alesilh oven pce? 
tet tag bie ete oF helena tekalD we 7 
a siglo et Wo epovand: dud PU apie Me o> 
re etait sitet hee Laiedipepead a 
Chand gos oy Vinay tee sneered aye, Lege ieeq, - 
Biorb] ene) pee ee 
ialautiiongn 


7 
- qui —_ La ra fh ately Granite ts: a 
- 
7 


a sn a erage eas we 
; . re ae 


7 wee Mtn aon LiTaiheaom shee tam 


cow alee 
hn © 


eR RE RN nr ee 


rrr ong 


DI ne eR 


we 


tv. CHRIST AND HIS OFFICE. 29 


but they instituted the life and rule of monks, and preferred Basile al 
that kind of life before the life of such as govern in the com- maintained 
monwealth the people of God, and persuaded men that such rule of 
kind of life was a very divine and acceptable honouring of 
God. 

After him followed such as augmented this. ill, and said, 
it was not only acceptable unto God, but also that men might 
deserve therewith remission of sin, 

Thus a little and a little the devil augmented superstition, 
and diminished the truth of God’s glory: so that we see no 
where the church of Christ as it was in the apostles’ time. 
Though many and godly verities hath been brought unto light 
in our time by men of diverse graces, yet is not the truth 
of necessary verities plainly shewed by them. Lest man 
should too much glory in himself, he permitted them to err 
in certain points: as Luther, of a blessed memory, which 
wrote and preached the gospel of justification, no man better ; 
yet in the cause of the sacrament he erreth concerning the 
corporal presence of Christ’s natural body, that there is no 
man can err more. I shall have occasion to write the truth 
concerning this matter hereafter. It is no reproach of the 
dead man, but mine opinion unto all the world, that the 
scripture solely and the apostles’ church is to be followed, 
and no man’s authority, be he Augustine, Tertullian, or other, 
cherubim or cherabim. 

Unto the rules and canons of the scripture must man Reforma. 


trust, and reform his errors thereby; or else he shall not made ac- 


cording to 


reform himself, but rather deform his conscience. The churcli the canons 
of the Romans, Corinthians, and other, the seven churches ape 
that John writeth of in the Apocalypse, were in all things 
reformed unto the rule and form prescribed by the everlasting 

God. The image of these churches I always print in my 

mind. And wheresoever I come, I look how near they re- 

semble the afore rehearsed, and whether their preachers preach 

simply without dispensation of° any part of God’s most ne- 
cessary word; and whether all the occasions of idolatry be 

taken away, as images, whom Gregory’ calleth the books of 


Cina. 
[7 Quod legentibus scriptura, hoc idiotis prestat pictura cernentibus. 
S. Greg. Op. Paris. 1672, Tom. 1. col. 938. Lib. rx. Indic. iv. Ep. ix.] 


ee rAiyes ite Wen . Patthes 
re Hneritieyg Tae pluie 4 Uy See aol Oly decent re bund 
r aii’, tals fs Ps jg a Noe Fie the 4 9m 


ere Sete ree baigarr® ryt fan? ra i 
pekdteeeraes| + apare@ nei) we ® oa @il 


a anne Lie St it MiliacoA po VIO, | Fil wad oA 
a ws tone 1A Welt a7) olay Gaye @* sie esr} fe oan dom 9 
“oh Fi posm-tialiey og hhengeigalls vent 
iniitearore A mange iq (ret bali ntill > igte et taf? ( 
ir ese Tay fen Ciel WV altge <li Bebiopah hae © 
aie “edie Git a of 4k POETS ied Ga oneal 
Hed ih ager ot pd ei: Cog fuk ghem Agwdt 
a i goed s 
nein bel onest i! 26anne (intl ntiger Gaernn 3 
SH crim td Langa rvnnery cat aut 6) way daita @e Stowla - - 
ee el St Seams sige ai, 
a et re re bide doug Peli ident bad oboe 


Oe, Crain hee a) anaes off Gre will tet. 

7 Om A) etue dials ied) ia CRAG! 16 2 

7 Der eth nine at gow aiat Nob] oie te Bee mare a 

RR) ae ie - 

a i filo: mW le cian wonwes agi Tel? ihe om hank on Vy 

* al: ot a figierts “enlenge iy bam 

7 _ i. elu? satiouyih a - iets oeuarr mn 

7 Lemleeler a0 Wtiods 

; jadfirin (di satan Rees. ein ait ta 7.9 
od gale a0. io Bwhre et) “hire 


7 ary ieee 1 whens walt at het 
dey, (oh et oak eal Vo ewe I 


ase aaahony wale cated ¢ Lee beone tes wants eft olden 
ee ee yor 

w AA ctweemne @: fie weftebe an 

. colt afhadlien | frag wie el ace : 

- ee eee way 

eee 28 a 


— 
a , _ 


30 A DECLARATION OF [cu. 


the laymen, though this title be against the second command- 
ment, and never approved by the old testament nor the new, 
by word or example. 


he ceca: Where as the occasion is not removed, the word of God 


idolatry must needs stand in hazard: for God will not (say the wisdom 


removed. of man what it list) have his church pestered with any kind 
od will not ¢ 


havehis of idolatry; and to make God and the devil agree in one 


nee church, it is impossible. St John hath wonderful words in 
kind of x aoe = . le 
Hone the Apocalypse, Chap. iil. unto the church of the Laodi 
ceans: Scio opera tua; quia neque frigidus neque fervidus. 
Utinam frigidus esses aut fervidus! itaque quoniam tepidus 
es, et nec frigidus nec fervidus, incipiam te evomere de ore 
meo'. These words are very necessary to be borne in mind. 
We must be For he that is neither hot nor cold, but indifferent to use 
ervent in : 5 ouka 7 
advancing the knowledge of God’s word and Christ’s ehurch with the 
e€ truth, re * 
and notin- word and gloss of man; that teacheth the use of images in 
different. . = pr) 
the church, before he can prove by the authority of God's 
word that they may be suffered in the church, doth not well. 
They have been the occasion of great hurt and idolatry. 
Neither the The church of the old testament nor the new never taught 
enurch 0 . ° . > 7 
theoldnor the people with images. ‘Therefore it shall be the office of 
new testa- 2 : . 
mentdid every man that loveth God and his word, to follow the scripture 
ever teach : 2 . 
the people only, and to bewail the ignorancy of sueh as hath before our 
yimages. |, “i ‘ ry afi : 
: time, or now in our time, by words or writing defended the 
same; and with all humility and humbleness submit himself 
The word of to the judgment and censure of the judge of all judges, the 
God is the = B : A 
judge ofthe Word of God, that he may wisely and godly discern what is 
doctors’ . ‘ e o,e 
writings. to be believed and accepted of any doctor’s writings, and 
what is not to be accepted ; what is to be pardoned, and what 
is not to be pardoned; and by the perils and dangers of other 
learn to be wise, that we commit not the same fault. 
A fair gloss A fine gloss and fair? interpretation cannot make good 
doth not . * 5 mere 
goodtoan an ill thing. If I should say, an image provoketh devotion ;— 
“il thing. anes . 
a ea holy water teacheth that the blood of Christ was sprinkled 


for my sins;—the holy bread teacheth that Christ’s body 


1 I know thy works, that thou art neither cold nor hot: [I would 
thou wert cold ot hot.] Therefore because thou art lukewarm, and 
neither cold nor hot, it will come to pass that I shall spew thee out of 


my mouth R. 
2 Fere, 1547: farre, R. , 


ia] © MME A a cr4 


Aimar Loses da: “nity -aed petit Aiet™ hype ys a... 8 
‘pitt aed Wee eeotag ded bile ah at Ts om a 
"i JeusD We ae + 
heat” i? tw out POTN Tir Oi Dees hare ols tds oot pd 
Gabe! y wile yenypton dive WAP ie kil Gi tspatt Yoon eeu ged 
Git caste Hicateny tenga oA gia teil aeahimgee Ts 
She py gare & gir 4Al¢ tine Pei) adhe: ot bei yeas 
i) jane Sati oo i PAGE. 12 imam dma é 
ofthe na ol Te erat i) Gitta! ed vezloegd. od A} 
ped, oma aledee’s an ey Ash Diy eae eae 
wliga ane y qe! vA en) ter are Ugh aaa 
ww. Gy Geecor “A yg lapel a a AK we % oe 
DA & hent af fl Yipes Tel Gia Hates ‘eat _ 
feu oF Jarediaw tug! Jig’ =n. to Gua ta a! wit Weel 
old Wile Aude. deat? fen (oo «pat iy ilele aes Sas 
sis 


+ 
. 
4 
af 
' 


iy, 20areai yan wii Tein: W404: em bt ae oe bee 
eRe) “fe Godin uid ri in. fins vo! wiyto? jioatils adi 
= wet Pb tedirs ah lle ol yet ehh adh hep? 
Sede Tel. trad Using Wicwideeh lt eel) wea: GT 
ame wercult som Nieiawet bis edt te devndy gE my 
to aft a Molt Rowlett? avin die 2 a 
wt (M1 09 Legee. evel Sow Woh + eon at Sails nen gate 
sun otal ated en dom To motiebyigt my gad. [omit by tate per 
oft bahintiads Yorisorr om Wiad id ant) se ad ot a 
‘went aa wisi eww Vir de ina pane ad 


ott Hos opin he 16 Siete je ye 

TR my it a be 
hg ey fr te Dyligean’ 

«ge Nees ww til 6 


bnew 1) a eh a sai paar 
live ert Ww 
Sante ‘iene tnd tetooes ie ea 


; 7 ec: pins me 
4 ; a y 


Iv. ] CHRIST AND HIS OFFICE. ol 


was torn for my sins; what shall these glosses excuse the 
fact? Nay, nay, Christ, that died for our sakes, would not christ win 


. . Ei . have his 
his death to be preached this way, but out of the scripture dean 
- : preached 

by the tongue of man, and not out of the decrees of bishops out of ine 


3 si riptiure by 
by a drop of water or painted post. He that took the pains Me age 


of man, and 


to die and suffer his passion for the redemption of the world noe 
solely and only, solely and only hath taken the pains to teach ot bishops. 
the world how and which way they should keep this passion 

in mind, and left it unto the world in writing by the hands 

of his holy apostles: unto the which writing only he hath 

bound and obligated his church, and not to the writings of 

men. 


In this passage I admonish the christian reader, that J Thouzh the 


speak not of the laws of magistrates or princes, that daily ted aways 
ordain new laws for the preservation of their commonwealth, of Chist, 

as they see the necessity of their realms or cities require ; letteth neh 
but of such laws as men hath ordained for the church of teats nay 
Christ, which should be now and for ever governed by the Lee ous 


word of God. In this cause, look*, as Eve offended, obeying on of their 
the persuasion of the devil contrary unto the commandment monvedith, 


as need re- 


of God; so doth every man offend, obeying any laws or giireth, so 


decrees that commandeth any thing contrary unto the word m2ke #0 law 


against the 


of God. This law must prevail, Oportet Deo magis obedire of 


Christ. 


quam hominibust. The example hereof we have in Daniel, 32¢}205) 


of the three children, that chose rather to burn in the fiery bore al 
furnace, than to worship the image that Nabucadneser had 
made. So did the apostles, Acts v. 

Let ali the world consider, whether these laws of the 
bishops,—the mass, which is a profanation of Christ’s supper ; 
to bind men’s consciences to pray unto dead saints ; to say, 
images be to be suffered in the temples; and constrain the 
ministers of the church to live sole, contrary unto their yoca- 
tion,—-are to be obeyed or not. They do no less offend God 
in obeying these laws, than Eve did in obeying the voice 
of the serpent. The wisdom of all the wits in the world 
cannot comprehend the greatness of this ill. Make what Men’scon- 


sciences are 


Jaws they will for the body, so they leave the conscience free, aig Rey 


with patience it is to be suffered; only I lament the bondage bonsase. 


3 Loke, 1547: looke, R. 
* We must obey God, rather than men. R. 


- ae Ne 


_ . ; /~-“. « 


i we, U1 rR), veel 
. wt? ores amy et Maite iste soot Yor $4 


Tita ne Bin’ pele oar eon tan AD ea a Pe { 

— adres (a an tm "ee ant Reteneny wd At ail : 7 

A ait dink dead lls th tow lot wan ta eye 

ST Re ih eta 243 ji@is> Tl ey bio Chey Te qonh a oe : 

7 one ine woth ty aliyephy, lle ag) osteaeg id ike Gan atte wt 1 
7 Teen ime CE dally Ete vialesp abel ihe ice yet fiat taen-gislow 

ees sareay Fis ipeid Mierke gol sear alae ew cored trae wd «4 

gia HT A Giriiee OO Wca oll age @ fed Lome jtonkas ; ji 

Sie 8’ Ge yrict ehle i ote cemnenye Yel ald We 99) 

bu enlitier ay UP txt We Jha Ch frmeng iia ny Supt - 

| 7 on ; 

‘ 


ft Wea, atta) iw Sdhie eo ale ane t eye wl? vf 
* Gad ui! Monten % Che gE 7 ond cD Wu bw tecngs 7 
; © gletes Sem tell lo an’ wroraq Air yw) ede vied wing 
¥s age ne OT) ay qeiliws Welt = Yeates ot aoe cull 
Dehien, ott asian i! dee et oral Gm Wh bat 
ah \4 Nato @ Va wa Aon Yom 60 Ghee ahiiiw tual 7 
gto devel ee "iloul wows ait nt dat) to bh 


ae A DECLARATION OF [cu. 


of the conscience. Cursed be these! that make such laws, 


Pighius,one and cursed be those that with sophistry defend them. That 
of the pope’s 0 é oe hoween an 
flatterers,  Parasitus and bondman of the bishop of Rome, Pighius’, in 
preferre 3 eure 3 3 : a 
adultery his writings shameth not to say, It is less sin for a priest 
efore holy y F C 
wedlock. to keep another man’s wife, than to have a wife of his own. 


Concerning acts indifferent, which of themselves are neither 
good neither ill, as to refrain from eating of flesh the Friday, 
observing of the feasts kept holy in the remembrance of such 
holy martyrs as died for the faith of Christ, or in keeping 


Inwhat holy Easter and Whitsunday; there are® two respects most 
respect we eye: > 

may without diligently to be observed; the one good and to be suffered, 
sin use the . if, es <i : 5 
indifferent the other ill and to be eschewed. Such as abstain from 
things of 

man’s ordi- flesh, and think they do better service to God, and would 
nance, anid 

in what likewise obtain remission of their sins by those works, do 
respect we 

sin in them. declare both themselves and their works to be ill. Bat 


such as abstain because the spirit may be more ardent, 
and the mind more given to study and prayer, doth well, 
~ and as they be bound to do; and to come unto the temple 
to pray for themselves and the church of Christ, and to hear 
the word of God, doth well. For as God commandeth his 
word to be preached and heard, so he hath appointed a certain 
time, as the sabbath, when people should hear it. And not 
only this order to be observed in the church, but also in every 


Parents family and household. Of what degree soever he be, he 


ought to G 3 5 i 
teach their Should cause his family and children to read some part of the 


hildren the 5,. ; Onc : 6 
knowledge. Bible for their erudition, to know God. Likewise he should 


of God. : 
Those. R. 
- [P Such is the tenor of Pighius’s argument, as will appear from the 
following sentences, with which he sums it up: 

His, inquam, an saltem minus malum minusque damnabile erit 
nubere quam uri? Tu vide, quis pejor servus est? An qui gravatus 
servitio, et fortassis negligentius aut incautius agens, cadit sub onere, an 
qui jugum in totum projicit? Quis pejor discipulus? An qui ex 
prescripto ediscit, non quidem universum (quod forte potuisset, nisi 
crapule et somno indulsisset securius) tamen partem; an qui scholam 
prorsus deserit? Tentationi proinde quibus diximus remediis resis- 
tendum est. In quibus si quando remissiores ex infirmitate carnis 
ceciderimus, tolerabilius hoe peccatum est, quam si jugum in totum 
excutiamus, imo voto adversum votum Deo prestitum nos astringamus, 
tentationem non solum non sustineamus, non expectemus, sed priwoccu- 
pemus etiam, &c. Pighii Coritrovers. precip. Expositio. Controy. xv. 
De cezlib. aut conjug. Sacerd. Coloniz, 1542. Ff. 3, 2.] 

3 Js, 1547: are, R. 


_ 


s a 
ats) ’ a WON ed LAND Sf, c 7 —- 26 —_ 
itil Tse Sieh taht. Sheil! GO ere) itr it eguee watt Vag 
pi phcimel> Wrest .p adianl ico ile ili Gwiit ol (Ee ene 
ie ih Ae ‘iy Wiel wil le jt) steed “ani patiiareer, agit 
ioe ame! Wi il nl DI phe (ener gehen, ad 
“a 7 Bho wil obyied! oted enue}; peal bee qed o 
wre: os eophonsii! Yo ay Jpyalliew ink aie quale 
ade dash th ty? hol ones hay SY ete CE) 
re ee dns Liew, Oth Gud 168 Ges ws slireeta 
yal Oi, Ww els Te AA ati wel Ley Me a tian qd , 
pail Caeyewy an) + erat , qe wil a v ae ry as 
tonal Sal 6 busty we GIN: epi » ylap git: bd | 
cml oitt<tk ais? Fis he of ii) bets , emia: oilf 
— dedveet> to, jhyabs ai uf ate oe f lied tim 28 
m hays aru nn ele “a ieee soo, tre on Sa 
A) wi.0@ Cont elk ta aviloredt avg rely ne 
epee? Gl pe) Th ev Salaries vines as ihoene 
(Sh; Aint mie iy) rag rou Dea At ism 
[es ne Os Bad ali, oF hint = pall oe be - 
idee ene.) chm 0h, tna west me | 
tela Seen Toil Ma gltl dued We ue oll 
i ev inarthoegye iio? art wig dried are ts en ee frwrw : "7 
re ae wetter Aiytlee ol 6 pend | 
a ode bint (feoubr dull Gt Dated Sf vu! » Ot veo 7 . 
Wt At al mod. eel jada WI Bgtoanet dion ill was 


= 


WF Peg ate beet 09 cowiliticda Lam igfliinmt i, Masts senteee 
¥ MET jail waht sediiuw volt Ath ee 


a ; pa iit ioe ate 


v.] CHRIST AND HIS OFFICE. 33 


constrain them to pray unto God for the promotion of his 
holy word, and for the preservation of the governors of the 
commonwealth, so that no day should pass without prayer 
and augmentation of knowledge in the religion of Christ. 

But our new evangelists hath another opinion; they dream Repentance 
of faith that justifieth, the which neither repentance precedeth, Ope Ae 
neither honesty of life followeth; which shall be to their double peeling 
damnation, if they amend not. He that will conform his 
knowledge unto the word of God, let him likewise convert 
his hfe withal, as the word requireth, and as all the examples 
of Christ and his gospel teacheth; or else what will he do 
with the doctrine of Christ, which only teacheth, and suffi- 
ciently teacheth, all verity and virtuous life? Let him tarry 
still in the doctrine of man, and live as manly and as carnally 
as he list, and not profess to know God, neither his truth, 
rather than so to slander them both. This sufficeth to prove 
the only word of God to be sufficient to teach the truth; all 
other men’s laws to be neither necessary neither profitable ; 
and certain we be, that the church of the apostles did want 
these decrees that papistry of late days faithed* the church 
withal. 


CAPUTO. 


[THE FIFTH CHAPTER.] 


Tue second office of Christ is to pray and to make inter- The second 
cession for his people. This office John writeth of in his Christ's 
first epistle: ‘“‘ If any man sin, we have an advocate with the make inter- 
Father, Jesus Christ,” that maketh intercession for us. And See 
as Paul saith, Christus qui mortuus est, imo qui et suscitatus, 
qui etiam est ad dextram Dei, qui a intercedit pro nobis’. In 
his name, and in the belief and confidence of his merits, we 
may obtain the mercies of God and life everlasting, as Paul 
saith: Accedamus cum fiducia ad thronum gratie, ut conse- 


quamur misericordiam et gratiam inveniamus ad opportunum 


“ Faythyd, 1547. Faced. R. 
5 Christ, which died, yea, which rose again, which sitteth also on 
the right hand of God ; and which maketh intercession for us. R. 


3 


[tooprr. | 


n : so — a 


te aa) Ach ey Chest a Bt 


ahi delsoretiy, a @ [ab Send gene oP mass wine 
dh Yo wom ry cle ee @aieraing aff Wh tere pane 
mene dati piey thei, and oe edhe AM 
aie) “ woitglet Gb nk ehiavsal Ya Wearraennrgem fe 
yi scieet tod ovale): Colt tied oS tyAee gow quar talk : 
a ery CA Tialy Pbc@® pelle ety Hyelekat eras 
>) - 
jE ches 01d Voily dele aif vrata oll tho sphere sola | 
entitle Rise Welt eH (Aas Lote nls tT pained | 
Seviiee Geek? aa fy! fod’ Ve baw COO aims epalwond | 7 
pce: « ail) ite Sy Pe slike; < Wow GAT Mitre faa | re ‘ : 
(hat (ies) wo ,jhheo bye oe ne tel) . 
ua ded slap yr ¢ aon viol) Ww eakwhah. alt Astw f 
: ie! 080d. Ct eadtig Fe otters [te let 
arin ae IML 6A Ve Sam eee % eaitheab eft ene : 
oe Gl sports WAY axed ot safing tae bee Set at aa ~~ 
a omy 6 Aion aid et cents votvcsla ot a and) oder 
Wis eet ih Feds Arveheilincs. oat Op wkd Leva gland ‘ode. 
, Shatin, Sn polLeces:. waiter Wi OF wel Wet sudiy ai 
7 hacen Thy emaye pod Ta deoate tt pol ol on vintos toe 
: ; msi al “haha gt. Bia) “te Tristyny wel aah = 


Ste 


—- 


& W449 Ne 
a Po a 2uej 
ssi woe ont wins We wth Eas a 
_ wil re dati ‘enitlt, 
— Sarno ot 10 saan, 2s 
7 pe pac ditetpne. tail "eto saan, tn 
eet .dtine | 


a fun toh Soa Rep 
7 iit ce gst kerala hare 

aes jah oAt thcotaboonny th Sabot wll hf 
Naat sa cepltaiinnn ait ae holt soln. ll, 5 


annie 4 oman oesemone 
7F a eReET RCTs 
La a4 Wh sty sie eo 


34 A DECLARATION OF [ ox. 


The inter” quailium’. Heb.iv. This intercession of Christ only sufficeth. 


cession of 

Christ is No man should seek any other mediator of intercession? or 
expiation of sin, as Paul saith, declaring the sufficiency and. 
ability of Christ’s death and intercession: Christus manet in 
eternum, perpetuum habens sacerdotium. Unde et salvos fa- 
cere ad plenum potest qui per ipsum adeunt Deum; semper- 
vious ad hoc, ut interpellet pro illis*. 

Cee Unto this intercession and prayer in Christ’s name he 


ment bath bound his church by express commandment: Petite et acci- 


church to pietis*. ‘¢ Ask, and it shall be given you.” And in the same 


cession. —_ place he sheweth the cause wherefore it shall be given®: Quic- 
quid petieritis Patrem in nomine meo, dabit vobis*. “ What- 
soever ye asl in the belief and confidence of my merits, it 


Christ sit- shall be given unto you.” Saint Paul calleth Christ, sitting 
ting at the =) ©) 


BpAt na aL the right hand of God, the minister and servant of the 


ministreth saints; to say’, of such as be here living in this troubled 
tothesaints. Y 5 


and persecuted church, to solicitate and do all their affairs, 
as a faithful ambassador with the Father of heaven, until 
the consummation of the world. 


The doc- This doctrine of Christ’s intercession must be always 
trine of one a < ; 
Christ's diligently preached unto the people; and likewise, that in 
intercession “fa Sia 4 

is to be | all necessities, calamities, and trouble, the afflicted person 
preache 

diligently. to seek none other means to offer his prayers unto God, but 


Christ only, according as the scripture teacheth, and as 


Christisthe we have example of holy saints in the same. Not only in 
Mediator of T Par 

the Oldand the New Testament, where as he commandeth us to pray in 
New Testa- Bi S 5 rn ee 

ment. his name; and Stephen in his martyrdom, Acts vii., com- 


mended his spirit unto this only mediator, saying, Domine 
Jesu, accipe spiritum meum*; but also in the Old Testament 
thus prayed the patriarchs and prophets: Jacob, Gen. xlviii., 


1 Let us come with boldness unto the throne of grace, that we may 
obtain mercy, and find favour to help in time of need. R. 

2 Need seek any other mediator for the intercession. R. 

% Christ abideth for ever, having a perpetual priesthood: whereby 
he is able perfectly to save those which come to God through him; he 
liveth always to make intercession for them. R. 

* Ask, and ye shall receive. R. 

5 Given you. R. 

6 Whatsoever you shall ask my Father in my name, he will give it 
you. R. ’ That is to say. R. 

* Lord Jesus, receive my spirit. R. 


v.] CHRIST AND HIS OFFICE. S15) 


Benedicat pueris istis Deus et angelus qui eripuit me de cunctis 
malis?; and David, Psa. Ixxi., Et adorabunt ipsum semper”. 
Forasmuch as Christ is daily in heaven, and prayeth for his 
church, the church of Christ must pray, as Christ hath taught 
it; as the patriarchs, prophets, and the apostles hath given The patri- 


- archs, pro- 
us example, which never prayed unto dead saints ; yea, ag phets, and 
. f : : .__ apostles, 
Christ hath given us example, hanging on the cross, saying, never 
: 5 ’ — id ? ©? prayed to 
Pater, in manus tuas commendo spiritum meun”. BEAM Baits, 
What intolerable ill, blasphemy of God, and ethnical Invocation 
° . ° a . : ° of saints 1s 
idolatry is this, to admit and teach the invocation of saints a derozation 
oO oda’s 


departed out of this world! It taketh from God his true honour. 
honour: it maketh him a fool, that only hath ordained only 
Christ’ to be Mediator between man and him. It diminisheth the 
merits of Christ; taketh from the law of God her perfection Note here 
and majesty ; whereas God hath opened his will and pleasure folios ie 
unto the world in all things. It condemneth the old church fanosanon 
of the patriarchs and prophets, likewise the church of the phe 
apostles and martyrs, that never taught the invocation of 
saints. It accuseth the scripture of God to be false, which 
saith, Thou shalt neither add, neither diminish any thing: 
it maketh Christ a lar, that said, Spiritum quem ego mittam 
a Patre, docebit vos omnem veritatem™. If the men that teach, 
Sancta Maria, ora pro nobis’, be more holy than all the pa- 
triarchs”, prophets and apostles, let the conscience of the 
christian reader judge. 10 4520 

This distinction of mediators, td “be one of expiation for The vain’ | 
sin—Christ, and another of imtercession—the saints de- ee 
parted, is naught: it repugneth the manifest text of the 
scripture. It is the, office only of Christ to be the mediator 
for sin, and likewise to offer the prayers of the church to his 


Father. Johni. Eece Agnus Dei, qui tollit peccata mundi”. 


® God bless these children, and the angel which hath delivered me 
from allevil. R. . 

10 And they shall worship him for ever. R. 

1 Father, into thy hands I commend my spirit. R. 

12 That hath ordained Christ only. R. 

13 The Spirit which I will send from the Father shall teach you all 
truth. R. 

4 Saint Mary, pray for us. R. [7° (of) occurs in Ed. 1547. ] 

16 Behold the Lamb of God, that taketh away the sins of the 


world. R. 
By eo) 


S 2 
* iS 


of IAA at eee HART te 
is vb ye Lief Sage wivien is (oth ce dewany, ores 

C oA Aigee doaiie Seabee  Ftel yap — ne 
bs da ae Weim Tow tae. i qiinb © agent aw tetrento'l 
ati i Ql Hal oe 4 ear ® ail)  tivaele wll 


- 


Saat nr ai Sore Oats <t xereyienet aslnivies ; om mre ad tera 


coh iaetiudy Tew ihe OP Gute) 0 eigen maw 

Fig gase Ui Aya onl te \nsie oa) O08 Gi qaalobi 
‘end? bv Galobee? Mant ier a} | be ie & ito La taaapel 
aig) beni lay dan T ede tat bot @ qh ebayer H . reeled 
sitet nad a} ne ey ari nr mcedie th ef ot “eainl)- 
hand? mayen ma hot is vl afl ol, j taival % ecivtvas 
Sa ae wet! lan Ulioe at, Necain py atl Oar 4a ovemmaelte «gaara Mane 
dts Thcadh fwinodece | qe Uy al eee alpen ° 

~~ ais ters ard ee ee 
: uM masiicottil i Adeje omy, veekl 47 tae ns a 
. Vide paley al oF an (mil corse GAl + oan a ste 
me 7) ibe cers te bee: Site enthiagn ots, oT ian 
salle Ael’ riny (wae Mes tude tll adn died 
peony ipene 5) coino sory Hiteaelly aeons: 
Pais tad elt yrs al salen O14, yn aioe 


etsideiraia 


6 


Y Lap co oper aes 
fb at) vite at 
A ae ag ycks pe 


f dive tte 
Be Sige gh Peewee Ce 


fr 
Hat wuce: hy hdl pn malt orth 


1 ee niet 
we i * | 


36 A DECLARATION OF [cu. 


As concerning intercession, he commandeth us only to ask 
in his name, and prescribed the manner how to ask, and what 
to ask. Luke xi. 

Objection. Such as say, If the saints that we pray unto hear us 
not, nor profit a deal, yet’ it hindereth not; we lost but our 

Answer. Jabour: this? much it hindereth; it declareth him that prayeth 
to be an infidel, to pray unto® that god or goddess, that is 
not able to help him, nor hear his prayer, and no better than 
he that prayed unto the image of Jupiter in Creta, that 


God pees had neither ears nor eyes. It declareth him to contemn 


only to hear u 1 *\T 4 aI ater 
pepe ME both God and his word, who assureth every man, in every 


but also to 1 : ae A t 
pee ts time, and in every distress, not only to hear him, but also 


requests. to give aid. Matt. xi. So now, this worshipper of saints 
Thewor. departeth from the known and almighty God to an unknown 


Ah oe god, and preferreth the doctrine of man and the devil before 


ferreth the’ the scripture of truth and the living God. I hope this de- 


man before . 7 S 
Gad anitine testable error is come to light, and all men taught to pray 


truth ofhis as the scripture canonical teacheth. 
But there is another ill as great as this, to be repre- 
hended of all such as know how to pray aright—the being 


eee of images in the temple, which the world saith may be suffered 
ayving 
imagesin jn the churches, and say they be good to put the people 


churches. ; Z 
of God in remembrance of such godly saints as died for 


When Satan Christ's sake. But this is always the subtilty of the devil, 
cannot pre- 


wail Gens 5 when a manifest ill cannot be borne withal, to seek a gloss 
en he 


seeketh for and interpretation, that whereas he cannot walk in the ane ch 
y 


shifts. openly like a devil, and have candles sticked before a post, and 
the images kissed, yet to desire some man to put a fair coat 
upon his back, that he may have a place in the church to 
lurk in, until such time as occasion be ministered to shew 
himself again as he is. The authority of God’s word re- 


As inyoca- quireth me to pronounce this true judgment in the cause of 


aha images, that be not worshipped in the church, that their 


be banished : Z : 
out ofthe presence in the church is against God’s word, as well as to 


hearts of re 6 a . 
.men,so SAY, Sancta Maria, ora pro nobis*. And as the one is to be 


ages ou . . 
other eve eschewed and banished out of the heart, so is the other out 


th : : 
church, of the eye in the temple, where as God’s word is preached unto 


1 Ner profet adee, lyet. 1547. Profit us not. R. 2eehusie Rs 
3 That man that so prayeth unto, &c. R. 
* Saint Mary, pray for us. R. 


ee 


~ 7 a ; "eT 4 iv 
7 oe A mane ea a 
; 7 = 7 h pith i a 
co 
- 


t 
Oe 


GOy GO) Lhgaat iat le ies dig et autre) Sane At 


af iggy or bong, oh aml” yx ft weenie ert nl 
“gf 


wale hee aie! oi cane « andy oe 
Pita sires st a a 


pean 
04 to Divo jeter NEY dankagh @ dowinks eit ait aoneneg 


Ps} Vaio e * 7 os 


dns at: ali ay» ‘viipton an omp-ald Miata oneness ah 
Seater die dae or al aoettinca el? Teeter yg boub omn-allal~ 
i@ hel des 8. 
Me as Ml ole sali ~~ lana — wi 1 eye dust _ 
ee ee a 1h >". Co ae 7 
‘Mipgetssttiad Dated | tion? & Pall ot? nade! 


“ei ye bre Seb *otey Aen i Meee ep alar.'* 


my limeeiet wait liad © aj MA. oft So quial Gin? aeige.- . 
i tes: ih dant, is Guat ot chou tema roils wd oe 
Aiy cli @ficli . 244 Verwe ole bel 
sre tf alanine) Uerdivr site Levy vad ee Gad died 
oh nel cod cad cary ‘100 pont) cate. eee oom? 
egniatl Yo. qeggahern aliinot Ge ts ‘wie ie akg oo saa 7 
Gratlga ce bby Pati ginio tiie @edrd wl) (eet J eeampady a Py 
-— ligt, ot Lot man Io aurttod ol OOO Re tae Sep SE : 
Mi vil dept Co SolF gaol git Gee dunt In eonighen nde ery ~ a 
Cs ae a #th —= bg 

SL ae re ait oe Meine TN sistent, on opal God | 
pin! altro Sat well wad en ioe Ba Ve bAged a > 
bidivie =D ile thes Piaget. BSTiby \alipecst att al @pqdto. | 


iy 2Q* Ww 64ercasd BF bel do 
divebe ad Vu Sy eae ue we eter Peau) 


@ wt sl noo alten bath,” Ae avg ww nie ee ete : 
ce cr eR eo ml aa 


coon Dd o9 Hee Tae am fe olipies al a ae, nbs. 


Vol CHRIST AND HIS OFFICE, 37 


the people, and the sacraments ministered. Thus I prove by 
the authority of both Testaments, the Old and the New. The 
Old saith, ‘“‘ Thou shalt make no image.” Exod. xx. Deut. vi. 
In the New there is no mention made of any image, but that 
Christ concerning the law and precepts of the commandments 
said: Won veni solvere legem, sed adimplere®. Matt. vy. For- 
asmuch as Christ left the commandments of the old law unto 
the church, in the which he saith, Thou shalt not make any 
image; from whence hath these men authority, that say, if 
images be not honoured, they may be suffered in the church? 
It is but their opinion, contrary and beside the law of God. 
And this commandment, Von facies, non coles*, forbiddeth as 
well the making of the image, as the honouring of it. Con- 
cerning the having of them in the place of public prayer and 
use of his sacraments, such as would this occasion of idolatry 
to remain in the church, by division of the commandments 
would pass over this’ second commandment, which saith, Von 
facies tibi sculptile, non adorabis ea*, and make of the tenth 
commandment two commandments. But the text will not 
suffer it. For as the Lord there forbiddeth the inward lust 
and concupiscence of his neighbour’s house, so doth he forbid 
the lust and concupiscence of his neighbour’s wife, servant, 
or daughter, and all is but one commandment, Exod. xx.: 
read the text in the Hebrew, and then it shall be more plain. 
The second commandment which the defenders of images 
neglect, forbiddeth not only the outward reverence and honour, 
but also by the same express commandment forbiddeth to 
make any image. They do injuries to the manifest text, 
and their gloss is to be abhorred, and the plain text to be 
‘followed. 
The king’s majesty, that dead is, willed not only all his A simili- 

true subjects to have no familiarity with Cardinal Poule’, but =~ 


5 T came not to break the law, but to fulfil it. R. 

6 Thou shalt not make—thou shalt not worship. R. 

7 Ther eh: 

8 Thou shalt not make to thyself any graven image, nor worship 
them. R. 

|{® Thus the breach between him (Henry VIII.) and the pope was 
past reconciling, and at Rome it was declared equally meritorious to 
fight against him as against the Turk. But Cardinal Pole made it more 
meritorious in his book. Yet the thunders of the Vatican had now lost 


Ny) 
ea 


ve i ee ae ee 


qd wigny | edt. devely toteteonees SS ins ekg | a 
git war als tom Li vag. a ay ipT. dw? Ye 
any yt. me tee) = “peed 60 ial ‘hols saat = tn a 
: sd gts ig! ehh eeeAn ener ape <i OF erate ern, th a ee Y 
7 aE Aca, (OP Kept cow oof oat yiiereme tinh) “uh 


i. Mo cil Nam Gout tiie Mae a, + Blew: 
ae si hi plo udp Wy ettupelaimierad Gl) (lta edna 
_ t-® ‘0 jae Wr’ » all alite sitdialy beter: tert: tlt 


i LG Ae hap We MOHD Mati Fai Mal eae worl open 

Vuliccoty alt (i tam 13 eons. vol! orcas) Owe od mopar - 
bis W Wid ait aul lat beh Von eer set a if.. me 

4 ATI (CX wr Ooi ah: te omazae eal! ae 
= AR ani wets tye J citi perp heatt thew 

eo ee Ta rag cml il aye! Ge gate al 

part he bet ill hw oe e repTEe oon 
years wes ol) Th sesoetde ee a a@ Kigaser or a 
ooh, lite fair lanai chines ' pont vss (eag big” = 7 
(fot aii th oierg Sam. Pe serie cot les Mn eral, 

sont (lw some ody rs oa epg env 0 seule 
suid Tngiane’ ott eb wa bed ali an et 4 lise 


" Jeon au ibe Sa onl to ouonkgeates baw 
le sl aire ed ) (ee Jeni ore 
et et pis fd Bi we) Tn 
ty re ail r: sare fine Root ah pb tent a hae 
ebdirst> 16 eral jie amepubetnunos. bears off 
so rvtvtar East io aah AN op li een heerlen a 

. ot HED aye wots ohne alt yd 
eal die. [ ; 

| e, whet ai niet: 4 


axaige whl naa 
tol katt a 


-A. Data shone m ‘ 
. Aina, the wet 
: a alt 


=~ Le = en sei Neier pecs epeet & 


tL a 

; tly ity (01 Seinie nt ee 

= nt he! al ee 
ella “aE ‘tah 

a ae one yw 


lef 
: 


38 A DECLARATION OF [cu. 


also to refrain his company, and not to have to do with him 
in any case, and not without good and necessary consideration. 
He that would, notwithstanding this command? of the king’s 
majesty, have haunted Poule’s company, and at the time of 
his accusation have said he was not with Poule for friend- 
ship nor familiarity to do him any honour, but haunted his 
company with such other persons as meant no ill to the king’s 
majesty or his realm, doubtless this law should of right and 
equity condemn him: neither for friendship, neither other 
cause no man® should use his company. Doubtless, as the 
king’s majesty and every other prince knoweth it to be 
dangerous daily to suffer his subjects in the company of his 
traitorous enemies ; so God knew right well what danger it 
was to suffer man, his creature, to have company? with those 
Godhath idols, and therefore said, Thou shalt neither worship them 


lost more 


soulsby nor make them. All the princes of the earth hath not had 
images than 


rinces have SO many subjects betrayed and made traitors by their enemies, 
ost subjects ie ‘ . 
by the as God hath lost souls by the means of images: I make all 


atom ef the world judge that knoweth the truth. 

It is so childish an opinion to say that images may te 
suffered in the church, so they be not ihe aoe that it 
needeth no probation at all. The gentiles, that Paul speaketh 
of, Rom. i., knew right well that the idol was not God. And 
all the idolaters that used images, that the New Testament 
speaketh of *, 1 Cor. vy. and x. 1 Pet. iv. 1 John v., knew right 
well that these images of gold or silver was not the devil 
that they worshipped. The apostles condemned not only 
their false religion, but also their images. John by express 
words calleth the image idolatry, and biddeth them beware 
of images, saying, Chiets a simulacris®. David, Psal. exiv.. 
saith, TRA gentium argentum et aurum®, He condemneth 


their force, so that these had no other effect but to enrage the king more 
against all such as were suspected to favour their interests, or to hold 
any correspondence with Cardinal Pole——Burnet’s Hist. Reform. Part 1. 
Book u1. See also Turner’s History of Henry VIII. Vol. 11. ch. xxviii. | 

1 Commandment. R. ? Ought any man. R. 

3 Any company. R. 

* Of whom the New Testament speaketh. R. 

> Take heed of images. R. 

§ The idols of the gentiles are silver and gold. R. [Ps. exy.] 


= aa ace | ergsthnl Tegra Od) A cin Cal ied bo oo iil 


7 4 edt GaaGA Git A ie aes 


7 - toneabines, Ot, Caner te nena cain WAAL. A « 


slater ie attr win ea lime OA @iemeas: 7 
-®* Sate ail Sinha ae Cue f° yin Vie qe 
— vert al at Ul. M@eriyaee Sans ‘i dino fle renee a4 


. . 7 a 7 7 - 


N a 
-& ——_ “> : 
ova| 1 WRpamDts * we 


mic rhin wl oF oor we og ed aes w ota. 
(Qeare at. avd renin ae a ( i) fai Tih a> ob © 
aie Wy Vy) Regenrbne’ss ali elieactiana dhurs vt 
io ates yp frog No@ei Cohn tne Won . hin ore 


bee la pty) O ce OI Gis wey Al oa Yieeent =) 
Anis. Alike <pandes ee ete \@4 @atitor ythep ae 
AD tf. seal CNET @ i) @ay NdieAe’ Te ee, eead* sh 
w 42 @ dhl Wwe nee Tet) wi cle “eye a 
hi Gets OO niles Ghee el ee | 
M-suptel eater Vie Ags? an? Toe ie | oStety averse sramtt 

ave iia ‘wines pegt’ .c.jerr ait Deo ofall taw : 
(aint Guleyae Migs “GE tel Asem cvvtpeel) Se ea 
hua s et ha noeeiy 001 ot ote 
7 leet pe {tN Vaated obvat Weer Goyerint Ortghen Quere ce 


ae 
- 


" 
tte? 62). fiend ey iaatt hiserw wd < ec 7 
oe 


gon lam atodt din’ ad Yeuk. ale yiivenalee wats we fog ea = 
tac fei walt nalivem- or! Ng ae woitedogy om digbeseer oe 7 
iui, ifoot) “you ne Ibe oot) Gath Now Digh vant 4 nel Jo 
peo wl ath tad? 6 Gem Leow sont oy cele edt Ge - a 1 
Gigi cuted. WMG © eh el Loe hot oe | Sin bnieep - 
1 Mirsty. nities aniliy ai Piae ta Magert omnes: tail Hiaar 


as. Peni sel. dake hel oighlr nla. tasty 
Mice et Tena Neobiawle Aha) stem smnjenttTee = 


wrvnt qld eraaew te) mite (otto Ap liid cadliiedt oe weet 
fit a Gol? yw oell eles 
Ft yearn 


4 tril Muir «7 
’ bie ao led NY erailh croullt 
Weer gle ohana * 


en ine sll Raat 9A 


v.] CHRIST AND HIS OFFICE. 39 


not only their false religion, but also the images made by the 
hand of man, which were of gold and silver. Their false god 
was neither gold neither silver, but a wicked spirit, who had 
entered’ for lack of faith into their spirits. 

It is to be lamented, that God for our sins thus suffereth 
the world to be illuded by the devil. Of late years the images 
were in the temple, and honoured with Pater noster, heart 
and mind, with leg and knee. This use of images is taken 4s one 


abuse is 


away in many places, but now they be applied to another removed, 
ore 2 : Satan 
use, scilicet, to teach the people, and to be the’ Jaymen’s books ; suborneth 
7 another. 


as Damascene’ and many other saith. Oh! blasphemous and 
devilish doctrine, to appoint the most noble creature of God, 

man endued with wit and reason, resembling the image of 

the everlasting God, to be instructed and taught of a mute, apie re: 
dumb, blind, and dead idol! The brute beast that goeth by to a dead 
the way, and the ass that serveth for the mill, is not taught 

by the rod of the carter, but by the prudence of him that 

useth the rod; and should those painted blocks be the books 

of reasonable man? Full well can the devil transform him- 

self into an angel of light, and to deceive the people under 

the pretence of true” religion. [had rather trust to the shadow 

of the church that the scripture teacheth, than to all the 

men’s writings sith the death of Polycarpus. Christ saith not, 

Go preach unto the people by images; but said, te tn uni- 

cersum mundum, et predicate ecvangelium™. Matt.xxvii. They 

say, that images adorn and seemly deck the temple of God, Te temple 


of God not 
whither’? as people resort to hear the word of God, the more es 
images, the more dishonoured is the temple. First, let them honoured by 


teach by the manifest word of God, that the temple should be 
decked with such idols that cannot teach nor speak. Some 
man’s tongue must declare the history of the idol, or else they 
know not what the idol is; peradventure, take Saint Barbara 


7 Who entered. R. 8’ The, omitted in R. 

ie Kat orep TOI ppapact jLepunLEvoLs 7 BiBNos, TOUTO TOWN 
aypapparo.s | elkwv, Kat OTEp TH AKON O Noyos, TouTO TH Opare. 
7 elxwv. Damase. Op. Basil. 1575. De Imagin. Orat. 1. p. 708.] 

10 New. R. 

1 Go into all the world, and preach the gospel. R. 

13 Whither the. R. 


_ s =— = 
La > 


Ss eneto 4 Go. igen con iv ; 


ils Whenrin expt oulh ple set. il ag: ade da a0 
¢ (tht ore HEE naval hom hae Deg ile ee wt ‘ 
0790) ag ai sitiiye filha eyo) Getlae), linda lam Arent ee 


: a Sie? Gin one ir i % pal wt ote i" 
P diadons gall eis wt Po telp ieee aie a) 
pe a ee iat, B of 419... Pah a wh takgitl oul «th heuer 
- gel ain, dn Sohiiid pew ahpee aula) me vot 
4 eeAb) & Ligeti Uy Gai ren | ome Le 4 ow jatar ton 


=, avo soi, of Panes of iat eo 1 eee Gime m ane: vo | 
; apap cereal piv initps “al Desh af fin 4 day ee htend wt nie pee 
ic eemiihel iW thot glo-gitet (tp Gammamanh ae 0 | 
ay Sociineio Miden: Moar 4 - ee sativa aielley _ 
‘en Gna) ali, OW atl ety vee? Siw OF Hike leghas me 
ES thy Rt An tapan huiy, GoGurieurt 0h cp Pel. @alieatunes ott : 
| ok Th ho ee oe cl 
: psd 40.06 ing! die 2) pee oe hee ew ek 
- ot te Sia, Siri tad reract gid Soe bowel ud 
gacea! ofl) we) axed beabiiverz «inhi tWheiihe hyn: bevy oft sto 
Ps agit @eteoa teh wh omy Ue CU. Seen eldagewets % 
 oihear diego evil) oF ina 1g Ye begew an oli he. 
WwW ara en bert vaublis raul. nonlin “eae Yo gpantong 
oth Hart wale drorhoeer wratgine oul taut ieewndhe ake ie 
™ Seat ewe het) cape beh te aed sald ie agaitinw 
ian we ps Mirra, send, ee ee 
; t Aidt " p aa aie ‘» 
Ae tb ort clue’ vy Deed cow 
SP vam ait rs) Yo frm off saul 01 arrest. aleqiny ae 
a wad tek stent calqeeat ould ni been ates vag ald: 
oN il naa tile en pene php wort | 
Set es Se sob aie iw bod 
me ¢ ne 
o- MnieR out Arnie etmieg. 7 Salah sae ee woud 


sig Sain ores | 
7 1» @(rvegiipte 4 

_ wees Ge Gertie ue) > Galt fer art 
Ese me =. = . 


40 A DECLARATION OF [ cu. 


for Saint Katherine, and Saint Concumbre for the rood of 
Paul’s; Balaam and his ass, that for lucre attempted to curse 
the church of God, for Christ and his ass that came to bless 
and sanctify his church with his precious blood. It is the 
abuse and profanation of the temple to suffer them, and a 
great occasion for people to return to their accustomed ill. I 
would all men should indifferently ponder these reasons, and 
judge whether they be to be suffered or not. 
A recapitu._ First, the most perfect churches’ of the prophets, Christ, 
pono and his apostles, used no such mean to instruct the people. 
pe iia We ought to follow them and the word of God wroten by 
tewples. the prophets and apostles. Also the Greek church never 
consented willingly to admit the use of images in the temples. 
The ill that hath happened unto the people by the means of 
images is too plain and well known; God by idolatry robbed 
of his glory, and the idolater disherited of God’s mercy, 
An image except he repented? in this life. An image once brought 
bee into the church liveth a long time. Grant, that at the be- 
time. ” ginning there was a good preacher‘ of the church: the preacher 
dieth, the idol the longer it liveth the younger it waxeth, as 
ye may see by the idol of Walsingham, Cantorbury, and 


Hayles*. They flourished most a little before their desolation 


2 Church. R. 2 Repent. R. 

[® agodd preachet, in the original. ] 

[* The image of “Our Lady” at Walsingham in Norfolk was so 
celebrated, that persons from foreign countries resorted thither upon 
pilgrimage. Erasmus has graphically described the gross idolatries and 
licentiousness connected with these pilgrimages. See his Colloq. Peregrin. 
religionis ergo. Dugdale’s Monasticon, Vol. vi. p. 71, contains a long 
list of sovereigns who were pilgrims to this shrine. The last of these, 
Henry VIII., walked to it bare-footed from Barsham. In his reign the 
image was taken to Chelsea and burned. In “A Short Instruction,” 
&c. set forth by Archbp. Cranmer, 1548, (Oxford, 1829, p. 25,) the 
following passage occurs: “The whiche abuses, good children, your 
owne fathers, yf you aske theym, can well declare vnto you. For they 
themselfes wer greatly reduced by certayne famouse and notoriouse 
ymages, as by our lady of Walsingham, oure ladye of Ippeswiche, saynt 
Thomas of Canterbury, sainct Anne of Buckestone, the roode of grace 
and suche lyke, whom many of your parentes visitide yerely, leaving 
their owne houses and familyes. To them they made vowes and pil- 
grimages, thinkyng that God would heare their prayers in that place 
rather than in another place. They kissed their feete devouteley, &c.”— 
The cathedral of Canterbury was “full of idols,” but the shrine of 


iy) (%} "ep, ASIA + 


eee 


6 ban olivat welirinals ace Lip wtieteatt GAs a 
ery ul ime fetints: cornyl ee jist Ae gi bie cael a 
ele ahd 4s 0 Pre a dy Vie dents ell 
caleat? TH! figuad aaitiorn), cub Ane a ue ah Cohiitee june 
Ph cae th ae Pe ce oar; ; 
pot TE Gertie hell) Se ieBiee il Gay Ci bee IE st au 
atte ei jy ete Maced eytih Dawe aheor _ 
Sc aun wee iam My dnl AD ol plan eae 


_ / 
dead abwliggga git ls. ¢ pats GP GQ. Die ei pare a 
Ragoary “dr hires yi Ae VLe abe 4 ‘ns St Wr _ : 1 
givs!om Davin bere at (9 tyes) «Lape ae - 
Por ilonnhes chant) ajf-ralh,  Padbriags (ag toipnyg wh ——_— » 
At teed Wt G0 pepantl Sqroli imid o>) Guanes CiaeW: © t 
Ww poset ofl at eho) tli venti baci lit. ead Boalt ; d 
bilie veyed Sty enieil o'. T  O OR ge 
pepe A) Ge Labonte Grito hoo ede GA te 
Hiei) adie Gidea,” GM at at fe ws 
0 wit Be bBo tae nl) geet» SLD Capea hat te 
gett cea Semnbs ofl) tas akbocer: [cy 4 Gon eral geen = ae 
eo Pe en Coe | ee 
lop Ayes Sale at se ih ot Sem wr 


 W idlyaats Pal Spied obtnk a teint balan ede Sale -  g 


es 1S ~Ainwigeet * n men 
Plwotpivs ale 4 ; 
torte dignes Aa ei TT a a | 


LED « everhaes oo pre O Mae wr AD ets = 
 - ais ine 3 qawert ahi Nip isons 
fa ‘ - 


2} mt 


a 


SAAS OES EL A AOR A RET RO ARR IP RE RN NP ES A 


v.] CHRIST AND HIS OFFICE. 4] 


in the reign of the king’s majesty that dead is, Henry the 
VIII. of a blessed memory. At their setting up I suppose the 
preachers were more diligent and zealous of God’s glory than 
afterward. But was not the original damnable, against the 
word of God, to give the people such a book to learn by, 
that should school them to the devil? 


The words of Gregory ad Serenum episcopum Massili- Gregory the 
Great saith 


ensium, parte X. Epistol iv. should move no man, though he images are 
say, Quod legentibus scriptura, hoc idiotis pictura preestat cer- the un 
nentibus®; and doth reprehend Serenus for the breaking of 
images, saying, that the like was not seen done’ by any other 
minister*. This is but Saint Gregory’s opinion. Epiphanius 
writing® in a certain epistle ad Johannem Hierosolimitanum 
episcopum, interprete D. Hieronymo”, hath this sentence: Audivt 
quosdam murmurare contra me, qui quando simul pergebamus 

ad sanctum locum, qui vocatur Bethel [* ***] et venissem 

ad villam que vocatur [dicitur| Anablatha, vidissemque preete- 

riens ardentem lucernam, et interrogassem quis locus esset, 
didicissemque esse ecclesiam, et intrassem ut orarem, invent ibi 
velum pendens in foribus ejusdem ecclesiw tinctum atque de- 


Thomas a Becket stood pre-eminent, eclipsing there even the popwlar 
worship of the Virgin. See Erasmus above quoted, Burnet, and others.— 
At Hales Abbey, in Gloucestershire, the blood of our Saviour was pre- 
tended to be shewn. Collier has described the manner in which this 
fraud was practised. Latimer also in his seventh sermon before king 
Edward VI. has exposed the “ great abomination of the blood of Hales ;” 
of which he says, “\What ado was it to bring this out of the king’s 
(Henry VIII.) head.” In his letter to M. Morice (see Foxe) he speaks 
of the people “coming by flocks out of the west country” to the blood 
of Hales. } 

5 To Serenus, bishop of Massile, in the X. part, Epist.iv. R. 

6 That an image performeth that unto the simple beholder which 
the scripture doth to the reader. R. 7 Was not done. R. 

[® Perlatum siquidem ad nos fuerat, quod inconsiderato zelo suc- 
census sanctorum imagines sub hac quasi excusatione, ne adorari de- 
buissent, confregeris. Et quidem quia eas adorari vetuisses, omnino 
laudavimus ; fregisse vero reprehendimus. Dic, frater, a quo factum 
sacerdote aliquando auditum est, quod fecisti? Nam quod legentibus 
scriptura, hoc idiotis prastat pictura cernentibus. S. Greg. Op. Par. 
1672. Tom. u. col. 988. Lib. 1x. Indic. iv. Epist. ix.] 

9 Writeth, 1547. Writing. R. 

10 Unto John, the bishop of Hierusalem, according to the interpre- 
tation of Saint Hierome. R. 


N ma 
_* 


ee a. 
i, th iw em, wae - ‘ae _ 


PAL pilot) alr aaa Cet cl We agi ety at 
20) Gempye dpe Stites TNL, ogo eke oy Tv 
Sa Ae jal) io ogtaes buy doght aon fay eeiloertg 
rue Awe leis aif rot Gen gel fueeefie  - 
a tanta! oF thend a chee Giusy @) ote My ed Yo bow 
- Pe oe (Peds ih os -cedte Sa diaw tieeula taal? 
Losing Weis -Wanry Abe wiegeta Wy Gre “aT 
. wil ta rol " aru {Ait ‘ot GA. ‘A a | obreiwe 7 
Sis inset,» esi hay tes ea WN é wah Agen, Vera) (= 
a aden! Gt Ai) Gru Vrs aay Beak ieee 5 *webobnne _ 
tala Qin Ant HOM Joe at hl eh ne amgennl 
eqdaaviyy.4 DL a £ 19% aud icon Gel ab othT eedcalaat 
as aaah eee he ray ree 2 @ “golinew 
te Re) ives frVipreie 
PerFioler ron, ‘uaa CLAiry dy 2.) ei ah eeeoriee mag uny 
es 
hy oqaedive ed | wo boc] pean” ougreesiile bo 7 
here ong = er ane A wcepmeel eters win : 
PC ee Ce ee eyoeshh-  F 
poe waite wrmlow rhea adie ab cataeg aeabey + 


7 GUGM) gd Gis neghs pnb dip ienematy SQote rede S ecundT 4 
Sag th Tiel ogy ere wane bok <ntel’ anh qideew | 
OY Ga ad tag Te demd) cat yaqiegemmnlly as ols 1h 

i a pintee eh teamaer gale Budlrsest Gait, seid Fond ot inations 4 


_— +) 


dt Saal or a) en het aa ™ eee ak ten Ye 
fae? a) 4 Reh sande 
cay Fetes ae lt Nerden DAN 4 i 


Mike 
st, nt 


Athanasius 
the Great 
denieth 
images to be 


the books of 


the Jay 
people. 


42 A DECLARATION OF [cn. 


pictum, [et] habens imaginem quasi Christi vel Sancti cujus- 
dam: non enim satis mémint cujus imago fuerit. Cum 
autem [ergo] hoc vidissem in ecclesia Christi contra auctori- 
tatem scripturarum hominis pendere tmaginem, scidi illud’, &e. 
whereas he willeth the occasion of ill to be taken out of the 
church, as Paul commandeth, 1 Thess. y. This doctor, as all 
men knoweth, was of singular learning and virtue. 

Again, against the authority of Gregory the Great I set 
the authority of Athanasius the Great, who denieth by express 
words the images to be the books of the lay people?: Adversus 
gentes sic scribit. Philosophi gentium et qui apud eos eruditi 
dicuntur, cum urgeri a nobis caperint, non negant hominun et 
mutorum animalium formas atque effigies esse qui apud eos 
videntur Dit: verum hane afferunt rationem, idcirco se illas 
imagines fingere, ut per eas sibi Deus respondeat et reveletur ; 
non posse enim invisibiliter aliter nosse, quam per hujusmodi 
signa atque taletas. Alit his sapientiora se dicere arbitrantes 
eas esse veluti literas hominibus, que relegentes possint, per 


‘eam que ex illis insinuatur colestium spirituum revelationem, 


et Dei intelligentiam consequi. Ita quidem illi perquam fa- 


1 J have heard certain murmur against me, who when we went 
together unto the holy place which is called Bethel, and I came to a 
certain village which is called Hnablatha, and saw as I passed by a 
candle burning, and had demanded what place it was, and had learned 
that it was a church, and had entered into it to pray, I found there a 
vail hanging on the doors of the same church dyed and painted, having 
as it were the image of Christ or some holy man. For I do not well 
remember whose image it was. But when IJ saw in the church of Christ 
the image of a man, contrary to the authority of the scriptures, to hang 
up, I tore it, &c. R. (Hieron. Op. Basil. 1565. Tom. 1. p. 161. ] 


2 He writeth thus against the gentiles. The philosophers of the 
gentiles, and those [who] were counted learned amongst them, when 
they are urged of us, do not deny but those are the forms and shapes 
of men and dumb creatures, which are reckoned for gods amongst them : 
but they render this reason, that they therefore make those images, that 
God by them may give answer, and be revealed unto them; for they 
think the invisible God cannot otherwise be known than by such signs 
and figures. Others, thinking they answer more wisely than these, say 
they are instead of books unto men, whereby the readers may through 
that revelation of celestial spirits which is insinuated by them, attain to 
the knowledge of God. Thus they speak very ridiculously, neither have 
they any more reason. R. 


S 


ara] | er % 


jie Cent Nea iva wang time: gad ue] oe 
SE Neve ep. eg te Hyaiiy Ce GAY OES 
Spike wisnne, JON vino GG soamther al [reuel eentan 
MOAN Aes, Getty evoke satin” oy penearem eestek i 
adi \e, jumorndas a4 ww if tp- aOR" wt didie. tel earner : 7 : 
Deg Avert ofl 6 caadlt 1 al Legareans at as Anais : 7 
ee : hid Ae gatne| iNggat ear jeend oo ; : 
<i, 1 dead ediqeeel 10) oot 1 a om | - 
ceype gd Gives ade demi by oa heea tel vw he ie 7 
dothoettth, 2° eagrey po) Hole ent ate os Va eo als slew 3 Soe ah 
a > atin te ay” mpi e peg dlten de al 
te cpmettnaly tage Ger che fds) aidan apse eae greta 


_ 


pe 
, 

an hia Wye Wat we ve  cuibles guia 

qual ~~ Nona He sine {gern «ip Cres 4 th qotpele¢ 
ee el Le 
cetph te, (Remy eH avity wi dhAln Gite eae ce. _ 
Qrcertee crates. coptinagyys Wh AN. oonegeemn.. . 
40% Aakepen wheel aug whined tinal oo re 
ee en ee 
th, Granneian, Se yattvnnty fh Amgzyent cotati 


__ 


‘deerem, rade citer om ienlogn wate atin re a 

an i Le Lato? tedtals of es cd ft oxen waltieget : 

a4 oat glee as . » ob abide eierors 

‘ aialal an tees ae wveaiiy ui try theme : 
« miy ee eee ee 

ani het douite Gam Ca. G al alt lew 
—e Pet icxay lod mes ps wil) eo — onl @lr aw i se y 
amp Ga daniel ou of miede wl et quai ee mtanee ~ 
thie emigre ad Ww ot Gre nae eee al 


at by rnalyonlitiy AT aclitiony, sett 8 a ae a 


inde smal dotnet! Davogne wow fos) arnt 
seqools Lap 0 ve saul ol oun ; 

ro eesraken aie sal aan a 

wh at pee Gove 

ae Gua ¢f an! 


v.| CHRIST AND HIS OFFICE. 43 


bulose, neque enim rationabiliter dicunt®. With great gravity 
and godly reasons this great clerk confuteth this fond opinion, 
—Images to be the books of the laymen. 

The great and excellent clerk* Lactantius Firmianus crieth Lactantins 
so out against images, that he saith there can be no true eee : 
religion where they be. Tertullian’, De Corona Militis® , Hein 
judgeth the same. The law of God doth not only condemn images. 
the use of them in the church, and these holy doctors; but also 
the name of an image declareth it to be abomination. 

Read all the scripture, and in every place where as thou 
findest this word, ezeb’, idol or image, it signifieth either 
affliction, rebellion, sorrow, tristes*, travail or pain, or else the 
wicked muck and mammon of the world, or the thing that 
always provoketh the ire of God, as Rabbi David Kimhy well BEES 
expoundeth Psalm exv. This Jew saith, that the idols bring oe ne 
men into hatred of God, expounding these words of iDEN Ee: 
Quibus similes ecadant qui ea faciunt et quicunque fidit eis® 
saith, the text must be understood by the manner of prayer’, 
as though David prayed Almighty God to make these grayers ‘ 
and carvers of images as dumb, as blind, as mute, and as 
insensible, as the idol that can nor speak" nor hear. Our Lord 
amend it! 

What should move men to defend in the church of 


Christ so necessary an ill and pestilent treasure, that hath 


[2 Athan. Ora. contra Gentes. Par. Ben. Ed. 1698. Tom. 1. cap. xix. 
p. 19.] 

[+4 Non est dubium quin religio nulla sit, ubicumque simulacrum 
est. Lact. Op. Lutet. Par. 1748. Tom. 1. p, 185. Lib. m. de Orig. Erroris. 
cap. xix. | 
'  [® Longum enim divortium mandat ab idolatria, in nullo proxime 
agendum. Draco enim terrenus de longinquo non minus absorbet alites. 
Johannes, Filioli, inquit, custodite vos ab idolis: non jam ab idolatria 
quasi in officio, sed ab idolis, id est ab ipsa effigie eorum. Indignum enim 
est ut imago Dei vivi, &c. Tertul. Op. Paris. 1580. de Cor. Mil. p. 348. 


C) 


® Of the crown of the soldier. R. 

"L28Y See Gen. iii. 17, &e.] ® Trouble. R. 

2 9G) whom they are like that make them, and whoso trusteth in 
them. R. 

[2° Similes illis fiant. Hoc imprecative dictum est. Kimchi in 
Psalmos. Paris. 1665. p. 525. | 

1 As is the idol that cannot speak. R. 


a 

; a rt co weet : 
bh aiieurp team 01 4F Shmuel aglaw nga i 
eta. Wick (aNd pas'e 0g wide Madey “efhe 

. Seorreyl ad) tq eferel @fP of ar -eeeem 
- See igh aah ly (pete ap! > Pe sotinet Mart heath ofl 
7 
a 


<se.ue ios AS pas rt Cie ot wD yen deoinge i « 
; a Toh cate VS Oe? At yeb-oude & 
soon eet Ke fich ten? “ip wee 4?(f oeca all ilies 
= cade hob (nw Argh aw!) ene , rev ly nd etait Qo coat gel? 
aaliptiinodh wt ol ¢ dee ih Oqnenl We De Senet old 
an @& wee sely yur nt (99 vase pone il) Me host = - 
vélin. digghown Ul eons. 6 hi. bee dew Ga somhatt 
Kb ae a: eather! ee i! pire caving stellt 
MasU greet. 4) bine ti Ss aeeiiee Dad Jeimey tonto 
= Hien? Pdi iO Wha ow basi) Hs ea wlll tigdoweg eyawta 
Pe ee ataluoqes 
ee ee ee ome % 
; 7 ” (MeV ARAL Sag anbang. te ‘rol om inp trols elertia eablnQ ~ 7 
: Cemaretn hs vorcesry ats 4d boniewdivay af denon Seat ode , i 
ee deme edaet ot bol qaiguetih, hovgng hivett ) 
Fai dene feet oe Sant ery Sanit: ar ane to eonrae 
7 femal ats wml won sheets wat one diel lobi weld ag add 
oo ‘gj 
* Ye ews il at begat net wns Mowe’ dad a G 
= 
: 
: 


4 
; 


Hed J meme Nii han ME te celemamet, oT 


ar Pa OR SL 7 4 
fitq | 
eaikivaluone vauorarsidh lie wulleh fm W%, 

par het hobo SrA en 4 
sot 10) gatas dn aubowger aeuitneyily mentaieet t i 
vewcitin f  esieig mer pree ; re | 


eee | 


_ | 


2. ti paras: | 
yon abot (At Genet Gre = i 
eer eee ene Say eh eee ane es He 
a. eee ee roa lM walked] 

: a Px (Se th oat . 

ae 7 ~ 7 ao 7! A % 


_ 7 ; a 
= ws a 


44 A DECLARATION OF [cu. 


seduced both our fathers and great-grandfathers'; where the 
church of the patriarchs, prophets, and apostles, never used 
Christought them, but in all their writings abhorred [them]*? Loved we 


to be of as 


authoaty God, we would be content with scripture. Every scholar of 


a1 ] % iste hd . . . ° se 
pith Christ: Aristotle taketh this for a sufficient verity, Jlagister dicit’: 


eee 2 he will be contented as soon as he heareth his master’s name. 
Cicero, lib. iti. De Oratore, was thus persuaded of those that 
were excellent orators‘: Sic estimat suavitatem Isocratis, sub- 
tilitatem Lysie, acumen Hyperidis, sonitum Aschinis, vim 
Demosthenis ae orationem Catuli, ut quicquid (inquit) aut 
addideris aut mutaveris aut detraxeris, vitiosius aut deterius 
Juturum’. And should not the patriarchs, prophets, Christ, 

and the apostles, as well suffice the church of God? 
What, although many learned men hath approved images, 
should their wisdom* maintain any contrary unto the word of 
God? No: a christian man must not care who speaketh, 
but what is spoken; the truth [is]’ to be accepted, whosoever 
speaketh it. Balaam was as wise, learned, and replenished 
with God’s gift’, as [a]? man could be; notwithstanding, his ass 
telling the truth must be believed better than he. The law 
of God teacheth no use of images, but saith: Non facies, non 
Ne coles*. Exod. xx. Believe it. Yet the art of graving and 
painting not painting is the gift of God. To have the picture or image 
of any martyr or other, so it be not put in the temple of 
God, nor otherwise abused, it may be suffered. Christ by 
the picture of Cesar taught his audience obedience unto the 


.1 Great graunt fathers, 1547. Grandfathers. R. 

2 Supplied from R. * The master saith. R. 

4 And he so esteemed the sweetness of Isocrates, the subtlety of 
Lysias, the dexterity of Hyperides, the sound of AXschines, the power 
of Demosthenes, and oration of Catulus; that whatsoever thou shalt 
(quoth he) either add, or change, or take away, it will become the more 
corrupted and the worse. R. 

[° Suavitatem Isocrates, subtilitatem Lysias, acumen Hyperides, 
sonitum AZschines, vim Demosthenes habuit.—Quid jucundius auribus 
nostris umquam accidit hujus oratione Catuli? * * * quidquid aut 
addideris aut mutaveris, aut detraxeris, vitiosius et deterius futurum.— 
Cie. de Oratore, Lib. 11. 7, 8. ] 

[® -approuid imaginisshuld there wysdom, in the original. } 

7 Yeste, 1547. Giftes. R. 

[® Thou shalt not make, thou shalt not worship. ] 


a 
oo a 


‘ay 1“ eugesty sé °° : ” 


OF nal ete aera im ered rm a 
Wont? Orage ter, @ninlpent | r@aeieaj wl) te ypu jee 
wiht Yirate) tre qi » oats sels . hy Ainge 

He =epeslens «. Pi rst ase Sh Vwi & = 
Frisia Sete’ 0 CO Ginnie « 0% wy ry Suniel 

Bier Femmes AA Cfoumet al be yee 1d se oh tt eee 


ale OLED Stores ees core Wied in ae aed i 
hin ML pada wei! yt =e teiieeer ee i" 
ROCESS, GAAG Bi THN woe otal eleiia .4 
las (Nasi) Wheryortie: ve <j’) ene 45 evi’, rs ij 


wren _ agit Sweet jor de aii Ge teria 
wa Mi fig alr olf ee eek aot “arn - 
Pua) Wi honed: Gr anhine ihe ee B| 
Arpt tesa ited pin” oval tan Cunadile Ja mm 
Waere a olay subitin es aleltion | oho vinls idee : 
absceane id Hie tot Hort sear ariel 6% That ‘ 
inneette Lispsas eid "Pi Mien At jwadoge a teddud s *g 
ee ne anee LH dbodeys ; 
; swan jet Peicitie unin ‘)0 | ee Mg be di ~ Hf 
a i qihe weet Lcallyid vel eae: Shunt aA galled c= OH 
ate jedi, iY, + (lie cat gener lo eo cv dtahest bel to 
as ang cheap wh ft avalltl 2 Soe ten’ pe 
ald oad Eis et pian U 
TW etattet aly mi tuoy Har od st Ge coolte Ww Temner yee an 
reid stile od! gear ot sala esiveenlio aoe bo : 


adi tir ir aerate rience il i . 
Ch penlitiieaial) FREY teyety? muety inet *. : ‘ ‘ 
a tie arth * A omit boitggy’ * 
i ett repel len = rn nye 
: tam ws ny pigs aN eel mah-y 
hee eae Mi 


eticolt drupn ooient cmttiiin pital 
Cerin: anv ee ee ee 
ae Viopbing °° © Petit vaio ‘eng Be meprnt 
. — OD: meprredoy ss 


BOLI OLY ITT IEA NO IRSA ARE PE EINE: AS TA RE TREN REG FL ITI ey 


v. | CHRIST AND HIS OFFICE. 45 


civil prince, saying, Cujus est hee imago? Cesaris, inquiunt, 
Ergo reddite que sunt Casaris Cesari’. 

But if man will learn to know God by his creatures, let The clory 
him not say “Good morrow, master,” to an old moth-eaten po mo 
post, but behold the heavens which declareth the might [and]" elite 
power of God. Psalm [xix.] Consider the earth, how it 
bringeth forth the fruits thereof, the water with fishes, the air 
with the birds. Consider the disposition, order, and amity, that 
is between the members of man’s body, the one always ready 
to help the other, to save the other; the hand the head, the 
head the foot, the stomach to disperse the meat and drink 
into the exterial parts of the body. Yea, let man consider 
the hawk and the hound, that obey in their vocation, and 
so every other creature of the earth; and with true heart and 
unfeigned penitence come to the knowledge of himself, and 
say, All the creatures that ever the living God made, obeyeth 
in their vocation, saving the devil, and I, most wretched 
man. 

Those things were made to be testimonies unto us of Christ hath 


taught by 
God’s mighty power, and to draw men unto virtue ; not these ae 


aken from 


idols, which the devil caused to be set in the temple to bring his crea 


men from God. Thus did Christ teach the people his most tm 
blessed death and passion, and the fruit of his passion, by the 
grain of corn cast into the earth; and said, Nisi granwn 
Srumenti cadens in terra mortuum fuerit, ipsum solum manet ; 
st autem mortuum fuerit, multum fructum afert™. He hanged 
not the picture of his body upon the cross, to teach them his 
death, as our late’? learned men hath done. 
The ploughman, be he never so unlearned, shall better Te ploush- 


man may be 


be instructed of Christ’s death and passion by the corn that instructed 


he soweth in the field, and likewise of Christ’s resurrection, dh an) 
than by all the dead posts that hang in the church, or [are]" better by, 
pulled: out of the sepulchre with Christus resurgens®. What } eh tne 
resemblance hath the taking of the cross out of the sepulchre, post. 


and going a procession with it, with the resurrection of Christ: 


® Whose image is this? And they said, Cesar’s. Then give unto 
Cesar that is Cesar’s. R. 10 Supplied from R. 

1 Except the corn fall into the earth and die, it abideth alone, but 
if it die it bringeth forth much fruit. R. 2 (Late,) omitted in R. 

3 Christ rising again. R. 


»* al _ 
és 2 Se are ‘yrs t Oe 
adage some) Serbad aah Wy eet’) ebeee caning | = 

: <a> Gree. Ven eapy atthe 4 


=a yet Te L gh bo areal yl eed (Se lb > a 

ens rudem~an he at OC seit eee deri) 4 QO: Pons 98 q 

ae (bir Phin ed ifdeadats puke gees oft Maded arin i - | 
ai—ent jlom Mette) |e) etal Lest Yo rng, © 
die eit teh ihe eats alt aw jp died dem depend 
— dt ilo’ Vb,.mim..iGeeh edie! abide hfe 
: (hte rela im ints, igs! Abas be alam oh wayated 
al)! ‘dnl Gh (veel oils -vo'ls <2 awa 14 Oe wll aflnd ob 
Sob, Wan 19dai adi emrenlli-oe Goats) eld Ad -nlt best’ + 
eC i ae | 
Ye Ea) Gear, 1 alts eli Seon? wilt tap chwed | wh ci 7 
aD tired ant itive ime ; Ghee ol) % culties tee (ore GF 
Bie wert Rp tulmlvcad.e 2 ume 7) Bergistay 
> | dhiresio palm Wid gait. vv) Glad ty Goals wt 8 os a 
- ee | av at 


7 
a 
— 


—— 


wn) prea vee en mc Lh a dhe al 
: sei tenen Gd Meroe add Hoes crel? ib eel boi) aod nem? 
7 wuld yh wien, aid geo ert py bees 
epaig, GEM Pine hie) nes OM eta de too Yo aletg, 
_ Air ties cong) Sr dee ain ob hye D 
ai “4 Stine ah see sich Gi mao 

mn oto Pont St seers volt ante viod ant Yo 


soa 
SE a ontnn e e l 
“ha ta adie ron lt Ane pi vaphekad 


7 eke 


) 
7 sare. siteow | 
Bagh per tory belere A le 
Se ue 
7 


oo \= a 


Augustine 
against 
images. 


46 A DECLARATION oF [cu. 


None at all: the dead post is as dead, when they sing, Jam 
non moritur’, as it was when they buried it with, Zn pace 
Jactus est locus ejus*. If any preacher would manifest the 
resurrection of Christ unto the senses, why doth not he teach 
them by the grain of the field that is risen out of the earth, 
and cometh of the dead corn that he sowed in the winter? 
Why doth not the preacher preach the death and resurrection 
of Christ by such figures and metaphors as the scripture 
teacheth? Paul. wonderfully, 1 Cor. xv., proveth® with argu- 
ments the death and resurrection of Christ, and ours‘ likewise, 
that nothing may be more plainly taught. 

A dead post carried [in] a procession as much resembleth 
the resurrection of Christ, as very death resembleth life. 
People should not be taught nor by image nor by reliques, 
as Erasmus Rotterodam® in his third book of Ecclesiastes 
well declareth. Lactantius Firmianus*® useth a wonderful] 
divine, eloquent, and plain manner in the declaring of this 
resurrection, which is sung yearly in the church, De resur- 
rectionis Dominicw die’, with many godly and divine verses. 
The same Lactantius saith®, that there can be no true re- 
ligion where these images be. August. ad Marcellum repre- 


1 Now he dieth not. R. 

2 His place is made in peace. R. [Allusion is here made to the 
absurd ceremonies which were practised in the churches at Easter. | 

* Paul thus doth wonderfully (1 Cor. xv.) prove. R. WIR, TiS. 

[° Huic affine est, quod quidam per imagines movent affectus, aut 
per ostensas sanctorum reliquias, quorum neutrum convenit gravitati 
loci, in quo consistit Ecclesiastes; neque enim legimus unquam tale 
quidquam factum vel a Christo vel ab apostolis. Alibi plurimum 
utilitatis habent imagines, vel ad memoriam vel ad rerum intelligentiam, 
&c........ Verum ea dignitas est concionis, ut ejusmodi adminicula 
gravatim admittat. Idem sentiendum arbitror de reliquiis sanctorum. 
Utrobique cavendum est a superstitione, quia par utrobique periculum. 
Erasmi Op. Tom. v. col. 987. D. Lugd. Batav. 1703—6. 

For the more full expression of Erasmus’ views on this subject, see 
also col. 501 of same Vol. De Amabili Ecclesie Concordia. | 

[*® Carmen de resurrectione Domini: 

Salve, festa dies, toto venerabilis evo, 
Qua Deus infernum vicit et astra petit, &c. &e. 
Lactantii Opera Basil. 1582. fo. 113. ] 
7 Upon the day of the Lord’s resurrection. R. 
[® See before, note 3, p. 42. ] 


— we 


wily faggrie vel nil a ee 
Sig ot ilies et ine! gel -enle af® Hee wim eee 
Se eRe denn ieee, ym Pee ooh us bam 
TOS of eats ule wei abt cw But? W ier J 
Me 8b Ure edi ot Ch LAU oil? “Le eile, Pall Yel coed 7 
a bengeost-cal: (1 Vee oe talk ve bods O62 te dace ade oa 
igs naa fearert 8.) a Winwi ofl dard) HASH, UW Ge eh ae aff. 7 
paste Sdi ©@ empiijaren hve nme ca Ww tet? Ww ee 
oe Mi heey 0 fet f ofutiwherw yatl (tedeeel | = ' 
Matted) en titee, AGO Oy yer enes: bas tal ails satiety ik 
yr Svindite oni af quien witdiey jel - eo) 
AG ier Heian, 4 [4i} detra sng books A » 
AG sirbiniieny ANR yw Ce eet) elated al oy 
et te eae oF 2 th ad ern ede ae 
aniisatoadian ly eee an oie. at neler ever 
adie taal’) eolcwent  denakish Yow § 
“ah Ho coven ok ult thr Yorkers uiuby tee ytnsypels ane 
wien Wy abet hs, ON yisewy yr of avid ec ae 
tenet ai ral “hes Waianae vin rebel: shal 
on Gorn et ot fare Goad Sade Pitot tv ei od 
: 7 ———— ab eoxgeard. wie) cent magi = a 
: ‘ a “pote dally sgt 


Pee oor a een a waly al * 
Peay is emai: tholife pe er 


wen} i SA Sane ac 


ii a ' A (Pee) 4) otralarow Mabon) healt * 

iy cher wpa ee hog ign oe otha walt] - 
oe sip oh erat colin pala wear) emma semis wq 

GAN wiper | teitedind aiwierwee ap wl bv 
: hoodrem hip A hotane erin 6 i sve 

eee pie pape route’ gitetlins 
Sates ar | 
, 


PI RR ORT EN SENET PLE pe es ONAN SATE ETE TT PII A EIT 


v.| CHRIST AND HIS OFFICE. 47 


hendeth them wonderfully in these words of David, Os hahent, 
ct non loquuntur®; saith’? men may be soon deceived by 
images". Likewise in the first book “De Consensu Evangelis- 
tarum"™. 

Such as defend them have nothing but sophistical argu- 
ments to blind the people with. The scripture nor apostles’ 
church used none: as for Gregory the Great and Theodo- 
sius'*, with other that defend them, all the histories declare, 
that men of greater learning than they by the scripture 
condemned them; as Leo III., the emperor Constantinus V. 
who assembled all the learned men of Asia and Grecia, and 
condemned the use of images, that Gregory and Martin 
the First had stablished**. But it forceth not, had all Asia, 
Africa, and Europa, and Gabriel the archangel descended 
from heaven, approved the use of images; forasmuch as the 
apostles neither taught nor wrote of them, their authority 
should have no place. The word of God solely and only is 
to be preferred, Galat. i., which forbiddeth images. 


®° They have a mouth, and speak not. R. 2 ihiGlins I. 


{7 Quis autem adorat vel orat intuens simulacrum, qui non sic 
afficitur ut ab eo se exaudiri putet, ac ab eo, &c. Contra hune affectum, 
quo humana et carnalis infirmitas facile capi potest, cantat scriptura 
Dei, &c. Aug. Op. Basil. 1542. Tom. vi. in Ps. exiii. (exy.) col. 1807. ] 

12 Of the consent of the Evangelists. R. 


[? Nec discipulos ejus a sui magistri doctrina deviasse, cum deos 
gentium coli prohibuerint, ne vel insensatis simulacris supplicaremus, 
vel societatem cum demoniis haberemus, vel creature potius quam 
Creatori relizionis obsequio serviremus. Aug. Op. Basil. 1542. Tom. rv. 
De Consensu Evangelistarum, Lib. 1. cap. xxxiv. col. 394. | 

[+ Theodosius. Possibly a misprint for Theodorus I. who zealously 
promoted the worship of images and relics, and was the immediate 
predecessor of Martin I. afterwards mentioned. | 

[° See Platina —Car. Mag. de Impio Imag. Cultu. Lib. rv.—Chemnit. 
Exam. Concil. Trident.—Tribbechovii de Doctor. Scholast. Cor. &¢.— 
Bellarmin. de Imag. Sanct.—Mosheim,—<&ce. ] 


2 Oe 


piv @E Se. wee 


sole kG bil he alee eamlt pt yiedevnee rela 4 
fi indie A got ed. que ws “shel 9 Setarpepel 
. = tere homme) al” da ma dl Gi ected _ epee 
Pa 
Y= ime spe fl penile outed itd) iret’ os Ae > 
a ae it eraniress wi. Ghee ahge4 ali Vadhd wi wa 
ate TT. ivis TA) wi c¥egias) TH oe | ann bow wade 
mig cota, wtp ek ale tip itt. Ladi. tl? endian, dow i . 
, @unre ft at volt gad gales wre. em 
: .¢ Biles» nopeqte il) 54% pal er : ome -—— A | 
hin aan tap ale), ‘wo cum waraal ofk Dp lnadopeen ile. 
Mmstt Jee qeagin) inili saw ie oe mit ieqrmhees . 
jee Se. biel wet diereitt @ seh fodatolery tert deitS neds 
} 
a 


: 
y= 


(aia Veeniittte att lies? dete open teu anit 

5 lt 09 Tne pain nwo add ierngge esaed mol 
Grade @oih and) Ws ieee rn alyees enbitee ealdeos 

Aorint linn Bolen 4A Yocdewe gfT snalg wa oval 

é gage MetlidyA dole 4 sola boots ad ot 


: oe BW: S00 Wooge Mie Uiteetn «pra ye 
Se me cae" aemtianile suum jane Py amon’ area sold 
: precre arent ie KTD ede oe yok totrny indyneee do cov edo ee ont 
; ones Seog. lips Tied ‘eviwriiad alaren te ecemod: 
7 A ey saat” ate OT 265 Silt “gad ok 
Se be ee 
i. “ah ami in Ya «lo dt 
HpsbiOn yinkawsin fee wm om mssilisheny Lew et 
= ane Te ane 


48 A DECLARATION OF [cr. 


CAPUL "VE 


[THE SIXTH CHAPTER.] 


The third Office of Christ ts concerning his priesthood, to offer 
sacrifice unto God, and by the same to purge the world 
Srom sin. 
os third Pau, Philip. i1., saith, that Christ humbled himself unto 
oe the death of the cross. Heb. ii. He was made partaker of 
man’s mortal nature, that by death he might destroy him 
that had the imperie? and dominion of death, to say, the 
devil. John calleth him the Lamb that doth take away 
Christ suf- the sin of the world, John i. All the sacrifices of the old 


fered for the 


sinofman, law were figures and types of this only sacrifice, which was 
as though 5 ¢ / 


he himself appointed by God to die and to suffer the ire? and displeasure 
sinner. of God for the sin of man, as though he himself were a 
sinner, and had merited this® displeasure. The greatness of 
this ire, sorrow, confusion, ignominy, and contempt, neither 
angel nor man can express: his pains were so intolerable, 
and his passion so dolorous, his death* so obedient with the 
Christ hath 5 = A ; 
made satis- F'ather’s will, that it was not only a sacrifice, but also a just 
faction by ° 7 
his death. Tecompense to satisfy for all the world solely and only, as 
Christ taught Nicodemus, John iii., as Paul, Heb. vii. viil. 
Christ’ : see : 
sacrifice 1X. X., Esa. liii., and so all the prophets and patriarchs; 
ifered : e 
suficeth. aNd such a sacrifice as once for all sufficeth, Heb. vii. 
These two offices of Christ should never be out of re- 
membrance. They declare the infinite mercy of God, and 
likewise his indifferent and equal justice unto all creatures 
without respect of persons. The token of his mercy may be 
known in this, that he would not that all mankind should 
God opened be lost, though in Adam all deserved eternal death. He 
his mercy to 
Adam not Opened his mercy unto Adam not only by word, but also 
only in - <n ‘ 2 
word, but by the fire that descended upon his sacrifices and his son’s: 
also by : 5 
firethat so to Abraham, then to the world by the incarnation and 
descended _ ; é 
upon his death of his only Son, the promise of grace and the promise 


sacrifices. : ‘ : : : 
of everlasting life unto such as repent and believe in him. 


1 Empire. R. SRV Vcr athimel ts 
ae issmetvs “ [Deite, in original.] Death. R. 


=] -)- ta aes . : a - 


\ 


TY FAVS 
' HIT LAB (FFs DD) - 


> " Sa teing a iawn " » 6) imal ? Ww nk ‘ou tt 
GS a gaps, OV arta) g) See al eas eS 


a aA, 


(nm ‘Kewncd betlaged btni? ferfi diria oti sel aaa 
in Gelane henge OH i tel! deem & fh Yo (ed all 
fond, pel) Au et A) of tat) opeiet ives eens 
ek lew Ateab Yo. aiietere? fy ‘vlemgud As hd taal? 
‘va. dereerapeoit Wien? At oii Gee’ps @4yh ~~ Sire 
ila 40 Wi eres at Uh oh Awe oft ea ol eae 
@e Otte. pce i eh Ws oar! ioe erry one — ae 
* 


= 
- 


gigas h liye “angi? witiuen Af toe ot bed 9f beivaagqn 

» ood Veet oi gti me edie Wy a oft ~6 bet oe: 
Wh cmaterry TE geatenlgaib ail! deltrom cad dipm prattta 
Splitar cqiortes bine sericmiirs anitutns were oi all 
ee ee 

wi nih capitol ae “eb altl Jherlob  poteaeg ail faa 


wean oH bg eaniienie, wil frou lenbroneas teilh ee "lines 
bee suitrnemt ott qh iw afta aodd jmdanié af os 2 
Se A 
aihlni oonilad Gat stot «n ifine okee 9) geiwalews to “OT 
a ohana * : 
A deokl- ftenagito of titty * 


v1. CHRIST AND HIS OFFICE. 49 


The signs of his ire and displeasure unto man is this, that God ae- 
he would not accept man again into his favour for no penance’, wri 
no sorrow, no trouble, no adversity, no weeping, no wailing, in th 
no, nor for the death of any person, until his own Son, most otherwise 
dear beloved, by death appeased his displeasure, and became than by the 
surety to satisfy the justice of God and the right that the Soa. 
devil had unto all mankind. This if [a]® man remembered as 
deeply and as earnestly as the matter requireth, it should 
make his heart full sorry, and bring him unto an honest and 
virtuous trade of life; to consider this example of God’s 
justice and equity in the appeasing of his own just conceived 
ire, and likewise that he would do no wrong unto his mortal 
enemy, the devil. Except the Son of God had been an equal 
and just redemption, a price correspondent to contrepece’ 
and satisfy the eulpe*® and guilt of man’s sin, God would not 
have taken one soul from the right and justice of the devil. 

Now [out]° of this infallible truth, that Christ hath sacri- 
ficed only for sin, and his death accompted only sufiicient 
for the salvation of man, the church of Christ is aright in- 
structed of two most necessary articles ; first, of justification, 
and then of the right use of the sacrament of his holy body. 


Concerning justification thus the word of God teacheth. 


CAP Wilie Vil 
[LHE SEVENTH CHAPTER.] 


Saint Paul, when he saith that we be justified by faith, Of ivstica- 


ion, and 
Rom. ii. iv. v., he meaneth that we have remission of sin, ghee the 
nec g 
reconciliation, and acceptation into the favour of God. So whenitis 
i , sty ionityv XV Isdich? g are justified 
doth this word justify signify, Deut. xxv., hisdich®, where as Es 


God commandeth the judge to justify, quit, and absolve the 
innocent, and to condemn and punish the person culpable. 
Paul saith, We are justified'’ by faith, and not by works. 
To be justified by faith in Christ is as much to say as, we 
5 For any repentance, sorrow, &c. R. 
6 Supplied from R. ? Counterpeise. R. [counterpoise ]. 
8 Satisfy for the, &c. R. [Culpe, fault. ] 
f? IP“TSM) Deut. xxv. 1. See Gesenius. J 
ies Weor iustied, in the original. ] 


[HooreR. | 


= : ny ree a 
- ~~ .—* 


a] enene O17) ies “ee 


: >. , 
| avait att een om cotily: en ot af Wenge wm © 
ns Sorento ee 7 wiped bielel leek Hikes caletl Ayam Bor if 


ere <?t cvilgeaw on Xlarahs te abdvend ant paras 
on 


i me eed Aw? oe Gal ile ieoriy en 14 diab al? wo) sum 


pte Deere fae seemitlh- ih tonne thew ef detdad wih | 
Sat SGD Gihge, oS? Lon ie) ke este] odd Phalice-n). hoes 7 
— WWratzam scto*(h) aT | lente So ator baad ~ © 
= fede i Mohn: oan of) o Pirie is Gon ib: —_ 


¢ ¢ habeenid enrGing olf gals? tom gto 0 nad sid plat a 
eta yw okpmies etl! nilnay a, @) Ww whats wawnis a 
fem rains feat, et VIEW poet odd of thepe how alten] | 
re ee ee ee ee 
. brag G0 CRA OA le )s oe OE Pp oa’t ~~ Aiwab owls Tee 
ee 
3" may Wen Dott goa Spann Gry Gas. ‘wyln od ee ae 
(Drie ae dent Noms Lulyhs of cod lueseny! mnak ead. © 
7 pene Lhe? Gaby ted! fiert obdiicdos ae Yo “jaret} os 
we Beak 


. is eet oid Bd Jo Tndnuttet wh Ww oer adate ott We 
elk iy 


ASieiemat: Diels wo Paine wht aude wottwrnitigent govimnse 


vis ~ i 

- a _ 7 q 
oe yy TAS ine # 
} | i. | pels Ores paTy ae a 
ie 0 dhl Gh ROG Gd qee-gali ation at oly inte - 
: ie We nededdatin wrvel an jal plhurmen od av vit emo : 


Hine)": wow lt otit maticipeon fing , .10it nena 


50 A DECLARATION OF [cu. 


obtain remission of sin, and are accepted into the favour of 
God, by the merits of Christ. To be justified by works is as 
much to say as, to deserve remission of sin by works. 

Paul declareth, that for the death and merits of Christ 
we be saved, and not by our own virtues. So that faith doth 
not only shew us Christ that died, and now sitteth at the 
right hand of God; but also applieth the merits of this’ death 
unto us, and maketh Christ ours: faith laying nothing to 

yaiteth ap. B4ge unto the justice of God but the death of Christ, and 


maketh a 


plication of thereupon claimeth mercy and God’s promise, the remission 


of Christ's of sin, and desireth God to justify and deliver the soul from 


ue the accusation of the law and right of the devil, which he is 

bound to do for his promise sake. Ezech. xxxiii. Matt. xvi. 
Thecon. 24 although with this remission of sin he giveth likewise 
science, the Holy Ghost to work the will of God, to love both God 


touched 


withthe and his neighbour, [yet]* notwithstanding the conscience, 
feeling of 5 Y 5 


serene burdened and charged with sin, first seeketh remission thereof. 
peace te For this thing the conscience laboureth and contendeth in 
favourof all fears and terrors of sorrow and contrition. It disputeth 


God and the 


fongirgness not, what virtues it bringeth, wretched soul’, to acclaim this 
’ 


no where 7 
pedired! promise of mercy; but forsaking her own justice, offereth 


butin -_ Christ, dead upon the cross‘, and sitting at God’s right hand. 
pra Nothing maketh it the cause’ wherefore this mercy should 
there- be given, saving only the death of Christ, which is ton Jitron, 
deemed 2 : j 

captive. the only sufficient price and gage for sin. 

Thoushenne And although it be necessary and requisite, that in the 
rition ac- 


company justification of a sinner contrition to be present, and that 
faith, anda 

virtuous life necessarily charity and [a]? virtuous life must follow; yet doth 
necessari 

follow, yet, the scripture attribute the nly, remission of sin unto the 
is remission 

of sin ob- mercy of God, which is given® only for the merits of Christ, 
ined only 

by thie and received solely by faith. Paul doth not exclude those 


virtues to be present, but he excludeth the merits of those 
virtues, and deriveth the cause of our acceptation into the 
grace of God only for Christ. 

And mark this manner of speech: Fide justificamur ; 


aS Hise Re 3 Supplied HE Re 

3 Wretched soul, omitted in R. 

[* For sakyng here awne iustice ofrithe Christ, ded upon the croase, 
in the original. ] ° There is no cause. R. 

[® Wliche is yeuyne, in the original. ] 


ane) a Faris ea » : "3 St - 


be werd of! ctal Lodieron ete O00 pn ky onmeniore otatgo 
nes pitting -2! cated eT © ab) 09 orfeet elt gd HOD ae 
abate e! se 30 whe wen «) «@ tee ah dent ¢ 
BA) afin Lie dim 48 vA nti Sophy loot er 
fte® ile? peli 66 ahs rm we of Bu WG doe der 
ei? Avo, Oey bas. doch > om weds Cie. de. | fe 
inky ahh et st ee er A | 
=" OA Yuval > sates ee Jer be) Aiton, law fl olan 
low AE) & liek oalt fo dD We oolke ah Ohit ayy amen 
oder oft omar: & ee. ie | lpwritels corpestoeti 
inher WNW OO) copied hee Aten] ot bast Arve how gle Wo Sm 
@ wt O00 Jick oly Wiig doi Od ob & e@tewa oc 4 
Ahet 4000, dagsp tat ak) tise ol A A te Rene) 00 
Shed Mig. of. mie. sient wit) (ie dyeerite DRA no 
legit eo! vol Neahi ly Ge 40} (owe @ ool oll odd 
sini ont puteiielianim ‘faey) <oeliyee ad bee 
Wel Peden diet bel aie id bois trae Leournlened ante 
cay ben AAwotel orem «dy gnidt cee wrt |. 
1 tinnaes fas qoem bo event Jom eat Me 
hee bedstens: dopant ai eer) poly Jon. 


8 
— 


SS Oe See. 


EHE 
if 
eh 
7 
H 
r 
€ 
: ( 
i 
: oa 7 4, 


Ae ah aghy bide mi isiviica yo aft 


wait «Geely alisiayre fine yanvrvinn’ wl 1 thaseceishe fonds 

Gohé bch leavin ob ieictoon- seule « Yo salbesAiind “See 
2S See viv. Gitnmtanen 4hean 
add thes wie Wy woken ano aingise | 
a ik a 


th 
he 
fs 
f 
a 
ii 


a . - 


¥ dif wh qe bo? anag 
onmanitinns SSA tacimge Wo segeam: abi), ua is 


A ne 4 AOE AE 


Sp AE IN I I I ES I TT 


vit. } CHRIST AND HIS OFFICE. 51 


hoc est, fiducia misericordiw sumus justi’, This word faith 
doth comprehend as well a persuasion and confidence, that 
the promise of God appertaineth unto him for Christ’s sake, 
as the knowledge of God. For faith, though it desire the 
company of contrition and sorrow for sin, yet contendeth 
it not in judgment upon the merits of no works, but only for 
the merits of Christ’s death. In case it did, it availeth no- 


. thing ; for if a man desire to be delivered from the law, the 


law must be satisfied which saith, Diliges Dominum Deum 
tuum ex tota mente, toto corde, et ex omnibus virtbus*. Deut. 
vi. Now there [neither]® is, nor never was, any man born ee 
of the stock of Adam in original sin, that feared God as ; 
much as the law requireth, nor never had such constant faith 
as is required, nor such ardent love as it requireth: seeing 
those virtues that the law required be infirm and debile", for 
their merits we can obtain nothing of God. We must there- 
fore only trust to the merits of Christ, which satisfied the 
extreme jot and uttermost point of the law for us. And this 
his justice and perfection he imputeth and communicateth 
with us by faith. . 
Such as say, that only faith justifieth not, because other 
virtues be present, they cannot tell what they say. Every Two things 


i 


to be ob- 
man that will have his conscience appeased, must mark those aie. 
two things: How remission of sin is obtained, and wherefore ation. 


it is obtained. Faith is the mean whereby it is obtained, aye 
and the cause wherefore it is received is the merits of Christ. 2pd.that's 
Although faith be the means whereby it is received, yet hath The mean 


whereby we 
neither faith, nor charity, nor contrition, nor the word of appr hese 
God, nor all those knit together, sufficient merits wherefore ness in Re 
we should obtain this remission of sin: but the only cause t2!'s {tb 
wherefore sin is forgiven, is the death of Christ. 
Now mark the words of Paul: ‘“ Freely,” saith he, ‘we 
are justified by his grace.” Let the man burst his heart 
with contrition, believe that God is good a thousand times, 
burn in charity; yet shall not all these satisfy the law, nor 
deliver man from the ire of God, until such time as faith 


7 We are justified by faith; that is, through the confidence of his 
mercy we are just. R. 
8 Thou shalt love the Lord thy God with all thy mind, with all thy 
heart, and with all thy soul. R. ® Supplied from R. 0 Weak. R. 
4—2 


~) 7 
th ve Oe ce” 
© a 

: fo ipo, Hatt ja, Gd ode eaaW Why tn ; 
: oelt pias lox fren tow se Gorlarqan 
_ ale COED ol built vim ae err pap her aa 
7 ai eteh fh spout SNe wr st “¢ epbtlwerd 6a) ae 
sytem sr ae On verde Wr (aeinhes Sear 
Sg ae Cie fel patho OO ies GE Be 4 aarghet “nl dent Ls > 
ca ait Waele MK Li ah ath lial hele lar angen ae 

git rab e471 Ran Exreiit ad ab « _ cmt 6 Vowel » Hat 

. pet enti) i i itive kde Texas eC Sart - 


ett A Oe oh enna pam otc : | 
dart imo (aa gi Ape yrIst Ol 4 fad ae | ea? wl ot 
a Weed Pega Dla ie fanigis oh koe tle ode Wo § 
ith Guten Gren’ pid qerar yor emnger wel ett as oom» 
gee dirs Ga orl Tete, tee ee - 
eel wile) bem ili: & sl ining wal af) Sal cuttebs rate ' ; 
weds eure AT bid We gritos chet Gee om piece siedt o: 
ly Gebaliw Adis) Mood) Vo einen of? of fart qhit awl - 
oxls tad aa A eral afl & OF ews bus tl —— 1 
Uiemtiuemncs tom Uiunpar od ratedteay bane solapt ‘6 ; 
ted ed ao 8 
igs woilin ‘caret poe Magiizan dit gla belt pes go deoS 
eet rT ig qodd unio Ta howe good Armaeny od 
diary eet Lucien Ieasipye gueweroan Al eved ther dad?’ 
= tore doe bated ol aie potions wohl Saqntdd ows 
na Mend Aaiante at pheaila anes af! A Aint - bosiatlo at ti 


oe 


Se Daily Yo estan al? ot Levine 0 ndlevetw savay edd 7 


ry 


ot bak te Aoevienes at thpbranbe Grn: edlt oct Ati yam, av 
ee tn bnew all oer gawltmes vue, ylhvedy ane “lie | 


ee qucttety ealions coninithse te yout 

| SE saan nk wt Sa ma i de 
sea) Wy sted orlt ot coving vi ata 
‘ a, ae oe habanero 
fz man! oeor sili ot” om 
pail li eey lang prefs Sel Ay 
tt oa wh siiste ean le 4c ns ne, ailonde 9 er 


ult 


- id. it i ia eh pk a csi 
Stil Le wostyhitionm octyl) al dads Geil gh Hatainal mao 


‘ ge 
: ¥ aes Late — aa ® 
aa oa — 


An opening 
of the com- 
munication 
between 
Christ and 
Nicodemus. 


52 A DECLARATION OF [cH. 


letteth fall all hope and confidence in the merits of such virtues 
as be in man, and say, “ Lord, behold thy unfruitful servant ; 
only for the merits of Christ’s blood give me remission of sins ; 
for I know no man can be justified otherwise before thee, as 
David saith: Non justificabitur in conspectu tuo omnis vivens', 
Psal. exlii. Again, Beatus vir cui Dominus non imputat pec- 
catum”, Psal. xxxii. 

He that would mark Christ’s communication with that 
noble man and great clerk Nicodemus, John iii., should be 
satisfied how and wherefore man is justified so plainly, that 
no adversary of the truth should hurt this infallible verity, 
“sole faith to justify.” Nicodemus, having a good opinion, 
although not a sufficient knowledge, of Christ, came unto 
him by night, and confessed him to be sent from God, and 
that because of such works and miracles as he had wrought. 
Christ made answer, “Truly, Nicodemus, I say unto thee, 
no man can see the kingdom of God, except he be born 
from above.” Nicodemus, not understanding what Christ 
meant, asked him how an old man could be born again, and 
whether he could enter his mother’s belly, and then be born 
again. Christ bringeth him yet near[er]* unto the light, that 
he might know the means, and saith, “I tell thee truly, Nico- 
demus, that no man can enter the kingdom of God, except 
he be born of the water and the Holy Ghost, &c.” 

Nicodemus confessed yet again his ignorancy, and desired 
to be further instructed, saying, “‘ How may these things 
be?” Christ answered, “Thou art the great master and 
rabbi in Israel, and yet ignorant of these things:” mean- 
ing, that great and horrible must the ignorancy of the peo- 
ple be, when their doctors know not the truth. Nicodemus 
confessing his ignorancy, and receiving reproach at Christ's 
hand, because he took upon him to teach other, and yet a 
fool himself in the religion of God, might for shame have 
left Christ and his gospel-yoke*, because he now is made 
a scholar, that before was for his prudence and learning 
the chief of the Jews, a Pharisee of most notable esti- 
mation. Christ straightway comforteth him [and]? all other, 


1 No man living shall be justified in thy sight. R. 
2 Blessed is the man unto whom the Lord imputeth no sin. Ps. xxxii. R. 
3 Supplied from R. 4 yke, 1547. Omitted in R. 


wy} 1) Geena « a ms ts 
: : a 


ae» dies & cee cal) i oh Galen, burs capil dha a oid a 
pire” Batlle» gfe dAaint Lot oan trad recent od Oe, : 
gimnele Ye Secntdtiicy ot (iy huialel a'tebD by attra edi qt yl, 
de rid aiithed ohevins fihirw] of «ne oon ot wand sae a : 
oe ae ereens Adan a) aot. ie » r : — 
— Bhes bean on imcieall, wy 3 ewloodh. mg ili Aah 4 
ale cy Atta lng®l 7 tea a 
eT Alt Ale Aaithuicrumien 0 Me). diem hiner Sol) ali, x= 7 
A tot 2 ott Soret” fo iva bas comm ole | 
ta) ola ap beGiaen, @ nya Fuescs|~ bee wud behettyn . 
| ee wide, Ge Pind Shiota dient all Yo enmtiche go See . 
hedolye. beng. © aged wophodh, “(ihe @ GA de, .- “So 
- Mm GB ath % gpalrons b-ieties » Aut stpundile a 
bie FA) eed Genel 6 aff leet: ew reigat yt ath ; 
digs bad sing Misia tie elem dpm do extievad Gar : 
Fl A t ane, iT were shee eld > — ~ « 
md -« ad soonte Sf) Ye otters: ol) eee ee mm oe. i 
it ide aefpeticedoe aoe paumbou — “venade i 
Kee sae vet of Mires mer Ms itm red unit bebe Jinan, 
Seed A cmt Tree (hil Cation vd ee) ved el eultocler 
fadt dg afi ahve "| pited sae-ruid diegeird WiSD shape 
ae odd ok Real gfe Vik aunnee os waerd ubste.ed:; <0 
5 Sp Au, ty molignhd a0 vat a com on tale sored. " 
“nasil peat oda Ling tier la Wo med od wh 
fetid fom giraay! Mbt ais ty bots auiiben « _ » 
Galt coals yp Welk” yiven beituendont weddul of ob 


i 


Se AER LIEN TNT OT AMEN IM 
mae ie ie 


vit. | CHRIST AND HIS OFFICE. 538 


learned and unlearned, and saith, ‘‘No man ascendeth into 
heaven, except he that descended from heaven, the Son of man, 
which is in heaven.” As though Christ had said thus: “ Dis- 
comfort not thyself, Nicodemus, that although thou be a great 
learned man, and yet ignorant of the ways unto everlasting 
life. For I promise thee, there is no man, learned nor un- 
learned, that can of his own wit and learning ascend unto 
the knowledge of life everlasting, but only he that descended 
from heaven, the Son of man, which is in heaven.” 

Now Nicodemus, being destitute of all worldly and human 
prudence, and finding himself full unable by wit or learning 
to follow the effect of Christ’s preaching concerning the means 
of salvation, dependeth only of* the mouth of Christ, and 
disputeth no more the matter. Then Christ sheweth him 
the way, and maketh a ladder for Nicodemus, wherewith he 
may ascend into heaven, and saith: ‘ This way thou mayest 
understand the thing I speak of. Sieut Moses exaltavit ser- 
pentem in deserto, ita exaltari oportet jilium hominis. As 
Moses lift up the serpent in the desert, so must the Son 
of man be lift up.” This history of the serpent was not un- 
known unto this learned man, albeit he considered not the 
mystery and sacrament that it figured. Now Christ teacheth 
him in this place to understand the law; and because this 
oration of Christ wroten by St John is obscure, and lacketh 
a declaration somewhat of the purpose that Christ would 
prove, omittit, Hebreorum more, alteram similitudinis par- 
tem®. I will annex the type and figure with the effect 
and mystery of the figure, and make the text plain. Si- 
cut Moses exaltavit serpentem in deserto, sic exaltarc opor- 
tet filium hominis’. Moses was commanded to lift up this 
serpent in the wilderness for this cause, that whosoever was 
stung or venomed with the poison of the serpents, if he looked 
upon the serpent of brass, might be healed. Here is the 
cause and the effect declared, why the serpent was lift up. 
Now to the words of Christ: Jta eraltari oportet Filium ho- 


* Upon. R. 

® He omitteth, according to the manner of the Hebrews, the one 
part of the similitude. R. 

7 As Moses lift up the serpent in the wilderness, so must the Son 
of man be lift up. R. 


~ 


—7 


—— 


== 


— 


om) a sahil Pol ard beret at an * anne al et 7 7 


eee a 
ble 


3s ypet® Mh OG8 sets ’ 


eh thtnwses cam oF” Jt Soe Cnr ine beret! 


jaan Pe cue wiht oe” pees bealevoce Anaty oa wren i@9h ul 
Sires & Oh als hp will Lede vse! NY, Deeg nen totes 
gmiaateres vine ain i leer Fe ivr oom , 
ae pe ees ais on ON wots og iwi «a 
coon birees gutted ‘Taw fe me. OP eee dott? Aearect : 
iia eeu (a it gdeton a wgholvond dp P 
geod ay fide am He Aj meal ard. q 
pani tag Glane Bn ts vows eet eevee eh OS 
ardnseil w Hs oi Mai tat Gbeeid woilead fee posters <4 . 
ete lp gal tei faite tetra p yoru?! Ws eli ede areiiel ot : 
fern tee) Ws Avera aif) OO ten (deepal rolsovien ~« | 


a | 
of 
dn Wirilincie emi ATA ho dinage 1 quiche ald tumbereiaee | 
ee A 
@ Gh bce wi tee adit w) iweypne al fit emolt } 
‘ait a ae wal sina.“ - 
o4i tog BAcioen of fens ecter foomest ttl whan erwonl ‘ 
Miodning, koi great Leotrng' vi strike taamtersee See qatego : 
bf) ronal Ded, tal. et comrentee ot only wid at eat” 
eelsal hab chenele Gadd. dou! qeiave taigh WO notte — 
Liven auto Stadt eoxpay ad Yr cadence ioilesdosh 
“ ee a rn 
> 7 


on atl. Toma. 0 alow oat’ 


oe 6. prenatal? io sous sath a yal 
ee. oe ce - 


Christ 
teacheth 
Nicodemus 
out of the 
law. 


The cause 
why the ser- 
pent was 
erected. 


The fruit 
and effect 
of it. 

The use of 
the serpent. 


The cause 
of Christ’s 
incarnation. 


The effect of 
it, and the 
use thereof. 


54 : A DECLARATION OF [cu. 


minis, ut omnis qui credit in illum non pereat, sed habeat 
vitam aternam'. “So must Christ be lift up, that as many 
as believe in him shall have everlasting life.” Here is Nico- 
demus taught the way unto everlasting life: and because 
he was a doctor of Moses’ law, Christ by the law made 
open the matter unto him, and brought him from the shadow 
unto the true body, and from the letter unto the under- 
standing of the letter, saying: As those that by faith beheld 
the serpent were healed of the stings of the serpent, so 
such as behold me in faith hanging upon the cross, shall 
be healed from their sickness and sin, that the devil by the 
serpent infected mankind withal. 

Now let us repeat the text of Moses again, that we may 
truly understand our Saviour’s words: Fac ¢ibi serpentem 
urentem, et pone eum impalum in sublime sublatum, jietque, 
8 serpens aliquem momorderit, intueatur eum, et incolumis 
erit?. 

In these words is declared three things: 

First, why the serpent was set up: the cause, the people 
were stung with serpents. 

Second, the effect, the health of the people. 

Third, the use, that they should look upon him. 

So John declareth why Christ was made man, the use 
and the effect of his humanity, in these words : Ste Deus dilexit 
mundum, ut filium suum unigenitum daret, ut omnis qui credit 
in eum non pereat, sed habeat vitam eternam*. The cause of 
his coming was the sin and sickness of man, bitten by the 
serpent in paradise. The effect of his coming was the health 
of this sickness. The use of his coming was to believe that 
his death upon the cross was and is sufficient for the remis- 
sion of sin, and to obtain eternal life. 

Here is the justification of man lively expressed, and 
how many things concur as necessary unto the remission of 

1 So must the Son of man be lift up, that whosoever believeth in 
him should not perish, but have everlasting life. R. 

3 Make unto thee a (fiery) serpent, and set it on high upon a pole; 
and it shall come to pass, that if a serpent sting any and he look upon 
that, he shall be safe. R. [Numb. xxi. 9.] 

3 God so loved the world, that he gave his only-begotten Son, to the 
end that whosoever believeth in him should not perish, but have eternal 
life. R. 


sci ee ae Wes 


wateh ben. dere, ee ancin fy here iy come te nis 
OER a8 Sey gu 1H mf Wiel fei of varie wat ~~ ao 
i a rl) 6 paiiediee~ evel Baily ich 0h aia oat 
ert ties 4 (7) olor (ater. Gaor wcll rywad © at —— 
: aay ad oh 4s 268 oc en ee oh 
wohele OF? yy 3) iets idyayd bere ote! eka onteans oly rage: a 
ee efi ot) ord bap abol ew of tne 
pitt OPA 68 add Geri eh urige cal ott Ie pathews 7 
pe Aoi eh > ecatiy ot to hile? coe ave art 
ttle tee ot age piippad Joa oi we Meriod os Ame 
wilt af Tipe 94 the) ain Wu eanhite we remit ale ol _ 
indtier Voidin? Dart feegee . 
| al) alee ee Bs tort lt eyes a ot ent ” 
GCOG5 «ty 293 au? (nmi uo lunctigef an yiact. 
Fm, tchloes siStte=  mckingeh at joy > patente as 
Gentenes * joa abe Jia ain eogee le | 
’ ha 
Ppeldy could beret d, i aye woe) oT 
ms | tlepesg vil seat hae te aa tangs ol es weit 


stipe Ale sae 
| gion AW Diletta el 
» 1A ings Meh Beadle ced th som edt Sod 
adi ol) ote we tow fut? le dee aol, of 
Winey cael 2% allnine cotaly vet aldo drill acts bon 


my fey aitiene Le Aves acgtheneteny auuwn woth, te sntoene 
Yo eos tT Jeane weenie Tasha Yon Storey ten mre at 
ali od avetti 3" sna Yo enartte foo pie adi enw gabe. Aid 
Mint AS oer Sires LAY eT wchomy 61 Jovqem we 
| inl aeoltal ei nae mail wit oT smariojp a 


: vi Atbevied ycmutie deb tte 
| a 2 ar vt 
; eters We 


may gud of (gaits teorpre @ MW teds a err 
; & 

1 0 aot: 

Yaseesds ered eel lenge 


vu] CHRIST AND HIS OFFICE. 55 


sin; and yet man only justified by faith:—the word of God, 
the preacher of the word, Christ himself, the contrition of 
Nicodemus, the Holy Ghost that moved Nicodemus to come 
by night unto Christ, the consenting will of Nicodemus unto 
the words of Christ; yet only was he delivered from sin by 
the faith that he had in the death of Christ, as Christ saith: 
Sic oportet exaltari Filium hominis, ut omnis qui credit in 
illum non pereat, sed habeat vitam ceternam*. This must be 
diligently marked. For as the fathers of the old church 
used the serpent, so must those of our church use the pre- 
cious body of Christ. They looked upon him only with the 
eyes of faith, they kissed him not, they cast no water upon 
him, and so washed their eyes therewithal; they touched him 
not with their hands, they ate him not, nor corporally, nor 
really, nor substantially: yet by their belief they obtained health. 
So Christ himself teacheth us the use of his precious body: 
to believe and look upon the merits of his passion suffered 
upon the cross, and so to use his precious body against the 
sting of original and actual sin: not to eat his body trans- 
formed into the form of bread, or in the bread, with the 
bread, under the bread, behind the bread, or before the bread, 
corporally or bodily, substantially or really, invisible, or any 
such ways, as many men, to the great injury of Christ’s body, 
doth teach. 

But as the children of Israel only by faith ate the body 
spiritually, not yet born, so by faith doth the Christians eat 
him now, being ascended into heaven, and none otherwise, 
as Christ saith unto Nicodemus: Omnis qui credit in eum 
non pereat®. Grant that we could as well eat his carnal body 
as we eat other meat, yet the eating thereof nothing availed. 
And if the apostles had corporally eaten him in his last sup- 
per, it had profited nothing; for he took not his body of the 
holy Virgin to that use, to be eaten for the remission [of]* 
sin, or to sanctify him that eat[eth]° him, but to die for sin, 
and that ways to sanctify his church. As he saith himself, 
that only by death the fruit of his incarnation should be 


“So must the Son of man be lift up, that whosoever believeth in 
him should not perish, but have eternal life. R. 

* That every one which believeth in him should not perish. R. 

® Supplied from R. 


*y ; 


re] “Se a oe SE I 


SS ttre oS — Aner gh fice, has wap deg dae {om 
4° iin 2) Se Se deo ot > eel ala 
cme G8 gemma Ne tome Se! lt ahi eurebaallt 


Go wort? © “ie eplirserw et) gees ocet nig a 


che ds ieee) GG set am ee De here wl? 


ean ee rest ates ‘ual ol tots Gied old 


= 


ar 


ch awe Ing Sour S Hace. acl tales: atop we 
ee ould 
@nvie Mh a? Wb ute at =i Safe Yang 
7g <8 net dads win Wao Save et Jagies oily Seaar 
al dine veo wid eve Satie! quil’ Jena) to yled savls 
ep 260-yu See welt Qe wed ives pad) slal lo anys 
wld-icénn tis ~Netseely emnt “lily indesw oe bog edd 
uy Detainee ad ora vor ahned dod) dite ing 
iad testes wale aed ial! ot ang 2a aesioe toa hows 
tghad. pide: ald to. ous ad¥ ay diowvent Ven tal Of 
Bechue tiistat, Gf To sti =lt myn 20k bos atoited. of 
att Griese, ghee! @rsiesig tal = of <~@ is4 oo ofl? poge 
aut died Wb gan et on ome (owe hoe lonigne lo gyihe 
adie, duond <A) al a7 deen! Yo cont edt ofai bonnet 


Jiiernd 3a weskad 90. Zeent- ont byluot ered sft aahomt bast 
gp ehlhed olin we laitulsinn Yhbol w clemanep 


et tae Ri i oe eed Yo atin wlt 
‘Sia palie) allt dsak Aish oof vp Jewel dr tow (Mania 
ee or bee ee cad Soro pst 


56 A DECLARATION OF [cH. 


dispersed into the world: Nisi granum frumenti dejectum in 
terram mortuum fuerit, ipsum solum manet. Mortua prodest 
caro, non comesa’. But of this I will speak farther in the 
chapter that followeth. 

This example of Nicodemus declareth, that neither the 
works that go before justification, neither those that follow 
justification, deserve remission of sin. Though sole faith ex- 
clude not other virtues to be present at the conversion of 
every sinner, yet doth sole faith, and only, exclude the merits 
of other virtues, and obtaineth solely remission of sin for 
Christ’s sake, herself alone: as Paul saith, Ephes. 1. Gratia 
salvati estis per fidem, idque non ex vobis, Dei donui est; non 
ex operibus, ne quis glorietur?. Where as plainly he excludeth 
the dignity of works, and affirmeth us to be reconciled by 
faith. So doth John, chap. i. attribute those two singular 
gifts unto Christ, grace and verity, saying: Lex per Mosen 
data est, gratia et veritas per Jesum Christum facta est°. 
Here grace signifieth free remission of sin for the merits of 
Christ : verity is the true knowledge of God, and the 
gifts of the Holy Ghost that followeth the remission of sin. 

Whatevii Therefore such as say they be not justified only by faith in 
followeth to : ° a 

deny men to the mercy of God through Christ, extenuate sin and God's 
be justified , s ; * : b A : 

byfaith only ire against sin too much, and likewise spoil Christ of his 
in the mercy 5 : | 

ofGod. ~ honour, who is the only sacrifice that taketh away the sin 

of the world. 

They that will justify themselves any other ways than by 
faith, doth doubt always whether their sins be forgiven or 
not; and by reason of this doubt they can never pray unto 
God aright. For he that doubteth whether God be his friend 
or not, prayeth not, but as an ethnick saith his Pater- 
noster, without faith and godly motion of the heart. He 
that is persuaded by the gospel, though his own unworthi- 
ness feart him from God, yet beholdeth he the Son of God, 


1 Except the corn being cast into the earth do die, it remaineth 
alone. The flesh profiteth in that it died for us, not in that it is to be 
eaten really of us. R. 

2 Through grace ye are saved, by faith, and that not of yourselves ; 
it is the gift of God ; not of works, lest any should boast themselves. R. 

3 The law was given by Moses, but grace and truth came by Jesus 
Christ. R. {* Fear, frighten. ] 


ea TO UMAR L a — 7” 


gP wears) Yawec  jceeern, wA Nee 6? ati Foomeenpuld - 
ery, Mee ohn Seg Set nantiewe nowt 
cle’, gird dap Velen’) ch ‘eae est pre 
a | : ion dele egos 
EE thins i Aad wakes hh Syst ve? — 
ay (ai we een wee, phe os Ol eee v - 
Pee BIT 0H om em \ sieGbat 
shee alt f) meee) vl ct OM! ~Glty Wer thels 
iron <4 abyctore Gim'inn AVP slue Hom Fey 1 eo 
| Glee GS) hater the .ifidtexty eu eeree -asltd Ie 
eben) «dt wtih. atoms Toe) as vy sucde Youve lee Sool) 
fae A GRR 19 ha a Ow a Me a) i 7 
Abies al vinta aR iste) Gag 4 wel a 
Gl Mees a 6 ae Ones dim tos We pile ade 
yw ae ale a oth oO A a 
eek aq ak: igen het fun ey don sav ig! 1 
. “be 2, GHA) avr, VE Ooh wilieg, dew alls - - ; 
ie Ms ; 
ee | 


a 


een WAN eh rae 29 eles ca) Jeelingds ery voll 
: A) he Le abled ere oli ¢ Ye » wht’ 
fe Yo. pried er test cade anct*) hell ot wo aff, 


tic a GP is Ly, th aT pot ne ew Hider watinneh tos . 
sh kip tls Mawes XO sewn ted ty gan dies 
ae’ RHE pet efovtl tina vw oot ale feciage ott de a i 
7 : @ } ~~ 
fie ale Eres ented tel? tee leo tt ote ena 40" rl 
Meow att ; 


nett wht omthh que eho Dina, Te watt edt a 
1G tae isabel eudtade vegeta bic dob alts — fH 
Tat al a Be tena Sit wt a Agha Bad <= 
ak as ong tes don 50 § 
at gabe lta diet Jurdiiw aoe” 

Sdinemy id Aoyyreg ast yl tetra af aterlt 

ae ae ‘toy ety teat mil sett 
icomcpanled “e. uil Oy alii saa ae aad seek oe ee an 
ine i edi sw. Mole 1} seitha ey 7 
sertenntn bo sift, fe ' . 
A arle mareeey 
atest oh mew (tt i 


at 


. s. 


vit. | CHRIST AND HIS OFFICE. 57 


and believeth that both he and his prayers be accepted in 
Christ; and thus accepted into grace, will follow the life of 
a justified man, as Paul commandeth (Rom. viii. Coloss. iii.), 
and as all the scripture giveth example. For it is no profit 
to say sole faith justifieth, except godliness of life follow, as 
Paul saith: St secundum carnem vireritis, moriemini®. He Sustitication 
. Pears : ae by faith 

that hath obtained the remission of sin must diligently pray bringeth 
for the preservation of God's favour, as David giveth example mony and” 
unto the whole church, saying: Cor mundum crea in me, Deus, lite. — 
et spiritum rectum innova in visceribus mets. Ne projicias 
me a facie tua, et Spiritum sanctum tuum ne auferas a@ me. 
Redde mihi letitiam salutaris tui, et spiritu principali suf- 
Sulet me®. Psalm 1. 

This prayer containeth a wonderful doctrine, and neces- The tenor of 
sary to be daily repeated with great attention and heed. First, prayer. 
he desireth to have a heart pure and neat, judging aright 
of God, to fear his justice against sin, and to believe stead- 
fastly his promised mercy unto the penitent; and that this 
light and knowledge be not taken from him by the devil or 
vanity of the world, as daily we see such as hath the know- 
ledge of God’s word to live more worldly than he that knoweth 
not what God is. Then [he]’ prayeth to have the help of God 
to govern all his counsels, and all the motions of his heart, 
that they may be agreeable unto the law of God, full of faith, 
fear, and charity; that for sin he be no more cast out from 
the face and favour of God; prayeth to have strength in ad- 
versity, and to rejoice under the cross of affliction; not to 
murmur nor grudge at any trouble, but to obey willingly the 
pleasure of God; not to leave him nor mistrust his mercy for 
any punishment, but to suffer what God pleaseth, as much as 
God pleaseth, and when God pleaseth. 

These virtues must man practise and use, after he is Being justi- 
justified, as well as to obtain remission of his sin, or else he after the ex- 


ample of 


is not justified at all: he is but a speaker of justification, Abraham, 


we must 
and hath no justice within him. As he maketh Christ only follow the 
Abraham’s 
5 If ye live according to the flesh, ye shall die. R. ite 
6 Create a clean heart, [and renew a right spirit] within me. Cast 
me not away from thy face, and take not thy holy Spirit from me. 
Restore unto me the joy of thy saving health, and stablish me with thy 


free spirit. Psal. J. R. ((Psal. li.] 7 Supplied from R. 


s — 


*s ned Fh are, ee 


eT ae 


a iMiqeman Ww enor, ad Pra of fd tose ied gt 
Alva? “ecicl We ae ie LOepetis ed} haw / * 
pal he? 4hi eevlly Beles er 8 a6 spe hedimu[, a 
oat giver: pat et hers evr qadarn aft Ce ix ba | ; 
acon 40 Wo Gulley hpher ete M8 shen - 
een Sk Shee (eos evi’ @uteand. 6, 4 Gites fos'l 
5 al git. tig sb Hnter > tu Game, pee Cotes died ded) 
ome edepers tHeja Will 6 none SPAY) aie ft el 
-"< eae Cer Malan: Yh. ‘eevee (i@uds etn od) tna 
aya, a¥, “age ev e« ee toe) meetin nm - 
—_ & aiet ye bo 107) peat @tr't th sm “ray, © ve 
* hn LURA wire © Ja «Gites vender Wine shied 
A odert ‘ee hy 
panes —aagy b= Cone bpm ieee qeqeNy voll 
cree diese hell dee Gaiters tray ie bape gab Of of yee 
fy ee pe Ain ine im toed & ord @ citepen! ah |. 
dine GUN df oth; Pe orgs Ley i eat inl hb _ 
cla daa fan g dea karyn | aa; ejay 1a heotgeety ov qed 
: Sta i ol ee de tune woud lath, 
sopra! i0hd> Ctask Se ium We o=’ Goble 8 wi wa 
gheswertnd ig 4 wipe alielewy im a7 of yew bo? iv 
fel Ys diy! wit anil a awry jal) dl at SoD: sacha: 
ped 0 Wo annitien odi Un doe Seoaties cod a wrmeroit of 
Anata: bit (0 Wo wet al voun citew ays wl quart Yoel dul 
eA tre tee ore onead cd -nde wh wuld | dred hat coh 
Ago) Di Adgontle eva est ht cong; tvol? Oo camcenadd hes ott ot 
ft joy. 7 cone ls eet of talinn rnc of fae eliotn | 
eit] gewtiio eater tol old gs te agian we wamuer 
We pail Adah Hetitzion von -ind-aeid of dear thal Yo ousemmalg. 
doom ew @ewig bo nda pllve of aod tgorolwonq ye 
ak trek mento Gime shiney fot 
rm Lan 


i. alte Sele ay, Sool ott od gril 
et, eae, sigh » *ee7 bid) reed onalse 
i ee howe pafhin fie i: 
: oaltloaall quran yd) be god, Aeon eae 
Beery eS: wren ver ery 
= —— 


58 A DECLARATION OF [ cr. 


his Saviour, so must he follow such as were of Christ’s family ; 
the patriarchs, prophets, and the apostles, in the life prescribed 
. by Christ, as they did; or else they shall be no disciples of 
the prophets, that were the doers as well as the speakers of 
virtue, but rather the disciples of the poets, that only com- 
mended virtue and followed it not, as Ovid saith’: 
Est Deus in nobis: agitante calescimus illo ; 
Sedibus ethereis spiritus ille venit?. 

These holy words availed nothing. 

Such as cannot understand the Epistle of Paul to the 
Romans concerning justification, and what life is required of 
him that is justified, let him read diligently the first Epistle 
of John, and then he shall right well perceive another life 
to be required of the justified man than the gospellers lead 
now-a-day, that hath words without facts, which slandereth 
the gospel, and promoteth it not; as it is to be seen, the 
more pity ! in such men and such countries, as the truth hath 
been preached a long time. For the receiving of it unwor- 
thily the Lord will doubtless take from them his word, and 
leave them unto their own lusts. For this is certain and too 
true: let the whole gospel be preached unto the world, as it 
ought to be; penance® and a virtuous life with faith, as God 
preached the gospel unto Adam in Paradise, Noe, Abraham, 
Moses, Esay, saying: Var! genti peccatrici*; John the 
Baptist : Pwnitentiam agite, appropinquat regnum calorum °; 
as Christ did: Resipiscite et credite evangelium®, Mark les 
and then of an hundred that cometh to the gospel there would 
not come one. When they hear sole faith and the mercy of 
God to justify, and that they may eat all meats at all times 
with thanksgiving, they embrace that gospel with all joy and 
willing heart. And what is he that would not receive this 
gospel? The flesh itself, were there no immortal soul in it, 


[2 Ovid’s words are: 
Est Deus in nobis, et sunt commercia cceli: 
Sedibus e#theriis spiritus ille venit.] 
3 God is in us, through his motion it is we are warm: this same 
spirit cometh from celestial places. R. 
3 Repentance. R. 4 Woe be to the sinful gencration. R- 
> Repent, for the kingdom of heaven is at hand. R. 
6 Repent, and believe the gospel. R. 


- 


7 ee a 
a} ‘@ Waren. ~~ e% 


ee a oe ce ce 
ue a eh ee ee 
Ty Sih an 0) Bak: gol yte ej 10Od) Oe ye, - 
Vipsine> otra tre ta vot’ ein’. rah tatedpag eal A 
ares cop del} gel GN lo rey ett eeres idcunie se 

Veblice 190) em, Age-¥| Sow? tng’ Gabele Rae a 
ee ) 1, Gritiemine Sheflen (G44 oi gall, MR 

fh 4) Wea Co an 

i lay tujlnve aie ack qedt 
wb it inn"t Yo MHOEt Witter” iow en eee 
r bral igeri ay CHM © bh @oeth' ey Lia Gees 


be eel oa Sal adh eh 2 han — 
- Be sara Na dees guar leh bee lit, ab hed 
fae o=, U dihwilicspy, gels cS 


Bild were Son” iin Richer stay’ el geile 
Mie tol tP Hagpeg 
Se ky 


Fie aiermtyt inti ae it oj eral : 
Fitacrall tye Sida aatihad | 


. ee eee . 
hath Uivte, Sak Mai 


a sebhtin tes dae dt 


vu] CHRIST AND HIS OFFICE. 59 


would receive this gospel, because it promiscth aid, help, 
and consolation, without works ; and when it heareth that it 
may as well eat a pasty of venison upon the Friday as a 
herring, what is he that would not be such a gospeller? But 
now speak of the other part of the gospel, as Paul teacheth 
to the Romans, chap. viii.: Si secundum carnem vixerttis, 
moriemini'; and as he prescribeth the life of a justified man 
in the same epistle, xii. xiii. xiy. Xv. xvi. chap.; Christ, 
Matt. x.; Peter, 2 Pet.i. He that is justified, let him study 
those canons to live by. 

Saint Paul writeth to a Justified church of the Corin- 
thians, and to such as had received the knowledge of the 
gospel, and saith, Si quis, cum frater appelletur, Juertt scor- 
tator, aut avarus, aut simulacrorum cultor, aut conviciator, aut 
ebriosus, aut rapax, cum ejusmodi ne simul capiatis®, 1 Cor. vy. 
This part of the gospel is not so pleasant as the other ; 
therefore men take the first liberty, and neglect the fruits that 
should follow the gospel, and think themselves to be rich in 
the gospel, as the church of the Laodiceans judged of them- 
selves, Apocalyp. iii., when they be indeed miserable, and 
wretched, poor, and naked of all godliness. Paul declareth, 
Rom. viii., what it is to be Justified, and to be in Christ, 
to walk after the Spirit: he saith, Nulla condemnatio est lex 
his qui sunt in Christo Jesu, qui secundum Spiritum ambu- 
lant?. 

For a conclusion, justification is a free remission of sin, 
and acceptation into the favour of God, for Christ’s merits : 
the which” remission of sin must follow necessarily amend- 
ment of life, or else we receive the grace of God in yain. 
2 Cor. vi. Rom. viii. 2 Peter i. 


” If ye live according to the flesh, ye shall die. R. 

5 If any that is called a brother, be a fornicator or covetous, or an 
idolator, [or a reviler, ora drunkard, or an extortioner,] with such eat 
not. 1Cor.y. R. 

° There is no condemnation to those [that] are in Christ Jesus, 
which walk after the Spirit. R. 

10 After which. R. 


eek 


7 , a pe + 
is guatw ei ann yosr~ Sale a 


I a 
. ils <a Recs 4 et, Fete he ein lies 
awe fey! A nid Bap i Ali pelle codicheures Tinie 
Ss oe qt of! rye jowuy? se qhay om Ro or 
A. lan Pealhiras & Hake it Sos flit Seth alm Gly gen 
ana) cab lov! ch Gp, Ay % Dds TOOK ol) we derp 
ate enc inane PS in ages astern at 


aan? Z see 7) ak vow 1 alin 
| o> (ue ohhin ae ati sd A lt at ia et 
if 06) of are 


soe aby No uipeds lelitewy, « at épaies Ciel See 

| Wits gitiend a beeen lel an five or Tre poate a . 
alal Hot, Sopa eateh ots oiing TG Shen Os dagen. : 

ee SAAS ee AOE So Ac@ eth acvevh ten oR 

wise tT isch let, & tHecritte Ges 2H4) ) tee. toni 

eS elf 
A oS oh odat enn wold). - 
7 Sle it peg Getwull bode)” G 
. aul ‘ve uniiadlarrectinge’ volt Ws sheagales stl ex fayaog | 
“<y 'fine ahAeeas) tee oy pe ee | 
aC. 
—_ 


_ 

7 

; \ ee ned eet hak cine indian ew wt. 
ae lean elit wl \lnal) Wo toed wae cant Doesnt Bow 

7 | dota sfiemaerees mG tern, ts Yo aciaalaty, “ici gat 


; ee God Weary nll vite: or ole w AE ee ® 
> - : a eB eS 
: a vals The oa AEH inl J i a 7 
7 an te tw Te porn hehe «ey ye au . a | 
; fen tiene die | emodirndes Oe ve Demure am ative a ta) sonal | 

. ; gat watt Jon - 4 
- sinstaheledt) ab at Ged} neds W andienrankere ee A at 


60 A DECLARATION OF [ cu. 


CAPUT) ViILI: 


{THE EIGHTH CHAPTER.]} 


The doctrine Or this infallible verity, “‘ Only the death of Christ to be 


whic 


teacheth the the sacrifice for the expiation of sin,” may be necessarily 
true use of " 


the Lord’s taught the right and true use of the Lord’s supper, which 
supper 


ariseth out men eall the mass. 
of the doc- 


Bn First, it is manifest, that it is not a sacrifice for sin, 
as men teach, contrary unto the word of God, that saith, 
“Christ by one sacrifice made perfect all things,” Heb. vii. 
vill. ix. x.; and as John saith, Sanguis Jesu Christi emun- 
dat nos a peccatis': and there remaineth no more after it, 
as Paul saith, Ubi peccatorwm remissio, ibi non amplius hostia 
pro peccato?; and, to take away all doubt that remission of 
sin cannot be obtained for the merits of the mass, Paul saith 
plainly, that without blood-shedding no sacrifice can merit 
remission of sin. 

Although Christ now sit at the right hand of God, and 
pray for his church, and likewise doth offer the prayers and 
complaint of us that believe, yet it is only for the merits 
of his death that we obtain the mercy of God’s promise ; 
in the which he sustained such pain, that the remembrance 

Alively, thereof, and the greatness of God’s ire against sin, put his 


declaration 
of Christ’s_ precious body and soul in such an agony and fear, that his 


pain for our 
sins. passion of sorrow surmounted the passions of all men, that 
ever travailed or were burdened with the weight and peace 
of God’s importable ire against man for sin; insomuch that 
he wept not only tears of blood, but so abundantly pain forced 
them to descend, that they trickled upon the ground. Sore 
troubled and overcome with sorrow was David, Psalm vi., 
when he washed his bed with tears for sin; but it was joy 
and mirth, if his pains be conferred to’ these dolours of Christ ; 
they wanted no augmentation. This sacrifice was killed a 
little and a little; from one place of judgment sent unto the 
other; and always from the flames into the ardent coals. 
His death upon the cross so differed, that although he was 
1 The blood of Jesus Christ doth cleanse us from all sin. R. 
2 Where remission of sins is, there is no more sacrifice for sin. R. 
[* Conferred to:’compared with. } 


—_ _ 
wey ; m erase & — a) 


_AUY “F240 : : 


. 
Bev sAGS UY NTA aut 


= 


7 of ni feds 2 Ws Gia av a) - Yar @ eed axl) wf) 


:  erepseed a ee) ae © wlpge vel! on <—Lrege oli 
 hebke ew Chad wil Gey «oO hae Clr ee gts 
is ocr Olt Tas rte 
ab «8 ollie « hyo 1 a? Jota dB at” ~ 
tires bad) (how) “bee O)i ign Yornwos ek aan‘ 
lee ald aoride a Ve; O2h jive an Y nit 
Cea Vege) aeeeiewG ay oth) @ hee 1.2058 cite 
HT me oo ltipeewn O lee “Morey © tae Wh 
(lead sehen sub sth aadibnn: co=.com=, >> tee tied os 
w eye) en juld Mme) Ze ere acai & Mad (Ser, oy 
Ailes tie, cui, Sa. e4 &D oD Smid al poetas qe 
1S Gin wee ot pee kA wave ante loialg 
ii Fy cobain 
Kame OF) We hit Wigre eh dn te run 20hnD Aiea 
han eqn) al} ett ed wind We doth ad i oy 
( ibten Gall eA) pet 2 tye crcibet ta) ae  fevelipmag ~ 
oSeeaty: Via) 4 green mali vets oe ty Abb det 


; 
: . 
Be: Li) Jcleg dinup dreaigions of doite od) al. 


at hey Se Syne ot edofl to senatnrry aft tive” oom 
ad tom) eel SA ceegy pa digue ob lim tom vet ad 
deh fom Ge) erm ey lt Iuyecma wens to noleeng 


snes toe Hygpse eiir sti beednand eran wn (olinemt tava 
tent? 


we et 


: Ri? 00 wi) come Mahe are Sohealoede * 
Moh (yee xp hd Ye “ 


Ae Meise herent 4) 
: 7 De va : 7 our 


vin. } CHRIST AND HIS OFFICE. 61 


FET LTO TT 


very God, and the dear beloved Son of the Father, his ab- 
jection was so contemptible and vile, that he cried out as a 
man most destitute of God’s favour and love, and said, Deus 
meus! Deus meus! quare dereliquisti me*? And until such time 
2s he offered his most holy soul unto the Father, and his 
blessed side pierced with the spear, his pains and sorrows 
increased. Lo! thus was the manner to offer Christ for sin! 
After this sort and eruel handling of Christ was the ire of 
God appeased. 

If they sacrifice Christ in the mass, let them hang him 
{like]° tyrants again upon the cross, and thrust a spear to his 
blessed heart, that he may shed his blood ; for “‘ without shed- 
ding of blood is no remission.” The scripture damneth this 
f abuse of the Lord’s supper, and is the conculcation® of his 


hgh Re PN EA TEST RIT TEE ECB PA ET 


| precious blood. 

E ‘As concerning the use of this sacrament and all other The sincere 

5 : . use of the 
the rites and ceremonies that be godly, they should be so Lord’s sup- 


kept and used in the church, as they were delivered unto 


us of the high bishop Christ, the author of all sacraments. 
For this is true, that he most godly, most religiously, and 
most perfectly instituted and celebrated the supper, and none 
otherways than the evangelist doth record. The best manner 
and most godly way to celebrate this supper is to preach the 
death of Christ unto the church, and the redemption of man, 
as Christ did at his supper, and there to have common 
prayers, as Christ prayed with his disciples; then to repeat 
the last words of the supper, and with the same to break 
the bread and distribute the wine to the whole church; 
then, giving thanks to God, depart in peace. 

These ceremonies that God instituted not, but repugneth 
God’s institution, be not necessary, but rather in any case to 
be left, because they abrogate the institution of Christ. It 
seemeth sufficient unto me, if the church do as Christ hath 
commanded it to do. St Paul to the Corinthians, after the (i Cor. xij 
ascension of Christ at least eighteen years, wrote his epistle, 
and said he would deliver them nothing but that he had 
received of the Lord, and wrote concerning the use of the 
supper, as Matthew, Mark, and Luke writeth. 


* My God! my God! wherefore hast thou forsaken me? R. 
> Supplied from R. © As the conculcation or treading under foot. R. 


N ri Se 

; : ——— a ; e 

Le US WN NS: arEND _— 
; : _ 

a hae dw gr 

: ” ge Yao tine y4 4 calle Us od enepeereatenes ow lo ae 

ee ee = | 

- 7 somtt vem Sines herd, 9 vee Urtogiberts ayterg Seayeg ta) ‘earver: 7 

a 


— 


. lao: pte’? wl ctu jade Hall, wor @ fool of ae - 
i sacs edt piv bepsisky why Tewelit” : 
mis aie a. in) tha at cannes off ow anit tal beans 

Wet elt 94 ae & giGac’ tom bet Be oad eth! 
beteeys bol 
yiil-eed iad wt pen oft ct ins tro qe 
orl cys femily hoe, dw oo pequ Nige eheeg *{odt] - ) 
7 hada rotale nf (tod whl beat gana wil dart Maret hosel § 
Pe ee ee 
_ li io Tritedotean «ft a in, ooppe beck ali lo soda. 
> 4 heck ening 
ee sae eatin iy tore? Panicee allt oe ald qoliina ake | 

OS in st tar pede aig ot sol ela aw wath deb 

oo oy tetR-npe 990i a ghrubl® soit oh home bre Ogee 
_ alttserenit. Tg tt wating alt a modedd dghl of) Pw 
aes wleenee) main (“= tore oil Fas parte al wt 

SS) Sapa taen ceees GP baleen kine terthanl uocteny Acar 

“qdroeat tod oT Loy dthob geihegnars att met) eeconadio 
: 

7 


= 


sly Pony co 68 Warp eit coplyine ot yew ylbeg tom hing 
Mme Vet Aeprechurs oft thane doweds eft oboe we Weh = 
mane rad of arali tos eeqyee eth te ie tdi ea 


“% (see) at malt coal Gt iw bogey Sie) as owe ®t 
- drat ch @ets wat din dim sorpe walt by abc deal 
is seville ult: ot eolin cats ateltanih tenn bared odd 
7 id don barsitent Jeol) sarl? eoitennan 
id “aa ; a 
w 4a ; | 
ow tt, Hiwl andl og 
fen re wile cunihoind 
7 abveieg, siet nite, Aine 
2 find it sak soe gy 
wr ait. 37 Ob) ant 
- Hf nee rodeo bn 
Jt ch obi gales a 


62 A DECLARATION OF [er. 


This is therefore an ungodly disputation that the papists 
contend about, the change and alteration of the bread; and 
also a false and pernicious doctrine, that teacheth the cor- 
poral presence of Christ, both God and man, in the bread. 
For although Christ said of the bread, “ This [is]’ my body,” 
it is well known that he purposed to institute a sacrament ; 


Segoe therefore he spake of a sacrament sacramentally. To speak 


sacramentally is to give the name of the thing to the sign ; 
so yet notwithstanding, that the nature and substance of 
the sign remaineth, and is not turned into the thing that it 
signifieth. Further, the verity of the scripture, and the 
verity of a christian faith, will not suffer to judge and be- 
heve Christ’s body, invisible or visible, to be upon the earth. 
Acts i., Luke ult., Mark ult., Acts iii. 

If we likewise consider the other places of the scripture, 
John vi. xvi. xvii., we shall find that Christ would not, nor 
meant not, to institute any corporal presence of his body, 
but a memory of the body slain, resuscitated, ascended into 
heavens, and from thence to come unto judgment. ‘True it 
is, that the body is eaten, and the blood drunken, but not 
corporally. In faith and spirit it is eaten, and by that sacra- 
ment the promise of God sealed and confirmed in us, the 
corporal body remaining in heaven. 

In the twenty-fourth chapter of Matthew, Christ, giving 
his church warning of this heresy, to come by the preaching 
of false prophets, said: ‘‘ They will say, ‘ Lo! here is Christ, 
lo! there is Christ!” believe them not; for as the lightning 
cometh from the east into the west, so shall the coming of 
the Son of man be ;” meaning by these words, that his body 
is not a fantastical body nor invisible, as these teach that 
say his corporal body is corporally given in the bread, with 
the bread, and under the bread invisible. Against this error 
I will set the word of God, and declare the truth thereby, 
that they have but an imagination or idea’ of Christ’s body, 
and not the natural and corporal body. 

And the first reason is this: Christ bid his disciples 
they should not believe him that should say, Lo! here is 


sacrament. Christ! or, there is Christ! He spake of his body doubtless 


and human nature: for he commandeth us to believe that his 
1 Supplied from R. 2 ydeam, 1547. ydea. R. 


ar 


do] i> tee GRe » ; : rh oe ee 
i] : 


et id aide gears peewee a ebl'? ra 
rae bay Wil, a@uadarep tier byes onprils att toate Leelee 7 


Se ee ee | 
Beryl ol @i,con faadas! je fa) meee dee a 
“thea io he wl pon) alt Sa deve bg > tgreulily vel. ruagi ; 
Tinowws-2 ohies| 12, eonqgay ehh soa p> ¥ & a a 
eqs Cs, tebe en dj<iicom: 2 be chewed mite 
“FR 0 oi: 56a” bl he omen wit ove 4 ieee ; 
Wi ley hue —Wilaw ad) iris lewd ty me 
ot hats pe? 403 ie anticn @ las deg loeces nghe wt 
wis tue more ail ae ol) rw ieteghe 
i 
Ate ot magi hw addins me Afi’ qtot «etal emi 
Reh the wie Mit, wel 5 wid 
sane Breas alt Wie ey a Mitek ~ivel<o U 4a 
tort mow, saline, sralg Ryd sole aw pli athe aoe oulgh 
; Od Wo sues. Mevgion pur cueiey of fon nem . 
(ini tibrmgan butntieeynny daily em) al Yo cactmet » tad | 
tamil arsnerybey, cay ammo ol ecandlh ares live crite sor 90 ea 
dou Wet orkut Boyd vets line pobom eh yhoo wld surtd at rt 


gritty ail gd coms of aemed ci’? grutev inde etl 

iret) i oneal AiT$ yen dew nel «time, oh Yo 

ee ee ek ae eee, Tee ol ends On : .- 
ait Geile om seo -ods chat Mes oft mo dyunns | 


of 


a FEE 
/ 
Be 
5 


i * Yee ea 
Aertel 
“ S 
® eal “ 
waliingh yo) 


vi. | CHRIST AND HIS OFFICE. 68 


Godhead is cvery where, as David saith; and as he saith, 
““My Father and Iam one.” Likewise he told them by plain 
words, Matt. the last chapter, that he would be with thom 
unto the end of the world. Christ having but two natures, 
one divine and the other human, by these express words 
now he declareth [himself]* to be present with the one and 
absent with the other. These things marked, I put this 
matter in comprise, to be judged of every humble and cha- 
ritable spirited man, who judgeth aright of the body of 
Christ ; those that say bodily he is not in the sacrament, 
or these that say he is bodily and corporally there. If he 
be there corporally and bodily, as they say, why shall I not 
é ‘believe these words, Ecce hic! ecce illict! and say, Christ 
lieth that said, Believe them not that say, Lo! here is my 
body, or, there is my body? Christ, having good experience 
of the devil’s subtlety, that he would intoxicate the wit of 
man with more subtle reasons than the simple heart could 
eschew, prepared of his mercy a means to preserve the faith 
of the simple ; and against the sophistical and crafty reason 
of the devil, God calleth man to the judgment of his senses, 
and saith, “Reason what they will of my body, and say it is Christ wit 


ye our 


here or there substantially, bodily, corporally, believe them Ce 


; 
not: ‘trust to thine eye; for as the lightning sensible cometh verty of 


body. 

from the east into the west, so shall the coming of the Son 
of man be.” How so? Turned into fire? No, so visible and 
sensible. God wist right well, when he called man from 
reason to the judgment of his senses, what doctors and 
doctrine should follow of his sensible body: one to change 
a cake into his body, and another to teach, though the cake 
be not his body, yet is his body present corporally, sub- 
stantially, really, bodily; the same body that hanged upon 
the cross, and is given by hand, with the bread, under the 
bread, and in the bread, and yet insensible. 

Grant all their glosses and interpretations to be true, 
as they be most false ; and say, as they would have it, that 
the very true humanity, and Christ in the true shape and 
form of a man, (as he is with all qualities and quantities, 
except sin and immortality,) to be in the bread, under the 
bread, or with the bread, after the bread, or before the 

5 Supplied from R. * Behold here! behold there! R. 


‘te oe Pe 


pay eee Cn Nee, Vat 7 


¥ Aube red “ba tie, <dlites Gall “vw acter a bk i 
? dilgirie hiit omtomnd: * ose T tevareyliw'l af 
; Lom gown qithe. be Abarat Nee wutgedy San ante <aeté faces) 
ee etidtn, ar ay) mar an) ret My bes vy ole 
= Ae eA ian! ab peed oe tne teil sone 
co tire ek Olt hien Caer ml 4 oe ee” 
/- PTI tien qnilh ott. vee we Oke ieee 
wx pas seliedt ~<~iae. 1h Noglnd OF ot step al whi @ 

wy yira ad be beer stone, iw hiliho widen” 
saimatitiges st? nt dtu ch Of  Glitiad ang Guat omadt 4 taxi) 

af AU Say Oemeyes hs yal @ ogee dat) sendt vo 

hart Uateesi ppm port ee tied hem Meungreo sed od 

Seg can bee sage girs \oNe cook ity aoe oredhal 
. fa eet Leh ded a ctl os 8 the teh dit 
: aa airetanpye bry: Pa enl tye ee oyall..30 thed 
ee Se vhltinew Teel odt Yo 
a lige grin’ oink dat sat mers, stn apo thw nec: 
PF ORarIy weet, oferta « pee ail Be demagaay avedione | 

re “ae iach Fam Enlai Leniega dem 2 ohqemie odd 

haces walk To teraimgint Gilt ct cilon btiees Aen. Sieg wilt Yo 


Bh fe sans hey pelt tunel onal: ilae bow 
soalkg nats Almxeynee “finn! (Minecteitemn wpe 10 ad 


coeitetrigtl Mh: eer et jane acide so Seaver « 
“ jo— por poate Rai ie ate 
bol oa A oyhontnl tin — tet walt "ed asm to 
we foot gem tie af siby jlww fig, to bow. porn 
wh ‘iy ap toline armen’ old Yo dovtenpheay it ot 
| Wh thet ‘abipag ad to weld Iiamile 


- 
— ah ov wheats 
- Sal eve ach 
= Tie og) aan ott a 
. oo pens re ; 
ae ‘Siaie ne, fi 
7 : a ee ae at 


64 A DECLARATION OF [cu. 


bread; and say, “ There is present, in the priest’s hand, as 
great a body, and as natural a man, as the priest or minister 
is himself, the word of God made man,” (so they would have 
it;) they shall never deceive a godly Christian with their 
glosses: for he will trust unto the simplicity of God’s word 
that saith, Molite credere, Believe them not, till they shew 
my body unto the senses; ‘for as the lightning,” [&c.] 
The defenders of this doctrine, because they be not able 
to answer unto such as writeth and preacheth the truth, they 
challenge and attribute unto themselves the only knowledge 
of truth, and say, their contraries' be not learned, nor cannot 
understand them. Grant there were none learned that de- 
fendeth this truth, as there be, hath, and ever, till the world’s 
end, shall be; yet will the truth defend itself: and because no 
man should in this matter leave the truth, though better 
learned than he judge fantastically of a true body, Christ would 
his simple disciple to judge sensibly of his natural body, and 
let this sophistication pass, and saith his body shall be as 
sensible as the lightning in the air, and not invisible with a 
piece of bread; though that most religious sacrament ought 
to be most godly used for the mystery that it containeth, and 
likewise the promise of grace that it confirmeth. : 
They say, this place maketh not against the presence of 
Christ’s body in the sacrament, but against such as should 
preach, in the latter days, false doctrine against Christ’s 
doctrine, and make another Christ. True it is, he speaketh 
of such as should preach false doctrine: but what should 
be that false doctrine that could be overcome with these 
words, Nolite credere; sicut fulgetrum coruscans venit ab ori- 
ente in occidente, ita erit adventus Filit hominis’? What 
heresy readeth any man in the histories, to be vanquished 
by these words? Not of Samosatenus’, that was condemned 
in the council of Nice; not of Nestor, that denied two 
natures to be united in Christ; nor of Hutyches, that said 
one nature was converted into the other: none of the heresies 


1 Adversaries. R. 

2 Believe therm not; for as the lightning cometh out of the east and 
shineth into the west, so shall also the coming of the Son of man be. R, 

(° Paul of Samosata, bishop of Antioch, who lived in the 3rd century, 
and held heretical opinions on the Trinity. See Euseb. Hist. Eccles. 
Lib. vit. cap. 30.] 


| ful) eq A@eone iM). : 
; ry 
Oe Seidl cpeety od) ci Lemme d vqett > 166 faedieple : 
Tinian G fim ihon nee § damit) ey lee hed a ig Ee : 
werkt below Tia, ay vege Cleges hoi) te Cove oh) Radesay ; _ 
Ai Gul) whee 4 4a ater Role GER © 
PEW CAN Aiiiom aff em Bou Yon ot wi Tepe 


Ds ote et A ata wets WS, Mee salt 7 oo 


fee) Pings 01) on Bh? (eee att eel GY 5 

Ole di) Cie! ltr et aha aff a ne 
tek Bia} of (eit aeey hin 1 Oo ~ basen Qyem-e —<- 5 
ri ens ot ill Waal ois pdvhitty bow egritehs : 
fore Soe fete Inn sh! eirin: Go 4am hee lteette -_ 


28 wis Upriid.esop arr ei) fe heen 
“tine GAdhe ace ban Jdival Gio) oi site oat Mato . 
aay wee Nim Wanda altort (0 (Ln tog cent Thais hoe 
let Caged) Gli? oY yin aadjow ids 0) Tiente Gat 

(Anciy; wo ; (had erties ii gleabiomber om@uly i”? cad) reel 
Hi had Lanett etl ® thew, wpb) 4) hgh atguds ald 


datos seitgllon jon: Hell styandle « tusred ly why < 
be Miata Mis Cre sfc tl hie tnoy ome ad 
Aygo hies 1 att cany, Ye vodwiorny oft netomat “p 


open a I TREE ATR OORT 


eee mere 


vu. | CHRIST AND HIS OFFICE. 65 


that the devil moved against the essence and divine majesty 
of God, as Marcion and the Manichees, that said there were 
two Gods and both eternal, the one good and the other ill, 
always the one repugnant to the other: neither yet the heresy 
of Valentimiane’, that said there were innumerable gods: but 
this false doctrine Christ spake by such as would, after his 
ascension into heaven corporally, yet preach in the latter days’ 
unte the people, that his body should be in the earth; and 
therefore gave them these words, ‘ Believe them not; for 
as the lightning cometh from the east to the west, so shall the 
coming of the Son of man be.” 

Christ spake of those that should deceive the people in 
the time between his ascension and coming to judgment. For 
in the end of the world it shall be no need to bid us beware; 
for all false preachers shall be damned when his glorious body 
shall appear. He that believeth before® that the natural 
body of Christ can be here any way corporally, neglecteth the 
commandment of Christ, Nolite credere’, Matt. xxiv. ; and 
hkewise forgetteth his creed, Sedet ad dextram Patris, inde 
venturus est, &c.° And Luke saith plainly, that as visibly 
as he ascended, so shall he descend at the latter day, and not 
before, as he saith Acto. iii. Because they defend their opinion 
by the wrong interpretation of the words in the articles of our 
faith, I will answer to one or two objections that they make. 

First, they say that this word ‘‘ Heaven” in the article 
of our faith, Ascendit ad celos*, signifieth no certain and 
determinate place, but generally all the world, heaven, earth, 
and hell, wheresoever God’s power be manifested; and so 
saith, that the right hand of God betokeneth no place, but 
the whole power of God: aswhen I say, Sedet ad dextram 
Dei’, it is as much to say as, he is in his humanity every 
where, as his Deity is. 

4 [Nestorius held that Christ had two persons as well as two natures ; 
Eutyches, that he had only one nature in one person; Marcion and 
Manes, that there were in the Godhead two opposing principles; and 


Valentine, thirty or more principles or eons. | 
5 Tn the latter days, omitted in R. 


© Therefore. R. 7 Belicve them not. R. 
8 He sitteth on the right hand of the Father, from thence he shall 
come, &c. R. 9 He ascended into heayen. R, 


10 He sitteth on the right hand of God. R. 


[noorER.] 


> 


y 
- 
; m O& 
“a 
— 
Se 


a 
ae 


3 Raa hte. ek inte af « ici pe wr} enty neal ela 


| os ils i rene: tw aleld deel pabagert ote re 
‘hae Giatess of Pode bu Ohnesh hi ao To 


S oF 


MM) A ON ot) ande A 


jimigs wath (ire exiar ie! (leer Sony bo al) “M4 alt 
Lise wali Mido wR eae oli Oe were lh aa ol? 6 
‘i Alin <4) le any xa Pr lnerane din! Jorn alegt) dl 4 
sisendd wil? Fi Medion seetie +! @ pemaguget ete edt epee | 
me 1 PR) oage® 02 «= fick Gurl.” aie ee _ 
a | 
zeit dorm) oli chive dae (tlexegi® ante tnt noiadoon 
hea sivae elt ie 04 hikeds glad an dealocaiyony sdf oh 
th li ial ownitiat taps ct ieee ove oncttenyith ‘ 
i) adhnd— der 6) 12 an ea ies quvtersitpil edt ae 7 
: of tone teen ad Wo erieeg 
i tka) Gibedd telvntey amt) saith r-atage ae 
el weet 5.01 prtat:s $08 seeps oo prvemient aiid wiih: a | 
symnaned oo LAE i. Lietaat cate ot? Cin ieee > be oft at, 
dowd ehlanidg set hte Gace) got finn avian satel Me yl 
Leeda? ail teal ia’ deers nolt ahh cuewpye Barts 
se en dave: yee (ne il ol ooniiied? to'yiod- 
Wis ¢ ater otal? hen hE, cee We tunabaomnes 
vies so, eevee pie® leew eid deattegnl two a 
git ated zbiale ies rd Sat, ‘a> am bcheange 
‘any ful ee worked Gitte feowee dds ont Metts on Ashawses oil on 
Gitwrtialt hoMeh yalt cence AA vote tina od op ced 


* 


ati Ta melaling with i trae wilt Se netuarongeitnd oon old gf El 


Se oe ee ne ee | 


, q 


atte witreei) Bier oils Wh tied eel 


a) 


ana 
jhoti> Wi apuiedy : 
ot — anager cm hao 


2° 


Answers to 
certain ob- 
jections of 
the adver- 
saries. 


God’s right 
hand — 
sometime 
betokeneth 
his power. 


66 A DECLARATION OF [cu. 


Unto the first this I answer, that heaven in no place 
of the scripture is so taken, though it signify sometime all 
the celestial bodies above, heavens eternal, and then it sig- 
nifieth the air, as Psalm exlix. Aguw que supra colos sunt 
laudent nomen Domini‘; and sometime it signifieth only the 
superior place of creatures, as in the same Psalm, Laudate 
eum cali supremi*. Into these superior heavens Christ as- 
cended, as the manner of his ascension declareth, Luc. 
ultimo, Acto. i. He took his disciples with him into the 
mount of Olivet, and bid them there farewell. He departed 
bodily from them, as their eyes bare them record; and a 
cloud received this® body, that it could no more be seen: yet 
what became of this’ body after that it passed their sight ? 
That no question afterward should be, where this body 
was become, Luke saith, Ferebatur in celum, capit. u/timos, 
This mutation of place, to ascend from the earth, only 
his human nature suffereth: concerning his Godhead, it is 
every where, and can neither ascend nor descend. 

Such as say that heaven and the right hand of God is 
in the articles of our faith taken for God’s power and might, 
which is every where, they do wrong to the scripture, and 
unto the articles of our faith. They make a confusion of 
the scripture, and leave nothing certain. They darken the 
simple and plain yerity thereof with intolerable sophisms. 
They make heaven hell, and hell heaven, turn upside down 
and pervert the order of God. If the heaven and God’s 
right hand, whither our Saviour’s body is ascended, be 
every where, and noteth no certain place, as these uncertain 
men teach; I will believe no ascension. What needeth it ?— 
seeing Christ’s body is every where with his Godhead. J 
will interpretate this article of my creed thus: Christus as- 
cendit ad dextram Patris. Patris dextra est ubique: ergo 
Christus ascendit ad ubique®’. See what erroneous doctrine 
followeth their imaginations ! 

As concerning the right hand of God, it is taken some- 

1 The waters be above the firmament, praise the name of the Lord. R. 

2 Praise him ye heavens above. R. [Ps.cxlviii.4.]  * His. R. 

4 He was carried up into heaven; in the Jast chapter. R. 

5 Christ ascended unto the right hand of the Father: but the right 


hand of the Father is every where: therefore Christ ascended to every 
where. R. 


ae ane 

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tay] 1 a> mw 

Wide on.d @erel mihi avew 1 Gh hy) thee 4 peony 

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apie a Delt dee leeds capped ceeeta welled tation dhe 

ee ee ot se oO dietin 
A Ver Ati dt are 146 We yee vuyberel: 
Seat ahh hie Gi 6) atta Wh eeey robinegis. 


— _— carry” art Vesper wah (oy! ain (Ne May eis 
mA Aberin | ima pal seu of a Sot @) 
col? itt inet a, ‘an Sule Ae =) @|! ( «tk oxatile 7 
beetemegel) olf Megat pods om) bat bere Jo rlid. in tore) " ¢ 
6 te crnen, cag tual me silt @ oad comb ofitad ‘oan 
wr Tia “ul je flsir= §) 00? ‘ont wae pad jeer deals 7 7 
Vetahi ieee bay di cy Ge Wed -viie te owen’ fade 7 


fied Gli eats Alslined) iyetedas hop we idltT. ~“ 
Se a. aie a) eee. Ate wilel append sme 
an ihe what leech of <ickt %) molbolgat att 
At iaile? 664 aniimuen 1 Be Se ombee eon. © 2 
; hei get bees settee ae ote pradie qm nS 
| M1. We hont uae al) Sar aordert wel gow an dood. 4 
online ire rnin feet) wievici 3/0 we paliytrem elt ash, 
iit, regen ed, ot gor ob air role gore wl dole | 
are np a Abad 6 We eeleiing ot wl | 
tet eckenls GRE canada pide ea! lew eotjnns afte 


ee eS ee oe ria: dimion, tea exsilen eat Sem. : 
1G Winter dnl im Wolsd Nel phetewr: / @'. “ZY 
Weolhnrd sia ibe : 


>) 


2 SE Morera tenet 


WEE LR SR mney 


vit] CHRIST AND HIS OFFICE. 67 


time for God himself and his omnipotent power. Psa. exvii. 
Deztra Domini fecit virtutem, Dextra Domini exaltavit me, 
Thus his right hand, taken for his power, it is every where, 
But it is not so taken, when we say Christ sitteth at the 
night hand of God, as Mark saith, capit. ultimo’, and as Ste- 
phen said’, Acts vii.: Video Jesum stantem a dextris Dei*. 
But it signifieth a certain place of Joy, where as the souls of 
the blessed saints rest. Thither hath God translated the 
body of Christ to be in as much Joy, as it was in contempt 
here in the earth, as Paul’ saith, Phil. ii. Sitting thus at 
the right hand of God, his body is as true man as it was 
upon the earth; and in length, breadth, and weight, as phy- 
sical, mathematical, and natural a body, as it was hanging 
upon the cross. 

In the changing of mortal qualities the humanity of 
Christ is neither destroyed nor changed into his Deity ; 
but as truly as his Godhead, concerning his essence, cannot 
be seen, so is his body, wheresoever it be, subject unto 
the judgment of the senses. And as he that maketh a 
house first conceiveth a true form in his imagination, and yet 
the imagination nor conceit of the mind is not materially 
the house; so [the conceit of ]° such as dream and imagine 
a certain fantasy, and reduce the form and figure of a true 
body into their imagination, is not a true body, but a conceit 
or imagination of a body, as those men have, that say Christ 
is in the bread" and with the bread, yet occupieth it no place, 
nor is not sensible. This is a wonderful doctrine, to make 
that glorious body of Christ to be a true body, and yet 
lacketh all the qualities and quantities of a body. If Christ 
could have such a dreaming body, as they speak of, yet 
may I not believe it is in the sacrament corporally, because 
Christ saith, Wolite credere". 

And where they would better the matter with these 
words, that Christ in the time of his being upon the 
earth did many things above the nature of a body, and car- 
. © The right hand of the Lord hath done great things. The right 
hand of the Lord hath exalted me. Ps. exviii. R. 

“Saint Mark saith the last chapter—Saint Stephen saith—Saint 
Paul. R. * I sce Jesus standing on the right hand of God. R. 
® Supplied from R. *° Christ’s body is in the bread. KR, 


1 Believe them not. R. ae 


What the 
word heaven 
signifieth in 
our creed, 


7 


. oa 


vy _*% 


s. 


= 


St! aha o veel © Att drt 
Si No one als nS yer, aye, en elt RB deeittagen i dutl 
“ Wr lotus? 1) ded sebOll aan poiien Roald 


Alans el seed. AyPth Ment wetnnigeel aiout test fend 


oy eae ay 
A wae Oe Ves pose » ow 


Sion aah raping Cepeniia id Sere Veal baahe wih swnid 
ee ee i wo, 
o@le a bed — Kh er n®, oneys longa digerelf malt 
<i) ‘tite hin! os @& wetw aaa oF Ina an 
“aac hie Sxelo tigen dala rel? re per ty 


ES 


La 


FE 
cic 


Ea 


Oe alee cit nb geet a opie & cf nd at tek) “lo yhod 
ae we. Gt Pes “vel @ tier edt ott wrod 


(ye win Aes bul & hag peltnad ald coqu 
gyeiean Tes piel © lated ee jerdvesneigacs Lats 
“ xeon onl coon 

Ve gu “4e Vila my to yotgeado- mi al 
pared) elf ier Bybee. toe teqeteeyb - wetlthen eb saint 

Ces Senate it Shinweres  Aneiie S a ao yan on dud 


gong Bee atonentontod all ak napwulk wire} + Mevionnce dell oauod 
{Stirt@ wy eh brine-adt Yo tiene oe tmigeaigecnt alt 
-galgert bas citer oe isin “(Ws fopaor off] ow ;coarod alt 
cout lh Sdgit bon ate wit ste bea ged alntoo s° 


Delede epee Wt: eves yes weed on lid wb ovitanigemt to 


ee ie dale howe *taiand ad? at al 
gdadr’ cd matenah Rfwlaure ¢ at wT oldiarion -in 8 sont 
way! cd owed 04d eh ait Yn ybod euobvoly tnilt 
ET od & Ye esbtiheney Law asinidecp oslt. Ne baton. 
te 8 : th il getoenl: a douseveil blioo 
wversd Ninenmina eats ci of “1 ovoilad joo 1 yen 
. yer silo atties tsind: 


i 
if 
a 


An answer 
to that 
objection 
which is 
gathered 
from the 
entering in 
of Christ to 
his dis- 
ciples, the 
doors being 
shut. 


68 A DECLARATION OF [cn. 


ried his body sometime invisible, and entered the house of 
the disciples, the gates being shut; they prove nothing, only 
they trouble the simple conscience, and stablish such as be 
more addict unto the writing of man, than unto the writ- 
ing of God, in their error. Peter walked upon the water, 
yet: was very man nothing the less: so it pleased God to 
use his creatures to his glory. Christ’s body was nothing 
changed, although sometimes, for fear of the stones, he 
conveyed himself out of the way. Though his disciples knew 
not how he entered, the doors being shut, it is possible 
enough, that he opened the doors, and yet they perceived 
it not: men’s eyes be obedient unto the Creator, that they 
may see one thing, and yet not another. The scripture so 
teacheth. Those ill men, that would have done villainy unto 
the angels in Loth’s house, Gen. xix., were made so blind, 
they could not find the next door to them; yet bided 
Loth’s house still in one place. The same may ye read, 


(2 Kings vi.} 4 Reg. vi., how God made blind the Assyrians’ host, so that 


Elizeus led the whole army into the city of Samarie. Ba- 
laam saw to beat his ass, and yet could not see the angel, 
that the ass saw, till he was reprehended by the angel, 
Num. xxii. Here may ye see, that those reasons proveth no- 
thing that they would, Christ’s body to be’ in the sacrament, 
because sometimes he would not be seen of his enemies. 
This is our belief, that Christ is very man, and lke 
unto his brothers, Heb. ii. Therefore, wheresoever his body 
be, it must have the qualities and quantities of a true 
man. If his body be corporally in the sacrament, and yet 
without all properties of a true body, this text is false, Ha- 
bitu inventus ut homo*; likewise this, Similis est fratribus per 
omnia®. They grant that only the spirit of man eateth the 
body of Christ in the sacrament: then either the spirit of 
man is turned into a corporal substance, or else the body of 
Christ loseth his corporal substance, and is become a spirit. 
For it is not possible for the spirit of man to eat corporally 
a corporal body, no more than he that studieth the scrip- 
ture, and commendeth the contents of the bible to his me- 
mory, eateth corporally the book: but by the help cf God’s 


1 Invisibly. R. 2 In shape he was found as a man. Phil. 2. R. 
3 In all things he became like unto his brethren. Heb. ii. R. 


oj - i coepeeeaRe @ — a a 


ty Saree! git heim (ce litter, aniriwnm: hell. eit Sale 
Phe ayuites won WA indeed mere ots atigath ofs | 
fl oe diet Niet hike qoeiaqns eijasa al) ebtayas exit - 
’ a cies Veet! rom Gs Babi oti Wie he esta © 8° * 
ee Gwe lider wat ere welt Gite f ont = 
M Top enay 0 el of iho sent er ane bey = 
eer ee ee mat? ag ooh ce eeetaoty ait tee 
ti gaat at bh. af certo Aeotia Pagnaty 
WEN Peigiet eS sal’ oe eal to eo Ver Dees 
(Maja) a de jets Golat etc ofl Jordan of oad ae 
ee pelt Dy dorm pooh acs fore at tae leon = 
et ia wie) al) efi ORs 4! avr Seem roe i eset 
ene WT eiw © 1) ine qa ee emo OO 
wns yan a eC De? ? vem Coll ded 
jets Gia wd 4m el) setadeld di degre of? 
MNT. tt sutel ak aieb por ad fnk ve Min ge 
Aes 9 yom amie oY “oosig om wl er sapeal Wiltod 
ta) 0 ty!) foal bot chen bot wel tv goll begean 
A Cnet W eth om. iter gore dodo ate bol ene 
hs wer dare Oly dog Tere cee wht tiad of wren mama 


emi, hee, ten silaol®, acd? aatooilils"eqoh to ewhuinai a 
oft seen naam Be Kaige wilt Yl tah Aceey ee? ahem = 
Wy irup aff? iMerunoss ads At tial Ae ybod? © oun 
Yo ofiid cath atin an: oxmniedys igsiereon a» vied tout at mei 

abi 6 ented at hue siete te lees att dowel hd © = 

engine 0), + ane Ly sisiqy wit qo 

“pi? of) ceibole dal) oil oett 

0 al ot AS alt 16 etasbowes 


Shri Im agloid, itu, ual, : 


vit. CHRIST AND HIS OFFICE. 69 


Spirit and his own diligence he eateth the effect, marrow, 
and doctrine of the bible. And in case it were corporally 
and substantially with paper and ink in the bottom of the 
sea, yet the learned man may comfort himself, and teach 
the mariners in the ship with the contents thereof, though 
the corporal bible be drowned. So in the sacrament the 
christian heart, that is instructed in the law of God, and 
knoweth the right use of the sacraments by the Holy 
Ghost, and a firm faith that he hath in the merits of 
Christ’s body and soul, which is ascended corporally into hea- 
ven, May in spirit receive the effect, marrow, sweetness‘, and 
commodity of Christ's precious body, though it never de- 
scend corporally. Thus doth faith and the scripture compel 
the church to believe. 

When they say, it is in the sacrament, and yet moveth 
not from the right hand of God, I believe not their saying, 
but require a probation thereof. Christ hath not so great 
a body, to fill heaven and earth corporally ; Similis est fra- 
tribus, perfectus Deus et perfectus homo’. They make him 
there, and yet occupy no place: then it is no body; for a 
true body, physical and mathematical, as Christ’s body is, 
cannot be, except it occupy place. They say, I must be- 
lieve, and say with the Virgin, Lecce ancilla Domini®; I may 
not seek to know the means how. Well, let them do as 
much to me in this matter, as was done unto the virgin 
Mary, and I am content. She could not comprehend how 
Christ was made man in her belly: yet the effect and- 
corporal nativity of Christ ascertained both her reason and 
senses, that she had borne a true body. It shall suffice me 
if they make demonstration unto my senses, and warrant my 
reason, that they have present a corporal body: how it 
cometh, and by what means, I leave that unto God. But 
until such time as they shew me that glorious and perfect 
man’s body of Christ, as it was shewed unto the blessed 
Virgin, their saying, ‘Believe, believe,” shall not come into 
my belief; for Christ saith, Nolite credere’. 

* [heuen, man in sprit receaue theffect, Marrye, swetnys, in the 


original. ] 

5 Corporally, omitted in R. He is like unto his brethren; [he is 
perfect God and] a perfect man. R. 

© Behold the handmaid of the Lord. R. 7 Believe them not. R. 


| lls an 
@2 ee ee ee Lane 
| ae 
D4 davtien a Gly sehen — ‘hm et done tenge ~ 7 
: ) Gages wee 1) tem ab fiat nl @At Ne wir Be ; 


| od) th ueertel off 46 fot bos wqeq Drm Veltndedae bine 
ert... deat Bee Saris erdinies Ger cn towed, wa bt = r 
i, ow fog? Leese Sigmieri' 2 dhe —fs wit al mance 
= . _--26> Genie, alt’ Gi er aranh al oh S- dermarsee> i : 

for Sh) be ait ott ab Toigzidnt @ tft Cie eae 
= oe ol) W ccrepe all Y ichyte ult stowanst 
te Orem <i ai rel wf at Com wih » lee dent q 
wad atut eon) lolmaces'sl Juidy Jose bas yhol nae) 9 oF 
tae  @riatia (arian Ses. wl) wien debs. 14 yan | 
a. “bh vec 1 dame) ~lel teeerg Phe) ‘etiam 
aque wiity ew eit how phat oft A, ut (iawe hese : Ff 
. : woreda deaaile oft 7 

. Stevo det, beer inioee 4! a vee etoenl YE 

eee ee ee ee 
-. yap dew Get Al) eewwl). nolftadorg. a oiajea ted © ~ 


a a wile glad ay of Vi wekh.s ontla we GenpoO tore Bes ret 


‘qhod wietnl ao Jetzomnltac hax lolewle 


zi 
it 
i 
i 
iL 


ree: 


i 
i: 


70 A DECLARATION OF [cH. 


Of Christ’s words Marci xiti., De die illo nemo scit, “The 
moment of the last time no man knoweth, neither the Son of 
God,” inasmuch as he is man, I gather this argument a majori'. 
If it be denied Christ concerning his manhood to know the 
last day, much more to be every where, or to be in divers 
places at one time, is denied his humanity: for it is 
more impossible and wonderful to be every where, than to 
know many things. I know the geographus’ conceiveth 
and comprehendeth all the world in his head; but to be 
in all places, where as his thoughts and spirit is occupied, 
it is impossible. 

Further, Christ’s body hath not lost his corporal qualities; 
but wheresoever he be corporally, there is he with all quali- 
ties of a body, and not without qualities, as these dreamers 
imagine. I will not judge my Saviour, that died for the sin 
of the world, to have a body in heaven, sensible with all 
qualities of true man, and in the sacrament, without all qualities 
and quantities of a true body; but abhor and detest with 
the scripture this opinion as an heresy, so little differing 
from Marcion, that I can scarce put diversity. 

As corporally is the corporal and substantial body of 
all England in the head of him that describeth by map or 
chart the whole realm in Italy or otherwhere; so corporally 
is the body of Christ in the heart of the Christian. The 
conceit, imagination, or form conceived of England is not 
the body, matter, nor substance itself of England: no more 
is the spiritual conceit of Christ's body the corporal body 
itself. Though Avicen and Averrois' would prove such a 
conclusion, yet the faith of our religion will not suffer it*, a 
fantastical imagination to be a true substance. 

To say that Christ’s very® natural body is in the earth, and 
yet invisible, it is to destroy the body, and not to honour the 
body. Aristotle, Lib. v., Metaphysicorum, cap. 22, defineth 
what invisible is: Invisibile (inquit) est quod non habet omuni- 

+ From the greater. R. * Describer of the earth. R. 

{® Avicenna and Averroes, two Arabian philosophers of the 10th and 
12th centuries. The latter translated Aristotle into Arabic, and from 
his commentaries thereupon was called the Commentator. For the 
principles held by his disciples, reference may be made to the last council 


of Lateran, at which they were condemned. | 
* It, omitted in R. 5 Very—true. R. 


Ne afl 
ae 
nd 


are} | on MGs MTT A 5 : oy 


AT? foe gone fie lh dene ed) 1 — 
VA dot eotenAlion «ivaqent! com om viry! oa! ude We terrors 
Mane sémenige citeebeg |.akor ei &t on denenndt “00. 
att ed ee wre) batnedls ah Lu 
Pea) aalot vi weir ope ofa eon bom “yobs teal 
J tot elves? af tele@ of prdl sey de Gonnly 
aa | aomy ireptte jie al ot Giraers ies ah homoepetal wee 
“Talvnne “ater, ali cant 3 .nguldl, queat eur 
oF at toed Stem eid cd Riser ont fin teaiqelsegem how 
Saracen a View lng ihe} wl a ietle gasig Mn wi 
cist hema enal ans 
‘ inoidlh ante lernree 2fjeal por iftet clad esinl) seule" 
ing He aitecd ¢ qast) g@eweree wit aii <emawerrarten seed 
ena anal) ec erie wueltin bu hive ‘ied @ We eodd 
file ld oA eis Soe? erat om agin tor Oe 1 enti. 
He dtu <idieww arerend ah qiert a cradt oi Bow ot To 
MR ney Mes acide > trewirwinae woke oti fake nents crv bo eoltrhentp 
file wohl hae edie sod 7 ¢het ect c Jo spititeaup ban 
qa eltid ay ,q-wod no de ceakys eid? wuniighe of) 
. ey ovtene cae 1 anf? adionelt mot 
To phe! feitwuteice Qe lamereg-m} of vile aA 
mle ed ‘Atsircsadh aaslt echt Ye beet noth wi haylgnt Ue 
Winey qe oealbraiiis % viet] oi inboan vlodw oil) tasks 
ai? adie) of) te treed wll ont fell) Ve ghee ot ai 
jor ot Nee. fo davievreo arett @ aollactpenl dingne> 
owes my, Senate we Yow eotelwiui tua :eulteay then ott 
qian! lewepen Gilt vio! aivindy Wi timener leotiviqa aft a. 
a ibe pen Meow CaowenA tytn sera’ dgeodT . Masti 
et hier dat Hor wo Wo stad dt toy .nhiednnon 
i lasitnabendl 


dieetiah SE gar een we lhl yoltobeind ¢bod. 
ten AAR ean Yong he Lipa) einem oi wASinbewe derler 
AW Ais O00 ty -vetceat * A. crateereg ni wert * 
Bons aoe ad papery tari arabes a 


: 


arer hyenas 


OT TRE REE eee Meee con 


vit. CHRIST AND HIS OFFICE. A 


nocolorem®. Take this from Christ’s body, that it is truly in the 
sacrament? corporally, and yet invisible, is to say, Christ hath 
Inst all the colour, shape, and form of his humanity. But what 
shall Aristotle do in this our faith? The scripture teacheth 
what we should believe: Ascendit ad calos, sedet ad dextrain 
Dei Patris Omnipotentis; inde venturus est Judicare vivos ct 


-qortuos®, Act. 1. Mar. ultimo, Lue. ultimo, and hath left us 


a sacrament of his blessed body, the which we are bound to 
use religiously and many times, to exercise and stablish our 
faith ; and he, being absent corporally, doth communicate by 
faith in spirit that most precious body, and the merits of the 
same: and would to God people would use it with more rever- 
ence and more awe’, as the scripture teacheth, with true 
amendment of life, and firm faith ! 

I put out a book in September last past, dedicated to my 
lord of Winchester’, wherein I have declared all my faith 
concerning this blessed and holy sacrament: therefore I will 
pass to the other office of Christ’s priesthood. 


OA ix. 
[THE NINTH CHAPTER.] 


Tue fourth office of Christ is to consecrate and sanctify 
these that believe in him. He is not only holy himself, but 
maketh holy others also; as he saith, John xvii, Pro eis 
sanctifico meipsum, ut sint et ipsi sanctificati per veritatem". 

This sanctification is none other but a true knowledge of 
God in Christ by the gospel, that teacheth us how unclean we 
are by the sin of Adam, and how that we are cleansed by 
Christ ; for whose sake the Father of heaven doth not only 
remit the sins wrought willingly against the word of God, 


6 That is invisible, (quoth he,) which hath no colour at all. R. 

7 To say Christ’s body is truly in the sacrament, &c., it is to say. R. 

8 He hath ascended into heaven, he sitteth on the right hand of God 
the Father Almighty, from thence he shall come to judge the quick and 
the dead. R. ® awght, 1547. fear. R. 

W [An Answer unto my Lord of Winchester’s book entitled “A detec 
tion,” &c. printed at Zurich, 1547. See the next work in this volume. J 

2 For their sake sanctify I myself, that they also may be sanctified 
through the truth. R. 


The fourth 
art of 
Christ's 
otlice. 


How we are  D 


sancubed. 


-* : —— 


| Ty ane Mie, suite fee a 


ol? ai fiat = ial bed waned saree en rer 
aia pe) asa i od lit ova Sa? hue otha rogvaee Viera 
opt mandy shawn alidn wen bes eas nage ks he boul 
“Wiretol! <a epee oll? * the) ‘ew ety ca i ljoteiet, Mgala - 


™ 
A 
o 


on? ure Ain Lake nee Se Veatch. ' pele lords an tain 

_ceegile Watt Gertineas, Sha yeiieteabew-die nh 

<n ory, jel tan’ piesa oT win archi: th, Sento 
meee jteuwel ave etapa? le! loan Gee sepceticn a! 


sae Te awe oblgyago ot (onal) pany ene ve ‘oes 

A abel anim ley dad ele veayrem tidinatlas ypc yet Fare palit 

aise ethane AB baw gel ot olelenny tenet Sede aisle ot ie 

yr rey phe ti acl Mave peep tO ae Ripe haa ; antes 

mu Hh ~ atadota apn fe) ae Ste eet bes ome 

' ‘Win dna tee AN be tieonhioms 
\*) wie er dat Grhanyentt dost 9 nomtag T 

ay GE en ie Tavitigh vet i male, , eiewloniW In “inel 

» Bho Pauterats ideation glo! tow peewsht skdd-qnimsaom09 

A. Oe ee 


| KE PIIRD 
fol peer T a ett Bae) 
tegtett Mie iw ateiamnde nti resid Yo-eelo stud aw 


See aed Wel ee 3 kt ti att ervitial tard ond 
wh wits titel Akus od me ,odle ecalto ylid diukent 


" Pe, Pao OA Meage A tate Se enama ines oAQitonpe 
amen wil Ya ott s ied gel cron a antiacAlpam wdT 
<i seal sot php ps pieen ake eth teonaers 


: eA olde ape iT * 
ota) cranes: a at 


‘ Wot Ny Leet Yokes ale x indie ad niet oral vtewme ded oi * 
tore Loge 6S Seghewl We eevee Halla wat esarealt tran .eplepletL. A yodktal all 
a oe Be pine = ON eT. * 
Tani a pr nalrnaer mits: te the a” anit 
ah “yee vide gud t6d) Ming W ew nina act 
. - Je ah mb oll r] 
4 | J aG | 4 


We are 
sanctified 
only by the 
blood of 
Christ. 


Christ 
prayed not 
only for his 
apostles, 
but also for 
the whole 
church. 


72 A DECLARATION OF [ cH. 


but also the imperfection and natural concupiscence which 
remaineth in every man, as long as the nature of man is 
mortal. How the Father doth sanctify his people, the prayer 
of Christ sheweth, John xvii. Sanctifica cos per veritatem 
tuam', ‘sanctify them by thy word;” purge the[ir] heart, teach 
them, hallow them, make them apt for thy kingdom. Where- 
with? With thy word, which is everlasting verity. 

The means to sanctify is the word of God, the Holy Ghost, 
and faith that receiveth the word of our redemption. So doth 
Peter say, Acto. xv., Hide puraari corda nostra?. Here is the 
cause expressed, whereby we accept our sanctification ; by faith, 
saith Saint Peter. Saint Paul, 1 Cor. vi., sheweth for whose 
sake, and wherefore we are sanctified : Abluti estis, sanctificati 
estis, justificati estis, per nomen Domini Jesu, per Spirituin 
Dei nostri’, for the merits of Jesus Christ, by the operation of 
the Holy Ghost. This is to be always marked, that when 
Christ had prayed his Father to sanctify his chureh by his 
word, and by his holy Spirit, and desired him to preserve them 
from ill for his mercy’s sake, he added the price, the merits, 
and just deserving of God’s graces, and said, ‘I sanctify myself 
for them, because they may be sanctified by the truth.” He 
sanctified himself for the church, when he died for the detest- 
able uncleanness and filthiness thereof, more stinking and 
filthy than ever was the abhorred and leprous body of Lazarus. 
As though he had said, “ Forasmuch as I offer and submit 
myself unto the bitter and cruel pain of the cross for the 
church, thou must, most holy Father, sanctify them, and 
accept them as sanctified, nourish them, love them, and 
defend them, for the price and satisfaction of my death.” 

What a consolation is this for every troubled conscience 
to understand! Although it be unworthy of remission of sin 
for the greatness thereof, yet for the prayer of Christ he shall 
not be a cast-away, so that he believe: as Christ said, he 
prayed not only for his apostles, but also for as many as should 
believe his word till the world’s end. As many as will be 
gospellers, as they love the gospel and their own salvation, let 


1 Sanctify them by thy truth. R. 

2 Our hearts are purged by faith. R. 

3 You are washed, you are sanctified, you are justified by the name 
of Jesus Christ, and the Spirit of our God. R. 


aTUy | : ‘yp “wate =< ey r oe 
7 
atht os Pere aon lees fee mace) qr wale ang, nal 7 
4 Ad yi al @§ emi af sem dbnniawey'. .. — 
AG a Alive) © Ceca tia wotnti CD i ee 
HAMM oy, pegetrmes Ap mob sheewe SDB) yo ce 
ities Srenvid +7) GN oie “ska Qtr) eal ete RR: ae 
eee th 8 lt WA iy) dvet™ agra alety «celal yam : 
cane iiss ppebehawvcne: \tarel> rest we dW tate 5, 
* feud Vlg it ihe ie tied ws) hie! «ae lf : 
Hietr®= PAIR GOMES var W 60n.e 4) Ohare tnd Ade ime w 
a ae, PYM aw Gy Sectieyy AS oe aed, yore pe 
bidet gil j fetter llcortiaeans eps ce “aad jammy) 4 exe 
Rite wi Awe ale A t-te =p @ ceed. lide 
DOV TVEA , tty Vat, i Mige “or werncl®@ len alle 
Pte ere WG, (ib Ay Samet igen? (sy J (eoki te: sie 
“tO Fotiraeda n'y ck abel) epey'. speaiticns off oft “rene wll 
sigh ily ppd wi gi ri edl Ayittylele ald 
aay ihyudd ain Yt bet vedic, wih tongeng toed sere 
Qeplt eranantret)? ciel si ahaa Aiba gual pct ry pn 
Mii a crite cate ere 4s Cert onl wh ped 
Voc Sites | «erin paniag a tot? to qnivewal dug bos 
a4) Devt arts et Dee — Pin etoversl sorntld 30 
~tigrels’ alt wi hoy ail Wendy: at t ot Veagnied hallttynas 
hits piPladle Qui agra EWM tw emimelaan whe 
Aernsnd to @ a i na din orit gen reve anes yal. 


nla ote = bite hed oh dpwod? ah. 
walk wl vette hina tt aft guna Wenge 
hind inhi at 9d salir ngangpaetip resend 
Ne: Seat ving Sat i - 

0." men? aa ; 
he we ios D4 ah i Ubintrobas ot oat 


thvadly vl alge) re atime -_:. ) 
sl jive ae igen Serene wees | 
fiteahe iw aa | 
at teres see oy eager t=! ae | 
tol qualiivina cent ig Sean slay woe 


- 


iid ries pape. a ae 
a sate To Pinky® aah ba, debut eae By 


4 a | ae 


_ 


st CHRIST AND HIS OFFICE. 73 
them not dally and play with it, as though God were a babe, to 
be pleased with a fig for sin: let him think upon the most Let an 
. : Chnistians 
vile and tyrannous death of him, that only was able to cleanse beware of 
. : , be sin. 
us from sin, and from hence beware of sin. It sufficeth, as 
Paul saith, that, ‘before we knew the truth, to live‘ wantonly.” 


1 Cor. vi. 


CAPUT XS 
[THE TENTH CHAPTER.] 


Or* this verity and truth, that the gospel teacheth us only 
to be sanctified in the blood of Christ, is confuted the blasphe- 
mous pride of the bishop of Rome, that nameth himself the 
most holy father, and taketh upon him to sanctify all other 
men of the earth, as God’s vicar and lieutenant, to absolve 
a pena et a culpa*, to pull out of hell and send to heaven 
with his pardons, masses, and other abominations; whereas 
Christ only and solely doth sanctify, as it appeareth, John 
xvil. Likewise’ by the title that Pilate gave him, hanging upon 
the cross, with these words, Jesus Nazarenus Rex Judeworum’. 
This title declareth him to be both Messiah, Saviour, and 
Noser*, the protector and sanctifier of his church, as Matth. 
saith, chap. i., Nazarwus vocabitur™. 

This office of Christ doth abrogate all other things that 
man’s constitutions attribute any holiness unto, as bewitched 
water, candles, boughs, or any such ethnick superstition”: for 
only Christ sanctifieth, and all holiness we must attribute unto 
him, as John said, Lecce agnus Dei, qui tollit peccata mundi”. 
John i. Behold the Lamb of God, to say, destined and 
appointed by God to take away the sin of the world, and to 
sanctify his church. 

4 We lived. RB ° Out of R. 

© Both from the punishment and the fault. R. 

[7 Soly dooth sanctifi ce as it apperyd Joan. 17. lik wice, in the 
original. | 5 Jesus of Nazareth, King of the Jews. R. 

[? Noser, M3. See Numb. vi. 2, and Judges xiii. 5., &c. ] 

10 He shall be called a Nazarite. R. 

[2 —ony holynis unto as be wychyd water Candellis bowes or ony 


souch Ethnick supersticion, in the original. ] ony—onely. R. 
22 Behold the Lamb of God, that taketh away the sins of the 


world. R. 


ei omni ar gagiv shel Cal oe wt v e” 


a 


ae 


: te 
2 TU 
(MAGI) WERRS aur) 
qh oat Avgiiynt fever elt jule Cie ban gar of x0 . 


wept igen anniel arin, AES pertleal Gh nals gd “adwindit live 


x —s 
vi Pre ee) fee 


iy gah © more tok tag iter Ab eg wn pak stats ag 
fnveal od « 

ao aake y len Wt) fd Wo heats elles Cae 

viel (! ue Yo ommend cere seed ave ie meth oe 


ae ell a) as @f) ores be conte’ tants Mies ivatl 


Achat. wit: Aastoyinn 0+ aired aby Senet oll hoflitonan of ot 
alt Vaan’ Paacd gals ccowll Vo obi oft hy whiny eared 
Realy Ma. Wigan oh inld Hep aw fran sabe dod shot 
yiiveday GF Anagotiadl Don wots <0 en sles YO ats . 
jail or bare bon Bad Wh Sey Hey  famler oP oe | GF 
me seeonanainiile sts). bye, pele poolang, sil tive 
Ab freay a an Ate toh he baw xlao wins | 


Freeport omens, eunls Artie oacite ivr enor ott | 
ba Pepi ,lewobinlted of, of cid Atewlob obit aidT 

af ais i saints Fore enteadong gels ‘ei 

inal eo nN ath gaa lion | 


sin th, omer hia itt ts wmo watt a | 
~ ‘i pling gir haar geese - 
4? 


a a beg _— salen 


} ™ bhololt  imtol 
Site Seccencaoe ws : 


Waa 


a de wa 


ita - iii 7 
wi ge, ee iSite 
fran “ eed wo ra 


~ 
{> ar ionren Wz a tut lat ] 


ult WO eine Clase se tc} chide sola 
of © ete ote ete, | roe th Drip 


x - 


= 
74 A DECLARATION OF [cH. 


The exter- Although baptism be a sacrament to be received and 
nal sacra- 


Heat: honourably used of all men, yet it sanctifieth no man, And 

sth 20h such as attribute the remission of sin unto the external sien, 

oursins. “doth offend. John, Matth. iii., preached penitence! in the 
desert, and remission of sin in Christ. Such as confessed 
their faults, he marked and declared them to be of Christ’s 
church. So that external baptism was but an inauguration or 
external consecration of these, that first believed and were 
cleansed of their sin, as he declareth himself in the same 
place: Ego (inquit) baptizo aqua: I christen? with water. 
As though he said, My baptism maketh no man the better: 
inwardly, it changeth no man: but I call and preach to the 
outward ear, I exhort unto penance’; and such as say they 
do repent, and would change the* old sinful life, I wash with 
water. He that inwardly cleanseth, is stronger than I. His 
grace it is only, that purifieth the soul. I baptize in penance, 
to say‘, nto a new life. 


What it is This new life cometh not, until such time as Christ be 
0 put on y a : 4 : 
Christ. known and received. Now, to put on Christ is to live a 


new life. Such as be baptized must remember, that penance? 
and faith preceded® this external sign, and in Christ the 
purgation was inwardly obtained, before the external sign was _ 

Baptismis given. So that there is two kinds of baptism, and both 

two-fold. ‘necessary: the one interior, which is the cleansing of the . 
heart, the drawing of the Father, the operation of the Holy 
Ghost: and this baptism is in man, when he believeth and 
trusteth that Christ is the only author of his  salyation. 
Thus be the infants examined concerning repentance and , 
faith, before they be baptized with water; at the contemplation 
of the which faith,God purgeth the soul’. Then is the exterior \ 
sign added, not to purge the heart, but to confirm, manifest, 
and open unto the world that this child is God’s. 

And likewise baptism, with the repetition of the words, is a 
very sacrament and sign, that the baptized creature should die 
from sin all his life, as Paul writeth, Rom. vi. Likewise no man 
should condemn nor neglect this exterior sign, for the command- 
ment’s sake: though it have no power to purge from sin, 


1 Repentance. R, 2 Baptize. R. 
2/Theiz.’ BR: * To repentance, that is to say. R. 
5 Went before. R. {® God purchith tha soule, in the original. ] 


al vo Pevtsneod « = ; ay 


hore Reece o) ai. eos A “of rpaeay=t Agel A 
tad. calianroe sligines &: doe 67 Ne ® hae viderisemand ; 
cimpain Lexie © J) ahig OO ty Ma) slang 2 
aig a Wrinite om} | La inkl ners iqonie Binh * aie we, 
‘Prien, ie Naat kod) a og te ieee len prey a 
Pd ee f ira feet) fore Wadena ccf sited edd 
AT Squats nei! one paige! utr ira Got 
“@ree fire hee eal anf se) elit Th Mules legeha> 
deme cli si Weiegel deruiinh a6 ot ae thal So feels : 
ali G6 iter) | olege @ 408 Vermeer) ee | : 
roend have ot Codem neibpl ch Dice cal dgedlt 0A 
cali 04 rare Summ Hiie 1 ced | cents sor yee i afew ee! | 
~ (me Oem dul (quredey ten tele 1 cee Tee 

dean | AU fiat tdis teal) agrct Jin Ce ima ob” 
AU 1 cal gnarl) & drmarety \Yrar vi inte gil 2 
Smtr, SS attal | lane qld: lteirimy cet! yl 2 al sony 

4 ; : Ub @rar ge ela ‘(ow oo 
6d int) wm cart ore They: tun dbenve CH eae oil? ae 7 
# wil OF pl. AVN ty femy 0! are Dvn Lee towed ag 


ah: tat a fom gis atin silt “Leberg fied tame 


F 


~~ 


ak Bal @gury. os cron ont ovat 3 wha 


o 7 
: = = Che, Fe © 
A at at teri ; 4 
{ jeatgee ies see cok aiding = 


4 


x.] CHRIST AND HIS OFFICE. 75 


yet it confirmcth the purgation of sin, and the act of itself 
pleascth God, for because the receivers thereof obey the will of 
his commandment. 

Like as the king’s majesty, that now is, immediately after An apt simi- 
the death of his fihens was the true and legitimate’ king aS 
England, right heir unto the crown, and received his corona- 
tion, not to make himself thereby king, but to manifest that 
the kingdom appertained unto him before. He taketh the 
crown to confirm his right and title. Had all England said 
nay, and by force, contrary unto God’s laws and man’s laws, 
with an exterior ceremony and pomp, crowned any other man, 
he should have been an adulterous and wrong king, with all his 
solemnities and coronation. Though this ceremony confirm 
and manifest a king in his kingdom, yet it maketh not a king, 
but the laws of God and of the land, that giveth by succession 
the right of the kingdom to the old king’s first heir male in 
England and other realms. And the babe in the eradle hath as 
good right and claim, and is as true a king in his cradle un- 
crowned *, as his father was, though he reigned a crowned king 
forty years. And this right of the babe should be defended and 
manifested, not only by the ceremony of coronation, but with all 
obedience and true subjection. 

So is it in the church of Christ: man is made the brother 
of Christ, and heir of eternal life by God’s only mercy received 
by faith, before he receive any ceremony to confirm and mani- 
fest openly his right and title. He saith, he believeth in the 
Father, the Son, and the Holy Ghost, and believeth (he saith) 
the remission of sin; doth not only deny the devil, the world, 
and sin, but saith he will forsake him for ever, and serve his 
master, the Lord of virtue, King of heaven and earth. Thus 
assured of God, and cleansed from sin in Christ, he hath the 
livery of God given unto him, baptism, the which no Christian 
should neglect ; and yet not attribute his sanctification unto 
the external sign. As the king’s majesty may not attribute his 
right unto the crown, but unto God and unto his father, who 
hath not only given him grace to be born into the world, but 
also to govern as a unk in the world; whose right and title 
f the crown confirmeth, sha sheweth the same unto all the world. 
; Where as this right by God and natural succession precedeth® 

7 Lawful. R. ® Crowned. R. ® Goeth not before. R. 


IST OE RL EO A I REE ET I I 


\\ 


rn * 


5 ; 
T forene. tin hs “sere te 


Pret Le te Gt) Lite W cenigey air detent a! 
Ny thors ate Worl ders th eeeeed OM: fat A 
srunbneennter al 
onagiie uta sent al ven fee ee Cts Ott an elit a 
oe gold * nhuhetioglt Coie Sut? : enw sitet olf to dtesh wit 
= ae wiht looteesy fare crease of! ote Sled tyr trdtgo 
on ft oe ce ee or Vente wlan tod oil 
= ous -iieedit 01) Sell aa hee faseroqe uinbgad af} 
ey Cae Oe tels) iyt fon Noh GA ides ob awon 
por Gee ben td Whi eapy eerie opel! Gl tae nan 
Bow eAtr vie Doge j= inte pee stelzo ap dite 
i ly ZIT eat ee16 Fee Comet Oe ean! @red blrpdeol 
” Ai havens din poh: aH O50 =! (12 i] ewrrrep hue coitus 
Bell fon allies WF bee wel id otf 06 opal @ Delaon tem 
auiwirtien vd Hite alt Jrnelat ts daw boot a worad afd sad 
» ir eer ved Ge8 Soni Din am ws oakeytid od? ts dyin a 
» eegin ofboww alt od glvat edt dial angertsy tart ay 
ee ea a | 
ke se) baswirm 4 boonies tharad) ase quliil whet we ; Sesgt-imye =y 
+ Faalijethaty of Minwile tad att Ko tale etd LA eroge viel ‘ 
sonst ted aplaniergs Vcecniersis wl) rf alco jon Dbotedticen 
m toltssidue ani lue sambedo — 
ib Silitin th bl sti | AAW fue ott aOR 
funtion owior view eho af OR inewts % vod hin eeu 
_ihtwa tne ordice of yorum (on ovo ol anated id of 
pr eryrmind a piag eM obit hue hight eid qneqe sep . 


- 


vivineol vt abate oft odagiad oiht atend moreitg Bat? Yo 

: Wind swihanAtoane pat whalioré sateate te 
‘ei oredr: Ret yt épadealt ah oye temanze ont 
Geb lid ait eager sis ait tarde cca, 

Ps el Abeow will onal aad ‘a Bi orpee doer dad 
tie Yorum teh) omsator (vee ill aa: 

Aitvoet mt? Us olny aes a ewsle hor ragoiace 
a iascion, aia adiater ane it mae WE 

ee ee sa 


76 A DECLARATION OF [cu. 


not the coronation, the ceremony availeth nothing. A traitor 
may receive the crown, and yet [a]’ true king nothing the 
rather. So an hypocrite and [an]' infidel may receive the 
external sign of baptism, and yet no christian man nothing 
the rather; as Simon Magus and other. 

Sacraments Sacraments must be used holily, and yet not to have the 
prea hellly, office of Christ added unto them. Solely it is his office to 
to have the sanctify and purge from sin. I take nothing from the sacra- 
oe ments, but honour them and extol them in all things, as they 
be worthy; howbeit not too much. I call a sacrament a ~ 
ceremony instituted in the law of God to this end, that it 
should be a testimony of God’s promise unto all such as 
believe, and signs of God’s good will and favour towards us. 
As Paul saith, that Abraham received a testimony, by the 
which God testified that he was received into grace, Rom. iv. 
And as the promise of God, the remission of sin, is received by 
faith; so must these sacraments, that be signs, tokens, and 
testimonies of the promise, be received in faith®. Thus by 
Christ we are sanctified only ; and as Peter saith, ‘“A* people 
‘ chosen, a princely priesthood, a holy people, and peculiar nation, 
to declare the power of him that hath called us from the dark- 
Waser oormemicss of error and sin into his wonderful light.” These words . 
when we are declare the manner how we are sanctified, and what our office 
in Christ. js after we be sanctified; to preach the power of him that hath 
called us from the darkness of sin: as it is wroten, Esa. xliii., 
Populum istum formaci mili, ut laudem meam annunciet* ; 
and likewise chap. Ixvi. The prophets and apostles doth 
use many times this word, “annunciare,” pro “laudare,” et 
“gratias agere’.” So doth Paul, 1 Cor. xi., Mortem Domini 
annunciabitis, donee veniat; ‘ye shall shew the death of the 
Lord until he come:” 7d est, ye shall celebrate the death of 

Christ with all praises and giving of thanks. 
Such as be sanctified by Christ, must live an honest and 
holy life, or else his sanctification availeth not. As God 
forsook the children of Israel for sin, so will he do us. 


They were elected to be his people with this condition, Si 


2 Supplied from R. 

2 Of his promise, be received by faith. R. * The, 1547.--(A). R. 

‘ This people have I formed for myself, they shall shew forth my 
praise. R. 5 «To tell forth” for “to praise and give thanks.” R. 


wi o pote eared « ane i 


wtled A ries odes onmmem of} amit offi toa, hy 

ah nits Sete cand *( a) at ioen To) at) eet ya Oh 

oul wappety Van jolt “Laco] fe Seeagyl mm <2 eta. = : 

 aaaiadianal eVisllis 22 Wy inte eens We wet ese. - ae 
roihs Oe dagath quit 1a; dana Pk . 

“Ail ortA_-s2-zen PH bir a ool eo a 

Tl efi PD Grid, elt coew ‘niche pnt oes 

ah hs 


“ree wl) (ed iste wie! | dep) epay deg eae 
a ae ily Me | wadt teter hee nivel! wteeqnel fied ified 
© ietieyes os the |) cer or Amn Gale! gene od 
Hi tad tte GP ct tak fe ak oe) i heatrusl Gane 
Me > cow pe “tel YD seems a << ds 
mr eee rel tas lee Bake eT to omen been olbetled 
a) et iit @ heir walnetA ine cite lol oA 
Mae arcerg cd ieee) ord ae) dott belie lw ihlder~ 
OF Lgdaem 4 wie ly re@errm @h Aide ecimong olf sa BoA 
he he ele @i tele peers cod deme os site 
i eat SRS ub bie 6! vty Gilt Wo esinomite 
‘t ullee veh’ ee ine oslio fylvinere os gw taht 
aueitian epltoenas hive shyoit heat « Aiud meng efeerntiny a jaseaiiy = 
diate att-onrtd ev fellas dtnd inal 225 YW vewog edt icoob a 
Whew tT alt fitheatvonrn wil itr oe hae eet Yo eco ~ me 
salle sun todfee Fe bottttowm em wa wod vrienat alt anlgah ov 
yg en ad} sary oO} ; tellicuee vl or ello 
dite siti We @rintrab wild dur ce balias - 
aacaliie mao uni 2 A Ade “ceamaryey, pater eernta ‘ 
iran Ce ee 
Coch ong “arpiewinan dee wll sentit yam oan * 2 
Laielh anh cmt Jaatl Mob oh Sree siding’ “ 
wit Yo steely oat aanle Tate we teens mech Sitideiseaae oO 
a ihigols ods eee i ae canes af lite dna 9 2! 
apenas on oe ite ttl” - 
eh deine od aa de® - jc’ 


va 


gables et 


* ig 
i] tT ey oe ee ee - que ~ 
Fe 
an fad, qty olga = 


Re 


ane yrenpe 


x.] CHRIST AND HIS OFFICE. Gh 
audiendo audieris vocem meam, et custodieris pactum meum, 
eritis mihi in peculium de cunctis populis*, Exod. xix. He 
that favoured not the Israelites, but took cruel vengeance upon 
them, because they walked not in their vocation, will do, and 
doth daily the same unto us, Rom. xi. Therefore, one of these 
two we must needs do, that say we be justified and sanctified in 
Christ: either from the bottom of our hearts amend, or else be 
eternally lost with all our ghostly knowledge. For the axe is 
put to the root of the tree. So far is the malice of man pro- 
ceeded, that the ire of God can be no longer deferred. A great 
time hath the gospel been known of many men, yet the life of 
the gospel as’ new to seek, as though it were but now begun. 

Therefore see we, how God beginneth again to permit the 
darkness of error to overwhelm the world. Such blindness ever 
followeth the contempt of God's word and the unthankful re- 
ceiving thereof. Therefore, as we be sanctified by Christ, so 
let us bear him and sanctify him in our breasts, or else we 
perish, Rom. vi. For faith intendeth and always maketh 
haste unto this port, as Paul saith, Tit. il., Ut sancte, juste, 
ac pie vivamus®. 

Men knoweth not what the gospel is. They read it as they 
read Beuis of Hampton’, or the gestes of Robin Hode”. if 
they may know what the scripture saith, they judge it suffi- 
cient; whereas it is clean contrary. Men should not only 
read the scripture to be wiser, but to be better. We bear the 
name of Christ, and confess him. We must therefore be those 
persons in whose life the steps of Christ must appear”, or else 
we blaspheme our Master, whose name we bear, Rom. vi. xul. 
Because after baptism we should live a modest and temperate 
life, Christ departed into the desert, and fasted, making this 
answer unto the devil, Non in solo pane vivit homo”. Man is 
not created to the fond pleasures of the world, but to regard 
what the will of God requireth. 

6 If in hearing ye will hear my voice and keep my covenant, ye 
shall be unto me a peculiar people. R. Ose Rts 


8 That we may live holily, justly, and godly. R. 
[° Sir Bevis of Southampton. 
Sir Bevis of renown, 
The right heir of South-Hamptoun. 

See Ellis’s Specimens of early English Metrical Romances, Vol. 11. ] 
[2° Gestes, 1547. Jestes. R. The deeds of Robin Hood, gesta. | 
[2 Persones in whois lieff the stappes of Christ must appere, in the 

original. | 2 Man liveth not by bread only. R. 


Mark this 
thing 
diligently. 


We must 
not only 
read the 
scripture to 
bethe wiser, 
but aJso to 
be the 
better. 


~ ne 
-> . 
ae Aur) Ch ane waty = 


Aeon paving the eden Acie ae aye chee 

Ath ee ST Nile, Conwes a) eeniliee, ghiNue oi - 
A. ep oye dit ee aed cotdeopet allt dom omordl Jo - 

tas 0b iy ustiess? Get oe jedi ql avn —~s 7 
: ead es Sor”? > deumcll se og cee wi elich dite - 


- a a ii les lavay Ct ee | 
ae A le 6 Tare tte ue Wi Ge iie4 eld eh sacle aay ie) 
— wen fi Wet wredeterd dlients cu Ig ater teal ‘ell agate : 


_ See as Tonagitane ll wi eh ot comet onlt Vo tuor ed) oF tiny 
hey sd, leery Gee seeped nw of vied Geld te cl a) tel Seber 
tm Thad) bw.acn como le weaned wed isp wit died vant : 

get ie Melee & vent os tenet gee Tan loqaiy eft 
er mh Nanas Adige Cayol Too) wed fw oe oliredT 

es araetip riled fow® Sina ol: pelebepen at dene lo anata 

| 6s iimorviuny ost hun inoet ehoh Yo agmntane sie remot 

feet teint 1¢ Lillies oh on oe ouliormdd owt gavin 

O. ewrieele se tement quae ait Giesnen bey arid vied an dol + 7 

i ee ee ec 

one Ai iT are teat ee gteoq ede orm stem 

; | SL a 

+ ijnelttiab ih Breve qodlT - nt lecyatig ole anal porcadsownadl nolk : 

oo MD. nbedt Nadal le wstesg dlr ay',‘acdecanl Yweleutl ) 7 
“ites ar nt eels tine andqisrs add dealie curd cee eo : 

300 wt, at spviow mmaleai Hammad ; snobs | 
cto wettotod rit ted: omtw ot of oestgivee allt head 
’ sew sit satiem hao ptvt) Wo ene 

tes copyE Rare IatulD ty legate ad? oil veo ai enoweq =~ 
” He A anol usint eee poner cooler sme sam cureackqeald ew 


ay Stayed Bae Seton 0 wit inodn orm oneiignd 239m soneoell a) 
vp ages lara end whe ora ee a 
+t ae any dee ab aA liveb of one tywane 

FSi 4 me lt Wy acramsinhy Tine ails -Bitgons od 

SS ities ant perk Team ekor ee veil Howe, gata ai | 
ay er ee pues ot 


78 A DECLARATION OF [cu. 


They deceive themselves, that trust to faith, where as 
honesty of life followeth not. Faith is mistress' in the soul 
of the Christian, and entertaineth no such servants as be adul- 
terers, thieves, slanderers, drunkards, covetous persons, swear- 
ers, ill and unoccupied raveners of the meat of the poor: but 
charity, peace, temperancy, prayer, liberality, and flying the 
occasion of ill. 2 Pet.i. James ii. 1 Cor. xii. 


CABUITAX I, 


[THE ELEVENTH CHAPTER.] 


As the scripture teacheth Christ to be the very true Priest 
and Bishop [of ]’ the church, [which]? prayeth for the church, 
satisfieth the ire of God for the sin of the chureh, and only 

Che us"°t sanctifieth the church: so doth it prove Christ to be the 

ree wr' King, Emperor, and Protector of the church, and that by 

eae: the pile and property of a king, that defendeth his subjects, 

Ghrist de- not only by his godly laws, but also by force and civil re- 

church both sistance, as the enemies of his commonwealih shall minister 

and aise *y occasion. By those two means every commonwealth is pre- 
served, as the scripture teacheth; princes christened and eth- 
nicks*’—Aristotle in his politics,—Justinian in the Proceeme of 
his Institutions,—the scripture everywhere. 

Pharaoh, that would this church of God and commonwealth - 
of the Israelites to be destroyed, was lost and all his army 
in the sea. The idolaters, that would make the common- 
wealth of Christ’s church one with the commonwealth of Egypt, 
were destroyed. 

Such as rebelled, Koreh and [the]? Rubenites, against the 
governors of God’s church, Moses and Aaron, were destroyed 
with the artillery of God’s ire. All the princes and nations 
that possessed the land of Chanaan, God destroyed, to set his 
commonwealth in an order. 

In the latter days, when the King of this commonwealth 
should be born, the angel declared unto the blessed Virgin, 
of what puissance and power this kingdom of Christ should 
be: Regnabit, inquit, in domo Jacob in weternum, et reqni cjus 

1 Faith is matres, 1547. A matron. R. * Supplied from R. 
3 Princes christian and heathen. R, 


ae eet Salk shaky Ce eamenong,-y ne 
Wioltes bre coi) wt ond etd tp odin ilitw. 
ald team. eit. devgerutarnl> hit exmoremnd) Se fara it iad - 
ales we al i 
Jig? Speed wb tra a ead of hivorta” 
tinea fat) oy tedsgntsl wile ee 
oti iting > ,eemeiieieny 4 a *% — 
Hise yet ht al A aac a aS 5 
ie emit 


tee trhis , = —~fil 2a  G@er tet daneq fives 


4 ae mir * 


ans] poms ~ a. ¢ 


Mote (4G ol vera salt enboaredi «rivet ATi 
iw al? i denser'nl Aied son derail AN Ye tremcrut —_ 
VA-m, shares jet oes Medes on_valpin€? glb lon ety 
nee (se ehintynd epeiiide wile. (4e2 

wen wags ia =k sant ee | ii aewe s 


Ge At)! Zeemel i wl? in ee 


———— =) ee 


IX TOUCAS 
VeaTG it WenRawAs SAAT) 


dean’) ee | vores eodt ot é> “deult) Grado ped omhire elt oA 
Ata fT Hh dition (rhalidec]., amy ds "[ hy pedal, ee 7 
whet fom rity call Wo oe ot) at fold te ov nde dviigus a, 
cule A008 (bebul>> puns af eel om : cous ote eer A 
eh tel hen, aewthe ae wr atenbetT Non. sommeellgal'd 8 : 
stir ort dndneey rotr said « & vay, tee aoe al) 
ty levy ‘wie onl #4 ols gad amd Ulery Ptr ea son sa 
patebalir Cake thecrigemaee 3 etiam «ith eh oneglais 
<a  eqvettie vee enon ors woods dh ikea Ws 
oth ten deaxetads exihiay paduiloeet shyien alt oe terre gc) 
‘fo Seer) add J Ae tite b~—ecily oi ul choi t—Pelola .. —. 
nlererre mebgire wl)—coniintitenl md. 
Olysnnewvreny bem lod ty dyaate 42) Moow tectt dom: : 
ware eid fhe tee tek cme pete d af ot ost tuasel orp W.1, 
~abbemad eld cola ittiowe dati awitetoht off eon ot ai 
ayy thtomeranes aly hie nue drviin of sina Yo ditoye 


colt vance vestieoaly tl two skrud dotiedueen dou® = 


Xt] CHRIST AND HIS OFFICE. 79 


nonerit firis’, Lukei. Although now the commonwealth of the 
church hath no certain place appointed where it shall remain, 
as it was appointed in the old law; yet certain we be, that this 
kingdom of Christ remaineth upon the earth, and shall do, 
till the earth be burned. Matt. xvi. xxviii. 1 Cor. xv. How- Christ 


ruleth not 
beit, as Christ won and obtained this kingdom in the latter i's 


church with 


days without shield or spear; so doth he preserve it with his ame 
holy Spirit, and not with carnal weapons. As Christ said 
unto Pilate, John xvili.: Regnum meum non est de hoc mundo*® ; 
meaning, that he would not reign in this world, as a prince 
of this world, with pomp and pride; but defend his people 
with his holy Spirit, that the devil, neither the world should 
not break their patience, though many afilictions and sorrows 
should fight against them for the truth’s sake. Christ doth 
not deny to be the King of the world before Pilate, but that 
he meant not to reign worldly, to the hindrance and defacing 
of the emperor’s" dignity and title, as the Jews falsely accused 
him. As Cyrillus’, Lib. x1. cap. 10, in Johannem, saith: and 
so is the mind of Saint Augustine* in the same place. 

This kingdom is spiritual, Christ sitting at the right Christ's 
hand of God the Father prayeth for us, giveth us remission spirituat. 
of sin, and the Holy Ghost, to fight and overcome the world ; 
hath® left here in the church his gospel, the only weapon to 
fight withal for the time of this mortal life, John xvii., where 
he defineth life everlasting to be the knowledge of God. So 
doth Paul, Rom. viii., prove this kingdom to be spiritual ; 
and that'’ concerning the body it appeareth, that Christ de- 


* He shall reign (quoth he) in the house of Jacob for ever, and of 
his kingdom there shall be no end. R. 

°> My kingdom is not of this world. R. A 

* Tempcrours, 1547. Temporal. R. 

[’ Liberavit a formidine Pilatum...... Christus autem Pilato re- 
spondens regem se esse non negat: mentiri enim non poterat. Sed regno 
Cesaris non esse hostem ostendit ; quia principatus suus mundanus non 
est, sed ceeli, terre, ceterarumque rerum omnium, &c. Cyrilli Op. Par. 
1573, Co. 1002.] ‘ 

[* Dixit itaque ei Pilatus, Ergo rex es tu? Respondit Jesus, Tu dicis 
quia rex sum ego. Non quia regem se timuit confiteri; sed “Tu dicis” ita 
libratum est, ut neque se regem neget, (rex est enim cujus regnuim non 
est de hoe mundo,) neque regem talem se esse fateatur cujus regnum 
patitur esse de hoc mundo, &c, Aug. Op. Basil. 1542. Tom. 1x. Co. 540. 
Tract. cxv. De Evan. Joan. cap. 19.] ° He hath. R. 

” Though as. R. 


ery is 


eT crrunta Wilh: ives”. edlene : an 
(i (ror et eotgealil) Jal Poa rane 
ireinn Wale @ «mle Seinbqae aomly mahoe aa aftail Gombe - 


GAibolt at ou chetves ber a woo ab leitileges cae em 
~ oly I Loe Bie oft cog dtetecct Sei) We anelignia 
ue a pat Geve wt th Seow et Gi adi fit 

i EEE Mt te wehyid edt Spinto Las soe tly ae ttt 
ae ee hie O wermwwig nat slene. im, . ya > Martie headice wyal 
-”_ hve Pew ~* eaetie ‘nce dite ko fara Aig vb 
” (“Tipe ew, ok Se eh ew i et Yreo aded, Aidit eran 
: @itaty w an vey go a - ive Udeon od tol Rnietron 

abqiicny civ! Seciiat empl. dee: Law qereeg ie Jbbeew andi Wo 
tints Siete’ att wetter Jerid ati ied? fle? ghad ant dite 
ened lage eneirdiRy evant. (gow a | emily dans fon 

UA GP? 0660 Abigail) @O qua? cotings Syd inode 

Cele nal 22 qubsd. tines aa'w ge A welt a) drynal ton 

| retin hee strowlaid eal ot ltterw mgint al som dnaard od 
: a eo Surges sdt We - 

lice dike pioximetol nb MM ayes ee dhl entinO aA veal 

onehy dritic ofl! wi “ealterye A tile® Yoo bein ad? ¢i ow 


ie ll drink? Gwihige ot ctvbyad widT 
a Ne ae nae odt hot Yo Leuut 
(Rota ermonie bin tei ot fendi? YoH ode bra cid Yo 
at seen thaw oat Hocpagy ait Gyre ‘ect! ott exert Mol “ed 
pone ae ads!) Si fonewn silt ds omit city sO tarbiw algal 
G6 hed) Wo ty iiviewnd ode of of godietsove oil dtenitoh od 
ogre panies emir aio pity dt loa dich | - 
al tet allemneqye H-yled alt gained “aed bua ~ 
Ww haw ERE De a St ok ony) air Sa ae a 
‘\ PD davaet ait tide eval teolgniil ald 
A ee eee 


rah of citi sitemsepeall Parte bin ope aes 


@ “Vinita ot fee ah = 
Os Aa arg ns 
GN eles Meek eB teh cary A sap Paes 
164 <3 24 geot “085 Ina a0: ton xe 9 So ail 
eee er ee — 
wr . sie seep tes Te 
a 7 7 ~~ a 


The estate 
of the 
church in 
this world. 


To bea 
magistrate 
in the 
church of 
Christ is a 
great 
charge. 


80 A DECLARATION OF [ cH. 


fendeth not his people, because they live in such disdain and 
adversity, but hereafter it shall appear, as Paul saith, Col. iii., 
and John, 1 John ii.: Nune filii Det sumus, sed nondum 
manifestum est quales erimus'. 

This kingdom shall be ever persecuted till the world’s end. 
Psal. il. exy. Ixxi. Esay the prophet described the church of 
this present life’, saying: Dabit vobis Dominus panem arctum, 
et aquam exiquam, et non auferet a te ultra doctorem tuum’, 
cap. xxx. Thus the church shall remain, but always in affliction. 
I know such as fayoureth not the truth, will interpretate my 
words, that I condemn all princes and kings, as enemies of 
the gospel, because they peaceably enjoy their kingdoms. So 
I wish them always to do*, with hearty prayer to the glory 
[of]* God. But of this one thing I will assure every prince of 
the world: the more sincere he is in the cause of God, the 
more shall be his cross. 

I report me unto the king’s majesty, that dead is, which 
at the first brunt, as soon as he took God’s cause in hand, 
that leopard and dragon of Rome did not only solicitate the 
whole foreign world against him; but also he suffered such 
an ungodly and detestable insurrection of his popish subjects, 
and other more crosses, that never should have been moved, 
had he not unquieted the beast of her rest, that sat above 
his majesty, and God also, in his own realm. 

They be flatterers of princes, that say every thing may 
be ruled with ease: they consider not what an enemy of God’s 
order the devil is, that would not only the gospel of truth 
to be oppressed, but also every prince that studieth the pre- 
ferment and setting forth of God’s word. The devil never 
ceaseth to molest and unquiet every godly politic and common- 
wealth. Were there no scripture divine to detect the art® of 
the devil, Aristotle in the fifth book of his Polities were suffi- 
cient to manifest the devil’s enmity against all commonwealths. 

Further, the nature of man is infirm, and far unable to 


1 Now we be the sons of God, yet it appeareth not what we shall 
be. R. 
2 The state of the church in this present life. R. 

3 The Lord shall give you the bread of adversity, and the water of 
affliction ; and he will no more take from thee thy instruction. R. 

* Always so todo. R. ° Supplied from R. 

5 No holy scripture to detect the heart. R. 


Wo) id StireReipad’ s ‘ a) 


fi nA Pees nl Srl A) Send algeey aA tot, Abad on 
WT) Aide laa a ae me ocle Ji velnaeend tust a scgrenle 
apne tq awe) IVA 1, tant, io mdnth-{ sutet bos 

tw Caley 2 onwtns prea . on 
Gin Wie ves Ge dating i‘; Soa) -oF Ae aly citeg td al? stn tT 


~ ee sar ods lndopte’ antipope olf yar deel okt Mi heat > ieee” 
a= ielrite Weer, least. 6 4 ME i as ~ 7 
‘ene Geri s tts Aw rewy ie aioe ‘anaes Ey : 
wi ie hee Med Mii iS teu etl gd? xen ape > 
“mi Muley sol leew <Oeg Ga) don Apenweyr) ae jbot wom £ 
fy sainine mh om tus ewite ile peo T dntr jalrove 
4 - 14 nee erie Luehinny ¥ a qawgued Amypep elt 


ruil ud iyaggieen! aif oh al «sertanuds tie FT 
tn eran Paes Sposa ae } qo an ait’ el dnd *fto] 
alt Jvc? fy tty wil ai nt ieeiie rei 06) | how Gt 
2: moan oid ef ede orm 
(ale a beh wid Jone <pebl sli ofa sav ter I 
tect ab wre who deeb ot & aon® oo \iernd Jed od} te 
oil weliniiee clad Jom hb er lo ayer bas Ineqoel tadt 
hte eerie St Gielen tel pel deniagar ‘ner, aqgiowt alodw: ' 
onedor deeptty a wuts allemand bra ghogae on 
Avrniat omelet Haat wera Vn) amemns dro spite bas 
vila ie ret? leur ool Yh dame alt teyviepan tot of: bod 
Ale tee oh eile bot! fae pepe ald 
tora cll, eee yee’ deol) enccteeg a. ehusetenll od cut 
CL) Wh gate nat neko’ Socr-wntiies we gods joeee shie taloiead | 
dur fo loqoap fee ey om ws tol} al tivel ola — ohoehyeo” 
~oey wy dniinids air res ea ra 
nates Liewhe aT nen ; 
avorerenciiey J tie wi binly i ‘rare paced ieheece ae) - 


1 yu oil Apovhi Aiogeitedly: on ould seat? dittewr * 
ia lie foie sieoeematias | 

ine uie v ar Min teNbage “plots vob allt eatinag OF dain. a 

af Gna Ser at Ae eS meen Fe aan RR —— ‘al 

“ @ 
Natid (oi ad Non iver ine 6h ere co. 
x} 6 ao i a era a it 8 a ee. 
ie rors OD fee ein oe te tamed wath pny ovtg Made 
® inundegf “et ae a 


Pond, a very ~ 
. A palais tgs eecr A . 


x1] CHRIST AND HIS OFFICE. 8] 


sustain the office of any vocation, be it political, ecclesias- 
tical, or domestical, without a singular aid of God. We sce 
by Saul, that noble man, who in the beginning of his reign 
did many noble acts, yet the devil got the victory in the end. 
His successor David was likewise so entangled in the snares 
of the devil, that with much pain he could quit? himself from 
the witched coup® that the devil had once brought him good 
luck of. Howbeit, God defended both him and his king- 
dom, so that not only the preachers, but also he himself, 
taught the word of God unto the people, as he had promised. 
Psal. vi. 1. 

_God_ preserveth above human reason his ministers, as he 
did Jacob from the hands of Esau, David from Saul, Daniel 
from the lions, and Paul"? in the ship, where as no human hope 
of salvation was at all, but only the protection of God. Those 
examples declare, that he doth defend his people against all 
the world by his mighty power. 

Likewise he governeth this church with his only laws, 
and would his subjects to know him, to honour him, and to 
obey him, as he hath commanded in his law. Paul express- 
eth this law, Rom.i.: Evangelium virtus Der est in salutem 
omni credenti. Marci ultimo: Predicate evangelium omni 
creature". The only law whereunto this congregation is 
bound, is the gospel, as Christ saith, John xiv. Spiritus Sanc- 
tus docebit vos omnia, et rediget vobis in memoriam omnia 
que ego dixi vobis'*. Here Christ bindeth the apostles and 
all the church unto the things that he had taught them. 

This commonwealth of the true church is known by these Two special 
two marks; the pure preaching of the gospel, and the right Know the 
use of the sacraments. Thus proveth Paul, Eph. ii., that by. 
the church is bound unto the word of God: Super funda- 
mentum apostolorum et prophetarum extructi estis’. Likewise, 

? Could scarcely quit. R. 8 Witched snare. R. 

* Onsbrowght hym god Luk of. 1547. Brought him into. R. 

” Saint Paul. R. [N.B. Rosdell frequently prefixes the word Saint 
where it does not occur in ed. 1547. ] 

4 The gospel is the power of God unto salvation to every one that 
believeth. Mark, the last: Preach you the gospel to every creature. R. 

4 The Holy Spirit shall teach you all things, and bring all things to 
your remembrance which J have said unto you. 

” You are builded upon the foundation of the apostles and gees R. 


[uoorer. | 


= 


—— 


% 


aio eed Nee oA Ole] somes bce bad ili was : 


; te soit tact ho) pore’! ,eetd fo Graei wl oii tooel hu 


> 
A aren hw ewe wow Tae 7 
- : 
aie Secivag 1! petiiese © 2m \~ ells ds piste 7 
we fell D ie the vain Sunisesranty ve aol 
geen si) Sy -etnditnd ae ab andy eu alien wold Iya? gd 
foe uit al carer tlt Om nk oh ey ated -geecr 
tenet 


wets: ail) Gi Ieee we evdendl sem Seth 


devas jini Gilgen? oagur Tugel Vomds athe ula *equrpe hentonto: call 
nif, fel jets cited died tixtirieks bed cat arall Ne url 
Mug) Wh ads fy) peuiimeve, oft yin Jom te oo son 
Aemeoty hat wt ad Abjcay als aire ho Yo bu ody a 7 

2 ond Jrintl | 
Ae gee GA oes Here! gexde Miermeny bed 


= | 


dined Fe cp On hie ali «i “feat baw awl aif) ate 
ea?” feo Agrietntteiin'y| +9 ne Gat fla ge pe mocigvien te 
iis Govigga chymay. nh) bres ich ait gud proiend saga 

- - — promoy gaelgica aid yt Siow ot” 4 
von wine ab thw Arte 24) dri ad: oetwrodil 
of Gal tid oat anid worn! ot erenylan ciel lane haw 
cease al nal ie ao fratemicarmer atest oct en inal odo 
Moen, iota! ygSce: swuiien coe >i rime, Wa die 


‘ 


' 
: 
r 
' 
{ 
‘ 


Aidt cimssto wal yao oT Sarees 
ia dO Ailes 1hnt wa cfnqneng nild et dbanrad 
WH, dhe Vann % humo A0F vidsoobs ai 


Traditions 
of men and 
succession 
of bishops 
are but fal- 
lible tokens 
to know the 
true church 
by. 


The tenor 
and con- 
tents of the 
law and 
word of 
God. 


82 _ A DECLARATION OF [ou. 


Esa. lix.: Spiritus meus qui est in te, et verba mea que po- 
sui in ore tuo, non recedent ab ore tuo, nec ab ore seminis tur 
an eternum'. 

Of the right use of sacraments it is taught, 1 Cor. xi. Mar. 
ult. Lue. ult. and Matt. ult. Such as teacheth? people to know 
the church by these signs, [namely]° the traditions of men, 
and the succession of bishops, teach wrong. Those two false 
opinions hath given unto the succession of bishops power to 
interpretate the scripture, and power to make such laws in the 
church as it pleased them. There is no man hath power to 
interpretate the scripture. God, for the preservation of his 
church, doth give unto certain persons the gift and knowledge 
to open the scripture; but that gift is no power bound‘ 
to any order, succession of bishops, or title of dignity. The 
princes of the earth doth give always such power of civil jus- 
tice by succession: as one is chief justice for the time of his 
office, to do every thing appertaining unto the same, so hath 
always his successor the like. 

God hath given the civil magistrates power and autho- 
rity to make such laws for the commonwealth, as shall be 
agreeable with reason and not against God’s law ; and like- 
wise power to interpretate the same laws. But this is not 
to be admitted in the church, unto whom God hath given 
the gospel, and interpretated the same by his only Son; taught 
the meaning and contents thereof himself. 

To know God and his ire against sin, the greatness of 
sin, the justice’ given in Christ, the fear of God, the faith 
in his promises, the persecution of his members, the aid and 
help of God in adversity, the resurrection of the dead ; where 
and what the true church is; of everlasting life; of the two 
natures in Christ; of the Father, the Son, and the Holy 
Ghost: these be [the]* contents of the law whereunto God 
hath bound his church, and commanded her to hear his Son 
concerning the interpretation of these points. And at the 
commandment of Christ the apostles were sent to preach these 
verities in the Spirit of God. It is therefore necessary to 


1 My spirit which is in thee, and my words which I have put in 
thy mouth, shall not depart from thy mouth, nor from the mouth of thy 
seed forever. R. 2 Teach the. R. 

3 Supplied from R. ‘Is not bound. R. —® Righteousness. R. 


at <? ihergiifs % aut 2 ales! be swe Ades vee ad a 


al ie aun wa WE ester, Velake ed Grn em 2 endsewwrten ed et 


vill We Arie ti wn ms et 


= a 


- 


wy} CMa ® | ok |S 7 


4 ep Ba pive ee By ee ail A « 
pes Un <—_/ Pain eu i Gee Ais Sutera cee wth wea ne 
Sernates omit. 3. 
ae ix oe r iT anes oh Gennare 16 mow Mier alt)» 
ware ol igen; * ealpeia a lS ie ate fitse she asta” rit 
HG So -swetlon malt “{yfaman) cu onely nh vets aly aa 
we weer gtT pew sas oP isd ioe we pow — = | 
al 3% OF N00 wens et oo ttl cm feceehy & ex ahewale” es 7 
awl agree ei Sou aye of vishareetal 


OS FING Ph iM ty imams @) otis tg inl cuties 
Mi) OWE hs Gbe: Clty bow preys vdd elerengd = 
Se esl (oP thy oat eemiay ojcrve es eolee wery dink sooty Pes - 
‘Wiest Gay om © fy wiles pd . coogi all> ie of be 


_ 


qr ids Wy Wane ies «tony Orig dels threes ala omni a 


a 


_ 


a 
Hel @ gin ale opi Wetclongygs onal) cers oh ab allio > © Ft 
sail 4am Poeniiem aad a(nwle 7 
7 - 


A ike Aramis ads wa uth aise eden ot “as - 


en fos ttl was GEA lr Ai wld ek busted bo ot 
iitgiat so Meetber ances it a J 


a fa WA 
per 4 imamate 
wd TION deseleranls alle 


al my ee eas 


af racine, 4 


+ 


x1] CHRIST AND HIS OFFICE. 83 


retain in the church the doctrine given unto us by the apostles, 
and to be the disciples of their doctrine, and not to feign 
interpretations of our own heads contrary unto their doctrine. 

Such as will be the members of this church, must be a 
disciple of the gospel, and learn, in fear and humbleness of 
spirit, the articles of our religion, as they be taught there, 
and not stand unto the judgment of any man, whatsoever he 
be, though he say truth. For his truth is nothing, except 
the authority of God’s word contain the said truth. 

It is a great confirmation of our faith, when we sce such 
as were godly persons before us interpretate the scripture, and 
use the sacraments, as we do. As when the heresy of Samo- 
satenus® troubled the christian brothers, that said, this word, 
Verbum, in John, In principio erat cerbum’, did not signify 
any person nor substance divine; they were confirmed by the 
testimony of Ireneus, that heard Polycarpus*, John the Evan- 
gelist’s disciple, interpretate Verbum, [the word]* in the gospel, 
for the Son of God, second Person in Trinity. Though we be 
bound to hear the church, to say, the true and faithful 
preachers of God’s word, as was in this case Polycarpus and 
Ireneus ; notwithstanding our faith is not grounded upon the 
authority of the church, but in and upon the voice of the 
gospel. We pray and invocate the Son of God, second Per- 
son in Trinity, because the scripture proveth him to be God: 
Deus erat verbum® [John i.}’; also, Pater meus usque modo 
operatur, et ego operor. Sine me nihil potestis facere. Item, 
Domine Jesu, accipe Spiritum meum™. 

The adversaries of the truth defend many a false error 
under the name of the holy church: therefore these treasons 
and secret conspiracies must be taken heed of; and when 
the church is named, diligently to consider, when the articles 
they would defend were accepted of the church, by whom, 
and who was the author of them. Leave not, till the matter 
be brought unto the first, original, and most perfect church 


[® Euseb. Eccles. Hist. Lib. v. cap. xxviii. ] 

7 In the beginning was the word. R. 

[® See Euseb. Eccles. Hist. Lib. v. cap. xx.] 

®* The word was God. R. . 

© My Father worketh still, and I work. Without me ye can do 
nothing. Also, O Lord Jesus, receive my spirit. R, 


j==2 


The title 
and name of 
the church 
abused by 
the adver- 
saries. 


ee . : 


= ng 


Ca Aer Gn ant oem hn 


. pf tov qd'eq crm mci mab sas wl i ; 4 
argh? =t ean Fomn cemrutoniy ciel set edt a te | 
S* .  peototth whet olen yiriites dowd (or ae oan i 
6 @ thee feted GAN to evelrsni als el dhe ow det i | 
Hs simasliligant ke 100i) at see re — arly a lyin J 
~~ pel aignos i qudh aa yeegsior toe wstafton adr age 
ab yomcatite net qm le Dowrglet s com heats aoa 
iqocrs fyariv danf Ay Sete ol adgued) _ 
tort bien 64 Ali “ @ © Hs. }e apiseling 
am (Ai Wal? gime my Ww ee (99! Ame tary) @ «i il. ad 
hit ati hers al} aRitacyretel ae outed a=eary hog ere ta + 
aie twomnbatt sate es ob ov Alreuemcs sill was. | 
Seine ache Jnae wth aeeelinet ani cielo mit loool anced * puny iea 4 
foal bach Sailer Go. ocr AL ral. 2 patra’ D 
eel ne Lean? Sopwrr “eal! perdnib extahd 4 A -anetog {Ae | : 
orth wall ath Aaispaetie? tee! dada cose! To enue aes 
+ Poets! aol nl Aeon ett) ob" -cochrzyronnl chqtath 2 settay 
aan ten! ated & wee los bod pw mt wah 
aici. Gee Gow eels ve «i exadlo odd: edd of brawl < | 
bee agme eG eam oily «! anr oo “Lov sho tp wanes © | 
wold ronal buhay ine iA so yitaaueracttianacet ; savor = 
ott Su kay ae Tips eee ah and rfonartn, will to hi 
28 ewe belt we lt aunerni hoe qq ow 
pow nt ds mony emearar wl) connood. opti i 
wheres oagade aarp ete’ gap “17 wint! Peraehykc 
geet onsale, Sie nay 09 aoogy oy te cuharen 
wn mara we) ataXs abe 
: ig sr ll ie le Hee at wohnaestha 
Vea aan iD eine Sepp tageir: 
eds iw Ho feed ovine 2 tomy ehinetiganos ¢ 
qhemgifit onan xi of 


sonestiet Aleanite uw woud 
nt) gn * 
tora Sette sata bee Sp akckeattel 


a a oe ee ed pls er Seen « a _ 
_ 7 


| a i "i woe 


S4 A DECLARATION OF [cu. 


of the apostles. If thou find by their writings, that their 
church used the thing that the preacher would prove, then 
accept it; or else, not. Be not amazed, though they speak 
of never [so]' many years, nor name never so many doctors. 
Christ and his apostles be grandfathers in age to the doc- 
tors and masters in learning. Repose thyself only [upon|' 
the church that* they have taught thee by the scripture. 
Fear neither of* the ordinary power or succession of bishops, 
nor of* the greater part. For if cither the authority of 
bishops, or the greater part, should have power to interpre- 
tate the scripture, the sentence of the Pharisees should have 
been preferred before the sentence of Zachary, Simeon, 
Elizabeth, or the blessed Virgin. Consider, that many time‘ 
the true church is but a small congregation, as Esay saith, 
Nisi Deus reliquisset nobis semen, sicut Sodoma essemus’. 
Therefore is not the interpretation of the scripture obligated 
unto an° ordinary power, nor [to]' the most part; as Noe, 
Abraam, Moses, Samuel, David, and Christ’s time testifieth. 
Beware of deceit, when thou hearest the name of the 
church. The verity is then assaulted; they call the church 
of the devil the holy church many times. As Korah and 
the rest of the people said unto Moses many times, Why 
have ye deceived the people of God, and brought them out 
of Egypt? They were the church of God nothing the rather, 
though it was’ painted with this holy title; but the church 
of the devil, and a congregation of rebellious and seditious 
persons, as God declared® both by word and fact. Moses 
called not them the church of God, but the church of Korah ; 
not the people of God, but rebellious and God’s enemies, as 
God declared’ them to be by his cruel revenging of them. So, 
The multi many times, had the most part’ been preferred, then the truth 
plays 2 be had been confounded, and Moses and Aaron put to death. 
Remember, christian reader, that the gift of interpretation’ 
of the scripture is the light of the Holy Ghost given unto the 
humble and penitent person that sceketh it only to honour 


4 Supplied from R. ? That church which. R. 
Serorwe its ‘ Considering that many atime. R. 

5 Except the Lord had left us a remnant, we had been as Sodom. R. 
6 Bound unto the. R. 7 They were. R. § Declareth. R. 


9 If the most part had. R. 10 Ynterpreting. R. 


ae ie — 
+ 


aa] ~~ Heese A te, ~ vk 


a 
ee ee eee ee wt Wo 
a ping Mane wrkcuny, abt jnh guid) oe) eee domi, 9° a 
dae ral) ahygeiont ee ee 443 ‘poe - 
APS yree Ge Ter eee ee eel qa [on] tsa lo 
Ch HA wing wi erdiudi-my ol Aiba wil lek i) 
ial "jnaqu2- vine teet ee@4 ~oeetl a exer bee ent 


_ 


ae Toke eit of et ye weed gall “dat! Memeds lag . 
piped Yreiimecat ke prog camitw wth “Le weftion save 0 7 


Ww wim a) ques Vi, ge fay TRY add “he ware 7 
pA  yemeg or! White uy ria al) an: equi) © § 7s 
otal Meu Ad percha’) lt Sn ecavtnes wi, psoas ld hee © 
dtimant® ith. Mi renivtene elt qelet Londbeny opod! = YO 
‘wilt yoo 4ult wikia?) ate) beet alr wo dell 
ithe got! on suatetnpere Leaves «4! dems tad? 
‘envy eee) Ww on be Heelan etl Wr 
awhis cnimfuve eli lo padi vaprunl wl: tan od lode 
a as tury, act od Toi} ee s0eo yreniing "an tag 
7 Anhiied Gus eben five Jere’i Teor) emeell sonmdi ~ 
ett Ye. ants 4G Genin wed asl glo Ys oumelt 
~ runic Geo yntt ahethuee eal Wi einen will — ips 
fee tena! 9d, Semid cram Bede vid oft Dewt galt 6 2! 
ae? gotale geen oe lt an iden rhyony odd Yo gest orl ~ iat 
es ee a 
Pete OH pablitees Leet yy Misys At qe tT es a 
doa oft and cath) qhul aii aie betning wew 31 stgimds ioe 
Beery how Ste aaodiaber he wolagigis #» hie Jieth oi woo = 
oth fal bie bow of digd "bouploale bu® we yatomag’ 
gn So deceit 38k ba Wadena ody winds om ites” 2) 
ee cairn ai Gna acrniltndig deed jini) Vo wilt oa 
ot wets Yo paigerivin Jnvanld wf ont a8 iieealy * - 
dnewy of wena “teen lS Kail acco yeas’ 
Kee e day aoa hen colt tno behamttin cod tv 
"ei bua huinegunrtant hey ign ell att eitltataty: sintmeno 
Se ear Seg Seulkl rhe abd Yoadylt wel o2 eemiyiine wilt Yo - 
sworn wl iors G alivhees dade cece cating ban, Cbd 
ie Mite tinny att © ; c 
JL. wU S (mw i guitatley + 
dno! ete hed ar Joa day 
St sree” A om & 


erent conyers tr te A ee A I EE OE TT II LIE EOE E TCE TTT 
eT een EERE TEN TT EE +. 


x1] CHRIST AND HIS OFFICE. 85 


God; and not unto those persons that acclaim it by title or 
place, because he is a bishop, or followed by succession Peter 
or Paul. Examine their laws by the scripture, and then shalt 
thou perceive they be the enemies of Christ’s church, and the 
very church of Korah. Remember, therefore, to examine all 
kind of doctrine by the word of God; for such as preach it 
aright, hath their infirmities and ignorancy''. They may de- 
part from the truth, or else build some superstition and false 
doctrine upon the gospel of Christ. Superstition is to be 
avoided, false doctrine to be abhorred, whosoever be the author 
thereof’, prince, magistrate, or bishop: as the apostles made 
answer, Acto. v., Oportet maais obedire Deo quam hominibus®. 
The superior power hath authority, and may make what 
laws they list for the wealth and preservation of their subjects, 
so it repugn not” the law of nature, nor the law of God. But 
as touching the church of Christ, which governeth the soul of 
man, only the law of God must be obeyed: the ceremonies 
ordained for a good order to be observed in the church, should 
not be neglected, as the assemblance of people in the sabbath- 
day, and other feasts, wherein the word of God is preached, 
and the sacraments rightly ministered. But these ceremonies, 
that partly superstition, partly avarice, partly tyranny, hath 
brought into the church, are to be eschewed ; as the saying of 
private masses, blessing of water, bough, bread, bell or candle, 
with such like. As for the praying unto dead saints, or to have 
their images in the church, it is not a ceremony matter, but 
very plain and manifest idolatry, contrary unto the express word 
of God, who forbiddeth to make any image. And he that pray- 
eth unto God in the name of any dead saint, is an ethnick, and 
knoweth not God; for he followeth his imagination, and not 
the word of God, who teacheth and commandeth that we should 
both know and pray unto him in his Son’s name, John xiv. 
The neglecting of this commandment deserveth eternal pains. 
Such as hath a knowledge” of Christ, from henceforth let 
them give him his right honour, and leave this idolatry and 
superstition ; considering, that with great pain he won the 


"1 Tenorancies. R. 2 Thereof, omitted in R. 
1% We must rather obey God than men. R- 

* Repugnat, 1547. dooce not repugne. R. 

% Such as have knowledge. R. 


a 


“pid leer collie: <aie Wir! ade ws Joog a wh aay 


iP ANS F'N a2 ae 7 [es 
ny Re Anes ane ote actly tee tay had shot 
wit curser a frenl « fel Oe ot analy sal T) 
diets galt fer. mises vat et eee! (eel Gaeerst * tn 

aby hire Arahy eS") We we-onere Otel qed aneny 
Treas) lee steer Aiwk Ww dem 


ee eo ee ee tink me 


hy font quit "pecapsiesy Ty eipeotitl ved) Wont at 


of Af Andiieeg?e det) te Ingeng wll Hagel daitisoh 
tines wil od termed Jeiokde yh of wiles wih dehion — : 
Coty ite wll ee eee > ofitdgtet cig “lovdlt = if 
Meggilaosl quaity beth ttede Qenay trea) Fle sowed. 
tale, gi ne bs |} adie, dim! eg sys wt 
Atredi Siar seth Wy ati ryeer hy, Wee Athrow wily ML teil oped awed 
Wi Jed, Gal Ge me veer ty we val “0 egos Hi cs, - 
es tack wD Apyintrsr, Goth fon! threats old ynidued an 
mapintear:. aii cbegsic o! tree iw Sw wegl ils eee ' 
Howth alomiha ald iy Pareto wi 1 Aalens Daeg aoe) py 4 7 
«inabion Gli al obpavy Ws Gombienene wit on Lotzolyon od 
phoordvovetgg ab Loatd to hi 01) nigral: whaedt wlio ried | 
* paket ment pete depewtenais YUdei a@liyrarisne wl cong 
died _ogmred yey cubes eineq nollitinetia pane be . 
Yo qaiyan Silt an j Lowrise? oa dove olf olai 4 
dlieren wo Hod beet algned suite Yo yricnld pbencaigins a a 
oral ai co ciitaa hod ota gatqerg wilt sl af Raaae Vi 
geet Aitiee KauTieoRy awe at stunt od? al 
maorcey Oe) vam ett patel; iaseraee aa 
ac porn agent ye adaew ot Mibbide} odar bot Ww ; 
daw ookeilis un af Ania ge Te nee elt wb bn ote Ate 
i meena ely tard de | 
64 tad dislinsiivas him dtelsass Gide Jed Yo be . 
wl hwy oe rd dod 
tw, lore vee. freralimction alt 
tl ara os oe ns a 
bina crabs olde eset Tew ecw avigiy eid. ig 
sot ee al, sang ong ser dw: er 


to _ 
ae SL coven ruallt Beet 


86 A DECLARATION OF [cu. 


church out of the hands of the devil, defendeth it with his 
holy Spirit, and governeth it with the laws of his only word. 
And consider whether these injuries, blasphemies, trouble, 
unquietness, and destruction of God’s people by the law of the 
bishops be to be permitted, though they ery till they be hoarse 
again, The holy church! (The holy church')! Were the like 
trouble in any realm among the king’s subjects by the occa- 
sion and abuse of the king’s majesty’s laws, doubtless could 
they not shew under the king’s seal their law to be of authority, 
they should, as right is, soon be put to silence, and their adul- 
terous laws and sophistical glosses removed out of the way. 
Thus I know, that Christ knew best all the histories of the 
old law, was* the present teacher himself of all verity, and 
most wise to provide for the church such laws as should pre- 
serve it in his absence. 


[THE TWELFTH CHAPTER.] 
Of the 3Now that we know what Christ and his office is in the 


knowledge 
of man, and church of God, it is likewise necessary for every man that is a 


tonsa “member of this church to know, what man is, and his office 
towards Christ. For as God hath bound himself by his pro- 
mise to be our God and helper for Christ; so hath he bound 
man by his commandment to be his servant, and in his word to 
follow Christ, and in Christ God, for the commandment’s sake, 
until such time as the end wherefore man was made be 
obtained, which is eternal felicity, and man restored and 
made like unto the image of God, as he was at the be- 
ginning ; full of justice, obedience, and love towards his Cre- 
ator and Maker. 

I will not, studying brevity and to be aes write particu- 
larly of every member and office thereof*, (wherewithal the 
whole mass and substance of man is framed)'. That I refer 
unto the learned physicians, that writeth’ diligently of the parts 
of man, and unto Lactantius, De Opificio Dei’. Neither what 

1 Omitted in R.. 2eHorwas. elt: 

[? The xii. chapter commences here in R. ] 

4 Because I desire to be short, write particularly of every member of 
man’s body, and what is the office thereof. R. ®° Which write. R. 

6 Writing of the workmanship of God. R. [Liber de Opificio Dei 
eruditus et lectu utilissimus est, hoc fine ab auctore conscriptus, ut 
Providentiam Dei ex miranda hominis structura comprobaret. Vide 
Lact. Op. Oxon. 1684. p. 774. ] 


Se PAPO eLepa 4 


aA ite at einbaete® Soeots ail! te abi wh Ty hao tomttta 
Ane wae od hs ovil whi 08 Hi dora tne Pe fod 
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— al a Biren vets Poole Aeiarce of of of agate > o. 
: t drowde qe fF aohaga 
: rules Lae) sti dient 

“4 Ww exde hie Title 


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A commihy (awiviilipon fam, wal anv 
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LAHTI YYUIAw? ST} 
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Oh aa Stee WA orien ov all & A sit es sieve na oop - 
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ig ge! ad eee Peers ted MoD me i 
lined otf lee! ce: ter) aad weg faa BOD caw AD oF cate 
Pia oh ot im eres oft wl of trecrhusunne edt wil eens 
tte & escalate ale wel eb) ale wei lage cis) wots 
Ol oli at com eoliida lino wt? on ants deme (tau 


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xi] CHRIST AND HIS OFFICE. 87 


man was at his beginning’, before he sinned; full of godly 
knowledge, always lauding the goodness of his Creator, always 
obedient unto his will, always following the order of reason, 
without all ill and contrary concupiscence, or other® carnal 
resistance. To be short’, man’s nature had been in all 
things like unto the law and as perfect as the law 
of the decalogue, or ten commandments, had 
not he sinned: but what man is now after 
his transgression, thus the christian 
reader shall be advertised [by 
that which followeth]'°. 


Man, fallen from his first dignity and original perfection, is what man 
. JS att Ss 
now the creature that fighteth with the law of God: full tatana— 
: 5 transgres- 
of darkness, iqnorancy, and of the contempt of God ; with- sion. 
out obedience, fear, and love of God; oppressed and subject 
unto all calamities and wilful concupiscence, both of body 


ard soul. 


CAPR UT Ai. 


Tue enemy of God, Rom. viii. the image of the devil, 
the library of lies, the friend of the devil, right heir of eternal 
death, and the child of damnation, Eph. ii. murderers by 
the means of sin, not only of ourselves, but also of the Son 
of God, that never sinned. And yet, not understanding this 
our woeful case and condition, we neglect both God and his 
law, and feel not our infirmities and sickness: the more is 
our health to be despaired of. 
He that laboureth with a dangerous disease, and yet 
feeleth not the grief thereof, shall never find remedy, neither 
have the ill removed. We see this to be true by natural 
reason. Of all diseases, frenzy is the most dangerous; yet It is a most 
the patient feeleth it not, nor cannot shew where nor how thing not to 


this woeful and miserable disease molesteth him. Therefore feeling of 
sin, 
very seldom or never be such persons cured and made whole. 


7 Neither will I write what man was at the beginning. R. 
* Or rather, R.  * To conclude, how. R.  ” Supplied from R. 


oa on 


tet a? goblin Imagen fien ytiewtih Ink, al awh, Oe ae 
eine oe Sey, eek math wih Die ithyh tadh wetter: th wee, @ | 
Ses lire WOR Wy Mapai Ve bee spanner aretinh'p . 


a= Cth eh & Hern of Ste gad elt ecto elt — 


Te tee Gb dts Serpe oe 
ae 
3 oe 


7 


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epetiba ronad! cid > eonieery eal ethers pirate gigivul 
ip we salen edt pivots epee!) Sie 40d ahee: lnvi 
howe “mite i sae quake Team if He ania 
ie ol cnet hel vite i've nei af 2 ae 


hei <«retowmes: oor to cngolemh ali by — 

- win e@e wsgettn'w eat ; beens ef tng. a 
mepente efi cats ier! ewetpestertt eth 

ql) tertets ict Mele eben ae 

7 “Tdlowndlal Adele fale 


——— i — ee 


- 


elites koets teaming: «Sew wie? han cont preside tea 
yhed yy del Avieaiaea® Wier bee etiieelon Be vine 
aim OAD vay Ot 
fvw i io Gant. tiv wet bo % yan T 
irctusts 0 iedh ulglh Sard tds Yo boris auld anil Yaqumdl od | 


i 
: 
§ 


88 _ A DECLARATION OF [cu. 


Seeing the next way unto health is the knowledge of the 
disease, and man is in himself sick and infected with more 
diseases a thousand fold than I have rehearsed, it is not with- 
out cause that I say, to know what man is, to be necessary’, 
although it seem not so unto such as be drunk with the 
pleasures of the world, and never think from the bottom of 
their heart to return unto penance*. If the scripture of God 
and writings of learned men cannot persuade them what the ire 
of God is against sin, my labours shall little avail, I know well. 
Yet is every disciple of Christ bound to search* the glory of 
God and salvation of his neighbour, and commit the success 
unto God. 

ily Gone It is very difficile and hard for man to know himself. The 

eae Bok only way thereunto is to examine and open himself before God 

ousel¥s- by the light of the scripture. And he that will behold himself 
well in that mirror and glass, shall find such a deformity‘ and 
disgraced physiognomy, that he will abhor his own proportion 
so horribly disfigured. Let man seek no further than the first 
commandment, Exod. xx. Deut. vi., Diliges Dominum Deum 
qwum, &e., “Thou shalt love thy Lord God with all thy heart, 
with all thy mind, with all thy power, and thy neighbour as 
thyself :” then shall man perceive his wretchedness; how that 
he loveth nothing less many times than God or his neighbour ; 
and perceive that he is the friend of the devil and of the world, 
and a contemner of God. 

This ways Saint James teacheth man to know himself, cap, 
1. Qui perspexerit in legem, que est libertatis, &e.’ St James 
useth this word “law,” in the Hebrew phrase*, thorah, which 
signifieth a doctrine that teacheth, instructeth, and leadeth a 
man as well unto the knowledge of himself as of God’, 
So St Paul admirandis enallagis et prosopopeis in Epi. 

Rom. vii. disputat®, By the law cometh the knowledge of 
sin: he calleth the law the power and force of sin, 1 Cor. xv. 


How we 


1 J said it is very necessary to know what manis. R. 

2 Amendment of life. R. * Seek. R. * Deformed. R. 

5 Whoso looketh in the perfect law of liberty, &c. R. 

© Feace, 1547. phrase. R. [Thorah, AYN from py. ] 

7 A man’s will unto the knowledge of himself and of God. R. 

8 With wonderful enallages and figures disputeth in his Epistle to 
an Romans, chapter vii. R. : 


a | an mepeagam« % 2.) 


GY We epiclaved: oh a alert Mum que dened yale oe! 8 
prams. thier ariel Sirti: sists Manuel cd ah come bite ganeettb 
eine: 04; Jenin wat |e ext 140 taceyede « rane = * —) 
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a Wie dad «+ no dom ans te kha aes Wt Ayana gg 
Ne agree al) Get) Gold querer lee dw ott ks ernmmely,” a 
"jolt YW avnirw wh Th teeny rie wisies or end sindt 
dala) desler once? Ganamec, dermarns (rat fovesmed tn aegelrer fae 
Bose 200d | hnnn 0h) Vis ene ete! oo ne triage 16D Io 
Yo qrcky wilt derive ot Daeel doled!) In alphoalls. yyeve- et 267 
Aes 4!) -— hee eetwln Sour sid “Wey Govttewiea hon be? a 
how oban 
AT Meeatlit wend ot stem wl Lind few otadth quer of at das 
oid exited Yeast! cigs han wir are ni we claurril? caw yon ; 
Void Metked De tilfg! lak, .ergina oil W debi ant yt" 
Loin ‘yeaah & a lt late cm lag eonliio fold nit Bow 
cere ae ol gylth Lies ol oul? sornpelegly bonergalh 
6nd li wail elit way Sp weer bol frewny Fei ¢(altepad “ue a 
ee ee ee en me a 
dees <8 to ate be feel (oO orl dake dl ok ph a 
ae Genitalan of hon aseuy yl te diy tain elt Ue die - 
i vo peed tere aff eviysreg mare Unde alt ": Wewrdl 
aid ky bert) cel pods ques ee! paltiun Storul aif. 


_ 
pha oh tas Dv ts 9 abd ell vl Neath orion be ac 


tet Viornctainos aban 
“ bay apie teehee cor tyromiathags aa 
cocina, DANS Wy ony oan = I 
ee) nach padiorst on” 
Sea we ; 
Uh oplalauanh ads = 
see: aE ie Wea be . 
at ah sit eons — 
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Pcs we . 
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san we i 


PIES NE EEL 


ALO AIL TAL RETO TD OYE LIS 


xt. | CHRIST AND HIS OFFICE. 89 


Only the Jaw declareth how great an ill® sin is; and the man 
that beholdeth the will of God in the law, shall find him- 
self, and all his life, guilty of eternal death. Read the se- 
venth chapter to the Romans with judgment, and then know 
what man is, how miserable, spoiled of virtue and’’ oppressed 
with sin. So Paul learned to know himself, and knew not 
what sin was till the law had made him afraid, and shewed 
him that he was with all his holiness, being a Pharisee, 
damned. Peccatum occasione accepta per preeceptum decipit 
me, et per Ulud occidit", Rom. vii. And in the same chapter 
he sheweth plainly what he saw in the glass and contem- 
plation of the law, that sin was manifested thereby, and 
the greatness thereof known, Ut appareret peccatum, per id 
quod erat bonum mihi gignere mortem, ut fieret majorem in 
modum peccans peccatum per preceptum’, Mark the travice™ 
and play between the law of God and the conscience of 
Paul, and see how he giveth thanks unto his master the 
law, and proclaimeth it to be a spiritual and holy thing, as 
a light or torch to shew man his filthy and stinking nature ; 
saying, Lex spiritualis est, at ego carnalis sum, venditus sub 
peccatum', a bondman of sin and traitor of God. 

Here thou seest, good reader, what a miserable wretch 
man is; and how man may know his misery by the law. 
Howbeit, though we read it many times, we be neither the 
wiser, ncither the better. We be not taught a deal by this 
mistress the law: she cannot make us good scholars. We 
dally and play so with the world; we live in such security 
and ease, that, say she what she list, we turn the deaf 
ear and will not hear. 

Therefore, to make man to know himself, God sendeth Bectuss 


man will not 


another mistress to school man, scilicet, adversity. Then we b¢'usht?y 


the law of 


begin to understand the law of God, that dissuadeth from Gel\{hti" 
Lord send- 

eth ady ee 
® An ill, omitted in R. ” verte, wand, 1547. wonderfully. R. fi '° teas 


1 Sin took an occasion by the commandment, and deceived me, and 
thereby slew me. R. 

2 Sin, that it might appear sin, wrought death in me by that which 
is good; that sin might be out of measure sinful by the command- 
ment. R, 

* [Travice: traverse, a term in fencing. ] 

“The law is spiritual; but I am carnal, sold under sin. R. 


- 


a 
a 
a? 


ST a ahvietioow Aelia * ll 


4 a 


- 
. 2 e) 
: a7) tetidlee Inoue whet Seems ole 2 wel oft enitiete 


oe ee ee 


NN — 


- 
os invie eee ohea SOI a fe 


yoy ote Rad oh need RC tte Tierg wel aaah oy oul yin — 
saith tut Gaudet ele fi etd Volliecd) dpeBlgs t, ©] 
ae ity Dell te terete Wo fie ilelidle bas Mee 
Sr. ont colt kw Aawagtin’ Hite @ejell Ut) at wigals d ro 
fee 40 hts cere beep tderecn @rl a nem ti 
ney eed tae Sheer! wrerd, Oo. bcc teeth. 9 ala dite 
inypi'e we Dea oid ahent hed eot.adl 1s ext nle deste YW ,. 
peatbial Sheed amescitesl “oid Ls titer tame ail tadd ant 
Laie cretqurey ig Aqent neha oan, Bonmed 
shranls erm Gara) fad die 200d tings tal) way nat 
auld ft omaly. ott ot eee wi Oto vlaialg dovernte af 
ban gland? (ciel eo wa doll eal alt to noitay 
be eg seated Pte (1 eresnd Ievati stony “i 
on somritlen SRA, We, aumen orth hie exeatgs tie fomy 
ageaeyt até Pyatl  apstiquwnes, ey cuit Gent, Gee 
0 jh ponerse Attlee levih to wal nil ootrted Yalq iow”) OF 
Seat wotenen oe aiear adn sitowkg til woch cous diva diel 
* ogo yallld cig low Aepie «dal dssrighung inte wal 7 
<oreten pity toda eal anit weeks arrvinent oy tdgd a 
du 4 ee em Plows es te 4 Olasterge ak agetiqes a | 
4 hols (i s00AF hee ole Yo connbeod & j" nvinnaey | 
Gore Sd eadt 0 tale stwet bovyg deste wel) elt 
oad tee! peta aid ost eer vom word dmam ) 2d oent 
be etalon at ow ANDO YOee: 2 tar ae slguody: tiodwolt 
ay gh teh @ Sere tan ot eV xatied odlt sadiion oraitw 


"fetes Pe a ent an shi? oft hiro oa wal bart ylleb ~ 
Vinh eeu Wie Sell ede aati ots ype edt. eae bo, 


he ie Foes pot Laeireaianaaty alk — 


+ Hit Many of tele ‘ 
esta 

: : . : a : 

i< = { ' 


AM <ccibeaee an Mee one nae! 


ae 


Sin must 
needs 
flourish 
where there 
is no disci- 
pline and 
correction 
for sin. 


90 » A DECLARATION OF [cH. 


sin, and we then know our misery: as David crieth, that 
he is not able to bear the burden of sin, if the Lord ex- 
ecute justice, as the greatness thereof meriteth: Si iniquitates 
obsercaceris, Domine, quis sustinebit! 2 Psal. exxx. David, when 
he felt the pains of his adultery, the death of his child, the 
conspiracy of Absalom, the vitiating of his wives, exile and 
banishment, and such other calamities; in this school of 
misery he learned this verse, Who can sustain the ire of 
God? Now, though these temporal pains be more than man 
ean support, they be but sport and dalliance in respect 
of the pains eternal. Howbeit, man may learn by them 
how much God is displeased with sin, and know himself to 
be, as he is, a vile piece of earth, with all his pride and pomp, 
and a rebellion? unto his Maker, as no creature else is, 
saving the devil and he. 

This inward and secret ill, rebellion of the heart, blindness 
of the intendment®, and frowardness of will, is daily aug- 
mented by the malice of the devil and our own negiigence, 
that regardeth not what the law teacheth [and]‘ God re- 
quireth of man. Because the gospel teacheth, [that |‘ we are 
only saved by the merey of God for the merits of Christ, 
our gospellers hath set all at liberty*, and careth not at all of 
such life’ as should and ought to follow every justified man 
and disciple of Christ. [And]* it is no marvel; for there is 
no discipline and punishment for sin: and wheresoever the 
gospel be preached, and this’ correction not used, as well 
against the highest as the lowest, there shall be never a 
godly church. 2 

As a king’s army, though the[ir]‘ hearts be never so 
good, cannot resist the force of his enemies without weapon 
and artillery necessary for men of war; no more can the 
king’s majesty, the magistrates, and preachers, preserve the 
church against the devil and sin without the excommunica- 
tion of such as openly offend the divine majesty of God and 
his word. For by this means the sinner is taught by the 


1%f thou dost mark what is done amiss, Lord, who shall abide 
it? R. 

2 Rebel. R. % Understanding. R. 

‘ Supplied from R. > Have set up liberty. R. 

6 For such a life. R. 7 This, omitted in R. 


te] © (ey apie : ne _ — 
tet dive Ned! «@ ieee as ered wadt aw be sts a : 
+8) del oe Vi a le eae! oh wel o he Gor aed! .* 
WUSas\\ o@) M. , deta Semele sore 2s 6 Pravny, chats iiieed 

Galy hind cca de'l * Gites Urs a, eels OO 


46) bis a 8S ee!) whi .oretlite od cithng tu) Ve ee 
Big 2s mn ost Le af ideale of? Alert’ WA “pounrbepemicdty 
—~- ently wht o  wittihidos waite fae bee Adtesutelesd 
_ we «ei Os tartne fin ol W fae +t} bape om 
czn (esti aan, col Cem ive wn ify itn ay or {bas a 
fen i nas hie Teg wh at ops pitee nad 
ott tot we set peddle! fare poieg “tal ta 
ud erie Gee! ie «dn Btw hows ib of Dell Beaty end 
lpia Bye obey Col ke Wife Apa B oweq Give ar ad ea af 
A ela OOSHNT om a9 geseli me (la * pe avbey ® tee 
: . ; o! fv Seah <4? Qari 
Mipnbe id desi git Ww efietey tt terns fhe treet dT 
pie Maher he, Ty ecttigges’) Sop / jeapthuatd of to 
GTR if Gin. bk Deals gia vo stem ety 9d: tenietinn” 
sug a [faa] Le pt ag? deat mili ms ou MPriryey tart 7 
60 (Uy Aol ingey adr wud aren Wo Wving 
Gre) We ech GaP eT eo ten wale 0 heres tao wean 
Ye Be me ber in baue tel ca ip oe dred enagroy me: | ae 
Pr oy Dicey Yvan allel, ob ean fea haw ow AS Moun seenie 
Home sd jlonain ed a AYA) de bleh Tan” eerste 
il Wotwctvrede litte sake oh simetiinciy dumm westgpanlh —oe 
Hier ton \ Eoin foe ab trmeed "euth diw Soideniesag: dl Inca ©" 
8 form od ini otadt heel cll me cota oat tating 
. ofa shen de tbo 
fe wena wif atoll “Tei lblt. tyunitr wvonu’ agit a “ 
etree Suomi they soviieyins abel Yor sevae’t Gali Helews Joey fig” 
i at ae id peas 3 chee “ts 
terrane ay _etietpigent . wid 
aioe mit tually aie tot (pad colt teviivige desads +. 
Hoe feeb) tr Gemgaut onlith itt Cuulilo. ohiviga. a dane Mawel ° - 
wt e6 btyoan 6). qe salt euaein a diner wid. —- 


hie Hie te seme prsapn Rin ah ae Aha ort. ey t- —- 


ir 


4 ’ : at ta on 7 ) 
, at iw ‘< - ; : te ony ae 7 7 
aR Pet percent » eth wer 
Dab earn 0" M 


xu.] CHRIST AND IIIS OFFICE. 91 


scripture to know himself. 1 Cor. v. Congregatis vobis, et 
awo Spiritu, una cum potestate Domini nostri Jesu Christi, 
ut is, qui hoc patravit, tradatur Satane ad interitum carnis, 
ut spiritus salous sit in die Domini nostri Jesu Christi*. 
God would not only the jideles°’, but also the injfideles, to be 
kept in an order by the discipline of the law, as Paul 
saith, Lex est injustis posita’’; likewise, Deut. xix., Auferes 
malum, ut audientes reliqui timorem habeant ; non miserearis 
ejus". 
This political and civil use of the law teacheth man to Divers 


causes why 


know his faults; and this discipline of the law exterior and ‘discipline is 


sth PN TART I ODE TE SPT ee TET TOO OT IT OE 


sore 


nam ert 


civil is necessary for man, [and that]‘ for divers causes: and commo- 


dious in the 


first, to declare our obedience unto God; then, to avoid the church. 


punishment that always God, or else the magistrate, revengeth 
the transgression [by]‘; thirdly, because of a" public peace 
in every commonwealth, that the'* one should not do injuries 
to the’ other, neither in body nor in goods. 

There is yet another cause, why this discipline of the 
law is necessary, which few men regard. Paul saith, that 
it is a schoolmistress, pedagogia’’, unto Christ, because such as 
leaveth not to sin, and to do the thing contrary unto the 
express word of God, to those Christ is not profitable. This 
use teacheth Paul, 1 Cor. vi., Fornicatores, idolatri, adulteri, 
&c. reqnum Dei non possidebunt'*. And so saith John, Omnis 
qut peccat ex diabolo est'*, He that knoweth himself, must 
refrain from doing of ill, hear the gospel, and learn the 
gospel, that the Spirit of God may be efficacious” in him; 
which cannot be, as long as he hath a purpose to continue 
in doing of ill. Ezechiel speaketh of this use civil and politic 


* When ye are gathered together, and my Spirit, in the name of 
our Lord Jesus Christ, that such one, I say, by the power of our 
Lord Jesus Christ be delivered unto Satan for the destruction of the 
flesh, that the spirit may be saved in the day of the Lord Jesus. R. 

® Faithful. R. 1 The law is ordained for the unjust. R. 

1 Thou shalt take away the evil from among you, that the residue 
which hear it may fear; and thou shalt not take pity on him. R. 

2 Omitted in R, dO SATIN: 

** ‘This Saint Paule teacheth, 1 Cor. vi. saying. R. Fornicators, 
idolaters, adulterers, &c. R. [shall not inherit the kingdom of God. | 

'* Saint Joln. Every one that sinneth is of the devil. R. 

6 Effectual, R. 


_ 
Pi saw OF ore “TOO rT 
_ 
Che vrqegned 2 ot!) Sei? weed ot oinighes 
a ak Clean Wie) Viet Ots Peg BieeR. eer 
2 Greve mationdys oh wiih weichest Jioenant wh tap Ae ty 
oY wash, peta beet ot gh Ui, werloe age ae 
ml yd dubs) oilt pale fal olde. 0 (lew due: Mansy bold | 


ae | me. aol al) WM echigeth of ex veer, ta. at dyad 
—_ Pel ,cw coil aed, :“ayoq awh Geend, ain 
: shyestaies ecm | hopped: saetecacl lepiiey vihensees ty oavlew 


omit ch ami ikeset we ott Wi we ep inn lnntitlog aid Tl 
iis <itre wal wilt Yo oxighn® ri2? Row pathos) ciel word 
uae. i ‘[Auli) lem) ne Ot Tamas, livis 
en hung a al) (tol) he cee Serio we malaeh of Jed 
tlingietos jeeatelpacn et) cats oy hoi) wqeals godt insmdaineg 
any ht “2 Wi ertiemat efebe [94] aoleeurpacert wilt 
* ery @ 6 Ales “ol its Meowre ae ure xi 
bay 6 wa qed & antler sata “odd of 
66 yy 24h GE yin poor wilhon or Gh gvdT 
dnl) pian Wya'k nage ener vol debe .yueneoan ai wal 
6 hye come? sated?) ote  enwheq serielooden a ct 
td? oter yori gael -=t ch o)-ioe oy a? don diovan 
tT ghbehtioee wate lel) ett ad .boD to Ince emonghe 
Peles oie SAvorlew’, hd T lel edad ome” 
Sa wht dence tank ete nor WL ele 
heats Moni sewwreatl onli at, we olka am taong Sp. 
add aed, hap ah wed 2 Ve pebb cool wie. 
gwld io" wh com Der ‘ye dirog acta tard doqeg  - 
sanitron tr meqoy o Atul ofl on geal en jad. donno dou 
Sing tana Tiris ang id Yo skendnoye bidet Jt Yo prick ai 


Jom 
- 


92 A DECLARATION OF [cu. 


of the law, and likewise of the second use thereof, which 
is, as I said before, to shew man his sin, to accuse man 
before God, to fear him, and to damn man plainly’ : 
chap, xxxiil., Vivo ego; nolo mortem peccatoris, sed ut vivat 
et concertatur*?. These words declare, that as God would 
not the death of a sinner, so he requireth the sinner to 
cease from doing of ill, and to be converted unto virtue. 
dhedey As for the second use of the law, which is to declare 
oS what sin is, I shewed before that it manifesteth the greatness 
and vileness thereof, as Paul writeth: it damneth sin, and* 
delivereth not from sin: Per leaem, inquit, coanitio peccati. Lex 
tram efficit ; per legem peccatum jit excellenter reum. Rom. vii. 
Aculeus mortis peccatum, virtus autem peccati lex est*. 1 Cor. 
xv. In men that be addict unto the pleasure of this world, 
the law hath not this use, say the preacher what he list. 
Let the word of God threaten death eternal for sin; it 
availeth not. He thinketh that God is asleep, and will at 
last be pleased with a fig for sin. [But]* we shall find the con- 
trary to our great pain, as other hath before our time, that 
would not believe the word, till they felt the vengeance and 
punishment of God; as Caim, the drowned world’ with the 
It is agreat flood, the burning of Sodoma, with other. It is a great and 
hideorex- horrible offence to hide or extenuate the judgment of God 


hide or ex- 


tenuate the ~ . ° 
judgment against sin, and the voice of the law, that condemneth the 


of God ; : Ee 
against sin, Same. God willeth his pleasure to be known openly : Hier. 1. 


and the Q : riers 
voice of the Licce, dedi verba mea in ore tuo, ecce, constitui te super gentes, 


law that 
condemneth ut evellas et destruas’. 


pen This use and office of the law none feeleth neither per- 
ceiveth so well as such as be God’s friends, Adam, Abraam, 
Jacob, David, Ezechias, &c. David said that the fear of 


1 Condemn him. R. 
2 J live, saith the Lord, I will not the death of a sinner, but rather 


that he might be converted and live. R. 


% Jt condemneth, and. R. 
‘ By the law cometh the knowledge of sin. The law causeth 


wrath: by the law sin is made exceeding guilty. The strength of 
death is sin; and the strength of sin is the law. R. 

5 Supplied from R. 

® The old world that was drowned. R. 

7 Behold, I have put my words into thy mouth: IT have set thee 
over nations, that thou mayest pluck up and destroy. R. 


she aight? hi OA wep 12 daw wilt eel ton Motw 


an ‘ = ie, 
Ate] “ (orien ab C* ee ‘ 


feliler Anowat) er fideute 04? Ta eher Gil” fen wa? ods Ya tines - 
Wage wean nt fim A ween’ Geibs at ore! bine Tae AF -  « 
pitelp sect asad ot Ver ntl seas Sol oe 
EW Se Wy APamdory priten dle ee od lhe qa? OO" 
Mier beh « wh dah wie aT Swale ® 
tl .satie wil divers: of r@ Nietle @ Wo teal adi ee: O° 
OE olf bytowee wl @f Mar AU oO® mt cee 
elinils ct 8 en? wel GH te ame hovers el? qi GA’ hated 
emi 2G wi Jreteiimaty te fed ele tutede I “i ets tote =o" 
"hon @e Cremeb G  difine Guenl io ‘nantly eeu? haw : 
Sak; Hera 6nd ned ve, ohm Wa tiereilah ° 7 
> MR Gs <eoair0 Leh A oR vei (2% wre 
BT Seeds @adi nay eae, ate | seli-ad ' 
dard At 162 Se) 7il Wit Uli © ay won nel ‘32 
ani oat los or | “4 wt? pe -s ll Go abel eg WY ; 
A pie its) send otek) tev? ww dene all a 
‘be. 1 tern eign, ay ATED elt. deateatte otf dom Gieiinve 
svat tb Tarte Pha oye 1 th eww 30 ¢ iw trent ie 
fom) arte tif singh «final sat 4é atey tte 1G) Piped 


AA "Wet © biplane ED ms bel Yo “teed 
Dnt damp © < 8) volts wah pantie Fy spetciont wip lwo forty el 
dad? We duvet bi bus ve oli? 4) sondiia alljnind® Red 
Galt idipraldres wilt) soak ell yratlve alt fog jute bebegn 

ib walle ggy wysaile) Gree @ al disliiw LoD cone ye 
PPO, TA ag epee they aU Wag. wt erm Alvan Tits AMR sarees 


vo) sodtiet Wisiedt Yo sia beta oy ol 7 
RANG ail gp #boW of as Wen on thew on devin’ 
be viet alt pelle line Edel yeh. wuld al imal Joon 


et ' a5 . 
“white fod: aati Wy ‘dink ete pap fiw 4 Pe aapeny: a te 


SD, cad "fae orwml ot tad 
free Aub SAT iy Ne upilemst ot Gaoies wal Pike 
Ys trie af tiny qaibeees aber @ nls wil ih cles 


wed 4 Se i 


A 
wl We sel F cdiione ote dant share’ 
| Bite hee qu duly 


‘ 


—_——-— ae neeeaeenecamcamabeneentanaa eannaeae 


re TE 


ePTFE 


xu. ] CHRIST AND HIS OFFICE. 93 


God's displeasure and ire was no less pain unto him, than 
though the fierce lion had rent and dismembered his body 
in pieces: Sicut leo contrivit omnia ossa mea®, Psal. xxii. So 
saith Paul: O infelix ego homo! quis me eripiet ab hoc corpore 
morti obnovio®? We that before said, Lo aliquando vivebam 
sine lege, id est, Jui securus, non sentiens wram Dei ; now 
converted from a Pharisee to be an apostle, and brought to 
a knowledge of himself, he confesseth his imbecility and faults, 
and saith, Novi quod non habitat in me, hoc est in carne mea, 
donum"™. Yet Paul confesseth, that the law maketh us not 
afraid to be damned" because we cannot satisfy it, but that 
we should come to Christ, with these comfortable words: 
Conclusit omnes sub peccato, ut omnium misereatur'®, A great 
consolation for every troubled conscience ! 

Thus man may know himself to be, as he is, a very 
wretched and damnable creature, were not the virtue of 
Christ's death. 


CAPUT, XI1T. 
{THE THIRTEENTH CHAPTER.] 


Wuar the office of a justified man is, Paul declareth, 
Tit. li.: Apparuit enim gratia salutifera omnibus hominibus, 
erudiens nos, ut abnegal ta] impietate, et mundanis concupiscen- 
tits, sobrie, pie, ac juste vicamus in hoc seculo'’. By these words 
Paul forbiddeth all impiety and dishonest life, and sheweth 


® As a lion hath he broken my bones in sunder. R. 

* O wretched man that I am! who shall deliver me from the body 
of this death? R. 

° J lived sometimes without law, that is to say, I was secure, not 
feeling the wrath of God. R. 

 T know that in me, that is to say, in my flesh, there dwelleth 
no good thing. R. 

'? Afeard to condemnation. R. 

*™ We hath shut all under sin, that he might have mercy on all. R. 

“The grace of God that bringeth salvation to all men, hath ap- 
peared, and teacheth us, that we should deny ungodliness and worldly 
lusts, and that we should live soberly and righteously, and godly in 
this present world; looking for the blessed hope, and appearing of the 
glory of the mighty God, and of our Saviour Jesus Christ, who gave 
himself for us, that he might redeem us from all iniquity, &e. R. 


What is the 
oftice of 
every true 
Christian. 


v¢ aries aH) Ha + ry 
yt “ tine Srerewlepell 
eal and nga aids fats ini) fail genes at 
. ut fips hed oun Oo), ans 
4 tN yy © 4 
oer) = 7 if bs v 4 
7 : i 
poe eS 4 t ‘ ‘s eo we aye sie 
ar ve WH geoml § ' i ' , t eh ant) l ngvevenes oe | 
1 al ij ' hy - wry Naser il Ve vzfolwond « : _ 
. La 9 oh 7 
ol » wwe » a as <2 i p)My« t 300 lina bea? 
> a ae eal odd 7 ee “. 
jw? io! Aj pe SE J) die oF - i on ! ] tuele 
min Lianols mel) Lie f Oo, Omace blunde 7 
ory ds ~~ ryers ow Gs iy wi “et One ttwkuaetS 
ine fake ery i peii'oagos 
ry ad ot i et al pt i wot gan hammer - 
De ' 4 : a: 
py ier ea a. sane % a cote Jeryer 7 
| deh eter © 
an? 
. 7 | iy H _ 
: 1G ee | : Aga 1A tine. » 
ae wea five) Tene" A, can & Rie if iw wm olft e mv ae 
wi : : 
perks. Awd, » Cun ge aye isa EVD mbes * wnege, bs ttl Ait ») 
MN Grek WY - wm UW sttinnya) [+8 i arty Le neon wee oan 
se" ner vl .o"olawsa @h where 4 | mig a ag shen an 7 


dheweAa i ail: wen hem hae al nt ie al Liehiitedt leet ig 


a Sabin a ag em ato aes a Mee iat - 
Chas wil aeO ain trill Vole ete (yas 1b todd re todo O* 
| ' Aiawd on S 
re «ube ee T ie wo . _— eel trod: esis hewif I 
mi b O lo dime ot pat 
Vine bioavels nei dred ye ld ya @) of ged owt AF Godly weil 9 


Mgnt long on :| 
A aeltieeiens of borald “; 


| fee done weed orkid sev ml to’ phe vetinie Lia “nls Aiud al a 

~ ud come te <r qeuneees playpen qeiti belo We omg oe : 

i th onal ugh Vy S, bd nner: 707 mt) A dd deri: sate igs |) 

i Ghee | (Lovnirinds Ui ehvalg avi) Slate ow tet ne 

‘ ve lee gad. lewd ah ane rae 

> anal senha sat Yn bar 
pi cone 


4 


aeee Gile , Oho 


Per 


nil | Fat 


en eee 
20: 2 


94 A DECLARATION OF [cH. 


man that is justified, what he should do: not to live after 
the concupiscence of the flesh, but soberly ; not unjustly and 
doing wrongs unto other, but rather to profit' and do well 
unto all men. It sufficeth not man justly to keep his goods, 
but he is bound justly to dispense his goods with other’, whe- 
ther they be of* the body or of the mind; religiously, and not 
superstitiously. A notable word! pie, inqguit‘; as the word of 
God teacheth, and not as man’s laws contrary unto God’s 
law teacheth. Lxpectantes beatam spem, &e.’ He provoketh 
men to live well, and taketh his reason of® the profit and 
commodity that followeth a godly life, which is immortal life 
at the coming of Christ.to Judgment. 

Likewise with another argument, a liberatione Christi 
petitum, et ab honesto: Dedit semetipsum pro nobis, &e.7 The’ 
Son of God gave neither gold nor silver for our purgation, 
but his own body and precious blood. It is therefore an un- 
worthy thing, and not becoming a christian man, that by faith 
hath received this purgation, to live a vicious and ungodly 
life: but we should be an holy people, and followers of good 
works. There is a great virtue in this word, “ Zeloten*.” It 
is not sufficient to work well, except the justified man with 
a godly zeal and ardent desire follow this good work begun. 

Wearede- Therefore Paul saith: zeloten calon ergon, et non operatorem 


livered from 


the curse of bonorum operuin®. Whereby we know, that although we be 
the law by 5 


Ce delivered from the malediction, curse, and damnation of the 
pees a oflaw, so that we retain a true faith, and with confidence in 
Christ repugn sin, and overcome the terrors thereof; yet are 
we bound to the obedience of the law, which is God’s will 
to keep us from living ill. And the more the justified man 


beholdeth the law, the more increaseth the knowledge of sin ; 


2 Benefit. R. 2 Unto others. R. > Goods of. R. 

“ Godly (quoth he.) R. 

5 — teach, Looking for a blessed hope, &e. R. 

§ Occasion from. R. 

7 Being taken from the deliverance wrought by Christ, and from 
that which is honest. He gave himself for us, &e. R, 

[® ZnAorjv.] Zealous. R. 

° Zpotyv Katav épyov. Zealous of good works, and not simply a 
doer of good works. R. 

i Insin, Rx ° 


Bay 


re mo ‘ priya, thet! wef : 
h 20 : wo NOY rs me sw svil i et - 

1 aur id ji ( td? vilowmea 

i re, i o? acl’ Ie 
; Miah 

aT ** oer 6 > ae > a ahaa Y , 
ig ut te ¢.4 be bib ¢ ‘ wut. a 
viet | wal) a wi ' i beviesa diad aa 
1+ he 8 (ti) beg ‘tobe aa oc i ww dot «iil - 
Seite” Seow wl) se9my a el url’ edfetoe 
Cae wee) Retiel ot) fem tae Pinw of jolla fue jou * 
ae J @usit * i ault | oe) fimlna Lins low wi = A oi 
ae | mT OD Grewh Ly Ue onieredT yl 
a! ov Ag cue Add med ge eb 4 ‘arr My". ro © eee 
wt sO O a . re i hae : GA movh ty wu thal fe 2 
a ria fe iy (iG seri @ sede) ww Jody oe eel™ “aie. 
oy im! ul An WO otro toe see op qn ternlyp a 7 ft 
ie at of shade yenl alt le emia Fi “al? id buat we 
eee Ale [ all oi oP BA PE ell ame? fy quod od ~ i 
rite 10 gaguelvant! aff Aiea enn ott onl gilt eS 2 

au 


aoe -_ 
a] > OFF TE AUG s #4 3) 


wis erg ud (, (Xenls ol Gata J twnli el teat tl 
bus Say ere “4 } o4 ca ath Ve ep =i evens wd 


- . - - 
ten } ti '? } 9 Jil «oul eld) aon ei 7s 
rs 4 


we 4s af | Ss wi oe) AGE ft oe UI ran Ta seg ~ a 
me ais Hee eens ( ~uchoay of yi uo gd tt 


ae ae Vy 1 ( i i 7 Ye ad ow ‘out _ 


bn! f hfe oh? type ial > ala lettres 
“1 ae , vw aint oa Wh rated tot oe 


i Ava@eou * A eullivoel® §° 8 shoes. 
: t (ah seompd Gite) * 
A AA ops ben ¢ of ealdnl ew = * 
: . eye, | mieerd? s* : 
cea laa 240) -v 8, a —areeel by) wl) faret mad? grtek * : 
A, at A emt erty fF dene! od “pode ~ 


oe ace 7 


_ 
a 


5 


eT en a TE PRN PN RE I ANT 


xu] CHRIST AND HIS OFFICE. 95 


the more he beholdeth the mercy of God in Christ, the 
more his faith increaseth. 
The law is also necessary for the justified man, to teach Tete | 


him with what works he should exercise his faith withal" and Lo 
obedience unto God. We may not choose works of our own Oe 
wisdom to serve him withal; but would us" to be governed 

by his word, as David saith: Lucerna pedibus mets verbum 

tuum. Also, Frustra me colunt mandatis hominum”. The ~ 
wisdom of man, not governed by the word of God, doth soon 

err. It is carried for the most part with affections, and 
chooseth the works that be contrary to the law of God. 
Therefore this is true, that the ordinance of God still re- 
maineth in the justified man immutable, that he must obey | 

the law, and serve in his vocation according to the scripture ; 

that the exterior facts’’ may bear testimony of the inward re- 
conciliation. 

The scripture is more diligent and more ample in teach- 
ing the christian, justified man the obedience unto God and 
virtuous life, than it is to shew us our salvation in Christ ; 
and that is'’* for this purpose only, that we should not by our 
licentious liberty receive the grace of God in yain. It is 
more hard for man to know the gospel, than to follow the 
life of the gospel. Another man may preach Christ, but 
the auditor must follow Christ. The science of the scripture 
is practive, and not speculative ; it requireth a doer and not 
a speaker only. 

There be many that dissembleth faith, and hath a certain 
shew of religion, when indeed in the inward man is no 
faith at all. Let every man therefore search his own con- 

science, with what faith he is endued, and remember 

that Christ said, “‘It is a strait way and narrow 
that leadeth to life, Matt. vii., and -but a few 
that walketh therein.” Therefore our 
only remedy is to pray for grace 
and amend. 


N Withal, omitted in R. 

1% Who will have us. R. 

* Thy word is a lantern unto my feet. Also, In vain do they 
worship me by the precepts of men. R. 

* Outward deeds. R. ‘® And that is, omitted in R. 


Pho by Gye a) sete Tositintecae vel WS ¢ “women! lt =f mel alt - 
| hep *‘halfie (HG wd wekawin |/omde OA dpe fale ddierienld: 


a nates ee \ softies Dyrell Oe Ince nad ws 


et ll 
aa} ee eee 


ail) tent) oF Eckl Ya queer Gh Aebtotenl of onont mull 
sioner sid MA aid ys 


cad an we Wale Gaol tage (1 16D chen ugrrsibeda 


__ sean, ef ot “ay hbpre bel elite al bee at owieiw 


wrt ened “thew Unio we steeth pelt. Aeon 


eng MD Pt ty tie Ole) beret ine ste to oles 
fim gue dt 2g Gos OO SO bee Jd 1” = , 
ie? Ww oe oft a) rece ° inlt Gen off ilipends 
-= Ge iv) W eunthe 2 Wi at « Adi oiendy 


gga foto of jot? eihejrneei ay» Let pony wilt at JSonden : 
, cmeteee Hb ol BWP ttn, ov! @) ovqae twa .wel od} 
= bales aA] Yo pein we) eon “ehA teatey alt dell 

iiietigure 

“iad wil dcata a hia teng hi: nen i wwigrie wiT 

ive Sot? efter menihmjo wi) cam |, Tien, ,wmsers ould ool 
panel) at Avec see aa ewe it o) 6) pet) Tl soontie 
ate Of be Gin oy GH im 5 gud etft.wl “at dels Bie 
a0 ale wt beet ie eaerg Gt eioeer eh vill eusizomil 
ele Walbat 49 ard Sony aft wend os una ol bral ote 
unl fon Hemmvl’ erty went quattoD, fyi ‘ied Yo ail 
smal edt W mowing ot) tO) wet og solthon of3 
poy 145.4 Pee a Ht ¢ Gita ae fe era ovine a 

te wie el 

‘ibaa 2 QM baw Hiv hielo seth qusat 4d ovelT 

tat al, en alt 


=. 
= 


ee eG yal) 
IN ZVRYCH BY AV- 


gustyne Fries. Anno M. 


D. XLVII. 


pe 


UyYTALAS 
=v 70 | 
ATR GOIAVS 

‘ ® ,¥ “1 


A _ 
mir aT ‘amber 
cr - A 


Aaa A 


/ ' 
ee 


Se 


ANSWER 


TO THE 


BISHOP OF WINCHESTER’S BOOK. 


[siooren. | 


— 

- 

- 

r 

- we wWeva 


on ar a 
a = & < | : — 
| NOUe BANTAANOVI TO TOna 


* 


a 

a 

- 

- 

; > ” 
- 

- Oo 
¥ 
> 


Gin Aiuswer unto mp 
lord of tupnehbesters Dooke mntptlpo a 
Detection of the debpls Sopbhistrne twherivith 

He rvobbith the unlernnd people of the tre 
bpleef in the moost blesspd sacra- 
ment of the aulter made bp 


Hobann Woper. 


Psalm. 119, 


Vestigia mea dirige in verbo tuo domine, & 
& non dominabitur mei ulla iniquitas, 


Prynted in Zurych by Augustyne Fries. 
Anno M.D. XLVII. 


—? 


tied otis wousenR whe 


eg xvod Steen Yo rod 


Miiid anradak qt afi Yo veotiarat 
Tee Te 
ele SNE Lets ay 0 teal 

8Y fem ile. ol to ae 


a 


- 
7 


wo eee rene cme nn 


Ne ees i 
Og N Oat elie 
Meuils Sophistric, wher- 
with he robbeth the un- 
learned people, of the 
truce byplecf, tn the 
most blessed Sa- 
crament of the 


avulter. 


Timeo ne sicut serpens euam seduvit astutia sua: ita corrumpuntur sensus 
uestri, et excidant u simplicitate, 2 Cor. xi. 


1646. 


(The colophon at the end is as follows:] 


Prynted at London tn AMersgate 
Strete, by Hhon Werforve, at the 
costes & charges of Voberte 
Cave, Dwocllynge in 
Paules churche 
parde, at the 
spgne of 
the Bell. 


1546. 


stat aegis | 
= oer et eaetoy we ae an | 

aft th Sieory Ginzeet ] 

wf m .eaigt ees oo q 

Me Caml eon . : 

9) de tunateaers — ' 

or > 

sm ante wt stan tes eek cog Deh oe tant - 4 


{7 


OA TAM A 


HT 20 Vary 


a aay meager ealerying by viene 


Soe 


[Several answers were published to Bishop Gardiner’s hook. The 
first of these was by A. G. (Anthony Gilby) anno 1547, the 24 of January. 
Hooper’s answer was dated Zurich, September, 1547. But the most 
elaborate and most important work in the controversy with Gardiner, 
upon the Sacrament of the Altar, was Archbishop Cranmer’s, in folio, 
1551. 


The following is the dedicatory Epistle of the “Detection, &c.” 


Steven, Bishoppe of Winchester, to the reader. 

Consyder gentle reader, how ful of iniquite this tyme is, in whiche, 
the hyghe mysterie of our religion is so openly assaulted. Byleue not 
euery spirite and mystruste thyne owne judgement, aboue the reache of 
thy capacite. If thou beest hungry for knowledge, take hede thou 
fallest not on every careyn!. Be desyrouse of the very truth, and seke 
it as thou art ordered by the direction of Christes Churche, and not 
as deceytful teachers, wold leade the, by theyr secrete waies. Follow 
God and his mynisters, whom he ordereth to rule, and rather conforme 
knowledge to agre with obedience, where Goddes truthe repugnethe 
not unto it, then with violation of obedience, which is a displeasaunt 
fault to enterprise the subuersion of Goddes honour and glory. Finally 
reade when thou readest, with favour, to that truth, whiche the consent 
of Christes church hath from the beginnynge commended unto us, and 
reuerentlye at theyr handes receyue the true understandinge of scrip- 
tures, whose true testimonie hath certified us of the selfesame scrip- 
tures. 

And have alwaies in remembraunce the wordes of saint James, howe 
God resisteth the presumptuouse and arrogant, and giveth grace to 
suche as be in spirite, meke and lowly, whiche gyfte, God graunte the, 
and well to feare. ] 


{! Carrion.] 


AT Moai Sendhnes qed 9) Dbéhing eww eoeetre toe) 
ares Vreemen eer rr ror) 
ee ee ee | 
gente ae perros, A vr de Rentanpal teow here atewitels 
itd ato remnesd Gee sey LOLA off Tr tosereel aa 1 


"98h edratll® a8 Te vheegt qintaales elt of gotethh afT 


aaa At el epee EP tee 
abste ai heared oti QNk G14 eat cher relate’), 
te clit adic Gow vo ab aaty ler 105 te obpeteret alyel eat 
Poetaet ade pele seeeea lol aie agit conieqon fete vile 


dia the Ato om alr te A ogee cuves ne teat bella 
ia te sda) phe? 2 oieaih str y! howiao he wed. 7 
ed lt otal Mow atta f 


— 


ee ESR RR Sat SO Sr Ne eer pe NE 


[DEDICATION}: 


Jonan Horer wyshythe grace and the yefftes’ of the Holy 
Gooste unto my lord of wynchester. 


Your book, my Lord, entitled “A detection of the 
devil's sophistrie, &c.” was delivered unto me in Zurych 
the 30th of April last past; the which I have with lei- 
sure and diligence perused, marked your intention, and how 
ye fence a wrong opinion with many fair? words and di- 
vers reasons sufficient to confirm the ignorant in his igno- 
rancy, to stablish his error, and likewise it may put in 
danger the good and simple conscience unlearned, that is 
persuaded and seeth* the truth, yet for lack of knowledge 
cannot, nor is not able to defend the same, when arguments 
subtle and crafty shall assault his simple and plain faith, 
above the reach and capacity of his intendment. 

Therefore, because I desire such as know the truth to 
persevere in the same, and such as yet be ignorant thereof 
to come unto the truth, that in Christ they might with the 
church of truth find eternal salvation, I have made this answer 
unto your book, to succour and warrant the conscience of 


the reader, from the snares and sophistications wherewithal 


{! It appears that the only edition of this work of Hooper’s was that 
printed at Zurich, which is, if possible, still more “ pestered with gross 
and palpable faults, by passing through the press of an unskilful prin- 
ter,” than “the Declaration of Christ.” The original text has been 
strictly adhered to, except where corrections were necessary in order 
tu make sense of the passage ; and in every such instance a literal reprint 
of the text has been added in the notes. The texts quoted have been 
jlaced in the margin for the convenience of the reader: they were not 
~o printed in the book. ] [? Yefftes: gifts. ] 

{* Ffere, in the original. ] 

{* Seythe, in the original.] 


“a iq Voth Mid bee mors svt iletlake oF genet y 


peers re carpal arT eet 


“ROTTADIO ZG] 


—— 


ahild wil W fey cli fee cory catrgdege avi vansl 
acainge te heal om titan thou’ 


wi % Mitten Ae lvl Juul qe Aol aek, 
‘opel bi es erie bowed cew “ot Alindiigns #Tiva) sf 
fl Ainlv cool 1 @ride ole » tery Seal Dogs. o AE add 
weil Teta geld tows Wolret Searing seeryihh han eure : 
ab bate eheow Sd queer dit selaiqo gow ae FEC a 
wet wal: € srwngl ad: eviice 05 ensign cmenes! ory 


| 


° 


J cult Jeeresbin wrwel gn abyaue Ling dihy add sogents 1% 
aihelend % ad wi sy sive? dt’ diem slo orien) 
éPhaesta nuite pottanin, OH eidiel 08 aidg son sigan Jokan 
MD pied Wien obeyrttio aid Aeomme Had giens be -olidas, 
Avene Ga le, itneyee ech dhaooy wal) ovine 
4 jRircd ad) vous of some initeb t oxuaced srdordT 
Nuowull swage et 2oq ef ites fa acoe alt ot orrrieeey 
elt dit Ahn Godt oY wl) Sats Aint eo og 


rt 


di inelianelieeds eeimecheaee 4 
on Sar ag Metretaaring 
“i a 


A rh — 
_ ocd tow lnginius J 
hw af ww 
wakreyi Senile omen 
med wre! beter eee seat oft el 
At eos cadlt Vela @ 


Rom, ix. 


102 DEDICATION. 


you or any other should trouble and unquiet the peace 
and tranquillity of him that resteth only under the sha- 
dow and protection of God’s holy word; being delivered from 
the darkness of Egypt, the detestable doctrine of man. 

I have likewise dedicated the same unto your Lord- 
ship, to declare that it is against your cause and opinion 
that I write, and not against you, to whom I wish the 
same grace and fayour of God that I would unto myself, 
and the love that Paul wished unto his countrymen the 
Jews, of whose salvation he was most desirous, though their 
obstinacy and blindness so merited the punishment and 
severity of God’s ire, that he was compelled to write the 
indictment and condemnation of their infidelity, as it ap- 
peareth by his most loving and affectionate heart, Rom. 
ix., before his entry into that lamentable and severe dis- 
putation of their departure and rejection from the pro- 
mise of God, taking God and his conscience to record that 
he wrote of no malice nor pretenced ill will, but constrained 
thereunto to serve the glory of God and the truth of his 
word, which must be preferred before all other loves of the 
world. Therefore wrote he, as I do, in the defence of the 
verity to gain such as he wrote unto unto God, and to defend 
them that knew the truth from the subtlety and craft of 
such as pretended the subversion of the truth by crafty 
and subtle argumentation. 

- - It is not ignorant' unto you what may be done by the 
virtue of a fair and well ordered oration?; how much it 
availeth, whether it persuade a truth or a falsity. No need to 
seck examples thereof in Demosthenes, Cicero, or any other 
profane writer. The scripture is plain, that it hath such 
vehemency and effect in itself with the help of the devil, 
that it persuadeth the falsest lie of the world to be true; 
maketh man to believe not only that good is ill, the truth 
falsehood, but that God, his word, and all that speaketh his 


[} Ignorant: unknown. ] 
[? The yetteue of afcre and well orderyd oracion, in the original. ] 


7 a a 
ATs MT 
oa = _ 
ie wil : ue : ved | = 1 Hoe a 
we edt qwilin en NURepacat the 
ma) "hae her bul te weanlvew veh 
: tae , qustt Ys woe at 
ae OT 20. on Hf at ‘ik : 
ie a re ; , . 1 aval b vd aide = 
me ali da 2 \ fice piew T jah _— 
| wy elo i } a very out 
al? pemetens amu 4 i ; oral aft low 
atenlz deyedy i; d@ to orn, y 
bn) inettitiiony «sy leat, Yobliiinlg. © 7 
wil? aittw vl tall Tips f ion" U t a 
| “a a Hivichn) pane WU 4 iotte how Supe) Seal 
ae) ‘ me term pari ef Neng Aes 
ii vee bon ebiahinee) jads sine pill welled. xt an 
: “<n ji wv w nai i fe ip syafl te eal 
” date Sees ey air Bun death galtab Jel) Yo.caten 
atts, we dnl 4 hi upg 314 Gite on Th alorey oil 
: an Wi ire aA? hee both Wn cue vd « of uirusnon : 
. me) We Gores “wAto Ite owl! boo : i sulde -deow 
ool) Wo eae? bb world mi ob ton ad Geen eaten aT dite iL 
7. Jauttely'O? Ged Je Alou atry adem od os due imey of tiie? 7 
"wa tla hip hol teres at) mer) dic wiy wand te} peed» _ 
: tis 4 a4 ttt afd Vo Porentdan mili tele ac joo 7 i? 


7 


ott gt eee wd pein sath 


i (ce wah “nekheio. bovehvo Hee Bria sich a bo auhiy _ 
‘telat ato Annet © aban tvedeaty diols 
W wrt? eomvedio@nOll al Wet) bat (@ets dow 


or {rear ba 

‘Att 4 
dave ial 4! deck) joielyua ewigres 4/1 
Jiyet alt Ww hed ott dele Weal vi wenn t 
Hive cll Ali 


Ni dinde AltS Oy tigi a 


| Ahtvigiee salt 0 ede Ingres few fae 


4 


al tadin aringee cs has 
wor olew ‘Snorer bon i ay 


°* 
“~ 


Sete vallorg - 


Thay wil dunk ‘es dod ti mA 


_ 
¥ 


a 


‘ co ae 
1 at Weve colt \a0tl tose off dictum & ; ted 


} wy Ca do eal er aan 
ie 


ce ET TTT NT IN OT INA NPR RN EPI TI SEI ZEN He 


DEDICATION, 103 


word be false; as we may see, Num. xiii. by the oration of Num. xiii 


those ten that were sent by the church of the Israelites, with 
Jehosua and Caleb, to inquire and search the condition 
and nature of the land of Canaan: at their return, as traitors 
of the commonwealth, and not as faithful inquisitors, as it 
was commanded them in their embassage and commission, 
made this oration and advertisement of their expedition : 
Venimus ad terram ad quam nos misisti, et utique fluit 
lacte et melle, et hic est fructus ejus. Nisi quod populus 
est fortis, qui habitat in terra, et civitates munite et grandes 
talde. Quin et filios Anac vidimus ibi. Amalec autem habi- 
tat in terra meridionali, &c.? This brief‘ oration so pre- 
vailed among the Israelites, that it brought the whole mul- 
titude and congregation of the church into desperation, 
into a contempt of God and their lawfully appointed em- 
peror Moses, and high priest Aaron. 

Confer the effect of this oration which ye may see in 
the beginning of the 14th chapter of Numbers, with God and 
all the miracles that ever he wrought for them: and yet more 
availed this false oration to persuade a false effect than God, 
his word, Moses, or Aaron. God, among all the people of the 
world, chose this people to be peculiar unto himself, and bid 
Moses say unto Pharao that he should dismiss his people 
to do sacrifice unto him, Exod. vii. This singular favour 
and privilege availed nothing: they would return into Egypt, 
Num. xiv. again, and serve Pharao, their mortal enemy, 
and leave the living God:—he that divided the Red Sea, 
killed all the first-begotten of Egypt, Exod. xii. fed them 
with meat from heayen, wonderfully preserved both their 
fathers and them, of his merciful favour promised them not 


[® We came unto the land whither thou sentest us, and surely it 
floweth with milk and honey; and this is the fruit of it. Nevertheless 
the people be strong that dwell in the land, and the cities are walled 
and very great: and moreover we saw the children of Anac there. The 
Amalekites dwell in the land of the south, &c. Num. xiii. 27—29.] 

{‘ Bryve, in the original. ] 


Nuin, xiv. 


Exod, viii. 


Num. xiv. 


Exod. xii. 


yy ~~ a a 


Hot seetriasas * = _ ; 
a : 
ee ee ee ee ee 1 i, br 


Kite ovtiincel alt to Geants onie'¢d deme ce ball wit ¢ a 
fikien ait dow bre aes a0) gold low : 
pF emia! 26 Tete sinit de ; ccm’) Ie ignal allt Bs wratner foes 7 - 
_ xd src liebe fe poe fom thew egorms’ we 
eo ppamnittccen ice adele tod ai, eeu Lebwnrumoy aw 
= wifieces vidi Wo gmereimehe tus malian oli sho, 


ee Yona mo coey 4 Orn) We pannel 
Aan} ug WT ee bone vu frm ocd 
Aan W ellinn eile we od th DAvetA bony aired), tee 
Sehceave week J6 ume wah wih on), ables 
ry te Gime ‘bio wet. * x) cues La Tae OPAL, wD. Se 
leer clabe oft. Signed Hi jet! aati now) 04 grt beliav 
polereepel old Aervily ey Vp ortlrgengine hoe altwiid 
- — joteduerga eBalwe! Galt tae tei) Vo squad @ ofat 
| 0), corm iat bane aol oy 
. «) gee wea ve hake an lete, Oat Wd IMs wuts ela? 
as is bitn, GOED deve women Ye. yohyeds AD odt Yo poianted orld 
ote hepinie + cari* wi dtgierra cl wr tecid askaerigs edt Te 
- | dial rage vty etal & chaoceg of tain clad eitht boliava “ 
: “Ghie Rent Mar gagen, bo coun h to welt Jnow aid 9 
: 


, = | 


tiie: Mead oii wiley wi a! yo cid? pewly how 
gia vid edu Mel) wl det) veut’! ofon yea enol 
arin eter GAD. Ae Jue pul sive ootthow ob of” 
Sq eel wont artes Euow yal = gridios trllera egeliving bre 
hulle eee tite chedt Sorel" seer bon siege vie cr 
- beh al OR tid shone: hold galt ot gresk um 
ae med typait ink ite howe dope te anedteynd-gealh mat Ue bollid 
ils drat feserwmig wliwhaee joereod art heals 
eenee Seeing aang Ream AS Jy eee 


: a ad edt ota ai i 
or Se jr A gernpedonopry walt 
Willies my eld OP | a? 
with nae. 9 im ora Ah at 
Co <5R tx | toot 
J 


Exod. xx. 


Psal. 1. 


104 DEDICATION. 


only life eternal, but also a pleasant, rich, and most com- 
modious realm and kingdom in this world. 

Now hath this false oration of the ten traitors wrought 
such an opinion in their heads, that they defy God, and hath 
no more trust nor confidence in him, nor will not hear him 
spoken of, insomuch that all the whole congregation agreed to 
stone Jehosua and Caleb to death, because they contraried 
their wicked pretence; yet was it not the fear of stones, 
fire, neither sword that could fear these two godly men 
from preaching the truth of God. They had words against 
words, and an oration against an oration, and said, “If it 
please the Lord, he can bring us into this land; and truly 
because he hath promised it unto us, he will give it. Be 
not ye rebellious against him, neither fear ye not the people 
of the land; they shall be our bread, we shall devour them ; 
for Zilam', their protection, is departed from them, and 
the Lord is with us.” 

Little availed this godly oration; it persuaded nothing 
at all. Yet did these two their duties to shew the truth, 
which is an example that we should do the same; always 
confess the truth, and defend the word of God, though there 
be little hope or none that it shall take effect. Yet it is 
our duties, whether we be learned or unlearned, every man to 
confess his faith. For he that saith, “In thy heart thou 
shalt have no more gods but one,” the same God saith, 
“Thou shalt not take my name in vain.” Exod. xx. And 
in forbidding the negative he commandeth the affirmative. 
It is not sufficient to refrain the tongue from swearing and 
speaking of ill, but that it must confess the truth of God 
and speak well, as David saith: Declina a malo et fac bonum’. 
It is not sufficient to leave il] undone, but that we must do 
the good commanded by God and his law. As David saith, 
Psalm i. “ Blessed is he that walketh not in the counsel 


ie Dos, wnbra illorum. | 
[? Depart from evil and do good. Psalm xxxiv. 14. | 


ory 1 eae 
Aitre ioe cut . oyii ots sel locpete ol ¢iaw 
1 rab) ae : ust) hia ofiaer auotboitt 
hige-4e windiwe! 4 i ifs fied wot 
iad b led Tab ¥ ered) ve nonige iin dnue 7 
=o itil. Le a Hiew wu i (rene Viv wef ovoc? ar’ ~ 
a: a “er eter aie shar! vy i p (iam i wale hee 
=“ Bebiatheiy golly eunvrad Ajoeb Gi oll) (een teri ‘L etota be a 
more 1 a4} wilh don fi « ivy omdeny fodave cheule - - 
ifen 9 ne acvlp gavl ides g00) Irae % (ivlewy” ang - ay 
Sanleea Wirew fal ¥ fall ; } U eon) aot 
2 SL" Dee bev evi, nl chs abe 
eles Saupe; Ginal bald ova vied sia ost level odd meal 7 
a dt fie wie lew G detiey Ot of oad 
lap’ | <4 vel fen (Dut data prilkedos 7 fan 
| See alt saewre’ ited baal avo od Date for ! onl? ‘To : - 
| ine ove 1 eb a itehkug vad wr wh wm 
| "ow be Oral oar” : 
oles tyleweste fi ; noir yoy wilt Iofieve ali w= * 
: aoa abt weal Sth view’) aver! wi bib wy Ue te PP ok 
Mewls (hom 7) ed | iw ent whiriars wn * sdolgw > 
> emmctly Agu: JO Yo treme 448 hastah te ters oft eetaco =. 
7 nt. ignttys oad Nike Al Sal soon ws sae ol ml _ 
oO tig Tes ,etrrecine 1+ lees! wl Ge qatinty eioh a6 
tots Cimed “edi OT ditieg tadé al co = lie! ast enon a i; 


fla bot) ori od) “eno gud hoy en on wad Meds 


hat 


uff bend 


Pity >: ba 
« 
’ 


slit 
bong 


l wh 
a det 


«&e hee i 


rt © Iy 


. 


“tier a eumn vn eel son Made aodT 

¢* Wehronties od oviteged nt? gabhifad ni Aes | 
com cnet! Guytet off niqtin of dnsiviias Jor a it cord 
io) Yo iblerr adh aatacn anes ai tide tad) fh Vs wideses ae 
‘wernt wh te hn S ental + dine Mire an low dadqe here a : 
gab feniie om dal? tel qnalyay NY wil ef jorietin 
‘beat bag Pee) we bbanorsons 1 
+ tia mals ee 


| at f f wien 7 
rc at nt ma 


on “a | 


‘dale 


° 


hou wit “ 2 


_ 


a 


iit 
_ 


a 


ERT EI LT RTM I ar 


DEDICATION. 105 


of the ill, &e. but hath his meditations in the law of God 
day and night.” 

Wist I that my labour should never do good, nor help 
the conscience of one man, yet for the commandment’s sake 
would I have written, to set one oration against the other, 
because I see the name of God blasphemed by the opinion 
that ye defend. But I have hope that it shall somewhat 
avail to confound the falsehood and bring the truth sooner 
to light. I know it is the condition of God to permit unto 
eyery oration his nature and condition; as we see sometimes 
hy preaching of the true word of God people are converted 
unto faith; sometime by preaching the doctrine of men peo- 
ple are seduced and carried from the faith. It is not the 
nature of God to make the false orator dumb, when he 
would persuade a false opinion, neither to make his audi- 
tors deaf; but, as I say, he suffereth the oration to work 
his virtue, and leaveth free election unto the audience to 
embrace which part they list; by grace and a consent- 
ing will, the good; by the devil and their own malice, 
the ill. Now, the orator of God must persuade with 
none other arguments or words than the master of the 
school, Christ, hath taught, the prophets and apostles writ- 
ten. It is no orator of Christ’s that, contrary unto his 
canons, rules, and precepts, would persuade in the church 
any thing more than is prescribed in the scripture; the 
which is most perfect and sufficient to persuade in causes 
of religion all things. 

That law must needs be most perfect, that can have 
nothing added unto it, nor nothing taken from it. Of 
this condition is the scripture, as ye know by the words 
of Moses and the Revelation of John. Luke in his latter 
book saith: Superiore columine diximus, Theophile, de om- 
nibus que cepit Jesus facere et docere*. The which words 


[* The former treatise have I made, O Theophilus, of all that Jesus 
began both to do and to teach. Acts i. 1.] 


delenit Mage. di york eek ovsad 2 igtl eh oe aed 


: ot Te ain ai fed? eed ow awrrgm alia aon 


Pal 2070 +a - 


bed to on <df ci prciicileen of dial at et 7 = 7 
i “udyin - ca 7 
ashe 4 ‘irs eats ob core bhvots vvdel par deel! Law 
ven vrentvomomny tp wi bey psn ae nach - 
~~ eGba eal? beathutgn Hung or in A ileg oral I blaww 
a ad! x) bamyiqueld tot) tc ened alt e_l owsagtent a 
a 


xwtwe dive) ait go@nl to hoodie? af? ferieligon ol. Gave 
obie Keng 0) WA) by mtitee elt wi di weerd O° idajt-ad 
eeihae ma ge aw (1 ifiacn big Putten ol nnltwio ‘ereee . 
eterna alizeymy jor) le leer carr lt Sy pepdeerny yl 
om, wet Ve sdvtest) el) yer om) ef emitter 4 (sha ofa 
fae dl iia wi — herrin bas levotes rm alg: 
oh ale Amt grtcig aid volt adem of bel? Yo olen 
hos pel ahey of oxlion, wean oft a chore Morr 
oe oO) erties sti Ser Poe vl cies J ae id deo em) 
ee ee ee ee ee 
tomer) 6 fom worry 2 1 tell yalt meq doidw, osetlan - 
ovilaen, em fimkt im liveh wt) vd | fooy od) Je gett 
the shaderiy tuum, bol) Ke tome old pao oth gett 


thw anldnge him eduhgony edt ytgurd dim ,teitd Jooiba - 
oC) ae es tat! Carve oe wie on a 
Crovit alt ai atanmag biwre erpeong hur sealer yscioame 
ot, cenit oft at bofirersy ci oat) enug gnidt yor 
aS EO es teen | 
woigilar Ye 


106 DEDICATION. 


John Chrysostom thus interpreteth: 'De omnibus e non 
omnia; de omnibus ad salutem necessariis®. 

Concerning doctrine, and how to lead our life, it is suffi- 
ciently taught in the scripture. Those that will stablish the 
mass, as ye do, my Lord, and defend idolatry, must prove the 
thing ye speak by the scripture, and plainly satisfy the places 
of the scripture brought against you: ye must not darken 
the places with glosses of your imagination*; but dissolve the 
places, and content both the scripture, which is your mor- 
‘tal enemy in this matter, and likewise satisfy the reason 
of man, which ye neglect in this cause of the sacrament, 
otherwise than ye should do; and for a good reason ye 
bring an invisible miracle. God, that can resuscitate the 
children of Abraham out of the hard stones, send you of 
his mercy full grace to take away the veil of blindness 
and give you his light! Amen. Tiguri, 9 Septembris, 
M.D.XL.VII- 


JOHANNES HOPERUS, 


Anglus voluntate ac legibus*. 


[? Not all, but ofall; i.e. of all things necessary to salvation. ] 

? > ? ey , ’ ‘ LY rd © a w” « 

[2 ‘ANN’ ovK ele, TavTa, d\Aa wept mayTwv, Ws ay Elo TIS, adpo- 
pepas kal Taxvpepas: i) tept mravray eyel, TOY cuveyovTwy Kat KaTe~ 
mevysvrov. Chryst. Op. Tom. rx. p. 6. Ben. Ed. Par. 1837. ] 

[? Ymagyon, in the original. ] 

[* John Hooper, an Englishman in heart and by right. ] 


art SOT : . wor 


ee ee ee ee acadae . 
Acree Gates be efeare Te 5 

MBO A TD ue ed a orl by satin poticoeney “| 
| gilt dANTls hiv sald GOT Sw ogy ld ot gthyunll live 

sea erry Sisk ett Kondtade pine Dik ya he oy ae geen 
te, ane tyes ee ae 
—Rdipls tee Fong 7 eee Gflage ixignwet sergeant att Ye. 

mila grvtingt®s seit" oF aeaey Pag epalrul 


| te etm ea 
anna ml sth, (gl eh erg orig ting 


: . Pa toe a | rete mo = * Se... 
7 Paatiggel on wianaler alierh "9, ogee. 


: Seay et ia 
. ei ete prt Green 


TRAE RO OE SIR BRIE BR Lie EN ey neem 


i 


ee RP ee 


[ANSWER 


TO THE 


BISHOP OF WINCHESTER’S BOOK. ] 


Iv is daily prayed in the church of God, good christian 
reader, of as many as knoweth and feeleth in themselves 
their weakness, how soon man is earricd away, either with 
affections, either by force of temptation, which the nature 
of man corrupted in no wise can resist, unto all kind of 
abomination ; that God of his mercy would defend those 
dangerous assaults of the devil, the world, the flesh, and 
sin, and saith, Ne inducas nos in tentationem: “ Suffer not 
us to be overcome with temptation,” nor earried away by the 
force of the devil into the danger of sin and iniquity, but 
deliver us from ill; govern us with the light of thine 
eternal truth; that neither by ignorance of knowledge 
of thy most holy word, neither by the imbecillity and 
Weakness of our infirm nature, we fall not away from 
thee’. 

Great and wonderful was the prudence of David; yet 
was he divers times carried away into many great sins, 
and so for the time made servant unto the devil and his 
own lusts, that with great difficulty and unspeakable peni- 
tence scarce could he in long time after moderate those 
wilful and rash affections: so dangerous a thing is it to 
be servant unto the devil, who would have all men, created 
unto the similitude of God, and redeemed with the most 
precious blood of his only Son, to be the eternal vessels 
of God’s ire and vengeance, as he is himself. And to bring 
this wicked purpose to pass, he useth not one simple and 
plain way, but a thousand erafty and false subtleties, as 
he seeth occasion prompting to every man’s nature and 


[* — gouerne us with the ligth of thyne eternal trnythe. that nether 
by ignoraynce of knolege of thy moost holy worde. nether by thym- 
becillite ant weakenys of our infirme nature, we fall not awaye from the, 
in the original. ] 


= 


ss | an wey RY 


187 64 


_--2000 etaerenio“ry YO sone 


onitsicais Beving he) Wodlerods edt 0d berqeny Bebo ol 

ikem ae dite? Bon Gircotd wm yarn wo So sole 
han eels Te lett w pes tone Ged gaenforw sied§ 
oteiee Ai rite ecm 1 evel qi wolia gepiwin 
Se’ tund Us Gah dnt 040 cate te fealnperrate nen: lo 
egan bode Maw youre ald we DOU darts psthtquimmda 


> Peew dhe oe deer erott ch) Ve etloneew eonmgneh 


fe ee cee 6 wn cowl CA obinw be nh 
afi al eee heros wer “edict peal die geen of of ae 
tel, stiepiat ty tes fo ve_ia oll ean) treads wrt) 
att & nl lh 402 ww covey + {ll aol og wealob 

jet b> emauteagi-wd quittten fedg galtued Lecunto 

(ylite! alt Dt “tba Jiww qled doors i at 
“mart ue fer GW? ot wid ania wo to — 


oe 1s Satay ade awe iledpow: Sonn 
a (em niol yore fairs eunlt emnib 
how ) AT ghin taste wbpei wart <a 


wilt 
es tii ant 
Alito popes peepee 


é 


Ere 
ae 


wi of bilge ovave 


| One a: ‘be s#emdiallin decr bie 
cham lies. redere ieob ad) ete dnerioe 
hoon oft dite feowasten bre dak to obutllenic. 
heey Wiewda malt od op net goo al Vo dwolif 


Lf 


it 


ol of av.’ Mpaknil God pe bua ott ebot Yo 
lidie abyante Gd Hom atin 4 emg 0d _Lyatodwe wis 
ah edtdidee Scot piadlirvemcianiedesenliny dings: | 

Hive mnnniee Aiki Gera ad yringreny @vlenoo. Mtson 

> eallvgy tetly wera ite in oepeeg = 
ugh eh chop Chait meee yt Yo. wgibeerd 1 eoengavamyl 
en ee eS ae pair nated 
_ os bjiad ar 


1 Jobn iii. 


108 ANSWER TO THE 


inclination, the sin that he is most prone and disposed unto, 
and leaveth not the man that he assaulteth until such time 
as he obtain the victory; except the wretched man keep 
himself with dread and fear under the protection of God’s 
mercy, and desire him with ardent, vehement, and daily 
prayer, that in Christ he may resist the force of his mortal 
enemy, whose final pretence is none other than to bereave 
the soul of man of the joys eternal, and to have him his 
companion for ever, to curse the living God, and to blas- 
pheme his holy name without end. But these temptations 
in Christ we may overcome. ‘He came into the world 
to destroy the works of the devil.” 1 John iii. And no 
man may better overcome the devil, than he that is well 
persuaded of his malicious and insatiable ire towards God 
and man, knoweth and feeleth in himself that he is mortal 
enemy both unto God and unto all his most perfect works, 
ready always to pervert God’s order in all things, as we may 
to our pain perceive in ourselves. 

The soul that was created unto the similitude of God, 
replenished with all virtue and grace, full of knowledge, 
prudence, and understanding in all things appertaining unto 
God, a heart most gentle, humble, and always obedient unto 
God and godliness, a will most ready and prompt to em- 
brace, choose, and elect the things godly, and_ eschew, 
refuse, and avoid whatsoever God and reason judged to be 
ill; but now it is contrary: for knowledge, ignorancy ; for 
light, darkness ; for obedience, contumacy and rebellion of 
heart, both against God and his word; and for a will that 
would be inclined and choose nothing but virtue, and such 
things as might most appertain unto the glory of God, a 
will that now chooseth nothing less than to serve God, 
and rather to blaspheme God, than to refuse the ill offered 
by the devil contrary unto God. 

Thus is man spoiled of all his original riches, daily 
wounded more and more with wounds, fresh and new; now 
pierced with this sin, now with that sin, and yet like unto 
men of no senses, we feel neither perceive how neither 
when we are wounded, neither care to seek a remedy of 
this ill; though right well we know that every sin that 
man committeth, of justice deserveth eternal damnation. 
But these things moveth nothing at all the man that is 


ale 


er OC 


\Wrore : 
meter beats ' ot) we odd oulentiled v _ 
gas dove lisequ A r feel) acon Te uyenel dere, i 
\ “geet wee Ledejve ota apres. ; veils wh: Gallo, od aa - 7 
Rive’ le cot y Of « i war i ial ster Venid >’ : vi . 
etic Lai ret / iia ial rie lure Wie) a = ; 
a lates" ? nies Whe J iat? t feat] - = 
eee UT wail) <y nei a pat } aale enters : _ 
ed nd eer ‘us | (ope he wrod a te Ione elf? a 
art ef hi low <or a oll 5 frre 40) tthinkgies a 
v4 qe " ‘ y arog 4 ft ord ema = 
Lig yA hie vil mie pol hie) wi “ae : 
fe BAA ade ed Li od Noutenlsio? “meme! 
ii ope 4 a) oe wis st mon-mlint ghie air. =. 
| Iw) eheapey? 9) oid Th lest. & A Tis tyabmeerrey 7 
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as a here ru a a ia lveh) Of ating \peare 
9 Sa, owas vewabte iia at valy ferry.) ot growls thes 7 
rihawttm Ai oviwnisy eles ants gal 
fost Ww qh ee tad! inen of - 
Miveuwss t Uo. worm ded aenir | Nary bevleinabgort i 
CY PAT Qt Byrusii I il ae jowenciu Lis senmeaaray : 
» it sp Viledo et) 1 Sean Med @ how “a a 


4) Mery wes Yes Aon Ue « 
snhv= tay aa! 
Ci. bin fai) 


aon top bet 
at 


Lo wy! iva, Tv son Lieve b ig ener 
wl ORE wip? slut nad wi Wives @ tiowor dud phi 
iw wAllioiion. fu veer Py ee em isinh Adsil. : 
tel) te 2 wh biw.cherw off bap jm) ticye oud pi xget 
Ais doe 4 thi: dl ABO) on gids fue Bogileal ed Mucw | 


4 Yet t egele. all, war al time Mont tdyley on. cquids , 
«fine? 


tycetit. 1 Ares likes OF Mh, hyo jevedipenid ol ities haw figs 
4 sl! ive preston lively edd yds.» 
Ih) faplad teenie ONE Tig mie ene od nil 
min a Dem ies Al Mon lei. Sram hobarwow: 
yearn & Hi) by pte om ads in oy tie alt tee, hooting, = 
Bll aol asa 7) iar wd On deme 40 Ye troctt’ 


jn ¢inltay « : Ae » -) Os wal} ont 
aS) \iw ee i* seit AN ree loo HA as 
mornin) Pape Wiawrranl wiih 4% 
e inde Conor i Mo in gridiog chi alles quid 


4 


by ite woomulo ened | 


a0 a aed wayl gid 4 dhecoils. vow dads [iw =. 


he ae hl eon isda 


ae. 
Ps 


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7 
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-yicdieigiiiede ican aiaeaiaee 


siateualaminenna conan tear adie ee toe 


BISHOP OF WINCHESTER’S BOOK, 109 


ignorant what the devil, the world, and sin is: he fecleth 
neither what his disease is, neither knoweth the craft. 
malice, and deceit of his enemy ; and by those means (oe. 
parteth not only from God, but also from all honesty, and 
falleth, he knoweth not how, into such detestable crimes and 
ignorancy of God, that both God, the world, and their own 
conscience heareth testimony of their iniquity against them, 

These our infirmities and great offences we must learn 
to know, and once known, diligently study to amend them, 
and to remove the causes of these ills; then the effect 
is soon destroyed. The way to remedy all this ill, and 
to lead an upright and honest life, is to know God by 
his true and holy word, who leadeth & man unto virtue 


only and solely, as David teacheth, Psalm exix. Quo pacto Psaim exix. 


adolescens vitam inculpatam aget ? Nempe si cam custodiat 
ut dictat cerbum tuum. Quum autem te gqueram in tote 
corde méo, ne sinas me errare a mandatis tuis'. Whosoever 
conform his life unto the word of God, shall be out of 
the danger of his enemy the devil. Though he be subject 
unto the infirmities of the flesh, and must suffer the 
temptations thereof, yet shall he not be overcome, but in 
Christ able to resist, yea, and to be delivered from death, 
sin, and the devil; as all godly men before our time hath 
done, and likewise left behind them in writing how we 
may do the same. St Paul, that knew both the thoughts 
of the devil, 2 Cor. li, and also his apert and open 2cor. ii. 
malice against those churches that he had preached the 
gospel of Christ unto; among other, he teacheth the church 
of the Galatians, that the principal remedy against sin is 
to believe stedfastly the gospel of Christ, that he preached 
unto them, and not to admit any false doctrine, or other 
learning, though an angel from heaven should preach the 
contrary, Gal. i.; not to admit any false addition or dream Gai. i 
of man, but be contented to use the same as he left it: 
rebuked wonderfully such audacious persons, as took upen 
them to set any gloss or interpretation other than he had 
preached unto them. Thus taught Moses the children of 


[* Wherewithal shall a young man cleanse his way? By taking 
heed thereto according to thy word. With my whole heart have | 


sought thee: O let me not wander from thy commandments.  Psal, 
exix. 9, 10.] 


eS a 


* 


vied mn CoP eIRee ¢@ Was if 


Pe ee ee treioungh 


Siem ay “heed! a a? a-ateell ond teen 
“ayty gn ot gal Le | qe ohf be deat) ber orkerr 
“| ea hewwet Ut tent ante Gol det one am fe Creve 
Big dantirn chtvtecty Meee wie 108 doe Aaerend oat atoll 
ee Ea Vee Maw ail: Sart rot valle Loot Wo ogammrnangl 
- Ent! sholege vengnial Welt "to escent (hatenk Samiti 
” peas ete we enti Sayre Vie aturikn we sel 
grat tend at thse eid awed tag be RK 8 
‘cae. uke geal “rail? ait To. eutan ads ergs oF hae 
tae Se oth Tir Virtue 01 nem ail f frayorteatr tread af 
a ‘Soe cond’ ai @ FH Jeatul howe sbgrepr ne heel of 
age hay aa’ p déetihah nolan beni Ylod tive owed vil 
a1ee5 anor, aa) Wiehe fretwe’ A eyituag? biyatl an sthitna bus quo 
“Mivhas ah a weet, Yves saienlaowd wine eazalolp 
eek iy alveie, VA Gate swe), « reel sayin ined 
“Omni Tepe aialpiie y warts ene aneae ow oem alines 
Se 
Amey 7 | dered = foal oil. yrriotee ab Ww aych ald 
vant} ta tag fee sled od) % mitientnd od? afon 
eS @neguerd ol Ae wil Mode toy Tenntyla ewaledqaunt 
SRA wit Weemheb “et of hon soy Seen oc wldte dei 
Mad wir yo eal ews vilung Ho-ea plivab sala frre: cia 
oF peat” gatiant ut tives houddlod) diol nied. baa’ snob 
tee td salt ated Pant beak Lor"t 7 gem fd ob arm 
Linay gage bak Pee GH trald’ Bey. 2 diveb at Ww 
re neeryr rea jeer Mirestaate cont tincaeyn wotlect 
WOE, dal icid ied ‘ad iil Yaoren Gated dvd) le lemony 
= 2a Pain gr sud sak} aeatialeD-oil) 0 
ad 


Saati potas rs wth pfaabinnte onniind od 


etic we goshel — dime oh Seep fitoye are? otrot 
mnt o -) } 4 


ly” egy, Monde : 
23) have “Yo Insthades dla era ioha od fort ait del) qnamtaoe. 
MA t jo Ghee oie sn ot edie od tad yaeay Yo 


“isha “din al wfiinstone chara, on dedudet 

“tor a neat geal: qittn ete ceror new) 

, Penny adil pane Altar Wt ano) paw deicdoarny 
Ns ; : - * a” 7 “ie es oa 

i shart atl teal ingen seg, tesfiedi, tadatwona 1D 


110 ANSWER TO THE 


Israel, and bid them observe the law as it was given from 
God, and threatened the transgressors and those that 
added unto the law the displeasure of God’s ire, which 
should cause all men to tremble and quake for fear as 
many times as they thinketh, readeth, or heareth readen' 
any part of the holy scripture, because they receive it not 
with more reverence and honour, with hearty prayer that 
God will preserve them from all false, sinister, and perverse 
interpretations thereof, and with all study and diligence to 
follow and practise whatsoever be commanded them to do 
by God’s word, in godly and virtuous living. 

For the law was not given to be written in parchment or 
paper, but in the heart of man; not to babble and prate of 
it, but to live as it biddeth ; not to bear it in the bosom, but 
to shew it unto the world in godly conversation and virtuous 
life; to mark all things therein contained, and to think 
verily that all together is spoken to thee, and that God 
requireth that honesty and godliness of life in thee that 
there is expressed, and would thee to beware how thou 
transgress his law, and to avoid his importable* displeasure, 
by the example of other. For as God letted not to punish 
the transgression of our forefathers, he is the same God still, 
and will do the like unto thee, if thou commit like offence. 
Remember that the original of man’s misery, condemnation, 
and death, was first wrought by the false interpretation of 
the scripture ; as thou mayest see by the horrible and most 
fearful example of Adam’s wicked and detestable trans- 
gression, which made all his posterity and succession prisoners 
eternally unto death, hell, and sin, and compelled by the 
same means the Son of the eternal God to sustain the in- 
carnation of mortal flesh, to appease the ire of God for 
man’s transgression, that by the means and death of his 
most innocent body he might derive into himself the 
whole displeasure and vengeance of man’s transgression. 

Were there no more scripture but that that describeth 
the fall of man and the means how he was lost, it were 
sufficient to teach all the world to beware how to take 
the word of God in a wrong sense. If Adam had been 
contented to have used the word of God as it was given 
unto him, those miseries had never been known, neither 


[? Readen: read.} (? Importable: insufferabie. ] 


jie OF Gwe, - ste wif 


CA ty ora ol A wyeelo yoorlt bid Ting fomwl _ 7 = 
ial wedi te) er.epeent <9 baiiretth Jam bo : _ 
Minis priiyived de oxomedgdh cote wel att etna fabio” 
ae oi wt ufo ‘oe Cini goa Me wemer tleode 
iyo AVieail vs .,Alobews sltadeide oak as wy Tale : 
Sam eri ya) shoo ontgien ghid oul binig ‘piel 
er ae a ‘eiren) ile acrennd, heer @ Tm Fy oytivett ithe 
oteriny Ata midluke yokel th. eel ele wrteneup Giweted 
bs eda. Wi tam "so dite Mem Wmaalh eqde denpriei 


oly taj-Giewls lostieas mm ai iyery) oaPurny Gay ~wolld} 

00 camnieie Lies ; bb lee byl vi J 

7h Waiideriy 4 aplSse a) @) wray ae are wehbe lf ; 
W ehh lav Gmipi of au) : wem perl tr leet eoequeq 
WE ane! wiht 2 pedo tere (ALIA A oe weil Ob fad 37 
Sets (Ad «i i wapeenrs Cites i Oey 4 (ee0 @ were OF 
At *) ete Joviitiais Wey? teil) Ge daseni iil 
oP £5!) ime set. 8 sent eo |) ee, | (lite 
inf) eile a al ) mp. ee ey, Avinpet 
curly. quae! oy en! i-bhuee De feats: of ove! 
atoll) I el aaa oo! Tauro Ui hme Soba meri ural 
ANGE) C teat MyPal sth oe tT pales 4, ayttnrs add ed 
Slee? Cones 04) 6 ol cv ee@ ep Ve poem enyervacd} orl] 


aes GA omore oes | oaltiung oot MPa ftw bre 
mPa Joan, a item do lye e adi al edimdaast 
ee MGUEIwI II 4 igo igo sem. ape Atel ban” 
fecy. fre Alpe! wl +! os Vevey Awl a 2 LWT op belt 
mat cdilej@atyl lias iaMIW ¢ eth Yo giarre {p}iael 
ors poy ane ‘atl, (Cele A! Ne aiveun ender Antiergy ~ 

Sh Rebeqaes deve cuhe tow (bd ine ot -vileeets 
af sl) cite i bot ingrds wll Te ve? GD ened wane 
A tl by oti old yeaemo dali bertunts Yo miidmees-O 
oy diesh beg aap wily yeh pads merry” sane” * 

Js eewtil antl oven adsiny af hed seer dente °" 
'  Pomtegenrn: 6 nem I « nragpor “Le epenolep tty ality 
tet ipine, sale snd) Jad “epg: Gere dm oral) dm Fo 
io Ht teal raw. of atyl Soni aty Mme tear ta Heath - 
1 8) eth wipe! of low ad -Gn xet ofetitie 7. 
rovt tak ewebt at Sectors a Ap Lindd wr teow i, ; 
Ot aah Hoe Ww le Hee oh Pies GoM y tal is 

eg fined reid orn bet Stee ed anil e ft * 

[Seoieed chieteqmt ") iat anim p= 


~~ = 


BISHOP OF WINCHESTER’S ROOK. Tere 


by him, neither by his posterity: but he, wretched man, 
forgot God and godliness, yea, eke his own wealth, left 
thie text and believed the gloss, as the devil had taught 
Eve, which wrought his woe and pain. And whereas he 
would not for ane love of God believe the text of God’s 
mouth, the pains that followed his transgression taught 
him to know that the gloss was diabolical. 

Thus being instructed, let us beware. of glosses and 
false interpretations, and in all matters of controversy and 
causes of religion, believe no man except he speak the word 
of God truly and in the same sense that God meant it. 
For, as Paul saith, “ We are founded upon the foundation 
of the prophets and the apostles, the chief corner-stone being 
Christ.” Eph. ii. And let us not doubt but only the zpnes. ii. 
scripture is sufficient to teach us all verity and truth con- 
cerning religion, and to govern our life in all godly and 
haviests conversation. And by the scripture we may come 
alone unto all perfection, confute all heresies and false 
doctrine, though there had never doctor written, ne never 
decree made by any general council, as Paul teacheth, 2 Tim. ES 
i, 2abetaa 

Therefore, christian reader, as thou hopest to be saved, 
hearken diligently unto the words of our heavenly Father, 
and hear them not only, but understand them, believe 
them, and do them. His words be these, Matt. xvii. Hie matt. xvi. 
est filius meus dilectus, in quo mihi complacitum est ; ipsum 
audite®. A few words, but a great matter contained in 
them: the only salvation of all our health, sufficient autho- 
rity to overthrow all false doctrine and all idolatry of the 
world. He that teacheth anything that Christ taught not, 
is not to be heard. Such as only hath their redemption in 
the only death of Christ, will believe nothing but that Christ 
commandeth, nor do any work that cannot be approved 
by the scripture. He holdeth always this text before his 
eyes, that the Father shewed unto the world, saying, “ This 
is my Son, in whom I delight ;” and doth also with reve- 
rence and honour embrace and receive his commandment, 
which is, Ipsum audite, “Hear him.” 

Now let us, with the help of his holy Spirit, see whether 


[* This is my beloved Son, in whom I am well pleased; hear ye him. 
Matt. xvii. 5.] 


aia la ca re ten a ata 


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7 
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one poe fer Pat pow) of eve dit onal nb ho mods a 


ne xe 
sat nome VKereeree 84. HA 


tein Paulie oA ted. yelixeey vid of rublios ai e 
Wi -Aieer ‘vies GA och ayy, ceiling ban tod a 


ee dog Sa one ca pa grnirty ui ca 
* do & tr! ali mDa — ls avols als wi ian r 
egal ihierregears dA lereothd) Jolt xcieq allt lon 
legigdh exw @ota ail} endl) .woml a) wt 
pan ase, "bs expand of os eapeanvisial graced atl 
gle Prete: W wong Es al hoz ee uate) wilt 
~ fn alt de ae al Ypres cops oe coalid sastyies Ta acsuus 
s fae it? solt @@e sem et) al has. thet ae 
ilégiaeh afg ayyu idacac! one O°7T * Atos lwa’l ws aot 
quite! curio Table id goutinnga alt boek: air aa ey ml o 


' 


eal 


fee Mir inure qobewe GA re dhagel of Irion of aae 
bie Ylliog Th ci oR um crresg of bene smrgiles' quires 
Sauer! gait e@ wrehytrss ol? go) bal, teliprisyos tonod 
ata! bas eiewed We isles: viimled fa ofdy ‘prota 
“evn ‘at yeritive ewiteat yeors bel moat dgued? jativioob 
emir’ dlteiiss of don’) vane Lerategy Tie ql oben oeroah 
A ark. & tii 

ania “sd of tego certs ot colowy anitenls octal 
eet Serene! as lo ahr wt) open eierepiltd noieod 


aati 3 1 einige obie aay oh xan sun wilh, ey 
of bonlizad vote: vee, a ad aroee ot A es 
Ganea qeeeies lied ae Nn Wo melfavlos ylao ald swine, 
ov V+ qriakatl the bute solwnasd yop es Soa 
awe nigel itd) tof) guidinye dewionst 1008 oH |. 
of amiquether veut? rirad elite eo Mowe cbrnad-od aya 
sett edly tend getbtom aemnilod Me ant bo deb on a 
Vonage oul ayers todd weow yea 
Mt qudyd row otlt <qeeta elyblnd porwr ‘iat § 
ONE caniiees "oes os “tsb ae 2 on 
“sey Arby eats Phot toes; sdyellh Dp otawker oA id: 
v4 wien han sadiaw swomedl 


ae Seabgh yhied 
9 ae te Tete 


Acts i. 


Heb. ii. 


Acts i. 


Matt. xxiv. 


Acts i. _ 
1 Jobn ii. 


112 ANSWER TO THE 


Christ ever taught this doctrine, that in the sacrament of 
his holy supper he meant any alteration, or transubstantiation 
of the bread into his very natural body, and the wine into 
his very natural blood, (as my lord of Winchester teacheth 
in his book,) or not; or w hether, sith his glorious body was 
ascended into heavens, heaven, earth, man, and angel bearing 
record thereof with outeries and admiration, Viri Cee 
quid admiramini, aspicientes in celum? Hie Jesus, qui as- 
sumptus est a vobis in caelum, &c.' Acts i. (mark the manner 
of his visible and corporal ascension, and believe the seripture, 
the angels, and holy apostles’ eyes, that saw him bodily 
ascend, and these words, Sic ceniet, &e., better than these 
new massers;) whether it be ie that the seed of 
Abraam, the fruit and issue of the belly of that glorious 
virgin Mary,—being in all things, except sin, as consub- 
stantial, equal, and lie unto the nature of his mother, and 
nothing differing from the son of Adam, concerning his 
humanity, Heb. 1i., as in his Godhead is equal and i in 
all things unto the Father eternal, that hath neither begin- 
ning nor ending,—can be or may be, against the nature of a 
fore body, present bodily at the Seca St of ay 
priest, w hen he speaketh these words, Hoe est corpus meum? 

which thing is as possible to be done by a word, as to mee 
an end of the world when he would. For whensocver his 
glorious body shall descend from above, the end is come. 
Acts i. Matth. xxiv. 

Until that day, christian reader, look not for him, 
but believe thy creed; and whatsoever thou hearest spoken 
by those ill persons of the new learning, that it should 
be present corporally in the mass, which is but a yester- 
day’s bird, trust thou to the old learning of God’s word, 
Sedet ad dextram Dei Patris, inde tenturus est judicare 
eitos et mortuos*, Acts i. 7., 1 John ii. Believe Christ’s 
body to be really and corporally in the sacrament, when thou 
seest him there with thy corporal eyes, and not before ; for 
Christ hath no body invisible nor insensible, as men dream, 


[’ Ye men of Galilee, why stand ye gazing up into heaven? This 
same Jesus which is taken up from you into heaven, &c. Acts i. 11.] 

[? This is my body. ] 

(® He sitteth on the right hand of God the Father; from thence he 
shall come to judge the quick and the dead. ] 


- Ve anise oi sit Seek) oeevgpeddy aid? Gaus? yrs, Sind, 8 
eibiitkieupers i sx) oda yes Mem al peepegiee out «isd 
Gul priie as hee cit laviien qev eit ote heed atie.te- 

~ >) gibaeisus Tikfagl-« wit! ve foal im oa) te mil thonlen (rer et. me a | 

. acer teed avr ay ed Se THAN we 4 lH sh (eed @d mE wh a 

ee ae ee ee cee .aeyest oneal ate bobteve . 

a ae ot nttotettie hep aobeoee ine Were ee” . 

oP ap bey ey TA. leapliee <4 ete pany feasriteaes Gap oS 
Sites wot F601) eh ° ve 2abie «4 nd pA oes 7 +a 
Mitighn 0 Yedie! han mmlsrae oyisreod Rag olay aed Yo, a 
qiise! soul gen Avil wes “wary vled tein segue wae” 9 
03 anti egied pnd W“iive ik ol ew end? (eco boomer - ) 
M Teer oli dot) Ufieeny OG ® edie (; stot wor: 
eects tolr te. Yel adt , Cool bom Ari wee (einai : 
ie Bo sia, Spee nid) Me wi goivhe ay pel - sige 

te aliens dd Yo eroten oft chee ofl fon leper feitnala | 
cuneate soe A — ne alt ine) gure gaidign » @' | 
vil Dive Lope Bi Awodbatd ali vi oe oh dll ethane, <1 eem 

phe valdiog sud bods Jaros wihaT ade aterm aoptirlt Me oat 

ato etude Ott futgs A! qn mi ool —\_nilyre war yg “ 

Yee Ws dohnawees ot) i vibes teeny chet olny vn 

, SiMe tee Once zleeer coals dadekge of ole homey. 

saat ot a yeer © 16 anh ud at apts an pli gald chides! 

tl. IT PrOMET wt divaw ad mute ieow ola, Bes. om an 
Aone eh hy oll wroult _ beriomals Uke. xboard neil 
VLE drtalé al ie vei 


int wt toe Hoo! ion euleerda. pg antd Ta) oo 
Tn tncloge tevned alt temwetedy tag «doin yl Te 
Mile dot! goatee gan oft to .cncemeg Mi anodd yt 
ater, e taal a dpi agen ot at ihemgros tdomtg od’. 
bower #089 Yor gataripaT blo ait ot: edt. dearet. donid. a exh, 
_f temaatlloal pe sorwrtana dah. aie i ee 
Cie) eoviletl di adolf 7 i etek Aero one 


wiht. mal Jetorngren wilt i clleopron fund qltevy yf ob 
tok; Savied fon bos vores levees yd tin 

7 coikonls mt ae iden von otilintend Whedon, tad 

aliens 


tT tawed ard qu primey ay haris 
(et 5 etek abet ole 


SN RRR IE TS 8 CNRS ATA I ty Se NEE Ee RR STINE pe = 


BISHOP OF WINCHESTER’S ROOK. Toliss 


but'a very true and natural man’s body, like unto mortal man, 
except sin; and now likewise a glorified body immortal, as 
ours shall be in time to come. 

And as many places of the New Testament proveth 
Christ’s humanity, as proveth his deity, and more; and ag 
the word attributeth unto the one nature divine all quali- 
ties, conditions, and properties appertaining unto the God- 
head, so of the other part, it more manifesteth, openeth, 
and declareth his humanity to be a nature of other con- 
trary qualities and conditions. Forasmuch as God differeth 
from man, so far doth the one nature in Christ differ from 
the other. And as I must believe that these words be 
true in all things concerning the Godhead of Christ, Deus 
erat verbum'*, like unto God, and very God; so must I be- 
lieve this, Verbum caro factum est°, John i., Christ to be in Jonni. 
all things like unto man, and very true man in all things, 
except sin. And as the scripture proveth these two natures 
to be unite and knit in one person, and that God and man 
is but one Christ; so proveth it likewise the qualities of the 
one nature to be contrary unto the qualities of the other 
nature: the one mortal, the other immortal; the one to be 
buried in the sepulchre, the other to resuscitate the insen- 
sible and dead body, xxvii. xxix.,° Mark xv., Luke xxiii., watt. 


AXV1. 


John xix.; the one nature visible to be taken after forty xxiii.) 


° ES . Mark xv. 
days of his resurrection from the earth into heavens, Mark wi. | 
: . amare ° a Luke Xxiit. 
xvi., Acts [1.], the other nature invisible, to continue with xiv. 
: : : ese John xix. 
his elects in the church until the world’s end, Matth. xxviii. xx. 


Mark xvi. 


He that knoweth thus by the scripture, that the one Actsi. | 
nature of Christ, very man, is taken out of the world, and ““**""" 
shall not be in the world till the great day of judgment, Acts Acts iii. 
iii., cannot be persuaded, contrary unto the word of God, 
that the same body may be naturally and corporally under the 
form of bread ; but will diligently, in case the scripture seem 
by words to prove the same, search how that place may be 
agreed with the other, that manifestly repugneth the presence 
of Christ’s body; and so agree them, that no contrariety 
may be admitted in the scripture: for if one place be false, 
there is none true, which were a blasphemy to say. The 
prophet David thus commendeth the scripture, Psalm xix., Psal. xix. 


{* The word was God. ] [°? The word was made flesh. ] 


[® So printed in the original. ] 
§ 


[ woorer. } 


= 


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ma Cay iGirek tshath baw Chive iy Mirea dovarls eprenaty il 
ela Seo Hb suald Terje ot) yt canlt deewond sad wit, 
sr Sa hos Lergwoadt to duo eclae ai pop shire pe pete ce 
emt ad seeming Te eet tanng aeig (lis Beer odd ab ad doo Muss 
dod? Yo. biow nd citw: yurcines jhobsuwmg.od tonne idl 
ml) mbes eure bine schod oman on F 
sani OM sqreoe wf} ears ‘swags lr dud phemd Yo ar 
od gent onehy tere ero dovion watae oslt es abo 
enti vetny dt dlancgenprs elaaohiaons Led). addy ti | 
ploltaninen. on ceil onde carga oy tine paver | 
pd ot onlg ose 4 90): energies wiy-ci tien 
ot poe ee ll clr 


Matt. xxvi. 


Luke i. 


114 ANSWER TO THE 


Lea Domini perfecta, convertens animas ; testimonium Domini 
verum, imperitis sapientiam suppeditans.  Decreta Domini 
recta sunt, cor exhilarantia; preceptum Domini repurgatum, 
alluminans oculos'. Therefore there must be as good heed 
given unto the meaning of the words as unto the words ; or 
else they illuminate not the conscience, but rather darken 
the conscience, and lead it into all false doctrine and de- 
testable heresies; as we may see here in those words of the 
Lord’s supper, Hoe est corpus meum, Matth. xxvi.: leaying 
Christ’s meaning plain, and constraining the letter, forcing 
it to serve a wicked purpose, men would make the people 
believe that these words consecrated the bread into the 
natural body of Christ, and telleth the people, that though 
it repugn never so much unto reason, yet it repugneth not 
unto faith, which believeth every thing against reason. Christ, 
saith they, spake these words, and made his body of the 
bread, and bid us do the same. Lo, these be they where- 
with all this alteration of bread is made, the substance 
thereof turned into the substance of Christ’s body, Hoc est 
corpus meum, Dispute not how, believe the words, and 
leave reason. Say with the blessed Virgin, Lece ancilla 
Domini*, Luke i. She held herself contented, when she knew 
by the word of God, that by divine operation of the Holy 
Ghost she should be the mother of God’s only Son. She 
stayed herself by faith in the promise, and committed the 
means and doing thereof unto God. So, say they, ye must 
hold captive all your reason, and think that God is able to 
do it: believe, and it sufficeth. God is able to do all 
things, as indeed he can; and all these words be true that 
they persuade the people withal, if they were placed aright, 
and applied to prove a true conclusion, as they be alleged 
to stablish a false and detestable heresy. God could have 
given man wings to fly, as he gave unto the birds of the air, 
if he would; but he would not, therefore he could not: 
Quia omnia quecunque voluit, fecit in colo et in terra’. 

[? The law of the Lord is perfect, converting the soul: the testimony 
of the Lord is sure, making wise the simple. The statutes of the Lord 
are right, rejoicing the heart: the commandment of the Lord is pure, 
enlightening the eyes. Psal. xix. 7, 8.] 

(? Behold the handmaid of the Lord. Luke i. 38.] 

(? For whatsoever the Lord pleased, that did he in heaven and in 
earth. Psal. cxxxv. 6. ] 


7 


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saticieke Eatcatieainy casdettemee ee EE A OT A ER CR CC CC 


BISHOP OF WINCHESTER S ROOK. 115 


And as for the literal senses of these words, Hoc est cor- 
pus meum, which they say must be understand without any 
trope or figure, proveth nothing. Christ called himself n 
door, John x.; a vine, John xv.; and yet was neither door 
nor vine, except ye understand by a door the only gate 
into heaven, and by the vine the liquor of grace, that com- 
forteth every troubled conscience, and quencheth the ire 
and displeasure of God the Father against us for our sins. 
So likewise in these words, Hoe est corpus meum, there is 
none other thing to be understand by them, but that bread 
represented unto his apostles, not only his precious body, 
but also the manner how and wherefore it should be torn 
and rent upon the cross: and as they themselves brake the 
bread between them, so were they the cause that Christ's 
body was broken and slain upon the cross; and that by the 
means and use of this sacrament, there might be always 
in the church of Christ a token of God’s mercy towards us, 
and a remembrance of that glorious body that sustained 
most vile death for the sin of the world. Howbeit, the 
bread was no more the body, nor the wine his blood, than 
Christ was a lamb, as John called him, Hece agnus Dei, qui 
tollit peccata mundi‘, Johni. So, though he said the wine 
was his blood, and the bread his body, he meant none other- 
wise but that it represented his body; and he that corponally, 
with true repentance, did eat of that corporal bread and 
corporal wine in faith, did eat spiritually Christ’s body and 
blood. 

And if thou confer Matthew and Mark with Luke 
and Paul, thou shalt find that these words cannot be so 
grossly taken, as men say, without trope or figure. Whereas 
Matthew saith, xxvi., and Mark xiv.. Lt accepto poculo, 
gratiis actis, dedit illis dicens, Bibite ex eo omnes, hic est enim 
sanguis meus, qui est novi testamenti, qui pro multis effunditur 
an remissionem peccatorum’; Luke and Paul saith, xxii., 
1 Cor. xi., Hoe poculum novum testamentum est in meo san- 


John x. 
Jotin xy. 


John i. 


Matt. xxvi, 
Mark xiy. 


1 Cor. xi. 


[* Behold the Lamb of God, which taketh away the sin of the world. ° 


John i. 29.] 

L’ And he took the cup, and gave thanks, and gave it to them, say- 
ing, Drink ye all of it, for this is my blood of the new testament, which 
is shed for many for the remission of sins. Matt. ] 


8—2 


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116 ANSWER TO THE - 


guine\, Here Luke and Paul saith plainly that the cup was 
the new testament, and attributeth the same to the cup 
that Matthew and Mark attributeth unto the wine, and 
saith that the cup, and not the wine contained in the cup, is 
the new testament in the blood of Christ, which was to be 
shed for the sins of the world. 

These words of Luke and Paul they will understand by 
a figure, and let the letter pass. What authority have they 
to use the help and aid of a trope in these words of Luke 
and Paul? Whereas they say plainly, Hoe poculum est 
lestamentum novum in meo sanguine’, and expound est in 
this place per metonymiam, and that Christ meant not that 
the cup was the new testament, but the wine contained in 
the cup. Of equity and right, if they can take such licence 
to expound those texts that maketh against them, they must 
be contented that other men use them likewise, as many 
times as necessity requireth by contrariety of texts, or when 
without the aid of a trope we cannot save our faith inviolated. 
But it may fortune, they will say, that Luke and Paul must 
be understood by Matthew and Mark. Wherefore not 
rather Matthew and Mark by the words of Luke and Paul? 
Forasmuch as they do more manifestly declare the supper 
of the Lord than Matthew and Mark; and likewise these 
words better agreeth with the nature and propriety of a 
sacrament, ef rerum natura que in sacramento repreesentatur, 
than the words of Matthew and Mark. Mark the word 
of Luke and Paul, and thou shalt perceive plainly that this 
pronoun (Aoc) cannot be referred unto the cup only, but unto 
all the action of the whole® supper, wherein the Lord insti- 
tuted a perpetual memory and sacrament of his glorious pas- 
sion and death. But in case this pronoun (hoc) could be 
referred unto the bread and wine, as it cannot, yet can no 
man expound these words of the supper without a trope ; 
for there is more difficulty in this verb (est) than in the 
pronoun (Hoc). For in case, when Christ said unto his 
disciples, “This is my body,” delivering them the bread, 


C This cup is the new testament in my blood.] 
[? And the nature of things which is represented in a sacrament. ] 
[? Whole: hole, in the original. | 


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Bae tara tid > Anew wt gt 22 lore ootital wader . 
sap alt embed) qledinen wee: ols endt ea stommavel ia 4 
| cmt) eal’ h low stentd. hae Wodsrelf sorts frit aft Yo an 
 & te giakejoe, bas onntet od? din drowrgr astiod crow < 

a aeranew ay (ieee oe He4 peo4en aos fF Jasmemrs 
bow ett. lee! Piael¥, bets dituld Ye sinow off andj ; ' 
+ ela aeett yhutahy Gheany ade wwtt bwe fowl bre etint “lo 


\¢ 


tlre deel alte qay alt atte bowser ad toirtes eek) noooenp 
atww i oF at gree a talartw mb Yo troline od tle - 
wey euarteky ail lo dream fae Tene iavtegng 4 betat > 


| i‘ 
ef Ghee (wh) auemor, end). om a fT .dhesb baw oie ae. 
w eee! lee (iva di ae onde det feaed-ol? ofou Dornier 
a =v Se firosliw ‘Tye vethd to abnow owodt beneqes cer - 
ald wi wade (wm) Sov 6:7) wb eélvsliih emer oF orpetl) ae ~ 
ay piper "a9 gerni) nate 1 m4) el (aad) Tea | - _ : 
(etd of? wel) seine "bed yor ai abiT* aulqionih - ae 
(Bolt cera brevengvainad won oti at qo eitT 4 _ 
{ jie s ti heltterere gd ddide wpaldi%o wivana mls wan a Cs 


Eigen te aed jeladte ay” . 
pec 


—" 


awe 


Serene RRR Re 


Te | mR Re 


BISHOP OF WINCHESTER’S LOOK. 10a 


it was indeed, as Christ said, his body, before he called it 
so; (for everything is called by his proper name, after that 
it hath his being, and not before: the light was not called 
the day, neither the darkness night, until such time as 
God had made the sun and the moon, and appointed 


each of them their proper office, Gen. i.; and the Son of Geni. 


God was not called the Son of Man, until such time as 
he received the nature of man in the belly of the bless- 
ed virgin: wherefore) if this verb (es), in these words of 
the Lord’s Supper, must needs be simply and plainly re- 
ferred unto the bread and wine of the sacrament, the 
bread and the wine was the body and blood of Christ, 
before Christ called it so, his body and blood, and before 
he spake these words that they call words of consecra- 
tion, Hoc est corpus meéum. 

When then began these external signs of bread and 
wine, that he gave unto his disciples, to be his body and 
blood? And what were the words that altered the substance 
of bread and wine into the substance of his most precious 
body and blood? It was not this word (est) that did it; 
for if it had not been his body before he ealled it so, Christ 
would never have named it so; for he cannot he, he useth 
not to misname any thing. He leaveth fraud and false 
invented terms unto the devil, and such as mean no good 
faith by their words. Now if it were his body, very flesh, 
blood, and bones indeed, what words of the scripture, or 
what words used Christ to make this alteration? Perad- 
venture he whistled? some other words, and put a piece 
of bread in his sleeve’, and there secretly consecrated 
his precious body, and then said, “Take ye, eat ye, for 
this is my body.” And so saith some of these new papish 
church, where before transubstantiation of bread was never 
spoken of. 

The mother of this idolatry was Rome, and the father 
unknown. A bastard is this transubstantiation doubtless. 
Lanfrancus’, that enemy of truth and true religion, that wrote 


{* Whisselyd.  Slyffe, in the original.] 

[° Lanfrancus, Prior of St Bec, afterwards abbot of St Stephen’s, at 
Caen, and in 1020 made Abp. of Canterbury. He opposed Berenger’s 
opinions on the Lord’s Supper in the council of Rome (1059,) and in 
some other councils, and died in 1089. Sce Labbe’s councils. | 


vi oor Carmeosw to HOMME ©) 


7 7 
= 
~ —_ 
ii belles weed ghed cht Slee eink? xp eal eae 
jah mils need wae Ud wl fellas pvidierin yon 
Tolle don ww Mépll @¢! coveted ow tow cutest sist hyea! 7 , 
9 ai eealé A filam jive] epemetiaals sul? Sr nile 7 
jes ets fee sees 4“) Bae ate odd after hed hoo . 
_ bain oO att hat 4 eed Anite weporg thet aoult Wega”) Do 
=! Rp outs Cte Dew volt Ww 208 oft feller bon en DoD ; 
abl de w Ad ele.) com tx cued of bottom ol | 
i) cleow wont cf fe) Sov add W (heed ciple be . 
ot} glowhy bas Vii @! shea: Bont Aoeqepee, wieial : elt _ : 
adi ,nemetome os) be ale fq dae eff atoy bop) i 
we? ho hmekt bee pied ott eee etn wilt bee bem 
ered Leu Jodt! lute chil etl ae Ge tables tet eyed | 
enuving 3) elvww Rew gedi tell view mend adage of 
“s ray wip 2 sl aoa 
men. a] Ip et faruatoe wusds meal woods wal VE / 
& las ties! i i ot adayer ah wis” aohatte OVER of aad potty 
oeibialie 642 anda salt ew ots wow sadw bak .ocld 7 
ee ee ee hacirad Yo 
pA bb eek) tee) drew Af) fon eit lhookd bag vod =p) 
fork) oy Gini whowtel shat G4 eed tot tad iti | 7 
Higa tt wth ates Say 4 lett onl were blow 7 
ee iain bidet) aiwras! olf onyettelt ee onuumi: of Jom - 
heres com pe foe him ivotowdl ome sore) boii 
wtodlere” Mjent <4 ret a woh _ eben nilt ed thtial . 
Vi rayon ad) lo me salle Soaleri mayd bee Jools“) 
ee) lieterie i) clam of Wi bew sow dade 
Gy 2? hy ie nor cntle bates “Lalit ad qnebney > >. 


_—— an —— 


ritidh oft fon it sow iH a Ae edo et | 
aarhtliah anpitee aed. phil sl, Pade J roman 
ute? eae samigifon owl dow HIN Tein tod, sporetionl-~ 


7 


118 ‘ANSWER TO THE 


against Berengarius’, Paschasius*, Guymundus*, Guydo Are- 
tinus', Algerus Monachus Corbeiensis*, Adelmannus Episco- 
pus’, Hugo’, ef his recentiores® Lombertus*, Comestor”®, ef 
Papa Innocentius"™, with other, begat this wicked woman, 
transubstantiation. Whereas Christ, neither his apostles, no, 
neither long after unto the council of Vercellense'? in the 
time of Leo IX. about the year of our Lord 1052, and 
300 years after the death of Bede’. A wondrous matter 
and an horrible practice of the devil, that contrary unto 
the scripture and unto the old fathers this mystery is 
happened unto the sacrament, that these masters of the 
latter days fight so sore to defend, an accident without a sub- 


[2 Berengarius, Archdeacon of Angers. He denied the corporal pre- 
sence in the eucharist, for which he was condemned in several councils, 
and on more than one occasion retracted, and again relapsed ; died 1088. ] 

[? Paschasius, (Radbert,) a Benedictine, who became abbot of 
Corbey. He wrote a treatise on the eucharist, in which he asserted 
that Christ was present in the sacrament in the same body which he 
took of the virgin Mary, and in which he ascended into heaven, At the 
desire of Charles the Bald, Bertram wrote against his views, as did also 
John Scotus, and others. He was said to be the first who asserted the 
real presence ; but others deny this. Died about 865. ] 

[? Gaymundus, (or Guitmundus,) a Benedictine monk, afterwards 
bishop of Aversa, who wrote on the reality of the body and blood of 
Christ in the sacrament, against Berenger. ] 

[* Aretinus, (Guydo,) a celebrated Benedictine, better known as the 
inventor of musical notes than for his theological writings ; about 1028. ] 

[® Algerus, a monk of Clugny, who wrote on the cucharist against 
Berenger ; he died about 1131. | 

[® Adelmannus, bishop of Bresse, who also wrote on the eucharist 
against Berenger; died 1062. | 

[? Hugo, perhaps Hugh de St Victor, who wrote on the sacraments ; 
but Lombertus speaks of him as being in error. He was said to hold the 
opinions of St Augustine. } 


{* And more recently. ] 

[° Lombertus, the well known Peter Lombard, Master of the Sentences. | 

[2° Comestor, Peter the Eater, born at Troyes, died a canon of 
St Victor, at Paris, 1198, author of historical and other works. ] 

[2 Innocentius, (the I1Ird) Pope, who wrote on the sacrifice of the 
mass, &c. in the 13th century. | 

[22 Council of Vercelli held under Leo 9th, in which, as well as 
in those of Rome and of Paris, Berenger’s doctrines were condemned. | 

[23 Bede. the Venerable died 735. His works were published in 
_ eight vols. folio, at Basle and Cologne, 1612. See his Ecclesiastical 


History, published at Cambridge, 1644. | 


’ n s 
wih « Ay Oi 
7 iin KAA tomes A az 
> » Tag } , la 
7 Pe) i ! inf 
/ 
: jf I ) i ralbou stecunctent, f 
ee é bodys gnk yvltion 
_ jap it dyed ) ee Al onl Th exutt 
= : Oe 
ser2ert 5 in wv ; ‘Ve 
ea! | rian $ od ‘ pl sé join 
yy Vis f i] i wid (D9 7 ingt ts edt 
a) j iit mM Ded yqedl 
" TT : : laigtt eruh ratdal 
04 liroe es iv ; vf 5 trawl: are A j 
Area ai y OF _ 7 Oy ~~ @ ec 
{ Rae i heel st 2 eT r ancl? nites » here 
4A Marl ° Pal Ghee. ,otlishwat " stn | «) 
‘hitmen of Abbe « mise a) @ ‘ 08 .4_atiod 
of dxtdve qhed en oe roy ee scl gone 
an is mee ng pied une e f \ ay afl? Yo ot 
: (20 Mica gsie 08 wadintt.) ‘try gtlech 
: on! (ats 8 e&fAe@ F ' We oe ! 7 in spied idiot 
oa Pe Dia j fab uett oy Fos. ee ami Toots 
Beg tyt ty Aeront, sald A i" | Quel exijet) @y) guts wer) a}: 
7 ty f tc ¥ "i " xe wath Ye (qdacd 
; *\rovts{ jew iA /vemin, of) aj ith’? 
agi A oe lal , one Wi het dules Nagas) Mr tiwep, te 
Ce funda papvistee ’ Sint tu) meget vit Lh piierus Ww eb} errs 
v ford, (Malloary ait oh vans sof mine? Ge Ga * .rogh | 
mieten 


biivice odd Ge 


: 


© Spend 


ijyew eein ale 


alt & Ww ode ioral’? te 


ond Yo 7 


‘eh! pwtirnoatota,.*] 
rs ni 


b ) igre) Qeubege 


HDs?) og dileng sony Vi, 


& bet. eo! , giphoel : 


“= 
val a (7 fal’ 6 Aere ni Tue 0 ld wade pp ected eet it - re - 7 
| Toman ase? _ 
L Chester mon buA*) - 
[owwninet sith tnmetestt deaadinl gate ven fiw patted *] aa > 
Wo mite: o bath, sagt i ed quiet wil Sete" yemteends OF}, i= = 
(cw milly tote Inomelit Yo mycine O44 sabe fe. 8» 
~ #1 30 wehiene of! 96 plane & » ir qf Ine! ! od4) Stoel ) 
a Leas GS all a aod anaen a a 
Nhl Mee Ae tothe ah ght onl sien Meal Bae $e Noctua 8)“ a xs 
(decrees 7 geAteul «tegen aod toes sacle nde a 
ee ene AU rn Tih AY deol alan, nll 


ips) a |, =e 


NA Do-reul). tea ole 


ab stan’ a sil 
7 cae | 


—_ ~~ 


7 


ch a, 


: nr aid 
tale 


BISHOP OF WINCHESTER’S BOOK. 119 


ject, and hath taken from the supper the thing that we see, 
we touch, we taste, we eat, we drink, and we swallow throuch 
the throat, to say, bread and wine, as the apostles did, 
and yet say it is no bread nor wine. If it be altered, 
some were best, that best can maintain a lie, to shew how 
and by what words it is changed, By these words, hoc 
est, it is not done. For no man can do more by the 
virtue of those words than Christ himself. Now Christ by 
these words declared that it was his body, and not made 
his body. Then must ye shew the other words that wrought 
this marvellous transubstantiation ; or else we should make 
Christ a liar, who is the fountain of all verity and truth. 

But such as defend this alteration of bread, rather than 
they would say that by the words of Christ, Hoc est corpus 
meum, were not made the very body of Christ, they will ex- 
pound this verb (est) per (jit,) and say thus: that by the 
power of God and virtue of his word spoken by the minister, 
the substance of the bread is altered into the substance of 
Christ’s body; so is Christ’s body made present by this word 
(est.) But this interpretation the letter without a trope 
will not admit, neither that est should be expounded by (jit,) 
neither that the bread should be made the body of Christ, 
but that it is already the body of Christ before these words 
be spoken, Hoc est corpus meum. If it be not before he 
call it the body, why doth he lie then, and call it otherwise 
than it is? If it be the body, as he saith it is, by what 
words of the scripture hath he made the bread the body, 
and the wine the blood? By these words, Hoc est corpus 
meum, there is neither bread neither wine altered. But 
the text saith, that the bread is the body and the wine the 
blood; which this new doctrine will not admit, that bread 
should be both bread and also the glorious body of Christ, 
for then Duo corpora essent simul in eodem loco: which 
indeed reason will not grant ; no more than it is possible 
that a true body may be, and yet occupy no place. 

Such as would defend a wicked and most damnable pur- 
pose, good reader, clean contrary to the nature of this verb 
(est), expounded per (fit), yet would they blind the people, 

[* Two bodies would be together in the same place. ] 


> Per naturam duo corpora non possunt simul esse in eodem loco. 
Jo. Duns Scoti, Lib. iv. Dist. x. Qu. 11. folio 50, Paris, 1513. R. 


; 

7 
oe 
— 
= 


c 


ae 


— 


> : 


Ss 


? 


tet ihomdiy tier sewtston: BennA -eililnn. ab apd 


: . aes 


ah pivew @ult 7 Jeagmis ob W ww seh: baw : 


ale a 


err ome VC PTTTEN@ «wo ene 


wont 7 


oa ge ze inet A reaper of pread-pilay avid dew 
diners oo dine oe une Aohd or lane sage ~ 
file Slams wl) + wzle ivan © ao ete a awl A 7 
inate ff (enh Dred a ae yer dee bn : 
| venta Al Gt (em fole s@v Seed toh aac eben 
ont? vil Mug fn fie Wag ao wil oh oe a ti onl | 
6 OED oF Meorwtll sant? alt whoww aatelec%e vented af 
aviet fey tom yohal Mi eaw & sada basbeed shew cad?) | 
Viesrever Sekt whiter culin all woe tsa OT ele Ht em 
elev fate we wile ws jscitaliot{aiosrerb apollotion wdf) a 
git bia Yow ile Yo nigingdt wit © abe Sal = sautd 
yoilt wiley Jovwad Ya aolsewtte id? bast pa vow hell 
oeeney de OA Yoru? % sie wit xf tale que Blow qual 
as Mie enli jfeet.) to oleal wror o? chia ba Gee wom 
Hi deteei caatli Ym fore U0) ve, ft) dene oat honey 
vaieirins 248 wl woken (mw ait la codiy bas bette weg | 
(i covtatedling Gl? OME bewetles w lowrd vai lo opantedas ont 
bp aj a Saroeo ty er sad cielo oe frond aiendo a 
aged « dtroliew wise enethereried GAL MM (4m) 
Ga) wl behrur girs iad tdarodds tm. Gari? v<ithaft pitied Joa ilies 4 
ing He (heed ole bess oul Ldentin Latetl, ocdt sack anation 
elsee weal) wpetel (el) te ebed ait ehimeile mi ot deci dod 
ad ertio! son ed a TF em crgue tee With umloepe od 
edivotty © thee bra seule ail nf ob vide ebed ol? My lan 
deco 0 ht Bei ol on eed ol at UL hd St mals, 
peed od) hovel add olan 1 Belt ranged ati We abe) 
wy fe wi ale ods yf i bonld ‘ads onle ould baa 4 


~ le ei ls a am —— 


a 


wit? wetter ert fuse yb ove ab bawul ad? dal) tive dzot edt 
Leer’ sault tirtha doe Mw onirinaly won widt deidw bates 


pepe hr george stthaptbice evel diod od 
; nie 


donner. 4 onal dion 
aes areata cae 
: Prhpsiers ieee 


——— 


HX Kral 


120 ANSWER TO THE 


and say they use plainly without trope Christ’s words, and 
with open mouth cry out upon such as both reverently, 
godly, and learnedly, both write, use, and speak of the sa- 
craments, and say they be heretics, people departed from 
God and all virtue, when they themselves use such a trope, 
as the scripture, from the beginning to the latter end, never 
useth. See their trope, in these words, Hoe est corpus meum. 
Christ said, Take ye, eat of this, this is my body: the 
Pope’s doctrine saith, Under the form of bread is Christ’s 
body. Thou seest that Christ said not so, but said, that the 
bread was his body; as no doubt it was, if Christ’s meaning 
be taken, as well as his words, as it must be of every christian 
man: and where Christ said est, they understand jit, and 
teach Christ to speak, as though he could not for lack of 
words convenient express his mind in this matter. 

But these words of the supper diligently considered, and 
one evangelist conferred with the other with judgment, it 
may easily be seen that these words, Hoc est corpus meum, 
make no more for the transubstantiation of the bread and 
the wine, than Zn nova fert animus mutatas dicere formas 
corpora’, proveth Verbum caro factum est, et habitacit in 
nobis*. For if the bread and the wine be not really and 
substantially the corporal and natural body of Christ, this 
word est proveth nothing at all; and when they interpretate 
these words, Joc est corpus meum, and say that under the 
term of bread is the body of Christ, I will not admit that 
interpretation, forasmuch as it hath no good ground neither 
in the scripture, neither in the ancient doctors, as I shall 
declare hereafter. But because they accuse other men for 
the use of a trope, I would not that they offend in the 
same: J require them to bide still in the letter, and to 
leave these glosses, under the form of bread, with the bread, 
in the bread, or under the bread. Christ used none of these 
terms, nor yet the holy fathers, but plainly said, “ This is 
my body, that is broken for you.” And whereas Christ Says, 
“this is,” they say, “under this form.” Here is a very 
plain trope and figurative locution. Men saith that they 
admit metonymian, and say, under the form of bread is 


[* My mind leads me to speak of bodies transformed into new shapes. 
—Ovid. Metam. } 
[? The word was made flesh and dwelt among us. John i. 14.] 


. 


tals dvgtlt So ; rey @ti iPower s vient 7 = 

ee iseruleyrers | biome 4 rope eitl de Eve w feted? — - 
ton 2 Pedi 1 ine Gly fen’ ¢ mac 
‘a Joel Gh fu bier od i loop th. gad) Réel > 

‘Mace « S 1 { i ean? hwnd hur 7 

bes ionbidan civepal vey al bw tinte au TO iby 
sp—a, A > - ‘17 Bail) Lae ' wm Ml eutas Leon 

Dim toe Plo sie peiism ira ‘tu. ie on mda 

oy ~ TT i wety de ie : , | ef 4) lt ead oAL 

es " het, hype awtw Alverng ,aymegi yi, 
“Tain. fae yo wl ewe os) cas beesd od! bb wT. Abhage ee 
edt at) We eb Lert: le: ni Vege of eflaltcetedins ' 
nloperpetal te) wlan. daa. tla te tT Whe toh. yes eat . 
wt one uu 4 Tt MOSM eo te wil inew oes a 

iol) Gay 7 | ful.) te ehed of) of Lond Yo meek > 
eden hemarry tomy or dral ee naapiot onedeneal i; 


4 


7 
nie ely f¢ ¢3 ity i ay gin i" ! reap 7 hh 
: tok : ve 
ote rs «& i ! y m jem qu 7 


aan me ye ‘ pay .¢ Ued sliettiiow hog floeng 
TA terre [ered el goal? em eto aden 


{ Yt a cis é ' ; wi? aw / ints i ide bof n bod 
* ls ie t | « : “i4 tis A i ¥ yw eds aa fies 7 7 we 
- TT ee | = \ hw may y 9 ia 7) if Swart 


- ‘ e « 
I Pim. f a ’ t ris Aas pent: 
¢ - 4 sd g 7 _ 
, © ‘ « : Ty! « as ) i raras 6G of 


inte 6 be oranel aaa ab wedi: yotu) ioe od): ac 
oh awe Qelle Game yt omaned gull se theriol eneloab 
ot iv buieite qt? tndlt ton Moow | gies ate oe add 
ed bag. aital al i tice elit of sale tin per i some. 
byernd ade ihe timid Yo anna oult whet cewolg uid eaiels 
wen Io oage bom tert bewd od) nban ado bern! edt al.“ 
a wadl’* [low peel had writ (iad oft dog wow ead os 
Joes hed) vognel@ Dene, “Vang at nowet a) tril gr ar. 9°) 
swt aeat ont) “‘arevelh all) debris * see yal © o 
7s 10 die TA. drebttel wriberig? Liven vos nisl 
@ beret lo oe etree ie bee cworegny bat: tints 


mpi en vit scr Somes wher Te disigs ok a Male a vie 


ta! i eles i. e re ae se 


BISHOP OF WINCHESTER’S BOOK. 12] 


the true body of Christ, though it be as false as God is 
true that they say. A dumb thing without senses js no 
harbour nor dwelling-place for Christ’s precious body, nor 
for the Spirit of God; but the penitent and sorrowful heart 
of the Christian by faith lodgeth this ghostly and spiritual 
guest. The soul of man, created unto the similitude of 
God, by faith is made the temple of God, to live in all 
virtue and godly conversation, following the steps of Christ, 
and to exalt the truth of his afflicted and persecuted church, 
till he come. Let these that defend this alteration of bread, 
do that themselves which they require of other, and in- 
terpretate the words of Christ without any trope; and 
then they may the better accuse other men that use a 
trope, in case they suppose their trope and manner of 
speech under the form of bread may better be made good 
by the manner and phrase‘ of the scripture, than this trope 
that we use to call a sacrament by the name of the thing 
that is signified by the sacrament; the supper of the Lord, 
the Lord’s body, present at the contemplation of faith, in 
spirit, spiritually and not corporally. 

Forasmuch as I trust I have sufficiently declared that the 
papists doth use a trope, I would they should name their 
trope, and prove it to be true by the scripture that may 
warrant their trope to be good: they may not confirm 
their sayings with an old wife’s tale, and say that the holy 
fathers believed so; for the contrary will be proved, that 
the ancient fathers believed as Christ taught: for both they 
and every man must be judged by the scripture. 

Now likewise to the other part of the sacrament. If 
they will refer this pronoun hoc only unto the sion et ad 
rem symbolicam’, behold Luke and Paul, and thou shalt sce 
plainly that neither Christ called the wine that the apostles 
drank his blood, neither the priest, if he believe Luke and 
Paul, should not say that under the form of wine is Christ’s 
blood, but under the form of the cup or chalice is the blood 
of Christ; for Christ’s words be these: Hoc poculum est 
nocum testamentum in meo sanguine®. Why doth the priest 


[*° Good: in the original, godd.] 

[* Phrase: in the original, fraunse.] 

[° And to the symbolical thing. ] 

[° This cup is the new testament in my blood. 1 Cor. xi. 25. ] 


| 


7 


- MN Thre taba acl yi sy ‘nite wil) of peterdolil wot 7 


¥ 


> 


” eid tas 19 r y wl a wvilh mr] fo 
“<1 Hele high spesii H fl ry | ve ‘vig 


a 
iotrnie Ans pintdy & vsted iwi 28 G iat) elt Va 


: ive 4 T w& ip . val I sie 
roel i . { : ry . 1 
bee oe | , @ : iw: < a. | oF é 1 thal 

in | te ; » ant “nahin S str ot bind cuibaby a7 . 
a “i lioe : lo ‘ ‘ i vl i Hy Aa bare _ 

ow 
A & ives )} b hh $ j “pec DQ fia ; 

j dew lends te odie yuat toate sovlanedt dude, ob | 
ae spout ho tnt | | (i) gishayne 
aSaies seit Otinimh mecha teaceae’ Sadbell ele anak. Yolitadll 

Oa » al 
lo ween ? or; i” heen (s (Te er ac ¢ HF fi pr 

' ) ian <3 rn Th Ge Ws fren Lod up 

| . ” A san Genel eT al : 
april aA? ews 1 IQre oe (ly iit PRIA Ad ae 2 | 
exidla-olt MH comet: will od anc cig al ap en inlt 
tnt gl) iis Dey as ni! pst . | leavdnede & jos? Py 
” ) to mui vier At ta Her Ged a7 il oat 7 
wilaroepce: toa Lope gizsanriiye tel i 

P beds Aine - Tule © aye ariot im 
fhe iy > pele ¢ ber | pris eau ile aa | 
vege ju) lerinom aul? (va! > a ot ff 6 rors) . Ge wid a) 
aries of yaw vert may J ot ogo teal? sorrow 
vad ody welt om bee fel @Oiw bho we sida egoiges tind 
hed y  patlay 5 hive % oo odd tt (ow berniled oral * 
euls dica’-qor fiyiwit lerglat evel sash oli 7 


71 LA gal ww re «aj pug nem ‘0 vi frag, 


i eee oe eta vient aagmony sid} wither Tw had 
we dite wort bow Ass fierce ogi tsiethad ¥ sana bobans, co 
dis ont alt teal oni, ae: blog trent) eadtinn ands qini 
ete tulad avollit cit Yo teeing odt qoadlaion ,boold aid rant 
eit? vi onli. e ratwe wily eohew tedd vee fon bivcds toad 
we dal ate 6 ag) Olin ee rt ape sil gobi fod jbould 
ee ae er eee s tain 
Lerny uly lol wl! + Sauer mim 6 enw mEwntnnd oa 


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Cie de ef ahha em 


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‘ 


Psal. exlviii. 


John xviii. 


122 ANSWER TO THE 


speak of the form of wine, when Christ spake of the cup, 
and not of the wine? If there be no trope to be admitted in 
the words of the supper, (I will not admit this figure con- 
tinens pro contento’,) let them prove the golden chalice to 
be transubstantiated into the blood, and say there re- 
maincth nor gold nor silver; the substance of the gold is 
changed into the substance of the blood of Christ ; and then 
let them drink the chalice as well as the wine, and doubt 
no more of God’s power in the cup than in the bread. 
For he that said by the bread, “ This is my body,” said 
likewise at the same time, that the cup was the new 
testament, and bid them drink of it,—them all. And if 
Hoe est corpus meum canalter the substance of the bread, 
then can Hic calia est nocum testamentum alter the substance 
of the chalice; and thus, as they eat the bread, they should 
drink also the chalice; for these words of the cup were 
spoken by Christ, both God and man. The same word 
spoken by the same apostle is in one spirit, at one time, 
for one purpose, to one and to the same end. And he . 
that can change the bread with Hoe est corpus meum, can 
change the chalice with Mic est cali nocum testamentum, 
I trow; or Christ peradyenture and his words availed not 
as much in the gold, as in the bread. And that were 
wonder ; for the Psalmist saith: Dixit, et facta sunt”, Psal. 
exlviii. He made all the world with a word, and of no- 
thing: and now should his mighty power be abridged? 
No, good christian reader! He can do now as he hath 
done beforetime, make the thing that he purposeth to make. 
But to make of bread his natural, physical, and corporal 
body, he never meant it: if he had done, he would have 
so made it, that thou shouldst have scen it, as thou seest 
heayen and earth. He would not be ashamed, and hide 
his body, now glorified, more than he was ashamed to 
betray himself, and open his own person unto the wicked 
company sent from the high priests and Pharisees, John 
xviii. It is not, therefore, as they say. For the scripture 
doth not testify, that our Saviour Christ Jesus ever took 
any other nature, than the nature of man in the belly of 
the blessed virgin Mary; and until such time as thou 


[! That which coutaineth, for the contents. ] 
[? He commanded, and they were created. ] 


on 2. ey 10 Loot free Gott ata bewutiio + 


ey, at) “Yes atlowe "ere ‘sande mre ‘Ve mreit off 


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i he, ite ww Aly nN to doe i? Yes [eig Soowmadin? 
bear! @ti W empty Wi atte & wns.” Bo 
; og is» ¢ ee Ta soho ah ay a my 
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ae to’hee J S 2 tia Werw odd Th Ghen oH nivies 

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lian @! Qn Gow ob jit.all | weligwy tai a rals imei on 75a 
hao vt pla ot Stats 6010! of!) ofan clinch sol 

lenerteo Len Lauineiley Aewtar «if ie id wie of mf = 
eet Slpew at! sank taal al Wo: tanont torvaut aA thod 

pe eee Of ft fon over! bebe ‘oul? jn a ohn « oa are 
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OF dnaszil aber od nett im Jethiols weit iv at 
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ennai’ aad wet ar} enild me sylioyify Jive at 
an citl tem aaoel ae ded? iad Wy Miak 
tw iM oli ot Goet To oman Wen aut rite ‘toler qt 
o') @ ceeit chow Brees tae acral, uigne termed ed 

[ Sune tap 9 N ataiahes Adit tal : 


| detaives Qn coal? le wo esl ai a 


ee ee 


BISHOP OF WINCHESTER’S BOOK. ee 


seest the chalice eaten as well as the bread, believe it 
not®, that the bread is altered more than the chalice. 
For as of the substance of an old chalice sometime, thouch 
mass hath been often said withal, is made new groats ; 
so of a new singing loaf, that hath been consecrated with 
Hoe est corpus meum, sometime hath creeping worms been 
engendered, yea, and sometime cast into the fire and burned, 
as Benno Cardinalis writeth of Gregorie VII., otherwise 
ealled Hil{de}brandus'. Good proof hath been taken, that 
bread remaineth after the consecration ; for by the sacra- 
ment poisoned there was an emperor, and a bishop of Rome 
poisoned’, In what subject should this poison remain ? 
In some subject, doubtless; for Aristotle’s school will admit® 
no accident to be without his subject, neither admit any 
accident to perish without his substance. And when these 
men say’, the mould and rot of the bread is nothing, every 
man that hath his senses knoweth it is a manifest le: 
for so long it may be kept, that it will run round about 
the altar: yea, if man had no senses at all, and knew the 
scripture, it were sufficient to prove that bread remained 
still after the consecration. 1 Cor. xi. And there is no 
papist among them all, but will grant this most foolish and 
fond contradiction, something* to be nothing. Force them to 
answer what it is that corrupteth, what it is that is moulded: 
then will they say it is nothing, though ye see the vermin 
engendered of the bread creep before your face. If this 
proposition of Aristotle should be disputed, Ax generatio 


[? Believe it not: in the original, belyued not. ] 

[? Johannes Portuensis Episcopus, qui intimus fuerat a secretis Hil- 
debrandi, ascendit in ambonem beati Petri, et inter multa, audicnte clero 
et populo, ait: Tale quid fecit Hildebrandus et nos, unde deberemus 
vivi incendi: significans de sacramento corporis Domini, quod Hilde- 
brandus, responsa divina querens contra Impcratorem, fertur injecisse 
igni, contradicentibus Cardinalibus qui assistebant ei. See Vita et Gesta 
Hildebrandi, authore Benone Cardinali, in Brown’s Fasciculus Rerum, 
Vol. 1. p. 79, Londini, 1690. See also Inno. III. Op. Col. 1575, Tom. 1. 
p. 3380. ] 

[° Henry the VIth. Emperor, and Pope Victor the I1Ird.] 

[® Admitted, in original. ] 

[? That say, in original. | 

[® Something : in original, some thynk. | 


1 Cor. xi. 


29 
6 
a 


OS & OOTRTT eS &/ emo 


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i lene juleott elegy Hieron ah Mi Alighe ‘Motsend he) 
mel Wh Aol] ae Meter a saoder’ getow 
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(ore lege T geo nf thease 9 agor : “wilup See. 
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| PATTY Gi bs? “7 hres or reas TY ot urn? 

: ; (be |igite al hevtilatird, 
; ot yume deal 

[ Angie sa Jag oe § 


Gen, ii. 


124 - ANSWER TO THE 


unius sit corruptio alterius', and they would say that the 
generation of worms in the sacrament were engendered of 
the corruption of nothing, he would not be able in Aris- 
totle’s school to answer unto one argument. 

Further, it is such a blasphemy against God, that every 
christian man ought to abhor it, to say that any creature 
can have his being of nothing. This is properly the Zpi- 
theton® of God to be of nothing, but of himself; and if they 
say God hath made these corruptions in the sacrament of 
nothing, it repugneth the faith that we have in the scripture. 
Genesis il. Lgitur perfecti sunt cali ef terra et omnis ornatus 
corum®. So that after those six days, wherein God made the 
matter of all things, sith that time never thing in this world 
was made of nothing: therefore we must, for the reverence and 
honour of our faith, seck a father‘ for these putrefactions in 
the sacrament. It shall be the bread, say what they will, 
both by the judgment of the seripture, and also by reason. 

As for their terms that they cry, “Fie upon such man- 
ner® of speech, and fie upon them heretics that believe 
it is but bread and no sacrament, as long as it is kept in 
the pyx,” it foreeth not. God forgive them! they know 
not what they say: the devil hath closed their eyes; they 
have neither judgment of senses, nor reason. But this 
false doctrine Lanfrancus brought deyilishly into the church, 
after that he had obtained of Leo IXth., that the good 
and godly man Berengarius should be condemned for an 
heretic®, an excellent clerk of great learning and notable 
virtues, as ‘Platina maketh mention in cita Joan. XV., 
who taught and wrote that the corporal presence of Christ’s 
body could not be in the sacrament. 

These men hath conceived in themselves a certain persua- 


[* Whether the generation of one thing become the corruption of 
another. Sce Aristotelis Op. Tom. 1. De generat. ct corrupt. Lib. 1. 
cap. 4.] 

[? ’ExiGerov, epithet.] 

[? Thus the heavens and the earth were finished, and all the host of 
them. ] 

[* Sek a fathere, in the original. ] [° Man of, in original. ] 

[® Concil. Omn. Colonie Agrip. 1567, Tom. mr. p. 577.] 

{7 Odilum Abbatem Ctuniacensem, et Berengarium Turonensem, 
viros sanctitate et doctrina insignes. Platine Pontific. Vite. Paris, 1530. 
folio 164. | 


Pw a —__ 


“aM ALL dqered fy derrig fT og #0 dao wh altona ~ 


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7 'Pierice et tac a Dm, exty allaai bof mm > 
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ai inne’ & Sh ho pel «a renga [ite Iyeond #1 d adi 
wre Yori) | rest! thwil boss inn ilevnd 3 - a1 wll = 
aff seee) ali ai) Jean tivols a8) (hs voll? inilw PT 
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iter oh goes iv ia) be bey ipnids i ca al jauly fle 
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eidaton on g0heesl Gorey lo Hale dnollanes we Ae - 
Ve cael ote @ morn dbedear aniial'T’ an ouptaiy. : 
eid) Wi oyeeewnty lennpwe alt texts olor Ime jifguel ody -” 
: Aner os al od joa bluos vied 
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7 
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(4 ae f 
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ad 
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BISHOP OF WINCHESTER’S BOOK. ies 


sion of new and Jate invented doctrine, and holdeth the same 
as a principle of infallible verity. And rather than they would 
depart one jot from this adulterous doctrine, they will grant 
an heresy, not only foolish, but also detestable, a worm or 
mould in the bread to be engendered of nothing: which 
is so far wide from the faith cat a christian man, that it 
needeth no probation. God, (saith Athanasius,) ne Father, 
a nullo est factus, nec creatus, nec genitus*. God, when he 
would destroy the world with water, by pimale gathered 
together two of every kind that lived into the ark of Noah, 
that they might in their kind replenish the world again, as 
we at this day see, and made not every thing again of 
nothing. No; he made after the six days at the ears 
never a thing of nothing; but that the substance 8 one 
thing was mande by and of the substance of other creatures, 
every thing in his kind; man, by God and man; beast, 
by God and beast; Christ, himself God and man, by God 
and the blessed virgin Mary. The mould and beasts that 
are engendered in ‘ie bread, if there be no matter whereof 
they should be engendered, they were no creatures. 

But what learning is this to be preached and defended 
among the people, good christian reader, to prove something 
nothing? God of hi infinite goodness restore again his holy 
word unto the people, and the right use of hist sacraments, 
and give grace unto the people to understand the manner of 
speech used in the scripture, and to admit that trope and 
figure in this holy supper of the Lord, that best appertaineth 
unto the nature of a sacrament, most commonly used and 
familiar in all other sacraments, and to the use of our sacra- 
ments, by the scripture, conferring one place with other; and 
not to send to the high priest of Egypt, or unto the book 
of bishops’ decrees, to know what our sacrament mean. Let 
us search the scripture, and make it the guide of our study, 
as David did, Psalm exix. Lucerna pedibus meis verbum 
tuum, et lumen semitis mets’. This we know, that as the 
supper of the Lord is a sacrament unto us, so was Pesah'® 


(® The Father is made of none, neither created nor begotten. The 
Creed ascribed to Athanasius, and from him called the Athanasian 
Creed. ] 

[° Thy word is a lamp unto my feet, and a light unto my paths. ] 


[’° Pesah, TIDD, the Passover. Exod. xii. 11.] 


Psal. exix. 


im inl 


40k, apie dite a. aun weeny ie : 


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Gen. iil. 


Matt. xix. 


126 ANSWER TO THE 


unto the children of Israel; and for our baptism they had 
circumcision. 

As well was the promise of eternal life made unto them 
as unto us; as well they believed to be saved by Christ 
as we: they were of Christ’s church as well as we. As 
well was Christ delivered! unto them in the use of their 
sacraments, as unto us; but not so openly, because he was 
not then born, nor had not suffered the death that their 
sacraments represented, as ours do, declaring unto us what 
Christ hath done for us, that now sitteth at the right hand 
of God the Father: so that the sacraments of the Old 
Testament and the New in effect be one; and give a right 
censure and judgment of the one, and then are we in- 
structed aright in both. 

For as all the promises of God, from this unto Adam, 
Semen mulieris conteret caput serpentis®, Gen. iii., unto the 
last and final promise unto the apostles, Sedebitis cos super 
sedes judicantes xii tribus Israel*, were made unto the church 
in Christ, and for Christ, to save such as believed from the 
curse and malediction of Adam’s sin, and to stablish the 
weak infirmities of those that received by faith the promise ; 
God annexed unto the promise these external signs, which we 
call sacraments, that they might set before our eyes the 
benefits of God’s merey due unto our faith in Christ, and 
were as seals and confirmations of God’s promises, where he 
warranted and assured his church openly that he would be 
her God, and she to be his spouse for ever, made her! a 
dower of life eternal, and gave her these external signs, 
wherein she might always exercise her‘ faith, and in spirit 
have the godly conversation of Christ when she would; as 
we may have daily in the use of the sacraments, though not 
bodily, yet in spirit. And as verily as we eat and drink 
Christ in the holy supper, so did the fathers eat Christ in 
their sacraments; no less Christ's body then to be born, 
than we now that he is born; then to come in the flesh 
into the world, and now in the flesh departed out of the 


[? Delivered: delyuid, in original. ] 

[? The sced of the woman shall bruise the serpent’s head. ] 

[? Ye shall sit upon thrones judging the twelve tribes of Israel. 
Matt. xix. 28. ] 

[* Her: here, in original. ] 


4 


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chad: énds veel of hon®pe fer tet tee reel aelp ide 

‘uid oy Gay Qeowalool Al ars ac Aneiitwrege? renee 

leted 4dyit well pe des wow hed: sc wh oot alted tebelD) 
Nh) aft We duqcoprees alr dele wm coe ai? Soe ; 
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0 ww am tet hee ano ol) So nworglo( hos Gee! : 

tel wt Dighe folio - 
saad terre ul ot te ocleing adie dew: eo ON 


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Jensy) tw Gale vilverwlt porphel vabethte 


t 


BISHOP OF WINCHESTER'’S BOOK. ys 
world ; as St Paul saith, 1 Cor. x. Omnes eandem escam 
spiritualem comedebant, et omnes eundem potum spiritualem 
bihehant. Bibebant autem de spirituali que illos comitabatur 
petra. Petra cero fuit Christus’. He teacheth manifestly 
that the Fathers ate in their sacraments Christ to come, as 
well as we that be after his birth in this earth and vale of 
misery. This was Christ, the stone, that conjoined the 
church of the prophets’ time with the church of the apostles’ 
times, and made both these churches one; two in external 
signs and sacraments, one in effect, to be saved in Christ, 
and one concerning the substance and effect of sacraments. 
I would allege for my purpose Saint Augustine’, who un- 
derstandeth and expounded one way and by one figure 
and trope these two texts, Petra erat Christus, and Hoc 
est corpus meum; saving that our faith is not grounded 
upon St Augustine or any other man, but upon the word 
of God, the only scripture; and also because I mind here- 
after to declare the judgment of Augustine, and other of 
the holy fathers, concerning this matter, because they make 
with the old truth against this new papistry. 

But first, by the word of God we must know what 
the nature and use of a sacrament is. The office of a 
sacrament is this: to shew unto us outwardly that the 
merits of Christ is made ours, for the promise sake which 
God hath made unto those that believe; and these sacra- 
ments by faith doth applicate and apply outwardly unto him 
that in faith receiveth them the same grace, the mercy, 
the same benefits that is represented by the sacraments, but 
not so by the ministration of the sacraments, as though they 
that receive them were not before assured of the same graces 
and benefits represented by the sacraments. That were a 
manifest error: for in case the sacraments could give us very 
Christ, the promise of God were in vain, the which always 
appertain unto the people of God before they receive any sa- 


[° They did all eat the same spiritual meat, and did all drink the 
same spiritual drink ; for they drank of that spiritual Rock that followed 
them, and that Rock was Christ. } 

[® Nec tamen ait, Petra significabat Christum, sed ait, Petra erat 
Christus—Non enim Dominus dubitayit dicere, Hoc est corpus meum, 
cum signum daret corporis sui. Ang. Op. Contra Adimantum, Cap. 12. 
Tom. v1. col. 189, 187, Basilie, 1543. ] 


Spe 


Tt ech ¢merawenrd “oe esti i 


Spann e@wenh we. .2 72) sli ign (Aan? ihe | 
qehee tina: moles eraventy Heres ty Swsclvtvaniies seule tier 
So woltiom wh) ey Mie A ontwe thet Aes 
r ghtndinnean Hee! oil “werd ie toow ant) 
@ eee of Gil? shoe ce uel oF ete epelinh at Seals 
. felon bime dejo aid i siet ad wifes of badr-aegn fey 
_. tte Teeninigrce andi osots acy. wh). eee atl ary 
‘wHleoge al) Vo (oigils anlt oly cevit ‘Wedgpry orf To abel, 
laren Gl wed j200 eutsnilsie com!) Ahab obent Deed eet 
ee) ah esas 28 0) yids 0) eed pone by fui 
etveeame \o-tal9 fre ognisidne aft gehemennseme ben 
an ade Seniearsy A, tale? eoopig qt md xpalie: bow 1 
ma oto qd has yer we lehneoges Inte dishantels 
wi baa ete) live avi Abed ow cmd) aque be 
iebasety Yer. i eA yoo, tel? gdives | emer azqie to 
bear od} eonpe hal siher erie can te entity te dS: tog 
9 wWeul Waitin £ cumed els bee onset ylaw ods sho® Yo. 
te vallp dine angageh tu degen alt qunfsote ad. anfte 
etee geld eueral nota sri) goiurosnien yrrmatiel “plod etl 
Kiting: ee cndt tenlepe iltwss bone: dtiw 
cite teat deem aye eA) le ow edi. od on oll 
& ote awite ol? OF Helier ote amt dove mtn add 
 terlt efimeetuge ne true sete ot, celdt a daanmepes 
mengeids sa) wo olour ai 10d ovadinon 
se vesdi uve alot Sot saad? oto aber dad ta 
Bid ws GiiONIR, Lappe bua otaibyys.dded Valent steogs 
Merennm pall Ge AY tend Grewones tig’ atliedt 
dal aigonoinnns aly el hadrearepet vi.jed) attend wong edt 
coll alte ataneemes wile bo ooiteivinine ait YO oa fom 
08) pathe allt te bes ep Aad oum wiew arult wvionar tect 


an P : . > (o > = > : 7 
ad) Oh Ue Gta tena Petes edt ine Tle Meth yd 4], 7 —= 7 
(oe iNih mas 6 al Ronin bol Nec Saete quilt 40: sith laalsign wane” 


b ° 
feb sea al revi 
ee 8 Ab ie jaubentte tel rege Tes 7 
mie ve i oath eck eee i” 


Pe Rr tap tae 
ent tale alt Mall 


” eee liad 7 


Matt. xxvi. 
Gen. iv. 


Mark xvi. 


128 ANSWER TO THE 


crament ; but they be the testimonies of promise, and declare 
unto us for an infallible verity, and unto the church of Christ, 
that we be the people that God hath chosen unto his 
mercy, and that by faith we possessed before Christ; and 
in faith, friendship, and amity with God we receive these 
sacraments, which are nothing else but a badge and open 
sign of God’s favour unto us, and that we by this livery 
declare ourselves to live and die in his fajth against the 
devil, the world, and sin. But he that supposeth to make 
Christ his, and all Christ’s merits, by the receiving of the 
outward sign and sacrament, and bringeth not Christ in 
his heart to the sacrament, he may make himself assured 
rather of the devil and eternal death, as Judas and Cain 
did. Matthew xxvi. Genesis iy. For the sacrament maketh 
not the union, peace, and concord between God and us, but 
it ratifieth, stablisheth, and confirmcth the love and peace 
that is between God and us before for his promise sake. 

What is the most principal signification, and to what 
end every sacrament was ordained, it may be learned best 
by the promise annexed unto the sacraments. Qui crediderit, 
inquit Christus, et baptizatus fuerit, salvus crit. May. ult. 
Therefore baptism is called a sacrament, because it is 
annexed unto the promise of eternal joy, to testify that 
the promise of grace yerily appertaineth unto him that is 
christened. 

Yet, to declare the virtue of this more plainly, let us 
consider the words of baptism, the which containeth in 
themselves the whole and sum? of the testament, the bene- 
diction wherewith we are consecrated, dedicated, and offered 
unto God, and God’s name inyocated upon us after this 
sort: “J,” saith the minister, “by the commandment of 
God, and in the place of Christ, do christen thee; to say, 
do testify by this external sign thy sins to be washed away, 
and that thou art reconciled unto the living God of our 
Mediator Jesus Christ.” And this is the sign wherewithal 
God marketh all that be living in this world; and his friends 
by these means he sealeth in the assurance of remission of 
sin, which thou hast first in spirit received by faith, and 
for the promise made unto thy father and his posterity. 


[ He that believeth and is baptized shall be saved.] 
[* The whole and sum: in the original, thole and somne. ] 


aii? wi 


- iw espa ge ol od get fe deed teen: ‘bod > 


is Aiea i wer eiaee: él iu Ajuleee od oho vel gd 
tn Je yt tesivvet pate else geet ed? tok 


wy 2) Gorwes - 
. sidan * » Wee died quali dant; ees: 
mong J ‘ rh’ ) ¢ ne 7 al sii ie 
: Le =! vel 4 a? a jes 
id ‘ ' 
? tar 7 aT ’ : 7 “e Jqwoat ad 
a 
(o wgre a! 729 4 Pear | Lapis int ane 
ee cis ths oe mal ite sa oS 
a reve’ ati ‘ i i pot in iTRisy Det 
_ j — K a a jvienwe © shuab 
% e¢ Gg ony) | fictig avn! jin! 7 
ais % by a ahh wl tte oth tubal a 
s ~/. 
- Hi 4 ,. © t : : . nite 
levis oe ee : (i a) peso apt 7 
ie) bin iy ‘eeb oil) Io whalion ; 
albal “i : : nl Iw i 
in {7 a, S\ rn y ti ro tdith of }Joyt fe 
: can baa 4 i il Ad purl lev a a 
7 rd . OM « ; ving Cys | ; hal! - 
; ¢s “az r 7 i % : * mal ‘Pi ® : 
bona dain ry | i4 } + a ' 2 rye hm - a ad 
: 4 ce , : vi ‘ i oS ’ ial yt Th) foe - 
jr we = ; , mare fag ne 
7 @ We pity Tl 2 es tieigadt:6 wlined'T ho 
; teat ‘yous oO i tA us } “y¥} I 10 ty f WFAN : 
| @ tall 1 od Arve wae (iv wary a ren uy odd 
conta 
ee dof atalalg rots Wd) Yo ontiie ght qalool hb jet 
7 wi Avenitiowe dante whl goeuged YW sheow wl! aolience 
sim wl Aoeéhest of) Sa ‘ome fig ola oti. sovbuntadt - 
terilé baw lohebats Jelinteniuns cue ow dimonily oninih oie 
ac walle wi ony brad au aT afiny ett) * ine jbo oon hr 
We tenetauieres al gd. sopeletn old -afting 11 ¢ dao | - : 
poet ot teod? wold ob> fabntl? Yo wielq wi? wi bow be , iF 
pete burteow od oF inthe ght agin letetaa sil) wi Gilet oi 
sure To bet? ne wef) eltng Lag f) ava ares ha mone sails true ni 
: aliiweouts ane wit of, ally Gin “tet ) ao todeibel - ; 


7 7 


a 
ea 


per im #0 Lob 4a a at wile ubveat Barcel | ods ~~ 


of i. 
sothe nt FY 


’ 


[ dievor 24 Cade Dean d hae avare 
| .Aviavow bap efor?) Anetyies off al sn 


4 


i cree 


BISHOP OF WINCHESTER’S BOOK. 129 


For the promise of God, the remission of sin, appertaincth 
not only unto the father, but also unto the seed and suc- 
cession of the father, as it was said unto Abraam, Gen, 
xvu.: Ero Deus tuus, et seminis tui post te’. Gen. xvii. 

It is ill done to condemn the infants of the Christians 
that die without baptism, of whose salvation by the serip- 
ture we be assured: Hro Deus tuus, et seminis tut post 
te. I would likewise judge well of the infants of the 
infidels, who hath none other sin in them but original, 
the sin of Adam’s transgression. And as by Adam sin 
and death entered into the world, so by Christ justice 
and life. Ué quemadinodum reqgnacerat peccatum in morte, 
sic et gratia regnaret per justitiam ad vitam wternam per 
Jesum Christua'. Rom. vy. Whereas the infants doth Rom.v. / 
not follow the iniquity of the father, but only culpable 
for the transgression of Adam, it shall not be against. the 
faith of a christian man to say, that Christ's death and 
passion extendeth as far for the salvation of innocents, as 
Adam’s fall made all his posterity culpable of damnation. 
Quia quemadmodum per inobedientiain unius hominis peceatores 
constitute Fuimus multi, ita per obedientiam unius justi con- 
stituentur multi?. The scripture also preferreth the grace 
of God’s promise to be more abundant than sin.  Ubé 
exuberavit peccatum, ibi magis exuberacit gratia®. Rom. y. Rom.v. 
It is not the part of a Christian to say, this man is damned, 
or this is saved, except he see the cause of damnation 
manifest. As touching the promises of God’s election, 
sunt sine ponitentia dona et vocatio Dei’. 

These temerous judgments of men hath brought into 
the church of Christ a wrong opinion of God, to say 
that he can nor doth save none, but such as be received 
openly into the church by baptism: whereas this sacra- 
ment and all other be but the confirmation of Christ’s 
promises, which be in the person that receiveth the sacra- 


[* I will......be a God unto thee, and to thy sced after thee. ] 

{* That as sin hath reigned unto death, even so might grace reign 
through righteousness unto eternal life by Jesus Christ our Lord. } 

[? For as by one man’s disobedience many were made sinners, so 
by the obedience of one shall many be made righteous. ] 

[® Where sin abounded, grace did much more abound. | 

(’ The gifts and calling of God are without repentance. Rom. xi, 29.] 

) 
[uoorer. | 


ae et ee eee 
— 


Qa ot ho Ww ndisigs gare ne ahd) te, tloswils ot 


™ aie 7 


, 24 a  @¥r0tc a Lie Gree = = 
ci ipiyal per) , 1 aaeadacee #9 leit by iro oa a 
» ‘ stir aly jr? mal ie® dt lg % G a - i 
ret! Y wee AoW Tr i bow) i} Pik an pe 7 


a 
vtad a Pla A ma? - eiiTl ne Ot etude i 7] 5 ; 
" att (eg mnlv } : ’wiew se enlbiv ile: as 


a et . eA wll vee, of oe ond 
WY to Wosta oth te Hew oplol wien Muah "ow ° 
bat AU tis wail noi viper, ee Mohini 
Qh: . Wi 2 « mone? onibé Yo hie ol 
falta F 1, wow it abal Geran Ateali lon 
ire i am ' emg malembonntey 1). oitil’ Sura 
| weed mil Vo wedinent ve) Semeargee silat W oe. 
cree sina! ” oh «@ i (7 +9 (ted & * asian.) nom 
TMAgMe Ti) Mi ars ij . INI oi mA wear 
oes sect] mac Y bras J om oe FA ae? ot ral 
fox hte] dod ies ch cs asudvls a Se Ale 
L PNAC weri¢ oi! | 2) eo CWhiesir ax inaaty ey 
lent | Ofiurd lat ij r | itowo twa ‘wiahsA,. all ae 
Uy 9 : heen : , re pa - 
te ee, “ib Sth Se {tet hava 
tarry onl diy y mic ewighw alt ‘<0 Salnawiy en, | 
a> tts, neal he oA fit wh o) etary 2] ot) Yo 7 
* ant é¥ » fit adds ¥ ' “ ota BA) fait . leintes ; 
listers 31 ancn off 000 it weisarsifD a 0 tay | i fon 7) } 
Nolte) We duces ult ame nal By pxrren © fi) 20 _ 


gyeu| my ‘ 4 is od ls bd $644 a) wij MALTA swirl s,. - -teolinsat a 
» WAN odaaar s Agus gota are, oat teu _ 
(uk di = ad Adad (eae le alitetity pb aural ent T 
beyivors of es deca tinf enou «ven diob Aon fen ott be 
rom al) earcodw 3 comlge) 1d shenuls od), otai i 


bénk> te iiieorm tins elt dud al here ile aa 
vie ng} Aor fame salt —s aly ai eres Bzishw ' me 
a i eulte feet OAT OD hing , it aten tol? o ed... ‘Niet a 
bn higinn wie sini wedy Deegier Witt nis an . 


(an. 1 % Monit’ anol eu Gil tnetps)s ana peed 


™ Witt ton oper onan erorthmlonis ¥ main nen eit an iM 
Lavori¢ghe dhern edb aku Mate ean ta’ gael 


fTimihy Speut dang 1 th onirrg iby val 


Biss im man Tyres Te tundde tetned tt 
v : ; 7 


L.aeaool) 
a+ 


John iii. & 
Wice 


130 ANSWER TO THE 


ments before, or else these external signs availeth nothing. 
This may be easily known by the use of baptism every 
where. The testimonies of the infant to be christened are 
examined in the behalf of the child; of faith, what they 
believe of God: Credis in Deum Patrem, &c.2  Credis et in 
Jesuim Christum, Filium Dei, natum, et passum, &c.? Credis 
in Spiritum Sanctum? Credissanctam Ecclesiam, remissionem 
peccatorum, resurrectionem carnis, et vitam eternam?! The 
answer is, Credo”. Before yet or he be christened, he 
maketh this solemn vow, full little regarded of all the world 
in manner, that he will at the years of discretion practise 
and live godly after this faith. The minister saith unto 
him: “ Thou shalt renounce the devil with all his works:” 
the answer is, “I do renounce him.” This reason and 
account of faith given with a most earnest and pretensed 
vow, to live for ever virtuously, he is demanded whether he 
will be christened. “I” [will,] saith the testimonies®. Then 
is he christened in the name of God, the Father, the Son, 
and the Holy Ghost. The which fact doth openly confirm 
the remission of sin, received before by faith. For at the 
contemplation of God’s promises in Christ, he is saved as 
soon as the conscience of man repenteth and believeth, and 
his sins be forgiven. John ili. and vi.: Quit credit Filio 
habet vitam aternam; qui non credit non videbit vitam, sed 
ira Dei manet super eum‘. There is neither faith, neither 
sacrament, unto this christened creature in vain. Faith 
receiveth first Christ for the promise sake; then is he bold 
to take this holy sacrament for a confirmation of God’s 
benefits towards him, and then to manifest, open, and declare 
unto the whole church, represented by the minister and such 
as be present at the act, Christ, that already secretly dwelleth 
in his soul, that they may bear record of this love, amity, 


[? Dost thou believe in God the Father, &c.2 And (dost thou 
believe) in Jesus Christ...the Son (of God)...born...(and) suffered, &c.? 
Dost thou believe in the Holy Ghost? (Dost thou believe in) the holy... 
Church...the remission of sins, the resurrection of the flesh, and everlast- 
ing life...? Baptismal Service. ] 

[? I do believe. ] 

[? Isaith the testimonies, in the original. I will, say the sponsors. ] 

[* He that believeth on the Son hath everlasting life: and he that 
believeth not the Son shall not see life; but the wrath of God abidcth on 
hin. ] 


\“ 
Srtird hina ciead 
: a (te i 
cla free r H Th 
aay 0; : g)> 
Ot Wor) ty ‘ 
a ae rs 
7 i haeet ate 
nS ac ny ' 
oa | ont il 
OFfarey kt » foal 
eet Sarag ml bie #1 
uwleyw ,) Pon es | ( 
*. oben @ ’ 
hoe Wirteny « * wee 
famaheow Ula teat 
, sh yiiie iano «i 
nr y ft tee? @ iJ 
, we aa) »odicl ; 
Piao) 4 i Sy 
: git le % ot | 
Ven tora) ef Apret) ai 
hie slpapuiles! Vow ne 
ot thi > “ iy Go 
fut tle BOA ma 
volition wai dal tir 
eer | may ow nvr 
-_ bisd of @ yrala , ti ii 
ist) VW nolierriiines 
; wvlowh cle eo" 
ptowe lon Cdeitiur weld rr 


: fitallnials «49 rom plows Tayti atul > Jy aul? 4i deromeorny ol *” 
eit le degne cmad Gene yo dutld dow rid wit ; 


ee (et L MA Fok sada a8) fii? of aenlhal gol) beat 2 


. 


Pua ri ts | 


Arvin 


boys tol Ming) | 


iif 


: E wflirre% tinged ge os | { th aif 
; [ contlet wb ff 
| opineregy of: ie 1 Seniohn ef at ‘platoon tent St lew T 
dali od baa 144% collie id we 08) nh thay aft 


rv Aicide bos) toc ill GAT | St eo 3 Sas al SS 


Awan of teal) hive cid abacvod etivowl 


hi ot eruiel und od) View) ololh mde a) wewilvd wool! weld 
dcreline sel ti tu HRA we ut, alld. eal ee) tong a . 


mike § wresut * 
al yam 
iT ooverlr 
int hongnrexd ” 
tert) Yo wratlodg . 
suileet i> heey 
A wb 
cmwlouayy | io. 
ve wide 
i? padent 
Cua ni 
¢ il mie 
oni 
wld 
wom 
i wee 
5 wt thiw 


{ iyf! 


cA, wives 


A A 


da we oz 
il} time 
1G trapene ad 
ralawineo 
oi! Si Taos 
mig) of aoe sid 
Me iocrwe dle ny head 


AVP lA 


Hn Mott 
ere | vial] 
° 
" 


i) 


i wee 
ia i? 
, On 
~oAaT 


FOC OT 

‘A, 
ny 
714 sowed Dawe Wt al 
al Ateotetiae 
wv) sed seul dteviose: 
ey Md Cline ec? wa as 


acl? celshul 


rey aah 


ui a 


> 


ew? 


rabrient prt Jmil olalw ols cdfw 


‘ 
1} 


| cet ott, Ahi pew af 4 ie 


PSO 


RNISHOP OF WINCHESTER’s LOOK. 131 


peace, and coneord, that is between God and him by Christ. 
And forasmuch as all displeasure, ire, vengeance, and hatred 
between God and him, is agreed upon by the intercession 
of Christ, whom faith before baptism brought before the 
judgment-seat of God, to plead this charter of remission; 
it is the office of the church, which hath an open and 
manifest declaration thereof, to give God thanks for the 
preservation of his church, and for the acceptation of this 
christened person into the commonwealth of his saved people; 
remembering, that only those be appertaining unto God, that 
be thus called openly into the visible church and congregation, 
except death prevent the act. And such as contemn this 
sacrament be not of God, as Paul saith: Quos predefinierat, 
eosdem et cocavit®, Rom. viii. When they may be received, 
as they were instituted, and ministered by such as the law 
of God appointed in the ministry of the church, no Christian 
should omit for any occasion the doing of them. But 
whereas such take upon them as be not lawfully called unto 
the ministration of sacraments, (as where the saae femme, or 
midwife, for danger of the child’s soul will christen it,) it is a 
profanation® of the sacrament and not to be suffered. The 
child shall rejoice eternally in heaven with Abraam, Isaac, 
and Jacob for Christ’s sake, whose merits appertaineth unto 
the infant for his father’s faith. 

This ungodly opinion, that attributeth the salvation of 
man unto the receiving of an external sacrament, doth dero- 
gate the mercy of God, as though his holy Spirit could not be 
carried by faith into the penitent and sorrowful conscience, 
except it rid always in a chariot’ and external sacrament. 
This error hath ignorance brought into the church, because 
the ministers this many years knew not to what end a sacra- 
ment was instituted. They contend upon certain words of the 
scripture, John iii, Mar. ult. Howbeit, understood aright, 
and the circumstance of the text marked, it proveth nothing. 
Nicodemus was a man of sufficient health and age, and no 
cause why he should not receive that holy ceremony of baptism. 
Mark’s words appertain likewise chiefly unto such as were 
apt to hear the gospel, and such to be christened : notwith- 


[> Whom ke did predestinate, them he also called. ] 

[® Prophacion, in the original. ] 

[’ it ryd allwayes in a cherot, &c., in the original. ] 
9—2 


Rom. viii. 


John iii. 
Mark xvi. 


7 


7 Fa 
tht Qty VARTA? 30 forte 


ged) 3 std hee el) Geeta’ @ inl lever ‘brs ip 
ieenl fic ween ot oWticoleoh Lg ca ylanmetcl bak ' 
gee’ 2 74 gent bowee ef atl doe PO Re wted A 
™ edly apelbyd \acnred mahyet Sree wile? cetcy) wet? Yo 4 
pndaivet Ww +e obit bet ot SoD oe nn a 
o> ie aes oh ad ole donde ie enema. |P 
ee "a ae dnd) Hath vein ©} Jeowniy metiepalesh. belinam 
<2 Oi» wolbnow ef! wil laa ules aid Te amet eicrany 
relimenet ieee od Ye Alacer. «lt utd duetey bares 
mal! Jel> alae qidieietiwpgn od eeade Cow ball pgitcntaninny 
stiecsrenaed hae estmin oltincy ala nid elmo bealles wont ot 

Ge aie op ews bit, oe onde iene deh bpm, 
Let SOAR eo Hing tee @& Min Jo deer ef defends = 

Svitash oad Ypei ew) cad ith gall .)aome ff oven 

ws wl ew faueertl bemldinin bem Motytial wedge qo) ta 

epee ad Don pulse ec) es wetajalan yl? oe leinngge fed ty 
i atte? 96 ete lt ack go Ww) dint Mines, 

omy betes tol do od on field me odah dode karen wr 


~~. 


iat Se tint ele eee, See ee er on 


7 1 pati ett onl) coved pa) almommme br aaltentdnice tld. 
7 woh © O)le peeeiigts iw sao o'blists eft Jo gegnah ah. Moi 
So Aerediiaie od 8 tect fey. savervenpas oft to oe a 
Nt inal omawth Aitw etcee i ylterte enter Rate bide 
et Aetete ge ethene tees tint -4 danel bos 
. gliiey e'vodral eit w8 fadtal nlf 
: We netics adit Atotativtte tats soiiqe ylbogne widT 
rl Wel litpiresey Letrestan na Yo yoiringers ods -obnd ‘Gar 
be an Uilavo-iciye qind vidt stptls an eo youn all obey | 


sone biiwwnves Ina susdines ade oieg Aga yd: botrsap 

iramewss Leretan bin “urely eat newts bis di queso — 

(A  ectoeed Merete edly qaat tdguded oorenenyt died ore eT 

sores 6 tw dada? Joo word waeor vidi eredainiqn od! 
; of) ty Alone ninginos antqu hendeos you’ botedivent saw ddten 

| gt eG) Atteie beokeubny dbolwoE - th net it mio’ onstgiee 

quatre alicrgny a Avcicnn fet oat by corte gentuetio odd he 

fe bret, gd Dag attend dominion te nee a ecw sommboott 

er heqaal es puomen ts ‘eleal Jad sv iia Ine hinds oab-gite yeas : 

ae pr ehr. ona Uits awe tinriygn snow wolsald 
=i pa 4 + rw, ' 

ste: agstatuits odiot dousg bane slogan. silt mad OR ag 


_ 
7 


= 


a 


° 


_ 


—— 
ee ee 


{ toayirn al ih, 7 ul cele cened ia 
> :. ee 


Exod. iv. 


132 ANSWER TO THE 


standing they may likewise confirm thereby the baptism of 
infants by this reason, Ero Deus tuus et senrinis tui post te’; 
deducing this argument of those words, to whomsoever the 
promise of God appertain, to the same the signs annexed 
unto the promise appertain. ‘To the infants the promise 
appertaineth, Lro Deus seminis tui; likewise the signs of the 
promise. Whereas they say, that baptism appertaineth unto 
the salvation of all men that be of God’s elects, I grant; but 
not unto every of God’s elects. I except those that die 
before they be christened, the infants of the Christians, of 
whose salvation we may not doubt: of the infidels’ infants I 
will temerously nor damn nor save. Saint Augustine® is of 
the contrary part against me: howbefit|, that holy doctor 
giveth me leave to leave his writings, and believe the scrip- 
ture*. If it were my purpose to reason that matter, I 
would get great aid out of other his works to serve mine 
opinion: and as for the excuse of the midwives christening 
by the example of Zippora, Moses’ wife, Exodus iy., that 
circumcised in the time of need, it may not prove the mid- 
wives’ fact to be good; for of one private and singular fact 
no man may make a general Jaw. Epiphanius*, that great 
clerk, Libro zit. contra Horeses, Tom 2. cap. 79, proveth mine 
opinion with strong arguments: S? mulieribus praceptum 
esset sacrificare Deo, aut regulariter quicquam agere in ecclesia, 
oportebat magis ipsam Mariam sacrificium perficere im novo 
testamento, etc.; at non placuit®. Read the chapter. Moses 


[2 I will be a God unto thee and to thy seed after thee. Gen. xvii. 7. ] 

{? Si non baptizentur, inter eos qui non credunt erunt; ac per hoe 
nec vitam habebunt, sed ira Dei manet super cos. Sti Augustini Op. 
Basilee, 1543, Tom. vir. contra Pelagianos ad Marcell. lib. 3. col. T20nGe 
See also col. 1034. a, and col. 1085. b. d. &c. | 

[* Quis nesciat scripturam canonicam veteris et novi testamenti 
certis suis terminis contineri, eamque omnibus posterioribus episco- 
porum literis esse preponendam, ut de illa omnino dubitari et disceptari 
non possit, utrum verum vel utrum rectum sit, quidquid in ea scriptum 
esse constiterit. Sti August. Op. Basile, 1545, de Baptismo contra 
Donatistas, Lib. 1. Cap. iii. Tom. vu. col. 392. B. ] 

fe Ei lteparevew yuvatkes 06a TpOTeTAT OYTO, 7 KaVOVLKOVY TL epya- 
Cecbar ev ekkAnoia, er paiddoy adrijy tiv Mapiay tepareiay emiteNeoae . 
év caw Siabyky. * * * adXN ovk evddxnoer. Epiphan. Op. Colonie, 1682, 
Tom. 1. Advers. Hwreses (Lib. ur. Tom. 11.) p. 1959.] 

[° Ifit had been commanded that women should sacrifice to God, or 
perform any thing ritually in the Church, it especially behoved Mary 


rN ——— ¥ a 
5 - va 
ow WF rewrds *. a chi. i 


ae ’ 
© mjigel ott weil) ction edwolll-cem ‘ond pptibande 
web team, bot vistas We goth woe och, enter eat) gd abet «= 
ld eaananie ot sterow mnilt Yo dammuryse da) wiouieh 
iecenga mise lr osoe wht at wlemnyye to tock 
nan or tiuditt elt nl  coetewy(e coluokg lh Slog). 
OWT Jo sega Ges tee ) bok Chaiees bul) WA. iting 
“aeons winitged galt xcs vole amd PS courarag: ~~ — 
8 dys, | Siete oie of odd mia Ne We aaidetled ph = 
Sb sold.cwds orem |! civil Hho fo gre a 
MH pitied) talh Ws serciad eal Jewels el quld cashed 
EF atadind ‘vie tes aah Ss . atch jon Yen ow redtervlee eakdlws: 
we “activnh tie2 gem wa Pecb-ww qManewretton) fhe 
Padus led teas | bent oor totes Demy Geis 
“pee ot) eetie! le cyetiew Gil iS op dred ner ii vig: 
1 galley fod) Gare oF pergtihy 8m view ok Seal - 
aiid One) 4 eiiew td ‘ati Ws dw bie snerg ieQ hionw 7 
Beliradial evitwhinn ti Wo ttusce oct wa) &@ fn» hooking ~ S -« 
helt vitaberd asthe wolk suogih ly edicunmer ots de kaw | 
Aide owl! aha Co gre Ulewe Yo owii «3 oh heebneie ; 
Gell salageie fue shies cao bo oat : tong ad of feet wouter“ 7 
auery 20F1 madetiegh cei trmeey 9 adem peor ieee 7 
delle shirt AT eyes uth accent rita Jib oie 
Sertnpereg eabivndey 7A calmocoe gen gente wiw’ noittiqa! °- 
devon ah ein erry ay ee ere a _ 
OF evetiong Molson neki if ‘ sedate aot 
wowtt atqeds ort bent rh pga. : 


(4 ies ott nals ls Keane rhs 4 Lave odh often ot anal Ite ia cae 
meal ere oot haiee domi’ ton ben vos ute wait 4 : 

ee ee ee) ee ee 
WW ET dy BA Abel bes ee M8 eT APES nal 

: ee 
ara itty 0 eo yp jhe tenons <7 je 
amueliry mea) aaj ite 
Hronquly ts aie eam dt tw mpeg wes cell caring, mn 
mgieat ae wh Tye flit): Je cc ten iavite fv Kanter jowsie : 
iim omnes aly (OM oat GO ey, ie sila oy 
fe ME Sem 08 soit SB Bd , 


RSA <hewerd algo tt: <h4  aprae 
TR wet.9 ar Mail Gl " ; 

(2m 4 (ae eT i] 
WW hel? i) =Mbeme iti) ame 


BISHOP OF WINCHESTER 'S BOOK. 1338 


was in danger of death, because he neglected the command- 
ment of God, which was to circumcise the eighth day. Gen. Gea. xvi, 
xvu. As he supposed, after the judgment of the flesh, it 
should have hindered the child’s health, because they had a 
long journey to travel: such good intentions, contrary unto 
the word of God, we see cruelly revenged divers times. The 
sacraments must be used as they be commanded, and to the 
same end that they be commanded. The ministry of Christ's 
church chiefly dependeth in the preaching of the gospel and 
the ministration of the sacraments; and as the preaching of 
the word is not the office of a woman, no more is the minis- 
tration of the sacraments. 

To what end, and to whom the sacraments must be Rom. iv. 
given, St Paul teacheth, Romans iv.; where he ealleth cir- 
cumeision Sphragida ¢jus justitie acceptationis in gratiam 
Dei, que per fidem apprehenditur: “It is the mark and 
seal of acceptation into God’s grace, received before by 
faith.” And this external sacrament was as the conclusion 
and sealing up of all that God had promised unto Abraam 
before: to say, In te benedicentur omnes gentes terre, 
with many other promises, as is expressed in the book 
of Genesis from the 12th chapter unto the 17th, where 
as circumcision was given; for this word sphragizo sig- 
nifieth sigillo notare, insignire, et concludere’. By the 
which word and text of Paul it is manifest, that by the 
sacraments God’s promises be not first given unto man, 
but that by the sacraments the promise received is con- 
firmed: for Paul discernit applicationem aratie ab ipsa cir- 
cumcisione*, as in the same 4th chapter he sheweth more 
plainly, where he declareth the condition of Abraam, what 
he was before he received this sacrament, proveth him first 
to be the friend of God: Credidit Abraam Deo, et impu- 
tatum est et ad justitiam’. As a man first assured of God 
he received this sacrament, and sought not first to find 
him in an external sign. So doth all men at this day, if 


herself, under the new dispensation, to offer sacrifices, &c.; but it was not 
seen fit. | 

[° In thee shall all families of the earth be blessed. Gen. xii. 3.] 

[’ Sdpayigw, to seal, to sign, and to conclude. ] 

[* Distinguishes the impartation of grace from circumcision itself. ] 

[* Abraham believed God, and it was counted unto him for right- 
eousness. | 


EMELINE SAAS TNE 


na ta 
cnt ie CDOTS eo tenes = 


dren oe inteshow ol were! vltk do meygeeb nba 
jee i opel livigte oft moun fa wry Seale fond Wy aout 
<> th ptt alt le mando ott wits Saree oak) Ain 
6) a Met eortls comes alilewl a Vlids wir Derebald aed, Wada, 
, adhe True aeentnnial bay one beet aioqeenl pel 
_ wt? cant, pei beget ¢ bene one oe be lo inew ads 
ett of fie Lotiermiens ed epi) an los od #e0r elQumeraee 
BAT > Mo yee NE bsbrezanaoy ad wet, dork? dt ies 
7 beam beeqiirs colt le qiihineny ede ni tobogels yfalde dovinty 
te peedaarng eal! 6 Suv , chore sl) to conilepieiaie Sil} 

“a oh one on aire 4 Ws eal oo don a de offi 
apres ede Wo bent 

hl soe alee “ol? svi of Inq ba» talw of 

<ty desl a eewle 4 .thimermll) diedeau dus’ lh 1G fiong 
we, eon abies, mig Shiqeakyh obese 
tee hen ali oak’ set ventemy moll, wy dey Jk 
of erate) fespam cee @lwD ule! aeitedqpeop Yo. bom 
motetionos odi on xr dmemcmpe learn add doh “altel 
mbaw A, asin egy beet bol toqlt fle Wo. qu pulina Iuio 
a , amt ams) mur ~ “Syd ieveed “\ a\ Ge nl ‘ epoled 
dred alt wi ene oon ceiver. tolte gen dite 
mailer ATT). ali ectew caged gst ald nts sane Io 
= 9 Glee fever aly mol. : cory cw aoidoaunnia ae 
oi “al Wrishes @ tyre. asain ohigye disiiia 
of? y@ tol? Aolmee of ti tol Wo fret, baw baow hoithe 
fi ee epg Gt fon el emiirg a byd, faamenes 
ol haves Gtewery 29 smroes odt qd dad) god 
Af te ko GHEY Seanad 
wane A beoradlg el . verde allt scum od oi ab ,“snyininraen 
sake aoiamtls Xo adiitena +i diienh af ea, ei 
Mei etl diterorg. temas vill levionat od omilad Low od 
wort wi awnerihdy idler): ‘bot baal odd: od of 


=| 


esti. 
pres 
fe 
if 


fh sid) Se wi # dick 92 ght Tarvstcd Ae ni coil 
seine neaennaianrereaiiaining 7 , 
Fe Ane cnt vt sal orn ait aa, 


anwe-yotitnyalt owed 
| Gopte snlemeorserite 4 oft 


Acts x. 


Gen. iv. 


134 ANSWER TO THE 


they marked what is required of them before they receive 
any sacrament. There is not so much as the speechless 
infant, but by his parents is bound to give account of his 
faith before he be christened. And, as John saith, chap. 1, 
Dedit eis ut liceret filios Dei fieri, vidclicet his, gui credi- 
dissent in nomine ipsius': so that none is admitted unto 
the sacraments, but such as be God’s friends first by faith. 
Abraam credidit: “Abraam believed.” The infant believeth. 
Cornelius believed, Acts x. and as one came unto the sacra- 
ment, our father Abraam, as the friend of God, so cometh 
all the world that follow his faith, and econfirmeth God’s 
promise with an external sign; as I shall declare more plainly 
from the first sacrament unto the last. Adam offered sacri- 
fice unto God, so did Abel, Gen. iy. They had certain 
manifest and open sacraments given unto them by God, that 
their oblations were acceptable, because they sprang out of 
the fountain and life of all good works, from faith and 
the fear of God. Abel’s lamb was by miracle burned with 
celestial fire, and Caine’s sacrifice nothing accepted. Two 
brothers, having one father and one mother, what should 
be the cause that one received an open and external testi- 
mony of God’s love, and not the other? Paul declareth 
the cause, Rom. xiv. Heb. xi.: Stine fide impossibile est pla- 
cere Deo; accedentem ad Deum oportet credere?. Abel, be- 
cause before the sacrifice he was accepted by faith into God's 
favour, the religion of his heart was declared openly unto 
all the world. Caine, that thought God would be pleased 
with an external ceremony without an internal reconcilia- 
tion, was openly declared to be an hypoerite, without faith 
or any godly motion. The rainbow given unto Noe was 
a sacrament of God’s*, and confirmed these words: Non 
adjiciam ut amplius maledicam humo propter hominem*. Et, 
hoc signum faderis quod ego do inter me et te, et inter omnem 


[* To them gave he power to become the sons of God, even to them 
that believe on his name. } 

[? Without faith it is impossible to please God: for he that cometh 
to God must believe, &c.] 

[* The word “promise” appears to be wanting here to complete the 
sense. ] : 

[* I will not again curse the ground any more for man’s sake. Gen. 
vill. 21.] 


4 . _ 7 a 


elo) Fel) oer Viva > ol ts to pretty ‘a 
drdidipiets «it _ leaf? reowiere 
eae vir 30 an in 6 hail sheik wef ni | Forti 

}peibe phon tales ai heh “Aemsbabods tol wif exalt ua” 4 


; ose - ian : . , ’ ay \e a6 Viet: 


er lees ious i yy hee 23 Ue | aa ne) a a | 

Dior i fh of fi ’ ret ee oft} - i i 

slbardtoad Saat of | «© tons mania 2 | 
rn ON sha ‘ Oy) a puted saleeroD sas : 

ai uD re itv) ort ‘ rik wie? qe Jn fi ' 7 

ome é Mice Bs hi mt ligt Gad Tlierrw ‘ait ‘Iie a 
Hay rote wyt'sal, Carli Lew cayiet fie Vier walierng ~ ; 

(tue Ian Lamb | il “ : tei it ooptd 

fiitm Wo yet |e LD ghd. tak er eo ee 

fed! hold i © im Ta, HiscyO i iereea 6 Vittuat ’ 

ly. 8¢n *& a ‘eboney @ive siolisldu “intl 7 

hm (kA eh 2h finny te le Wil fro nial? oft ; 

dite teaied Caste ed oe deal iA «fet Wwinteds 

owl Litem ie jleasnd Gulf 20 dai dan = - 

Lilepc4 eley 7 Whee? «ia ae mt ia) ws @tired windiond a a. 

dted Lrrnet rape War hepa, api oi! ui wel) ot ; ; 

Ale ws ft 1, A Dy dae vee weal e'lowd W envy ; a 

tm om Celineans Vek vis i dy dall ole asl yer gilt) wea. ©. 

lees ooialt 

<a! Jol .“wele<s Wowie fer) Gn wehacked stl eee. - 

# ink wil Hid M1 boigees ome if oitease 044 Grief ee : 

win qlee iwelads cee fuedl ahd to avitcitor fl Auoval 

ie amrides dal thwaw fet) duet Gals be) . Dive “ity lle” oe 

pilsd roe act Avr) yan (m9: lgarraixs f14 iltiw ow — - ¢ 

etal sun itiw UTTOOr, af na wd ol ledaleod Vivo aw told» mY 

acw mo otny eon ‘waliles af? uowlionm tito qua 0. as 

et cee sly Tanne bue “shel? Wo tener AO 8 


A Cooled aaarty Seok oan exigent anim.” 


cit oothd Th AY Ve Ohl Wine eh oye tony) mwa, cowarit SoA ool 7 


6 { amen oy! at @ondbel k >. 

a me D \ tet) caaraby ot dithered a dl del pqoda et ") A 

ee ee 

nay ae ot an panei” earns Qe _. 
put aA 


Si) 6) ike OG ve nine en rk 


BISHOP OF WINCHESTER’S BOOK. boo 


aninam citentem, que est cobiscum tM generationes perpctuas. 
Arcum meum posui in nube, §c. Gen. ix. Had not Noe Gen. ix. 
first believed the promise of God, and been accepted into 
the favour of God, this ark in the clouds had as much 
edified him, as all the miracles that [were ] wrought by Moses 
in Egypt before Pharao, Exod. vii. vill. ix. x. xi. Pesah, Exod. vii. 
Exod. xii. nothing availed; no, nor was not used with- Exod. xu.” 
out the due circumstances there prescribed, that such as 
ate of it were first instructed what it meant, and put 
in remembrance of God’s benefits and mercies unto them, 
and then as people of godliness and godly religion they ate 
it with thanks. 
What is there more to be said? As the promise of 
God is received by faith, so must the sacraments be also. 
And where as faith is not, no sacrament availeth. Read 
the eighth chapter of the Acts of the Apostles, and con- 
fer Simon Magus ‘with the queen of Candes’® servant ; 
and mark what difference is between him that looketh to 
find Christ in an external sacrament, and him that cometh 
with penitence and assurance that God is his through Christ. 
The one, Simon, would have had the power to have given 
the Holy Ghost to whom he list, not for his belief sake, 
but for money. Peter said: Non est tibi pars neque sors 
in parte hac’. The queen’s servant, converted from the bot- 
tom of his heart, believing the preaching of Philip, would 
be a Christian also outwardly, said unto the servant of God : 
Eece aqua, quid cetat quominus baptizer ? Dixit Philippus, Si 
credis ex toto corde, licet®. “If thou believe with all thy heart, 
it is lawful.” The godly man said: Oredo Filiuim Dei esse 
Jesum Christum. ‘1 believe the Son of God to be Jesus 
Christ.” Thus first assured of Christ, took openly Christ’s 
livery. The same diversity may be seen, Matt. xxvi., Mark Matt. xxvi. 


Mark xiv. 
xiv. and Luke xxil., by Judas and the rest of the apostles, Luke xxii. 


[° This is the token of the covenant which I make between me and 
you, and every living creature that is with you for perpetual gene- 
rations. I do set my bow in the cloud, &c.] 

[° Candes: Candace. ] 

{’ Thou hast neither part nor lot in this matter. Acts viii. 21.] 

[® See, here is water. What doth hinder me to be baptized? And 
Philip said, If thou believest with all thine heart, thou mayest...-I believe 
that Jesus Christ is the Son of God. Acts viii. 36, 37.] 


eee ail 
a4) (a Vee on we 


~ a 


MEM iN e9 ru prey a amy aT | Led@ain asa ~% 
tie? ton bell 4 in “SG dew @hsevey ark 
ei) Leder,’ toed beta bal? To sion all 1a 
9. from te byl ehote of) oh de Gli deO kb mal ae 
én» wT ot deere Formey | dels eetorthnyed! Mant paid Indies. 
oe Na da ik ee apt i bees ncied’l pled Soyo t ai 
= bekan ale heat ten tae Wen on : balan wmusior dim deat 
_ ec fom fed ,iimeerry vests snyvatamarde toh, oft tua 
fief Ion Jom Ji bo2e beanies be% oped lo-ole 
eet ogo wigmm bie Gdved het) \s sone 
win G00) wreabes zie; bia well Lewy ve clieeg mh. coed) Tok 
ig adel Kin fh 
eer wil skh thas @! 9) emom opalt o dll 
Pile, of Cmnwrsan at cea we MB yd teeringee at biol 
furl spice hisuees oo Jon ai CAT) co ede lol 
fm bun, alin A add Wo etoA oft Yo maqeds. iluin ods 
Ltnore@ “wiluss lo chou ot vibe gogelt aomit ae) 
0 Adeol del) Gd feowdet of coment pode deem hee 
eres Dall a, de drome. lanes ae ab fda) bod 
Hogt) gms sisf of Dei) davis oars boy exgedinog iiw 
tary rank. 4 areng a tu) wved feos stoma ano oT 
les Wied 444 eA ton Fa] oh engin, cf nant doll oil? 
HE Sige cig MA tee ae i lowe ante cpaangmcel del 
tel oh ee! decerin snires enemy ofl . Credo ae 
n higiom git" Ye DauInery add yrovstted stisod wid Yo nel 
+ hal? Yn dtwraee galt adow-blas os nda teed) 2 od 
is ego) aya Qnltqel panvam> eh teling tate tid, 
Piet ges lis div wesiied ant yas Piper rites : 
2 oho); biee now yhoo adt oidtmal iA. 
; enka cats bya vg ovwllad 1 cesium, 
e sito tend deivld Yo Imeomes Awe gl “tatu 


20 ee tease ee 


ne Ltr al ig OMe A itl onnaey «i ; 
D fasitle ety ih wet 
[f2Al> cook senting ably a 
Gry, Pianeta ob pad 
railed 1. = crm iW 
jae 


ee ee ee 


Gen. tii. 
Tsai. i. 
Matt. iii. 
Mark i. 


136 ANSWER TO THE 


concerning the receiving of Christ’s supper. So that I prove 
hereby, that all sacraments appertaineth unto none but unto 
such as first receive the promise of God, to say, remission 
of his sin in Christ’s blood: of the which promise these 
sacraments be testimonies, witnesses; as the seal annexed 
unto the writing is a stablishment and making good of all 
things contained and specified within the writing. This is 
used in all bargains, exchanges, purchases, and contracts. 
When the matter entreated between two parties is fully 
concluded upon, it is confirmed with obligations sealed in- 
terchangeably, that for ever those seals may be a witness 
of such covenants, as hath been agreed upon between the 
both parties. And these writings and seals maketh not 
the bargain, but confirmeth the bargain that is made. No 
man useth to give his obligation of debtor, before there 
is some contract agreed upon between him and his ereditor. 
No man useth to mark his neighbour’s ox or horse in his 
mark, before he be at a full price for the ox; or else were 
it felony and theft to rob his neighbour. Every man useth 
to mark his own goods, and not another man’s: so God, in 
the commonwealth of his church, doth not mark any man 
in his mark, until such time as the person that he marketh 
be his. There must first be had a communication between 
God and the man, to know how he can make any contract 
of friendship with his enemy, the living God. He con- 
fesseth his default, and desireth mercy; useth no purgation 
nor translation of his sin, but only bescecheth merey, and 
Jayeth Christ to gage’, and saith, Forasmuch as thou hast 
given thy only Son for the sin of the world, merciful Lord, 
hast thou not likewise given all things, unto sinners that 
repent, with him? Then likewise, Lord, forgive me, and 
be my God, both in faith, and also in thy sacraments: and 
as truly shall I serve thee during my life, as these words 
pass my mouth, I renounce the devil, the world, and sin. 
Upon this faith and promise made to God, we be marked 
in God’s mark, and none otherwise, For the church ever 
teacheth amendment of life, before he promise grace. So 
God preached to Adam, Gen. iii., sa. 1., Matt. ii, Marki.: 
Resipiscite, et credite ecangelio”. Men may not come like 


[? Layeth to gage, accepteth the challenge. ] 
[? Repent ye, and believe the gospel. Mark i. 15.] 


ate, 7 bs = + bar &onrcfalde ol gous Unt an 
“4 eb % 0 win) mGiuwpe hea bamigiey wyrthe a 
iG ‘fh vhrrmy weg tes) alsin le ni tenn _ 
Wud! oF mat ji wrn rial [op anh nit “iy wel VT : a 
- leer ar ijesil inire berniivas 6) 4 mgr haUulanes : 
6 6° ey lf sae, pl ld lipeupitileesg ~~ * 
1) dye pul (peri } p (mes! lleal ep form hy. vide to an 
ion Abidom of fl Ly hur? eum | led 
ot Sipe of jase ay | ad ; i mere aA} 
feclt Glel mtideh Wn noives’ i od * iteang Pru : 
entire oid hae ais viel vmjy beerge Jeet aoe ef : 
ys » ' haiv tin Senn oy i thon ov, - 7 - 
wes ah en 9 A | : Sot alee ler 
hm Caitr Yusr 4 vari my abel b reitot oq 
fut d ae ae beet hn ivvury coro ent yen ed 
fine ‘Pia weet 4" » Uren wit + ald : 


4 re 


Toa T sags oh iWin rel) oe phoney At geet — 
Klee @p0 wits Sint diodes i tinarvim Ue ti at ‘elies — 
filpins:r « lupe} Yoo -vredpew my ob parvet dei nai “iloue han 
eu emiviz data wilh 9 ports a bemat- aif ale vit) nee 
ivyn ; i mi oeerviniess ol ditehertay 


- 
a 


divdendé: mal Gai ween ex oiolh dom Time ren a 4 
Rete? AAA aetnes @ lw! oF fer dure “rot td of or |) 


Soe tem i wi I geby ' WCE FRaim « om eel} La ioh 7 : 

a: Jes) at -%anes 4d dhe epilelitratyt W 
t><2 tiey mi Gsm PD ar ewan hits ineiob a pet re 
hte “enews. Abra! i el rm ent Ww oii - er wh” o 
rol wilt) ad Cremee dT aiiles bre , yee wl begat” : 


\yeeT ivi Adow Gdo Ww ate elt im) nk qi Gut nie 
Say! reile tage otis fa: worriy mivoud! jag nails dendt 
ith Avt.@ ~~ nad Paved rod Pil die deager 
ris eheeneetien wilt al ele tir whridt wi dds bot qm ode 
nee cadt pa ail yar 4gnttnly only eve I fa lew ve 
slain Lieee of) jliveh ore sender 1 too: ve oy 
ies ol gy Dol) Od offaur olinis yy ves chit irks es 
: Laude ott aid eerie ote bad Jou" sleet) at - 
- vou’ “img of wrelel Al Vo betenilicawa ‘neat 
Oase%h til ae ,h edited = RT cea oselor, ot bevbyesny bod 
ee cain ¢ yaet EE ihn Mii we winked 
eae 


o 4 
! “y rrtelbarty adj daviyrrsn hs wy 8 Bios 


[ va tin uw 4 par ld weallnt hee Ae eta | 


PS ae) 


BISHOP OF WINCHESTER’ BOOK. tod 


swine unto the sacraments, with ery, God [have] merey, 
good ghostly Father, and you*! But he must repent from 
the bottom of, his heart, and leave the things that erst hath 
been committed against God; the idolater his idolatry, 
the swearer his oaths, the adulterer his adultery, the drunk- 
ard his drunkenness, men that tradeth in the world all 
false and unjust contracts, the slanderer his devilish tongue; 
or else never come to sermon, nor receive sacrament. But 
alas! with such faith as they receive the sacraments, in 
the same faith they liveth; not as people created unto the 
similitude of God, to obey justice and honesty, but to serve 
all uncleanliness and abomination; as it is daily to be seen, 
as well among them that yet live in superstition, as among 
them that professeth to know Christ’s gospel, their living 
as much like unto a christian man’s as antichrist unto Christ, 
and God unto the devil. If they that know, at leastway they 
say they know the gospel, will no better follow the gospel, 
let them cast the testament into the fire; for they know 
to their damnation, that will not follow their knowledge. 
To be a Christian, it is not so light as men make it: 
of all the crafts in the world it is the hardest; not to 
prattle and prate of it, but to practise it in life. For 
it is a science practive, and not speculative. Consistit 
in actione, et non in lingua*. God give grace, these holy 
sacraments may be more often and more reverently used! 
The neglecting of them is to be condemned, much more 
the contempt of them. But every man must be aright 
instructed, why and to what end he useth them, as well as 
to receive them. He that is ignorant of the causes can 
never judge aright of the effect. He that knoweth not the 
cause why God made man, shall live always like a beast, 
and apply his life to another end than God made it for, 
to serve him in justice and virtuous life. He applieth it 
more like a dog and brute beast, contrary unto the order 
of God, and maketh the image of God the image of Caco- 
demon, obeying ever lust, that repugneth unto the will of 
God. So far hath the deyil and sin prevailed, that in manner 
there is neither the one sect of people called papists, neither 
the other called gospellers, that careth’ for the life of the 

[? god mercy godd gostely father and youe, in the original. ] 

{* It consisteth in deed, and not in tongue. | [> Original, caryd.] 


Le fea 
rea oe TaPaRIR fo FoHT 


_ 
Aiton [oud) bolt yo, AW etneniore gold osu Sate 
tenon, deewyor tecee ail Sl. were Seve poele ed, (heedig: hoo, 
diad docs Cold pul) onl} wreokhen aul sidde mpiteladt 

a.-eyalel th wide ell phot feoeren bette eld, 
adyinh af) ¢iotiahe an weossiehs ec! giltze eit agers oft 

~ Pe diew- ol mw dnten Ind) me evetePepel rarely wot tus 7 

— sen tellin od. opmhuds od piperjme hare han wlel 
a~ seth . Jromroay! Grerea fer ,itoniee Gt cmos tapas Gals 40 
2 MW piacere ot) cohen youll va silo) _dogn Mite tele 

lt ctnw bela abqaey ge aoa cificv quilt stil qetiey wilt 

omme oF dil ;piewrie! ine evi) peta VP dot) Jo elnvitiada 

ieee! of lah of Ji ee cotlieneerc!e bite ersnllardvew thy 

oh 2 aidineeyn wh ent tr éets etl geome Now an 

spiel sinds Jegesg areal) yor’ o) Atewninw sul. med 

fer) ott gitisiom pa s'ran aetiehn!s 9 dau elil deo on 

it develoal hiv nae lees gods Week odd ofpu dol hus 

cepig ll) GHIA yor) OU Tie dopum ei wond youll Gow 

und yode al coh wl el ceded wflt deep odd pol 

+ spabonad cigdtt walled ten Mie pend, cordetuaed onde od 

iui odem mati ea Me ew lo li, ,calmict pol wf 

of Son gimgirtcd al} w iv bivow od? ci. fers. ody. la 

OL fil oi, h weitonsg <1 del te lo weary, toe, olherq 


wate ais sherri od nt al mld Jo gelbeleon adh 

Aigitte ef! deny com ger tefl neult To. Sqmermoo: oid) 
08 Dew a seul] iieet: ol bop Sot 6) term ysher feubuun tan) ™ 

06) 26 suenoiyt wtelt oH pends over. 

elt tevin gilt ee 

he ents 


(2a ry Pea ere ee 


7. 
Ne 
7 


‘Tallin slengeay iqthas | 
we We ol aS i “Sine 


[4 — mera i 


138 ANSWER TO THE 


gospel. Such custom of ill hath made so weak our corrupt 
nature, that it flieth all honesty and honest laws that should 
keep it in order. And of a spiritual liberty given unto us 
by Christ in the gospel, we take a carnal igen and wanton- 
ness of life, so that we make very little or no resistance 
at all. Assensus est infirmus, et cor habet contrarios unpetus 
pugnantes cum lumine divinitus’ insito mentibus?. True are 
the words of Medea: Video meliora proboque, deteriora sequor’: 
ac, Fertur equis auriga, nec audit currus habenas*. Of every 
thing the principal cause must be known, to say, the cause 
ho the which is first to be considered: as in a common- 
wealth, the final cause of all laws and the commonwealth 
likewise is to live well; the final cause of physic to cure 
the sick well; the final cause of rhetoric to persuade well. 
And the principal and chief cause of all the sacraments that 
be now in i church of Christ, or ever were in the church 
of Christ, is, that they be and ever hath been the signs of 
God’s will ha pleasure towards us; testimonies hath seals 
annexed unto the promise of grace. They be not the thing 
that they represent, but signs and remembrances thereof. 
Weigh the scripture diligently, christian reader, and search 
for the truth there. 

God hath bound his church, and all men that be of the 
church, to be obedient unto the word of God. It is bound 
unto no title or name of men, nor unto any ordinary succes- 
sion of bishops or priests: longer than they teach the doctrine 
contained in the scripture, no man should give hearing unto 
them, but follow the rule of Paul: Si quis aliud evangelium 
docet, anathema sit’. “We that teacheth any other gospel than 
Christ’s, it must be accursed.” God hath preserved in all 
eaptivities and persecution of the church miraculously one 
book, the holy Bible; delivered the same unto the church, 
and bound the church unto this book ; as Christ saith, John 


[’ dtuitus, in the original. ] 

[? The assent is weak, and the heart has contrary impulses, con- 
tending with the light divinely implanted in the mind. ] 

[{? I see and approve the better, but pursue the worse. Ovid.] 

[* The charioteer is borne along by the horses, neither doth the 
chariot answer to the reins. Ovid. Metam. | 

[® Ifany man preach any other Gospel unto you than that ye have 
received, let him be accursed. Gal. i. 9.] 


eo oo opp wees . a sy ce 
: a 
eprr= "two Snow ¢ m Quel OF Io voted sere ig : _ : 
[Adis ies oy mend Tae" cod ip Sud 4- acts puectos : 0 

| “aeatan werhe Gi’ ri c tote? salir Al @i cpu 7 

AS ceatrms! hewe Smewtt teas a kor Sn! ering ta it aa ag eh 
orden fr Py few une Noll te oti? leer. : 

_ Sait ; rn Ps = P a te shied We panes che “ne ~~ _ 

ae i atl . ol 6 were ett YM OY Ot 

== “sng e spay jirinyap > Penk 4 slo Wwebtragme > © a 

y td 3 rok ear hen + ‘Viee Brew awit, ae 
indi) bi + a ,4 a} wag | (beaige “yy adt evil 7 
=o fo on 45 haw het Sah of auhw edi ‘beni =” 7 
PMleevitinneys ef) hus [Te Ww caves lon ct hier 
wero GG) ming hi \é prs ier at Mee el) of of, -nebwedfil - 
dlow Guotipee) 42 @intedy bh) iene Teel afr <ibew Wye oy 
Girl elaine 4: ih Wo oars Said> base Levpiwitay wall boA - 
eqs afi MW amy we ‘ bs to Mees od? (7 Vie ail ; 

; 76 Genie ali gow! Pied pees lon (rege ft b 6n)- 4 ; 
ehorue Lavy i aw - 6 <aw@aAl ovis wT one lew ¢' bot) i 
yoni? od} fered 4a? = @arey Vo cattornt? lr Oto io 

7 whew wot brad cue t hod wire Jel Jga@nrqyy' weds tal) 
dene eds Qo meets Sntacotibh wa ;i noe oitl ieig’! ' 

; SS Mol) Mt attadhi oe. 
al? Ww ad he ena fie” be ertiaby wi beuied dial hovd wy, - 
ised ep WT Nhat Ve Leder oi) Onn timibado ol oh dierunlp 

ae Tae | hae eet Jem lo nen we shit Anant 

: re thefy GM @nanea ne (ce) ¥ co 4 hearty yo 3 povlai! to doth 
elia Dire wig tbcle Ho) itighwes ad) A Loniaines 4 
Pelosi Wen Hep Hh ffi“! lo alow of? walled Jad argald — 


watt oqeey culto ye drvtatet sap sli’ “tie pesdione Weck 
he ot feereeene lind bob ieevinna of sera 4 aint” we 
ve ¢iosivedn sents wild Yo Goi hiowray baa vailividgres 
Jenks at whew tans wil} byvayilei ; oil ytod otf oad 
gle. Cinem dD an a vod ef! chia shrwals odd dared Gow - 


{ Anatyies at ot eutial 1 

ak whine? yutinn ef lone? Amt fos leer a wwe. aT of a 
mula? aaa) ierlpies (lwabeth wight el? aile sethiugt ~~ 

t ligei) Pee Qifi Mir wy ioe ated oil) reve dence 1°] 7” a 

4 ( * @ 
fi li elie sei nly AL aula wdal a atelal Tasty efT | 4 


Carnet’ Jv aula Set ot twee sol 
ved vg Diet! wil) oy ad leg) elie gee, Aloe deer gues a Li 
C0 sb Sed ws, OO TN sill 

a ke 


4 es i 


BISHOP OF WINCHESTER’S Look. 139 


xiv.: Paracletus autem ille, qui est Spiritus Sanctus, quem Spi- John xiv., 
ritum mittet Pater nomine meo, ille vos docebit omnia, suageret 

cohis omnia, quecunque diat cobis®. He saith that his holy 

Spirit shall teach none other doctrine than he himself taught, 

and the same that he taught. Therefore withdraw thy heart 

from this opmion, that they would deccive thy soul withal, 

under the pretence of holy church. They only be the church, 

that embrace this holy book, the bible, heareth it, learneth 

it, and followeth the judgment of it. He is a christian 

man, that leaveth the word of man, and keepeth the word 

of God. St quis diligit me, sermonem meum sercabit ; et qui 

habet precepta mea, et servat ea, ille est qui me diligit’. John Jonn xiv. 
xiv. Paul commanded 'Timothe to be studious in the scrip- 

ture, and not to study in Talmud, nor Darash, or other 
decrees of the Pharisees, 1 Tim. iv.: Zntende lectioni®. Also, 1 Tim. iv. 
Colos. ui.: Verbum Christi abundet inter vos’. To that pur- €o1. iii. 
pose the Holy Ghost would the scripture to be wroten, to 
detect all falschood, that God’s name might be aright called 

upon in Christ only, and not with invocation of dead saints ; 

and his holy supper to be used as a communion unto all 

men under both kinds, and not to be made a mass of, that 
blasphemeth God; for such as honour the bread there for 

God, doth no less idolatry than they that made the sun 

their God, or stars. David saith, Psalm ci.: Sertbentur Psal. cii. 
hae in generatione altera, e populus qui creabitur laudabit 
Dominum™. To what purpose hath Christ given us his sacra- 
ments, and wroten openly, manifestly, and sufficiently the 

true use, how they should be used, in the scripture, when 

no man, or few men, will observe the commandment of the 
seripture, but rather the dreams and detestable deerces of 
heretical and pharisaical bishops, and maintain their laws 

in the church, be they never so devilish? It were as good 

burn the bible, as to serve to no purpose. For the holy- 


sn ene 


~[® But the Comforter, which is the Holy Ghost, whom the Father 

will send in my name, he shall teach you all things, and bring all things 
to your remembrance whatsoever I have said unto you. John xiv. 26. | 

[’ If a man love me, he will keep my words, ver. 23. And he that 
hath my commandments and keepeth them, he it is that loveth me, 
ver. 21.] 

[° Give attendance to reading. 1 Tim. iv. 13.] 

[° Let the word of Christ dwell in you richly. Col. iii. 16.] 

[° This shall be written for the generation to come, and the people 
which shall be created shall praise the Lord. Psal. cii. 18.] 


t 


1 soQern im « =. 

wy @ank ., ; . Me auistpiA tor} » tth« 

PA } oof 

7 } | | Et pe 4 - ? 

A sdano * Theta gasp wedded allt armen ome Neds 

: Ai vinicitin ¢ Yoree | | hiteg dul 2eS8? sarees 7 

- tefipm. tise fool a + seh inicio is st ‘ 
— "led bh) Nl od ; i doqusal | une rig ald tebaw— _ 4 
ie benrpent L al’hl alt ale vied ell atewdow vet 7 


<7 
bene ruld sie nm aem Io_inow od9 iirezgnl deuly era 
oon i Tu “ i ew yh | wy a) Jib w 
cet Niy ty va ‘ or % 1 OT Yelk 
. <fitik odd 08 ox ' liomi'l Rvboncuine fug'h viz i. 
ips wo. thon! j t lat 1 +) fom hoa frvel 
matt geld wk, who! | aad ait oul Yo: somctval 
doi a : lt } wheere (nA wwii sag wotol) a 
4 hw a of wmigh ij nw tel) yialt ed) i a 
bela Lyris fale i Ai) da be wrdimaled tle a 
: eh by al jim : ) 047 Doe \qilag apd) rocages 
- Ce edt wolonmiin « own . ae rad tid bow 7 
7 hat) “lo a «@ wi uf Jom lee aheiid ives rshan! ran 
; m it haond ol) wert] ow douse aul pleut aoeculqeeld 
: 1 Mae ol wha wuld 1} awd? retell wel on toh bot _ 
© del Wig Pc’, ly que’) hinee bis ‘Ll asete wm wD vinds 
VAveuns <oVedewr | , enlaners cello aliens oe oph 
: roanve!l #1) ane dno. «iad rey falw ol “aati wah, . 
"galt Glavin, by Hrelinwe tlaaqe colores dma lem) » 
. pares ane) 7 eo » wid i" al mood hy MaCelai we wot Aa oyu aan 
— St achsenemn ot ovmely Ulm amit wel x0 at ou 
ye enol oldetreiyi tin eau) 6 votlder sud gadqiron 
evel oat afetaians hae yrateld feoiesinedy bag faoitend 
bow rn Gee Ef teifigod on wron vols od jtlesedo ofa it 
er wl .eeytig on oF orm elas oldid nd? on 
: Dau ahi qoute 4 ell oh di (hide rola) ed) wl ye 
meti lis = lume ayeils Oy wy, ho Cad, aif aaron eran hanwe i vw 
Leu Ly ly win avd ( ee esirdse neoruny een oe 
denn ah 5° oe wlewe Va qd We al an evel una att 


noice » ue of. raha ote apeeoligl Side a 


i dal ob A od grees Sages ve PHASE ery ie 


[04 ol antl Lp vanlaer: gh vancenett y ae 
ALES qa 40 ab tieet Shey Pe ft all, 

o~ i) hit ee) silt foun ads - Hew od fh 

It ln at dvad watt ery i 


an see 
7 _ 


Num, ix. 


140 ANSWER TO THE 


water bucket sitteth in the church at the right hand of 
the bible, and not so hardy [as] once to melle! there, till 
the water-conjurer call him; and then must the holy bible 
serve, like a handmaid, a wicked purpose, to colour a stink- 
ing ceremony, that asperges me, Domine, may prove holy 
water to be a good and godly ceremony*: and hoc est corpus 
meum, after the invocation of dead saints, is called to make 
good the wicked mass; wherein is not as much as one 
thing good, saving the scripture, which they abuse to another 
purpose than it was wroten for. 

Doubtless the princes of the earth, unto whom God com- 
mitteth the civil governance of the people, shall sustain the 
ire of God for their negligent endeavour in this behalf, be- 
cause they suffer such preachers and bishops to rule over the 
conscience of their subjects, where only the law of God should 
have place. These things should move all christian princes 
to a reformation of these wrongs, that God sustaineth by 
taking away his word from the people. The miserable blind- 
ness that the people be in, with danger of eternal damnation, 
because of idolatry, should cause princes to rue upon their 
woeful state and condition. Yea, their own estate and 
princely dignity, given unto them by God, should move them 
to remove this ill out of their realms; or else other men wil} 
usurp falsely their authority, and pervert the order of God 
in the commonwealth. Therefore in the most noble and 
famous commonwealth that ever was, the commonwealth of 
the Israelites, was this order appointed, Num. ix.: first God, 
then his word, the celestial signs, the pillar of fire and the 
cloud, which were as guides in their journey, to shew them 
when and where they should camp, and likewise when and 
which way they should march forward in the journey; in 


[* Melle, idem quod meddle. Lye in Junius.] 
_ [? There is much obscurity in this passage in the original, where it 

is printed as follows :— 

And ineyntayne there lawes in the churche, be the neuer so deuillishe. 
It wer as god burn the Bible, as to serue, to no purpose, for the holy 
water boket, sittith in the church at te right hand of the Bible, and 
not so hardy ons to melle there till the water coniuryd call hym, and then 
moost the holi bible serue lik 4 hand maide awyckid purpose, to coloure 
a stinking ceremonie that aspringes my dominic. May proue holy water 
to be a good and godly ceremony. 

For the ceremonies referred to in asperges, &c. sce Durand. Ration. 
Divin. Officiorum, Lib. 1v. cap. 4.] 


sini ah ae Cran ol! A wilegn ds Or 2 
Ar att sii 7 a grey ¢¢ OA pin 
— fee a) wily S fel WG a be abrety al) ai) ITM 
navi} s ait ere) ig ee tag <1) [weed Th 5 ofa 
mee: ot posgtans bid pee sbibany Sued will eee 
; ive lui) any Col — Tk oy a ich dni 
oe lianiht ©) A seren fl a 


7 


ity TH2KA ; 
; ial _ 
lc: Nove atya pe den , ol teh Piles tee 
[bao jag? ; 1 0 f Ava é a TiAl altid wld © a 
Geils vind wild de malt how cael ile 9 rales Aes 
Lodi { eu fed o Idamban? at etwas 
d’Geun? dent antentl (us Ad yhoaoter “nt 
foun Sn wd rhocnwen: (Vergy lurk bow aod 2 oeew 
depee Y foal wfitlia bath ji i en itis nee * a 
ne i’ tiie tlt hong Gt 
ie deity Th PH mr qed 
y li ererlT Georpriny 
“ } aii ole hes | ' (2 eden l A 7 
RAs | Hosta . a ; i ‘) stating - : 
ol Migle) vals hinvectam  § iat) Ba oak c - 
A) ewies olee al -eeiidiid fone eras r 1) ern 
lvoe Tin ®t Vo win % A aharls ‘lo ani yea 
ening aaliageh ile giveme byl Ay ool’ ely avait’ a 
AL nietus 0 it «ww TH Wmitthnsist & oF 
Awe) f-41; ua lt ale ly i, en nyitiet : 
Med pariel Wurst Tye As ver] CT) Wink? amar ~~: 
scald ries iP ony tr mo = wy taldy SS) depen 
ive “oH fiw elite ugh hifeaw 
iad’ erudd Ulipald .dat ae nine nee yt gih vindairey — 
Te olin vie} i th 46 pelle - i ni e wiornat © : 
et) a let wil? Seorm: bam: ytrontgen oils Wheel «pt 
tayo Oe fem of) 6) Secret Leywrenmnmen att ak 
Wea lenge a alt aby ‘imp fet) i eewoutinis equmd) - . 
bolt fea? 004 cater: ity ding yolrm ¢irct oan wont? edly aa ame 
ily ew eal Yo ey hg wht engin daliectas aris Devan oil taptll m= 
wets ill Sere, stit nf willie ae were stoleiw ula 7 Bi 
haw es tw ‘odeedl tam spon Merde veht eed be wader 
i 


4 


tential ng 7% 3 
roafint Jeotots «iA wl gape aidt ai Cthueets door ds at i 


Adhd: 


ered oni ruryen tak 


5 Dareery 4 at? it Darn deren bivurls nl ow ilohitn ¥ 


oy wold Alb 4 ' 
sPwefipiza be indies 


: 8 tor it 
hhed 


octal 


ott ~tal ¥ 


shee» 


7 


i 


—— 


‘ 
F 
a 
b 
; 
b 


BISHOP OF WINCIIESTER’S BOOK. Lah] 


the fourth place of this commonwealth was Moses appointed, 
as supreme head and prince next unto God; in the 
fifth’ place was appointed the priests; then the princes in- 
ferior and captains; then the people; then all things ne- 
cessary to maintain this commonwealth, whether it were in 
time of peace or time of war. 

Now, he that considereth the face of this commonwealth 
may see many notable things, and specially for my purpose 
one, which shall prove that princes sustain wrong by such 
bishops as be within their realms. Though that Aaron and 
his sons, with the rest of the priests, had the ministry of the 
church committed unto them; yet were they never so bold 
to make any law for the people concerning conscience, or to 
bring any ceremony into the church, without the judgment 
and knowledge of God’s word, and Moses the prince; as it 
may be well seen by such as could not celebrate Pesah in the 
time appointed, because of certain impediments rehearsed, 
Num. ix. This cause of religion was not brought unto the 
bishop and priests to be defined, but unto Moses, who coun- 
selled‘ the Lord, and thereupon advised’ his subjects what was 
to be done in such a case. Read the place. This declareth 
that no general council, no provincial assembly, no bishops 
of any realm or province, may charge the subjects thereof 
with any law or ceremony, otherwise than the prince of 
the land by the word of God can give account to be good 
and godly. For the people are committed unto the prince 
to sustain the right of them all, and not only to defend their 
bodies, but also their souls, as it may be seen by the com- 
plaint of Moses unto God, Num. xi.: Cur afflivisti serewm 
tuum? Et quare non invent gratiam in oculis tuis, ut poneres 
onus unicerst populi hujus super me, &c.6? He was so careful 
that no law was among them, but that he was able to assure 
every of his subjects that God was the author thereof. Now, 
if we consider the commonwealth of Christ’s church in our 
days, is there any prince that can warrant all the laws of 
the church to be good, and that God is the author thereof * 


[* Fifth: fight, in the original. } 

[* counselled: asked counsel of.] [° advised: wysid, inthe original. ] 

[© Wherefore hast thou afflicted thy servant? and wherefore have I 
not found favour in thy sight, that thou layest the burden of all this 
people upon me? Numb. xi. 11.] 


Num. ix. 


Num, Xi. 


— 


— 


xX a ; 
4 rem. Veet ay side aay 


devtoagye erest2 esq Maemnongim ealj \o onrhy Ayal bial 
+, ai ahel) atm ives ae0ey bee emg care ae 
ait ently 972, ed sober wh latches dow goal ANA 
m ep? Ty wale celgomy wily wal? 1 atedgey Nee. all.) 
i) onan fi -relrnte pideoertrenggm dd rinloeur og qin 
aoe ver be orail wm ipasq Jo amis 
“s = Bilasews irtanic ho Cat We cal wil Uenigaye bont.vd ohh 
smpy. ce ot viloeegn Fare gprelt oedent gran be Yee 
thogie yf ere elatens eatiny is0i3 Cw wy lisse adn ana 
litt ciaat, tele ile?  suden thle nitihe col damgodeid 
od) qactenlat okt Lad .xtea'ty ad? \o tes wit shy octen bal 
Mind of vera qd) abe dog ; nel) ordu ope eee, dongle 
tS poeroeign giro, eyjeeg wl ant esl {ita otem al 
Spain Al doi yoweie oils cd pence’ quegae 
ne erty, ah er, San Jvow Kiel? Yo ag hhtwandl love. 
OB ah dest ohare ew Kived aa Gerd ewe Ur ed yee 
= Mrerdiet paruilleeya) wate We cue! Jejamgyn oot 
wane ett -ofes silyoird fet iew sobytiot by amr Aff 51 anol 
wanidy wold wtew tid Soerlink od 6 elielyy ban qoedad 
carr bade civap' us ail Serfoly, jeeprvandt Lang irvid adr tallee 
 ecakiet aidl’S  ennty eli half ads a she Siconobad od 


lind View) Wo dttosepsomroeas dscns tty 
ott {le teremw dao geds tin godt Gh eiab 
+ Shard lions hol dt a hey wl oh ddbdy 


t= 


, 
= 


Poort od ay sabe enlvn | 
 wrhropnred hoa | tnoree qat Boast 
ia be tuber ole megel ad’ 


a 
“ 


1 Cor. iy. 


142 ANSWER TO THE 


No: God knoweth they cannot do it; and right well I am 
assured such as make the princes believe they are good, 
cannot bring forth and make good the author, except they 
say the devil, author of all ill, is the author. 

Now, to remove this pitiful and miserable ruin of the 
church, let all princes, for the love of God and for the re- 
storing of their own princely honour, take Moses and the 
prophets, the evangelists and the apostles, to judge whether 
the yoke of their subjects be tolerable, or not: if it be not, 
of gracious pity to remove it, and, like a prince, warrant them 
from all other men’s subjection and laws. And let not a 
bishop be check-mate and “hail fellow, well met:” if the prince 
rule the body, the bishop to sit in the quire and rule the soul; 
as indeed there is more bishops’ decrees, laws, and statutes 
in the church for the soul, than civil laws in any realm 
for the body. Whereas every commonwealth ought to have 
but two governors, God and the prince, the one to make 
a law for the soul, the other for the body: all the kane’s 
officers to be ministers of the law made to the conserva- 
tion of the commonwealth, and the bishops to be ministers 
in the church, of the law that is prescribed by God: as all 
justices, mayors, sheriffs, constables, and bailiffs, be ministers 
of the law made unto them, to govern the commonwealth; so 
must the bishops, priests, and all other preachers, be minis- 
ters of Christ, and govern the people in their vocation ac- 
cording unto the law prescribed by God. As Paul willed the 
people to judge of him and of his companions, 1 Cor. iv. : 
Sic nos cestimet homo ut ministros Christi, et dispensatores 
mysteriorum Dei ; quod superest autem, ilud requiritur in 
dispensatoribus, ut fidus aliquis reperiatur'. There is no 
more required of the bishop, but that he be diligent and 
faithful in the execution of God’s word. It is not required 
that he should make any law for the people, but to preach 
God’s law with all diligence and study, as they do most 
negligently. 

The year last past, upon certain occasions, at my 
being in England, for lack of expedition of mine affairs, 
I was compelled to remain in a town longer than IJ 


[? Let a man so account of us as of the ministers of Christ and 
stewards of the mysteries of God. Moreover, it is required in stewards 
that a man be found faithful, 1 Cor. iv. 1, 2.] 


> yl ere tet oonedt ohmaiiy any sil) Oe ghee 


‘Ny i 7 
am of aie ger 


ne J Pew tatshy (an sab ob decires wet ativiiad te SOW, Pte 

deog aw wt virile! meaing ot) shoe a, oltet be 

gaits ne situa el? teomny atnas Lan fire’ quent imine — o 
ane wh al 1 Ts edfoe feefadd yea” 2) 

an) W Alin aidvicaan bow kg or wrens. oF roel” Fe 

<r BAYS torte pl Wy tel. wit oe enedny Up Oat Siepale a 


yedide hel of sollte wll bow efoto 4M abulgong (* 

doves ll BP 1 Sees wh lelinnlaat pal Wighyjom vied Tey Githeg welt 

red Jecrean vette, a ull bene fi evecon of (ily sholsery 

e Got dol heel. weal bow pulisidic «tg aoe fe pet ; 

noni alg We “thon Mew owed! | Hal“ bar aleus deci ol qavteal i 

pho onld phere Ihe Pop ails th din nf Gedot at .y had ed alee 7 

ents bee Adal gees) ‘agorldt) ererd of cre ete ea Pa 

mise (eu Of west Hvis made Joe wt) oh dott no ' 
jc ap tigers id eeetieunms Cir as Seay the aig = 7 
m of cto wll warty alt tne lei? eve ow EO 

found of8 et ehod-odF WA anthes of} fern’ ole aA wale 

rue wll" 92 ‘olpay Wel felh- Me rtoiphe al Of eteohe 

enileriad 06 W eptulaid otf ine brie wee odd Io Wold =e 

Hin gar 120) Qi fenfivoweny @) Aa Wid of bo erm whe al 

eredagtlen 9, ANKall bine getkcisiom Aitveadle, wiveade pevtiaaut “O¥ : 

i ,dMeetimdans edie ety oi foods clue alia wel ad ee * a 

vepin a srberny evite Hs bos cpt, Gece AS Tearees « 

we WHAT Yo ene - 


bP @rdt anyont rah a ob nite 


BISHOP OF WINCHESTER’S BOOK. 143 


would, having communication with certain of the citizens 
of many matters, sought of my part only to have occasion 
to help their poor conscience from the snare of j ignorancy, 
When I perceived I had obtained their willing audience, 
TI demanded of them when their bishop (for of the oun 
the bishop hath his name) preached among them, and the 
contents of his sermons. They told me that he never 
preached sermon in the town. I asked, what deputics 
he had in the town, appointed to preach. hey said, 
none; and I believe it the better, for as long as I was 
in that town there was never sermon. I lamented the 
people; for I found a‘ great many apt and ready, by 
inspiration of God’s cay to hear the truth, if they 
had a preacher; for, at one talk and communication, as 
much as they could comprehend they believed; the rest 
they stood in doubt of. Then I willed them diligently to 
learn the gospel, to avance it in word, and to set it 
forth with the example of all honest life; and told them 
that there were two general rules to learn and know God 
by: the first, by his Word, whereby our fathers before 
thousands of years knew him; the second was, to know 
God by his dear Son, opened and declared in Hierusalem 
unto the world, and that God can nor will be known 
none other ways than by his Word, and by his Son Christ 
Jesus. John x. 

Here in this town the bishop of the diocese, from the 
time that he was appointed by the king’s majesty unto that 
most painful office, he preached neither God, neither the devil, 
but let his flock wander as sheep without a shepherd. They 
say yet all, that their dioceses be well instructed and governed, 
and they do according unto their offices. Forsooth, as much 
their diligence is correspondent, and their facts agrecing with 
their name, (for they are called diwcesani, of diawceo, that 
signifieth to govern and to defend,) as Absolom’s facts agreed 
with hisname. His name signifieth the peace and tranquillity 
of his father; but his facts was the affliction of his father, 
and banished him out of his realm. 2 Sam. xvii. So doth 
the bishops govern the churches committed unto their 
charges, and defend them from false doctrine. They be 
instructed in the Pater-noster, the creed, and the com- 
mandments, and hath the sacraments ministered unto them, 


John x. 


2Sam. xvii. 


— -F 


Nw = _ — i 
fer i, oR PSRITNR oP fee Gee ae 


>.) Weeire tdi Ww iieten atta Reitregioness snatecih hile - 
a went al {be Ping 110 wy idgeeae weban Med 
sgutcreoryl lomo at) pal eppeseersy mgeq, edl> 
sores eile deat teetiahto bed 5 dorvbovey oe 
cont «lt oy el}. qgulad cd) wate poele Yo fobacmal T : 
eh fove. rewr!t peanene hulssen (sere (el il -peatenl oosht 
a ee ee pall ~ate “ld Y eevee 
a odtigol tale iets 1 | amvnd ali i guetta badrevay 
dies quill. sieeg a beejaloqja veut oft a hai 
soe) @& Quel. tol cect olf dowel | Lam = busin 
oli fapeeel | eter gee eon enull aed jo im 
ef (hen bom bpp qt deerp 2 hornet 1. ail. gipoig 
alt Yul alr wad at siiet vu to sat bareogend 
#6 crallednnmee Ice dled oom im. av) 5 eabeenq.a bail 
dams oli pheesite! galt larder item yorlt on deo 
s (lacoste gmat fete faatD Ido tdeoh al Ggeen gods 
ii be. «® Ime Jewe mh re Ye il doxreng, mill 
eds Ube fue.q ott iad fle le aljccerp of five 
bana) roped ee ciel, O84 etn let owl oteyotedd 
ented ealia Ta gexcasl a2 ‘ire ¥? nid yd plewit ods : 
Se ee eee | wert ere 
mart 8 igulebk am Lena woReresh whys bel) 
tronk gl Cie vet mum ted dndt bem, tdsow, odd oder 
heals tot eal yl fue dow wid qi nal epee valie anon 
oats x tulol, prowl. 
Wl ree oth wt Wo andi tt wre das gloovabl 


= 


yee de 


bial oles an 
3 
tes! alt dovwiglslan ab 


John iv, 


[Oratio 
maximum 
et difficilli- 


mum opus, } 


144 ANSWER TO THE 


(would to God, aright!) What, all this? It is not enough. 
They may have all these things, and yet nothing the 
better. Hierome writeth of an heremite in ritas patrum, 
that said, Nullum opus difficilius quam dicere preces Deo’. 
“No work more difficile than to pray unto God.” Howbeit 
many men think nothing to be more facile and easy. 
When Christ saith, John iv., Vert adoratores adorabunt 
Patrem in spiritu et ceritate, “The true worshippers shall 
worship God in spirit and verity ;” the difficulty is soon 
perceived : let invocation be in spirit, to say, in the godly 
motion of the heart, not with the tongue alone, nor with 
hypocrisy. It must be in truth, to say, in a true know- 
ledge of God; directed unto God only by Christ, and by 
no dead saint. So that in prayer these two are necessary, 
a true knowledge of God, and the spiritual motion of the 
heart; or else prayer is but inanis battologia et inutile 
murmur. The ereed must weekly and daily, and also the 
commandments, be opened unto the people; thereby they 
may know God aright, fear his justice against sin, and 
take solace and comfort in his merciful promises for Christ. 
Only the commandments of God contain such a copious 
and profound doctrine, that it can never be known suffi- 
ciently, nor never with sufficient diligence declared unto 
the people. It is the abridgment and epitome of the 
whole bible, compendiously containing the whole law and 
the gospel. Not one proposition in the scripture but hath 
his common place in the ten commandments: and he that 
understandeth them well is a good christian man, if he 
follow them. He that understandeth not them can be no 
christian man. There is every man’s office and duty 
described, what is to be done, whether it be towards 
God or man: and whether he be minister in the chureh, 
or in the civil-wealth, of what condition soever he be, there 
may he learn how to follow his vocation. 

It is not sufficient for a christian man to believe one part 


[2 Interrogaverunt fratres Abbatem Agathonem dicentes, Pater, que 
virtutum in conversatione plus habet laboris? Et dicit eis, Ignoscite 
mihi, quia puto non esse alium Jaborem talem, quam orare Deum. Vite 
Patrum, (per Georgium Majorem, cum preefatione D. Doctoris Martini 
Lutheri). Wittemberge, 1544. fo. 269.] 

{? An empty chattering and useless sound. } 


“y 


4 _ 


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a 
dinvien tor # ¢) - ny (Deke ern fel. od Ba ay a 
di onde p heal a c r i sera vam= at — : 
"+s a 
ee a an ae) TPT ent i * pemdifod 


a ah ~~ piety dy , +) ikea > & ah" “-, hive reds by 
oh Ai) ‘ey we i) o/ } | Thetfart Bliss] rer yor 
@ r 7 Wa) reel 9 i!) WAY mY sii 1 mie eae - a 


yaar fhe * fties defn) sat Ww om 

— r™ ae Aria, wee a a io _ 
ae yer oe , f isi a: tw gid ry 
(hap sath ds ” Po teoreniMG Syl + oven rg 
fkw «a avd mnt Oe) ae den |, oo stb 


ara dae dae ts .ealeogelt; 6 > 
je lrvea i] - j ¢ ' , a ube 


ee Tie 2 4 iy s ties lap ly ay 
s A ‘ a weed Pre, i ‘So Sheblooard ge A 

) % mA 4 a ho ives 5 40 pend ®. 
fe ‘ ' Ahan o alt Laan , Py 
; : roma) , oF . ie ey cintarniiies 
Lic gu? aelisy ed aut % sts bel) worl pent 
nenes wh afm cs ghd rata lots. woulen odes | 
Ay yas i Ma? af Tite Jy laity 
Pi> waa weer Crue Sekt yretytonli. feuntberny oan > 
olan bytskoh i reins (hw peo. Gl i Dldhaty * =. ° a 
amy } unen (7 hy Ose ep! l 5 of : fooq odd 
ine wail id) @ittnhotem Ylerni hncaapraniey abt olnae ¢ 


fied sal we OD 0 tai ef ° - beyary ong 
At han oe riot 1 orl ois : mnie eal : 

a “nh gerteerni big be ff ( ’ ivturaterehaw” oF 
an i@ ae @s@). in Atobeaterst an: 4 wt? ero) volta — 
silt) tee oly buen vPro Tt oe Aon fe pei 
ertinat af Z vaihtedw ah wh wf 4 inte Jiedinaeat 
jive «Gi @ etait: od wil rnipater Win Pim W 
vl! ol ot tees Gaiam cide Yo Jilaemfvty ort neq 
Attn? wl Wallet Gt eee] anol: odd may ms 
Fhrey cdkey wll’ wh PRA pubis & Yo) snminiites tod elt’ 
' ; : 
Sis. erie pxlierat) enerdigg dh oe With extn ierveger int ay 


sicmrueyh wis bey oS Colaeial lad only enol a (ito bepd ideal 50 5 
or’ cti row oop Wigint atieadel Boh se ov in alte all 


idroaasy, actnieert) a] ong eq ans rentalt hs ea | ot) carvers! 


(ae aber copier : “dai 
(" poesia ubeofasta diene 


eee 


NISHOP OF WINCHESTER’S BOOK. 145 


of the scripture; but faith is a right persuasion and willing 
consent unto the whole word of God. For he that saith, 
Credis in Deum Patrem, Filium, et Spiritum Sanctum*? the 

same God saith, Ambula coram me, et esto integer*. What 
availeth the brag of faith, where as is no virtuous life 2 

He that said, Justificatt agitur ex fide, pacem habemus erga 
Deum, per Dominum. nostrum Jesuin Christum*®, Romans _y. Rom. v, 
et, Nulla condemnatio est lew his, qui insiti sunt Christo 
Jesu’, saith likewise, Quod si quis Spiritum Christi non Rom. viii 
habet, hic non est ejus'; et, Si secundum carnem viaveritis, 
moriemint*, Romans viii. And as we believe that Christ 

died for our sins, so must we believe, that he died like- 

wise to give us an example to die from sin and the 
concupiseence of the world. Paul saith, Quod mortuus Rom. vi. 
Suit peecato, mortuus fuit semel*, Romans vi. Peter saith, 

Cum igitur Christus passus sit pro nobis carne, vos quoque 1 Pet. iv. 
jucta eandem cogitationem armemini ; quod qui patiebatur 

an carne destitit a peccato in hoc, ut jam non concupiscentiis 
hominum, sed voluntati Dei, quod superest in carne eivat, 

1 Peter iv. He that said unto Peter, Pasce oves meas", John xxi. 
John xxi., and to the rest of all the apostles, Matt. x. Matt. x. 
Acto. i., that they should be ministers of the church, taught Acts i. 
then likewise how they might please God in their vocation; 

said not, Go, bless a bucket of water, hallow bough, candle, 

bell, chalice, font, or any such beggary”, Matt. xxix.; but bid att 
them teach that he had said unto them, and repeated the same, 


[* Dost thou believe in God the Father, the Son, and the Holy 
Ghost? John ix. 35.] 

[* Walk before me, and be thou perfect. Gen. xvii. Ib 

[° Therefore being justified by faith, we have peace with God through 
cur Lord Jesus Christ. ] 

[° And, There is therefore now no condemnation (by the law) to them 
which are in Christ Jesus. ] 

[’ If any man have not the spirit of Christ, he is none of his. ] 

[* And, If ye live after the flesh ye shall dic.] 

[° In that he died, he died unto sin once.] 

(° Forasmuch then as Christ hath suffered for us in the flesh, arm 
yourselves likewise with the same mind; for he that hath suffered in the 
flesh hath ceased from sin, that he no longer should live the rest of his 
time in the flesh to the lusts of men, but to the will of God. ] 

[7 Feed my sheep. ] 

(? —in there vocacion. Sayd not goblisse abucket of water. Holow, 
bowe. Candell, bell, chalice, fount, or ony souch begery, in the original.] 


10 


[noorer.] 


= 


ae 


ae4 wi # eet: an eatece, i - 
e >? 
watdtier hie vers Dlgve acl dled tad pao hye * io : 
- inne Od) wel BOF \ i la teoew alow wala olge oe > : 
a%,. oie Twenge avr & a WA, fern a eawtl wh » _ 
jal Siento sie wives thuden . ea ont 7 
i em i 63 Wer e lo savd add dintions 
\ re danwe4 gener " mine a bie av\ ‘Me teat =" 
a i= , Wwe Ts \ sxrvee ncioull | de 
euievitt ¢e . \ + ciipeeshiney » ery » 
” — amin ot so) shertst sblen Awe 
ce aie milena o> few te -oea. sh oe. 
oid 400} lod on on nd. thee enamel “antwnreed 7 
i iglb ect fol? veelel ow Mdant- Acie 4p0 901: busily. 7 
od! beep poe int) he OF Sint naw) A ie waite 
bh ewe sre, se, fe ft |-ee “) ta Ode qe aes: 7 
ies avbetl: hare * bas hil in t Sai, 
Aaa ea a? sw | a | poate Wen.) Aint mus) 
«teeny lag boop cittkane amocaiiqn eobarn wtih, 
iAewslqntec som eam te sed ed vitcoog pti wre oF 
ear res s+ \ Q e JS. svetanleg Ie Poe 
sii id eee ee oT chow (ee tol) ob roth f 


aie -sJe] 444 pe phe i ies ‘ + efls nt AMS via wifel 


ya. ant -.iwetole 44 Raa ut Od fntnue welt, teil: i ahs oA 


> eu hel tee! cet i E eiagew) dove enue wo 200) gnitats jist 
* Alms Miner hat oth olay pve bowl ¥ salt doxol ney 


( eee 


° 


“yen Ue) 


v, 
ate. fet ade i ep BA deine Gial while uli sparen T 


fae ve Gare ma iewala regia od Jeu ala ret bana std 


aS qoeid wt, bed? canal ddan vould mn mi wiqyendl nent 


lint saint Folge pels tw sod 9 eoahl oD, fen fies 


- 
% 


aiit met iy dei ci ervifet o a3 teatt *}.. 
[5° kt adub toeadtd”. : | 
(0 jhe ae? (ley voll oem oe oe 
—— fev) dite ong crv Ha ri Sothinen, griod owivrdT "J 4 
(soul nyarle drrat wo. 
ants ni (rea el w) planation oo Won etivrad? al craft bal") 
; fawieot whl st wee toldw 
[ fife eapaal mk. inkT.2 ds Atle OAT bot ovad Gut ried 
* @b tulsa death eltqrite evil ec find 
\ f an ey ahaa bel\ of baits od toil ot ©] 


L_c# ° | = 


1 
| 7 


mil 4] bw, A wal) od vot (fete anes wh doves cade es 4 i 


“oe 


j 


{Tole tt Me aual ai ots 7 


— a 9 


well nite wsdl die ta 
| Taxceinghae ets oP yeti om eiten qn 


Mark xvi. 


Acts Xx. 
1 Tim. vi. 
1 Pet. v. 
Jers 


Isai- i. 


Jer. vii. 


Psal. 1. 


146 ANSWER 10 THE 


Mar. ulti. Ite in universum mundum, et pradicate ecangelium 
omni creature’. ‘ Preach the gospel unto the world.” 

This was the manner of Christ’s ministry in the church, 
before this superstition and idolatry was heard of. So 
taught Paul, Acto. xx., 1 Tim. vi.; Peter, 1 Pet. vy. Thus 
said God to Hieremye, Hier. i. ili hominis, dedi verba 
mea in ore tuo. He that speaketh in the church, must 
speak the word of God. He that will please God, must 
please him as it is prescribed in the scripture; or else 
all that ever he doth is naught. If the bishop or priest 
will please God, or any other man, let him apply only his 
vocation appointed by the scripture, and as the scripture 
teacheth him: if he be a judge, to keep justice without 
respect of persons; if a lawyer, to defend nothing but 
the right; if a physician, diligently to cure his patient, 
and not to take so many cures for avarice in his hand, 
as the one part may happen to die, whiles he cureth the 
other; if a bishop, not to have so many parishes in his 
diocese, as ten diligent, learned men cannot, once in a 
year, know the faith of such souls as hath the charge of 
Christ’s flock, neither how the poor simple people believeth. 
Examine such as are bound to use the sacraments of Christ’s 
church and among a thousand there is not one that knoweth 
what a sacrament is, more than an ass; and to such the 
sacraments be not profitable, but damnable, as ye may see, 
Esay i. Yea, when they be not used according to their 
institution, God so abhorreth them as things repugnant 
unto the law: as we read, Hiere. vil. Non precept patribus 
vestris de holocaustis. Et Psal. 1. Holocaustis non delectaberis*. 
The prophets by these words declared, that no ceremonies 
are required of any man without the knowledge and con- 
fidence of the promise confirmed by the ceremony, or 
without true repentance and faith: for the sacraments in 
the church of Christ neither maketh the love nor recon- 
ciliation between God and man, nor retaineth it not; it 
must be received and kept by one means, to say, by lively 


[2 Go ye into all the world, and preach the gospel to every creature. } 

[? Son of man, (behold,) I have put my words in thy mouth. ] 

[* I spake not unto your fathers, nor commanded them......concern- 
ing burnt-offerings. And, Thou delightest not in burnt-offering. Psal. 
li. 16. ] 


ane or Sewers 


rth ie ' a Al} : T Ns mai ofl ew ote -* 
- , - 

er ma 7 aot, in « 4 : , Ae 7 y ae ably tanked 

- em) | at 74 ;° 9 2. ra i 4 plod, ted *{ cal — 


| r 
siewe (*." ‘Se wai A 4h j rat Amer ls “ee tuned lea ; 
Se - eS a a? 


~ ei ese 47 mG tl D het) wt oe 

Lin ,; ' ing i) sil ted Ww irnew Ant denqu’ : 
mul i 7 IG alae oF iyuery i ws turd compe ly : 

—— Y as re df ad weed add ie . 

(id aon elaine | os be sammbleg Hi 
Whinprea QA ec in O0) blimiagye Gbiixaqy 7 
indie altel ceed 0 » of ot % id dvneal % 
él sttine Lintin.o) “erwel @ 4 ,somrcay To 3 “yor 7 7 
ae jot one 2 davepith ‘sively a Gi tots old oo 
peu! wale re . eeu a, es : bod al loo Tia" 
wt drviues weir ol Gurygel ¥en t 800 of? oe a 

ie wd ot este a eed ow ove ' a.¥ « varls - 

: S.A yy doormen m € | i! , ac pedi 

a Woy erraty olle diel ce wicw iia Vo dtied oy ied ms odd 
Mira sian Sethe prey m') ood viltixe deol WdO © OO- 
apwl & of iv re oC) ic Si si GU a2 slenge wnicenx al. aa 


Wis uf ve ot 40 : “we 64 v aU og jury iM 7© Uhicia iwta iloraile 
old Ge oF Wee swe on nol) oven yo ieee @ dade : 


: wuaey os? fered Jad aldatiin, toc af age ieee 
7 ngs Qe eet) diviadda ce bol) sibsiten 7 
gott=%) \ yey ., dy eae Diet ev oe it 2 oft olng “te 


veel woe aicamaON flew FS scmreenlod ole sivewe °° teat 

: vires on dail “feataals obra cmecets ww whacking at “6 - 

ae Line pgtelbnweil oft dundiie cen una lo betidpet oie - ol 
*..-oennee Of wi tarmlaoy maton od) Yo onal ro 


V clpeuwnae wd 2b dich hoe eotefauprt munud hc | 


foie vet opal wll lpvese veltina det? io stennta ath 

" pion db Abie wo Ment dae bed cerned rinisgilig « 

a wn wal a me oo qd) tgad bet beri od — 
= 


, arene v -6ei legey Sy Pmemy Feu, Jilyors et Na poral wy 

[iis en gclt oo heoriiga vimy orl 1 } gion Io 

“Fy eerie. Oaths /( Macnee rae sree ery, fas nn ado 
Se Bel Veter of ee mkt gil yl) anil" beh, sige a 

= * Pra ioe 

as = Se 


‘ aa 


BISHOP OF WINCHESTER'S nook. 147 


faith, Romans vy. Judas by the sacrament received not Rom. v. 
the promise, nor by the sacrament was preserved from 
desperation, Matt. xxvi. Matt. xxvi. 

But he that will be the friend of God, and godly use his 
sacraments, must use them after the form prescribed by him 
only, and know what a sacrament is by him; to say, an holy 
ceremony, a work of the third commandment, who saith, 
Memento ut diem sabbati sanctifices', Exod. xx.; and before the Exod. x. 
works of the third commandment, wherein all ceremonies are 
contained, must always precede the works of the first com- 
mandment and of the second, an inward faith and certain 
knowledge of God, and’ an outward profession of his holy 
name, to ascertain’ the church that he is God’s friend and 
reconciled in Christ; or else it were a preposterous order, to 
set the cart before the horse: like as if the king’s majesty’s 
officers should give his livery unto him that the king never 
meant to take into his service, so to wear his livery without 
profit. 

This I desired to admonish the good christian reader 
of, before I entered the disputation of this most holy 
cause, concerning the blessed sacrament of Christ’s holy 
passion and death; that he should know, that God 
giveth his graces and promise of remission of sin, only 
for Christ’s sake, which we receive by invisible faith, and 
stablish the same by the use and exercise of sensible 
sacraments; the which, in place and time, are never to be 
spoken against with tongue, nor wroten against by pen. 

Now, that these words can make no alteration of the v 
bread and wine, nor make the natural, corporal, nor physical 
presence of Christ’s body; the first reason is, that the 
words, Hoc est corpus meum*, proveth that the bread is 
already the body, before the words be spoken, or else they 
misname the thing, and call bread flesh. The second reason: 
if the words, and the thing meant by the words, be one, 
then is the cup, and not the wine in the cup, the testament 
in Christ’s blood, Luke xxii., ] Cor. xi. Thirdly, if it were Lake xxii. 
the very body of Christ corporally present, Christ’s words jae 
were not true; for be bid them do it in the remembrance of 
him. Now, the remembrance of a thing is not the same 


[* Remember the sabbath-day to keep it holy. ] 
[° Ascertain: assure. ] [° This is my body. ] 
10—2 


au th CHORE sm aetiie 


eh ioe Uieor ‘ovum. lt ed eatnk ~~ eneoll aif 
eon. ener] cor Herter 66) fd ven jpleong al} 
neem cree @el% Oolterqaeb 

Wiad gheg dem dd4y jot od of Te apes edt jell 
ard Ot teiirerny ca ell Wein cee Aan One pln 
tt OS oi (oad fv < towes 1 @ hate word dow one 
ae eovmesiners laf cole be oknw @ gfoonrens 
eu? Bi septal Tri +e Jeet ,\epAe elhes aoity Muy ohare, 
Weetaaser ty dome .crael copes trabtt 44) bo oliow 
~ apc don Gt) 6 alter 2% ates) erowle cami Jismiatons 
miner bee (id Inpel on hems aif So lowe sree 
ging’ Gay, ip quemiom icnelo: et Le Jets to ogheiound 
ig Sora #9 Wed, ia @ = abt. “whalreeee wi’ poorest 
eee Cia Sarearcage:? @ Gyan a) oe Go y (oD ai dele 
Smee > foatt lt Nee @e] coord edi wrubed oxen silt don 
wen sand will Leal) cald tah Cyl! oa ity ‘ieods” grapitie 
Hat Yona 428 MeeP a ke the opel Aled whe), OF Jogont 
Aihevg 

+ lis pede leapt) Pryde, fi bisinh—J afl 
Te We ed } aSengh +) betas 1 woled Se 
YO? Viewty book!) ed? qyrtiatsgmay wane 
fee? 4908 eral ahmees ot pete yb baw toleeg 
wie ree Wi cides We a | hrig PAPER - ad ildovtg, 
tis RA eiiersi- wd uziae ee ihilw plow oSerh) tol 
Ader 1) nee tee wee raves ej deitdel 
“ A pon wt fdtle Sow Golly tk ole ot): paluemenen: 
ACF ont gurgaed iiite lanicge ~_ 
% me pe sto yea 4 rece colt WAb gro 


u 

pal sel sie areciben (ie el ieee doe ite cates aml) 

+ here a ia eid? Jz) { wp eager prcm 

Hoon ee ihe gleenes Jeu Beh sar mi old 

os rehecwrs eit ge di obvaeade bid ail 29h port Jon on 
Gree: wf: rue af gil 0 16 sactnainaan wid. ject 


(ata ye Salen ade a 


mil 


148 ANSWER TO THE 


self thing that is remembered; as many men use to re- 
member a weighty matter by a little ring upon their 
finger. If Christ’s most honourable body were present 
corporally in the sacrament, it were no need remembrance 
at all; for the thing present presenteth itself without the 
help of memory. 

Turn they which ways they list, these words, [oe est corpus 
meu, Will not serve for their purpose, except they add their 
interpretation. The best gloss they have is this, that these 
words, Toc est corpus meum, brmgeth with them the body of 
Christ. But this is their interpretation of the text, and not 
the meaning of the text. Ponder every word, and first 
this pronoun, oc; which demonstrative they refer unto the 
bread and wine only, howbeit we may with Saint Paul 
refer hoc unto the whole action and ceremony of the sup- 
per, as well as unto the bread and wine. Paul saith not, 
fic panis est communio corporis Christt', as though we 
should think that he spake of the bread only; but with 
plain words saith, Panis quem frangimus*, to declare that 
the bread is not the sacrament of Christ’s body, till it be 
broken unto the church, according to the institution of 
Christ ; a spiritual meat, as Paul calleth it; so that the 
bread lift up over the priest’s head, nor kept in the box, 
is not the sacrament, but the bread rightly distributed. 
And in the same place, he calleth the bread broken the 
table of the Lord, by the which is understood the whole 
institution of Christ’s supper. And where men contend so 
much of this word, corpus, repeating the whole, Hoe corpus 
meum; St Paul, the true interpreter of Christ’s words, re- 
solveth them thus: Nonne panis quem franginus communio 
corporis Christi est? 2? Where Christ said, ‘‘ This is my body,” 
Paul saith, “Is not the bread that we break a communion 
of the body of Christ ?” 

Now, what difference is between the communion of a 
body, and the body itself, and what Paul meant by this 
word ca@noniz, communion, it will be best known by the 
process of the text, when we perceive what Paul’s purpose 


_[E This bread is the communion of the body of Christ.] 

[? The bread which we break. 1 Cor. x. 16.] 

[? The bread which we break, is it not the communion of the body 
of Christ? 1 Cor. x. 16.] 


ay a 


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BISHOP OF WINCHESTER’S LooK. 149 


was to prove in the same place. Paul meant, in that place, 
to withdraw such as had received the faith of Christ at 
Corinth, from feasting of such as used to eat of the meats 
dedicated unto idols. Logismos talis est’. His considera- 
tion and intention was, to declare that it was idolatry to eat 
of idols’ meat with idolaters; and proveth his proposition, 
deducing his argument @ comparatis®. If the Israelites, in 
eating the sacrifices dedicated unto God, were participant 
of the thing that the sacrifices were offered for, then such 
as ate of meats dedicated unto idols, were partakers of the 
same religion wherefore these meats unto idols were offered. 

The first part of the reason is true, by the words that 
he allegeth out of Moses, Videte Israclem juata carnem, §¢.° 
They were sure to be partakers of the temple, that ate the 
meat dedicated unto the temple; so were they sure that 
ate of the meats dedicated unto idols, partakers of idolatry. 
Therefore Paul concludeth thus: Non potestis poculum Domini 
bibere, et poculum demoniorum. Non potestis mens Domini 
participes esse, et mensee demoniorum’. They that commu- 
nicated with the jideles were participant of their religion: 
they that communicated with idolaters were likewise par- 
ticipant of the idolatry. 

Now, the same ways that the énjideles were participant of 
the devils that they worshipped, the same ways the fideles were 
participant of Christ’s body. In false faith were they knit and 
unite unto the devil; in true faith the fideles unite unto Christ. 
And as the idolaters did not by hand, with the meat dedi- 
cated unto idols, exhibit and deliver the deyil to him that 
ate of the devil’s sacrament; so those that ate of the bread 
broken by the minister, as Christ commanded, had not the body 
of Christ delivered by hand unto them, but were in communion 
and society with Christ, and therefore did eat of one bread, 
dedicated to be the mystery of his glorious death. So doth 
Paul’s argument proceed, that because we are by faith one 
body mystically with Christ, we eat of one mystical bread, 
to testify the same. Quoniam, inquit, unus panis et wnwn 


[* Such is his reasoning. ] [° By comparison. } 

[® Behold Israel after the flesh, &c. 1 Cor. x. 18.] 

[? Ye cannot drink the cup of the Lord and the cup of devils: ye 
cannot be partakers of the Lord’s table and of the table of devils. 
P Conpaect, | 


“ae 


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ar ler eae win, ih oe 


Se 
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pean ai aah 
a ading aoe vals been fod adh qua od Rutth dacaty at 


Sih t alee el? Tn boar whital: ett ea tenae 
yp chee i 


1 Cor. x. 


1Cor. x. 


150 ANSWER TO THE 


corpus multi sumus: nam omnes ex eodem pane participamus', 
1 Corin. x. Paul in this place put two churches, one of 
Christ, and the other of the devil. All those at Corinth 
that were of Christ’s church came unto Christ’s sacrament, 
participated and communicated with the company and society 
of Christ’s body. Such as were injideles, or such as were nei- 
ther hot nor cold, associated themselves with like unto them- 
selves, and so declared manifestly that they were of the devil, 
as the other were of God. Not that the devil was given, I 
say, by hand, (peradyenture he had other business at Ephesus, 
or otherwhere;) but it sufficed him that his members as- 
sembled together, and, by participation of the meat dedi- 
cated unto his idols, in spirit communicated with his spirit. 
Repeat again the proposition of Paul, 1 Corin. x, 
Panis quem frangimus nonne communicatio corporis est’? In 
this word, communio, dependeth all the weight of Paul’s ar- 
gumentation. I have shewed what communion is, and which 
ways it is made by a sacrament, concerning God or the devil, 
in this place of Paul, where he calleth epulas tmmolaticiorum 
esse damoniorum cenoniam, et illarum convivas dwemoniorum 
cenonous’. As communio in one place is taken in this pur- 
pose of Paul, so must it be taken in the other; or else Paul 
could prove no conclusion at all, by reason of equivocation 
of the word. And though the word communio be indifferent, 
and may be taken both actively and passively, wt apud La- 
tinos communicare dicimur, sive aliis impartiamus aliquid, sice 
ipsi cum aliis in participationem veniamus’ ; but in this place 
of Paul it cannot be taken actively, as men say, that the 
minister doth exhibit and give by hand the corporal body 
of our most blessed Saviour Jesus Christ. For in case 
Paul had meant any exhibition, distribution, or deliverance 
of Christ’s body, he would have declared his mind after 
another sort; and have said, We are one body, and that 


[? For we being many (he says) are one bread and one body; for we 
are all partakers of that one bread, ver. 17. | 

[? The bread which we break, is it not the communion of the body ? 
ver. 16. | 

[* The feasts of them that immolate to be the communion of devils, 
and the guests at these feasts the communicants ( fellows, in Wiclif’s and 
the Rhemish translations) of devils. ] 

[* As in Latin we are said to communicate, whether we impart any 
thing to others, or whether we ourselves participate with others. | 


‘ 


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7 > : : Sl aa = 


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RISHOP OF WINCHESTER’S BOOK. 15] 


for the distribution and deliverance of Christ’s body; and 
not have said, We are one body, and that by the participa- 
tion of one bread. 

These words sheweth plainly, that Paul meant nothing 
of giving or distributing of Christ’s body, but taught the 
Corinthians that such as did eat of this holy sacrament, 
according to the institution of Christ, were partakers of 
the gpiritual graces and communion of Christ’s body and 
blood, represented by the bread. And as Christ was not 
really nor corporally present in those sacraments and sacri- 
fices of the Israelites, that signified Christ to come, but by 
faith in effect they received the thing meant and repre- 
sented by the sacrifices ; so likewise we, though that glorious 
body of Christ be in heaven, that this holy and most 
honourable sacrament representeth, yet, when with true 
penitence we receive the external sacrament, faith receiveth 
the effect of that precious body represented by the sacra- 
ment. This is Paul’s doctrine: he meant of no deliverance 
nor exhibition of that body ascended into heavens. 

There is no place of the scripture sheweth the nature of 
Christ’s supper better than this place of Paul, whose purpose 
was only to destroy this error among the Corinthians, that was 
repugnant to true religion. Such as had professed one God, 
thought yet they might eat and drink with infidels, of such 
meats as was offered unto idols. Paul denieth it, and saith, 
No man can be the member of two contrary churches. I 
would such as God hath given knowledge unto, what is true 
and what is false, would likewise remember these words 
better, and refrain from the doing of such things as their 
own conscience is persuaded to be ill. They be too favour- 
able unto themselves a great deal, and extenuate God’s ire 
and displeasure against idolatry too much. They will not be 
able to make good their act at the coming of the great 
Judge to judgment, to save a little muck and inconstant 
treasure of this world, and to offend the majesty of the living 
God, that hath power to Jose both body and soul in eternal 
fire. Better it were to follow the commandment of Paul, 
Carissimi, fugite idolatriam: eobis prudentibus loquor’?. God 
hath given unto many men this prudence, to know that the 


[° Dearly beloved, flee from idolatry. I speak as to wise men, 
1 Cor. x. 14, 15.] 


rai wire <p o mtiens nel ; 
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: feusrecs tial aff Wo jo bel on shou jai) sonia - 4 
—_ = oe oderig reg ylatul) Ww @4talifval wiht wh ptiroies am : 
a oa thee acer? le mine bao eysery teu od) | 
ae wp G10 ec lA ~haord ult od inktimeytqy: .boold = 
fen litts aicevete ond a coy yliexepwo cou t 
a bu! yniiwe of Jeeil> bea jarete imls, sevileaval, ovit te esl 
agot, Mis dna pride eit fotiees pelt dole ot A | 
eatculs dul? rigands gov wsleel\ oo 5 ewolinves ml? gd ieokeren 
foot Lote nd ail Jose operand ra tad sohwl to ybod | 
an tie ele Jy aloimerige: necontege, oldstonal a 
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7 Atte bee th det dowh alot cine Soro enw ap aheo 
: L eedrnids qed wet wim at ade oer off 
7 ai lieder atns aghelewnd wey), tied boO en abe Aeon... 
” dln. Ged? eolommet gdwalll bigow oaldd a dad bas : 
Guily ee paid dann to gaia sit monk nigilon baa, wodded. 
1) Red get ead AE od 98 tokemnemg. nt ancalwacy mero 
; ssi bo heumedzes tion lou deere wrlonmedd, otnd: olds 
od ton (ie gad dpa oot, retiogs wu ‘bor 
foorg edd To qaiom oft tegom duly Boog stemmed olde 
inatenonnt bag Asugr Oli ¢ goes od tmunahuj od oxbu! 
pied alt Yo qhealpingtald dats ot heed row sill Wy, ouuas 
horvsts ai (na lok ghtet died onl a] syed diet Jet’ bo 
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. —— a: 


Rom. i. 


152 ANSWER TO THE 


mass is ill; yet as ill as it is, they let neither to say it nor 
to hear it, which is very idolatry, and shall be cruelly re- 
venged* without they amend. 

The nature of man, by the infection of original sin, 
is so corrupted, and the heart so oppressed with contrary 
motions and violent resistance unto virtue, that men 
never consent so willingly and stedfastly unto the know- 
ledge of virtue, as they should do. Rom.i., Sed veritatem 
Dei in injustitia detinent®. This knowledge that men hath 
of God is detained with injustice, as prisoner captive: it 
can bear no rule in the soul for the impetie*® of injustice, 
which repugneth this true knowledge. The man is drawn 
with his own lusts and love of the world unto the contempt 
of God, and consenteth not unto his true knowledge, nei- 
ther unto the law that forbiddeth all dishonesty and idol- 
atry. This aversion and malicious obstinacy of the will 
must be daily mortified; or else it will work thine eternal 
displeasure, and make thee the everlasting enemy of God. 
Lament abuse of knowledge, and that thou consentest not 
as well and as soon to the judgment of reason, and fol- 
low it in the principles practive, as speculative. 

No man doubteth of this principle, ‘‘ two and two to be 
four,” “four and four eight,” with all other geometrical and 
physical principles. Men doth not only acknowledge them 
to be true, but consenteth unto the same knowledge. The 
other should be likewise as manifest, and as soon consented 
unto as these; to say, the whole natural diversity of all 
things, honest and dishonest. And this light in man’s 
reason the philosophers call, Wotitiam principiorum*. And 
man should consent unto these principles and knowledge 
of them: scilicet, Deo obediendum esse, adulteriuim est vitan- 
dum, honesta pacta sunt servanda; quod tibi non vis fiert, 
altert ne facias®, These, I say, should be as soon consented 
unto, as to consent, guod bis quatuor sunt octo”. 

[2 Cruelly revenged: severely punished. ] 

[? But hold the truth in unrighteousness. ] 

[? Impetie: probably impetus, or impetuosity. ] 

[4 A knowledge of first principles. ] 

[° Namely, that God is to be obeyed, adultery is to be avoided, 
honest engagements are to be observed ; that which you would not 
another should do to you, do not to another. ] 

[° That twice four are eight.] 


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} "7 = 
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8 .teacd verltion tof yale at San Maw dey & Wo sen 

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me lnayin Ww pwibrestal aft ¢f Sun > otha etP eo e 

prettien tlw feeconaty co tread od? om dalparsto coal? 7 

fom 20%) ceuie yet witateler: fvelsiy pers ‘ommitiagd +e = 


a. 


* neleSw ih = nil Ob blinda wil) & within to eghed same “ 
dies! viviie- Snild oybiiwond AdT  “Wwrniteh eee a RL | 
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batteat Ye “othigent lt at fucetal? of obey Un anal ned’ ’ 
nyeth at nore eat veatebenttd sured ait slrocrgeype dole 
Retirees sé vate Live wi) Yo seal jie aed wwe af aie ~~ 

ae ealttwoad ont et otee tor drehiancn ting At Ws. * 4 
ner iim) yearn fla driv eld wel old claw qe 
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jon Geter rite belt bow -aghitennd Wo’ sande Home“ 
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ett caghelvont adios od Otay dinttioane: 2S gief ed te 
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Ta we ers Isersten ulevtw ot ceommils ‘nike chet: Z 
but, hathaelia te elie ‘ott doewt™ - 5 
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Aeue to annaitele Mn nelestbole al seitibe rnd Wo ° . 
8, By aon We : | Yaa ile woh” 
Lone 0008 er od 

~ ass ae 


bie abot out 
tap; ie eq eide edt. ty 
Sevias ns 


4 


BISHOP OF WINCHESTER’S BOOK. 153 


The knowledge remaineth of these things, but the assent 
is infirm, by reason of contumacy and rebellion of the heart ; 
of all enemies an enemy most to be feared, whom Paul de- 
scribeth with these words : Sensus carnis inimicitia est contra 
Dewin': an horrible description of man’s natures, that it is the 
perpetual enemy of God, and will not be subject unto the 
Jaw of God. This infirmity maketh that men be nor hot 
nor cold; cannot tell which part to take; in their chamber 
to profess God, where as none can bear record but 2 mouse, 
nor none [be] edified by his knowledge ; abroad in the world, 
where as God should be spoken of, they know him not; 
but as wise and discreet men, will do then as the most 
part of people doth, and would all were well, though not 
long of them; for they will keep silence for ever, rather 
than to speak as they know, yea, and with their example 
stablish the thing that they know is naught. If God be 
God, why are people for fear so ashamed to confess? If 
he be not God, let him go. God abhorreth such as be 
nor hot nor cold. If Christ’s body be in heaven, where- 
fore is any man so hardy to resort unto the place, where as 
the priests of Baal make a piece of bread both God and 
man, and teacheth people to honour it? Why doth they 
not consent unto their knowledge, and follow it? He that 
is partaker of the sacrifice in the altar, is partaker of 
the religion meant by the sacrifice; and those that be par- 
takers of like signs and sacraments, be declared thereby to 
be the members of one church. We are unite and knit 
together, made one by one spirit of truth: why should 
we break this knot by external ceremonies? We are not 
made [one] by eating of Christ’s body corporally, neither 
the scripture teacheth of no such union between him and 
his church, but by the Spirit of God received by faith; as 
thou mayest well perceive how God the Father and his 
Son our Saviour hath given this office and defence unto 
the Holy Spirit, like God with them. Remember thy creed, 
Credo in Spiritum Sanctum, sanctam ecclesiam catholicam, 
sanctorum communionen®; and think, that it is by the giving 
of God’s Spirit into our hearts, for the most merciful death 


[’ The carnal mind is enmity against God. Rom. viii. 7.] 
[® I believe in the Holy Ghost; the holy Catholick Church; the 


Communion of Saints. ] 


. 


Bei ae ae 


tree di te! segoil) pelt To dygianrer opbalwand olT 

, breed ailt te apdbnlve Lam qoagetvires be nea onl aie 
Gh dee’ T ain abe sean? 64 2) Aid (Se te soleus ite te 
pote Wn Giga share aeueat, : ehrow ventlt die delice” 


elie! d! tet venoten «aan te Mri tgiverybeldined ap i paet> 


wl) ene Nofhes ed ton fiw bie, OO Yo. ynite Leeper 


— sal om ot pale tb’, divdem yiiaiind ht. Lod do wal 


welmalio shvtt Wt. cAed ot req sate thet donnes the Gs 

aneem @ do! spews sim! tem venet. os enade ,bo0 seilety 
Accor eda ni Lereds jp ogbetaorl dhl 4) loltiie fed) enon tou 
pie Wid vad Gell Jo wettoge ad. biaeds bef) 4a onal 


» Hon wilt os inolt oy Ole aeet permed fom selon Nel 


dat igdeds The vim dic ihwn io plieb stqoigade meg 
swdldce rare sol wounds qed (lt youd acl geld YW ynol 
abpiara sent Kiirw. fae ese peor god? ta henge vd naalt 
of Dal Al” Agdgam ai wn qodi dolt golltadg slaldnty 
Ti Gaggiwoy 6) homme wy aon) aot. chyosy cae he jbo 
w@i-ee gous Meaodds OD oa mld tolotod toy ad ab 
wate Arco ob ad ehed # ite IE ..bleo tod tod ton 
aa winder gonig md girs damn of virco om pebie tyke eC 
Mise, Leek teed hand Wo mooi. aden dycth Vo adeping wel 


» apeiyghiels giT¥? 4a: aponod aj vhgenq fietseo) bie ear 


sult off, 168 walla baw daiestrocd-sieilt ejetti semen Sort 
Tevredaorng «eet ole oh wulttiees odd Wo orcletay ti 
oe tilt ewod bas peoPizcam off wil inteve sorgiler 
brutal of steer. fue enyie otto 

fear ote OV? = deande eum Qo redone allt 

A a ee Sate dees 
rom as VE lesinourrins  Lemaiee el done wide 


a 


: 
in 


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tbe 

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cer 
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ta 
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eenwiheljecs acnienbane smote cuales, avanteleyet, 
wiivig os gl ati dedd clot Lad 5 "see. ~ 


titer! hihinned t hone wits so stand ne ofl “—~ eho lo) 
wil PE don fe eee Sa eerie it 
’ a | net ; Od ? a sll we 


z 


= 


1 Cor. x. 


154 ANSWER TO THE 


of Christ, that maketh this communion of saints, which is 
the church of Christ: and thus, already conjoined with God, 
we receive the holy meat of his blessed body in spirit by 
faith; not to make the union between God and us, but 
confirm the union in ourselves, and to shew the league of 
amity unto the church. 

And to understand the better what this word, canonia, 
communio’, is, read the fifth chapter of the first epistle of 
John, where as this word communio is four times rehearsed. 
There shalt thou see the communion between Christ's body 
and us, how it is made, and by what means. And then 
shalt thou see that Paul, 1 Cor. x. and John go well agreeth 
to mine interpretation, that the christian reader will be 
satisfied, 1 trust, in the Lord. 

For as all the true subjects, sworn to the king, by 
their faith and allegiance are prest’ and ready ; wheresoever 
they see the king’s banner spleyde*, resort thereunto and 
say, ‘“‘ Whatsoever the king hath to do, or with whomsoever 
he hath enmity withal, I will associate myself to be of this 
part, tide what betide, mayhap weal or woe; unto this 
prince I unite my life and death: the cause, he is my 
lord; the making good and reason of the cause, I am 
his sworn subject, faith given, and my conscience bound: 
therefore to manifest mine obedience and love, by this ban- 
ner I proclaim life and death against his contraries”: so those 
that be Christ’s, when they see the banner of Christ, the 
holy supper and sacrament of the death that won the vic- 
tory of death and the devil, they will there live and die, 
with this banner to declare their obedience. 

They that be not of Christ, they care not under whose 
banner they be: so the avarice‘ mind and detestable love of 
the world be satisfied, it is good enough to them, with yea 
forsooth, and nay forsooth, as inconstant as the wind: like 
unto the bishops’ laws in England, that ten times hath been 
changed, sithens’ I knew the right hand from the left; and 
yet were they proclaimed as most certain and infallible 


[? Kowevia: communion. ] 

[? Prest: not dilatory. Johnson. ] 
[* Spleyde: displayed. ] 

[* Avarice: avaricious. ] 

[° Sithens: since. } 


‘ny ae rt 
‘vt orwawnm «oS 


. . 
ak hilt. slaics ts cen add dren indy dab yo 2 
Med. dlie tenliges Gewits abl bee 4 hen) Ys dele eld 
CE oof A) ebt beold wid Ie seon wih edt aro ew, 7-1 
bet ae bie’ A? Omen Who ei clon & oe Piha o> 
W ao, oat alt woke OF fee errieeiny at none Ve) apphgos : 
. ; bres elt qhtte yhliag OP > J 
po nee Ine dO ee oti oe hor ica a bak 
we In olienge Mat wie be cebgatls WAN ait heey af Soho) 
Anrecitay vomit 4nd ql sinaeet tear aid) an wate Unless 
teed “Hinf) somwtel niinesiews alt oe dealt Hale onl? 
ned? fur aon daily hue ahi »? @ wed ao beak” 
diserge lio tn dol. be = ef Joet uth Gon eeals chate® 42. 
od Wir ~ehowy celteluh oft ted? prGilepaeebet salt of 
Lyell oct cd tacit | bafiniten 
ef) aon WAP ot Greve Aimshise ui? ed) Ua te a6. 
seesuremty :ybers baw ert ott enanrpilie bw afta “ey 
bette chen? tree Suhre gage gout AY) oea-yalt 
| aeretegncde hive ill 08 Lied seit aad? coxynodtndl VE ye 
GAt To of a8 Teer amie Khe U fediiv qm diaded «* 
i Gay pew ww: lie caften ohitit td efit Pig” 
| Quy i eh (emcee alt Ziljurl) doe oy) ved: sila 7 ee 
ith 1 gees 60) Ye- otecer Sex booy guide off ino © ~ 
rhimmd timilsqwoe yor: tere jnoveg Grid. teste enwe si | 
del antl GE wrelints eonvileds naim peltinaa of widely >. © 
ont: geo ehlyeaten, oh! beniege Death tno af etic Toma © 
ght, hee Ter aetna add see oly cad pf tind od add 


; 7 
. 
7 


ai0 Gilt wom telt Manel: @1) “lo scormpran bees toque ylad 
wolb Leow oval: pip Rie Qodt Jeroty od) bine ited we qr) ~ 
A - of Aad! etal of sommed eit fie 7 &* 
cotindie sy acl We ane od Halt aT ms 8 
eral obtnienigh t a old ce ced godt sorted © 
eit Hie sated wl Myeeca tony vi at alelten od Biwix ally eo! 
wel bane eld am en Signew yan han aloo =” 


areit dang! onondl oy galt SecelgoS of awal “aqudeid odd‘otay® = 
Fete; iad uty eateedl doraat telpiy ontt wood Myce an somill -) 
dulilitat baa giaedy Won ee Lnwatalecriq yous Cee 


BISHOP OF WINCIHESTER’S BOOK. 15 


cr 


verities, with great penalty, as much as life was*® worth. 
But what man will be so made’ to lead his conscience by 
such inconstant persons, that hath laws to damn one year 
and to save another; that that is good and catholic this 
year, shall be heresy the next year! They be more in- 
constant than the wind. Our Lord of his mercy amend 
them, and give them grace to know their offences, and to 
promote the only word of God, and teach the people thereby 
to know God and his sacraments ! 

They would stablish the carnal presence of Christ’s body in 
the sacrament by the words of Christ, John vi.: Panis quem Joun vi. 
ego dabo caro mea est, quam ego dabo pro mundi vita. “The 
bread that I will give is my flesh, which I will give for the life 
of the world.” They say, that the first part of Christ’s words 
is a@ promise unto the church, to eat his precious body in 
the sacrament, Panis quem ego dabo caro mea est*; and that 
Christ performed this promise in his last supper, when he 
made the bread his body: and the rest of the words, guam 
ego dabo pro mundi vita’, is a promise that his body should 
be slain for the redemption of the world. Thus they in- 
terpretate the words of Christ, because dabo is twice re- 
peated. ‘“ By the first dabo he promised his real and cor- 
poral body in the sacrament: by the second dalo he 
promised the death of his body.” So that they would these 
words, Hoc est corpus meum, should be the fulfilling and 
deliverance of Christ’s promise, John vi.: Panis quem ego John vi. 
dabo caro mea est®. Read the whole sermon of Christ,  ~ 
John vi., and then thou shalt perceive that this interpre- 
tation cannot be admitted. 

Christ meant to bring his audience unto the know- 
Icdge of faith, that they might be partakers of God’s pro- 
mises through him only; and shewed them that he was the 
bread of consolation and solace, to satisfy the conscience 
of every hungry and afflicted person. Lyo sum panis qui 
de culo descendi: siguis ederit de hoc pane, vivet in ater- 
num. Lt panis quem ego dabo, caro mea est, quam ego 


[° lieue wz. So in the original. ] 

[’ Made: i.e. forced; unless it should be mad. ] 

[° The bread that I will give is my flesh. ] 

(° Which I will give for the life of the world. ] 


vef iRO Crevewai'e 5 Soepae 


i 

dinew “ere Oi ee om ao eiiemg desty sth! poblicer: 

. Sbeonmbenoe ol bow of 'pheor ot ot tie weer toler gull - 

ne = ate eee Gee os woel deel nell .eeeq dotberal doa 

oO  iele wdhgites Noe Jenvy of desk: tasdt. perltowe -wtew ob bate 
| i wan of Gell bem, teow ealt qeowed soll Cade” amet 

become yom eat Wy fy] agt? chai at med) ganbabes 

ee ee de ta 2d Youn malig dow el 
ro edeoreds efqeey ods deat Ane Sin) bee gla odd atuatorny 
- femmumegue 1d hime GoD wok’ Os 

ri ghed'e'tareh) to sacromerney Leartes ol usildicgy byes @ehT 
Bri Seg GOS cr lol ue? Ww low afl ¢d factors all 
ate ogre shaw veg tel oye ammey Je ener Gein hey dee 
oil! ql) 40% Wig lie 3 dutdeo ed ti ti wig, [bw T dtl) Beer 
sirow é det) Fo tq Amit oe deal rae vorllhleoe ail? Yo 
oF eal aahieng wel yas.) \dovidle elt ote chong «a 
helt fora 1° ey see ovis ofthe on amery ginal pitmapeaw gil 
th code gwen dost adil oh eotuansy add Ieeedteg bd 
inte. elrrow cols. to.¢0 mde bug : ybod aid heeu! eal) ‘ohent 
hitnora yliad: tink sec). ocimeny & bP ote Thawm wry wlth tgp 
i gals eulT. biter wit to moneqorcteyt of? wi) wiale od 
3 ” he atu é-elel cancel pletad’> te abscw md aatongiad 
erse tote fowy gid Inner od obsts esl ont 2A taoeeq 
ol with). letohoon elt al -tevmeines ed? ai hod levoq 
a teow pols duald ok Sybex id Wo Aichi ethbotmnony 
bee elit edt 2d Noodle sce ewer te oW alrre 


Rom. vi. 
Heb. ix. &x. 


John vi. 


156 ANSWER TO THE 


dabo pro mundi vita!. Now mark the words: “The bread 
that I shall give is my flesh.” He promised to give the 
bread, by these first words, that was his flesh: but how 
to give it? to be eaten, or to be beaten? to be in- 
visible in the mouth of the apostles, or visible with all 
opprobrie and contempt before his judges? to be lift up 
over the priest’s head, and there sacrificed, or else upon 
the cross to sacrifice himself? Christ, that always pro- 
miseth, with the thing promised, how the thing promised 
may be received and used, prescribeth the manner how, 
and efter what sort, he would give his flesh unto the 
world: Quam dabo pro mundi vita, “1 will give it for the 
life of the world.” His body, rent and torn upon the cross, 
was the form and manner how he would give it for the life 
of the world: not to be in the sacrament, but to die upon 
the cross, as this relative quam declareth, quam ego dabo pro 
mundi vita. The same flesh that he spake of in the first 
part of the sentence, Panis, quem ego dabo, caro mea, of the 
same he speaketh in the second part, quam dabo pro mundi 
vita. And as the one part of the sentence speaketh of his 
body to be slain, and not eaten, so doth the other. This 
may be proved by Christ’s words in the same place; for he 
speaketh of his body that should give life unto the world”, 
which only is by the body slain, and not eaten, as Paul saith, 
Rom. vi., Heb. ix. and x. 

As for the sacramental eating, where as Christ’s insti- 
tution is truly observed, there is nothing but a memory 
of this death, whereof Christ altogether spake in the sixth 
of John, and intepretateth many times in that place this 
word “eat” for “believe”: Qui confidit, inquit, mihi, habet 
citam eternam*®. Neither the repetition of this word, dabo, 
is none other thing than accustomed repetition of one and 
the same thing by more express words. It is no marvel 
that people, for lack of knowledge and the Holy Spirit of 
God, so obstinately defend the carnal and bodily eating of 


[? Iam the'living bread which came down from heaven: if any man 
eat of this bread he shall live for ever: and the bread that J will give is 
my flesh, which I will give for the life of the world. John vi. 51.] 

[? Shuld yeue lyue un to the worold, in the original.] 

[° He that believeth (saith he) on me hath eternal life. John vi. 47.] 


4 


waited VnrlD og eraly ilies temvonuerca odd wri ah’ : 4 


“ot qo 19S C tedl Kecrel od) ban oes 


ae. : 
soy Ga dewren 2 48s ont 


doe of PF” <shie@ 6/? deem WOH Oly ent wily Ce :; 

ah Wily od eel i | 

wok te) <ieth of wow yee) sigiet tt vendlt od aoe - 

«yl! ob ee oe “1 00) eg ot meal 

fle Hite CAL Y ie ney eel To Wena ede np Aidit SF : 

qt wi Seq 6A weed tedines ‘bie Qheaqqy = 

ays ore a0 jlewilirres eral? fing lowed @tentpy- oflt -teve a 

“ert evanhd daly sett ‘Vemit auto of eaves 

hemes eis wi) «6d Jeiowrn agit' lp wilt dpe tl boedttt 

ool mare Oy Hiatireaen foe hue bayiowre od ann 

wily ofr he CA win Veen ot (Yeo Poh fii Tow 

oat wil 4 ety (iw 1° jailer Tams orm, vt eae): < hharw 

gene alt pees 0G few hay ated ait “\bivew arte’ Ot 

out waft wi Al ety Muerte ad rod vane Tan tepet ise eae ad 

oe fh at ded Acsonrmee od? vd od 4! ton chhew atl We 

patel cee matey plirralont ehuey estan eld on crore Pa, 

ooh alt & Wu G8eas wt fol) JOR encase octT 905 Age 

wit To caer cies As oh Gree Areo”h coum tnoe ads Wo tay 

Neen org tah Gey rey fteor iadt nb UeGhewye web ones 

a) Ww dicteop egrsittsn ee ee 

iT solts al? MAD Be.) NG ii tihela od of "(od 

teh ret 5 ivory Gaeta elf ini WP pecr-a nin yd horton Began = 

Phiere edt aba AN ati fowls tedé yfoo! <u! Yottiodenge ~ 

shila Neath RR gedies Wout Lara slate toot vats gl @ tine deldw> «/ 
hers a) to’, tr el akan 


ion a tel qian hewitt orice qint si nodllut 
divin tt nt tloge sndieghdla tatul) Tooruty dimieeiit Yo i atee 
caer Barre Hagen a oi yt ae 


lao ath oedisd™ ot “tae” brow ; 
eon pred a» ns Ail perl gs 
bow Ge Wo’ og, eo pnatmaeatinatr moro ant 
ieerern ot an aro -evnnyrs dreaat begat conan okt: 8 we 


We diet felt aly Nan @gbabcmd tu duet aA iahgong sult ae 
Gee ied tee eral AOR ee eS a 
nya caneraal sou se te liye met *) ae 

oe 


pom tngh a 


T.4@ tp duh Dihoe di Ye 
Nery dey omnaps 
oe ee OL, 


BISHOP OF WINCHESTER’S BOOK, or 


the body; for Christ, with all his words, could not bring his 
carnal audience to a spiritual understanding, as he meant. 

These words, Hoe est corpus meum, et, Panis quem Sran- 
ginus, nonne communicatio corporis Christi est? et, Panis quem 
cao dabo pro mundi vita’, must be taken as Christ meant 
them, and as they may best agree with the other places of 
the scripture. Wonderful detriment should our faith take, 
if these words should not be taken with convenient tropes 
and figures. Without a trope, lo! what should follow? 
Christ's body to be pantotopon*®. Christ must have so great 
a body as might fill heaven and earth, if it be corporally 
present both in heaven and in earth. Also, it were in vain 
to look for him at the day of judgment, or to complain that 
the spouse is taken away from us. For, as they say, they 
have him sure enough in the pix, and will have till the 
world’s end. If it be true, I will say no more, Inde ven- 
turus gudicare vicos et mortuos®. It needeth not to believe 
that he shall come from heaven to judge the quick and dead, 
but to believe that he shall come out of the pix that hangeth 
at every altar, now here invisible, and then shall be sensible. 
But how ean this learning agree with the scripture, that saith, 
Videte et palpate, quia spiritus carnem et ossa non habeat, que 
me videtis habere’ ? Luke xxiv. 

How doth this learning that saith Christ’s body to 
be every where, agree with the words of the angels, Sur- 
rexit, non est hic, venite et videte locum®, &c.2 Matth. xxviii. Matt. xxviii. 
Pauperes habebitis cobiscum, me non habebitis®. Understand 
the words, Joc est corpus meum, without a trope, and 
there shall follow such contradiction in the scripture as 
may not be admitted. Better it is to understand one 
place by many, than many should be made false by the mis- 
taking of one. They would agree these places with incisibi- 


Luke xxiv. 


[* This is my body. And, The bread which we break, is it not 
the communion of the body of Christ? And, The bread which I will 
give for the life of the world.] 

[° Ilayrérorov: in every place.) ' 

[® From thence he shall come to judge the quick and the dead. ] 

[7 Handle me and sce: for a spirit hath not flesh and bones as ye see 
me have. | 

[® He is not here; for he is risen......come see the place, &c. J 

[° Ye shall have the poor with you, but me ye shall not have. Matt. 
XXVi. 11. ] 


iva wom oeeeel at Wo so 


aa greed tot dips sienew tall Ka Mig sapnl wl 
apne 411A arllenupben levthige a ot atari 
A. ae, nee dew) ly ee, wrpee. We whl aloo geod’ ' 
& Se i) ACER ONiIN RCE Aviory, 
‘ tion at? o6 wedei of leant et Ren orem, dels te 
Re ek dtiw nonge sued ‘ens edt be bas rors 
a ee, dis} <gy Ihwele dresses titreadhows "yf anal silt 
: soqent ideleavties die aeler of tne bleeds slagw gal) 
toni (owls azte | oj spre Lund  pvwegh hed 
samy oe ed mont nd> Antena of ct thal Kast 
vellecwmpn yt 12 oles hoe ospaiel WA alyles os qhod w 
aie mt gor 8 celh, cba .ct le worqut ni died summery 
hint) diehinins 0% teSeebate veh alt In aid apt dool ot 
Ce) ees ee ns toh oe oro Ga tel of ogy alt 
wilt Vet emt Nie baa 7 as ih sous wri anil oval 
re mel Gon on ree Ke 1 worl oa UL <a ee 
SR OT Shu itdherin at Swati i: ocr yreraibed | terew's 
. tam bora aialing Ait lay] G1 ives! diet apo Unile ot dole 
; fai) ¢iq © Vo tun re thes of edt weelind of Hod 
oo ef-s oruds be chlann ved won jihiea TorT> 28 
Mihota® pravtighen hii Aye orgs gniimind litt axa wed tuth 
“yp Hartnd enn iain al Hi Cy elAyo mgt piping, al : 
hed 7 vive alial,, 5 ‘apltd tlie one 
“Ab shed Pints" dita nat aitoul etlt diob wolf 
uit pega Sais abn alt dhe cone gual gw ad 
ater Hine Ata, Vat ewok obits my ties sib ten en dew 
furatemiiclS “atthe | oon way toomidos viveladud enmagen'h, 


Hd ded oe fuevid aT a adT 
¥ diay pat wp hogy eye tpn le 


(thee ode te oh elt lh ovly 


Jobn xx. 


Ephes. iv. 
Philip. ii. 


Eph. iv. 


158 ANSWER TO THE 


liter’ and modo calesti®, to say that Christ’s very natural 
body is here, but insensible, and doth oceupy no place, although 
it be as very natural and true a body as man’s body is, ex- 
cept sin and immortality. Sed hoe dicere facilius est quam 
docere: “Tt is not sufficient to say, but to prove that they 
say.” This argument cannot be denied in Aristotle’s school: 
Corpus est finitum, ergo est in loco*. If Christ have a true 
body, it must occupy place. In the sacrament it occupieth 
no place: then it followeth, it is not there. 

Other probation have they none, but only the sound of 
these words, [oc est corpus meum. The meaning of the words 
be against them. A man may not take the letter without the 
sense, in a matter of weight. Cicero, the ethnic, so willeth: 
Semper autem in side quid senseris, non quid dixeris cogitan- 
dum‘, 1 Lib. Offic. Because we should never be troubled with 
these glosses, “invisible,” “insensible,” and ‘“miraculousment,” 
he caused his immortal and glorified flesh to be sensible, touch- 
ed and tried by the fingers of Thomas, John xx. As for the 
words of Paul, ad Ephes. iv., Philip. i, that seem to shew 
Christ’s body now glorified to occupy no place, I refer it to the 
judgment and faith of the christian reader, whether’ Paul meant 
any such doctrine or not: Qui descendit, idem ille est que etiam 
ascendit supra omnes carlos, ut impleret omnia’. The authors 
of this doctrine doth allege the text in a wrong sense: for 
the scripture in many other places doth confess Christ to be 
ascended into heavens; therefore, it is very like that Paul 
would not set him out of heaven. But rather by these words, 
“he ascended above all heavens”, he would amplify the un- 
speakable joy of those glories that his most precious body 
possesseth ; the which in the earth was debased and abjected 
unto most vile ignominy and contempt. So Paul declareth 
these two contrarics, most vile in the earth, mortal, most 
glorious in heaven, immortal. Illud ascendit, quid est, nist 
etiam quod descendat prius in infimas partes terre ? Et addit, 

[? Invisibly.] [? After a celestial manner. ] 

[® A body is finite, therefore it occupies space. See Aristotelis Phy- 
sicorum, Lib. 1v. cap. i. ] 

[* But in keeping faith, the meaning and not the words are ever 
to be regarded. Cic. de Offic. Lib. 1. cap. xiii. ] 

[° Where, in the original. } 

[® He that descended is the same also that ascended up far above all 
heavens, that he might fill all things. ] 


. — = = 
co . Gryeas me —a os a - 


Lewise ge yet) edd eee at Seretes uewcbiep Selhy a 
dyiporl le ow hy «ar euming dtob tne Oe ae <> 
: <= yf yet. @ Anne hd 6 one ba Tratoe qere-ee aE 
wy re ere (aod OA lena beh he Ap os 
; quis jot enng ©) yl peed umelim gon @ T1 wedly 
shevia Coljniniedk oy fedant af oan ies teenies nt “= = 
ge TO ce 8 BAD NL aR oh On agn poliath, te ont : 
> Aho 2) hires wilt of radqvegites Serer phe) |! 
eral joniel J uliowolkG © flt-rdnaky oe C'S 
Yo bunaw Ab yTnia Hil pion puke aepiot dentaethreg eat) 
threvn off To getttueyt oi) are ore ee oT Adri e cagal? 
owl? dewlahe aeitel edd aulet ow vent mon A nell detiege ed: 
| iene <a muole oH) srs) alglw Io toi #20 wed 
| MGs Oras Livy ort abuse divy av, ei Hite vege 
thtt fetdoratvel wean hioude ter comet ~ BC) feat 
 iecmmentericte hap “Mogomani “aliievai seetaals amaghd- 
Airs? A Dwire ad ot dest fePteoly bee fervontind pi henner ad ‘~~ 
Ait Ge wh seit ett wesoml'T to ween art od Bobet hea be ‘seem 
ws, oF hears Gatts 21h Qiid'h Wri uty! to teed Ww hoe ages 
adr ah ik er E ptahve> vy pene Hb bx Holywoit Mheal # tera? m 
teste es Denote enkciore wii s ik Ye ANNA exe Nitegit (SO 
awe 64 gy tee NS) wre (Wired Jaf 5 bu9 enlists dite ie At 
conline atl \'nhewee What WS ular wae Wren Wome! 7 
1) 1 eet @ 8 @ te0d 64) wedle ids enhmoh ddd Yo | 
ad of def wothrass trols expaly taitto qnunt nl canigiioe wd¥ 
Lea) nail willl que?  awlereit perivened otc dolineee > 
throw monet ql watt BD cadens Yes aco avid ine don bigow “> * 
ay vill Tipo blew ad ety fin owls tobe al” : 
bod snulaony ake aid dealt eibiitgy ant) lo yet oldaleegs 


at at fate leed 


ss 


> 


er mm POE ee 


teoren( des ict lemadalree thine ade il dildo edd 3 7.< 
iktetztuedl lav"t ob bith ynigredy) oliv deont olay“ /° 
fron tatsont tinea iit 4b oly tome jstueiaos: owl wind o> : 
= pam birp - a = Jet vomnt 7 
rhe YAS seve manent ot rire, 
[ remnant focmlooe weit *} : 
AT taxol wi sen eshte af exit etl oF afl A : 
“swe se atrncew tft kaw howe thai 41 kd aetbens of 7 
| i Magee A ATED a i GAD) slindrrigye - 
. ft this | ‘pred » g 


$hds seve il die tosh wid allie ncaa aah 
‘ae 


ayia \. : 9 etutadgpod 
ee LET 
4 | 7 


05 


ee perpen 


BISHOP OF WINCHESTER'S BOOK. 159 


Qui descendit idem ills est qui ascendit supra omnes colos’. 
Paul doth weigh these two propositions, and setteth one 
against the other, Zz injimas partes terre descendere, et supra 
omnes carlos ascendere®. And he that will gather by these 
words of Paul such an argument, ‘Christ ascended above all 
heavens, therefore he is in no place, for out of heaven is no 
place,” then may likewise gather of the other words this 
argument, Christus in infimas partes terre descendit ; ergo 
nullum locum habuit in terra’. 

But Paul, christian reader, meant no such subtleties in this 
place. His holy intention was to declare both his unspeakable 
contempt, that he had in this world, and also his most glorious 
Joy and honour, that now the body hath in heaven ; and doth 
interpretate himself, ad Philip. ii., Quapropter et Deus illu 
in summam extulit sublimitatem, &e. My faith is, that his 
blessed body is in heaven, and doth abide still in heaven, and 
not outof heaven. Christ said, Ubi ego sum, ibi erit et minister 
meus. Hrimus autem in ceelis, non extra celos, aut supra 
celos, extra omnem scilicet locum, i. [e.| nullibi'. Paul saith, 
Nostra conversatio in coelis est, ew quo exspectamus et Salva- 
torem’’: and doth likewise the same, 2 Cor. v. This is a 
true faith which I believe. 

And whereas they call Christ’s body a thing celestial 
and divine; true, it is immortal, and delivered from all 
mortal qualities, according to Paul’s words, Rom. vi., Vivit 
Deo, et ultra non morictur®. What can be inferred hereof ? 
The fruit of the blessed Virgin hath not lost his humanity, 


») 


[7 Now that he ascended, what is it but that he also descended first 
into the lower parts of the earth? And he addeth, He that descended is 
the same also, &c. Eph. iv. 9, 10.] 

[® To descend into the lower parts of the earth, and to ascend above 
all heavens. | 

[® Christ descended into the lower parts of the earth; therefore had 
he no place in the earth. ] 

(°° Wherefore God also hath highly exalted him, &c. ] 

(?! Where I am there shall also my servant be. (John xii. 26.) But 
we shall be in heaven, not out of heaven, or above heaven, that is to say, 
out of all space, that is, no where. | 

(?? Our conversation is in heaven, from whence also we look for the 
Saviour. Phil iii. 20.] 

[° He liveth unto God, and shall not die any more. ] 


Phil. ii. 


2 Cor. vy. 


Rom. vi. 


fot i) <quenr oN sore 


Sule 40m eon Whew ley toa. WS sche Wieahenite 16 
ane Kiel bar nol|jeqony, ot ced, dow dished 
. tye > cole) oral yordya a. Jonlio ods hatege: 
em? “i “ivy Ree sa ad hak ~ “ores em 
Ue weeds fethnoun dain” stanonyet a deus Toe" Wo eben 
og a qreonl! by Gay eel, ooedg ve nt 2d onl. sorted 
colt sleeve pails alt Ye ewlieg onwadd “cur owl) ” prebg 
faye her. ater enteny ety an eutered’S Aaunoerte 
Jopl «) eted mun avin 
St) wh oitelifus huss on Simon: sebown alien slon®l doth 
alinlewgene shi tet qanleal od acw feeitoped port att analy 
aajee's leon sith cole hie Jfsew wuld a0 lel Od berlt Arua 
dinh- baw ; ee at dia ahead Grit wey ft) oreonat iwe wt 
Pore » wed) wt aol a Jtetetl etgionsaial 
at galt A (iia (SL - o atedie lng Vee, eneoeee ob 
day copes dé. at dirs ohuta @5e6 hee ovwmaidl al righod teaewalel 
FORM te trae ap tin dies pt). povend toMio dom 
etm tee: MS ADS oem Gi ©) owee werk, tie 
tie Tei. yhiltae |) 5. teem) taller mane actes achat 
: 4th torte cigy 2h Jee Who ot EMR ent 
AW se a aT 42.08) C pies oft wigodil dish Sing « omieven 
avliet 4 hoida ia oop 
(eilesdos wot we thud extn) Hea gull. eset heh 
Seah Geert beg Jato) oi fh wnt soni bow 
te MOT te. acell atmew lire’ od pilbror a ehtilaap lato 
Viewed dretlil al cao ted.’ Merde op aithe be oath 
Welnerscl wid peal joa sied-eigntY bmeeid elt Jo sunt off 


deri) {loeb ela dl smelt Aad ol dade Wkuevton ail, sealer TY 
_ Ml tabeonach tal tt foetal ah Vain ih esta taped ats a 


- CATA wt atgd 9% pada onan ol 
“write bursoee ot hae stars 9th Ye thiog tet oat pagar ls 


hi te oi rl oh kon Se 
[ulbsve of) analy 04 vd 

Eh rnd Neston titgtal altel salad watered VF] 

ot Cm ide abel’ Tors he srestunpaed nh 

Aor ot aD Jarniiil wrod na tes fem atresia sak af 


7 - 
~~ 


Gen. i. 


160 ANSWER TO TUE 


but in heayen his body is as very true ficsh and blood, 
as it was hanging upon the cross; immortal, and yet very 
man; and so in this manhood sitteth at the right hand of 
God. 

Seleuciani' did deny that Christ in his flesh did sit 
at the right hand of God; but the Christians believe the 
scripture. It is the nature of a contentious, arrogant, and 
proud heart to take out of the scripture some such proposi- 
tions as sound for their purpose, to defend a wrong opinion, 
though the meaning make nothing at all of their part, And 
then they have none other word in their mouth, but the holy 
word of God, the plain and manifest text. “The Holy Ghost 
is the best orator of all, no man can speak more plain than 
he: he has the most apt and convenient words to express 
his mind withal.” And when his wrong-conceived opinion 
must be defended, he setteth the words of the scripture im 
the forefront against his contrary; he cleaveth fast unto the 
letter, will admit no interpretation but as he pleaseth, no 
collation of places; he eareth not whether it agree with 
other places, so the word sound for his purpose: which hath 
been the destruction of many famous and excellent clerks, 
as I shall repeat the names of a few, to school the christian 
reader in the fear of God; for it is not learning nor wit, that 
preserveth the faith of a christian man, but God’s singular 
graces, which must be daily prayed for, that by affection he 
embrace none opinion, what men soever he is fantasied? unto, 
but say with David, Turris fortitudinis nomen Dei’. 

Anthropomorphite* said that God, that made man, was 
like unto mortal man; and took occasion to err by these 
words, Gen. i., Faciamus hominem in imagine nostra, secundum 
similitudinem nostram®, And doubtless the words, without a 
trope, sound even so; but the excellent divines, that knoweth 


[? Seleuciani: the Seleucian Hermianists, who (after Hermias) adopted 
the errors of Hermogenes, applying stoicism to Christianity. See Ter- 
tuJlian and Origen. | 

. [° Fantasied: inclined. ] 
. [? The name of the Lord is a strong tower. Prov. xviii. 10.] 

{* Anthropomorphite. Called by Epiphanius Audiani, from Audius, 
a heretic of the 4th century, and by St Augustine, Vadiani. Rutherius, 
Bishop of Verona, in the 10th century, wrote powerfully against this 
revived heresy. Sce D’Achieri’s Spicilegium. ] 

[° Let us make man in our image after our likeness. ] 


Do) oO 


eet Ce 


anf nf Wewers, om aor mor «= . 


ay. 
° 


Jacks bie de® oott gay ot ot yhed cht poveell al ae 
ce tr bre Jone! .eerw ah men pin ewe 8 
_ dncart Spire colt do Sake Iniiqeet sid ol oo Gen 4 a > 


a 
’ 
i" 


- 


s 

4 u 

He th eA ad ct Wet) gots YR ih he, | ae 7 
sh) 42 Us? acouehil) aeli go) | bet> tw Lied age off Ma 8 e 
: J 


lhapey les fro nied oil? Wt ibe 20:4 of Peal tyerg 
rary & lmigloh ot -exseqrmy elo vA teides a0 Gants 
bat, sing shuld We The ee patton ovem geinseet inl) Bgonth ~ 
qlod alt jek sie eheold Gt bee antlin ogee ened ‘cael tilt 
sedi) Viel oeT”' teal aolinzm lee 4 ae oO SS bree’ 
ned? mahreney aoep om arm on Me Vs wtive dod aw 
eingts 06 ebaie freien ten yn bem ale weal ed sol 
feaitips feotwsueegeine vid aad (urA  ~telel tain Of 
ai wait Gly Ve stow ob) Atedten od ctrecberiel od seme 
OM vane bah Hives od jp rotiie HA nary toot elt 
wn: giaun) al sa fod duiterrrqtori an sivibe Ue. -rettel 
ie ear & waituale inn Live, @t peonig Io watraling 
Hind date wy tit et brine froter ould oe etatg tudo 
Paks "erviheeds neon) ween lo oiMivetedh ety goat ; a 
cabtyivide edd heath ot ged ete. eran ws dongn Rese 1 en 
dads Sie Aunt Geena ton ah NOES | dart) We eg? adi cl har: ~ ie 
What tel) het iebad nalieenis a lo Mid oli adberrswny i 
aid nolyottn (Sanat ret Saye Yiah al wohiat Hie wosety 
ion "inleetavd ee meses fen sade jwelalye Sueey Seed s 
Ta anes chilis) Crew) bio. die cpa dal’ 
ate 7 ista Hi trl) dials ides adldqnemegiliah 
ee ee 


2 tuoatiler ryan silt onhidboh fad, ‘rewyaen mnaihuasiods 
dierond tedt one andy uct 4 OF UTS LDC GONE x 2 
Fae Ghote ti aint oe 
tT wet oqthairele at ee 


mvwiettl «aaliyah 
eit) aiege ite stot Lond 

' {a bt (abn 
(cand 00g 


— 


BISHOP OF WINCHESTER’S BOOK. 161 


by the scripture what God is and what man is, will straight- 
way perccive that there is a ¢ropote’, and by the whole under- 
stand the part, to say, the soul of man. 

Confer not the words of Moses, Deut. XXXL, with the 
other places of the scripture, Pono ante te bonum et citam, 
benedictionem et maledictionem: elige vitam, ut eivas, &e,", 
and then were the Pelagians’ doctrine true. 

Chiliaste*, by these words of Christ, “I will not drink 
of this wine from henceforth, till I drink it new in m 
Father’s kingdom,” said that we should eat and drink after 
this life in heayen. 

Sabelliani® said that God the Father suffered in the flesh 
as well as Christ, and took occasion by these words and like, 
figo et Pater unum sumus. Ego in Patre et Pater in me™. 

Hebionite™ said Christ was only man, and not God, as 
the Jews at this present doth, by these words, Deus meus, 
Deus meus, ut quid dereliquisti me?” 

Helvidius'*, by the words of the scripture ill taken, con- 
ceived a wrong opinion of the blessed virgin Mary, and 
said she was mother of more children than one. 

St Augustine”, Jib. 21, De Civitate Dei, cap. XXY., writeth of 
a sort of heretics, that said, whosoever once received the sacra- 
ment of Christ’s supper, could never be damned; and defended 
their opinion with these words, Ego sum panis vivus qui de 
caclo descendi: si quis comederit ex hoc pane, vivet in wternum”. 


[° Tropote: trope, a figure of speech.] 

(’ I have set before thee life and good, blessing and cursing : choose 
life, that thou mayest live, &c.] 

[* Chiliaste : Millenarians. Sce Eusebius, Eccles. Hist. Lib. viz. cap. 
xxiv. p. 271. 1672. See also L’Eucharistie de V’ancienne Eglise, par 
Edm. Aubertin, Geneve, 1633. p. 838. ] 

[° Sabellius. See Wormii Hist. Sabell.] 

[7° I and my Father are one. John x. 30. I in the Father, and the 
Father in me. John xiv. 11.] 

[* Ebionites. See Epiphanius, Heres, xxx. and Eusebius, Eccles. 
Hist. Lib. m1. cap. xxvii. ] 

[22 My God, my God, why hast thou forsaken me? Matt. xxvii. 46. ] 

[% Helvidius, an Arian of the 4th century, a disciple of Auxentius. 
Jerome wrote against him. ] 

[* August. Op. Basilie, 1543, Tom. y. col. 1310, &e.] 

(2° I am the living bread which came down from heaven: if any man 
eat of this bread, he shall live for ever. John vi. 51.] 


[uoorer.] . 


Deut. xxx. 


Ce alls ie vey) aed nunt® Yo alyrow odd Jon wlinn’> 


» 


— 
— 


— airtd anitiogh “igelgeio’t od} aver gedy lam 


20 fire re et PA ei UP AA colt A 8 


"erin Feet lneeal amend itty tae lif walt wtolind ome ovad £ 


— To.dlybth a 


Lay ~aew Puewnnicers 0 cerfiviem 


hisede (iw pi) idan ite baie a eet 
velns cheale oti Ohne Nixie ab rents pale wr 
eciaiet Ve taet AAD Eee Ob phrng ay 


tiles Ve mteogh A that, cad. arncketrak call hy’ evtuly “sale 
on arhe & artiq wile «emer ébalsin, be sealer 


dein Yon fhe 1 ptabuld te then sewll qd "OethtS 
ge cl weer dale TF Mie parryi ore nite edt Wy 
“wits Gel Dew Yeo Nvets ow and? hice “wolyatd/e'sadn - 
meted all ehly . 
fale ott (i Peveitiga widied ot lov) cal? bing Seating 
attlamelnie cant 74 folimes text Gan Ant a lew a 
Mie Re WHC FB serra saree wil We 
i oN tet en ran thoy ae tei idem © gotepielh 
eam atk alvin sede a dau Qoeerty etl A wsrol, te 
= Hove Meese ity ae quitery tant 
aie peed TE eating ald to shresie orl fl oilotr 
hta~ eal agile leew OO) & moinige gpg & lereey 
Feo amie geahlits ext In mdioe sews Ivins 


he 1) lentes ira zorenn dy dbuse delt aniternad Yo 00 6 
iaientioh tes :beomnh a0 weg (ow song que aad’) Yo sme . 
Oe Taye Hen emg wo AGA slescnmnl did combo dat 
Pmencate pl aie te, A as Trolees Diep cnet det 


‘P@wap } nigt-« ager” corel 


gus. hs A i gn 
voy ally a tb atitrontewd' ale a 200L 518 
ee rely 


[D) Gere Ae, + ae ander and) rend « 
Seno: 


162 ANSWER TO THE 


Arius and Marcion, with many great learned men, defended 
most detestable heresies by the mistaking of the scripture: 
therefore no faith ought to be given unto the interpreter, 
that rather intendeth to stablish an error and false opinion, 
than to confer place with place, that no contradiction be found 
in the scripture, nor any violation of our catholic faith. 

St Augustine’, Lib. m1. De Doctrina Christiana, teacheth 
a godly way to understand the scripture: he that will follow 
his counsel, shall not lightly err in expounding the scripture. 
He sheweth there, when the words may be taken, and when 
they may not be taken, without a trope. But, the more to be 
lamented, such is now the condition of all men deceived in 
religion, for the most part, they will rather run still the wrong 
race they have begun, than godly to return unto the truth: 
they will not repent, lest they should seem to have erred ; 
such is the state and condition of our miserable nature. 
Where as there lacketh probation of the thing that should be 
proved, they tarry in the letter ill understood, and turneth 
themselves ad petitionem principu*®. Ask how they prove, 
and why they make an alteration of the bread, and what 
place of the seripture proveth their proposition? They flee 
unto the text, Hoe est corpus meum. And for the probation 
of the proposition, they allege the proposition itself. JZoc 
est corpus meum, is the proposition whereupon all this dispu- 
tation and contention dependeth. 

. They must prove by other places of the Sone that 
those words alter the substance of the bread; what union is 
between the body of Christ and the bread ; and how this union 
is made, and where the scripture proveth the Son of God to 
come into the world to be bread, and how he cometh, and what 


[1 Nam in principio cavendum est, ne figuratam locutionem ad lite- 
ram. accipias...........- 

Si prieceptiva hate est, aut flagitium aut facinus vetans, aut utilita- 
tem aut beneficentiam jubens, non est figurata, Si autem flagitium aut 
facinus videtur jubere, aut utilitatem aut beneficentiam vetare, figurata 
est. Nisi manducaveritis, inquit, carnem Filii hominis, et sanguinem 
biberitis, non habebitis vitam in vobis; facinus vel flagitium videtur 
jubere. Figura est ergo, precipiens passioni Domini esse communi- 
candum, ct suaviter atque utiliter recondendum in memoria, quod pro 
nobis caro ejus crucifixa et vulnerata sit. Aug. Op. Basilie, 1542, 
Tom. ur. De doctr. Christiana, Lib. m1. col. 43 and 53.] 

(? Begging the question. ] 


“nT OF aseiea - " —— nor 
tetchiir bale ongity Iescrrcal tawny crunt AG yreiw ta lé tek MR, 7 
terudgives alt Ws guidaeine welt yd veil Watt ait) OO 

| MebAT Na et ali marly md at tdgoe steht ote Gaol OF? 

7 Moitiqa la) ten “oem fe eillede.or dishoraal adem pel.’ 

fou? af eufuhwoje~s an teats aptly sti mehr wlitte oy ned) 

ull eledios ce bo wladety trl eee utiqhes wit at 

a Tenney pimecter ) onleiet, 9h ao Aid , others, ord § 

aaa wily) le gerid of wrens eel) LevitereAiny 64 qn elhig Aa 
entiqrnns Gi)-grilbeinece ai s=9 Yidigl fon Tee aed old 
ety ive dat of gam +o. «ii node wonds dadernlle ell 
<i eromwl) Joh and « treiile dey of heel pnt 
0 inviesh gun fle bo ide oft wa done Avstospret 
spite ads Tire diy Wades lite yale deg nim nft wt nother 

| iAfow oh ofem me al viiem aad hag’ ered cult one 
site® cand Ol gem Kiet pall dai janediey dul [ow et 
Tai Chretien wd Yo wollivem hoe cet wif of Pas 4 
hb dlivads (att Qonds ull lo nivitodoty Aiedial cinf? ic ol ; 
Aistriod fae Aenterdan 1 pepe «ty 9! ret yul Jevtg 
AAry ea wad @), JB (rarny Psierhiton ye eevieryl “ 
Sate ere hvd alt Yo meteoiie ae wider yet vite Tete, 

WB WAT Pameqony Geitt Muvorq ourezien watt Yo aera 

donk teiorip ohh A int hectare samsey esc 228) of Oley 

TL. Mall watilacryony al) elie wath roilvinigitn ait to 
aegeh diel Re nempertode mcmlagqang otek nwa tags te 

Hirshreqet coflauyies tee acta 

iit qmmtyiqw oll So tsoaly multe ed wrong seer wit . 

of cote farlre chug ads To Annbetaw ots tothe slew: empdd 

froncit waht ova ben > hound outs tae telad’) hod olf 


of bol? to noid odd dio tron agit made bare ate 
ps berate % phan wh 


tail tnd fitout pal Wed Ban shainid wf ot Dien adit aint amos”, 
he ee ae neal 


bad | 


Heer Om, 
coll i te eomiiy caakal? tae silico spn ies singed ar tayepey 8 ord 
he ee" ah diy D rs Aetareeth wery, wn 
wii rg) Abe? ioniteeey 16h meteiies tds poor jens 


“het samp (towel tetany EY te 
om, Soap chrome of oriheebaoan gat ag re 
SFO cuitheal AO gard, ale aimentg Fa oe 

- GRO ae Ge hey SNe AN ly 


LAT TO SEES Shane, RENE ne en 


BISHOP OF WINCIIUSTER’S BOOK, 163 


profit his body, made of bread, bringeth into the world: and 
whether any of the prophets ever prophesied of such a coming 
of God’s Son into the world. Shew the scripture that proveth 
this proposition, Hoc est corpus imeum, to have such a sense 
as ye say, that the conscience of those that ye would haye 


-believe this your doctrine, may repose herself in truth and 


verity of God’s word; or else, no man will believe your doc- 
trine. If Paul had no better fenced this general proposition 
to the Romans, Arbitramur igitur hominem justificari per 
Jidem absque operibus legis*, than still to have repeated the 
proposition, there would neither Jew, neither Gentile, believed 
his word: but he confirmeth the proposition, and disputeth 
the matter so pro and contra, that he confuteth all the 
arguments that seem to repugn his purpose. 

These men that would have the bread to be turned 
into God and man, hath none other word, but still, like 
the cock, ery, Hoc est corpus meum, and will hear none other 
lay but, “ This is my body.” So may a man, after the 
same sort, prove our Lady to be John the evangelist’ 
mother, and say always, whatsoever text of the seripture 


be brought against him, as Christ said, John xix., Eece soun xix. 


mater tua!’ “Say what ye list, these words be true. 
Christ spake them ; they be plain; they need no interpre- 
tation.” If any man ask a reason and confirmation of the 
proposition, he may say still, Hece mater tua‘. “Ye must 
make no reason how it may be: it sufficeth to have the 
word of God, the manifest text; reason shall not melle® 
with the matter; it is a matter of faith.” And after this 
sort a man may likewise prove John the baptist to be 
the person of Elias. Is not this a marvellous manner of 
reasoning ? 
When they be asked to prove the proposition, they 
repeat the proposition that is disputable, and so false as 
they take it, that the extreme contrary is true, as the 
scripture proveth, and ecalleth the signs of the most divine 
and sacrate supper of the Lord bread and wine, 1 Corin. 
x. and xi. ‘ Whosoever eateth of this bread unworthily, 
shall be culpable of the body of Christ.” These words be 


{* Therefore, we conclude that a man is justified by faith without 
the deeds of the law. Rom. iii. 28.] 

{* Behold thy mother !] {° Melle: meddle. ] 

: 1]—2 


Comix sexi. 


Na [sea 
é i Pat - 
ral 0 CAIN w ine = = 


bin chase ott-atei ltqueisd jbo Vo chen sghod ghd gong 
» Ottinsen toe ty betta yony wren ebetqeng wild To yon. seltioer : 
: a preg asd euctqrrn ol) walt livow- ale oped aah #haDto 
anes Ghie hel OS err, COG Se wih CUNT ernie eit 
ed hires ae soi eeelt Jo wersbare aly taly gw we od 
bee dive) i Yaaro! coupe cam wdipmeal dye adi ered 
pen nn tate web Line cen Ge yl o> | brow wed Yo ier _ 
—_ feeifhemgeny Laerieng aii! frien mated on tut tual U0, .onist 
wa, bebe coninwh soli cceemil i). ately old ‘of 
lb betewyye nent ce (tm aeolt seed moter augeln ahi, 
hngedied plist nallion ast valine bfgee orf? ain 
ype ds he i Dagny 2 alieunitras of tial i new ot 
ol? The digivimay of tod onteny baw ay cx Taam wll 
a Peony stig wad wv 2? Hoe seal alnomogy 
lvatra) 24 oft fem of? sem baw ode ove oT 
ett Ute fad .hbew io fot died .nein pek Sr) oli 
weiss chee tran Die t8 omen i pepe Sa GERLp toon WA 
ade ots ce eve es lel Co at ld ae! wal 
o ‘talepsesy nit aital. of et yal. cam Cs 
oman alt 1% tek voreretiedy wyenla 4s hed gradsom 
trots WHA ote WSSU , ime incu se anlil putioge .adguornt od 
> fuer ef limo cept tel oy: andy get? hegh “wainer 
ryziot ae haves gout?’ 7 alehy el -yardt ; tot b nglinys Seber) , 
et wolfe bag wmert o den atecr gta U * 
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Acts i. iii. 
Matt. xvi. 
ViGor xT, 


Gen. ii. 


164 ANSWER TO THE 


more plain to prove the bread to remain after the words, 
as they call them, of the consecration, than Hoe est corpus 
meum are to make a metamorphosis of the bread. Now, 
if it be “the devil's sophistry,” as my lord ecalleth it, to 
believe, with the authority of the scripture, with the 
judgment of reason, and by the consent and agreement of 
the senses, that bread is bread, and that God changeth 
not the just, true, and very body of his immaculate and 
glorious Son in so little a room as two inches of bread, 
then is the scripture the devil’s sophistry, which teacheth 
to believe that Christ’s body is in heaven, and bread in 
the sacrament: Acts i. iii, Matt. xvi. 1 Cor. x. x1. 
This doctrine only hurteth not’ the faith of man, but also 
dishonoureth the dignity of man’s creation; whereas it was 
given him to be lord of all the other creatures that God 
made, Gen. ii., and more to avail in reason. Now, by 
the malice of man, this order of God is perverted; and 
that that the birds of the air, beasts of the earth, and 
fishes of the water, know to be a creature, man maketh 
it his god, and proveth himself thereby to be inferior unto 
all other creatures, which is no small offence; the image 
of God in man not to know as much in a sensible piece 
of bread, as the beasts, unto whom God gave only the 
judgment of senses unto. 

Then hath they another defence for this wrong opinion 
of the sacrament. They say it is done by miracle, 
that the body of Christ is present. Doubtless, if I saw 
the body present, and the thing done indeed, [ would con- 
fess the same, and that it were a great miracle, to call 
Christ’s most blessed body from heaven with a word. But 
now herein consisteth this whole matter: miracles of God 
be open, and the effect of the miracle so maketh manifest 
the miracle, that reason is contented’ that God should do 
his pleasure, whatsoever reason would attempt to the contrary. 
As for an example: the blessed Virgin, when she heard the 
message of God by the angel, that she should bear a child 
in her virginity, it passed the capacity of her intendment ; 


and though reason knew not. how it might be, yet sought 


reason to know the means how it should be, and said, 


[? Only hurteth not: not only hurteth. J 
[? that reason is contendyth, in the original. ] 


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BISHOP OF WINCHESTER’S BOOK, 165 


Quomodo fat istud?* When she was assured that it should 
be by no man, but by the Holy Ghost, she let fall 
reason, and believed the words of God. And as she in 
faith conceived by the Holy Ghost the Son of God, won- 
derfully above the reach of reason; so the Son of God, 
made man in the belly of that blessed virgin, naturally 
there increased for the space of certain months, and de- 
clared unto reason the fact that was done against reason; 
so that reason could not deny but that the blessed Virgin 
was with child, and had testimony thereof by the mother 
of John Baptist. Unde hoe mihi, ut veniat mater Domini turei. 
met ad me?* Lukei. With such a godly grecting as is 
comfortable for every Christian, this miracle was shewed 
: afterward unto all the world by the acts that Christ did, 
: which proved himself to be the Son of God. 
Now, mark, although man cannot comprehend which ways 
a miracle is done by reason, yet must the miracle be per- 
ceived and known by reason. Though the leper, Matt. viii., Matt. viii. 
could not know by reason how he was healed suddenly of 
his disease, yet perceived he right well the effect of this 
miracle. The apostles of Christ, that knew not how so 
great a number of people, five thousand, beside women 
and children, should be fed with five loaves and two fishes, 
Matt. xiv., Mar. vi., Luc.ix., John vi. the miracle that passed Matt. xiv. 
their reason was shewed, not only to their reason, but Luke ix. 
° John vi. 
also unto their senses. So all the world, that was made 
of nothing, against reason, by miracle, is declared manifest 
unto reason and senses, as we see at this day. Now, if 
they would prove Christ’s body by miracle to be present, 
very God and man in the sacrament, though reason can- 
not comprehend how it may be, yet let them shew unto 
reason and unto the senses, that it is so; then men will 
believe it, and not before. Let them shew me any miracle 
that God did upon the earth, hke unto their invisible 
miracle. All the world secth the bread remain, and no 
body of Christ present; yet, say they, it is there. Is God 
so much the enemy of man, to give him his senses to his 
destruction? No. He hath of his abundant mercy given 
them to discern white from black, sour from sweet, chalk 


WR eo OE 


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[* How shall this be? Luke i, 24.] 
[* Whence is this to me, that the mother of my Lord should come 
to me? ] 


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Exod. vii. 


166 ANSWER TO THE 


from cheese’, the glorious body of Christ from the sign 
of a sacrament, which is bread. Their miracle in the 
transubstacion® of bread is as much a miracle as the 
miracle of him that saith, he will make whole a man’s 
blind eye, and yet the blind man seeth nothing the better. 
God useth no such blind miracles, but made every thing 
for man marvellously, because man should honour him in 
his_ works, according to our faith®?: Credo in Deum Pa- 
trem Omnipotentem, Creatorem ccli et terre’. It agreeth as 
well to make the body of Christ present in the sacra- 
ment, without his corporal qualities, as to make a great 
fire without heat, 

Another gloss is there, which Eckius uscth, to defend 
the alteration of bread withal, and saith, though Paul 
call the body of Christ bread, yet it is no bread in- 
deed, but the very body of Christ®?; and attempteth to 
prove his saying, by the rod that Moses used in Egypt 
before Pharao. When the rod was turned into a serpent, 
yet was the serpent called still a rod. This simile proveth 
nothing; for when the text saith, Sed devoravit erga 
Aharon cirgas illorum’. Exod. vii., there remained nor form 
nor figure of a rod, but of a very horrible and fearful 
serpent. If this place serve to prove the alteration of 
bread into the natural body of Christ, let them shew me 
the form of bread changed into as natural a man, as the 
rod was changed into a natural serpent; and then I am 
content. I will not dispute of the name so greatly, though 


[? yeuen them to decern, whit from blak, so warefrom swet chalke 
from chese, in the original. ] 

(? transubstacion : transubstantiation.] 

[* Our faith: our creed. ] 

[* I believe in God the Father Almighty, Maker of heaven and earth.] 

(° Queras autem, si non manet in sacramento substantia panis, cur 
tandem eyangeliste panem appellant? * * * * Quod autem Paulus et 
Lucas adhuc panem nominant, faciunt id sane more sacrarum literarum, 
que rem aliquam non semper appellant id quod jam est, sed quod ante 
fuit- Sic conversa jam virga Moysi in serpentem, similiter et virgis 
maleficorum mutatis in dracones, virga Aaron devoravit virgas malefi- 
corum, ubi scriptura serpentem virgam yocat, eo quod antea serpens 
fuerat. Paulus etiam sacramentum hoc propter speciem vocayit panem, 
quoniam adhuc post consecrationem speciem habet et omnia accidentia 
panis. Eckii Op. Parisiis. 1549. Tom. iv. Hom. 81, De Transubstanti. 
folio 93.] 

[° But Aaron’s rod swallowed up their rods.] 


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4 


BISHOP OF WINCHESTER'S BOOK. 167 


they called flesh and blood bread; but they must make demon- 
stration of Christ's body unto the external senses, as Moses 
made of the serpent unto the Egyptians. When God called 
our first father Adam, because he was created of the earth, 
and Adam said by his wife, “‘ Behold, a bone of mine bones,” 
Gen. ii., there was neither Adam that had the form of earth, 
nor Eve the form of a bone. The one was a man, and the 
other a woman: howbeit, they kept still the name of the 
thing they were created of. Change the form of bread in 
the sacrament, and make thereof the form of a man: then 
these places will suffer the manner of speech right well, 
that a man may be called bread, if he be made of bread, 
as well as a serpent called a rod, because he was made 
of a rod. But forasmuch as there is no form of the bread 
changed in the sacrament; believe, with the evangelists and 
apostles, that it is in matter and substance very bread, how 
it [is] appointed to an holy use, to be ministered unto the 
church of God, in the remembrance of Christ’s death, with 
these words, “ Christ took bread and gave it to his dis- 
ciples.” Matt. xxvi. Luke xxii. 1 Cor. x. xi. These men 
agree with themselves in the Spirit of God, and teacheth 
a certain doctrine. Those that defend these masses and 
transubstantiation agreeth not with themselves, and hath 
nothing certain’. The one saith the thing that corrupted 
is nothing but accidents, the other saith that it is the 
very substance of bread. Read the book of Innocent III., 
De Officio Missw*, where as be these words: Quod sicut 
miraculose substantia panis vertitur in corpus Christi, rema- 
nentibus accidentibus panis, ita miraculose redire substantia 
prioris panis possit, de qua generetur vel vermis vel quid aliud 
tale’. Into what substance the water mingled in the cha- 


[? See Magister Sentent. Lib. 1v. Distin. xi. and xii. Duns Scotus 
Lib. rv. Distin. xi. Quest. 2.] 

[{® The following passage appears to be that referred to: Si vero que- 
ratur quid a mure comeditur cum sacramentum corroditur, vel quid in- 
cineratur cum sacramentum crematur; respondetur, quod sicut miraculose 
substantia panis convertitur in corpus dominicum, cum incipit esse sub 
sacramento, sic quodammodo miraculose revertitur cum ipsum ibi desinit 
esse, &c. Innoc. III. Colonie. 1575. Tom. 1. p. 480. Myst. Misse. 
Lib. 1v. cap. xi. Sce also cap. ix. ] 

[° For as by miracle the substance of bread is changed into the body 
of Christ, the accidents of bread remaining ; so by miracle the substance of 
the former bread may return, from which are generated worms or the like.] 


Gen. ii. 


Matt. xxvi. 
Luke Xxii. 
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168 ANSWER TO THE 


lice with the wine is turned, see the mind of Clement in 
the third book of the Deeretals. It is turned, say he, 
into phlegm". God of his mercy deliver his church from such 
doctrine ! 

Yet have they another reason wherewith they deceive 
themselves withal and other. “ The power of God, that 
can do all things.” And of these most holy words they 
frame many a false conclusion. Beeause God ean do all 
things, therefore I must believe that the bread in the 
sacrament is turned into the body of Christ. I would 
believe it, were it not against his word. Now against his 
word he will do nothing, as full christianly saith Tertullian 
against Marcion: Posse Deum, nihil aliud est quam velle; et 
é contrario non posse, idem esse in Deo quod nolle*. 

It is the office of a Christian to know what God ean do 
by the word of God, and not to be curious to search what 
his absolute power is. He could save the damned souls 
in hell, but he will not: it were against his word: Non 
remittetur in hoe swculo, neque in futuro®, He could have 
saved Adam and all his posterity, otherwise than by the 
death of his only Son: for Augustine saith, Lib. rv. De 
Trintate, Mors Christi non fuit necessitatis, sed sue volun- 
tatis et potestatis': but he would not. By the eruelty of 
his death he would have us to know how horrible a thing 
sin is before the face of God, and thereby teach us to 
beware how we fall into his displeasure. But we be trunks, 
and in manner insensible: nothing moveth us to virtue. 
He is more curious than wise, to search to know the thing 
that appertaineth not unto him to know. It is the next 


[? Innocent III. condemned this opinion and said: Ilud fuisse nefa- 
rium opinari...in sacramento videlicet Eucharistic aquam in phlegma 
converti. Corp. Jur. Can. Decretal. Greg. IX. Lib. 11. Tit. 41. ¢. 8.] 

[? That God can, is nothing else than that he will; and on the con- 
trary, that he cannot, is the same with God as that he will not. Tertul- 
lian’s words are: Dei enim posse, velle est; et non posse, nolle. Tertul. 
Op. adv. Praxeam. p. 820. a. Par. 1530. See also Lombardus, Lib. 1. 
Distine. 42 and 43.] 

[? It shall not be forgiven him, neither in this world, neither in the 
world to come. Matt. xii, 32.] 

[* The death of Christ was not of necessity, but of his own will and 
power. These do not appear to be Augustine’s words, but they con- 
vey his sentiments as expressed in his 13th chapter. August. Op. 
Basilie, 1543. Vol. ut. De Trin. Lib. 1v. co. 503.] 


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BISHOP OF WINCHESTERS BOOK. 169 


way, not only to bring a man out of the favour of God, but 
also out of his wit; for he that searcheth to know above 
the reach of a mortal man, shall be confounded with {the | 
immortal glory of God. Let no christian heart therefore 
trouble itself with this question, What God can do; but like 
a diligent scholar learn his lesson in the scripture, What 
he is bound to do. For the scripture was wroten to lead 
us unto God, and unto repentance of ill. It was wroten 
to teach us God and all godliness, and not to move such 
questions as engendereth nor faith nor virtue, but conten- 
tion and discord, and words without end. It was wroten 
to be judge of all men’s doctrine, and to save those that 
Christ redeemed with his precious blood from all heresies 
and false opinions. ‘Therein is contained all truth and 
verity. And better was it with the church of God, when 
it was only taught and instructed by it, than after that 
any man’s decrees were brought into the church. Man’s 
wisdom giveth as much light unto the word of God, as a 
little candle giveth unto the bright sun in the mid-day. 
Yet condemn J not the holy fathers, that hath wrote so 
much in the defence of Christ’s religion; but give God 
thanks, that he hath such organs upon the earth, that would 
rather die, than to see the name of God and his holy 
word to be contemned of the world. And a notable thing 
is it to mark the godly fathers in their works, where as 
in the defence of the truth they allege not only the serip- 
ture, but also the testimony and example of the primitive 
church; not to stablish their faith, because it was so used 
of antiquity, but because they saw their elders use the word 
of God in the same senses that they did: as Epiphanius® 
writeth of one Peter, bishop of Alexandria, whom the tyrant 
Maximinus put to death. In this Peter’s time there was 
one Meletius® that sowed a false doctrine, and said that 
every sin committed was irremissible, as the Novatians’ 
and Catharenes say: this doctrine so prevailed, that the 
greater part of the people in Egypt and Syria believed it. 


[° Epiphanii Opera, Colonie, 1682. Lib. u. Tom. m. cap. 68. p. 719. ] 

[® Meletius or Melitius, bishop of Lycopolis, in Egypt, in the 4th 
century. Hooper adopts Epiphanius’ account (see above), which differs 
greatly from that of Athanasius, and Socrates, and Theodoret. ] 

(7 Euseb. Eccles. Hist. Lib. vs. cap. 43, p. 241, &e.] 


7 fo Ce oe ee | 


7 “qib-hias edt ad ie ityrl tt eta ldealy allo -altgil 


fat tm carrera ws tire 2; 7 


hi Jo lo word wilt 6 tno com @ yerahah venir 
; wydo wre ad dtatgios beds caf act 9 the: ‘Ss tu onda ~ 45 
a Aj} dei 1 Pelosi ad Hirata, mile: lem & le abon odd ; Z 
mehewt) swod unptds on iv 40 lov guy ienral 
WtlE ined p08 snc toed cael VE troiteere ately Wide Yee ieee 
ai emigre «7! 44 Gof ot meant, sdderiss -gruyitih 2 


wmiw ve Ww enedioger oda ‘hee. Tol? olan ey 
Some S100 0 but bnew yeadilhog fie tee bol) en nent oF 
yiins ied Antity qn aiid pa bewhemyce: ae sande 
Steborw ogy Gl. Pie fuylie. theo ton oui bow ay 
dial} ogre) ome o bis aisich dcr. Un Ie oglu, al of 
wired, jie ore" bold anvlowng old chity bea~ehor sent) 
fae iow) te botleiee & ninedT  sneileo alldobuia 
High het 1 ionnwls alt shy ewe eee bc fe 
fess vefla wmld i qd botowiesl doe dtgash—ido dew 
fan drwy ed) dai vhyewd ow eregeh «ona ye 
# os bow fe fave of? otay sioul mio oe diovty aniate 


- w ahere ildos Anglesea beg eal nals jou Faure oT 
ro ot, al cadiuile: omiid) IW ooetab elt. ni, slount 
Mt dell fm elt nope ges dave lied od aed wld 
—  , thed ba bos hol Wg seucr ol noe (ob npdbiglh wedter 
4 os olism 2 bos, Jiitwe 06) Ww Larue ad a, byw 
a onda alone sive ob ervdtad ellng oft stone od How 
» omen alt lie dog pete exis daorg alt to somitob add nt> .'. 
prstiahe oft Whaley feu quivers galt odeoderd yori 
bona wow ab peened ofits tiads sleihiet.ot ton oudovuds 
+ Aqow et ety wvobile siedd yee dd nemuetd dnd pydionpiline 
ong HED errtt dgily somnee oor off nt bol Yo. 


aeons 5 me 
‘/* ry 
ae 
7 


170 ANSWER TO THE 


Peter resisted, not only by the scripture, but also, that the 
disciples of the apostles condemned this doctrine for an 
heresy. The like may ye read in the history of John the 
Apostle, apud Euseb, Lib. mt. p. 601. 

As Christ is true, and his word true, so hath there 
been always in the church such as hath followed the truth; 
and in that they have wroten truly we are greatly edified, 
to see that they and we agree in one faith, and understand 
the scripture alike, and use the sacraments as they did 
according to [the] institution of Christ. If any error be 
in their writings, we may leave it by the authority of the 
scripture, and offend nothing at all. They wrote, not to be 
Judges of the scripture, but to be judged by the scripture. 

Were it not to satisfy the weak conscience of those that 
yet be ignorant of the truth, I would not, in this matter of 
the sacrament, rehearse the mind of one doctor, because we 
may so fully and plainly know by the only scripture, what 
the supper is, and how it should be used; and think that 
such as hath wroten of late days to be the first authors 
of this doctrine, that the holy supper of the Lord should 
be a communion, and no private mags, or receiving of the 
sacrament by one man; no, though danger of death scem 
to require the same. If such as be sick will needs re- 
ceive the sacrament, let them receive it as Christ hath 
instituted it, with such other as shall be present at the 
declaration of his faith; but alone no man may reccive it, 
though his faith be never so good, and the minister never 
so godly. Howbeit, both the scripture and likewise the law 
civil doth rather improve? the act, than allow the doing of 
it. In this supper we should follow Christ and the apostles : 
their doings was absolute and perfect*, No man for a 
good intention, beside the word of God, should add any 
thing to the doing of this supper, or take any thing from 
it. We read not that they celebrated the supper in any 
private house for any sick person. The words of James 


[> Euseb. Eccles. Hist. Moguntie, 1672, Lib. mm. cap. 23. Narratio 
de Joanne Apost. p. 91. This reference is to the well known history of 
St John pursuing and reclaiming a young Christian, who had fallen into 
gross sin, and become leader of a band of robbers. ] 

[(? Improve: disapprove of.] 

[? Perfeyth, in the original. ] 


_— 


eco! cena Ilan ol ft oein, 


ove 
eA 6A) pots doe! orntgiine nda gles son dendieet wate 
08 Gl attabes) evils lremetahactiey mijeuta afl! do elaine. 


. wt? vt ewewte 1 pees 


a adel woe wir ad teet oy, qe oll 28D», qed 


708 y ag BL et, Seay ale A. 


qeult dint 14 ort inbe okt ber got of ead 0h ome. 


1 Ahad of8 Lowntigh Anat en seta dteunde wi ©) ayer le eon 


peters MA wn yt oclo weal erie bel) wo bon 


Mrkeply fan WA sim 0) cove o9 be Vodl joe naw ob 
ii qats pe Gawnersen wl) oer br colle oretqion tall 
oft wre id HW arinf) Fo volta [ed)) of golfee 
old to yleilipe alt of i wrenl gant ew pepiitre vedd ob 
a! 0) aan pape qa?) = Ha te poidee bee toe qvosgiee 
aonipod ails 43 begbal ad it Net ewiqhen ndé Yo erghed 
dedts sini) "le Aomtenen deer of) Yietfon od fon 1 wan'Tl) 
be tations ch) of Ant Klgow | sligrt ote Jo dermegiad toy 
of cued “ntgeh wit Yo Lain att erewlet Jnomewneradt 
Sibk ct ee all eon etnidly Let eld ow tei 
dats dnid: fine (ivi od bieds 4 wel fre ef eepque odd 
emaltin said pel! caf oF re tel Wwe overe diet sim 
fihaude fund path Po -eerqua. yf! ott beclh waletent git To 
aA le Sfiiswh ‘to sera oleh; «! iva SOolummes @, od 


Pe ee ee ee ee te 
Yate nent an Saale det 2 jee wi te crttevobeily 

seen TUietinl att Set lincy ce shaven ol dtiot ald guods 

sok.nl eee) ber sedges sod visdwell  lbageon , 


citer 02 gon a aid EM saltatope th sett aenlsel dedi 


"yeunyott-wadan doob lives > 


Apa ary mbar ie 


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BISHOP OF WINCHESTER’S BOOK. 17] 


seem to defend this religion, chap. v. Infirmatur aliquis James v. 
inter vos? accersat presbyteros ecclesie, et orent super eum*, &e. 
Unto these sick people that he speaketh of, he would like- 
wise haye commanded the bread of the holy supper to have 
been brought, had it been the manner in the apostle’s time. 
St Paul with many words declareth that this supper, when- 
soeyer it be celebrated, should be done with solemnity in 
the church: Cum convenitis in ecclesia, inquit, audio dissidia 
esse’, &e. Again: Igitur, cum concenitis in eundem locum, 
non licet Dominicam canam edere®. 3. Num sane domos ha- 
betis ad cdendum et bibenduin'? 4. Itaque fratres, cum con- 
cenitis ad edendum, alius aliud expectet ; quod st qui esurit, 
domi edat®. 

It shall not be prejudicial, nor nothing derogate the 
honour of the blessed sacrament, though it never be cele- 
brated in a private house; nor he that abstaineth from 
the receiving of it out of the congregation, nothing the 
worse christian man. In time past it was sufficient for the 
people to celebrate openly this holy supper, and was not used 
to be brought unto the sick. Justinianus Imperator, Consti- 
tu. 57°. unto the archbishop of Constantinople, Meme", hath 
these words: Etiam [£¢] priscis sancitum est legitur [legibus | 
nulli penitus esse licentiam domi que sacratissima sunt agere, 
sed publice’, &c. And in the same place: Ommibus [enim| 
interdicimus magne hujus civitatis habitatoribus, magis autem 
totius nostrw ditionis, in domibus suis habere quasdam quasi 
orationum domus, et in his sacra celebrare mysteria, et hinc 


[* Is any sick among you? Let him call for the elders of the 
church ; and let them pray over him, &c. | 

[° When ye come together in the church (saith he), I hear that there 
be divisions, &c. 1 Cor. xi. 18. ] 

[® When ye come together, therefore, into one place, ye cannot eat 
the Lord’s supper. 1 Cor, xi. 20. Marginal reading. ] 

[’? Have ye not houses to eat and to drink in? 1 Cor. xi, 22. 

[® Wherefore, my brethren, when ye come together to eat, tarry one 
for another; and if any man hunger, let him eat at home. 1 Cor. x1. 
33, 34. ] 

[® Novellarum Constit. Justin. Paris. 1562, folio 114. (2).] 

(2° Menna. } 

[2 It was also ordained by ancient laws that no one should be at 
liberty to perform the most sacred rites in their own houses, but pub- 


licly, &c.] 


Sets Rew of eds. ,wotgilwr sid Doel ol nese 


ied | (rims weeeecitipny a yO Soiree 


Be. <ors p= | lew th yolhen aon he, towne Hepp sed 7 
ty  -vtel Meow od Do Atndarss of dedd alquny ddlcapediebell 
rele? cpaee gigi,eds is herd.eM heures aol eee 


7 : ve) «'oleecse off st qavceem el) cet A iil etzunad spend 


ould segype ot) Sekt diontek sheow ey, dine iol 4h 
= peace Vie GW Girias vet. teLwle jaivnets al.Ji sie 
*  peweetly > PAR ei;.* a) ees aa’) § docs ot 
as) mie 4 Geeta on wth) iid . ak eee 
1) (mad te neh 12 Ayode ov poy moreeimel bad ped 
1 a A, oyeah 4 ivebewlid & echo be ond 
Aree ty Hop i teh bon ntl ermecction ton aitints 
: “wha dob 
20) Pogerl. ganiter aim Jabiladeny of tod Toile af 
Qn Of yet fi hb teen lel gli to weesl 
mm Chnitele pul) ai ves poo olsving avai bebed 
a. OY eysiem eultapmpece odo so 4h Va. geiviowre all 
it Sl sit ee eee si fey owhi al sien statlebals owe 
Naas Avi aaee fone gepyrjae hal Gulls sion mdtredolis ca oilquery 
, seed etatapal eqediiiterl,  dsje wiv ative ditgitend ef at 
7 dens Pcunlé edaqun nse =) bo qvelldibuse add ofme Tk al 
ot feaeph) Sed a0 cerigsem satiny (04) awed) low oonde 
AP IS whim wey meh meni Mm sation Men 
{ouhfe) ere), (eaniq, quen wilt ob tah od eo veg, Yow 
salves wage ailiehetited CAntheie cee K tao wesleiradsh 
May Helewey ch sims Miers oj) sewltth antwn ester < 
WEE, By. neem parties inv art a) ceed aumolnt 
ee ie ee em 
oe tae ari sere way eet Ol bes pdnwde 
wires voile wont 4 heal dition) Add ef ortepd mnogo onal 7 
: ee i Lat i a, i 
Hwatireté 00 oe pa seen agctalt 
~ ESR te Meer ee seach of fas wee —eoud taney vvett Y 
(MTR to ob tntbtegod eres oa ann yet bet wah etbwunt Ye . 
ie kn Le ee sree ere ee 


— ws oh = 4 oa 

(42) Ud elle AAD adra"-ninia a 

th of Monday ag inane ; 
hang Dom pons dewtiall 


Exod. xti. 
Numb, ix. 


172 ANSWER TO THE 


Jieri quedam extranca, catholicw et apostolice traditioni con- 
traria. Sed siquidem domos [ita] simpliciter aliqui habere 
putant oporterc, in sacris suis, orationis solius videlicet gratia, 
et nullo celebrando penitus horum que sacri sunt mysterii, id 
eis permittimus’. his godly emperor reigned anno Domini 
500, whereby it appeareth it was not the manner of those 
days to celebrate the supper nowhere but in the congrega- 
tion openly, as the pesah* was commanded to be done: never 
part of the lamb brought unto the sick man, but eaten 
in their congregations, as ye read, Exod. xii. Num. ix. 
Whereas, Eusebius, Lib. vi. cap. 34, Eccles. Hist. writeth of 
one or two to whom the bread was ministered in their 
private houses, it was done upon a singular consideration. 
The persons that received this sacrament in their private 
houses were before excommunicated by the authority of 
God’s word, and before their reconciliation fell into this 
danger of death by sickness. The deacon was commanded 
to minister the bread unto them, that in the receiving 
thereof they might declare their true penitence unto the 
church, and die in the promises of God, that desireth not 
the death of sinners. In the time of Cyprian, it was 
used to give the bread of the supper unto children‘. If 


(2 For we forbid all the inhabitants of this great city, or rather of 
our whole empire, to have in their own houses certain kinds of oratories, 
in which to celebrate sacred mysteries which might hence become foreign, 
and opposed to the catholic and apostolic tradition. But if, indeed, some 
think that their houses ought to have these among their holy things, 
solely for the purpose of prayer, and never therein to celebrate any 
of those things which belong to the sacred mysteries—that we allow 
to them. | 

{? Pesah: The Passover. ] 

{* Old edition, Ecclesiastes. But the reference appears to be wrong. 
The case referred to is probably that of Serapion, mentioned by Eusce- 
bius, Lib. vr. cap. 44. Eccles. Hist. Moguntie, 1672, p. 246.] 

[{* Amiserunt parvuli, quod in primo statim nativitatis exordio fue- 
rant consequuti. Nonne illi cum judicii dices yenerit, dicent, Nos nihil 
fecimus, nec derelicto cibo et poculo Dei ad profana contagia sponte 
properavimus ; perdidit nos aliena perfidia, parentes sensimus parricidas ? 
Cypriani Op. Lugd. 1550. Tom. 1. De Lapsis, p. 889. 

Ubi vero solennibus adimpletis calicem diaconus offerre presentibus 
ceepit, et accipientibus ceteris locus cjus advenit, faciem suam parvula 
instinctu divine majestatis avertere, os labiis obturantibus premere, 
calicem recusare. Perstitit tamen diaconus, et reluctanti licet de sacra- 


~ serge fs! eneleet aque ait obtyleleafwrah 7 


pe 
ee 


— 


ls ‘ 
aire  evPeel » ee Pays = 


At WAN «af Senin % ante tees emtArta ircny PR) iT 
wtelnd wpb et iibgady full) eva evlagig Why Grp en - 
OUI. teiipbire las iaierdt Live ance ol! xdneeh AW ; 
Me Iron 3 fom @ vy eartal Setiewy Cigevl' hs Cw ts 7 
mares pees lamest aetna yg ao Sie ie Se 
omit We samism «dr Ge ane Jy dit pyn i ytoeata Og" 


“yor cath el of betes sae Ye o> oo lee all - 

re int mm dar a) er Mya tine “wip Io 

at cant jis “bic its at an Antlevarpeme avd) ro i 

diene he 40 fer ie did seniesd Gaul W ' 

set) of Pouriilin st Greed “wil! cute 4)- wer aa ape? (= as@ 

eaten seins © Coy wel ao" th noo cueing 

Open Val) OF fimmrnmes silt heir fat anemy adT “et 

de timation Wd Gh dintascirrni ors “ori ew. mod 

ett 10 1A walinibrtas ahelr oh Lan Sow ote» “e 
. att auoh of? sattite el diva Yo Senn’ . oe 

pier GAT ai lede yikll ated betef ot) seein we « 

=) atu etietieg Sart Walt ait 4501 Yedle Worse 

te dowel yrsth devi We weetinnig wet oi wh bea! ghynmite 

ate di jae e) hs orld elt Gl etry Wo lie Oe 

Vo seria cl wpe of] hawt: at) weg et Goay % 


AY ePy Peery WAM etontidadnd wit Ihe Lato wy t0%*] 

Jove Ww leit. terre) axeed ieee Vets al sreil of mia shilw we 
Od camel psaind lsbat lull than yen Lemmas atoutibes of absbler ti, — 
onee hee Will corSiats ayn bore aloes ils ot beaquyy bos 


ene) odd tad gavin wih! wrid st Vege exon! Gan aol dai) 


ym sienliie ot ved orem Lee grpesy We wit wi yOhe . * 
wolle ow dant webeabeyur bercam wel Wt getayni eal) ett to 
: = : Pine : ee 7 
to ae saliiul, seosmehen auenes ae sell 
aie « omy , f A : od 
wi gh Vaart ‘Ww tots ee 
(08 a SOME xing AN IA conte ib gan ae abt and © 


TT silts Wi ARetarny ening ot tony 
fille wie teeth’ ate mney pecoer bal bal nae 


nisege sipeliie’ peudtiny Ge WAL oteing te tin ibe. trea 


«Pneuinarediiny 
Marry crabs ely nitmrby anh yewdla 
Muaery Tinie Cit wl “ an 
Ho A ell Salina ty yaoeneth manna Aiea DS atmctet bel a 


aaeremye 


BISHOP OF WINCHESTER’S BOOK. 173 


it were given them as a sacrament, it was ill; but I can- 
not believe it. Grant it were, I will not follow Cyprian, 
but the institution of Christ. I know that he was but 
a@ man, and had his faults, as ye may see by his opinion, 
where he would such as were christened of heretics to be 
rebaptized?. 

We should not yet by this authority leave the 
example of the apostles, except it be in such places 
where as the common ministry of the church is corrupted, 
and the sacrament used contrary unto the institution of 
Christ: there every man may in his private chamber, 
with his christian and faithful brothers, communicate ac- 
cording unto the order of the scripture, as we see, Acts il. 
xx., how the apostles did when the Pharisees and priests of 
the temple contemned Christ and his ministry, as well of 
the sacraments as of the preaching of the gospel. Where as 
the faithful may receive openly the sacrament, it sufficeth 
them ; it is not need to have it brought unto the sick man’s 
bed: for the doing thereof hath done hurt in the church 
of God, caused many times the poor sick man to put his 
hope and confidence in the external fact and receiving of 
the sacrament, and thought himself never sufficiently pre- 
pared to death, but when he had received this external 
sion. And thus was the abuse of the blessed sacrament. 

Men say it is neither commanded neither forbidden by 
the scripture, that the sick should use the sacrament m 
their private houses. The words of Paul, Lyo accepi a 
Domino’, &c., with the texts afore rehearsed, sheweth not 
only how the supper should be celebrated, but also where 
it should be celebrated. Suffictat nobis traditio apostolica’. 
Let us conform ourselves unto them, as near as we may. 
Would to the Lord that there were no more ceremonies 


mento calicis infudit. unc sequitur singultus et vomitus, &c. &c. 
Hoc circa infantem, que ad cloquendum alienum circa se crimen necdum 
habuit etatem. Idem, p. 400. See also Aug. Op. Basiliw, 1542, Tom. 1. 
Ep. ad Bonifac. 23, col. 90, where in the margin we find, Etiam infan- 
tibus dabatur Eucharistia. | 

[* Cypriani Op. Ep. 6. ad Magnum, (in qua ostendit nisi quis in 
ecclesia et ab ecclesia eatholica ordinatus fuerit, jus vitalis aque habere 
non posse.) Tom. 1. p. 78, &c.] 

[° I have received of the Lord, &c. 1 Cor. xi. 23.] 

{? Let apostolical tradition suftice us. } 


Acts ii, Xx. 


ev piney ‘samenay ag 4s ae 


oes) Mal fl ece H lacres @ ew wiedl in vee oF 
inye? =i gon Tie) Pree at inal al ne 

: fi ane ot se Wows | debeT? bo wortetiiend orth, ted 
7%} einen ‘wel: aloe (amy ws rtlad aid foil hore ORT = 

. Wut edie! do fyepnials sve oa dome dhe ad tele 
eg veel qghinidtem aids +d” oT fee. blavile o W 7 
as army ‘oon nb ml ff fipenne verltete Gab In oleniee 
aehpren of denrds wll Yo Ytidouy seins at! ef eterber 
to wniyect edt olen eudues fe tmedetrele eld, hoe 
swgerde stort dl af gi nem cere eonte poet 
4h siianiein wenltos! lila brag metry ald atin 
hl aq tied aif anf, pe ve we awe tne 2 to vine at) efow urrilyays 
"We atighg has preterit cli gmite bs muifrage wit word 2x 
bw Gam. ea (Urine. OA Mis taht? Leary unye ediywend wld 
et ond tT > dpwteaye; od) le Rliteony olt Ww ef Ors tievaya ad) 
Ww GniRee fh gyre, wily chews orrever vant inhi odl 
Ferent tes OF4 tw Nigurat Ji e onl ut heay foa.al a) / mond 
toys a) wi hed coy ia’ Sores ye ed) vol +bod 
aM dig 04 Cant de your al) emit quay tem beh Yo 
' th Wer eererk han én4 Sioitog: a aol big eared alinys lua aud 
. 20g rriativg yews. Vowmisl Adpeuis bes Aagurmem. ool) 
fewnttes welt boviwer tat wl sate dud lief od honaq 
slesadeye hned od) to Gada add aoe aunty bok -isyia 

GP ikided watt tates vadtion 0G per wll 
aah) Coeeedecen Gel8 wee Dliivia dots wAg: seals Heyes alt 
© en yA duet We ataow ft count Sleveny oiads ° 
dak Ajowpite Argrtaciiter WA ated vil? die, oh Senieitl 
Reale sala tod pbeterdolia vt biuode vqque. oth wail ‘ano ; 
: lleteoags Sten siden Wiis Ietordoloniad nods af.) 
“Cat ser ee tae ee od oted wren Urns andi 
rb em, it salt a th 
: ah oA putimoy 10 potluye's, sutupe oxeT. svtlel ston oon. 
. ne a aan Wtefmeenety it mag seyolatel mando owtt. 
Oe otic T DNS allel 3 gal, ola gar Os og gent . 


). 4, 


174 ANSWER TO THE 


in the doing of this sacrament, or any other in the church, 
than the scripture maketh mention of. Then, blessed and 
fortunate were the poor ignorant people, that now bite 
and gnaw the bitter bark, and never taste the sweetness 
contained within these external signs: and no marvel. Their 
curates be as wise as they. The blind leadeth the blind 
into jgnoraney. Such godly preachers hath their mother, 
the holy church, appointed to have the charge of those 
souls that Christ redeemed with his precious blood. Parson 
and vicar, patron and bishop, shall bewail, doubtless, this 
horrible sin, to deceive the people of God of his most holy 
word. 

Were the givers of benefices so good unto their 
tenants, or poor people of the parishes, as they be unto 
their dogs and horses, it were well: for no man giveth 
his dog to keep, but unto him that hath skill how to diet 
him, and to keep him in breath, to maintain his course, 
to save him. He wax not mange his horse unto him that 
best can skill to handle him!', as well in the stable as in 
the field. Every thing in the world is better provided 
for than the soul of man. Good marimers for the ship, 
politic men for the commonwealth, an expert physician for 
the body, a pleasant cook for the mouth, a well-practised 
captain for the war. None in any affairs concerning the 
body shall be admitted unto any office, but apt and con- 
venient persons, the best that may be got. In the church 
of Christ it is no matter passed of who bear office, though 
he know no more what appertaineth to the charge that is 
committed unto him, than the least of his parish. They 
take great pain to visit the sick, and to minister the sacra- 
ments: it were better they never came anear the sick with 
the sacrament, except they knew better what a sacrament 
meant, and could shew them God’s promises, which are 
not only sealed, but also openly declared unto the church 
by the sacraments. 

And to make more open that the mass is no ceremony, 
nor the bread there used no sacrament, of God’s, I will 
declare it unto the christian reader by the seripture, that 
teacheth us what the sacrament is, and how it must be 


{? To saue hym he wax not mange his horse unto hym that best can 
skyle to hand ill him, in the original. | 


a, _ 
on or wnwene 7 aye 


ween el! ai pito vie 40 _Janqvemia wild te grcnls alg a ; 
bie imei! ell Jo .qaihiwe Aredia suilqttie Gall nagt} 
Wid worded glyny lepsongt yang el! ey Magi 
ematrres tf 44ul leew ben shal earl 4) wey hie = 
till Jerse cot fun ermal: fertetxe ood? gidtiw Lomi 
fails ext? Aietast intl pot. spool) on enn wecod tele -. . 
Setenten Mild hel erhoy qhey doe? qk) Ot 
nog w “ptt, am wi aw wie “pte tus vbad adt 
mere stenld guatbony il dzie iramemie dobetY tod) plane 
aitt aeulicdyal, ewe! its get! Tine nies frente bate 
Titel desi Bd Ly bel! Wo obey Ol aibeek np joip.oltlewel 
om 4 Sige 
yt oly beg ae esd Wu ste aft onl 
sie of pale py pole al? Io oligos wey we hen 
Weve Amn on -w vis Ge 4 eeawed boy gale esa 
spon wed Me died tlt veld ain tel gook 0) 285 aad 
pie sid Amiens 2) Ales pl el ead 04 lew old 
4H mid cine oeed ad apnpia ion eee all nid oven od 
ti op Masts of) oh the eo .'id slot wi Mide oe. | 
feliong wd & iley aed, ee ee - 
Hide wit at mopane let) non Wo hoe aff | : 
“wl Mercaeysing Jeet en fi nwrsitornvaers oilt al> wore oottliigy 
eliow, a Mreowa of} wt dum inary & hod wdp 
ol] gabipsnss mile yie ni enol ew odd wl ainigqns 
trie Lett dye tua! qyilla. 9a nite bodtinis oil (ota ia ; 
dvaisle ad? cal iy ol err toads dod of) puede Mooi = 
byervele uation sped ante Vy Leveminy a oat ol A Geta Yo 


Hie 1 9 Boot Yo. rvememcarnut ony: Lorrt- 

sat oi ydooken nalternty, 

ed sows At wud Ooo oh duce ult dnt 

He dead nde wg oti serail ald ago or well i 
(heb ge 


4 


ee 


PO IY OT PENSE ROT 


Se cea sheen naaaiathaduidiomehandeunh ieee eae 


f 


‘ 


mre Ere epee ene 


/ 


BISHOP OF WINCHESTER’S BOOK. 175 


used; that the christian reader, by reason of the abuse, 
contemn not the thing itself. Though the abuse of sacra- 
ments is condemned, yet must we not contemn the sacra- 
ment. Though the abuse of prayer be naught, yet prayer 
as God commandeth is good. Though wine maketh men 
drunk, yet no man saith wine is naught. Remove, then, 
the abuse of every thing that is good, and let the thing 
remain still. 

This is the definition of the Lord’s supper. It is a 
ceremony instituted by Christ, to confirm and manifest our 
socicty and communion in his body and blood, until he 
come to judgment. Every word in this definition is in the 
scripture. That it is a ceremony instituted by Christ, Mat- 
thew, Mark, Luke, and Paul testifieth : that it confirmeth 
the conjunction and society of Christ and his church, these 
words of Paul proveth: Quoniam unus panis, unum corpus 
multi sunus. Nam omnes ex eodem pane participamus’. 
1 Cor. x. And that it shall be done till the end of the 
world, Paul proveth, 1 Cor. xi. Mortem Domini annunciabitis 
donee venerit?. 

Now, the manner how it was instituted, and how it must 
be used in the church, it is wroten by Matthew, Mark, 
Luke, and Paul, in the places afore rehearsed. And Paul, 
by name, saith, Convenientibus vobis, &e'. would the supper 
of the Lord to be a ceremony of a public and common 
assemblance, and would in this assemblance the gospel to 
be preached, God to be called upon in the remembrance 
and faith of Jesus Christ, with giving God thanks that 
he would save us by the death of his Son. Therefore 
it is said, Hoc facite ad recordationem mei: “Do it in the 
remembrance of me.” What the supper is, and how it 
was instituted, we see by the scripture. 

Now, of the other part, behold the mass, and bring it to 
the gospel; then shall thou perceive it is no common eere- 
mony instituted by Christ and his apostles; neither nothing 
done therein according to the scripture, but every thing con- 
trary unto the scripture. Whereas Paul calleth it a com- 


[? For we being many are one bread and one body, for we are all 
partakers of that one bread. ] 

[* Ye do shew forth the Lord’s death till he come. ] 

[* When ye come together, &e. 1 Cor. xi. 18.] 


 Cor:.x: 


WiCors x1, 


12) own doe thy ad sepeny Lo cmd oly gue. leiot 


Pa ved ah gael ina. gears vlesed Jat ie 


att army hcemenic aside wearin ane > | 
wd 


manele We aon od ahen cunt tet ont Andy ¢Teeay: = 


egeems Vo oenle wilt vor? Mati gantis alt tm paths : 
eeange Ai taplie tine uw ani" ne Aoverieraies af whic - 


mie @isdent ene Ayal? tifa ie? diated beat we 

vet cmmnil signer ol oui Salen caer ong, shunth 

emt 043 Gl te Joey a Gd Gd) sw wuld odd 

——— “Hite sions 
©» ef 1 .waye eine! ott » witebh 4 @ ali? 

“ii0-@2Reaiet bars oriilans 03: ieee ed lareiteteasl ViMaieyes 

ad "vad. Jyolt WO (ited onl af Polemwnes Hee (bee 

ot al eb joaltie oh wills pa‘detow vrovt ~ tamnrghnl 69 jos 

We i) ol bojtinal qint a i aetT  ewigien 

das=itave @ tet) , dAillitet fim!) Los sal Ab coe 

~~ pbanita ant (tt boreal? de Wh ran how veal iatpigtes alt 

anys Ga Aereq wae mera) | SioveG ligd Wo sbewre 

SP frerenistinw wt) hs w pee nek een Mie 

op al? Yo tees 1) eh ef Marke oF deeld fA np 09 E 

Wabi Ciena er) eee i ne ued f ei | inet Jisow 

SVeteee wails 


fan ti send lait Shubin wm 4 eed enaam add oro - 


OA eel ef mies ai at slrnuls- wilt “al be od 

: eat iuih dentine evde aenely edt Of aed bag ~~ 
oe Vdwow stock ily delttodavei’ plies oon 

ne hin th aie theron b ot oF bane UW 

enrol of) maties fd oh lee bie ——— 


aft ni au delle ef of bot forheng of 


anuutienvaset 

tilt feat? to yallvtg eile seu enol Yo alii baa 

ec chao Mes of 
_, ee Gtelh hoon wretihbenies Sar seg ANA" a 

een 4 a eae Sia Rept recap 


ined 


ony seaneeranil f Wensene 6 tada weds j lnqnoy 

peabilion slike ¢ elena ebl- Ning Sint i 
oe Ne ered canine at oh amen eee pare 
toa @ tl Movitin Thal payout 7 rete g seach lal 


ts ro seit on 


a 


SSeS OE ee ey Qe 


Matt. xxvi- 


Mark xiv. 


176 ANSWER TO THE 


munion, and would all the church to receive it under both 
kinds; they say it is best to bea private mass, and eaten by 
one priest. Paul willeth the gospel of Christ to be preached 
unto the congregation: they mumble and dream a sort of 
collects, and other beggary unto dead saints, as neither 
profiteth themselves nor other, but blasphemeth God’s holy 
name. Yet, say they, it is a godly thing; whereas God, 
neither the seripture, never meant such idolatry. It is 
a ceremony instituted by more bishops than twenty, to the 
great injury of God’s word, and the authors thereof damned 
eternally, except they repented before they departed out of 
this world. For they no less deceived the people of God, 
than the devil in paradise: he was not content to suffer 
God’s commandment as it was given, without a false gloss. 
Nor these members of the devil would not Christ’s church to 
use Christ’s holy supper, as it was given by Christ, without 
their devilish and detestable additions. Yet, wicked members 
of antichrist, they must be called the holy church, though all 
that ever they intend is the pest and destruction of the 
church, and their religion as contrary to Christ as darkness 
is to light, and say, if there were not such ceremonies added 
unto the Lord’s supper, as they have in the mass, people 
should be provoked to no devotion, nor could not religiously 
honour that most holy sacrament; therefore, say they, is all 
these ceremonies added. A profound reason, doubtless, as 
mect for the matter as can be, and as far-fet’ as he that never 
wist what a ceremony of Christ’s testament is, but as one 
that never sucked other milk than of a cow that hath calved 
full many a thousand bulls of lead. 

Therefore I will set before the eyes of the christian 
reader the ceremonies of this holy supper, contained in 
the scripture, and the signification of the ceremony, not 
feigned of my brain, but by the express words of the scrip- 
ture; and so teach the Christian to love the ceremonies 
there expressed, and to detest the blind ceremonics of 
men. Christ, the same night that he was betrayed unto 
the Jews, sat at supper with his twelve apostles, and, among 
other godly talk, in his sermon unto them he said, that 
one of them should betray him: Matth. xxvi. Mark xiv. 
Christ, that knew the hearts of all men, saw the treason that 


(i Far-fet : far-fetched] 


a . NO ene 7 
. ir omy “Y= or 


ied wihter fi wien ot Anud> if fa Moat tan giant a 
4“) G24 fe? ooo avitg eo al ied ui hi Ta old i ebeid : 
feniiateniy ef oF (+47) Wo Iepory ell rity tactl Dabrg ono, 
Se fa 2 LAN. bi econ yee! teodagrypios of oli : 
Tivo we Atte } ch Alen heist) mths bean aduallos . 
far! @ bap Heat Siaatel hal Ale an es Poort ’ 

- Bist art ryt? theg a of al yan! te yi tT : 
Cal opts gum dort orn ai “ree Olt yedtion 
el! ar 210 tiers bral? | pul sir id be if tg) GublrrTee, € 
Livmah Yosgeetp Pine oft han Weer what) Va Twit term 
to Hits breteryels pull weed lenttrygon ped? ‘yerg , | 
shold Ve Alpony te berlaxds smi ay yo tol thw gti} 
Wane A aS dot www et callariey ah yeh oul smite 
andy walt = vAliiv eis wa a0 jieehueges abel 
ie dlreandy PAY Jus thveer Weeks od Wo’ evulevynr could 204 
tive Jets vf evry enw Hi” vx eopqes tld Fil yee, 
eidlcrarheiiw WY abies datas A hous deilivol: tiaily 
ts Agere amis ond iit baile cal finn mul Aniutiine to 
as) Yo herabatets ime dig mali B homdes roll! were dearly 
ential as Mid) of wittes a4 ioipilhe tnd lene eau s 
fed he Piece dope joe Pore cocdt VW vena ban Jidoil of 9 : 
Ayer Bee 26? i ems Idt ne iM pive Slr] L ee 

 qhetatton tow blive re wnkiGAb one batororg od . 
Ge ef ull eee hetvwlt ; Momamne geil Inne todd anoqod 
Pals ; (ar Dinteteny A ahhh ri prey gual) 
‘Werte MPa ae “ell by both ond aye be colin ld wt found oe 
one a Hi Pl aterm hata) Ie Geesanysos « Adle dew 
tcton tinal tetty wor ato wild Hite walks oshous wred Indt-- * + 


; bait 0 affix! fuaegod! a 


ede layansed enw edt allt sou 
gheans bak sslvejoagetent ad dle yp 
‘ded’ hte sd erat etn arin ght’ 
we dalh, jete hat mid opedad 
ad? (many Wf) one arya ts Jo 


4 


BISHOP OF WINCHESTER’S BOOK. 77 


Judas had wrought against him, and knew that he was at a 
full point with the Jews to deliver him unto them; the mat- 
ter was fully concluded upon, and money received. This 
wicked man was not yet so far past, but there remained 
place of indulgence and forgiveness; or else Christ would 
never have admonished him so many times. Because God 
hateth sin, he admonished Judas in time to repent. But, as 

a wicked person, he contemned all admonitions, desired to 
finish his traitorous purpose, and after that he had eaten of 
that holy supper, he departed out of Christ’s company, and 
with all diligence sought how to have his admonitor slain. 
John, xiil. xiy, declareth more at large Christ’s words and Jonn sii. 
facts at this supper. But these words of Matthew and 
Mark shall admonish the christian reader, what ceremony 
ought to be used in the church before the use of the sacra- 
ment, what the minister should do, and what the rest of the 
people should do. 

The minister’s office is to make a solemn sermon, to 
admonish every man of his duty and office towards God, and 
to exhort all men unto godly and unfeigned repentance. 
The people’s duty is every one to prove and examine 
his conscience and faith, and so to eat of the bread and 
to drink of the wine, as Paul teacheth, 1 Cor. xi.: and 1 Cor. xi. 
so to mark the word of God preached against sin, as though 
God himself spake it; and remember that when Christ said 
unto the apostles, that one of them should betray him, all 
were amazed at the words, and with sorrowful countenance 
the one beheld the other, with great fear who it should be. 
They heard a wonderful sin named: every one examined 
his own conscience, whether it were capable of any such sin 
‘or not, and with fear demanded who it should be. 

This act of the apostles declares what every man’s office 
is that cometh to the sermon, where by the word of God 
sin is accused, to examine his own conscience, and see that no 
such sin be in him that God condemneth by his word: if he 
be culpable, to repent from the bottom of his heart, and 
desire forgiveness. But now-a-days, when sin is rebuked, 
few men entereth into their own conscience, but rather into 
other men’s; supposeth that the word of God rebuketh the 
sin of others, and not his; or else he judgeth himself to be no 
sinner, whereas every man hath abundance and too many, if 

12 


[noorern. | 


ae | (7m plaiiadiad Ap al a A) 


pee oe al 0% wwe Ime ail tatiegs ayy ee Sead: cabal” <v 
ae oll gory wll KO OOD of gon, OU Aid ‘it 
aT  Aoviner) g@eeeci fos, stag Dedahan efih Le ae 
e bang cad) bad trey od ye 202 do sop Diet brotelw 
_ ree dealD whe on (oaibreaadl boon whips otal Hy dani! 
bal) angen . avorts ton @ mal bad maralip weal areont 
— Gn figs 07 od + di asdull, Indeisoriig ral tld skbg tinal - 
“Tl beied: aoitttomie li henrnpins od harry ‘liste a ” 
Ww atte hed ai daft mile bos cen errilieat OA dtd) 
ions aaypueg «wl We ie pwthepy el premqew Yidd ged) 
ives varsmenbe ed wet ce eed is Sn wean tfde {ha igter 
oes dite cir fist) ey) tn Gare Mrenleh Ase ie yeigl 
tek ellie lo aha ali Gel eyepiece ati ie eingd 
(aor wele sun wile” oft. Mipndd Torts gral 
oem 2h) %> cay i) Geis) dom oi mi baw of 6 édpwo 
Wb ty beg <b teller te oh Linas midaicn el) deito tenon 
ale Linexts olga 
ot tee Marlee © ‘asters of « 93%) (oan of 
Nawe hen) driswet niin ince gach ald Ws ante Gesrd-aieoralin 
Beret ue hoary Wie tag «thoy oft @ccr le Node of 
Ashupee bso wien a ereye oT zinh Wplipieg AT - 
ive bewtd ail! Yo tes of co bee titel hited. serine wil, 
age bem (ah G9 1 ylEsel fowl ag cote elt~io. deh ot 
s@ nie Putiepa boteerig totd Yo ow wilt pie ob on 
in Sordi deel) enfnvenes lee st OR head tet) 
Me intl yateet Kvotte melt to ou tly evenfe ud one 
emerge Litwpine sity bmi vbr wht tn boxetie www." 


—_——_ 5 Sp ceenip atom 
= 


tarioneay ome 
tim owes com Yor oldangn 

; cor fe i ie 
eulle Want gv di 


hile bit eine si oi senthe a a 

" Tt biow Prpig eirogiom oe doit cad od aie Ee 
4 oa] feat mmediod THA h Sone ened 

«detente tal fale ube von tull z 

(ht waltes pid —— piel & 

tld atbodinlier Taal ee 
wit ook at Bonwit Ab 

i = abt has van 


Oe I ee ee i a eed 


- 


“eres 


Psal. cxix. 
Psal. i. 


178 ANSWER TO THE 


he knew himself well, and such horrible faults as deserve 
eternal death. A good conscience will be soon pricked at 
the name of sin, and be ashamed that he hath offended so 
mighty a Lord, and afraid also of his judgments, and dili- 
gently amend his life. The conscience destitute of God’s 
fear passeth not a deal of the word, is moved neither with 
fear nor with love, but contemneth both God and his word, 
as we may see by Judas, not only this sin of obstinacy and 
contempt of God’s admonitions unto penitence, but also very 
hypocrisy, as reigneth now-a-days all over the world. Men 
associate themselves into the company of such as fear God, 
come unto the sermons to hear God’s words, and be nothing 
the better; they amend their life nothing at all. They say it 
was a good sermon; the man spake well; but what availeth 
it that he spake well, and the hearer to live ill? What am [1] 
the better, that God and his word be holy, or another man 
virtuous, except I transform mine ill life unto the command- 
ment of God, and live honestly? Nothing at all. The joys of 
Abraam, Isaac, and Jacob in heaven appertaineth not to 
such as know only the faith of them, but unto such as obey 
the commandment of God, as they did. Man must give 
place to the word of God, when it is told him, and refrain 
from all things repugnant unto the word, to promote the 
word, that God’s kingdom may reign upon the earth. Who- 
soever preacheth it, heareth it preached, or permitteth it to 
be preached, except he follow it, nothing availeth him. Those 
the scripture declareth to be blessed that work the word, 
and haye their meditations in the law of God. The sermon 
must not be heard only for to know God, but also to follow 
God in his commandments: Beati immaculati in via, qui am- 
bulant in lege Domini’, Psalm cxix. Beatus, qui in lege ejus 
meditatur die ac nocte*, Psalm i. 

Thus with an holy sermon Christ prepared the hearts of 
his disciples unto the holy supper, and not with saying of 
mass. He exhorted them to patience, and to contemn the 
world; the one to love the other, and the one to bear charitably 
the infirmities of the other. Read* the comfortable sermon of 


[! Blessed are the undefiled in the way, who walk in the law of the Lord.] 

[? Blessed is the man that...in his law doth meditate day and night.] 

{? — thone to bare cheritable thinfirmites of thoter, rede, &c., in the 
original. | 


ay 


: hy 1 Wh. bteritacl) <reeeeste ar .nt hates . ee 


‘we at cial shld hol) woud og xh ylao best od de Soom * 
vig igh a Hy canted AO EE ts NE Ment 
. aay ° ans alll oD * gues 
Yes natal cel Geerginty Sate) roca 


toner eters Se: ar 


Great af attr? elfyse! eet lus ee head wad af” 
fi tating oom @l fhe eorvanm bon - “hess lepee 
pee PEGA Cad of fieit lites of Ld aid S> Goma od 
diy fort, einey be) id Ye code Torts bas nal “7% 


. 
4 
¢ 


ra 


iet edie hie J enw wl) tla’ a Fou, ime 
eet Gh iin eh diel dels tid art die tal test 

Tian 4nguifals le Al bik: Se ee ww tape Vgc ‘on an 

ory Ale Sed wines tay emartieewola wie) “Yo tynnione 

tmlk bebveny or! sere is he Cnion wy ; 

sok Tay oe thie Ye eyadpiners OL elbi entlented! ole 

Dit&e a twp slow wheal) doul'as aeunee GL Mtn abet 

NY coll Je te daistiog Ga Yad? Lorie radi pwtliod Gilt 

Avia (694 te Ase eta com off , pert bor 4 sae 

Et) oe fet VF C1 ort! of cereal af i zp Mow odarie wl Swill ik 

Hate tTedhen es vo afar Gb | sree worl Das foetl dards veised oilt : 
-/aiautrs oft atup wl li win roeedanes) | dgerns weutily 
Were? Ka is patio Vy ilmenei et hue S00 W fee 

4) 0 Makes wrtd o back ine weed saath ~ 

yal> ce yy Ghry Jud jee! bo dud? add view) edt es tous 

ovig bai oult fay qaty am bol) Io” srimntneadttiog old a 
nieve bets onli hiv et Gi pele od tw bagor wlio) eel 
wat shatey 03 decry of Pew dnerqigre rguills We mu? 
el btvas wilh compe aeghor teen "iu daenid Vhoth Fail brow 

ga ney ww tedseow Or ilincad 5 Asluorg twesne 
eall wll dtl ste giidin SH wollt of hemes Avuitsaxtey wf 
dave oir tere tedd tesa od 0 dnentnih ovesybteg oll 
ecurte oT hoi wal ofl? al ect tatiloay Hiedd sad faa 5: 


a 


<vie ioe nes ab Waloasacm’ Viel seimodnnmeiod ad a bot * | 


mte't % . 
! A 
We yelgee dot ton fine reggie Yow oll oda at 
tee Sangiees Ae Dik iesiroltey cb sandtl hotrod 
Yelotrimhe seed of Ande lina 
Ya nuns olde teceies welt “Gould “emi 
" ‘hs “<= 


f Down Tioits Dara! ody wh Mien Gober ‘ 


[titer Cee, aly eethiniet, Maal end all gy. wl eset 
ogo hi a a oat —~ F) 


> 


BISHOP OF WINCHESTER’S BOOK. 179 


Christ, from the thirteenth of John to the seventeenth ; and 
then I make thy conscience, good christian reader, judge, which 
is the best ways to prepare the wretched and sinful man unto 
the supper of the Lord, and which of both is to be pre- 
ferred, a sermon, as Christ used and his apostles, or those 
vile ceremonies that the bishops hath brought into the church. 
Every man beareth another in hand that he loveth Christ, and 
doth acknowledge him to be wiser than man. It appeareth not; 
for if they believed as they say, they would not leave his holy 
testament, sealed with his precious blood, and follow the 
superstition and idolatry that the testament condemneth. 
This holy sermon should prepare the hearts of such as 
purposed to communicate with the precious body and blood 
of Christ, lest they received this holy sacrament unwor- 
thily, to say, without penitence and the fear of God. For 
although sin of his own nature be detestable and con- 
demned by God, they that without repentance receiveth this 
sacrament aggravate and double their sin, because with- 
out condign honour and reverence [they] contemptuously 
receive the body of Christ. 

After this preparation unto the sacrament, consider the 
ceremony itself, without all men’s additions, only pre- 
scribed in the word of God; and thou shalt perceive the 
action and doing of the supper preach unto thy senses 
faith and penitence. Christ took bread, gave thanks 
unto God, brake it, and gave it to his disciples, saying, 
“Take ye, eat ye, this is my body that is given for you.” 


Matt. xxvi., Luke xxii., Mark xivy., 1 Cor. xi. The ears of sate. xxvi. 
the Christian heareth that the body of Christ was given, Mak xv. 
and his blood shed, for his sins. These words, and the break- ! ©" ** 
ing of the bread between him and _ his christian brother, 
doth certify him that the ire of God was great against 
sin, that would not otherwise be satisfied than by the death 
of Christ, his only Son. No godly heart can judge sin to 
be light ill, that was purchased with so marvellous a death 
and inestimable price. The calamities of man be great 
and his miseries wonderful, as we daily see: sickness, 
poverty, exile, banishment, war, not only in the field with 
our enemies, but also at home with all virtue and honesty, 
discord, debate, contention and strife, between them that 
should be in most peace and concord ; yea, daily war in 

ies 


~ 


Lia f NO. CETTE SO A 


tue ; figertenees calf od info le dimouteyle elf rind deat 
didi orolur, solvers Neitnty berg srcelomonres itt aban T reaalt 
forat ween befits line lenhytere on}! wenger of eee Tee nll 

wy 96 03 oh spel iq doide bow Syed ald Yo zoqqien pall 
ore? ts elie etl diecn incu tte) on aperew a bored 


Moyadly of cae bt geod died eqilapoilt pron yo aliy 
Sita Annl) lieved ail terie bean ol ettona dldereg! nea ot 
Tiog digapepqa dt tees anil pete wtog int! Spholwertas ttob - 

Yindl eat wreul trot bivew qo? ce gortt oe bevelled rod) 4i ot 
on! wile) baw svn <eunery id Avw tvtese elirentates$ 

seumnhegss Atomerst mle aot) ielela hen gotten 
aa vines To cite! oi} Witoy ery Hijumyle revierge xlod sidT 

hed bare foul qamepry of) Atin etesinnoie nb Teorey 

‘enity dtemeces vial wali jjivise: yolt deol Jif to 

wt beet) tos teeth sit bone comstlong tupalttn van ai chil 

ai dom, aldatmied wl eeotett mow ei to rit A ymoedile 

WU Aerts ewmdanqes dmaliie sed! gods ,botl ra) beerwah 

dive -rauustod ie Youll efilaoh hve slecrtygs levine 
chnigueh pores [rads] osterseeyy ivia sored mglbann 4en 

JiulD Yo qhod ont ovieves 

~ Ae whites jmomers wl) nies notmayny ett HA ~ 
Ty ee .zcadtioka Rio Ta avoitie Oath’ camer 
vale GePeomy Hedy wily «best To, freer oft nt Tudins 
mere yl elew denen wappe elt Wo geivh bas polien 
avon bere! dow +n osilony fom Od 

earien aelgiall:. ald of §\ woex bun 21) awlkepl bod onan 
“aby ee ag dala bod yo oi Udy op fee ay eT 


bi 
La 
ne 
i 
; 
F 


a= 


Sen SSeS cee See ay Se — 


res doterd eho, ‘ 
fev ed nace ty taste | 
eek (is eis om ma Jalbaehiercens 


; 
i 


&. 
f 
= 
5 
i 


Matt. xxvi. 


Mark xiv. 
Luke xxii. 
1 Cor. xi. 

1 Cor. xvi. 


180 ANSWER TO THE 


every man’s conscience between vice and virtue, loss of 
goods and loss of friends, the greatest loss of all losses, 
to be robbed of the true word of God. All these be 
sacraments and signs of God’s displeasure and ire against 
sin; and we are troubled and afflicted with these miseries 
to admonish us of God’s judgment and anger for sin. 

But the testimony of all testimonies of this great and 
unspeakable ire is the Son of God sweating tears of blood, 
contending with the justice of God, and fighting against the 
devil and sin, only got the victory by death. He that. is 
not moyed nor feared with these thoughts of God’s ire and 
the death of Christ, in eating and receiving the sacrament, 
understandeth not what the sacrament meancth. Now, ex- 
cept Christ should come down from heayen and die again 
before our faces, his death cannot be more lively expressed 
than it is in the scripture. He knew what ways it might 
best be kept in remembrance, that suffered the death in 
his own body, and shewed the manner of this ceremony 
himself, and bid them do the same in the memory of him. 
Christ preached a sermon, brake the bread, and deliyered 
the cup unto the whole congregation, Matt. xxvi. Mark xiv. 
Luke xxu.; so did Paul, 1 Cor. xi., and then gave thanks 
unto God and aided the poor, 1 Cor. xvi. And this was 
the memory of Christ’s death; and unto this whole action 
and ceremony of the supper must these words be referred, 
Hee quotiescunque feceritis, in met memoriam facietis ;+ and 
not to the lifting up of the chalice over the priest’s head, 
as it is used in the mass. Christ commanded this cere- 
mony, to break the bread among the whole congregation, 
that by the doing thereof they might return unto true 
repentance, and think, when they break the bread and drink 
of that holy drink, that as they break the bread and drink 
of the cup, so it was their sin and their fathers’ that 
caused Christ to die. 

This ceremony is godly, and thus doth the scripture 
permit to interpretate the doing of the supper, and not 
to break the bread secretly, with Per eundem Dominwn 
nostrum Christum Filium tuum*, &c. as they do in the 
mass. What need hath the priest to break his cake 


(’ This do ye, as oft as ye do it, in remembrance of me. ] 
{? Through the same thy Son our Lord Jesus Christ, &c.] 


17 5 INwenyp ° ‘ as ost 
wet swer bee wis mer wimsenen Paint : ag? " 


ome (1 ts oral freornery elt ohh Wy wel tye 
od Meal TA tee % bee aired orl Ge Beedle sata 7 
: Getge al fai ompeotyah slaty oye hie eothotenas 
Shiaim awl due lerdfe bee belhni 0 ov hee © ee _ 
tig Vk? wogim brig phonmphid, ele) D) PT Co 
= ris naa | ud) Wi esis ieei Ne 16 Vpn ten até 4” 
—— ll hs teed plea de Ys ee alt dirt witedeageye 
oi) siege Pytlidg® fina Dai) te sib wil) lite peifiiit® 
a Mil oH Aieah vd pussy ot) Wve vhiny jle tow ‘Meal 
ime =) C107) W aiilgded? sewit die bores! on berran Ne 
Anveres (Al yriimet baw gall ai shitid Wo dtadh odlt 
<me 7% Aetkuen Peerteyeee ald Leile ing pl )eteaineian 
iien @D Dee ciread wi eWul moron fidlunds inhist) sq 
fomanges wa ere Af tans J fesl onl pond tem ooeisd 
| yon dt eye tl eed WEL widqivee & iy oh a th med 
ot Ajesh wili Cooter iti seneelirun? a it=ot ee 
{hin = iA Va wiinecitt at) boats | Laae ‘yhodd core “alst 
aetel bo prorethy wit as totes ott ol) (vady Bel fae Shai <2 
levectlob ban, foto ait) aden? soni o hesdeery Het 
sts Ga Sve diet? , a » Obale ots atiy que off -in 
beet) Greg welt) bee i 20 lon ib én 7 lex wot om 
aie ale Ted, ed ald 1 ing ott tally fn ied Gite . H 
petro SalWseili oto fk felteah -w tad to oan. ofg © ° 
darepas ad pa owidlt some imycia wilt lo ender in 
firs "yk, Cee omeie ite wh Alten, Mepaumren uty Gaull 
Aamal niin Sb Gove? wailed nl To qo yor off OP don 


cros Gi botaineegs aged) aera oft ni toa A Ui ed ak 
sodiingergiteg slorkw odd} het altolend of Yaw 
wire evtnd “arte hilt “Teale se ta a : tat 


Patil Com baw 4 ak ec : 


a 


BISHOP OF WINCHESTER’S BOOK. 181 


at all, if he mind not to depart’ of it to his neigh- 
bour? He might eat it whole as well. It is but an apish 
counterfeiting of Christ to make good the thing that is 
naught, because Christ and Paul divided the bread unto 
the whole church as a communion. They will divide it 
in their private masses. Though it be ill done, yet hath 
it a ecrtain shew unto the unlearned of virtue. Is not 
Christ well followed, good christian reader, of these men? 
Yes, hardly! Their mass and breaking of bread as hke 
unto the blessed communion of Christ’s body and_ pre- 
cious blood, as vice is unto yirtue, and false superstition 
unto true religion. The mass is no ceremony of Christ's 
supper, but a very profanation of Christ’s supper; for 
this is a true and certain rule always to be had in re- 
membrance. No ceremony hath the nature and strength 
of a sacrament, when it is not used as the word of God 
teacheth, but contrary unto the word of God, and to 
another end than the word of God assigneth it. The Jews 
and the Turks doth use at this day circumcision, yet is 
it no sacrament. This ceremony pleaseth not God, but it 
is a wicked superstition, damned by God, and done con- 
trary unto the word of God. 

Likewise the mass, where as one receiveth the bread 
and wine, the bearing about of the host in procession, 
keeping of it in the box, doubtless it is not a sacrament of 
Christ’s most holy body, but a profanation of his holy supper. 
For of Christ’s ceremony it was said, Accipite ef iman- 
ducate: “take ye, and eat ye.” It agreeth nothing with 
a sacrament, that they do. They have not as much as one 
place of the scripture that speaketh of a private mass, 
bearing it about in procession, or keeping it in the box. 

Beside that, they apply it to another end than it was 
instituted for, and make it of no less value than the death 
of Christ, who once for all sacrificed himself for sin upon the 
cross. Heb. ix. x. hey cannot tell what this word “ offer” 
meaneth, when they say they offer the Son of God. It is a 
great matter to offer him. It is to acknowledge the ire of 
God against the sin of the world, and to submit himself unto 
this ire, and to be a Mediator between God and mankind : 
and likewise he must enter the Holy of Holiest unto God. 


[? Depart: part, impart. ] [* Holy of holynis, in the original. ] 


Heb. x. ix. 


ade ol suitvty Yo eating eelt) ota wale “pinta ag Sh 


etree est lane onde. otau oh ade os shoohd sunig 


@ 
-, 


ral wore «wevenreera es crate 


a 


abyijet a ‘otdepnlls of jeqgoineas \¢ ia: i _ 
hays em Hd wl, s1 Dhow ee alain A ap, dill al a 
ni ele? gol of) bee aeee a) NAD Yo gud oe : 
ality tivert ah deliv tae) tom bali cee! Jdyara : 


H gb Ga geht aneniemee © ma oboe alle ode 
Pind day pom iy ol i dounkT <awpiur steve seatt at 


Tew @xli de “les wats. beg Jevelld Mow pet 
a) on. layed tn guider! Ite eect xt fqlbtedl an. 
omy bus, (hel eden? t colons feet ofl oid _ 
bined 3h queterrs «oR eam oT, oigler owt Ghia . 
Th :tegyet Wied). lo andicmong qyee @ tad seq 
218 he} of of wavla on eiptes hex enw @ ‘si eld: 
Ataretts has wuctew wile Adgul (oaMn a senierdeneca 
bon We dnter sett ac dean sop ai of eee sone’ Je: - 
oF na Amit Ss. New i ots “pure gad dacboant 
angle raft. ai ddereyjet bolita tree eld ceetd ae sailiviter, ; 
S GY pobtermcaly yh side te ge: deh ade? Me len 
dod pels ton dito ccomene vil Jone on db - 
me we bug, bend qd Lnecunt: ewisirewgue diadsbw lend 
a. hoe Ww trow old atom - 
freed tilt. distin cor ca ote sind ef) adwalld 
finer, Oh deyl ott Io sooty gored ods Aaiw bite 
Waeveenes 9 ihn eG wolidow- sed alt tr AY Dithgowd 
samen al wid i, AotinaMens » 4055 ated yind mom @isiedD «| 
tm. ts teh ties pen Ji years vii to. wT 
Hie gate Moerys Hh: “one tee bee yoked setegth 
Wo-e0, deme.ap gon ove woth) oy qoilt deal fiom a 


5 
Hl 
3 
e 
s 
7 
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i 


rhe sree tin 5A Usernich LeioAinagre Le end) sau oder rut’? Yo. _ 
“wife” tng allt dade Mae sonnse edt Ce 
voc Mnvermmdr 


al) whi ‘ello V6 ylort ode Cala dent : ait Satw 
Enterengiae sient aierytovtte ‘elolt Mp ® t 7“ ty 
a . 
a 


Heb. ix. 


182 ANSWER TO THE 


Therefore it is said, Heb. ix. Per proprium sanguinem 
intravit semel in sancta sanctorum, eternam redemptionem in- 
eeniens’. Also, Qui Spiritu eterno seipsum obtulit ineul- 
patum Deo?. It is an horrible heresy to say that Christ 
is offered in the mass for sin. Christ once offered himself. 
It is our office to confess and acknowledge that only ob- 
lation once offered, and to believe that by the virtue of 
it God is pleased only, and all our life give thanks to God 
for it. 

Let the godly people consider these things, and con- 
form themselves unto the example of the primitive church, 
and let the new massings go. I know that many men 
gathereth out of the scripture many places to defend this 
heresy of the mass; but it shall be the office of every godly 
man diligently to discern and judge notha ac adulterina 
testimonia a veris®. 

The manner of the apostles concerning this holy supper 
is best to be observed. First, in the church there should 
be rehearsed some godly lesson out of the scripture in a 
tongue known; the people instructed with an holy ser- 
mon, not out of the festical nor legenda aurea’, but 
out of the holy bible. ‘Then should there be common 
prayer, first for remission of sin, and the mitigation of the 
pain condign for the sin; for although these two concur 
together, remission of sin and deliverance from eternal 
pain, yet doth God many times punish the transgressors 
with wonderful afflictions in this life, as it may be seen by 
David and Manasses, with other. And to be short, what 


[) By his own blood he entered in once into the holy place, having 
obtained eternal redemption for us. } 

[2 Who through the eternal Spirit offered himself without spot to God.] 

[? Spurious and false testimonies from true. | 

[* The Legend was a book used in the ancient church, containing 
the lessons to be read in the services. From this the Legenda Aurea 
took its name; chapters out of that book, containing absurd histories 
and lives of saints and martyrs, being read in the Romish church at 
matins, and at the refertories of religious houses. The Festival was 
a compilation from the Legenda Aurea, also used in the churches by 
the Romish priests. Strype, in his Mem. Vol. I, chap. 18, folio 188, 
gives “a taste after what manner the curates used to entertain their 
audience with the contents of this book.” The use of the Festival was 
not altogether discontinued till the reign of Edward the VIth. ] 


i an | 
SL Ps) nn de 


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matioars onl quer aa wv eee da i want? P| 
wi ai en sya 64 Cries seers uhinne ry beam \veentae : _ H 
Age GW Grn ormts atiigt bO 2A fume 
CAN pale 2a of yore MPa ay ot a) tu 
rd ieont ow pink? ute op ee <<) ai bens 
20 iy lot) entoleoirtoe pao wel dy ate jo OF SE © 
-_  Grenyht ¥d foal aywithe! ot heu vemtie and tebe a 
i batt 0} v Amos ergy st! “oe Te hie he iaoealy ed bold v fe 
= id ull 
ney. Lye Al vex? eT (ars wd? ‘tnt ; 
Prenls soitrahvy ale Yoghyias. ot ate wrfatioly ie? 
wer: qo date cook Tg ayeen oun ade’ Gof toe 
MA) Tiiteh 2h exaty sneer aay mlb Wi deo iiderecht 
(ies cos % ple Ali 08 Dade ot jal are wl) Fo wae 
wsig@elw or alte, wel tae wernsih of euegiify nant 
: “ier D oes) - 
weppee Yled aid! yetirtemno ealheepe ls Wo evisear eT ok. 
blonde ene? eels Gio at Ineo od bf ead @ 
i, #2¢@ a ef la s4> canal Miley «ee Jonpales qe — te 
_ 7 Heel ne Atle fafa shgomy 441 1 sihvard aurgrayt ’ 
dal “weie cheep ma lettin, off le fey fad. geore 
heeeiesn wd vid) bdanide i hid vod Pie] We tae = | ua 
mitt to seatagilin ods Hine sie Sy dylecioner yt bot) surgeig ae" x 
Twavee ow? Heels Mywniltle wt zoe wilt wl. egibone wing” : 
leomis tre) esterevilals bin pte lo mp iw seulbegnt : 7 
Hapart wih Mine} Tentit quam tots dead fey fiey - ee Se 
ed move eel geet a Al eel nf eid: Iteohtwe atthe 
fete .2totk lend bah ato athe eoneanlé bon Ieatt 


=i Oa & 


43 cathruanhs 909 nh Kee lt opin cars and i a it 
anflrunis edt « ; 
at 41 Aedie 8 ston or eh, omer vit ed are 
em hte ae oly. A 
wow intl ads Ls aati aul di alt mo tall Mite wbnalite 

[Mst¥ edt Wewet le ogee op 10 . 


7% 
7 


4 


BISHOP OF WINCHESTER’S BOOK. 185 


trouble or adversity soever we see in this world, they be 
sacraments and signs that God is displeased with our sins. 

Howbeit, the priest or minister hath no power to bind 
man to do this or that, to say this prayer or that prayer. 


_ His office is only to shew by the word of God God’s justice 


against sin, and God’s mercy in Christ to such as repent, and 
commit the rest to God, who sometime punisheth in this 
world, and sometime punisheth not. It is yet the custom of 
the old church to excommunicate such as were common adul- 


terers, covetous persons, 1 Cor. y., idolaters, blasphemers, 1 Cor. v. 


slanderers, drunkards, and extortioners, and such as for fear 
denied the gospel of Christ; except they did open penitence, 
which was a commendable use and godly act, done to give 
other men fear, lest they should commit like offence. Also it 
was a good exploration of the transgressor’s conscience, whe- 
ther his penitence were true or feigned. 

But ye must understand, that this act and discipline 
of the church is but an act politic and civil to such as 
hath professed to live in the commonwealth of Christ's 
church, in an order, lest that the vicious life of the person 
should be a slander unto the word of God. This open 
penance appertaineth not unto the conscience or remission 
of sin before God, which is done only for the penance 
of Christ: therefore the church must be diligently in- 
structed of the doctrine concerning remission of sin before 
God. It must know the difference between the remission 
of the default, and the remission of temporal pain, in the 
which God would many times his displeasure should be 
known against sin; as in the pain of David and Manas- 
ses. There is no church can be governed without this disci- 
pline; for where as it is not, there see we no godliness at 


all, but carnal liberty and vicious life: as in the common- 


wealth, where a thief is as much esteemed as a true man, 
a brawler and breaker of the peace as an honest citizen ; 
for a conclusion, where as virtue is not commended and vice 
punished, the commonwealth shall soon come to confusion. 
The ill-doers were always punished and banished the com- 
pany of the good, not only among christian princes, and 
in the law of God, 1 Cor. v.; but also among the Greeks 
and ethnicks such as committed murder and incest were 
excommunicated, and lost not only their offices in the com- 


1 Cor. vy. 


me <a) 8 FAP a ih sone 


bY 
» 


co ab) dj i we ow tawe ehemels ‘ 
: maid & wee! dy J) ce7U.S le & rae en 
De Mh Mad Pes 29 teeih) val altace os 
: ’ 9 4H via ti! dell 30 wd) ob od nom 


ab wlan Sa mn ee ane 
pie ee oe ay ted at estany anid Ges sate dndaege | 


| Faril on) oanintnes tub? ott Of Mein ext Sees) 
a ley fai Some Hid doe AT. Jews hen { eutitecion Toke Jhlsow ° 
i abe PARTS Cer Ob Moe ohedtrtonss o) douse bia odd 
‘soe vd lap Del A Wiloly ow .wi) we stiuderny A ae “a 
1. Ge site bee aly nero! aif Cae raribs wrnobagle 
| inet aqn bb Nemow , tin") Io denen ad balash 
ay Is (hips w oldelieuges a mew _tollw 
i ads ay ! di / toy fagi ealio = _ 
; ! ‘ wi) i mutemlers bs “a2 nuw 
= MUTT ss oti 7? @1 uP fest a vil onrld 
7 octila baci? ba bast) uy fey ai wy dapin oo Suid : 
ii wh wD hi fi bod Ge dem et fers. 64) lo 
; het ittenw i i. wt beeen djat : 
; er) | a (hy gel sles. ne at Aviles a 
a mio whi! hb Ya * om alau hog a od hlaods _ 
7 wwleiint w « ae Died Oi Jou | ignlai mn ye moieacing - 
wiieney aa) vil. tine ‘oils gy iw dwt) webo! ate 19 7 
‘ii al pl of Jeo dete sdy prolopeyl devel) Ta by 
erahh, A vidieieres syilnncwe ogre off lo balsovie 
istifot elt mays iy summelih ) wotd fom i bat) 7 
wit 1 sttog | mV IOU ly cute) i bog lool als Ww” ; 


a] hiner i siamo ley it ci er) yuan bhione hot) tsidw - 


sitet bie biel Yo aie wili ai an + be temimge oemeat 

resl. wt? gnesttia homeyvom «i ees divide ov ai omit — 

de smotalliongy on 6 we Gros dow 4! 0t aa omda 70 janilg 

CAMEL ould ot ay ail eepire bai Yrnlil lame ud le : 

lam or # ad buaeekes num on nt Wills  oredy at a, 

wand: loons! ny b? wey ef? Sn vodpead haa siete 7 

Jol We huliey an ereel oo steingliane a 

mauliey @) hatee man Wade dei gonunes ofl *beralen, 7 

om ay bacdaietod biw dadtiaby ri wyewle ewr exonb-tii rY a 

. ib SO iiey satle pe Sion zhi joa Anny afd to Bq 
- eer whore) olf cane ole andy weld olor Very ads 
wwe ae Cebrear: Datsiciaien fe vinga wheats fae. 


> 071 th esuffle tial ylae ton tet bow ,bpsebleneunenas 7 
C= 
7 © 


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wae ity HeaRarugnare 


184 ANSWER TO THE 


monwealth, but were put out of the company of all honest 
men, and marked with a sign in the upper vestment, that 
all men might know him to be, as he was, a man to be 
avoided, Bad none to eat nor drink with him as long as he 
bore that sign; as it is to be seen by Orestes, Poleus, An- , 
tilochus, and Adrastus, that came unto Codie with the 
sign of his transgression. They had also their execrations 
aa curses against these malefactors and transgressors of 
honesty, as Paiute declareth in Homero: ee stupra- 
tam conjugem patris contra se diras recitatas esse. 

These things were used of antiquity, that men should the 
more deeply think upon the greatness of God’s displeasure 
and ire against those that had offended, and by that means the 
more to abhi from such abomination. The gentiles, that 
never knew God, keep the rehgion of their idols, and re- 
venged the transgression and violation thereof better than 
the Christians. Would to God it were more diligently looked 
upon, vice more punished, and virtue more extolled! 

After this prayer for reconciliation unto God, followeth 
prayer to obtain the protection and defence of the Holy 
Ghost against the devil, the world, and sin; and that it 
shall please God to govern every man in his vocation to 
do the will of God, and not their own wills: then to pray 
for the governors of the commonwealth, that they may 
govern and extol the word of God, and defend justice; then 
for the afflicted church of Christ, that God would deliver 
his people from the ravening wolves of antichrist, and give 
them true pastors and preachers, that would study to gather 
together the flock of Christ, so miserably dissipated and se- 
parated ; then for those that be ignorant of the truth, that 
God would grant them grace to be saved in Christ with 
his church. More ayaileth this prayer unto God, than 
many thousands of men of war to defend the church and 
commonwealth of realms, as it may be seen by Moses: 
when he prayed, the church of Israel prevailed ; when he 
ceased, it was put to the worst by her enemies. 

There is not the poorest in any realm, nor most weak 
person, but may profit the commonwealth where he dwelleth 
very much, and help to bring it to the end and perfection that 


[? On account of his father’s wife dishonoured, the furies were in- 
voked. against him. Homeri Ilias 1x. 453.] 


i Ne eee BA. 
Vie or O90 ES oar - 


saencal its % yieypribe al to Gis Ley ieorw fod Haaren > 
dolt raisers eels ol a igla 6 vile banbtene bore aoe: 
of) os fern @ ase al wa.) oo Gl Goud Miglay oom tle’ 
Ad ap, oret wo sibi dyde dada) wea Seo 4) God te Jjatiors - 
sh. aly cient) od (rea ee) oP el ee (a tiuall vied 
uit fild shen? eter sith sod) peste fay’ yom 
oe ees Pet) cia joe eet ‘ed porvrzetarty? ual Yorttgle. 
—_ 1 Gwembt peut) Une sitetng totedn oanls Stirinye ont Pra 
“ivy = aun ‘quaot, «@ dtl <lewel a2 teeraronl 
won SPAY PGW oe trent 2 5Peg olegilginn Writ <2 
oot Adiicly chee Pell ticpitna th been eoew egienlh ead | 
mpyeoe shell. ehat Yo eave wn oilt Dewy Vents (ipo oot 
bd oteony feds qo baw it Hey tot 40d pect Joalege ott bag 
iol; Diog af? 3 convimode dave non Toda a) Saw 
oa tee ahd) veya to (eigilys ott ord pos wend wrap 
pail) tated Voor! wabicie’e bein iiterepenet) et! beggor 
o lect, a] Chi grt wipe Ti hobs of fluo tt erento etl? 
limibctes omatt ante bie Jephicey otant asie pitepe 
elegant rol? Hdau pl feillgGoten sei} syeTy wA! eeftA, 
rei oy Ww @euwlol Uopeai <sthvk Ps hiya] =i) aiuto af vrerig . 
dag Pent (gt inte Diver Oy Jivol Gott deniegs dD 
ee Malton ld Oi pent Gers creieg OF bold 
ie walt felle gs tet ien baw ,boO We Miy-oily ob 
Gan gute fell lewrmotines oft ‘to erorverog pil) wh 
wud? Fert fordob thee bot) Ww intow ode lores dent ewwvey, 
Guilds bier Let) tall eet Ye Soule bonis atta 
ot, Bow jeritilime Wy setow ghitveet elt moth, aliqeay ett 
tltes yl Yherts Mace dhl) eralynerg (vie erlang om 
= lie Tetaqinitb-ydergwian ow taint? ti deol oat veiltogot 
dnels 1 1VAP eet? To” od suily deal) sotmods photeraq 
iw set al hover od oF waavg, Beate tery io : 
7 oont*® 


en 


; 


ded! Sa abate req eit déaliavn welt ~ toons 
bite dyvarty 9th bivileh et rew' To meant to 
a 
od ped (tefioveny Tete? Wo dlexuily aie tearyerty od inedtw) | 
volarar it al lew Gd at Ing pert 
deoh lenin Wi nlare pe nd terrrxny itt ton ar ema © o~ 


- 


tialbew! of onadw éiipawinmianse ode Slewy sion Tend 
sess ein bi La wal 3 yet spa ecanenieaes on 
vit evow waltalt oly Seoyermmileile Siw eattaohd Tetone WO we 
[as su ml tome lag te 
_ , = -; a 


- 


BISHOP OF WINCHESTER’S BOOK. 185 


the commonwealth was and is ordained for. Though he be 
not able to fight in the field against man, he may fight at 
home by prayer against the devil, that moveth war and se- 
dition to destroy the commonwealth. Though his vocation 
be not to bear rule in the commonwealth, yet may he pray 
that God give grace to such as rule to rule well. As the 
commonwealth is common for all men, so may all men profit 
this commonwealth, if they have the knowledge and fear of 
God. Thus meant Paul, 1 Tim. ii., where he exhorted unto 
prayer and intercession, with giving of thanks. Read the 
place, and mark to what end they should pray; to obtain 
the end of the commonwealth, and that by express words, 
Ut placidam ae tranquillam citam degamus cum omni pietate 
t honestate®, Sc. But how negligent men be in this behalf, 
all the world seeth. I impute a great part of this fault 
unto ignorancy, that people knoweth not how great and 
difficile a matter it is for a prince and governor to rule 
godly in his vocation; neither how great a sin it is to be 
unmindful of such governors in the common prayers of the 
church. 

Then after these prayers and invocations, there should 
thanks be given unto God for all his mercies: then the 
words of the supper rehearsed, and the sacrament distri- 
buted to as many in the church as would receive it, and 
demand to receive it. So with thanksgiving, and distribution 
of such goods as God hath given unto every man for the 
pocr, to depart with joy and tranquillity of conscience. 

This is the ceremony that is a sacrament of Christ’s holy 
body and blood, expressed in the scripture, and the author 
hereof is Christ himself. A more godly and religious thing 
cannot be devised, as ye may see by the author of it, and 
by the diligent writing thereof by the evangelists and apo- 
stles. What should cause the people to leave this holy thing, 
whereof we be assured that it is good and godly, and to use 
a mass, that hath no certain author? Grant it were not ill, 
(as it is of all great ills the worst ;) yet who would forsake a 
thing certain and most religious, for a thing uncertain, and 
superstitious invention of man? Use the sacrament with the 
ame ceremonies and no more than be expressed in the new 


‘[? That we may Icad a quict and peaceable life in all godliness and 
honesty, &c. | 


1 Tim. ii. 


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186 ANSWER TO THE 


testament, as Christ did, and it shall pass all the masses that 
are, or be to be said in the world. The external use there- 
of, where as faith is, may succour an inward and secret de- 
speration of a troubled conscience, so that the mind be not 
destitute of knowledge: those that too much fear and tremble 
at God’s severe and rigorous judgment, knowing that sin 
meriteth eternal death, the poor conscience thus afflicted 
by the means of the devil, and horror of sin, taketh not as 
great hope in the mercy of God, as fear of his justice ; is borne 
in hand that mercy nothing availeth, but by justice to be 
eternally damned. 

Against such imaginations and perilous temptations 
availeth greatly the ceremony and use of Christ’s supper. 
For as man is by his senses drawn to accomplish the 
act of all inward and secret conceived mischief and sin, 
where as the senses find external matter and sensible occa- 
sion to satisfy the will that willeth nothing but sin; so 
where as a good opinion is conceived of God in the heart, 
the judgment of man persuaded aright that God is a mer- 
ciful God, and will pardon every sin, though it be never so 
heinous, in Christ, the will that with great difficulty con- 
senteth unto this assured promise of God in Christ, is the 
more constrained to obey the knowledge of faith, because 
the mind is not only inspired by divine operation of God’s 
Spirit, that his sins be forgiven, but also by the object 
represented unto the external senses, to say, the doing 
and celebrating of this holy supper; where as the very woful 
and cruel tragedy of Christ’s death is set before the senses 
with breaking of the bread and drinking of the cup, declareth 
that verily all hope of salvation were past, remediless, were 
it not for the pains, travails, death and blood-shedding 
of Christ, wherewithal he satisfied the ire of God, brake 
the prison of eternal death, and set man at liberty. 

And lest this thing once done by Christ should fall into 
oblivion and out of remembrance, most diligently he him- 
self shewed the manner and form, how he would his church 
might best be kept in mind of this inestimable benefit ; 
gave and instituted this holy sacrament, to be used for 
the consolation of the jideles' till the world’s end. And 
why should any man take upon him to change the tes- 


[' Fideles : faithful.] 


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BISHOP OF WINCHESTER’S BOOK. 187 


tament of him that was so merciful to die for us, and of 
such wisdom, that heaven, and earth, and all other creatures 
were created and preserved by him? Truly, as he would 
no man should take upon him to change the order of 
any thing that he hath made, not to appoint the sun for- 
the night, nor the moon for the day; the earth to bring 
forth the fishes of the water, and water the fruit of the 
earth; but every thing to remain in the order and state as 
he appointed unto them in their first creation; so no man 
ought to melle® in the blessed sacraments, to pervert any 
order instituted by God, or say, this is good to be added, 
and this to be taken away; for their imagination to deck 
a priest with so many vestments, and such other detest- 
able pomps and Judaical apparels as is in the mass, and 
say, it is to the glory of God. 

Take the holy communion from the people, and let the 
priest make a private mass thereof; is it not as much 
to say as Christ was a fool, and knew not how to celebrate 
the ceremony that represented his own death with condign 
honour and reverence? Doubtless it blasphemeth God. For, 
as he said these words, and would no man should add nor di- 
minish any thing unto them, Germinet terra herbam virentem, 
reptificent aque reptile anime viventis*, Genesis i.; and as 
he said unto Abraam of circumcision, Genesis xvyii., unto 
Moses of Pesah*, Exodus xii., gave the sacraments, and how 
they should be used for ever, as he had prescribed ; Abraam 
nor Moses, who were of marvellous and singular holiness, 
never added one jot unto the form prescribed of God. 
They knew they could use a sacrament with no more re- 
ligion than when they observed [the] institution of the 
giver. All the prophets that were after Moses’ time were 
as doctors and interpreters of Moses’ law; yet never among 
them all none that added or diminished any thing unto 
the sacraments. We have a greater teacher in our chureh 
than Moses was, Christ himself, *which gave us his sacra- 
ments, and the manner how they should be used. The 
apostles and evangelists that be the interpreters of Christ’s 


[? Melle: meddle. ] 

{* Let the earth bring forth grass, Let the waters bring forth (abun- 
dantly) the moving creature that hath life. ] 

[* Pesah: the Passover. ] 


Gen. i. 


Gen. xvii. 


Exod. xii. 


mA a Cap Mbexerer * arty ve 


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te dame ofS ogra of atid moog udel biwuts oom ant 
eA ave Bl §er wipe eo) koe scheme cad on dale gry nn 
per cd rie wt! wih oli v2 orarn oda 708 
med te teal eli Gtew bua vate weld 46 ‘week oi} diet 
» an elate, ime glee 4c) ch wines eae A} Tits Od yilives 
PEP oh ie oedermh Ge? nals cy adi olgu bappinggs, od 
; > foe Pertoy i Anemone foment of! ai ‘allem OF 4 
paths waa. lio a ely Te? I Sef) vi ie \siitens ‘ye bee 
gel ai imilertieacd wett of i He weicg wh oF oule. Line 
~igaieh vyille (00 hag wires TOT a date henry & 
de fice @ ni vt op Pani: beivlnt Cm © piling aeichy 
do? Ve qooly, ef) ol) of St vem 
veld S21 leas pips Hf cued seximminey cod at gtuT 
usta ge 145) 4  Wownl) soon _ Slestag « colon Seeing 
pihlen of God fea curd bn4 .lrol A cow Sail w (a 68 
tyes dite View ois, wil Le tiresty nt pasty eet pWEED arlt 
he) Seat) demos» fel 1 elite | cwmeepsq hce sdonnl 
Ab gore fibd Gorods ets on “row td oyalt hiss od ee 
(RObI es wesw! wow Minees) olmeukt oft gould) yor tisinian 
“Seehie baa 4) tenes) MGs etn Cite angi Yeh) 
ort Oo thts wiemslt awismowss lo practi ofaa bine oil 
tt ion er fe. Atiamrhs MMP wey , = tubort * amet Wu onal 


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188 ANSWER TO THE 


mind and pleasure, neither in the gospel, ne in the epistles, 
never changeth one jot of the sacraments, but used them 
as Christ commanded. 

Such now-a-day, as turn and change the sacraments 
from the order given by Christ, maketh Christ inferior 
unto Moses, the gospel unto the law, and the church of 
Christ unto the church of Moses, and declareth them- 
selves to be more contumelious against the gospel than 
the Jews against the law. Every Jew knew right well, 
that these sacraments were sufficiently prescribed and taught 
unto them by the express word of the scripture. These 
massers say that they can amend the form that Christ 
gave, and celebrate the supper with more religion than the 
scripture teacheth; and of a communion they make a pri- 
vate mass, and defend the same as a thing of all things 
most holy. 

Doubtless, if their saying be true, and their mass of such 
holiness as they make it of, we are little beholding unto 
Christ, that he would not his church should have the use of 
the sacraments plainly known by his testament, as the use of 
the sacraments, unto our fathers were known by the law. 
Fortunate, then, were these that were of the old church, 
before Christ was born; for they were certain of their 
ceremonies and sacraments, by the express word of God, 
which cannot lie; but we, in the time of the gospel, as 
they say, must believe the doctrine and tradition of man, 
and obligate both body and soul unto the same, as unto 
a truth infallible, and prefer it before the word of God: 
for where the word saith one thing, they say another. 
The scripture that affirmeth the supper to be a communion, 
they say it must be a private mass. Christ said, Bihite 
ex eo omnes'; and so said Paul, 1 Cor. xi.: they say, 
the one kind is sufficient for the people. Had any doctor 
among the Jews used such a blasphemy against the law 
of Moses, the people would not have brought the doctor 
unto the schools to have disputed the matter, but before 
the judge, to have had sentence of death against him, that 
they might have slain the blasphemer with stones. Unto 
us that be Christians, against Christ’s law, they may .say 
what they list, and have good thank for their labour. 


[* Drink ye all of it. Matt. xxvi. 27.] 


~ 


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weinltul skit finder Jetutd of usreg glee aA) ont 
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eae tele) bar’ pelt YW dAnade olt plad” het oe | ee 
ow qa ena od tener» aro Texubives ama ad of bovis - 
Jlew ila 7 ob bevats| aa Wi. Snip vires ‘wl 
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gei(ff Joris begins old ho Serve veAjao wi) ed ait ties os 
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_ Me Yo gid oo does oly fwlch bay am ater F 
stl fapwii - 
Suns eon thas hay seared of piize- viedls YH eetnitt : 
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6 oc lt ee homeo hl 0 ceo yc; sheer alt ey 
eet olf et pwent ever redti) wo dian aleowrrtaa oO ha 
dlroits iy elt Vo staw tefltrond) ee vat ate au? 
‘@halé iw isin sn ql scl gira an reret 9) mod ; t 
de Yo duke marge wt ed alesse: btn lefeoidews 
ret isons adi ‘Wy stilt Gd¢ nt ow fad 407 loans dade 


Baw % netithee! Tey oareph Gil) wretiat amet dae Chl 

men & Jag ad cantly » bow ghed dread amplde haa 

- fel to lewew cil Wrvlad a1 Siltorg baw johtilletin dict 
andiooe yee pelt ylidt one tine Irion odd seit Got ~~ 
2 .aninaaitod od oF seajngue ott sttommitie golt omiqinen dT 
oP. NL gyn? ae wher a od dew th. Ma 
yest, tad 00 1 Mint Bisn om Bre 5 ie ve 
Hise sited Wie KK < aignag od) 26) dnvielling of NEA city ode 
will teniege paenypald 4 shan tua veel oly gin 
aiYsub ool} Hhpowel evad) lou Milow “slgoug vl “se 
wwited gud tem afd lotugeth oval ot wood oli 9 
def) ond Jondoge ied “Yo woitehies po Pati aoe 
ond sanite Coe ; ah wend deur eoudlt 

yee ered yall ei Taner aA) ead aed a6 

canada Mia!) 9 eds Dodge rte iba 
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BISHOP OF WINCHESTER’ BOOK. 189 


Better ear is given unto the word of man than unto the 
word of God: a tale of an old tub better heard than a 
godly sermon of the new testament. People could never 
have been brought unto this contempt of God’s truth, 
had not the devil and the devilish laws of bishops taken 
the word of God from them, wherein only is declared the 
will of God unto us, what is good and what is ill, what 
to be chosen, and what to be refused. A thousand times 
more ignorant are the Christians of the gospel, and of the 
whole* scripture, than the Jews. Never met I with one 
Jew, but he could reason familiarly in any book of the 
old-testament, as a great learned man among the Christians 
in any place of the new testament: yea, and_ likewise, 
some in the new testament also; and by the new tes- 
tament, with many strong arguments, can prove the mass, 
and other ceremonies, to be against the new testament, 
to the great shame of christian men, that the enemies of 
Christ know better what is contained in the new testa- 
ment, than those that hath professed Christ. And no 
marvel; for every Jew is able to instruct his own family 
in the bible, and beginneth to teach his child the xxth 
chapter of Exodus as soon as he can speak Aleph. God 
of his mercy turn them to his faith! and then I doubt 
not they will more adyance God’s gospel than we, and 
better keep the word of God in honour, without false 
glosses, than we. 

I desire those that defend these masses and other 
robbery of God’s glory in the church, to make some book 
of every thing that they defend; shew who was the author 
of their doctrine, and first brought it into the church; in 
whose days and what year it was done; and prove their 
book to be good by the word of God only, or else no 
man will believe it; and that their use of the sacraments 
is prescribed unto the church by the word of God, and 
tell us what difference is between a sacrament and the 
thing signified by the sacrament, or whether the sacra- 
ment and the thing meant by the sacrament be one thing; 
and what I should judge of the signs, and what of the thing 
signified by the signs. The scripture teacheth otherwise 
than the popish church teacheth of sacraments. God said 


[? hole, in the original. ] 


Lo Weetarre wll dolly corti cities to amit tate ade ag 


CA | Om pereagere a ; 


— 
“ hime Wart} bey Ws brite eve aeoriye arg vt te 


ped: fawel entted vie Pde na old & tet e 
esta (hee olyaael sniimgen oar el) We “aoarie: 
hei wii to. Opeeetees enll aloud bbgurad aont, 
wiser “epoakint 4 m weal palivgh oft Ime oyh alls ney a - 
wilh deve bands pr Whiss fiwrad? ies artertt bel ‘te lnow at ] 
eee Oe ee f 
“bara Adevedr), ‘temaiey of od Sarl hue sito ol ab is 

Or Ys tae Piped walt Ms aaalidil) alts oye joerg) wean ii 

atts lila 1 fagtr rirglt eral, alt oust) rutiginn ‘idindwe o < %. 
eit Wy doef gra et Yrullied poo Lice ad ded peel - 

Mciitent?s Wi tarts Cree beret ting o on. otnoanifens Mla © 6 Ff 
eid hina ‘ene (Peetmaest Gras elt To bly yie 7 
ot ew eff qi Ine rule crvuetey wen, off T1 gong “ae 
PS CW arr tes getenenye ye Bi ‘Wan dire arm 

Amite Wen A wiiegy wi OP scoters =xfio ban - 

. i 
eet oan of) nl tude «& inte qndsed wind tbat? ; 
fa hirk dein) iemtony dial poly eal Aett Geom | 
tow was oil focotini Mf aids of eet qrre ail: bertera 7 - 
Sige olf Witla wil Woved..ct deomieod bad Ai oll oF + 
hot de no od gs some ae cule oe eaqgade | 
. idaab TY wedi fer ‘{ihialald ot ceolt mor) yeh shh » ' 
fie ge el epg, Chad eonerba wien Miw ef 
tole] eae ranted of be Wy Leow oils aes vilied 7 

- ow anil rocky 

‘edie fie wear’ Gerd! astel jodi cowl asked 

, Feed aawe lam ys sotiids ors ol yx Pte 96 taatlon 3) 


‘sortie ath mow ottw wade sJutsieh yall dail yoitelt wy 
Py dona Bat edo H Kgberd ded hue janiytooh we. 


sixty omy, Be tort il seg dulw baw egeh 
ame. wid Noid ts tly ut Soo = | 


a 


sacl ats W mai viwit dndt Iie di sits 
fan bo tee dnow wilt yd ends odd pti 
ints Loge HHH Ow RO ook wettontihil ial as Dea 


iptita ont ad “was 
salts elt te Sade hoe 


Gen. ix. 


Gen. xvii. 
Exod. xii. 


Ephes. iy. 


190 ANSWER TO THE 


unto Noah, that the rainbow was a sign of the covenant 
between God and him, Gen. ix.: sie Adrahamo de cir- 
cumeisione: Et erit leooth federis inter me et inter vos 4 
Gen. xvii.: de pesah, Exod. xii, Et erit hadum cobis in 
signum; et erit vobis dies ille in memoriam, et celebrabitis 
eum pro festo Domini in generationes vestras”. 

Now let the christian reader mark our sacraments, and 
the words that Christ used when he instituted them, and see 
how that Christ alluded unto the sacraments of the old church. 
He said that pesah should be celebrated, and the day of that 
solemnity kept holy as a memory of God’s mercy done in 
Egypt, when he killed by his angel all the first-begotten in 
Egypt, and saved the Israelites. So saith he in the evange- 
lists by his holy supper, ‘Do it in the memory of me :” 
and Paul saith, ‘“‘As many times as ye do it, ye shall de- 
clare the death of the Lord till he come.” 

They of the old time kept in memory the fact of the angel 
in Egypt, and carried not with them always the angel in the 
gacrament of pesah; but the angel, when he had done his office 
appomted by God, returned again into heavens unto God. 
Such as be of Christ’s church keep in memory the fact of 
Christ done upon the earth for the salvation of the world by 
the death of his innocent body, and doth not carry about in 
the sacrament the body of Christ itself; for that after forty 
days ascended into heavens, after that it had done the office 
that God appointed it unto, to say, to be slain upon the earth, 
and then to rise again and be exalted into the. unspeakable 
joys of heaven: as Paul saith, Ascendit ut adimpleret omnia, 
Ephes. iv. “ He ascended to fulfil all things,” not with his 
corporal presence, as some men say, but to fulfil all things that 
was wroten of him in the law, the prophets, and psalms, 
and to leave us a sacrament of his blessed sacrifice in the 
church, to be a memory of that glorious death until the 
world’s end. Which sacrament is not a bare sign and token 
of his death only, as many men imagine, as the picture of 


[? Thus to Abraham concerning circumcision: “And it shall be 
(nsx) @ token of the covenant betwixt me and you.” Gen. xvii. 11.] 

[? Of the Passover: And the (b/ood) kid shall be to you for a token. 
And this day shall be unto you for a memorial, and ye shall keep it a 
feast to the Lord throughout your generations. Exod. xii. 13, 14.] 


— Pee ey vw oluen eho onienis A fel we 


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dyes wt bs oy ¢ mew nodaier wih todd fesh 

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ab Git eed Ye Gi pile inal boi Dy tile sim ee 

05 thay-vtles i , rere Es Wi cad estes ae . | , Meas ia) ) 
7 : eolyver™, we Aewhl, eh, wie a 


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Howie bio acti Ve streams uf? eta Ioholig ciel Dell Well 
tb wy eal, wl) tye Detow! Se wf  (dovule fo, Je Ar Sean olf 
wi ww) ory cint tO weirs | « lod syed yiiderston 
af PitiogAdelt wie Ha begip oid gt lend Gs aalw Ag 
pars Vai oi wil Dine oF -= iter) wl) iver fag tee 
“> aut to ¥Vindiren ou? a 1 afl Poppe weet al Ww asad a 
“oh Ves ay Ji ab $f 2 pind “een eA” Ane 1utd bee. 

*zarvad off Mit tryed wld to lanl ad) orale. : 


Begs wt Ie KO add nme ab gel aad Mo ele ts AT, ; 
oi) ct begta-ods erenia Wid di(e ou bit bee Agegd i 

tiie oni web hon cof oadw Jayant 08 .hreey & “pane _ 
ded: gate atcead cbt virze byrwint bod af both - 


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yl Biow ont Wo aolincle of? dias wil) ete soot gond’d 

ith della ‘ergs tee Aisi Bos had doesn! dl 46 Deb af 
yer oe 1b oh. | Masti teil Yo vhod wf] Iromemes ofl 
paitiy OAs octicty Loyal 8 darts worlle sanvan olnt habaowm i tab 
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wid siziw done “yegaidy Ue tal i . 


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BISHOP OF WINCHESTER 'S BOOK. 191 


Hercles is Hercles, or the image of Jupiter to be Jupiter: 
but I put as much difference between the sacraments of 
Christ, and all other signs and tokens not appointed for 
sacraments, as I do between the seal of a prince, that is 
annexed unto the writing or charter that containeth all the 
prince’s right and title that he hath unto his realm, and the 
king's arms painted in a glass window, Such seals, annexed 
unto so weighty writings, be no less esteemed than the whole 
right, title, or claim that is confirmed by the seal, though the 
matter of the seal be nothing but wax, not for the value of 
the matter, (for twopence will buy ten times as much wax,) 
but for the use that the matter is appointed unto. And he 
that would take upon him to deny the king's seal in such a 
purpose, and say, it is but a piece of wax, it were no less 
than treason, and a very contempt of the king himself; 
because the king hath appointed that seal to be honourably 
received and reverently used of all men. And as the 
writings sealed doth confirm and declare the right of the 
owner unto all the world; so doth the sacraments confirm 
the assurance of everlasting life unto the faithfuls, and de- 
clareth the same to all the world. And as the matter, 
substance, and land itself is not corporally nor really con- 
tained in the writing, nor annexed to the writing, neither 
brought (when any matter of controversy is for the land) 
before the judge with the writing; no more is the corporal 
body of Christ brought before the church, negue cum pane, 
neque in pane, neque sub pane, neque per panem, neque ante 
panem, neque post panem®. But when the minister delivereth 
unto me the thing that is in his power to deliver, to say, the 
bread and wine, rehearsing the words of Christ’s institution, 
the Holy Ghost delivereth unto my faith, which is mounted 
and ascended into heaven, the precious body and blood of my 
Saviour Jesus Christ spiritually, and not corporally. So doth 
the merits of this precious body in heaven feed my poor 
wretched soul upon the earth; and no contradiction or im- 
possibility for Christ’s body so to do. It may be in heaven, 
and yet extend his virtue by the operation of the Holy Ghost 
into my soul, by the means of faith, which at the time of the 
receiving of this sacrament is in my soul, and out of my soul ; 


[® Neither with the bread, nor in the bread, nor under the bread, 
nor by the bread, nor before the bread, nor after the bread. | 


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= s : rinots | ' ] ony jittdeuy Wig 7 oé EO 
ih it bates oul wiritinon ab dald jiigty ve ols) Jitgia 
<7 Ah gras nt yautiad of Lesy allt We aestenrn~ 
oe Asal ‘ ' j vue rer) lon ad) ’ 
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¥ acti | i \ H ivi iit foalpas equity &} 
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. h ita Stel civ lose 1G daeherionee oelt 
alert wh ar. AP mn Ty ; sete Gl} iliwsals 
nt * aere Olivet ene Vii = 1 & Theett titel lava fommdetus” 
a th “a wy or ine yar Salinwwel oi heniat . 
es (ite onl OH fi YaTeviisis 2 py I ine oda) dilguirnd _ 
Levoinys oll © eaoat nT i siiti (* ithe wofot alt aroted 
a Tei Riv aT hy AfLd arti dan | val Sertil) lw thod 
WA a i ea MM a Way at wpe “el 
dew tili onbalifiay add casfw dit “oiry We Spee silt 
fee e of .vevileh (4 wiwbq eid af of dealt sgt oilf-om_ ain 
Jfrelparticad CiandS Vo slew eit x ci rpaetiot. enter bone ew 
‘amoin er itoidw sidial ye etcgt ihieeesvilal: fad. doll ait 
7 hy fie vd tua ‘Vhred retool draracd Ojai aa i 
nab 2 Mibigpoepees Sage ees ‘Hlautinhy tot extan’ 
gory vir bere? gwraal «oi uhieed eqohooty id} Wo sifnat “a 
mos wiiNbentnas on bet ite ee iad line futon) q 
ire ries aa of eho a ob wi Gi (bed a be aD +o ‘Giifinaag i 
_ Cralt)-ef i oli Io ryt Lannie ¢ wit a. wiv Ha biwine sag a 
oh Ye owt ett ba dbtlve idl to eneam wl! i, bine tect 4 
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Heb. iv. 


1 John ii. 


192 ANSWER TO THE 


as the Spirit of God is in every godly heart, and out of the 
heart in heaven with God: so was God, at the creation of 
man unto his own likeness, in man and out of man. 

Yet, to make it more plain, as the sun in heaven doth 
extend down his beams and lighten the earth, so doth Christ’s 
body by faith, in spirit, expulse all darkness and sin. out of 
the heart; moveth not bodily, but is every where, where 
faith is, spiritually, and at one time. As a man remaining 
in one place may address his thoughts into heaven or into 
hell, as many times as he listeth to meditate either the one 
place or the other; so Paul exhorteth the christian man, 
Heb. iv., Accedamus ad thronum gratiw, ut misericordiam 
et gratiam et auxilium opportunum imeenriamus', calling the 
throne of grace our sole mediator, to say, the peace-maker 
between God and man. 

This body of Christ is only in heaven, and no where else, 
as St John saith, 1 Epist. ii. So doth Augustine’ write, 
Tract. in John. 80. Sursum est Dominus. Et iterum, Corpus 
enim Domini resurrexit, in uno loco oportet esse’. So doth 
the Master of the Sentence allege his words, and not 7a uno 
loco esse potest’, as the later edition readeth. How fond 
doctrine the schoolmen teacheth, it is plan: Lombertus’ in 
the Sentence, Innocentius® in the Decretals, de sumia 


[? Let us...come...to the throne of grace, that we may obtain mercy 
and find grace to help in time of need. Heb. iv. 16.] 

[{? Sursum est Dominus: sed etiam hic est veritas Dominus. Corpus 
enim Domini in quo resurrexit uno loco esse potest: veritas ejus ubique 
diffusa est. Aug. Op. Tract. xxx. Tom. rx. co. 24. Basilii (Frobenius) 
1543.) 

[? The Lord is above: and again, For the body of the Lord is risen, 
it ought to be in one place. Lombardus quotes Augustine nearly 
as in the text: but in the Benedictine edition, as well as that of 1543, 
it is “as the later edition readeth.” Pet. Lomb, Lugdun, 1570, Lib. rv. 
distinct. 10. p. 310. ] 

{* Can be in one place. ] 

[° Lombertus. See above, note 3, Pet. Lomb. ] 

[® Una vero est fidelium universalis ecclesia, extra quam nullus 
omnino salyatur. In qua idem ipse sacerdos est sacrificium Jesus Christus : 
cujus corpus et sanguis in sacramento altaris sub specicbus panis et vini 
veraciter continentur, transubstantiatis pane in corpus et vino in san- 
guinem potestate divina: ut, ad perficiendum mysterium unitatis, acci- 
piamus ipsi de suo quod accepit ipse de nostro, Et hoc utique sacra- 
mentum nemo potest conficere nisi sacerdos, qui rite fuerit ordinatus 


i. 
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rae ia ae o* t i a itis | a vd thot 
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chou 9 levi heady riage ai livr’d 
ow a L on Pu ; hele, oth Wi 
: icéted let -“wi) Tien a din 
nalteraie oti Aistectich S'S, vat lt a0: cate 
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BISHOP OF WINCHESTER’S Rook, 193 


Trinitate ct Jide cath. ca. Firmiter, and Nicolaus Papa* ds 
Consec. dist. 2, ca. Ego Berengarius. This doctrine sub- 
verteth itself, if men mark it well. For ag soon as they 
have confessed the bread to be the essential and substantial 
body of Christ, and the wine his natural blood, they add, 
xd invisibiliter et ineffabiliter, et non ut in loco, non qualitatice 
aut quaititctive®, So doth Thomas Aquinas, part m. Querst. 
76°, and Lombertus Jid. sentent. rv. Distinct. 10”, sophistically 
dispute the matter. Is it not a wonder that men will not 
mark what contradiction is in their words? First they say, 
Christ’s very natural, corporal, physical, substantial and real 
body is in the sacrament ; the body that died upon the cross, 
was buried, that rose the third day, that was taken into 
heavens; and yet they make it without quality and quantity. 
Notice this: a marvellous doctrine, to say Christ now hath 
a body that is neither great neither small. Truly if he have 
now such a body as is invisible, without all qualities and 
quantities, then had he never upon the earth a true body, 
but a fantastical body, as they make him to have in the 
sacrament. 

But J confirm my faith by the scripture, that teacheth 
of his incarnation and very manhood, Matthew i. Luke i. Mate. 
Romans i. Hebrews i. ii. ix. x. Matthew xxvi. xxvii. Rom. i, : 
Mark xiv. 1, and by all the scripture ; and let this false a eh 
imagination of Christ's body pass, that they speak of to be Avi 
in the sacrament; and would the christian reader not to be> 
moved with this doctrine at all, but to set Saint Augustine 
against the Master of the Sentence and all other school 
doctors, be they realists or formalists. He declareth plainly 


“ 


secundum claves ecclesie, quas ipse concessit Apostolis corumque suc- 
cessoribus Jesus Christus, Corpus Juris Canon. Greg. xi. Parisiis, 
1687, Tom. 11. p. 1.] 

[? Ore, et corde profiteor .... panem et vinum, que in altari 
ponuntur, post consecrationem non solum sacramentum, sed etiam verum 
corpus et sanguinem Domini nostri Jesu Christi esse, et sensualiter, non 
solum sacramento, sed in yeritate manibus sacerdotum tractari, frangi, 
et fidelium dentibus atteri. Nicolaus, ibid., Tom. 1. p. 458.] 

[° But invisibly and ineflably, and not as in any place, or quality, or 
quantity. | 

[® Sum. Tot. Theol. tertia partis vol. sccundi, Colonia Agrip. 1639, 
Quest. nv. Tom. vin. p. 218, &e. ] 

[°° See above, Pet. Lomb. ] 


[Hoovrn. ] 


Aina », ether) « ) >» aacteds eet ok alts oA 
“wy pt UU je eta ‘dh Covers i) af y rmicaeet? & Pap geenth " 


—. ene 00 °« ‘ Nie » wala aes GAS : 
eal oleiged P ib ot divans. “an 
f ical § . mi Live 2 PA eahedissi inn 20 
= | oo relic Gal ylurpih 
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Pos ar tif ef4 of 6) bene vill fron ‘ties wat = 
i wre Sn! be i on y ; pad pel) Me hal” 


j 
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Dis ’ ein eou a“ | jen ann? A May Peay : . 
ede tr wie GS oer ot t A a ieng eknadnel «hy 
~ ne Yom ; 
as) of #TEs nity Vid «wo ahem 5 ell 
ee 44: J wetted ,teocicom ™ oy ime the rd2qt Pr et Yo 
ad : : 
pao ORS by wala lf es lt  anvnodl 
> idl tat? dul haw sanuiq¢is ont ile yi peta ol vie Alt 
a Sire 0 Gi Sa Lees qo! Gale. omry ¢hol > Wo wolteniggint 
“ eel Ad toe wae “- stubiiy Pad! | {* wi trie 1 unsIDes rE) TY 
eraqpe! tt ga dm al 2° din -ip antiimb dec? abiiw bewrord 
luodsa vote Lin Ada amumalive: (i le white mul denies, yr 7 
diiaky Metalosh sid adailartivl 1 etilegt eel we jewioob 
owe yapmueros ailelaogh tiereutay Gayl annp peietove eames ary ¥ 
Hi 40k QT een sired esq end eoneb, aud 
‘ {t-ast wt 
ritls.c up fewaly $+ wien 5... celery cleo aa a “ 
reienr able Lae teeter price me ore eee ee Amman 1 
: ve tel 0g. ee dE) uae Ipteue Gale hf epaiy girs hw Aa me 
4 et hoped @eabslooie wirlliueet oxsetere ol Qe otoddipioos 


CAP 4 AW, OA Lae ae wal hi oh ule > 
pileap i swig 20 Oh a deat dine? Sah Bean idle ved jue 


OFA oeydy colaalicd Fiviiene Jeet liens pei test Li at ie 
: ine bapinbap 
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Ps 


Rom. iv. 
Gen. xvii. 


194 ANSWER TO THE 
that no body can be except it occupy place’, Epist. ad Dar- 
danum 57. Spatia, inquit, locorum tolle corporibus, nusquam 
erunt; et quia nusquam erunt, nec erunt. Tolle ipsa corpora quali- 
tatibus corporum, non erit ubi sint; et ideo necesse est, ut non 
sint. Though Christ be absent bodily from his church, yet 
with his aid, help and consolation, he is present in spirit, 
which sufficeth until the end of the world, where as we shall 
see his glorious body indeed really and corporally, that now 
have but a sign and sacrament thereof, which sufficeth to 
keep that holy sacrifice in memory, and is profitable, so that 
the christian man be well instructed what difference is be- 
tween the sign and the thing represented by the sign, and 
taketh not the one for the other, as Saint Augustine teach- 
eth’, 7b. i. de Doctrina Christiana, cap. 5, 8, and as Paul 
teacheth Rom. iv. interpretating the words of Moses, Gen. 
xvi. Hoe est pactum meum®; and saith that Abraham re- 
ceived sphragida justitie que per jfidem, apprehenditur', and 
saith plainly that circumcision was not the alliance between 
God and Abraam, but the confirmation of the promise 
granted and given before. And so be all other sacraments, 
whether they be of the old church or of the new, called 
sphragides, signs and confirmations, guia sunt cocalia, visibilia 
quaedam, & palpabilia testimonia, ac veluti consignationes pro- 
missionis Dei accepte per fidem in Christo’. Therefore it 
shall be necessary for the christian reader to learn by heart 
what a sign is, and to know the nature and office thereof. 
A sign is a thing subject unto the senses, whereby is re- 
membered the thing signified by the sign. This thing known, 
men must take heed they attribute no more nor no less 


[? Aug. Op. Basilie, 1582, Tom. m. Ep. 57. Ad Dardanum, col. 275. 
Take away (saith he) the spaces occupied by bodies, and they shall 
be nowhere; and because nowhere, not in existence. Take away the 
bodies from the qualities of bodies, and they shall not be in any place; 
and therefore it is of necessity that they do not exist.] 

[° Nam in principio cayendum est, ne figuratam Jocutionem ad lite- 
ram accipias, &c. Aug. Op. Basilie, 1582, Tom. mr. col. 48, &c.] 

[* This is my covenant. Gen. xvii. 10.] 

[* A seal of the righteousness which is apprehended by faith. Rom. 
lini JIT 

{° Because they are certain vocal, visible, and palpable testimonics, 
and (as it were) sealings of the promise of God received through faith 
in Christ. ] 


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fb wand 0 on ra arabia oiqe@olny ni cnet *7} - ® 
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nis ileal Wt etal dpawls iw 7 
ap 4 Ls eee La | iq) yh Dita uid See 7 
- See ae phe ul) Toad alteatient dathe 
* comage honfit (i sacivoly-etd men “Y )°* 
m2 ddhersen | hae wut jral rat : 
li on mmupew «ai v1.4 a nal? q rl = 
: ) is i r in iteriile 
ie od 1 inf sega OT) erred 
oe ee A r eld Sin Alpeadlge . 
it on hee J a be wait Ade > = 
re? j ts ii. , ‘es vt vite ddd slapiaod “ owl, 
A raadip ws Gnd? Slee be i 19 Ge DOL, Hire a ae) 
ties J ‘¢ ark ME) i” twivloy 7 
jad eundla of} en ea un J Halas ation 
iv 4 -. et ) 1) einen A baw (ues i 
AMvins req) \ ol of Taz A 4 ‘(wii hag dn rea rhe 
intlap yore wi) ps icra! uli lo oi geld aodpale 
Bioae sil peecratiainny fay, us a Sywervliag iii ’ 
A Mersin ; wan bitan’) teas Oita, iy unlynue yo F 
di Gro) iti 5 ; wea, ‘yng: Sete uA. sitet _ 
twa! al wasl oi 4 eM aallairde 6 rics nf orks - 
vari nis lun @ien alt wand db) iw At inom oe dalw 
na tihuvle od? odoin dsejdos quate st agin A : 
Jivrous wel att gies on tl devas: urutd on? hatin 7 
ol ct god em ot whidintia. yots hood oolet dea. dant 


a 


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BISHOP OF WINCHESTER’S BOOK. 195 


unto the signs than is to be attributed of right. And what- 
soever virtue be represented by the sign, yet must we judge 
of the sign according unto the nature of the sign. As in the 
time of war, if the captain either by a word, either by hold- 
ing up of his hand, would signify unto the rest of the host 
when they should march forth, or retire back, it is neither 
the word, neither the beck of the hand, that is the marching 
forth or retirmg back: but these signs declareth unto the 
soldiers when they should go back or forth. 

By the examples of the scriptures I will make it more 
plain, that every man shall be able to judge aright of a sign. 
Read the tenth chapter of Numbers, where as the children of 
Israel departed from the desert of Sinai into the desert 
of Pharan in warlike order, every man appointed unto his 
captain, and under what banner he should be: every man 
that was of the tribe of Juda to be under Nahson, the 
genera] captain of that tribe, and under his banner; such 
as were of the tribe of Issachar, to be under Nethanael, and 
his banner ; they of the tribe of Zebulon, under Eliab, and 
his banner ;_ and go forth, as it is wroten in that chapter. 

Now note what a sign is in this place. A mark, or 
open token, whereby every man in the host knew unto what 
captain and company he should resort; and when every man 
was in his proper place, the one knew by these signs and 
banners, of what hneage and progeny the other was. Here 
seest thou, christian reader, what a sign is, a declaration of 
the person unto what captain and tribe he appertained. 
The signs made no man of the tribe of Juda, but declared 
him that was in that ward to be of the tribe of Juda. Here 
is the sign, and the thing signified by the sign, well declared. 
Now were it ill done, to call the banner and sign the 
tribe of Juda, and say the sign were the thing represented by 
the sign. The sign therefore of every thing must be judged 
after his nature; if it be cloth, to say itis cloth. Ifa man 
should have made a garment of the banner of Juda, a sail- 
cloth, or any covering for such things as were in the taber- 
nacle, they would have Judged aright as the thing was, and 
called it a coat of cloth, according to the matter whereof it 
was made. 

When the keys of any city or town be offered unto the 
emperor or prince, as unto the supreme governor thereof, it 

13—2 


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WF Sie er pe Gad: Geers eto chee oe mace Vo 


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dade bad alate + IaneSeite 0) eee aor 
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teal ull In dees elt oteg Oia Mowe Jdmad aul We qu 


(tiie ot vt tent dee lt We dowd walt Ganson) trap dd 
ade nlon Penweh weyie Coitt sail: iond qorabaon we (lire 
heh as Gaul eg bivoile qedt seal ye: wrvitetoms 
Grose i ade Thee 1 eunteiape ade te elgeonew ede 
dt @ > sApitn oy ny ote oD ete tan oom bald Mmahy 
%s ehiale wlt sd owe eodind® Wo fears diner ay bat 
joo wl) ohn tine w iyqpetds add? mart bestracpuls | 


wer yter < of Wiedte ad wane! tad ehow bet ately 
ol sino 7 ola ol ot ‘atal) ai of) Tommy rut 
dea freed Sad ache fo tet ict) Wo wietgar leveerg 
bag’ Jonaeten?, cate wd ot acteced! Ya ofl? of! to eer eh 
ne JA wale tleda® Yo che! le Wo que ) pened aid 
Aeliiiity 1020) cf eters oi thee het ya ban Pamtned wil 
Bs) wae A. mila Gl W a cou @ ded dtoyr WOM 
inde 6h marl dant 02R4i rey CHOes viferadse, srt ago 
Sender pave anil how pteeevs bteada wt yumpunep Tune qnedges 
hit webs Gall yl waad ano atl pork] tegouy aid nik ean 
eat! sce Title al) qasgoy ban peer tetw Ww Svante! 
Ww dilerralied wf ai nal) « teder lew. aetiehels todd tot «8, 
“alehatgs vd-otiee bow ‘nlanray andw odin ween oil) 
bitatvele aad ull 'to wild dls Lover on Ghar wopia pil T- 
etl) “abet To tte all Wo od of dnacw dorks aif eae dal taal 
Aronplgaly lew Jingle ott yi beitiegie grid ods bite sirgie td ai 


nd + . 
Legh ad teu wail grote Yo orclemul® ogia oft odd 
‘gan ol dole a3) ea oF dieleed JH nde 

Tine» ated erent old to Deurheeg & ober oned Diote 
witht lt wi thaw te eget deme sat grins pete pital: 7 


Tei or ' it's iw 
peerage enone 


: ee sham see 
odhatenr Lovey sib srmad. 30 sgh queen ols. 
ii jotted! oynarag omeengee oft opte a <a — : 
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on - 
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196 ANSWER TO THE 


is a sion and sacrament of the citizens’ obedience unto the 
prince to whom they be delivered: but if any man would ask 
what the sign of this obedience were, every man would 
answer, it is a key or keys, and not the subjects’ obedience 
under the form of a key; or else say, that the city and 
citizens be turned into the keys, or the keys into the city 
or citizens, or any such like phrase!. But they know that obe- 
dience is in the heart, and a sign of the obedience is the keys. 
For in case the prince had no better assurance and warrant 
of the citizens’ obedience, than is contained really and sub- 
stantially in the keys, they might by fraud allure him with 
false hope unto the gates of the city, and then bolt the gates 
withinside against him, and not only keep him out of the 
city, but also by treason put him out of his life: then re- 
ceived he nothing in the keys, Likewise, if any man should 
feign himself to be the prince of the city, and the citizens, 
unawares thereof, should deliver the keys, and after the 
deliverance know that he is not their true prince; well, he 
may keep the sacrament and external sign of their obedience, 
but he shall not enter the city any thing the rather. Now, 
with this sign this counterfeited prince receiveth not at all the 
thing meant by the sign, no more than he that was of the 
tribe of Dan could make himself of the tribe of Juda with 
standing under the banner or sign of Juda. They say that 
the sign is not only a sign of the thing that it signifieth ; but 
also there is contained in the sign, and with the sign, the 
thing that it signifieth. That is not so. No sign, insomuch 
as it is a sion, can be the sign and the thing meant by the 
sign. God commanded the children of Israel to blow the 
silver trumpets, when they entered battle against their ene- 
mies, that thereby they might remember that God had not 
forgotten them; yet was not the mercy of God and their 
victory inclosed in the trumpets. So these signs in the 
sacraments, because of God’s promise and contract made 
with his church, are tokens that God will give the thing 
significd by the sacraments. No man therefore, upon pain 
of God’s displeasure, should contemn these holy  sacra- 
ments; nor no man of the other part should judge of 
them more than of right may be admitted. A hard thing 


[? Knays into the Cyte or Citicince or ony souch like frace, in 
the original. } 


\ 


a Ti ae eyed earls evil. “aesrly fit dae ene wo ei - 


ie a ca 

aw ot areata a oe! 

of? (AN weRiiee™ Veatin ql) Gerecrowies base ; ew ‘s 
dha bhane comm ye % fuk Cleves of al creda dy oting © 
Vive pe Gwe cow mailed: ollt Wh ah git nie 
@rareihise ‘stone olf due hag son Bat ved aa # seme = - - 
hin Yih ott ie! em elo -w (yal w Vo ated wal) aehae 
yb othecrar ret alt i eeed oil eel longs @F Ginliy : 


ays wit af Corrubesty axl? Ye arsie yeaa rered 0d) 1 ee | 


dexrern bit fifterine nuthed oot fies! Pviiwp ely cany tad 
due Lote (logy Dahietaas of acel? ovravittiecin “atpaliin will Io q 
iin wid weulla bored qd tiigtn yode eens oft ay eitaliinath ; 
eileg walt det agri ime Jo aftt Ve euiry ad? oir pd ast Al : 


Als he Joo WR gon yet dot ting poe) lene aldenhitw 

moll) 70 id. ode cd ey ver ot eile fal ih : 
filuenly gar yw ere Li eed lt ite porited cal bavicen } 
eutilis ofS bee yptis ods Yo ending ly ad oa Thani ayia : 
ir ote tayo grad vill swevkeb Minas Sued? erteoraled 
oh lowe semdey ces! welt cn ed ed det? word oanwediteh 
Pearchinky viet te angie Larvire hing remetecne nilt yor ‘tan 
we valleg old poids ea ails oli voter gon Thee of Hint : a 
Ol [hh Ae p00 Mier wyaing Ledtisbeginees edt oyie dd dikw | 
A Toney ool it qald-erruice at angie atte ct Var -gitty” 

Hite chute te wlixt gilt Yo vowel ecinar, boos tn? W adne” 

etl ye eat. atisile to egie we gneceant ott sobute Beibady 


dit phate i doll poids wity Yo tye 2 (leo ton a att” 
ofl) rgie gil rive tine wom inf al benixtie 0b cond outs a 


domo aiigieo¥, cm dew el teal atyoAivgie gf tart guild 


oat wold set ionwl Wamsbtide eit) edwin bod bs 
aig vist aanbens otttad boedas. wie anlueploqneytl 


vie!) few bod Te gresun lt donranw doy genmill dh 
vel of iris wwody oF  adoqemerry ntti fonotnat ° 
chun Mattos has ween gteP 1s dito 
polis olf. avig {iw fats 


‘We aluk Laer tug swalie mal 0° elie om oR: ya 
wel! fad dentine oof Quer digix Yo ned ovote ine 
cb oon? ats Gud {th Me ont f ade 


4 


55% 


a I IE TG SOI 
~ samy S78 ME TOT rt tp pee : 
——e TREO TeTEP TORY “ = yt 


Moditod naaidiiehdl dudeas cyaaimeanenemionaea aie 


are respie 


ET RECT YT NII, er mT Re enn Yo 


TS TI PY 


BISHOP OF WINCHESTER’S Look. 197 


is it to keep the mean: or else we extol the signs over- 
much, or else too mueh condemn them. Such as make 
the signs of the sacrament, which is bread and Wine, God, 
comnut idolatry, and knoweth not what a sign is. The people 
are not only abused in this sacrament, but also in every 
other thing used in the church, for lack of knowledge. 
The ringing of the bells was instituted to convocate 
and call together the congregation of the church at a cer- 
tain hour, to hear the word of God, and to use the holy 
sacraments ; or else to shew when there should be any con- 
sultation and assemblance for matters touching the com- 
monwealth. The thing is now come to that point, that 
people think God to be highly honoured by the sound of 
the bells. Some think that the sound hath power in the 
soul of man. They ring so diligently for the dead, that 
they break the ropes, to pull the souls out of purgatory. 
They say that the sound can drive away the devil, and 
cease all tempests. Other say, that the sound moveth 
and stirreth unto devotion. Doubtless they judge amiss: 
if devotion come while the bell ringeth, it cometh not 
thereby, but by God’s Spirit ; for it is not the nature of 
the sound to give it. It may be a sign of devotion, as the 
comet or blazing star may be called a sign of God's ire 
or anger, though the star of his nature is not to be 
feared. But there is another thing that feareth® the man, 
the fear of God’s punishment. So the crowing of the 
cock is a sign of the drawing near of the sun unto our 
horizon. It may be also the occasion that man riseth 
early in the morning: howbeit the crowing of the cock 
causcth it not, but the business and affairs that he hath to 
do, the love that he hath to serve God in his vocation ; 
or else he would not rise at the callmg of the cock, but 
slecp as a slothful man, until he could sleep no more. 
Howbeit it may fortune, men will object and say, that 
these signs that I have spoken of, and the signs of the 
sacraments ordamed in the church be not like all one 
concerning the nature of signs. The diversity is by the 
word annexed unto the sign, and the use whereunto the 
sign is appointed. There are two kinds and diverse sorts 
of sacraments, and God is the author of them both. The 


[* fearcth : alarmeth.] 


 pmmotic: 0) bathQafai> wea ela ey Yo sling wT : M 


: oN i 
sel ee A te “eee i 


aries life oti ioe» o@ ale ww crane ond ate ae 
ee ee 
sit ete ew buaeet op thal drovers eld ev wh 
ation aT al ages d dul don iyo Lie qetebabt dna 
mies 1 cle dnd Acaonprers aul) a [verte elite aon ora” 
« wegheleremd s duat web deanils oka” ot Teg palste yuilto, 


4 a te nels alt Te eediegerpeys ai!) medingal lew Tae 
font eitt oar on Mire dod Ww bwe wll and of. spas mint 
ance oe wh Gluwots orld noite weule of gals a0 2 aire 
acer att pauihired ewtew g/l stucldnenn dns, eoiiedios 
sel} guig tell ot sae woe oh ged off Allerwdoin 
deuce ied bruorod pdght ed of lof! gall! piqort 
ely ed owen ste baton math dod? dieid ano lat colt 
gui Seb oct ved ylarlih o: qe ceil . ceo to lee 
Soovkeggeiey We treo elma eal hep ot aoquy unl: ted gone 
tine lak edt Gee ort tie brave off}, dndt foe vadT 
dior demon at oli ony cll oteepttned fig onmes 
‘veins oolet ent aliooG  codiorwh canw,. dtgrvie fate 
ton teu oF attepate Iod od) olulw game anilerab. Ti 
1. ncn Sb-ten 2 sia) ptt? bod of did phevadl 
alka eetieveh Yaogisead yun dl siorig ef Inno oll. 
ow WG) ts ape A lwilee of yam Wels guisnll 70 fomoa 
a ohtge @ ena cd to cate sei slguolt, ww 
* imu, @le ‘ bevrant daols wants puliagg wi overld oe ane 
eft fo Selene ott 06. ~diommisinag ¢boil Yo trek eal 
nee gag: ine ot. Sasi gatwird alt Te imine, oh Ayo 
dheet meme ted) oomesse salt. ode od. yeat JL. noximd 
"teow oe To gnivers old diodwud: grimors odd th yfvee 
ot dtagh. el Sed rien boon geanivad okt tend aot Th Adoeuite 
2 ibitewir viel oh BO rane ot alind wl tadt ooh pel) yobs 


. 


ertow acmrtty buctm slag, 


wt) alte’: ‘i _ H | 
fismneale = a 


Gen. xvii. 
Lxod. aii. 


Gen. ix. 


Gen. iv. 


198 ANSWER TO THE 


one kind appointed unto the ministry of the church, always 
to be used in the congregation of God, and hath the 
word of God and promise of God’s merey annexed unto 
it; so that whosoever contemned the use of those gsacra- 
ments were excluded from the promise of God, and also 
from eternal hfe. Of these sort of sacraments were two 
in the church of the Israelites, circumcision, and pesah ; 
Genesis xvii., Exodus xii. Of the other sort of sacraments 
was the ark in the clouds, the which God ealled the ark 
of his alliance between him, of the one party, man and 
beast, of the other party, Genesis ix.; and likewise 
the celestial fire that consumed the sacrifice of our fathers 
in the beginning of the world, Genesis iv. There was 
none of these two appointed by God to be used in the 
ministry of the church, as circumcision and pesah was. 
But God at Ins pleasure, when he listed, shewed by such 
signs his love and favour unto the eyes of such as loved 
him. Notwithstanding, there was no promise annexed 
unto these sacraments, of life eternal. Now in both these 
sacraments, as well those that were appointed to the ministry 
of the church as those that were not, were none other 
than testimonies of the promise that God had made with 
them that used the signs, before they received the signs ; 
and the cause why God would annex these signs unto his 
promise, though there be many, yet is this the principal, 
to admonish him that received them of God’s pleasure and 
good will towards him, to excitate and confirm the faith 
he hath in the promises, to declare his obedience unto 
God, and by the use of these sacraments to manifest the 
living God unto the world, and give occasion to other 
for to do the same. Then are these sacraments as very 
chains and sinews, to conjunge and bind together all the 
members of Christ in one body, whereof he is the head; 
by the which exercise and use of sacraments the church 
of God declareth itself to be divided from all other nations 
that use not the same sacraments. But beware, christian 
reader, when thou speakest of the end wherefore the sa- 
craments were instituted’, that thou confound not the ends, 
and take one for the other. For if thou do, thou hast 

[) Thow speakist of then wherfore the sacramentes wkere insti- 
tutid, in the original. ] 


Pe 


S) a 
aur 6? <IrvERs ae wet 


the shyt cele Vv quitientarg onl oto be an ad 

sted. Ine fot) Ve feetryegors if? 

pee Lemme qaren: Wlnlds Wo aetenety hat ad 

cone: wad Ys tee ide tonnes eememolte det lh von . ee 
eds hoe be to celery loft wi bafinigas eee Gini 

t=) in Gaenersea Wi cine cond WO) aN haaeas ah 

4 Gy die guibinnih Olu! ol Wo aes wih a 

~ water ln teeta’ off Bt Ae tdnalt .fivx leap) ae 

fe tat Ebley: beetd dpisiw ott Shumla "odd oc Wel May ade 


‘ 
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be ren eheq em oft ‘ cin Seonbed: cemuilly ae 
ee ec ae en 
eA sua Fe SeAiew ed) hormrmrees tall ih Hinhe al 

tee eratl, oaiveinte diem is Ws yaitviget sell WE? aay 
Whee @l ob AV et hanepe owt sewlt TP ona 
ee eee ee eee 

th Gwar Jenteal awie avert oot te beta Tot 

oh trch to im edt ese sent tie sel Gil eee: 

nm <a sell: wdhaimlinjokt wet a 
eh re dadrrahe Cults chimera stu oigng © 
wn oS ob terials ost segtt bel Dog ox Aleman” CC 

wer an were sony ste pe Avindy ally. 

teeth tity omtenerrey Ad We woinmenitanY ae ts 
fyetioaes gyalt ented jangle at) Gow prfey ac 
Hdow hod uty omy orld fig 


toy el wreiti ay =n 
Pervert seal oe 


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STARE EME ENT 


RISHOP OF WINCHESTER’S BOOK. 199 


ascended the next [delgree to neglect the sacraments. 
Some say they are but signs of our profession, that dis. 
cern us from other people ; as in time past the Romans were 
known from all other nations by their apparel. But we 
must understand that the first, chief, and principal cause 
why the sacraments were instituted, to be testimonies of 
God’s pleasure towards us, as Paul saith by cireumcision, 
Romans iv. Behold the scripture, and then thou shalt sce 


always that signs of God’s favour were given unto the Rom. iv. 


faithful, and ceremonies annexed unto the promise of grace, 
from the fall of Adam unto this present day. And as 
the promise was renewed, so God gave new signs and 
testimonies of the promise: after the fire? unto Adam and 
Abel, cireumcision unto Abraam, because the promise of 
salvation was renewed and made more open unto Abraam 


than unto Adam. Inimicitias ponam iter te et mulierem, 


et semen tuum et semen illius,? &e. Genesis ii. Now by Gen. iii. 


express words unto Abraam, Jn semine tuo benedicentur 
omnes tribus terre’, shewed that in his seed all the world 
should be blessed. And when this promise of God unto 
Abraam, by reason of the long captivity of Abraam’s seed 
in Egypt, was like to have been forgotten, and the truth 
of God’s word little regarded among the posterity of 
Abraam, God gent again new preachers of hig truth, 
Moses and Aaron, to call this gospel unto remembrance, 
In semine-tuo benedicentur omnes tribus terre’. And with 
the restoring of this light again unto the church he gave 
likewise new signs, many a one, as the four latter books 
of Moses testificth ; namely, the killing of the lamb, which 
was @ sacrament of Christ’s death to come. 

What. occasions is there given to mortal man to ren- 
der thanks unto God for the preservation of his church, 
that when the light of truth seemed to be elcan put out, 
he kindled it again! After Noe, the preacher of the promise 
was Abraam; after Moses, Samuel, David and other: in 


[* Ffyer, in the original. Probably an allusion to the manner in 
which God testified his acceptance of their sacrifices. ] 

[* I will put enmity between thee and the woman, and between 
thy seed and her seed, &e. Gen. iii. 15.] 

[* In thy sced shall all the nations of the earth be blessed. Gen. 
xxii. 18. ] 


el teas il wii an “ehlactentL hin 2 ti ee a 


gel soy AT VeNray oO *i a 7 
pbeweirere cl? dociged 43 eg oh) few alt hedge: 
ay haa olenony 20 Wega Sd ae olt yas nant - 
wiv enirestl ol aq eens Wd ta, sheng salty, ge ee ee 
gy iol deegge ehulr Pama odm Kean) apenl 
Asie ln Sees bau leeds Auf mit tall luretetohay Sei 
Jo wreturftes of a Atiniitem srr éf cutgreta ol, qie 
meaty ie ian on 20 donee evabla shed 
ove diode. ea fale (nee origi wt iiatlT wh @renwoll 
fiw elt “ain orig. (ow wierd Cho te wre aol weet 
z org ee yetourty Hk chil beeen ansretes Ite Aida 
e heh ach fpenm wit ait ephd, bo 1.2 etl omnl 
lad age (ON iovee bet) o9, Joeupn ert ecb yy. wif 
Las tsb A cdi: Cert, ell) palin: ceiemig ald ie uptingtitent 
by | carreeny at? cure’ lene) vine poimenaie sodA 
manth ohnaage owt ohea (ae heran exw nobtevlen 
gxdiia \ Gris) ques, pitas) aah ofay ned 
Ao x? wot hele sod ‘awl cory > aed ayo 
winetivwy’ of atee eb gweld au ren sanyee 
hive ate Ud Lew Wel ad belt opeale (foerwk onlin) eeu 
edi WA) Yo cote zi) ule iA, told ed Divot 
lon Chet A Yo qiatnyen pod oft by aot ql anpeidé, 
Hered: baw netiegtit- med aeed of mid oor _deegtt ou 
No piety vit quien habege: olwil diw show Te 
tina Ot, Yo i, a vm viggs com, boO gataridAé 
macnn eta beywoy adi Deo of tomeh ime 
Aiie Jad, Peeves aotivs mente coke cet onteery Oh 
of dewily add ote mage ttyl cht We goigokert ald 
nised atl gueielt ee anna geet ongin eodcebwlil 
dete dene wd Woo gnilliad vad yctarny dive tend emo Ye © 
: ane..ot dizel giehl) lo doweromn a 
“ney ed niane Letom ob ot) a ctclapae 
pred terror wi cdein dr vel bo® ont elon tob 
peter tuieg rently otk od domerismon stench Yo teil alt, cxyslve dent 
ovineny eld to-bolamny okt yout wet Loingn aihellinid od 
at multe tae Diet eaten anol acti yraemlA aae 


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Exod. xil. 


1 Cor. xi. 


200 ANSWER TO THE 


the time of the Pharisees and Sadducees, Simeon, Zacharias, 
Anna, and Maria. When the light of the gospel was 
brought into the church, there was also new ceremonies 
and sacraments given to be signs of God’s promise; bap- 
tism, and the supper of the Lord. The which two sacra- 
ments we have for cireumeision and pesah, and are the 
same in effect with the sacraments of the old law, saving 
they signified Christ to come, and ours declare and sig- 
nify Christ to be passed bodily out of the world; and 
that the elements and matter of our sacraments is changed 
from theirs. For the lamb that signified Christ to die, 
we have bread and wine that signifieth Christ to have died ; 
and as Christ’s body was not corporally in the lamb, no 
more is it in the bread and wine: for they be sacraments 
of one and the same-self thing, instituted by God to one 
and the same purpose; the one to prophesy the death of 
Christ to come, the other to preach and manifest the 
death to be past: the one commanded, to be a memory 
of the thing done in Egypt, Exod. xii.; the other, to be 
a memory of the thing done in the mount of Calvary, 1 
Cor. xi. The memory of the one was not the thing that 
was remembered by the memory; no more is the other. 
For of things like must be like judgment given. In the 
one remained very flesh, the lamb; in the other, very bread 
and wine. In the one the judgment of senses was not 
reprehended ; no more ought it to be in the other. ‘The 
effect of the one sacrament, scilicet pesah, was only received 
by faith, and not by hand delivered into the mouth of the 
receiver; so is the other. The one had his promises, and 
proper ceremonies, how it should be used, by the word of God, 
and no man to change the use thereof; so ought the other. 
For the gospel is as sufficient to teach us all things, as the 
law was unto the Jews: and a better and more holy minister 
is Christ of our church, than Moses of the Jews’ church. 
The false interpretation of the Jews corrupted the 
judgment of our fathers, as ye may sce by the scripture 
and yehement preachings of the prophets: so hath the de- 
crees of bishops corrupted the judgment of the world in 
our time, as ye may see, when ye confer their doctrine 
unto the doctrine of the apostles. The malice of man 
could not utterly destroy the truth in our fathers’ time ; 


a 


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AVIS Aime ermuhie® bok ewer wet to oo 


< formig wld Wy till off cal W 


Weim ee Ske Low ated cleus GAP ete ipa” 


el. taterreg «tad? Yo vogde gd 0) qevig shiwepetine, dita’ 
» afi Sry elt ~ 
oral ep ettueng” 
setae ble oly So ateinrewn oh ite tTiy Gl See 


Wie if tite wT dml Wow 
of} me. has pave, hod eoldacinain 


‘wt dum suiinah owe face uens ol seul? Iveiticryas voitj 


lve pier ole je ine 


* 


vio! jnemmy of of seid yt 


Prado w ridges tH Wh Thom fee efracrls oft tad 


ail ob pt) ellie cele aya old wet 


etolt irand | 


¢ Lealy ovtal wd dei) 42 oniiarle de ore Lie fuent weeel “ve 
on dienl oft wa qllevupees 300 egw efow? oil? ae Bing“ 
efvatroep of ‘godt sot vente dee hoeret ade ab SP oP wnt 
atin 6 imi) ee ialisitenl oni Meanie ofp toe doo 
Ye fic’ 0G tent coy ad yoo olf pooping antes MiP Sind, 
A intage tae Honviy wt wt ot) age 6S el 
(heim # at a ole ey al} : teary il ‘el bets 


id at anilie adie six er deg ol snob guhlir oll % ~ fone 


4 cqunelhd- Yo dems cals ei oped guide orlt: Ye eromiinn’ ao” 


hea) gnu oh du ere ano oli Yo 


(Pity gar el wwe rn qeweat add qd Desetosptue sun’ ” 


uns al 


cai tool ad pom adil oh owe 


howd qr qrulto odin galonal ont alevi-qrey henteiner wae 


7 fen fee ty teeetghul adj ons odd nl 
oT _casty alt oh.od 04) tyne wom on be 
boeriggay elie. were. Arey 


david ta brow colt el Sagan Od beets 8 eel sottionrnan 


Sophie Meee oa wit Io toale. 
wh! le ttuoer ald omni fgnovilol Hand yf dou Daw alta 
tine ite wd ded oom ad'l <eectis att alos steele 


‘Torlte ult dkgo om 7 tomtedd omaeudt eqints ot anor od bag 


cult ea qotil) Na ast doaedeat saviofive dn wl 
tralia vied eons bee witel ate watolall 


6d batgowwe awe wld Yo. ual 


sa Io sailed ott 


a 


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ON winter gonk Yair. cle opti vera 
forit “wputen io al ans mils yortwaly yb yt) hel buon 

as ste b 
t 


= oe 


gvdtmt 
wow wal” 
doviils ‘enol odd eemeih calf shaode wate sini a 
oid odT 


WS 7 


yaa off! aed ae 


ft 
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BISHOP OF WINCHESTER’S Book. 20} 


no more shall it do in our time. Christ hath prayed for 
his church, and his prayer is heard. John xvii. It shall 
be upon the earth till he come to Judgment, Matt. ult., 
though always afflicted and persecuted by such as contemn 
both God and his word. But it shall suffice the seryant 
to be as his Master was: we read how he entered with 
many afflictions; so must every man that will be saved. 
Heb. xi, Rom. viii. The church of Christ may well be 
compared unto Daniel sitting among the lions, destitute 
of all human aid and defence. Deliver it out of the 
cave, yet shall it wander upon the earth as a contemptible 
thing, of no estimation, not knowing where to rest her head. 
Patience must suffer this opprobry and abjection; and 
when she cannot be received, as she is worthy, into the 
palace of the rich, she must be content to lodge in the 
stable with Christ among the brute beasts. Yet God many 
times doth resuscitate of his great mercy divers princes 
and godly-minded kings, for the defence of the church, as 
he did Cyrus and Constantinus, with many other. And in 
my days it pleased God to move the heart of the most noble 
and victorious prince Henry VIII., of a blessed memory, 
to deliver his subjects from the tyranny of the wicked 
antichrist, the bishop of Rome, with many other godly and 
divine acts, which brought the light of God’s word into 
many hearts ; beseeching the eternal and living God, that 
this our most gracious and virtuous sovereign lord, king 
Edward, his successor, may godly perform the thing that 
is yet to be desired, and leave no more doctrine in the 
church of England, nor other book to instruct his subjects 
withal, than the most godly young prince Josijahu! left in 
the land of Juda and Hierusalem. His most noble acts 
be wroten 4 Reg. xxiii. He removed all false doctrine and 
idolatry out of the church, and restored the book of the 
law into the temple, bound himself and all his subjects 
to honour and obey God only, as that book taught. 
Manasses, for the time of many years, conspired nothing 
but the abolition and destruction of God’s word, killed the 
prophets of God, and many other godly persons. In that 
time of persecution some good man hid in the temple an 
exemplar.of God's law, which by divine operation was found 
[* Josijahu: Josiah, So p. 204, Hilkijahu: Hilkiah.] 


Joho avi. 


Heboay 


Roin. vi.t. 


2 Kings 
XA, 


Re yee a Ke yeeimeer® eo wert 7 


wit bo rag fel beef smi wo 8) ob i Made 27one : We 

aerais Heke gl live wiel —beest al weer oid tore ofeaiate ahh 
wetae .i0 Stel, Srontghie a ene mw UR Amey edt cpg wl 
a ertctins A tiem t) Inter 4 iets botulfia eroni slinont 
jupowre eile wea Nace tether id te bo) del 
dije (oeniag of wind boo ow conw weentl ald on ad ol 
~~ pepee ot Cir tml oh eh aut 44, 4 eaniigllia gaat 
ee ed le you aeiel Yh derufith aft Oy «aol Je dolf 
—" nuniieh melt. mle quase geet lene A ote berm pining 
1 od) Sy cee Ge @opletl) eee toe hb comell ile 
eilagpueiroas @ 20 de will cre camer ot fede Legs od 
hud yal borne) gent sormperd tow ooltgaricgs gn hy opal 

bee viwihoehta det gefergqo eb tlie tear -epmiia’t 
a) wt ~eeee a os dover af arn ofp mle 

Gell ah cyfeal ot temlices tel Hare ele lotr alt Ws clay 
‘quad. bait ief .epead 0106 24) youd Mint] dike ailaly 
ein wah anim tery i We ataigees Atoh aenll 

an eyes lt Ve epee oc) aod ageed trebodip -gihery Diin 

™ 46 bak calle cnem ihw sinitcctane) diva ery dette anf 
pitas Senin ed Sy Heed oft wrod: of hei) hel eal Vai 
ined # to LY nell coceivy amoltoloiy baa 

tivedbaiee ear Ve yore) df atl wteoniglunn ml sovilob ol 

bd few yltirg code orem dru eraell jo gael of? Aobilsiton 
aby ictevwt #1e® YI ddyd oft Ifgredd . doidw ates. aanrvil 

aul) die mnie bes livedo ai) yoldoowmd ; etn quiet 
pinto? spiotsren esourty, bun eto aty deem Sup ed 

aos grid? mi arabay bog Yea sommonge-aid Anew bal 

dt ai agitteah wiom on. ovaal tun estab ad ot orga 


~ 


eile f 


Ana) gete 
ety hita Inge Hot nagmac hee Jam, eolliloda 


a 


dive? eve sole ouivil, 
ee 


2 Kings 
Xxil. 


2 Chron. 


XXXII. 


202 ANSWER TO THE 


in the reign of Josijahu. A good act of him that hid the 
book, and a godly act of the king to bind his subjects unto 
that book. He that had sought all the churches in England 
before sixteen years, should not have found one bible, but 
in every church such abomination and idolatry as the like 
was not sith the time of Josijahu; every where idols, with 
all abomination. And as I perceive by a friend’s letter of 
mine of late, in a certain church in England was an inqui- 
sition made for the bible by the king’s majesty’s officers, 
that instead of the bible found the Jeft arm of one of those 
Charterhouse monks, that died in the defence of the bishop 
of Rome', reverently hid in the high altar of the church, 
with a writing containing the day and cause of his death: 
doubtless a very sacrament and open sign that they be 
hypocrites and dissemblers, and not persuaded of the truth 
in their hearts. And I trust to hear that the king’s majesty 
never put his officers to great pain to bring them to 'Tyburn, 
but put them to death in the church, upon the same altar 
wherein this relic was hid, and burnt there the bones of the 
traitorous idolaters, with the relic, as Josijahu did all the 
false priests, 4 Reg. xxiii. And the doing thereof should 
not have suspended the church at all, but have been a better 
blessing thereof, than all the blessings of the bishops of the 
world: for God loveth those that be zealous for his glory. 

But what the cause should be now, that the little idols 
be cast out of the church, though the mother of them all be 
there yet, and yet people be idolaters, it is easy to be per- 
eeived,—the want of the word of God diligently preached. 
Read the 33rd chapter of the second book of Paralip., where 
as the good king Manasses, after his captivity in Babylon, 
was returned from his wicked life, and restored unto his 
kingdom, with great diligence he destroyed such idolatry 
as before he stablished in his kingdom, overthrew all the 
altars of idols with great diligence. Jlowbeit, in the fifty- 
fifth year of his reign, he departed out of his mortal life, 


[1 This appears to refer to the Carthusians, who were put to death 
for denying the King’s supremacy. In Hall’s Chronicle (27th year 
of Henry VIII.) it is recorded, “The 15th day of June, 1588, was 
three monks of the Charter-house hanged, drawn and quartered at 
Tyborne, and their quarters set up about London for denying the Ming 
to be supreme head of the church. ] 


. ie dy Geren 8 ee OR 
e 
wld Ol dese mid Ye ion boog 4. culelbat Wowpien edd alo 
ett, anime sad bevid of ganladd Wo tea vibeg « tan) aha @ 
hwstgecl at estrus outs the (tyne beet gold s Bh > aloo duilt | 
SN OA veo fael Gietl ma bine ewiee Oi oeled ' 4 
ah od) ae PUylyb) fs nettearedle ee Seth yownn. © oS” 7 
Lin dubt avedw fuer eiitefie ly Wo age uu ithe Sntt Ope ; 
i ase ohare @ vd cote, I on lok noitenenald Me, 7 
‘pe 1% ann bezier lL ai denaly ome a i «tel We dnt 4 
cute 2 ¢ieion «gat! edt ad wld oft a) whee soothe 
‘ii Yo afm, Se enix. fiel salt bint. alti oly, te Lenbonh oade 
Pell wi) der esegthte edt of Lol) ant) xdeont eomdrabead) 
lonley anit to valine rigid eli at bid: ylnenerer 'onedl Io i 
die shi Yo ome baa veh elt piinienes godirren aoe. . 
vil weld dof ope. acne hea Jiemjee (Teo eedlidigh 
seer! dt Yo lubes dou ite soddiedh hac wuilipoy¢t 
Ce deed ep ott Fels seated tamed bbe ortead tied 
MoS oF 6008! Ehiide? bing terra od etooly ant tog wren 
wile eeite al? dats “sods oils. Tish oD weeds amg dd - 
Of? te etoeal alt godt bern! had tad wp cdlar cit oleae 
ody the drihs iting ol. on albus ‘ali Alte Proieledy enenotiat? " 
* 
| 
> 
; 


— 


Mvocds Smeets ei wll tk Tine gad &- tosh ental mia Be 
yet a axel oval tid Mls 46 dozens vdt bobangurs wad ton 6 oe: 
WAY ‘be nqadend oft Ys ogee li de. ocrtt bemaul) otrasld soups 
“pity ed yet qvohow ud soul goers dicve! het yt : blew! 

Soli obit, «lt ded) oun ad bots cananeti dale, syll 

ot fhe aed? Ye euliven oft docuetttriods ol) ‘todeomtem el” 

em. 1h ah era al valde of otqem, tog bow seyowraly 
edna qlewgilih bo: ‘tg. Iquwonds ta. tuaw ofd——<boving 1. 
oye plot t Wo aleod -biorvow ets Vo vesqeds Ince odd la Saws 
eigled atgivitqne gills peenoclt, pail Looy allt an 

0 ein ioe ban etl badoie shi asl borwiot em - oa 
qtielobé dows beqoriaol od oonepiily Jou sth i 
wi) fle weeniteve. mobgeid wil ai bodeidate ol indi ag 6 
vA alt at tiodwell onnugilih chery ati soht 

AUT Leerece itl Yen tus Deobuegaty od segioy Gil teonere AND © 


Hinst -62 yun deme ober eoisilor ew A al 
wes Wty wisaouds wut ad, oped why 
dev SEAT coast. Ye yr NG alle ea 
 lesieep bin iad Lent 


ud aalt gtl grvplo adh , He rettrauyp fh 


q 


a 


2A A ER A EN TO TTT I ee re 


BISHOP OF WINCHESTER 'S BOOK. 203 


before he could conveniently restore the book of the law 
and the true word of God unto the people. So that, notwith- 
standing the king’s godly pretence and destroying all idols, 
Populus immolabat in excelso Domino Deo suo, 2 Paralip. 
xxx. A manifest argument that it sufficeth not to remove 
the occasion of ill, but there must be given occasion of good, 
When idols be cast out of the church, the word of God solely 


2Chron. 
XXXL. 


and only must be brought into the church, and so preached - 


unto the people, that their false-conceived opinion may be 
taken out of their hearts, and taught to abhor idolatry by 
knowledge; or else will they return again to their super- 
stition, as many times as they haye occasion. Give them the 
true word, and such as can preach it truly unto them; then 
will they swear in their conscience never to serve other than 
the living God of heaven, as ye may see, 4 Reg. xxiii, by 
king Josijahu and his subjects: Stans rex Juata columnam 
percussit fadus coram Domino, quod ambularent post Dominum, 
et obserearent precepta ejus, et testimonia gjus atque statuta 
cjus toto corde atque tota anima, et exequerentur cerba foederis 
hujus que scripta erant in libro illo. Stabatque cunctus 
populus consentiens faderi illi, When they were persuaded 
by the word of God that idolatry was naught, it was no need 
to bid them beware of idolatry. In the time of Manasses, 
grandfather unto this virtuous king Josijahu, it was no 
marvel though the people left not their idolatry, because 
the king, being prevented by death, could not, with the taking 
away of the vice, plant virtue, as he would have done doubt- 
less. But the merciful Lord vouchsafed to perform this 
old king’s godly intention by the young, virtuous, and holy 
servant of God that was crowned king in the eighth year 
of his age; whose example I doubt not but that our most 
gracious king will follow, having so godly a governor and 
virtuous councillors, whose eyes cannot be dared* with these 


[? The people did sacrifice still in the high places, yet unto the Lord 
their God only. 2 Chron. xxxiii. 17.] 

[° And the king stood by a pillar, and made a covenant before the 
Lord to walk after the Lord, and to keep his commandments, and his 
testimonies, and his statutes, with all their heart, and all their soul, 
to perform the words of this covenant that were written in this book: 
and all the people stood to the covenant. 2 Kings xxiii. 3.] 

[* dared: dazzled, ] 


2 Kings 
XXIiL. 


coz ee al = == 


‘ott at Wn Sof od) etait: yletinerene dame eettied 
oliesoe tod! (a obyeewp aefPoton hol tor yore ment 6d hee 
deli Roget ber enmutty othey « gril gdbgnilaiads 
oe effieva't Agena all, «eas son a within as wong 
PEF shana obi eutr Atal o) todd ear Peli ieee 
| begg We tcamny ae ig <f Chem exonit Iped di So malgeennaty 
& £=aete oN) to Grew colt tents eli Wo Gite a pene hd 
Zs * Joshigony oe tee atyruly ade plat tegretol sum yeah Die / 
at vem avuly bovioomm-ctisl qtoly al? stigeg edd wing 
4d exneints) vealelay qa sityiied vw perenne ait tie tunable? 
ens tls ga alege aed ell Live che +6 gitabeolarncd 
vard oil WT | avvdenn ovraesd ‘tad 64 =O i! PObNT AS arte 
wees) ted en glee 47 thnetey tere sivue Love brtvar aol 
anil) rodly orena \) Tere ver-kenm. edd on awd cos 
«iv¢ Ales wees om Fan oy ad aerresd Yo foul) gyrtval asl 
A ately WH, Get wats (atolitee did tary udatoad. gcd 
Mittens ving woirntinleen nary 20th oer well Siwy, 
Ciel Sse twp Heeeemie S .8ey were: werarubs 


vhs oii alle oll an tem 6 eg cae 
© tihesrney wow tock erat G51 ‘rigealh, _ 
Dine: cw ame Th iviguand exec eziolobt dada bet) Wo dere ands yd % * 
‘preealt Yo wade al “ortalin Yo sired, cet h o 
“ot eter Steet Sot ital deen etre 
 quieend cdot sect Thad Algrog, lt Algal 
reap oer ar 
“hinol) Gut mel Sipow te! eo jemi oe 


lies 
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i 


fmt otter. 
bie ive 
See ee 


: QGP * 03%, 
vile naa IK % 
Ye GALT opted  ermarewe 7 
ol Gye story 
deve -wedlh fia boty 


jawed glide ag ‘ointe. “ 


2 Kings xvi. 
AViii. 


204 ANSWER TO THE 


manifest and open abominations, to have a god of bread, 
or the holy and most blessed supper of the Lord’s death 
thus abused. There is one notable thing to be marked in 
this young king Josijahu, when that Hilkijahu the high 
priest delivered unto the king’s secretary, Saphan, the book 
of the law, that he had found in the temple, and Saphan 
read the contents of the book before the king; moved with 
a wonderful sorrow and heaviness of heart, for woe rent his 
clothes, and said unto those that were present, ‘“‘Go, pray 
ye to the Lord for me, for the people, and for Juda; for 
great is the fury and anger of the Lord against us, because 
our fathers heard not the words of this book, and lived not 
thereafter ;” declaring by these words that all the captivities, 
misery, and trouble that his predecessors sustamed, was for 
the contempt and neglecting of God’s word, the observation 
whereof is the preservation of all public and common wealths, 
the violation of it to be the subversion and destruction of the 
common wealth, as it may be seen by those two kings, Achas 
and Ezechias. 4 Reg. xvi. xvii. Ezechias was fortunate 
in his reign, because he was aided by God; Achas unfor- 
tunate, because he wanted the aid of God. To avoid God’s 
displeasure, to instruct his subjects in the word of the living 
God, and for the preservation of his realm, [he] called assem- 
blance of all the wisest of Juda and Hicrusalem, came into 
the temple, and being present all the citizens of Hierusalem, 
the priests, prophets, with all other great and small, read 
himself unto the people the contents of the book that was 
found in the temple; which declareth that he would assure 
his subjects himself of God’s true word, that no false preacher 
should afterward seduce their conscience with any false 
doctrine. So, I doubt not, but our most virtuous and noble 
king will deliver unto his subjects the only bible, to be 
preached in the congregation, and suffer none other man’s 
writings to be preached there, to seduce his faithful subjects, 
and say with this noble king Josijahu unto all the bishops 
and priests of his most noble realm, Auferte de templo Do- 
mini cuncta casa que facta fuerant pro Baal, pro lucis, et 
pro unicersa militia coli’. Cast out all vessels, vestments, 


[) Bring forth out of the temple of the Lord all the vessels that 
were made for Baal, and for the grove, and for all the host of 
heaven. } 


ar crane oa - ggg Se Vee 


deity bem o avant od srteedeninnia exxpe’ bre daAioien’ 
Mesh whol oft to wqnas transl? dev (ace ptorl: galas 
Ol hateor «xf «cf eonl! alist eno Ww owdT ctenda ele 
Bold wis wile! sey aod diet: gerd ‘geuray aul 
Weril «lt eee ns TWO ae onan s weld etre hevowiloh seen 
froilipak . trea wigurs silicon! hint hed ol, inl Jral-ails Yo 
aw Wi eerpar (grid nit exited dood eit tn matory edth ewe 
—— — wt Tees om a0 raat Yo eenerid lane aetom filha’ 
Ry 42" eer brew Mal) oro? alte hiew line geainils 
1? sehebewt han whpexy wilt w) aa w) bind add o9 vd 
Scent gk iealige Ino wed. te tygnd face yy wide oF Woy 
‘ine tell ete dood wht in slyow ail). nay Gretel erat am 
eieihyes alt No tedt sirnee mot ed guisaioh “pyflerendt 
Wi eee jineieinn eommoheng ail sat) shilinead baa sein 
nniterteals mld boura sini Io gnitesheer fina depmmdacy al 
( fittome ges bie oildur He 4 Wolds emerty wit ab lormedip 
ED anttoged bag. toberendin wilt od 07 4 tn wirabsiv wd 
rithehy deel owt onatt glove 1 yao si oe altho Anima 
weAtiet aew <xubsewh  aitve Jv oR + sebterd hits it exo + 
eh wild, jhotd qd lidte oo aif concmd spins obit af a 
Cine fiers oL foi) To bed adi (uuviow Al owner yuki 
wArniLedt Ss town aft ni ekmntoe wil doereluibat , 
ewes bali [vil] ilies sid le tinier ay ait 9 hae hod 
+ et ees pili hin @lurl Yo desi oct The Wo woul 
ailasproisd bi aseittiv oi fle incur goied hee Agent ant” 
bis Mase for tog wilt My Alie sbulony Aestny ait © 
sou 4d? pond, ait Vo titeto a leaiquny wis otrar Ween 
vuiane Mesnod talabtoabel dsidvr sofqaet ati ab fue” 
‘wlvecey sal om dad). friow out Wii) Wo Moerniel apeagdun eit 
wld qm did wamines tiwh seule tagwmtig Blyote > 
oft Amey tom wo dint ton took T o% > ssetinoh! |" 
we! ot oldiet vino odt Hrahie wil ofa vovilob Mir Pi 
“eon Joho oriog Has has noiteyergms oitnt Dedopeng 
efsoidie (aiid wut saubower od) Bodueeny of ot equiierw 
efodaid ot Mn opmuaithienl gic widow sidt hdjiw . 
Wh elqunt wh stra h, piles alton Jeon eit wy bra ~ 
W ftw) om Awotl wring thn” sat thin Vai 
Alon het lo [i Jun. us i _ (adie ‘ 


7 “ 


1, 


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fet clteewe wilt Wa Laat wilt Te nds We tun i Jobnet, Si : 
Wo soa wt tle GP Lae orang intl st fica a hae te) 
4 ‘ — 7 : Coetoinnd s 
| an 7 ia 


4 


sanene 


BISHOP OF WINCHESTER 'S Rook. 205 


holy-water bucket, with placebo and dilexi? for the dead, 
with praying to dead saint, all other such trinkets as hath 
blasphemed the name of thy God; and use the testament 
and such sacraments there prescribed, and as they be there 
preseribed by the word. O how great shall the king’s majesty 
and the council’s reward be for their thus doing! They shall 
triumph for ever with God in such joys as never can be 
expressed with tongue or pen, without end in heaven, with 
David, Hzechias, and Josijahu. 

The true preaching of God’s word hath been so long 
out of use, that it shall be very difficult to restore it again, 
except men know the manner of speech used in the scripture. 
What hath brought this blindness .and idolatry into the 
church but ignorancy? When the bible and true preachers 
thereof be restored into the chureh, God shall restore like- 
wise such light as shall discern every thing aright; what 
God is, what a sacrament is, what saint is, and what honour 
is to be given unto them: where now is such confusion as 
the one thing confoundeth the other, praying unto saints 
as well as to God; attributing unto the sacraments and 
external signs that, that only should be attributed unto the 
promise of God ratified by the signs. Though the sacra- 
ments godly used be holy and godly things, yet be they 
neither God, nor God’s promises; which thing men should 
use as confirmations of God’s promises, and give only the 
honour unto God for the graces that they confirm, as they do 
that inherit their father’s right and possession, useth to keep 
well their evidence and writings left unto them for the confir- 
mation of their land; yet doth they neither honour the 
wax printed, annexed with the writings, as though it were 
their natural fathers, nor attribute the gift and donation 
of the Jand unto the writing and seal, but unto the giver 
of the land, that confirmed the donation or purchase of the 


land with the seal. The preaching of God’s word is of 


all things in this world most necessary for the people, and 
Paul calleth the gospel “the virtue of God to the salvation 


of all that believe,” Rom. i. Yet is the word of God of rom.i. 


no such efficacy. For the words can do nothing but sig- 
nify and confirm the conscience of him that believed. And 
when I say, the word of God “is the power of God unto 


[2 See Rituale Romanum, Officium defunctorum. | 


v 


bay wall oe prereiriy ohare a 


Swi wit quit “ipcth Jaw ebeeiq ilire ., elo ee 
lind aa etodnizs do calito Us antes hel et qitgiry ath 
@ cwuictest elt te han phot) off Jo anead dtl : 
wrt wd qaires dire dedi soult wate thie bee 
cimipes eyald vil (ete teem el) bnew cals.gd bplipeeyay ~~ 
Hegis gall © bgivol ards vied O40d bir #‘lewtaos ed, Laas 
abt tion 24 eat Gewe B) bos) thts tape 24 Again 
ive Jeeta ai doce inode tet, 49 Cie? dhiey bomen ae 
7 adap bas portent Savntl 
‘wel we wen! dred dnon Chel) to prihern amt ofT 
Miegh moter a0 Seeilih yor of late AM jello ge dae 
Arcuhy red Gt of tom dooaqn Ye aones pr weld prone aay Ageaed 
edi ated priced’ tae eommbeild edt) tigen’ dled sel 
emia snet de cdi gli geal! lb gnewetpl tot donuts 
GA eter Uets bald penely ol) aioli boibher et lavwild 
wie . sige yards crow rw Jods oe sdpil toys, ly 
@ winiot jody ty oi nen dole 6 bevewmm gale oe end 
os ovations dant @-wen seule © coals of gm al oO) a 
dittidn tire qohgen, peolie off Melumeags gait? ogo odd 
bine ieoereieoe ooh dt geltedinis i bof ot on Tew mn 
Wi wer biuliat, wl Boone chis ietr jade angig Lawrence 
wins ont rigeef? ayia cus 7d beditur bot), Ya oolarisany 
a eed al dre peal deny hea leat w iow fog woo 
fried vg gait dvldve gevsininy hod vate bod waddion 
alt qlio sig bow eohdony abot) do smoltmmaie: en om 
oh would an deiftann edt) tovlt eauarg ©ld ot bottotou mooed 
» (ped ofall norumeny bie ddgit a oritey tcl) siete Jodt 
ters alt 40). oes ojen fil eaiire boa commit sig low 
ede vahijor xeddion qndd-agoly for. ¢ hud siade lo sioitaine 
ore, ai dquoils an ogeltizy ode dir beepann boning 200 
cottnah has Age ad? atedinida soa. pond’ Lerten, siodd 
\ Purim eal conidia sl ncirur r p 
itt Ta mmnstonny tooncisanoh ndt bregsiimas seul foe! atta to. 
te et Leow abot) Yo guidserny oft ~ daw otha aie Unt 
terra alpen th ge Charen tipya, Maa ata. ego? ‘Ihe 
’ asitarntes at’ ears wuts nity easy ails, 


- 


4 = 


Acts xiii. 
xi 0 
John yi. 


206 ANSWER TO THE 


the salvation” of those that believe, true it is, when it is 
preached, understood and followed. Hoc est mens et medulla 
eerbi!! This is taught daily in our Pater-noster, when we 
say, Sanctificetur nomen tuum®. Give grace, that the know- 
ledge of thy name may be preached in the whole world. 
Then followeth the second petition, Adzeniat regnum twunr® ; 
the which speaketh of nothing but of the effect of the first 
petition. Lord, when thou hast dispersed the voice of thy 
gospel into the world, so govern us with thy holy Spirit, 
that we may believe and receive the gospel. Here see we, 
Quod Spiritus sanctus operatur salutem mediante verbo, quod 
est ipsa mens, sententia, et voluntas Det ; quam sententiam 
divine voluntatis tunc capit humanum pectus, quando trahitur 
a Patre*. As ye may read, Acts xiii. xvi. John vi. Though 
it please God to send his holy Spirit into our hearts by 
this means, yet is not the word the grace given, nor the 
Holy Ghost that giveth it. Let us reyerently use the means, 
and honour the giver of the grace only. Learn, good 
reader, to know God from his sacraments, that thou make 
not of honey gall, and of a profitable medicine, ordained 
for thy health, a necessary poison to thy destruction. 
Remember the words of Epiphanius, Lib. ur. contra Heres. 
Tom. nu. There were two sorts of people; the one, as he 
writeth, contemned the blessed virgin too much, the other 
extolled her too much. quale est enim in utrisque his sectis 
detrimentum, quum illi quidem vilipendant sanctam virginem, 
hi cero rursus ultra decorum glorificent’. Revera sanctum erat 
corpus Marie, non tamen Deus’. Mark well how he taketh 


[ This is the mind and marrow of the word. ] 

[? Hallowed be thy name. ] [? Thy kingdom come.] 

[* That the Holy Ghost worketh salvation by the instrumentality 
of the word, which is the very mind, purpose, and will of God; which 
purpose of the Divine will the heart of man then receiveth, when it 
is drawn by the Father. ] 

[° For the evil is the same in each of these sects, when the one de- 
spise the holy virgin, and the other on the contrary too highly honour her. 
“Ion yap er apporépats ravTats Tals aipeoeow 7 PraBn* ray peey KaTev- 
rediCovTwy tiv ayiav wapbévov, rav Sé madw trep 1d déov do<aldvrar. 
FEpiphanii Opera, Colonix, 1682, Tom. 1. Adv. Her. Lib. mm. Tom. 1, 
p- 1058. ] 

[* Truly the body of Mary was holy, but she was not God. 
Nal pujy dyvov WY TO gopa Ths Mapas’ ob pay Océs. Epiphanii Opera, 
Tom. 1. Ady. Her. Lib. mx. Tom. um. p. 1061. ] 


—— 


ke a am ALL 


ea or efrers. > a are a q 


Wat @e 24 ort pale! di asl io “weiteolew wile 
tigen & ere tee Jee C4: hu bntemteoyhodaneng —* 
fe apeiron te ad eflely and ot bil lee 
Deana oR} teks wwarry orit) Naciet eowh yOlAn ARN logs 
tare amie owls of ealsong of qa orem lf ts ceghslad 
‘wand iprwes bere banding Inecue wit Apron adT 

“treet Te Hediy coll Ww ded paidtom Wo diclwnys abainbw ill. 
eh fe voloy. aan hi om apart dewit wule ola ral aevisitey — 
wise eel vide diin.ay ceeneg oe ldnee odywtal: 
ar a elt Jape, ads pyle fey von hed you ow 
tially oh wines eilelo tatty cutie ert bac}. < 
ee i 
eotsbernt dawnvp they on arent Gam cect ectalnilvernaete 
aehT Ww wtol Sy Dons’ Jon ques oy Jen ee 
pl etn sey nud. sitlyS gle al fa at td ugly ah) ae 
peal pe ee ee ee 

oth cast lise: oui). | vii, At erig taste cent yoke 

al ales canny ot) Ww ly ofr: sapoud hea. &: 
obat tell dnl) cirmenad OA weit bold eomd oF phew: - 
dad pobiien olteteny 6 ko he hy part % Set” & 

~atgidse els el) oF Nestog Timewene & bthteud edd, ach 
ood ete 02 ald avituniqiys Yo grow wlpmdanitnit “= - 
Tad act pote eds ) ate owl ome cell eaeeh 
vedo ale une ca | beenetd, auld adap vada 
dea WA qugties wine ta deny. stor ood wal Initio — 
(any Ende tobemgliy amilahion Tb comp veutitaaienns 
ear nesta reer Ane kath ander moray Al — 
Avda sot weal tom abtpld. Mine ened man ae 


| EL brow eft 9 wiereen fire hota 
(atin enabipa git aes 


a wreder n-ne ssn soot hand ee 


Si ht itn Sk Sai ut aa : 
ad 1htadigligid opted chen aa 

“on ome hie. aiereern 

nares at on 4 . 


: 
Ne 


ee 


a . ae ——_ 
7 >, 
a 


re = Wy: 


ae 
| 
a) 
‘4 

ie 
i 

+ 
oe 
y 
Bg 

4 
ce 
; a 
yi 
7 


a a 


Se 


a 


deinen 
ciedatahinneddaadin atiaemienaaemneee oe pe 


5 v 2 ve RTT SeSern EK ee ~ 9()'7 
BISHOP OF WINCHESTER S BOOK. PACT 


away from the blessed virgin such honour as she should not 
have, and yet giveth her due reverence. Revera, inquit, 
tirgo erat et honorata, sed non ad adorationem nobis data; 
sed ipsa adorans cum, qui ex ipsa carne genttus est, de calis 
cero ex sinibus Patris accessit’. Again: Sit in honore Maria. 
Pater, Filius, et Spiritus Sanctus adoretur. Mariam nemo 
adoret, non dico mulierem, imo neque virum. Deo debetur 
hoc mysterium®. The saints are to be remembered, to fol- 
low their humility and patience, to preach the word of 
God as they did, to die from doing of ill as they did, to 
contemn the world as they did. They are not to be prayed 
unto, nor to be as God. The memory of saints is good, 
if it be well used. The right honour of saints is, to fol. 
low God by their example, as few men doth. God amend 
it! The thing they should do they leave undone, and 
that they do is forbidden them by the seripture. When 
they hear of the cruel martyrdom of any saint, they be 
moved with so great pity, they put the finger in the eye 
and weep, because the saint suffered so erucl pains for the 
defence of Christ's religion, and would please this blessed 
martyr with Pater-noster and Ave-Maria, that he should 
pray with him, and for him, as the Bishops’ book in England 
teacheth, unto God. And doubtless the saint prayeth for 
him, (if at least way he know in heaven what is done upon 
the ecarth,) and his prayer is this: Usquequo, Domine, qui 
S$ sanctus et verax, non judicas et vindicas sanguinen nos- 


trum de his qui habitant in terra? Apocal. vi. “Most holy Rev. vi. 


and true God, when wilt thou revenge our blood upon 


[? Truly (saith he) the virgin also was had in honour, but not given 
to us to be adored, but herself adoring him who was born of her after 
the flesh, but came down out of heaven from the bosom of his Father. 
Nat 67) Taplevos Hy 7 Tlap6€vos, Kat TeTLuNpevn, GAN ovK els Tpookvynow 
nuiv Gobeica, addd mpookvvovoa tov €€ aitas capel yeyernpevov, ard 
KiATav TaTpday Tapayevdpevor. Epiphanii Opera, Tom. 1. 
Adv. Her. Lib. m. Tom. 1, p. 1061. ] 

[* Let Mary be honoured ; let the Father, Son, and Holy Ghost be 
adored. Let no one adore Mary. I say not, [let him adore] no woman 
merely, but no man also. To God alone this sacred service is duc. 
"Ev tip €ot@ Mapia, 6 dé Harijjp, cat Yios, kat “Aycov Tvedpa Tpockv- 
veic6o. Ty Mapiay pydels mpockuvetra, ov Aéyw yuvarkl, GAN ovde avopi. 
Gc@ mpoorcraxrat Td puornpcoy, Epiphanii Opera, Tom. 1. Adv. Her. 
Lib. m1. Tom. 11. p. 1065. ] 


> - gar > 
Gupayvwy O€ Ek 


wa 


me =) SarierTnNe wee 6 


” goal bidjrrvil= vile Oe Se due eau jinentef ans wort) yee 
Beige arn «= anerevos tale tol pouty Pave bt ea - 
P at Ghar cesbiondin be som om otereened, es Yenange 
a 
“plait weir hae UA owieg a Meesme arta, anion ae _ 
ae oti’. hy tri avie ite ¥ oad a 
iia aoele apy ae eretiaw ely ate (rath 
ey 61 etal 01 ol Sr Mates 2d TT Scanevnryger wh 
yo tears avid sorry wy Sentai] nas Milieu ene ved 
of Bab agile uy wi ‘nba got wh eb thd gett emit 
laggy of 62 com Ste galt bile purl) ee. eeu wl? naan 
doug i soles Yo ewrosat ofT tot) ee of Gf Che wit 
be oo af eitdew Wo chit Oy TE .tadg New od tt 1 
logue ter! Aight. cov A we (Py ome y ‘milf ou foods wal 
low erin grt vod) al’ Idina poll gud alt 1h 
maw a ee oti a) ered) rriiduded ot ob venly dant? 
ad ti he qa We role om edt Y= anit yo 
cra 008 1 WE eB day odd og Baty @ Shit boron 
of) 2 aniny tavir © lori Ite- of! enuend sport Pun 
Boemet 09) ead) Mar haa ,otplin eMail? to camel 
* igs of te wretiand, bur viedrniel dily, aga 
fanetgalt ott Arend “Squall a2 an rod wt bow nid pire Yor 
vet Waepeny dct ow adi entidval dah rd jaw’ sities 
iene cael det erteed at vegroh at yew svavol dee VE). ected 
vey Bt papeugt’ - di w tere; of haw (itt owl 
‘exp ameligeed “avelbele Speke, ose .ciwe By -SebRIA 
0 ae RE ea he ligne. Sacetits nb uneteliok bay ved, alo amertt 
oy borll we nguertr-ndily aie goulw boom de | 
wovilig bore dent ewrcniail at Dail watwunie dkgviy ete (nit peor a 
vitin ved to atad sew oslo mitit gatnnte Yoerndt gud hetoba ail a) pe ob 
Sarthe AW Ati lt ser aval Wo tivo sterol oucey ded ,thealt ni 
coppileeniye Vive “Eh wteweiires Ten aisles ah notiger Gh Ta, 
toh calarengeg begin’ often 9% air ceTeemeaye Mah weve tule: 
une aa () deadgh eemabery cis wageran wenihie ah 1A wlemgie 
, | Ce aah J itd sew TL, 
wh thd yell Bum gat SRdOCE wht wal Fornvianst oF spate aaibet} 
ee ea) fouls aaty, ow qn 3 Pea pitas one et Yok. “Eerreba ~ 
ewer et ee re 
otarnyt expirall ach’ tos SUP tes gi a? VA i ' foe 
ght Pe Ub dramep AL is 
Watt orbte cont erie terelgigl | 
ae ~ ‘Sher eae 


” 


Matt. iii. 


Gen. iii. 


208 ANSWER TO THE 


them that be in the earth?” Who shed their blood, but 
such idolaters as he that saith God’s prayer unto saints? 
This martyr helpeth his client well to God, and saith, ‘ Lord, 
when wilt thou kill, and destroy all these idolaters that 
blaspheme thy name?’ Leave praying unto them, and pray 
to God, to follow them in godly and honest life. Apply 
the words of Epiphanius unto every thing used in the 
church, and know what honour thou mayest give unto it. 
Though the sacraments be holy things, yet not to be ho- 
noured for God, nor for the thing they represent, though the 
scripture use to call the sacrament and sign the thing repre- 
sented by the sign. As circumcision was an undersign and 
cutting away of the fore-flesh; the alliance signified by the 
sign was the knot aud chain wherewithal God and Abraam 
was coupled together as friends; the one to be as master, 
the other as servant. The which conjunction and knot of 
friendship only the merey of God and the consenting will of 
Abraam knit, and concluded that Abraam should be heir 
of eternal life, before any flesh was circumcised. And thus 
is it with all sacraments, for they do nothing but signify and 
confirm the thing that they represent; baptism, the absolution 
of sin, Matt. iii.; the sacrament of Christ’s body, Christ’s body. 
Though they be good, necessary, and commendable to be 
used of every Christian, yet not to be honoured for the thing 
that they represent, as these men teach that would alter 
bread into the body, and wine into the blood of Christ. 
Every thing is good when it is well used. The apple that. 
Eve saw in paradise, Gen. ili. was good; howbeit not to be 
eaten. She sought here wealth, and found here woe; as 
we most woeful wretches right well perceive. Black soap 
is good, but not to be laid unto a man’s eye. The holy 
sacrament of Christ’s body is good, but not to be honoured 
for Christ; it is good to be received of the congregation, 
and not to be massed withal. We must use every thing to 
the same end that God made it for; or else the thing is 
not used, but abused. Christ saw before, that false preachers 
would bring this idolatry into the church, to honour a sacra- 
ment for God; and therefore, to prevent the ill, he said, //oc 
facite ad memoriam mer, “ Do it in the memory of me.” A 
gracious caveat and notable caution, were it not contemned ! 
“Do it in the memory of me.” He saw that people 


wT OF Wa UPes “ — 


had feoried iced teal ial) Chie Gh ce ok pet endl 


$etnin olan Sieerq eli? sims ied¢ ect ag erptalel? dom’ 
dtd Ali lecn bot) ai thew gnaly oid of teaghont rythm id’? 
aieild pwriniolei words Iie -rerdeo” due JU godt Elie Fade 
Fey bon el cto galegpap oipal | GieeH yilt atealipealit 
yhag a Sul. de wel (Lie yee. ct - meta’ Wille ad shed at 


AG -er new gitdt ger chan eitieoletgh tn. abst igdld 


AY atros eg aerghe) evel sueterl ende ned dod abs! 
od i) at som ise age) veal od eeeracroer well 

asl? shatonll .teerere: gal! gill oa!) we) gen dud) eel fone 
A541 gril! etd gia bes Games oA Tien hee oUrgr IN 


~ tee ne phat a) eee Gcaaewmingls OP abd wild atl foctame- 


VH WW fediagia wcnifia alt + elheot ofr ta tee eli 
mend é imo bet) Usiewseudw alas ine end wld ners appte 
PLA ae SOF mam met! | alvmiT ko ualtened Selquon ond 
te herd boa cootenjoow rhttly tT  snenies an sorte ald 
a Tew ganar: inde toy fav (one ontt aloo ghishanel 
diet ed (looks gent A, test imivabww bie Sunt mgd A 
wu SoA Jesktoeris eon deck ye tia al erp te 
hea ie fe! pabdpus ob wuld 24 acewuetaw fhe lie at 
resi ad) armabped j remevwpe pols dot ott? ad Pen Thar 
ibe eter peel Ctra) Yq teretawas 2A) gail Adele, 
Od Abeba, Law ypemeeye hoog gt ell? 
set galt ot feud of ot soa dey aieent) gave lo tinen 


vale Rewer dat chest mom weuli xn. somes welt dedy 


Sen? Po Inell oll stoi date tua shod add ond hae 
ttt eiggeed?). Arew, dow of Wi doin Doog ai giide yo 


wud of dow todwuik ¢hoop, sew dit ge Puibivny ab-was ol: = wae 


am gnome wml haw dnp dUlsow weed adgoos ad -stades 
qe Hae eiedraeg Mow Adals. sgsoswan-Ii 


as % Coren ah, oh # 
arory judd we oll” ote Sa! gaameat ie ab ah ee 


tile We ae siete 


RISHOP OF WINCHESTER’s Boox. 969 


would offer it as a sacrifice for the dead and the live, and 
make it equal with his death; therefore gave us his word, 
that sheweth us it ig but a memory of his death. Repeat 
the words, and mark them: Hoe Jacite ad memoriam inei, 
“Do it in the memory of me.” Two things in this word 
memoria is to be marked; the one present, and the other 
absent. The thing present is all the promises of God, the 
which the death of Christ hath merited ; to say, the fruit 
of Ins blessed passion received by faith into the soul that is 
aright instructed what Christ hath done for us. Tor there 
is no faith where as is no knowledge. Joan. xvii. Hae est 
tila aterna, te nosse, et eum quem misisti Jesum Christum’?. 
To obtain the thing present in this holy supper, is to have 
Christ and all his merits delivered unto the soul by the 
Spirit of God through faith, which eateth neither flesh 
neither blood corporally, but feedeth upon the causes why 
and wherefore the body of Christ should die, and his blood 
to be shed, until such time as the Spirit of God warranteth 
and assureth the conscience where faith is; that as Christ 
died for sin, so because faith believeth and prayeth for 
remission of sin, the conscience shall not be condemned for 
sin. In this commemoration and remembrance of Christ’s 
death by faith is apprehended not only a true knowledge 
and understanding of the mystery of Christ’s death, but 
also the promise of life, remission of sin, and the gifts of the 
Holy Ghost, which necessarily followeth the remission of 
sin. Of these two things, the one is the ight to judge all 
things aright, the other giveth strength to do all things 
aright; so that this faith delivereth from desperation 
and all other ill: Adversus omnia nos erigat, et doceat mun- 
duin tincere: itaque ut memorater rei memoriam fides sequitur, 
sic Gus rei notitia memoriam precedit®, The thing present 
in this sacrament js Christ himself, spiritually ; the thing 
absent is Christ’s body, corporally. Knowledge of the scrip- 
ture assureth me of the fact and death of Christ past, and 


[> This is life eternal that they might know thee...... and Jesus Christ 
whom thou hast sent. John xyii. 5. ] 

[? It lifteth us up against all things, and teacheth us to overcome 
the world. Therefore as faith followeth the memory of the thing com- 
memorated, so the knowledge of that thing precedeth the memory 
thereof. ] 


- 


[Hoorrnr. | ee 


John xvii. 


va 


—- 
—— 
a 


ar Say BGA Gre wilt Oe ef ieee} it all, senda 


niet te wt ee anil anielnond on & whe did) oa # 


% 


oh: Leena wl itt Unde esrovened all nis Yo noledins 


( Hacaghet ebavigihadt vi one ods ayaids oft mull 10. .aia 


ie arti 


ay — 
rae sae + nitreRitvere a niet — 


hus oe) 00 Rez Bests oot wt ealivieece: A via blivw * 
ew of @ weeg wrtterelt ; iteet aid tite deepe ae gdam 

towered itech et Weert 4 fia) oy 4) oe divarile dealt ; 
tee ements ak cvilt de bya aller ont 
pres wet a ogehts cent "ser Tone ole. mi ata 
jas wd? bee tnerpy sep 641 6 lth of lai ene 


iad! al ems ot ; atieses ligt iokted) to lieth ade dvd. 
oi-sode fee edd veal diel oo leptivet( aotweq beets eid lo 
enti ot ca wit yl ihe dtd -codp, lasses, diye 


° oat. mwa) ikke exay ee fH. ben Anes, Be 
widd-or A page god fd a decry goal! ay giants oT 
oft ed Tyee ads atu fered strom eld La bam ied) 
Got thin, Weir tide iid teens bol) to shrig? 
“fle ent dlp oxy diolerst ie! Waweptor bal ete 
ford sit dom ocd: blyouh geluf) Yo gloat ati atlnidw bas 
Adnan bit? Lo shiig® ot oe weds Hee Lier foule ae! olf 
bed’) we Qed? cl aiiel eroda cansanuce off doers bee 
Sh ieee hae terol’ iid cored on aie wy Solb 


Ve Ww ecnretivenst ker quitatorpwnen add al. ole 
dgloveind: aud w alad oa doferwlrgge ol tial yd leah 
jot! pln oedied> Qo qrtega. Olt Yo gaibe tembou bene 
eal 9 .2fig uly iwia Obs Yo anes icone ai) Yo watery old ove 
i Waleetwon- ott Cyeweldet vhoeved Myite den), goll 


ett fin. oy: ot ttgrnetts divaig godio oii gtifscim manidt 
neitavoqenh otnéit ifsevidoly ligt id? sedi ae ve 
ani el e-Anere to nieve wwe 3Uh rndto tle bax 
coving phi ncironran ee lew wing i spelt sans 
a od — “AViwverig aanivaumon altiton tt. wig abs 

pllautiniqa Monnet gate) et tone eit at 
apites edd teagholran t Adtpiawm oobod e'nerihd. divoafe 
how tieq tid) To gies baw goad ald ip oot Ajoneas o1H8 . 


nid antietoweee Ua dara ail eer 
canal YT ae Eee 


meer yen ci ter tinder Kaew ages Re Bases ogee er ANOANAT AT <= 
ray Wed ath Bi artic (Ue os optentT bat 
Caer ot iaberray qulds 1 © a er “a 
be : — * : 1 _— 
a — _ - 
= : : ‘= _ b 4 


eee 


Psal. xxiv. 


210 ANSWER TO THE 


no more present, but now is in heaven with the Father 
omnipotent. The Spirit of God by faith maketh present 
the fact past, and contendeth in judgment with God’s ire 
upon the merits of Christ. And as always in man’s nature 
is sin present, so is there always a remedy against sin 
present, the which we apply unto ourselves by faith, and 
desire mercy for Christ’s sake. The punishment that man 
hath deserved, the Son of God, being made man, hath suf- 
fered for; and this sacrament is a memory thereof, and not 
the thing itself; though it be the manner of the Holy Ghost, 
in the scripture, to call the signs by the name of the thing 
signified by the sign. If we mill needs add any words to 
‘nile the matter more plain, let us not abhor from the old 
terms, Panis est corpus Christi symbolice, vel sacramentaliter' 

and then by God’s grace we shall be out of danger of all 
idolatry, and likewise oe the sacraments in their ate honour 
and reverence. As for these new terms, transubstantiation, 
and then essentialiter, substantialiter, naturaliter, corporaliter, 
mirabiliter, invisibiliter, ineffubiliter, in pane, eum pane, sub 
specicbus panis et vini*, these be terms that the old church 
knew not of. They have brought into the church of Christ 
great darkness, and too much caused the signs of the sacra- 
ments to be esteemed. ‘They shall not be contemned nothing 
the rather, though their right use and nature be known: 
God forbid that any christian man should speak against 
them! But it is the office of every man to know the man- 
ner of speech in the scripture, and to judge according unto 
the meaning of the words, and not as they sound only; for 
then should we make divers Gods, where as is? but one. 
David, Psalm xxiy., calleth the ark the Lord of glory, which 
was but a sacrament of God’s presence: Tollite, O porte, 
capita vestra ; attollimint, fores scmpiterna, et ingredietur rex 
alle gloriosus. Qui est ille rex, ille gloriosus 2? Dominus fortis, 
et heros; Dominus virtute bellica cnsignis'. Likewise, Psalm 

[' The bread is the body of Christ symbolically or sacramentally. ] 

[? Essentially, substantially, naturally, corporeally, miraculously, 
invisibly, ineffably, in the bread, with the bread, under the forms of 
bread and wine. In allusion to the terms used by the Schoolmen. ] 

[* Old edition, i¢.] 

[* Lift up your heads, O ye gates: and be ye lift up ye everlasting 
doors; and the King of glory shall come in. Who is this King of 
glory? The Lord strong and mighty, the Lord mighty in battle. ] 


N\ ~ os 
my oF ayn, se 


wh aft dice vorel w a@ vou fad Aioerny vO 
: j a al ~ q | 1? ee L nie wl T thy - 
al pur ot ’ ik toeliate is SS irene ina fies] re 
7 , , ; a 
- weer) Aaah i eer! f 


; ner arte) Se werent hols rm ans 
- te Jen ett « 1, la eald @ fe 
lee sable (ait # Viggh ev & a iid irene 


-.. x + alals uiuilsyiey lL slew o ena) era ro 
— un Mes ny Syl fied: te iO Uae ot) herriomb if 
nny a Lima ey cen « of Jeane cia t ee 
A DoT of Wh tates af al W Apa SVouit paid ots = 
“heey ‘Ia iret aryh Gott Tad of vat POR oil! oy 
ne awe 7 i nl ent) > tw Ti Ate ebF eu etinrgin” - 
[As ol} ia) sade dan om J ale jan’. 2eTionT ota olen 
>. ‘ ‘lesan e Mens ere) eos te the eed 
ih WO ete %-s * fade ae ag, ind a anil “Lara ° oo 
~ tiie ¢isud aal) ; evs GAS yond cetyrett line p@reelot aw 
7 * mileitaedabpesne<: i 7 orl vet a/ char daw | 
Thies SAND soll lAliewe! co) allies could hoe 
2. bw, ol ited ay a elie? pl ore 
aan fie elt Gale earns xeold “cake te Grey Oem Awa 
bs sevens wits Ohad dpsed eral volt Jo doa, worl © a 
we agra 2 ex ali lenierciive aol bas setduglh § 
gd; Pevevines 4 dere Nahe well Irvivedes of of ghia ~ ; 
a a Ta = wii ‘ie oy igi th? ginuod? vodiar odd i 


aa 
seal eye eHest bivade fiat” oiternts reas 1 iy bi det bot a : 
event st eral wo Gam Fe7h Wo eo ul) 4 Gt 
(a0 pate eyhay oF bv mighios ed? ai oom Wo via ns | 
7 i 2 ulm neat eet) en don ‘hi elvnver oY To peilapont oe : 
ose eh St oe eral abe ett ofan wr ort ee. 4 
doit eoulg Yo fea tnlt Arb wilt dyoltyn vvlek matt 
curio 1) ee + Gunny *boO Wo temmtom a dod py " 
murs Walger Signet eyed), AWWW 5 shee np 
AA, euabqyotl tstyihy, oy vive AV Yer wi Ramiele of 
ete? bored) | * Hagens anil Gwiie conto = uy 
i TLaeoteaypie 8 sAfanptadergs tele) Yo ylerl ot of towel 
ibendomtos vi \negun oe itnrn dean stiteiinandue , vllei _ 
b wort wily Gag Jaa afd dite feed sii ai -ahelativad 
{ bagi? alt vd er ry a“ 
Sh. ctv lithas 


ve - : 
vr 

yt — 
- 


ar 

polien vere re Tl oe a} bea  walag OF 6 ied 7 i! 
le niet Gadi GO al?f a) eae erage ws i. fare 
Palite! ai thidylar frond ila” wie ch 


4 ae 


BISHOP OF WINCHESTER’S BOOK. 211 


Ixviil., Takum Elohim’, ingudt, Simul atque exsurait Deus, Psat. iii. 
inimict ejus disperguntur, a fugiunt a conspectu ejus, qui 
ipsum odio habent®. The scripture is full of such manner of 
speech; yet was not the ark God, nor turned into God, but 
the substance remained always, and not doubted thereof. 
Great marvel is that christian men knoweth not the manner 
of speech concerning a sacrament, as well as the Jews; they 
had sacraments as well as we, and yet never brawled about 
them as we do. And though many superstitions happened 
in those days, and men put their whole confidence in the 
external sacraments; yet made they not their sacraments 
their God, as the Christians do. They failed of the end, 
howbeit not in the matter and signs. 

And to declare the matter openly, what we be bound to 
believe of God’s testament, what it is, I would that the 
Christian should understand, that it was neither circumcision 
nor pesah in the old law, nor baptism nor the sacrament of 
Christ’s body in the new law; no, neither the death nor blood- 
shedding of our Saviour Jesus Christ itself, that is the testa- 
ment or legacy that God hath bequest unto the faithfuls, 
whereof Hieremy speaketh, capit. xxzi. The legacy and testa- Jer. xxxi. 
ment is remission of sin and life eternal, which is promised us 
for the merits of Christ. And this legacy and bequest is 
made sure, sealed and confirmed by the death of Christ, which 
the Father of heaven acecpteth as a sufficient price for the 
purchase of eternal life. And all the sacrament{s| that be, or 
in time past hath been, are none other thing than testimonies 
of this good-will and favour of God towards us, appointed 
in the church to lead our faith unto Christ, the only sacrifice 
for sin, whose merits extendeth not only unto us after his 
passion: from the time that he was promised unto man in 
the beginning of the world, Gen, i1., as many as believed Gen. iii. 
in him were saved, as well before as after his passion ; for 
he was the Mediator between God and man from the be- 
ginning; Jesus Christus, heri, et hodie, e in secula’, Heb. veb. xiii. 
xiii, Abraam vidit diem meum, e gavisus est*, John Vill. Joh. viii. 


Conds op 

[® Let God arise, let his enemies be scattered, let them also that 
hate him flee before him. Psal. Lxviii. 1.] 

[7 Jesus Christ, the same yesterday, and to-day, and for ever. | 


[® Abraham...saw my day...and was glad. | 
14—2 


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John viii. 


Luke xvi. 


2 ANSWER TO THR 


Patres eundem cibum et eandem escam comederunt et biberunt?, 
1 Cor. x. Abraam, Isaac, and Jacob were justified by the 
faith they had in Christ’s merits to come; and were signs 
of this only sacrifice to come. Joan. Chrysost.? Homilia 55 
in Joan. et Ireneus contra Hareses®, Lib. rv. eap. 18, doth 
interpretate these words, diem meum, John viii. for the death 
of Christ. St Augustine’, tract. in Joan. 43, doth understand 
by these words, diem meum, as well the day of Christ’s nati- 
vity as the life eternal. yo, inquit, non dubito patrem 
Abrahamum totum vidisse®, And that is consonant with 
the words of the scripture, Luke xvi., where as is declared 
the condition of such as died in the faith of Christ before 
he suffered, and that they were in joy, and did not, as the 
world now for the most part doth, believe that their sacra- 
ments were of such virtue to save them. They kept them 
with reverence, and lived in the hope of the promise that 
they confirmed, to say, the death of Christ to come. And 
we believe in hope of God’s promise for the merits of him 
that hath died and is passed out of the world, as it is 
signified by our sacraments left unto us by Christ in the 
scripture, sufficiently there taught how they should be used, 
and to what end; wherewithal people that have a good 
opinion of Christ should be contented, and think verily that 
all the wisdom of the world cannot devise a better way 
how to use the sacraments, than he hath there taught 
us, and that no man ever loved his church as well as 
he that shed his blood for the redemption thereof. And 
to ascertain us of this love he gave the testament and 


[* Our Fathers......did (all) eat the same (spiritual) meat, and did 
(all) drink the same spiritual drink, ] 

[? Thy b€ ipepay evradOad por Soxet Neyer THY Tov oTavpod, Hy ev 
T Tov Kpiod mpoodopa Kal rH Tod “IoadK mpodutimwoe. Chrysost. 
Op. Tom. viz. p. 823. Paris, 1728.] 

[* Videret in spiritu diem adyentus Domini et passionis dispositionem 
per quem, &e. Trengi, Op. Oxon. 1702, p. 283.] 

[* Totum hoe vidit Abraham. Nam quod ait ‘diem meum,’ incertum 
potest esse unde dixerit; utrum diem Domini temporalem, quo erat 
venturus in carne, an diem Domini qui nescit ortum, nescit occasum. 
Sed ego non dubito patrem Abraham totum vidisse. Aug. Op. Basilix, 
1542. Tom. 1x. In Evang. Johan. Tract. xxm1. co. 823. ] 

[° I have no doubt, saith he, that the patriarch Abraham saw the 
whole. | 


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BISHOP OF WINCHESTERS BOOK. PANS} 


his sacraments, wherewithal we might keep and preserve his 
love, were we so gracious to follow this book and testament 
only, and not the dreams of men. For the law of God is 
without fault and all imperfection: man’s laws hath faults, 
and is unperfect. What should move man to depart from 
truth unto lies, from perfection unto imperfection, from 
the Holy Ghost in the scripture unto the lying spirit of 
man? Nothing have they to fear the simple man more 
withal, than to say, “If this learning be true, our fathers 
be damned; they believed not so -” and then rehearse a 
great many of holy men’s names, whose doctrine they repugn, 
for they judged aright of sacraments. Grant, they did not; 
their authority must give place to the seriptures: and let 
the christian reader rather condemn the fact of all men that 
abuse the sacraments, rather than to say, the order that 
Christ hath ordained is not sufficient. Hold not with the 
most part, but with the better, and acknowledge them to 
be of the better part that use the sacraments as the scrip- 
ture teacheth; and when they preach so much of their 
doctors’ holiness, demand whether Christ was holy or not. 
And when they say the holy church thus teacheth mass to 
be good, think whether Christ were of the church or not: 
and when they would excuse their additions unto the supper 
of the Lord with their good and holy intentions, that it 
hath been so ordained by all learned men that hath wroten, 
demand who is better learned than Christ, or who meant 
better to the church than he; and if they have more wit 
to use the ceremony of Christ’s supper than he, or better 
writeth of it than the evangelists, who writeth as clean 
against their use as light is to darkness, read the scripture 
well and see; and rather condemn all men of the world, 
than to grant that the scripture teacheth us not sufficiently 
the use of sacraments, and all other articles of our faith. 
Let the word of God be the lantern unto all thy life, and 
confirm thy knowledge thereby, and then art thou sure. 
Now I will answer unto such arguments as my lord 
would stablish his opinion withal. He saith, “that it is 
the first and chief point of sophistry to make every man 
think of himself further than is ‘ndeed. m him,” These 
words may have diverse understanding, and be referred unto 
diverse ends. If any man unlearned, or meanly learned, 


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214 ANSWER TO THE 


would say he were as able to interpretate the scripture, to 
shew the art thereof, open the phrase thereof, declare the 
writer’s intent and purpose, and refer all the sentences and 
arguments to the same purpose that the author meant them; 
and say he can defend and fence the proposition that* the 
prophet and evangelist with such other places of the scripture 
as may serve to the purpose, to confute all the arguments 
of his contrary; and say he is able by disputation to warrant 
both himself and the matter he taketh in hand, whatsoever 
his contrary may object, as well as a learned man exercised 
of long time in the scripture; it were not only the first 
point of sophistry, but the first and chief point of folly. I 
have heard but of few men that laboureth with that vice; 
but the unlearned glad to learn of him that is learned. 
If my lord meant a redress of such an ill, and tell the 
unlearned that it is not possible to be as good a divine 
as Augustine, as good an orator as Demosthenes, or as well 
know how to govern the commonwealth as Cicero, my lord’s 
words were tiue. Howbeit, they mean another thing; to 
say, he that is unlearned cannot know nor comprehend the 
true use of the sacraments in Christ’s church, and what 
they be, as well as the learned man, and say it shall be 
sufficient for them to trust unto other men’s judgments. 
This opinion of my lord’s is not true. As the com- 
mon laws of every city must be known of every man that 
will be a good citizen, so must the common laws of Christ’s 
church be known of every one that will be a good Christian. 
It is not sufficient for a commonwealth, though he that 
pleadeth at the bar in Westminster Hall know there is nor 
ought to be in any monarchy more than one king, and all 
other to be subjects, but that the most unlearned of the 
realm must know the same, or else he should be judged 
for a traitor, to give such honour as is due only to the 
king unto another person that is not king. And _ is 
not God in the church as well to be known from a saint 
or sacrament of every christian man, as a king in his 
realm? Yes, doubtless; and as he that would make a 
subject the king, and so with tooth and nail proclaim him 


to be king, against the lang’s honour and against all 


[' So the old edition. Qu. of 7] 


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I 


BISHOP OF WINCHESTER’S BOOK. 215 


the laws of his realm, ignorancy could not excuse this 
transgressor from treason doubtless; no more shall these 
that proclaim and fight so sore for the god of bread, which 
is a creature and no god, be excused from idolatry. The 
king, of equity, is bound to kill the body of this traitor ; 
and God can do no less of his justice than kill both body 
and soul of this idolater, if he repent not. And as no man 
is permitted to buy or sell, or to make any other contracts 
in any realm for his commodity, except in the doing thereof 
he observe the law of the land; no more can no man use 
to bargain or contract with God for his commodity in 
the church of Christ, except he observe the laws prescribed 
by God. As in a commonwealth all men cannot be princes 
and governors, nor all men learned; yet, forasmuch as the 
commonwealth is the society and conjunction of the prince 
with all his subjects, be they of noble parentage or of base 
lineage, learned or unlearned, it is necessary that as well 
the lowest as the highest, the unlearned as the learned, 
know how to live like a true subject, and not to run 
always unto a man of law to ask whether it be lawful to 
give the same honour unto the king’s subject that is due 
only unto the king: so the church of Christ is not the 
assemblance of princes, bishops, and learned men only, but 
of all kind and degrees of people in the world; and the 
most inferior person of the church, he that lacketh his 
senses, is bound to know what God and his sacraments 
be, and the difference between the one and the other, as 
well as the best bishop of the church. For as the com- 
mon proclamations of princes concerning faith, subjection, 
and obedience, is not given to one sort of his subjects, 
but unto all and singular persons of his realm; so is the 
gospel of Christ, concerning the articles of our faith and 
the use of sacraments, proclaimed unto all the members of 
Christ as well as unto one. God said not unto Moses and 
Aaron alone, Eyo Dominus Deus, qui dua te de terra 
Aigypti, e& non erunt tibi Dii alient coram facie mea’. 
Exod. xx. He would not Moses and Aaron alone to 
beware of idolatry, but all the church; not that they alone 


[? Iam the Lord thy God, which have brought thee out of the land 
of Egypt, and thou shalt have no other Gods before me. | 


Exod. xx. 


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Exod. xii. 
Gen, xvii. 


Mark xyi. 


216 ANSWER TO THE 


should know the word of God, but to make all the church 
to know the word. 

Concerning the sacraments, every man was bound to 
know the use of them as well as Moses, and to teach 
their children to know what a sacrament was and how to 
use it, Exod. xii, Gen. xvii. What! was the command- 
ment of Christ unto his apostles, to teach the learned to 
come to heaven only? No! He said: Fuacite mihi dis- 
cipulos oines gentes'. Mark xvi. “He that believeth and 
is baptized shall be saved: he that belicveth not shall be 
damned.” How ean he believe well, that knoweth not 
God from a sacrament, a true body of Christ from the 
sacrament of his body! Mark all the sermons of the pro- 
phets and the apostles; and they appertained unto all the 
church, and not unto one learned man of the church. 
What learning is this, to say it is the devil’s sophistry 
that a simple and unlearned man should not and is not 
bound to be as certain and sure to know God from an 
idol, and Christ’s body from a sacrament of his body, as 
the best bishop of the world? Was not Joseph and the 
blessed virgin as well learned, trow ye, in the articles of 
their faith as Anna® and Caiaphas? They had been well 
assured, in case they had led their faith after the judg- 
ment of the holy church of the Pharisees, and not known 
God and his sacraments themselves by the scripture. 

But I will put the Christian in mind of the first word 
of his creed, which is, Credo. I say, “I believe in God ;” 
which is as much to say as, it profiteth nothing me that 
Abraam, Isaac, and Jacob, or that the apostles with other holy 
and Jearned men belieye, but I must believe the promises of 
God, and I must live godly thereafter. Now, poor wretched 
man and comfortless person, how canst thou believe the 
thing thou knowest not? Thy conscience is a jakes for 
every devilish bishop’s decrees; and as they change their 
law, now for avarice, now for fear, and now for placebo, 
so thy faith changeth as inconstant as the wind; and yet 
beareth thee in hand that the mother and nest of abo- 
mination, their universal church, cannot lie; when all histo- 

[? Make disciples or Christians of all nations. Matt. xxviii. 19. mar- 


ginal reading. | 
[? Anna: i. c. Annas. ] 


+4 


“ 


ae Soreate de 
7 or WU, % 7 : ptt 


(iieoute oat wit fi ml tee bauer ond: word it 
| vor ot won a 


of Wegner! 09 iol nea: marine ol SHinesoto 7 - 

fu*s po : ‘té : ipewr oh Gia it oxo wf) ea 

oy woil | (amare iguler qed ca) rewrlitily . todd" 
lrruesees oil) ni ve wie. 14 a kbd dare «3 a act a) rt 
4 Yann fi Yeral of .rietep a alow depot) w heset - 

a, Pees Oth a if fan Peli avenodl 0) mince : a 
lure (USveilent tf ; mig , outs ~% Ha oor ave 

aA “este ston “vt lal fad’ wl + esemm'ed U ‘ile buitqged a 7 
tom atisaesat anit tow calle sd ms well “hea 
oid we aa 1 vYiwd «inh @ drone «4 aunt hol) — 
<r ail pea AP die eM lyieed aul 19 deamnardae a 
mole Tle eho i) ¥ od bani els porn ot tite of athe 

drei ood? Ve Sort ines! eno eta fea bee jikgurds 
qidgee elivst ont WoO yes of pitt @ Qaliresesl aati 7 
een © iiax Joo Diente gem -borvevlar ban olqdie wo tet | . 


na oe Oe wee of pile bo eefee of od of hone 
ne else! 08 Ws Jerri a etn) ehod Ci bad Jot” ia 
en? tida er aol ine dev (hive ald Yo mgt fe) yh = _ 


Yo esiniiae ails “wed! Jergyl Kew om nig aly bowel 
Lew vtwwl doe) godT tags 7 tom Sal ea Wisk aod a ys 
ot aly ely A590 wull-bol bal att oem al oom 


rand “fear bua 2h. nai alt Ww devils glu. oil? % tran = 
utgiite « or wd eeletroatt alaoweined Ot hoe bod 7 

a tee Ot) We Lina Ay melee) al) Jaq (liw T pot : 
“yht? ei rated Tg) ced) mi dloishw hoero wll To 

Bi om pitted insting ti a Yow ef few en af doit” 
6 fa os Hiliae wolteoes gals rail uf wl. bag ool wanpwred A 
v oetanomy OT o¥eilad Jaton T tud: yevoilod cant boreal Bag 
a ae cwaslsare wy vibes ovil fount Lita ,bow : 
wild wrailodd odd trom wel revere exslfrctenoa! Time eet 
wi — ant sonvivgos wT Won! tevin pods iit 
“e wommuly yors og fete ; morrtueh oqeent Hajtivab * 
Meee mil wow Lue - ee 10) won aiard So Wor at’ 
fey Deo | bob oft <a deterrent ee dtgqueds tid 
oe Re em 


<oloid fhe dod “(ail sicwtuen yin ine oa Atel bree: 7 


vm QL Alves all gai fue iin % nt rilubath gual 


BISHOP OF WINCHESTER BOOK. 217 
ries declareth that the one bishop never stablished the other's 
decrees. Read Platina, and let those few bishops that I 
repeat, give thee oecasion to learn thy faith out the law 
of God, and let their holy church go. 

In the year of our Lord 900, Stephen VI. was bishop 
of Rome, and for a private hatred he had unto his pre- 
decessor and benefactor, Formosus, abrogated all the laws 
and statutes that he made in the time of his being bishop ; 
plucked the dead body out of his sepulchre, cut off two 
fingers of his right hand, and cast them into the flood Tiber’. 
After the death of Stephen succeeded Romanus Primus’, 
and after him two other, Theodorus Secundus’, and 
Joannes Decimus*. These three disannulled all the de- 
erees of Stephen, and restored the acts and statutes of 
Formosus, Stephanus’ enemy. A little after was Leo the 
Fifth made bishop, and within forty days of his imaugu- 
yation his very friend Christopher cast him into prison’ ; 
and he occupied the see and chair in Rome for the space 
of seven months, and then glad to flee unto a monastery 
as a banished man‘, as Platina saith. Then came Sergius 


[? Stephanus VJ. pontifex creatus tanto odio persecutus est For- 
mosi nomen, ut statim ejus decreta abrogaverit ; res gestas resciderit. 
Refert Martinus scriptor, Stephanum tanta rabie desevisse, ut 
pontificali habita 


habito concilio, corpus Formosi e tumulo tractum, 
spoliatum, indutumgue seculari, sepulture laicorum mandaverit: ab- 
scissis tamen dexter ejus duobus digitis, illis potissimum quibus in 
consecratione sacerdotes utuntur, in ‘Tiberimque projectis, &e. Pla- 
tine Pontificum Vite. Paris. 1530. folio 151. ] 

[* Romanus: ubi pontificatum iniit, Stephani pontificis decreta et 
acta statim improbat abrogatque. Ibid. ] 

[® Theodorus II.: pontifex creatus, yestigia seditiosorum sequitur. 
Nam et Formosi acta restituit, et ejus sectatores in pretio habuit. 
Ibid. } 

[® Joannes Decimus: pontifex creatus, Formosi causam in in- 
tegruin statim restituit. Thid. folio 152. 

[7 Leo Quintus: pontificatum adeptus, a Christophoro, ejus familiari, 
dominandi cupido, capitur, et in vincula conjicitur..-.--Christophorus 
itaqve sedem occupat XL. Leonis in pontificatum die. Ibid. folio 
153. ] 
[® Christophorus: pontificatum malis artibus adeptus, male amisit. 
ac merito quidem, ejectus, monasicam 


Ibid. ] 


Septimo enim mense dignitate, 
yvitam, unicuin calamitosorum refugium, obire cogitur. 


ee 


og milap Mapmimdie, oll! Ale eutiok ogy merstzeb. arch) shahug 


tale muvonsilbon ablscsy athone inna niterabedt *] 


ve BY OK © aeTertiong® ® aed 


Wrudio ot teaditiler ryvow quideid nw odd dad) 
1 cade epubeh) wet eunle gol bow citell-fieil . 
ew eat ino Wd alr mel of polinidio vad) why Peapet 


gid exe UF enlgas? 000 tcl sug Yo eee oo 
rng ol dhe Baloo lerctad atavtny* a 7 Ine part Ww 

ower wit fe integnls sien aetulnted bia Seemed 

[qh ried aid to cand aety ech oun wh Gedy ealiitaté: hoe 
od: The Tie wiluluen cht As due chest field wt tenlsulg ; 
oP? bol old wih cred) a0 Linn Petre’ ages lad ee ee . 
Cant wutnnedl tobe patpal to Mash wilt wAA 


0h odes ballaanagth treli aeul?l. °Momiatt: comnal 
Ye etintass tes isk ly bees Leary (ereeh9tS Vo oweny 
oes Grd dan wete ofttil A Yarn ‘waiteyste aimdarte l 
putt etd hs 7th aiid nh fod itgodinnt Whig (Lee 
bdeiay wet tril beaw crodqotdted -Lawnt ceyy ‘eid ieidet 
snares «itt at eam wi vinde Tye mie alt tatkqaged ‘ail hoe 
Perea 6 wiio onl ot Laty awl) line faliiiont Wiring Yo 
euigres bevel ulin cited? ee Mila baiiodd @ ag 


“E08 hey wrieneey itd erit_suteye iliinoy LF gonndye *] 

Mevidenin seins get 5 Ciereipeds chew Willy alliage He erent iene 
& wei mis Ate) cthatliet soiyprie MTEL FT. cnr. 
orilina A Alea] & ime ewes Jellies ‘otided 
eA Mirrednl wus cntese raprintuber Arnioge 


«WT oh, dlintipig eee eT orate eel walled 


Hoel alban al erateaaoe ouip 49: luther ate Tamme) a0.! 


ew. Be lot 


ofl af wuime tevorvdt Aerts = erry 
. Seek ba { f - 3 - 
a aniline aaa ay : ; . 


ee an mere Pd 


218 ANSWER TO THE 


Tertius, who so abrogated the laws made by Formosus, that 
such as were made priests in the time of Formosus were 
compelled to receive orders again, and took the dead body 
of Formosus out of his sepulchre, and caused it to be east 
into Tiber’. I leave John the Eleventh? and John the 
Thirteenth. A more wicked person never occupied that 
Rome*. Jt were a whole book matter to name them all 
and their detestable acts. By these men we may see how 
little authority their deerees should have in conscience of 
a christian man, and cause every person to seek the truth 
only in the scripture, and not at the hand of any bishop 
or bishop’s laws: for doubtless they have deceived them- 
selves and other these many years. God give them grace 
to amend! 


Account it not a point of sophistry, good christian 
reader, to know what a sacrament is by the scripture’: it 


[’ Sergius Tertius: pontificatum iniens...... Formosi acta ita impro- 
bavit, ut denuo ad sacros ordines cos admittere necesse fuerit, quos 
Formosus antea sacerdotali ordine dignos censuerat. Neque hance 
quidem ignominiam mortuo intulisse contentus, ejus cadaver e sepul- 
chro tractum capitali supplicio ac si viveret afficit, corpusque ipsum 
in Tiberim projicit, tanquam sepultura et honore humano indignum. 
Platine Pontificum Vite. Paris. 1530. folio 154. ] 

[° Joannes undecimus: spiritus militares magis quam religioni de- 
ditos gessit. Ibid.] 

[*? Joannes XIIJ.: homo sane ab adolescentia omnibus probris ac 
turpitudine contaminatus: vir omnium qui unquam ante se in pon- 
tificatu fuere perniciosior et sceleratior. Ibid. folio 160.] 

[* This seems to be in reference to what the bishop of Winchester 
said in the commencement of his book (see p.99). “The first chief 
and principal point of deceit and sophistry is, to make every man think 
of himself further than is indeed in him, by this persuasion, that God 
granteth true understanding and wisdom to every man that would have 
it, hath need of it, and asketh it in his name; which hath such an 
evident truth in it, as no man can directly deny it and gainsay it: 
for so God doth indeed, and yet not so as the unlearned do take it, 
and thinketh it to be understanded. This false persuasion of learning, 
wherewith the devil inveigleth the simple, and engendereth in them 
a pride of cunning and understanding which they have not, is the 
foundation and root, whereupon is builded and growceth false doctrine 
in the high mysteries of our religion, and specially in the most blessed 
sacrament of the altar, wherein divers have of late most perversely 
reasoned and unlearnedly spoken with such presumptuous pride and 


ast 


erie suger Jo mois elt oi prtey dba iow 4a doOn” >| @ 
_ ied besti ot? det bic alge erdao stirs, an el 
wit . 
Alpen rel? 


“find! oso at tebtan dowd alo eo enw af cys 


. a eeigpes 60 ed of tapeense @ Jedy wottd ob Shunt 


(~< » gaa ~ 7 
ait or Oa ate 


, 7 ae 
salt succes oo skam nel wht toleginds <a ode SMR T= 


detoroll «) af lems Jung ulviepa aid To’ aro eqnetsittes . 
ott @ilol. fay ‘feared cult gulnt dew 1 < 
sete teiyossy ee ws, Lede vie A, 


to aottginwn vO avert Ayuda. wurned) tient) qitwntive ott 
dive ad) doe cv. ey thee cate be went merternto a 
qedeid yn Io dard wit Oe don fee retiyives of) ni ylan 


q 
wri qs cern aw vtec eewht 0h oe wlyindentels sigdll tone ; 


aed) Tuvioeeh avet gods seglietinl) aot consi aaqpalald 1 a 
ening nocd ont bo ceteoy gona eenlt wdto bow savlon : 

| !Deeme oF. _ 
echt hea eitebhgce Ys ning © Jon At towann A, 


Jett 8 ats Dara ....cmipd Ginaatiiane \evite’T anigwd-"] ‘ 

coup (tevel-cemet @itimnia oo enitem ayes ho suit ta Jioull 

wa tye teeny el) collin Herbed ian niet ~ _ 

«lwp o 7etetes eo patna eatlugn a ated lining ee | 

am Mtge ele Proein. & an otibqque liatiqes aut 

Seg Cail oad in Hp mop Sing mend Ba 
- Catt ai et wee) ante eewiggel eae 

ool ohh wang sun evtatttion switeiqe sveomtboaban. emmmo’e ®) . - - 


eee 
ting Collen erendliee Uh euen corel OY. ‘+ 
eg eo view Maeper trp aruleaw aie 5 ewianirwinme aaihutigut — 
(PT. nibd Dialt svolvertoes = wobelsiarey eto mberstit 
veteeitard’® % qpehied wt iul¥e at vet onlin rc lev as 
bello bell AT (00 eq orn) Doort cial Yo, tenmponomenos edt ook Bie 


tol mee ‘ i reahqoe bre thoosh to tying beqinaing ban 
id re adh ed yori 1d Lewbot eb nade 


fesnadlive se @ dom mq tne Meeabab dob 
intern wh) 


ay ab fon ound quly dilaw 
sabi aol, vtpwwrertiy han 


4 al ton ti eek Yfernh mee Hate Sliyanga 
wilted Ye 


BISHOP OF WINCHESTER’S BOOK. 219 
is thy bounden duty; for if thou err® with thy preacher in 
the use of sacraments, thou shalt be an idolater with thy 
preacher, and God’s enemy. Thy preacher was commanded 
to preach nothing unto thee but the word of God, as 
Christ taught: Docete eos servare quecunque pracepi cvobis®, 
Matt. xxviii. And whether thou be learned or unlearned, as 
thou lovest thy salvation, see thou be able to satisfy thy- 
self in a true knowledge of the sacraments. Likewise be 
able to declare the same openly, apertly, and truly unto 
thy family and household. Remember the commandment 
of God unto all and singular of the Israelites: rit quo- 
que, cum dixerint ad vos filii cestri, Quis est hie cultus cester? 
dicetis, Est oblatio pesah Domini, qui transcendit domus 
Jiliorum Isracl in 2gypto, cum percuteret Eqyptios, et 
domus nostras liberacit'. The fathers knew not only them- 
selves what the lamb meant, but were bound to teach 
their infants the knowledge thereof, as they did by the 
word of God. Would to® our Lord christian men would 
study to do the same! first, to know themselves, and then 
to teach their family by the testament; and not to say 
unto their children, See thy God, kneel down serea*, and 
hold up thy hands. The scriptures reproveth that idolatry. 
Teach the Lord’s supper by the scriptures, and suffer not 
thy family to blaspheme God before they know what God 
is. And believe not this persuasion, that it is not a christian 
man’s office to know what a sacrament is as well as the 
priest; for if thou do, thou makest thyself guilty of God’s 
ire and displeasure, and declarest thyself to be none of 


intolerable arrogancy, as declare plainly the same to proceed of the 
spirit of the devil, full of errors and lies, blindness and ignorance, by 
reason whereof they stumble in the plain way, and cannot see in the 
mid-day.” A Detection of the Devil’s Sophistry, &c. folio 5.] 

{® —bound on dewty for if thow ar, in the original. ] 

[® Teach(ing) them to observe all things whatsoever I have com- 
manded you. | 

{7 And it shall come to pass, when your children shail say unto 
you, What mean ye by this service? that ye shall say, It is the sa- 
crifice of the Lord’s passover, who passed over the houses of the chil- 
dren of Israel in Egypt, when he smote the Egyptians, and delivered 
our houses. Exod. xii. 26, 37.] 

[$ To, tho, in the original. ] 

[® Serea, probably sirrah. ] 


Matt. xxviii. 


ee 


—— 


‘et Te) We duo alt ted eodd ola yoidion . 


. fl 
~~ 5) (ilies of Gide «F voi ow ,folintles jeovel : ’ 


a ot a 
ei? mage Sapeane er se wher 


af veda, ull dil “ao owl Yh ate géuly ctw 5 
qt) tie mulghd og of slode volt aimee 1 
lolucsies acy intern gt quien wie) bon 


mi 


eel, pore, exgENiey Wore ame ay <9 | 
SA Tes Mea a4 heap ol wuld walter dd oy bud, stv ze 
od ciweei) aiemrnomme olf Ys sybeitrond crete a 
any dint had liege weeny Guan ott ordeah of 
tretiventnw wl tedemensH- blodeumd bat gina 
am (OE . etl eds ty calor law Ue giaw, bod 
Ste adie: oil i die) aoe 1 ov be With eum pig ; 

evnely When ley Ania) Ave, olphde WA pital ; » 


Er 


z= 


bh sig. Weoreqy aa cyl. °) hep leith, : a 
we? ebro den word stolid eT Spaeth aianoe awe - 
tives} of Golesl cove dod Jtwes deaf wil? sneer goviee - 
welt gl Nh qo) ae Jovmdd aylelennd silt aiefint tied? a 
Kiva gem poiteiuls. Trl wo “ot MueY!  diotd lo. tiee —= 5 


wold Tore ayelocunds wont of} dal | vaee odt oh ot yhode. 
to deni fers 5 teuetes gilt ad ylietall ail) ifonad of © _ 
setege stot Sood JooU) yd anil uvablidls sipdd-okan ; 
’ 
i 


220 ANSWER TO THE 


Christ’s. Read the tenth chapter of John, and he that 
will minister the sacrament unto thee, let him say as 
Paul said to the Corinthians, Lyo accepi a Domino quod 
tradidi vobis', and know by the scripture that he saith 
truth. Trust not his word. If thou eanst not read, de- 
sire some other to read unto thee [the] institution of 
Christ, and know whether he saith truth or not. 

Kyery man is bound to know the commandments of 
God and the works thereof. Now the sacraments be all 
contained in this commandment, Jemento ut diem sabbati 
sanetifices*. Wow canst thou honour the living God, and 
if thou be ignorant of his law? Was this precept given 
unto the priests alone, that they should only keep holy 
the sabbath! No! but as they by the word of God are 
bound to preach the gospel, and minister the sacraments 
with knowledge and reverence, so is every christian man 
bound to use them with knowledge ; and in case he knoweth 
not what a sacrament is, and why it is used, refrain from 
the use of them; for God’s promise and God's sacraments 
must be received one way, with knowledge and faith. This 
reason of my lord’s is not godly; for doubtless he that 
goeth to plough all the week is bound to know truly what 
a sacrament is, and how, and why, and to what end it 
should be used, as well as my lord; and my lord with all 
the bishops and priests in England shall lament full sore 
their ignorancy, and their blood required at their hands, 
and yet the poor ignorant persons excused from the ire of 
God nothing the rather. 

The second reason to stablish the alteration of bread 
he taketh of the nature of faith, who believeth things con- 
trary unto reason and the judgment of carnal senses*. It 


[' I received of the Lord that which also I delivered unto you. 
1 Cor. xi. 23.] 

[? Remember the sabbath day to keep it holy. Exod. xx. 8.] 

[? “To the carnal man the devil bringeth carnal reasons; and for 
the confirmation and proof of them, calleth to witness the carnal 
senses, both of the body and soul. And straight thine eye saith, there 
is but bread and wine; thy taste saith the same; thy fecling and 
smelling agree fully with them, &c.”...“ Wherefore, all such as ground 
their error against this most blessed sacrament upon the testimony of 
their sight, their taste, fecling, or smell, or otherwise upon their car- 
nal understanding, because they cannot by their carnal reason com- 


ae le erotik fects alt wand of haved of ait (wed 


"to ident alt. 4 acuilae a Pomel 


SS eee = he 

or we deme ost 

s 

sith 4A bed ok te only ite) ab be wee" 5 
ee ye wd col joc) oft Souderton. oft Shinto ‘ 

Way nell 0 heven veh sneer we ol bias fil a ahs 

“Hrine Gt Ginly omndgtres tale yd atid hee doF een ‘ 
ol) beat ho) (ies enh Tt ie el “ee Sere? ht = 

7 anveryerti ® Sat (wity oy nalho Dew of sadit ocate ra 


= 


— ean 
* jon vo Por) déae ot muluda wend’ law | derilD oy a 
= é 


fu if. eireenvictwge ati et livwpiile ature alt Lira - bes? 
olin elt Wiel, gmatingeets oi a Bsataiio. 4 
lose fold shai OM Sond wade sores oT] Seatpales . 

aryrig ee wil wf {va wt We lav oud wal Vl ~~ 9 
shal qed ghig Minole gaits jail ynula, pier “Goa 


ea belt be lreve alk 2 gee wed oh stewie OP a 
tinegevie Gi ttle bie Injey of) Gav ot hited j , 
noni Mtitebily qiere ol @ Soormer Dns egholwoadt Wiw _ 
btevond ot epprt line -aghaleces iw suuls eal OY Bound J : 
weil Gisiind deck a vie bas oi Syrinetiee & Defer Jon = 
etrenieot The a sino /bolfao) ; mnt) Te sarod ne 
wall” Yui bas aghmferana Ai © (Get tre fupeitewye Oo? peta ora 
ti) @@ wihlinh _) 7 hog ton ol @lwd gar Yo aoseat 

Lada Yind Wead 01, hinad stow 4A) Me ‘Aydoly ae 

oe ee ae wit bas of jimmie & | a 
tie ite IeST eo litre toh quis an Show be“ Dowr ad Bldode | CG 
iroiae Ut Hivaral Weds Bite at eteviig Lee dqunledd auth at 
Abienit “aed” on tevetdpey ool aindy finn Syesterioungh  vindd " 

lu ont ait aren Donates Bere, Janney souiy ofl dat bas 7 


soiled net Quidgon bod 
hewit Se goitatatla, octt adalat, ol swenve Doosan oll : 
ree emul tub yd Sadi Se dewlel ake 
il Senate lenwen Ya. tinwurgbusi, alt Daa wenn oto yett | 


“iam otter seme ao a a b 


C0 ax teed Alo i qd ob qah didden cals =? 
“rk bas (suneuae Jaurnge if Giveb als pam tnetes adi, 
ladies oat eater of Alii tied) to. Teong how 


heorieog Oh ire + the wohotnd at ©, 
wo qooveient elt coqa trata b 
“tik sil gage ebotelt w 

oo noma hede shedt “yd <a yl): 


| eH 


BISHOP OF WINCHESTER'S BOOK. WI 


is truc that faith so doth, as it believeth the world to be 
made of nothing, the Son of God to be made man in the 
belly of the virgin: this we believe because the scripture 
commandeth us to believe it; but my lord eannot infer 
thereby, that faith believeth every Canterbury tale. Faith 
is not a hight opinion grounded upon man, but a firm 
persuasion and constant assurance stablished in the serip- 
ture, Heb. xi. It signifieth not only knowledge, but also Heb. xi. 
firm confidence in the thing known: as the Hebrew 
phrase useth many times the word beliere for trust. <Asre 
col hose bo', Psalm ii. “ Blessed are all that trust in him.” Psal. ii. 
Paul citcth a place out of Esay, 28th chap.  Hammae- isai. xxviii. 
min lo iahish®: Qui.credit non festinet®. Likewise Dan. vi.’, Dan. vi. 
and Psalm Ixxviii. Duo synonyma conjunguntur’: Quia Psat. xxviii. 
non crediderunt Deo, ef non conyisi sunt im salutare suo>. 
The examples of the Testament likewise declareth that faith 
signifieth confidence in the promise of God. O mwulier, 
magna est fides tua. Item, fides tua te salvam fecit®. Thus 
doth emench'® in the Hebrew, and pistis® in the Greek 
signify. Therefore Laurentius Val. and Budeus” in Pan- 
dect. Juris Civilis, calleth pistes, persuasionem, as Quintilian 
doth. 
prehend it, all such be beastly and blind, and far from the knowledge 
of the mysteries of our religion, as wherein our senses and reason he 
by faith condemned and reproved ; finally, declare themselves to be 
such men as scem to require teaching in the principles and beginnings 
of our religion, wherein their gross carnal reasons, if they were truly 
mortified, they should not so stubbornly and arrogantly meddle im 
the discussion of the inscrutable mystery in the most blessed sacra- 
ment of the altar. For, if their senses were by true faith overthrown 
and put to confusion, &c.” A Detection, &c. folio 6.] 
(492 ‘pINA7DD AWN Pra. ii. 12.) 
Cusp xd pono Isai. xxviii. 16.) 
[® He that believeth shall not make haste. } 
[7 Because he believed in his God. Dan. vi. 23.] 
(§ Two synonyms are joined together: Because they believed not 
in God, and trusted not in his salvation. Ps. lxxvill. 22. 
{? O woman, great is thy faith. Matt. xv. 28. Also, Thy faith 
hath made thee whole. Mark vy. 34.] 
(2° FIDION; riots. | 


[72 Quare fides non minus significat quam persuasio. 
1556. Col. 152. 44. where Laurent. Val. 


Budei Com- 


yacnt. Ling. Gree. Basil. 
and Quintil. are quoted. ] 


i. iene Vermaneery Oh aged 


sd of bhrow walt iltersifed Si oa gatab og tid sald oud 
enr nl di then of ni fo MW A adi aiiien To 
 CURGHs 68 wed rolled Sw pide (Gigi oitg Ty 
Se atin jones rl yin tod CN orsiiel wt an 
"drat old Gwtresag”) evers ierelled ant 2nd dren 
| coh wi ded” wept ings liao aictiqe nail a dou 
~<a Fi of daileide tm hes kgwliae tute es 
he ae ey toe ton dating Toe ell and 
wa wens @ sa | wrod tt «ld vl varsb hae oral a 
wah ND Hoe sald bare oft payail went Age eerulq 
Hae “yenil ny Set Att Union Weel ©”) ined Sot cond bys Me 
Dorn aah ore A, ayviahe Mey ol Ma berm wale aa ASwdis ual 4 
a a es 9 se ih ahey . 
aires dao wah) + Se lep yp os, Laezi iwi) ibpry abot l has ve 
eee eel a tee ikem | mo t 001 inewhibers® gan . 
iid 20h Rel) ahd Inoue? als to mlpunas of? - 
Pole Oe We selene oly pl manglsliron ieliangie arn 
ro8F Pe eprlve oh Gul 0) 1, ok sat hh, bs ony 
REN elt BL er hice. Ordo ile a} “darren. ddob 
wet MeuebO tug JéT sihigiaind wll _fliayin 
elite; ax eaurtianiry a, Mig doling wilt sil, we 


Eee cat Se ek Sh tea gisele tt wren 
ney bie cere Tey Gin W ae Golziben awa Ww eu 
Pad Oriewtadt wild iAaAH  ercvyse hn beaamabos Wed 
- eumtatigg) tote wdg ici ai i piidm winter a? aes be any diay 
GHEE ATW eemwest Tessie weve ily! wtrysil -jatallay Won ta 
A Bian Aten Seay phism us Yor Aienuld ol Neg, 
wine bewthl deme al i Qecent shiiersed od) Wenleaall . 


aie oY ev 


08S Pall oT 
tet inetd. end ®. bheee, 


«, : > Digmasan 


= = eee 


1 Cor. xi. 


iw) 
bo 
bo 


ANSWER TO THE 


Now, if we be persuaded that the scripture is true, and 
that faith must be grounded thereupon, we must believe no 
alteration of the bread, but believe that the bread remaineth 
after the words of consecration, as Paul saith, 1 Cor. x1. The 
scripture saith it is a memory of Christ’s body, and not the 
body. The scripture saith of Christ's body, Ascendit ad 
calos, sedet ad dextram Dei, Patris omnipotentis, inde ven- 
turus judicare cicos et mortuos'. Eapedit ut ego tadam’. 
Pauperes semper habebitis cobiscum, me non semper habebitis’. 
Christ’s body is above, and no where else. This saith faith, 
grounded upon the scripture. 

And as for that my lord comparcth such as trusteth 
unto their senses, and saith there still remaineth bread, unto 
the folly of the Epicures, that would believe the sun to be 
but two foot broad, because it seemed no greater unto the 
eye’; verily, if my lord would have studied a whole year, 
he could not have found a more apt and proper similitude to 
condemn the wrong opinion that he defendeth, neither better 
have accused his own ignorancy. The Epicures, by reason 
of the great distance between the Zodiac and the earth, 
could not judge the sun as big as it is indeed, but followed 
their senses, and said it was as big as they knew. These 
men that believe alteration of bread, be not so far off the 
altar, but they may judge what it is and how big it is. 
They may take the bread in their hand and weigh it, if 
they list; take and prove all experience, and warrant both 
reason and senses that it is a little piece of bread, and no 
‘man. Had the Epicures been as near the sun as the apostles 


[? He ascended into heaven, sitteth on the right hand of God the 
Father Almighty ; from thence he shall come to judge the quick and 
the dead. Apostles’ Creed. ] 

[* It is expedient for you that I go away. John xvi. fiol| 

[* The poor always ye have with you, but me ye have not 
always. John xii. 8.] 

[* “Hereunto is added the carnal man’s understanding, which because 
it taketh the beginning of the senses, proceedeth in reasoning un- 
usually; and, as the Epicures did, concludeth that the senses together 
cannot be deceived. Whereupon also the Epicurians said the sun was 
but two fect broad, because their eye judged it to be no bigger. And 
from this they would not be brought, but remained as firm in that 
folly as some heretics do in this mischievous devilish misbelief against 
the most blessed sacrament of the altar.” A Detection, &c. fol. 6.] 


te 
ae 
—_— 


ee ee oe 


a Anton per dee EL yeti So thaw aaa 7 


4 


N aexse 
Ant of Sy wes f eit aoe 


hae awe oh ownigis off del tobemeeny at ow Yi FATE Seer: © 
eo auld doniet ow errpepests balenuding od Stora 'tttel tade 
Ainiou=s devel ods wet! aeviled dud beget oft To Mm 
AT Sho T ee feral ec cemttnreserion fo elrtove at? Te Geet 
oi) jan Ten dive Chad) to ream a a 4 Ae eapiqem «°° 
le ani, coef oitst) te Glee etheyred of ght @ 


‘owret. Mele Cha .'eeiteen D wis rein sot 

‘hale mye een eumeb Tibdal werk OEE = 

et ioerehlT: ets vied on hor eridy ai tol Gah : 
oko nt gap bole @ 

(dotert a: che teams fnol ym dull «4 ad Gal é 

atus bond dandcra Wise eget! ihtias fk soeres isl! ofnw ‘ 

oil of Yotve wir eatin) Whisper teal) gerruig) ral? Yo yield 49 

oft cathe. wae pt fae 6 aed foe) foot om tod } - 

re cede eietin oval bhave itd oe VW alten? hes b) 

© vlaciiass coqeeng Eee Ieoree @ hie frat for bittos wf 

sieht -eaaltion glishuntinh of ted riniqe gteww, tlt aitelin 

et ph nig GAT ameter G0 wl beng Oval 

aime ade Gee cotink wiltievied Sunsets Mery et - ae : 


teal tot Invhoi'e ti an sbi eo.ave ott gid], Ion bore ; 
oth: eeqid quit we phd ese Hi bien hae ours siode fh 
al} De 40) on doa ad jewel Ye ootieeetle evelbodteild pone vg . 
ai th geh okt bee o@f 4) gute optal som odt dud ratler> * 1% 

h wi lew Void atnlj ai bewd oft adel Yau dT ¢ 

dpel Maeriew fave coraatages Mla ave, bea odee 5 ref tod 


ee er ee 
(3 ava ailol” sgnwe oy 2 nal ag, ‘ 
ier oval @e om sod peg Aliw oral oy 
- *» Ea dhe 
Phe 


oenved detdon eibastenciand pane beerwees wile 
he citroen sth diobtesieq tw oft la gallanizes 


Z 


re Cue ote: cemmhroraieg, nalh cele on 
vd, Seegid vat ef on at ephol oes sinh 
todd ot etch ne hantenere tod glgwend vat Lute 
terthong? Fodllimton delRbeidly aaverentetondtn, whl iat ale 


[A 4 9& await A “qatta allt to oe 


ee 


BISHOP OF WINCHESTER’S BOOK. 225 


were unto the body of Christ at his departure out of this 
world, they would have judged of the sun otherwise; but 
forasmuch as they judged after their senses, they be more 
to be commended than those men that neither believeth 
the word of God, neither reason, nor their senses, but 
plainly deny the thing they see, and say a piece of bread is 
God and man, where as is not at all one inch of a man, 
nor of man’s proportion. These men are worthy to be 
persuaded, as he that seeth the snow white, and yet will 
not believe it, verberibus*, as the schools teacheth, et non 
ratione>. 

Then hath my lord another comparison, and would make 
God the thing that he purposeth, and saith: “Why be men 
more offended to belicye the body of Christ to be in the 
sacrament, more than when that God, being immensus; could 
be wholly included in the V irgin’s belly’?” The wherefore is, 
that the scripture commandeth us to believe the one, and not 
the other. Conceptus est de Spiritu Sancto, natus ex Maria 
virgine’, Matt. i. ii. Luke i. ii. Men saw him in the world, 
and when he departed out of the world. Now, my lord 
knoweth right well that in Christ be two natures, one divine 
and the other human; and each of them hath his proper 
qualities. God was wholly in the belly, and wholly out of 
the belly. Man was wholly in the belly, and not out of 
the belly till the time of his birth; then wholly out of the 
belly, and not within the belly. So saith Augustine’: Fuit 


[° By stripes, and not by reason.] 

[° “If in the mystery of the incarnation of our Saviour Christ the 
rebellion of man’s senses were thoroughly trode under feet, and brought 
in due subjection to give place to faith, whereby we believe that the 
Son of God (which we confess truly to be immensus) was yet con- 
tained in the holy Virgin’s womb, and a creature to contain the 
Creator, and as the church rejoicing doth daily acknowledge in wor- 
shipping the blessed Virgin Mary, 

“Quem totus non capit orbis, 
In tua se clausit viscera, factus homo;’ 
which to a man’s reason implieth an insoluble contradiction, to say 
that in her womb should be shut in that all the world could not 
contain.” A Detection, &c. fol. 7.] 

[’? He was conceived by the Holy Ghost, born of the Virgin Mary. ] 

[* Non dimisit Patrem cum venit ad Virginem, ubique totus, ubique 
perfectus, quia nec divisionem incorporei simplicitas recipit, et Patris 


AMfatt. 3. it. 
Luke i. ii. 


— — 


A 


— 


| beet saatewedia. oy atte To heehee] und. hve gait biww - 


plliersdived qutsly saakt ytome onl? sinat baheeemmag od et F 


ieee lent ooo ee ee ee ord. oper hae Dow 4 


© , dm ham wots ott wesiiand vl tor Olaivieountoereretytens elt dit 


nee soem Cormentonty 4 MOT | 
: : > 

Gilt WH tp wmlveeh pd (6 aural Ip ebod ei-otat gre 

quam ad erty atime tind? solte Deghay yell et our 


do? scene pads soo ieee widtion bo lo Inow ail o — 
ok lyennd We enone & toe heck grape todd itil) ants quake trial 


ad o (ere om Tt colt kh po" eum. to tor 
ieee fe olitir wore ol) dota teddt oid ng! bebsonpney 
won % dadinat doom odt we Jando er fi ovailal doe -- 

; a eeonety 
sdesy hieon tate cminoupepe aeltoawe Lenk que deed nad 
core ad yl Es tiem Lae dbmoony ont saute gitisly adi test) ; a 
wit ot ot- od aed) to qlod alt eye ot lebotic amen yo 
Lines pveirenal gatind lint) dali arte dark? ayoct, tmometoas 1 
Bvchpake At “Veihed aig? «it of fobulal glode mt 


BAUM, © stem Whew wide ob oa tategondl) _ clio at - i 
; 


420% Avon, ould sch cecik were ced fda sib tte "weet fad 
teil, pr fo tere wt ln tu deotenqad of codw ‘hin 7 


ealvil: axe srortea on) tof getall) of poly Now ddyts Mowondl a 
myeeg wht id wot! To dno haw saaoral adic git bag |} 
Qo he _gilocir, dee plied adit ni gllode oem bod par ipai m 
Yo feacio; fese aled ods af qilodw enw cols, - ; 
mAb Vo tera “ghlocter awed) 5 bbrid al Ve eet orks Mit yl nda a 
ort. ‘waitergeA Aire o&  valled aida nliltiw ton baw. ,lted 


e.O) 3 


cajplborauy wtilalesnd ow . 
ira hve Orel dt Me oat at a ee 


£ Qe alt sale Yo arvod soadld ial ite of 
aye, mo mg phl gare fom shay mtane at 
chet a> tigi motbalganl ketogwonall, 


2s 


e 


224 ANSWER TO THE 


totus in ventis, totus in cruce, totus in inferno, et totus in 
sepulchro’. But this is the property of his Godhead, and 
not of his manhood. That is in one place, and never with- 
out place; the other in all places, and yet in no place. 
Deus est totus in toto, & totus in qualibet ejus parte’, as the 
soul of man is*, And as for the authority of John Chry- 
sostom, he proveth not my lord’s purpose, but disproveth ; 
for he saith, Oculis intellectus perspiciamus'. There is no 
man but saith the body of Christ is present to the faith 
of man, howbeit not carnally, neither bodily received of him 
that receiveth the sacrament. De modo prasentia est totum 
dissidium®. Chrysostom" declareth how he is present in spirit 
unto faith, and not in the body unto the mouth: and godly 
spoken of this doctor. So said Ireneus* before him, that 
there is two things in the sacrament, one to the senses and 
the other to the spirit; for if there were nothing repre- 
sented unto the faith by the sacraments, then were they 
no sacraments, but bare signs; which no man saith. 
Then aceuseth my lord those that say it is the bread 
that mouldeth; and saith the devil hath taught men to say 


nomen plenitudo non novit. Erat ergo uno atque eodem tempore ipse 
totus etiam in inferno, totus in eclo, &e. Aug. Op. Basilix, 1542, 
Tom. vi. contra Felic. Arr. Col. 788.] 

[* He was wholly in the womb, wholly on the cross, wholly in 
hell, and wholly in the sepulchre. 

[? God is wholly in the whole, and wholly in every part thereof. 
See Magist. Sent. Lib. mr. Distinct 22, ¢. fol. 257.] 

[* The Bishop of Winchester had quoted “the philosophers that 
said Anima was tota in toto, and tota in qualibet parte.” A Detection, 
&c. fol. 68.] 

[* Let us behold it with the eyes of the mind.] 

[° The whole difference is concerning the manner of his presence. | 

[° Exel ody 6 Adyos dyot, tov” eate 76 GHpd pov, Kal meOdpcOa Kat 
morevaper, Kal vontois alto Sréropev dpbadrpois. Ovdey yap aicOnroy 
mapedaxey rpiv 6 Xpiords: GAN aicOyrois pev mpdypact, mdvta O€ vonrd. 
(The former part of this passage is quoted in the Bishop of Win- 
chester’s book, but not the latter.) Chrysost. Op. Ben. Ed. Par. 1836, 
in Matt. Hom. 78. Tom. yn. p. 889.] 

[’ Ovxére Kowds dpros early, ddAX edyapioria, ek dvo Tpayparay 
ovveoTykvia, emtyeiov Te Kai ovpaviov, &c. Irenwi Op. Paris. 1716, Lib. rv. 
cap. 18. Contra Heres. p. 257.] 


er oro ti ine evel Na out reo ade tue 


ee nat 
— 


n 


Se” | eee 
awe oe tate SE aE 


ah ean cma Wh wen Aaa we Sena 
hark iron’ Vt lo gevmpng att Goble butt eu ; 
Alte wore bee pombe cca nt i Ce Aecoitorsare wil 36 Sat 


vith ae Shum ane. (lfiney ai eatat te oun pb bela ie ; 
Seria Ao qieding 9) wil ae Wi —e. aa 
Saber) nt ponpaors lee YO ton, Avrwey od poeiiow 
af et walt Snanbiesh anion viet) stint ad mm 
ofich wil at Armeesy ol medy To Gbod ode diles ind wage 
ratht I. kerio Ohta wetter there toa th wod wom to* 
avi Do weet chow eh enone wld pretense Sed ~ 
divers wh deetepy ab od wil leoralanl “trate ED pepviietlla © 


cllserg fen paRimnees ok) carey feed alt add doo tata style tne” in 
tvat ort? opted Frernew! live 0% = Avtrch ddé We =. ~ie 
hae rmeet DE OF vue Semasas all a! ape Girk ak erm . _ 
un gattiton: oven wenki Uw yiriqn elle Gt auiltrde rai 
yee? wee tall eirenerene of) yf fect alt ninw Datos 


(Nine sine oie AAO zaryie ved und -stinnimeman ont | ie 
ee 
Yor wh mr ibaa) il LSD welt ita ee Mie Ww : 
Se aod tak oe aaes aoa dee ea ag 
eM Wa (Te) ch ote ene ae ae): 


ine lees fax ylang hyde, fe ae ox 
sen dinke thy iO Aegis oqetlly dette ter 
Werpot SD awgiyt avegyad | 
"a Se quail cot ai | 
FL et A all ah r eo 
on at n't qo ‘ 
i i serine 


: 
- ‘ae 


[en rrcee tren emerinreennen nen narerne: 


ee 


sos TTI tara ate 


BISHOP OF WINCHESTER’S Pook. 225 


somewhat*.. Tf it be not bread, let some man tell us what it 
is that mouldeth. It cannot be nothing. He would make 
men believe that nothing corrupteth by mieraolel This is a 
wonderful miracle that is wrought in nothing. Here is three 
things: putrefaction, nothing, and a mae by the power 
of Gods and yet all three nora after my lord’s mind, 
T deny any miracle at all to be in ne sacrament; but every 
thing wrought by God accustomedly : by faith, remission of 
sin sui augmentation of God’s gifts, and the signs to remain 
in their proper nature. So doth Augustine deny any miracle 
to be in the sacrament®, Lib. de io mr, ¢ap. 10; Lt 1 
Innocentius III. that would prove this wrong opinion of 
transubstantiation by miracle in his book, De Ofc Missa". 
Then doth my lord name 1500 years that the church 
hath believed it". If it be true, why doth not he name 
the authors that maketh good his saying? All the serip- 
ture and old doctors be against him. The breaking of the 
bread hath been used in the church this 1500 years and 
odd; but not in a private mass, as it is at this day, but 


[* “Do we not see (saith the devil) the sacrament of the altar, 
that they call God their idol, (O blasphemous tongue !) sometime eaten 
of a mouse, sometime wax green mould, red mould, and blue mould ? 
And here the devil refresheth his younglings with many abominable 
tales, such as a scoffing jesting wit could devise to have been done. 
Doth it not enter (saith the devil) into the body? and so forth; 
and speaketh that liketh him more than honest ears can endure, &c. 
&e.” A Detection, &e. fol. 9.] 

[° — sicut panis ad hoe factus in accipiendo sacramento consumitur. 
Sed quia hee hominibus nota sunt, quia per homines fiunt, honorem 
tanquam religiosa possunt habere, stuporem tanquam mira non possunt. 
Aug. Op. Basilie, 1543. Tom. m1. De Trin. Lib. m. cap. 10, fol. 289. ] 

(°° Si vero queratur quid a mure comeditur, cum sacramentum 
corroditur, vel quid incineratur, cum sacramentum crematur; respon- 
detur, quod sicut miraculose substantia panis convertitur, cum corpus 
dominicum incipit esse sub sacramento, sic quodammodo miraculose 
revertitur cuin ipsum ibi desinit esse, &c. Innocentii Pape III. de 
sacro altaris mysterii libri sex, &e. Antuerpie 1545. Lib. rv. cap. 6. 
fol. 172. See also fol. 166, &e.] 

{ “Doth not the priest daily in the mass, and hath done always, 
break the host consecrate in the sight of the people, without offence 
or slander, of such as have these fifteen hundred years, and do at 
this day, believe the presence of the natural body of Christ?” A 
Detection, &c. fol. 14.] ¢ 
: 15 
[soorer. | 


es : PE STEPS re “oe 


ti sailw ws fot ngur vee tt eed gon oh oe eee - 

edaus Phrow 471. satatren ef fone 2 sttibhitene gad 

och gh git pleriiae yh dist wrtwes wiehtodt todd: mvoiled srett 

soft esl quitlént a) ddgpeve of aatt ferrin’ Webone_ 

ii dg vd slamtiot 2 hae yganiied pviscdvtm rete 
Jin Whak oon 230 quinn gornts ihe dghbe,}. 


a= —— are Gl 2 (ema edt O18 on ln toe vulevenanet “emis igenaite f 
_ % aietioitet died ed 2 ehentaierse both qf culpa gridt 
eee: aeghadt trun 2g, thew to nackig Ninamargiee iit le 

ahurint den yok oniaged. Apel oF  armitanveqenepetlantt 1 

0) A) ype me nil ob alt Semereciser aifp Tad ot 

le noth wire cmte qwiry hows cull 10 enlinsonnl 

‘emi, ORR WA dood Gi gi aban cl ainirtie pabmenctt 


_ tenade edt gpl) are OORT cee fro wot dede-atel? ioe 
oat, Opeatin ghivd qdirogurd od 8.“ ah daratied dnd 7 
aie Git St Tonk wel deg tesdom dott wordnee wilt ; 
odio yodeieledY uid tosizgs ai ertteoh blo fine ert! - 
fine eer O00) sil? douse oft oi dee font diet howd Pa 
Seciteader one eterrhvy wb day sai! 7 hbo ae 

« ay “= —— 


: «ahh 243 te tromemes mult (look oilt die) em ton ee th - #, ; 
|. ee anki (amtaead apaeracigalht Cp dele dieds trod {lenge Sails 8 Fo 


Video nl? Lae dew fee lu ceri row Grnityne alii A Te > 
seberieweta rumen date mpi eit Giatertiar vob okt ors fA 
aieb ad etal oo niet Muar fe ginal gol s 06 dene jaolet 7 


pirate bed N qbot oot cre (item ald lien): onan tom th cilietl 
eh phil Girl ate trent nett eee cel! led tli dredenga Tom 
i+ eal wt, stuleetatl A ‘ok 


wth el ; A ep ie : 
pestis saaiorort toy 
ma a eT oh an at preter o 

rode cig tt 


plop baiiae inns ay sn 
a per pried 
| Pam inath HPAI ignated weep ape ryt 


ete ani Atnd one ecient t oe 
Fin 
errs crus oie al 
Rig oe aRcatsohyntt: <1 4 ently nis wl 
a ao ipeane 
‘ Tis 


226 ANSWER TO THE 


unto all the church. Gregory's time was overcharged with 
superstition: yet was the communion of both kinds used 
then among the people’. And this man dicd not for 1500 
years sithe*! He was created bishop of Rome 157 years 
‘after the death of Augustine’, and died anno 604, in the 
reign of Phocas the emperor, that first decreed the church 
of Rome to be the head of Greeks and Latins, though the 
church of Constantinople never consented thereunto’. The 
name of the mass began then first to be known among the 
people. Howbeit, it was a communion and no private 
mass. 

Such as make James the apostle, and Basilius, the 
authors of this wicked and devilish private mass, must 
prove that they say by good authority: except they 
mean by the name of the mass the communion of the 
Lord’s supper. It should seem by the canon of the mass 
that is at this day read in, which was wroten in Gregory's 
time, that the mass was a communion. For the priest 
offered the gifts of the people, the bread and wine, unto 
God with thanks by these words, Per Ohristum Dominum 
nostrum, per quem hee omnia, Domine, semper bona creas, 
sanctificas, vivificas, benedicas, &e®. So calleth Irencus® and 


[! —vobis adhuc parvulis incarnationis ejus tantummodo lambendum 
sanguinem trado. Sancti Gregorii Op. Paris; 1672; Tom: 1:%e0. 935. | 

[? And this manne died not for 1500 hundrithe yers sithe, in the 
original. | 

[* Augustine died August 28, 430. Gregory was elected pope, 
September 3, 590.] 

[* See Platina’s lives of Gregory I. and Boniface UI.] 

[° Through Jesus Christ our Lord: through whom thou, O Lord, 
dost create, sanctify, quicken, bless, &c., all these things to be ever 
good. Missale Romanum, Parisiis, 1579. Canon Misse, fol. 131. ] 

[° Exedy) peAn atrod ecper, cal bia rhs Kriccws TpepopeOa, thy dé 
Kriow piv adrds mapexet, Tov Heov abrov dvaré\Awy, Kal Bpéxav, kabds 
Bovrera, 7d did TIS KTiTEMS ToTHpLoy aipa td.ov odpordynoey, e& ob 
TO Hpuerepov Sever dia, Kal roy amd THS KTicews prov iWtoy copa OeBeBa- 
ooaro, af’ ob rd nuerepa avéeraodpara. Irenwi Op. Venctiis, 1734, Lib. y. 
cap. 2, § 2, Tom.1. p. 294. 

Sed et suis discipulis dans consilium primitias Deo offere ex suis 
creaturis, non quasi indigenti, sed ut ipsi nee infructuosi nee ingrati 
sint, eum qui ex creatura panis est accepit, et gratias eit, dicens: 
Hoe est meum corpus. Et calicem similiter, qui est ex ea creatura, 


ane at aenwenk ae nee 


itive topinimors ev vinit oop . shanty ed) fle eam - 
toa Glatt ihod Ye wrens of8 ecw foe Nei © 
0%) wt dee fal) wom eft) fal a ddegier aiff quauna tml 
Spieerg TEL well te qaidiid haters aoc al], Pode emp” 
elf ci 460 Gites tal) Tern .“aniteegyd, bo fash ada ville.” 
irasbyea(tt Towrvae isd sede ywermpoey orlp enoat'D, to ; 
- glider sviiedd tare advert Wo Geral wit od o) Weir” 
wil ntenewds Saloweg @reag, aupalinatnt) % dowilr 
wt qitens ewentd ed nt tert cod? avped eneot anlt do gana 
sri (7 hie Waar «€ a Tt jiwionEl. shpotet 
; ait 
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: oo 


BISHOP OF WINCHESTER’S BOOK. oor 


Tertullian* the bread of thanksgiving the creature of God, 
whereby is noted the difference between common bread, 
and the bread dedicated unto an holy use and memory 
of Christ’s death: yet notwithstanding they call the bread 
and the wine creatures, and not the accidents of creatures, 
as our men of Jate days doth. Were there no more books 
but the mass-book, wherein is contained all this profanation 
and abuses of Christ’s supper, it is easy to be proved by 
the prayers therein contained and used in Gregory’s time, 
that the mass was a communion. Thus the priest and 
the people prayed, Corporis sacri et pretiosi sanquinis replete 
libamine, quesumus, Domine Deus noster*, &e. Again, 
Satiasti, Domine, familiam tuam muneribus sacris*. 

Beda, that was ninety years after the death of Gregory, 
in the time of Sergius primus, knew not of transubstanti- 
ation, nor of private masses. No. In the time of Carolus 
the Great, two hundred years after [the] death of Gregory, 
there was no such massing as my lord speaketh of. But 
masses then began to come into estimation, when the order 
of Benedict enlarged their cloisters in France’. Other 
orders were not then begotten. These monks said private 
masses, and applied the merits thereof for the sins of other. 


que est secundum nos, suum sanguinem confessus est, et novi testa- 
menti novam docuit oblationem; quam ecclesia ab Apostolis accipiens, 
in universo mundo offert Deo, ei qui alimenta nobis prestat, primitias 
suorum munerum in novo testamento, de quo in duodecim prophetis 
Malachias sic presignificavit. Non est mihi voluntas, ete. Ibid. Con- 
tra hereses, Lib. iv. cap. 17, § 5, Tom. 1. p. 249. ] 

[7 Sed ille quidem usque nune nec aquam reprobavit Creatoris qua 
suos abluit, nec oleam quo suos ungit, nec mellis et lactis societatem 
qua suos infantat, nec panem quo ipsum corpus suum representat, 
etiam in sacramentis propriis egens mendicitatibus Creatoris. Tertul. 
Op. Paris. 1664. contr. Marc. Lib. 1. cap. 14, p. 872. 

[* We, replenished with the offering of thy sacred body and precious 
blood, beseech thee, O Lord our God, &c. Missale Romanum, in 
festo Visitationis beate Marie Virginis. Post-communio. Pro com. Sm. 
Martyr. Processi et Martiniani, fol. 222. ] 

[? Thou hast satisfied, O Lord, thy family with holy gifts. Ibid. 
In fest. invent. S. Crucis. Post-communio, fol. 209. ] 

[2° Under the superintendence of Benedict (abbot of Aniane in Lan- 
guedoc), who restored the rule of St Benedict, and required all the 
monasteries in France to conform thereto. He died 821. ] 

15—2 


—* 


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228 ANSWER TO THE 


. After the death of Carolus, reigned his son Ludovicus, 
anno 815, in whose days private masses came into such esti- 
mation, that people neglected the communion, and thought it 
sufficient if the priest said mass, and received the bread for 
them. Whereupon the prince made a law, that the people 
should communicate with the church three times in the year ; 
as Ansegisus writeth, canon xxxvill., Lib. uw’. Yet people 
esteemed the mass more holy and better than the institution 
of Christ, and passed neither of God, neither of the law of 
the prince. Then was there another law made, that all men 
should once in the year communicate and use the Lord’s 
supper, as the canon “ Oines utriusque sexus*” testifieth. 

This private breaking of bread is not of such antiquity 
as my lord speaketh of, as we may see by the decrees of 
Clement III., De penitentia et remissione*, who lived in 
anno 1200. Lombartus‘ doth allege in the sentence no 
elder author than Sergius II., Os porcr cognominatum, who 
reigned anno 842, thirty years after the death of Carolus 
Magnus. 

The causes of this fraction doth Bonayentura® shew, Dis- 
tinct. xii., Lib. rv: 


[(? De corporis Domini et sanguinis communicatione laicorum.—Ut 
si non frequentius, vel ter laici homines in anno communicent, nisi forte 
quis majoribus quibuslibet criminibus impediatur. Capit. Caroli Magni 
et Ludovici Pii, Lib. vir. collecti ab Ansegiso, &¢., Lib. m. cap. 45. 
Capitularia Regum Francorum, Stephani Baluzii, Paris. 1677, Tom. z. 
p- 750. ] 

[? Omnis utriusque sexus ‘idelis, postquam ad annos diseretionis 
pervenerit, omnia sua solus peccata saltem semel in anno fideliter con- 
fiteatur proprio sacerdoti, et injunctam  sibi penitentiam propriis 
viribus studeat adimplere, suscipiens reverenter, ad minus in Pascha, 
eucharistie sacramentum.—Decretal. Gregor, IX.. Lib. v. ‘Tit. 38, Can. 
xa. Corp. Juris Canon. Tom. m1. p. 266, Paris. 1687. ] : 

[? See Jur. Can. Tom. m1. p. 268, b.] 

[* Quid autem partes ille significant, Sergius Papa tradit, inquiens, 
Triforme est corpus Christi. Pars oblata, in calicem missa, corpus 
Christi, quod jam surrexit, monstrat ; pars comesta ambulantem adhue 
super terram; pars in altari usque ad finem misse remanens, corpus 
jacens in sepulchro significat, quia usque in finem seculi corpora sanc- 
torum in sepulchris erunt. Mag. Sentent. Lib. ry. Lugduni, 1570, Lib. 
iv. Distinct. 12, F. fol. 815. Sce also Tho. Aquinat. Colon. 1639, 3 Par. 
Vol. 11, Quest. 83, Art. 5, p. 354. ] 

[° Bonaventure Op. Moguntie, 1609. Tom. v1. fol. 92, col. 2.] 


PCilevald tan paieouriens afi baweyee abpows Galt OOMOM | 


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Wt cal nh commas Asan? we 
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BISHOP OF WINCHESTER’S BOOK. 


to 
to 
S 


Hostia dividitur in partes tincta: beatos 

Plane® sieca notat vivos, servata sepultos’. 
He that listeth to read more of this il, let him read the 
fourth book of Lombert. 


Their keeping of it in the box, and kneeling down at the 
time of sacring, is but the commandment of Honorius, third 
bishop of Rome, as it appeareth by his words, Lib. mr. Decre- 
talium, titulo De celebratione missarum*. And this Honorius 
died anno 1226. 


As concerning the both kinds of the sacraments, it was 
not forbidden in the time of the Master of the Sentence’, 
who lived anno 1182, Frederico Suevo Imperatore Augusto, 
nor in the time of Thomas Aquinas. For in a certain hymn”? 


he speaketh thus of the distribution of the sacrament unto 
the whole church: 


Sic sacrificium istud instituit, 
Cujus officium committi voluit 

Solis presbyteris, quibus sie congruit, 
Ut sumant et dent ceteris™, 


If the priest gave unto the people that he received himself, 


[° Plene, according to Bonaventura. | 

[’ The wafer dipped [in the wine | is divided into portions: clearly the 
dry denotes the blessed that are alive, that which is reserved, the buried. ] 

[° Districte precipiendo mandamus, quatenus a sacerdotibus eucha- 
ristie in loco singulari mundo et signato semper honorifice collocate 
devote ac fideliter conservetur. Sacerdos vero frequenter doceat plebem 
suam, ut cum in celebratione missarum elevatur hostia salutaris, se 
reverenter inclinct, idem faciens cum eam defert presbyter ad infirmos, 
Corp. Jur. Canon. Tom. u. Paris, 1687. Decretal. Greg. IX. Lib. mr. 
Tit. 41. De celebra. Miss. cap. x. p, 193.] 

[* Sed quare sub duplici specie sumitur, cum sub alterutra totus sit 
Christus? Ut ostenderetur totam humanam naturam assumpsisse, 
ut totum redimeret. Panis enim ad carnem refertur, vinum ad ani- 
mam: quia vinum operatur sanguinem, in quo sedes anime a physicis 
esse dicitur. Ideo, ergo in duabus speciebus celebratur, ut anime et 
carnis susceptio in Christo et utriusque liberatio in nobis significetur, 
ete, Magister Sent. Lib. rv. Distinct. xi. F. fol. 313.) 

(7°? Hymni qui in vesperis, matutinis, atque aliis horis canonicis in 
ecclesia Dei per totum annum leguntur.  Parisiis, apud Johannem 
Ruellium, 1540. See Rituale Romanum. De Processionibus Hymnus. 
Sacris solemniis, &c.] 

[" Thus did he institute that sacrifice, the administration of which 
he willed to be committed to priests alone, whom thus it beseemeth 
that they should take and give it to others.] 


ian 


a) 


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walt ties each dol LG eft Ter mont bag ot Model Rede at 
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230 ANSWER TO THE 


there was no part of the sacrament taken from them, as it is 
at this day. Yet shame they not, ill men! to say their mass 
is 1500 years old. No, no! This ill came into the church 
after the condenination of the great clerk, Berengarius, as is 
said before. 

When my lord would stablish his doctrine by the autho- 
rity of the doctors, because they say the wine and the bread 
is changed, they make not for my lord’s purpose; for they 
speak of one alteration, and my lord speaketh of another. 
They say not that the substance and matter of the bread and 
wine is changed, but that the use of it is changed; for where 
before it was common bread and common wine, now it is with 
great religion taken for the presentation and confirmation of 
all God’s promises unto his church, for the death of his Son. 
The doctors doth well to call the bread the body, and 
the wine the blood; for Christ so called it; as it hath been 
used, from the beginning of the church until this day, to call 
a sacrament by the name of the thing signified by tho sacra- 
ment. Use thyself unto the scripture, christian reader, and 
then thou shalt perceive all the doctors, for the space of nine 
hundred years, to stand of thy part, and never minded this 
transubstantiation of the bread and wine. Read Augustine, 
de sermonibus' fidelium. Quia Christus (inquit) passus est pro 
nobis, commendacit nobis in isto sacramento corpus ct sangui- 
nen, suum, quem ciam fecit et nos ipsos. Nam et nos ipsius 
corpus facti sumus, per misericordiam ipsius, quod accipimus et 
nos sumus*, And in the same sermon he saith, Zn nomine 
Christi tanquam ad calicem venistis, ibi vos estis in mensa, et tbr 
vos estis in calice’. As our bodies naturally are not the body 
of Christ, nor corporally our bodies be not in the chalice, 
but by faith we are his members, and spiritually conjoined 
with him in the chalice; so spiritually he giveth us his body. 


[' A mistake for de Sacramentis fidelium, as the Fragment is entitled 
in some editions. It will be found in Tom. v. p. 976. Serm. 229. Paris. 
1670. ] 

[° Inasmuch as Christ (saith he) suffered for us, he commended to 
‘us in that sacrament his body and his blood; the which also he hath 
made us. For we, through his mercy, are made his body, which we 
reeeive and [which] we are.] 

[* In the name of Christ, even as you have come to the cup, there 
you are on the table, and there you are in the cup. ] 


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woot yycte alt on he weed ae a PT a wana 
— fegthe ooh cit eat teuig regi tae gallate 


BISHOP OF WINCHESTER’S BOOK. Zou 


If Christ corporally be given unto us in the sacrament, then 
corporally are those that reeciye the sacrament in the chalice ; 
which were an absurdity to grant. So likewise he interpre- 
tateth this spiritual receiving of Christ's body, ta Sermone ad 
infantes', expounding these words of Paul, Unum panis et 
unum corpus multi sumus*®. Tertullian, Lib. rv. contra Mar- 
cionem °, doth expound these words, Hoc est corpus meum, and 
proveth thereby that the bread is not the body naturally of 
Christ, but proveth by these words that Christ had a true 
body, and was very man, saying: Phantasma non capit Jigu- 
ram, sed veritas ; aliud enim a pane corpus Jesus habet, nec pro 
nobis panis traditus, sed ipsum Christi cerum corpus, traditum 
én crucem, quod panis figura in cana exhibitum est’. Ve 
calleth this sacrament the sign of his body, and yet never 
condemned for an heretic. And this should the better con- 
tent the mind of man, that whereas Augustine, in lib. here- 
sibus, doth note certain errors of Tertullian, yet concerning 
this matter of the sacrament he speaketh not one word 
against him: for Augustine himself believeth as Tertullian 
did, as he testifieth contra Adimantum*: Noun dubitacit 
Dominus dicere, Hoc est corpus meum, cum signum daret 
corporis sui’. Why is not Augustine condemned for an 
heretic, and his books burned, because he saith that the 


[* Panis ille quem videtis in altari, sanctificatus per verbum Dei, 
corpus est Christi. Calix ille, imo quod habet calix, sanctificatum per 
verbum Dei, sanguis Christi est. Per ista voluit Dominus commendare 
corpus et sanguinem suum, quem pro vobis fudit in remissionem peccato- 
rum, si bene accipitis: Apostolus enim dicit, Unus panis, unum corpus 
multi sumux. Serm. 83, de Diversis, entitled by others Ad Infantes. ] 

[* We being many are one bread and one body. ] 

[° Tertullian’s words are: Figura autem non fuisset, nisi veritatis 
esset corpus. Ceterum vacua res, quod est phantasma, figuram capere 
non posset. Aut si propterea panem corpus sibi finxit, quia corporis 
earchat veritate, ergo panem debuit tradere pro nobis. ‘fertul. adv. 
Mare. Lib. 1v. c. 40, Paris. 1580, p. 233.] 

[’ It is not a phantasm which taketh form, but truth, for Jesus 
hath a body other than the bread: nor was the bread delivered 
for us, but the very body of Christ, which was delivered unto the 
cross, which [body] is shewn forth in the supper. by the figure of 
bread. ] 

[° Aug. Op. Basilie, 1542, Tom. vz. col. 187.] 

[? The Lord did not hesitate to say, “This is my body,” when he 
gave a sign of his body. ] 


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Dae ANSWER TO THE 


Lord doubted not to say, “ This is my body,” when he gave 
the sign of his body? Tertullian! denieth plainly the bread 
to be his body, Lib. 1. contra Marcion. speaking of the bread, 
Acceptum (inquit) et distributum discipulis, corpus suum illum 
Jecit, &e.  Quoimedo corpus suum fecit, si panis non est cor- 
pus, sed figura corporis ejus? panem Jecit corpus, id est, sur 
corporis representationem consccravit’. So doth Cyprian’, 
Epistola ad Ceciliwm, say of the chalice: Non potest vidert 
sanguis ejus, quo redempti et vivificati sumus, esse in calice, 
quando tinum desit calici, quo Christi sanquis ostenditur'. 
The wine is put into the chalice to represent the blood of 
Christ. So in his sermon, De oratione Dominica’, [he] saith 
that this supper is a mystical and sacramental eating and 
drinking of Christ’s body by faith, and not carnally, as this 
opinion of transubstantiation would have it. Mentis, non 


[* Tertul. Ady. Mare. Lib. rv. c. 40, Paris. 1580, p- 233.) 

[? Having received (he said) and distributed the bread to his 
disciples, he made it his body, &e. How did he make it his body, 
if bread be not his body, but a figure of his body? he made the 
bread his body, that is, he consecrated it to be a representation of his 
body. ] 

[? Cypriani Op. Lugd. 1550, Ep. 3. ad Cecil. p. 117.] 

[* His blood, by which we were redeemed and quickened, cannot be 
seen to be in the cup, when wine is wanting from the cup, by which 
Christ’s blood is represented. ] 

[° No such expression has been found in the Sermo de Orat. Domin. 
Possibly allusion may be made to the cominent on “ Panem nostrum 
quotidianum da nobis hodie,” commencing, Quod potest. spiritualiter 
(et simpliciter) intelligi, quia et uterque intellectus utilitate divina 
proficit ad salutem. Nam panis vit Christus est, et panis hie omnium 
non est, sed noster est ; et quomodo dicimus ‘ Pater noster,’ quia intelli- 
gentium et credentium pater est, sic et panem nostrum yocamus, quia 
Christus noster, qui corpus ejus contingimus, panis est. Hune autem 
panem dari nobis quotidie postulamus, ne qui in Christo sumus et 
eucharistiam quotidie ad cibum salutis accipimus, intercedente aliquo 
graviori delicto, dum abstenti et non communicantes a cclesti pane 
prohibemur, a Christi corpore prohibeamur. p. 418. But more probably 
the reference is to the Sermo de Cwna Domini, where the following 
sentences occur: Sed in cogitationibus hujusmodi caro et sanguis non 
prodest quicquam, quia, sicut ipse Magister exposuit, verba hae spiritus 
et vita sunt; nec carnalis sensus ad intellectum tante profunditatis 
penetrat, nisi fides accedat—p, 3816. Nisi manducaremus, &e. spirituali 
nos instruens documento et aperiens ad rein adeo abditam intellectum, 


&e.—p. 319. | 


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BISHOP OF WINCIHESTER’S BOOK. 288 


dentis, sacramenta sunt pabula, inquit Augustin®. St Hie- 
rome’, «x Lpist. ad Rusticum: Nihil ditius Exuperio Tolosce 
Episcopo, ait, ut qui, casis ecclesier pretiosis in pauperum alimo- 
nium distractis, corpus Christi in canistro vinineo et sangui- 
nem portare in vitro*, Also, Lib. 1. contra Jovinianum®, et 
questione secunda ad Hedibiam™, he doth as Christ did, as 
the apostles did, as the scripture doth, call the sacrament of 
Christ’s body the body itself. And so we read in St Am- 
brose"', Id quod panis erat ante consecrationem corpus esse 


[® Sacraments are food for the mind, not for the mouth, saith Augus- 
tine. These words have not been found in Augustine, but the same idea 
frequently occurs in other words. For example: Quid paras dentes et 
ventrem? Crede, et manducasti. In Evang. Joan. tr. 25. Noli parare 
fauces, sed cor—non ergo quod yidetur sed quod ereditur pascit. Sermo 
112. De verbis Domini. Qui manducat intus, non foris—qui manducat 
in corde, non qui premit dente. Credere enim in eum, hoe est manducare 
panem vivum. Qui credit in eum manducat, invisibiliter saginatur, 
&e. In Evang. Joan. tr. 26. Flac. Ilyr. quotes Aug. as saying, tr. 25: 
Non yentris, sed mentis est cibus. Catalog. test. Genevy. 1608. p- 
363. | 

[’ Sanctus Exuperius Tolose, vidue Saraptensis imitator, esuriens 
pascit alios: et ore pallente jejuniis, fame torquetur aliena ; omnemque 
substantiam Christi visceribus erogavit. Nihil illo ditius; qui corpus 
Domini canistro vimineo, sanguinem portat in vitro: qui avaritiam 
ejecit e templo, &c. Hieron. Op. Basil. 1516, Tom. 1. Ep. ad Rusticum, 
fol. 23.] 

[* Nothing (he saith) was more rich than Exuperius, bishop of 
Tolosa, who, when the costly vessels of the church had been sold for 
the maintenance of the poor, was wont to carry the body of Christ 
in a wicker basket, and his blood in a vessel of glass. | 

[° Et nos Christi corpus equaliter accipiamus, &c. Hieron, Op. Basil. 
1516, Tom. m1. Adversus Jovinianum, Lib. 1. fol. 40. ] 

[°° Nos autem audiamus panem, quein fregit Dominus, deditque dis- 
cipulis suis, esse corpus Domini Salvatoris, ipso dicente ad eos, Accipite 
et comedite, hoc est corpus meum, &c. Si ergo panis qui de ceelo de- 
scendit corpus cst Domini, &e. Hieron. Op. Tom. tv. Hedibiw, Quest. 
2. fol. 63, D.] 

[“ Tu forte dicis, Meus panis est usitatus. Sed panis iste panis est 
ante verba sacramentorum ; ubi acceperit consecratio, de pane fit caro 
Christi. Woe igitur adstruamus. Quomodo potest qui panis est, corpus 
esse Christi? Consecratione......... non erat corpus Christi ante conse- 
crationem, sed post consccrationem,—dico tibi quod jam corpus est Christi. 
Ambrosii Opera. Colonie 1616, Tom. 1y. de Sacram. Lib. rv. cap. 4, 
p- 178, D and E. Antequam ergo consecretur, panis est: ubi autem 
verba Christi acceperint, corpus est Christi. Ibid. cap. v. p. 173, H.] 


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234 ANSWER TO THE 


Christi post consecrationem', the bread was called the thing 
that the bread represented, because men should with the 
more reverence and often* use this holy sacrament. But 
what his censure and judgment was of the sign, it may be 
known in his Commentaries upon the First Epistle to the 
Corinthians, chap. xi.°, where he saith that the supper is the 
sign of the thing, and not the thing itself. He calleth the 
cup the figure of the blood, and not the blood itself. The 
books “ De sacramentis,” that be named to be his, be not 
his, as those two reasons may well persuade. The doctrine 
of them agrecth not with the doctrine of his other works, 
neither with the writings of his scholar and disciple, St 
Augustine. Read his tenth book, de humanitate Christi 
assumpta, in Lucam*. Ergo non supra terram, nec in terra, 
nec secundum carnem te querere debemus, si columus ineenire. 
Nune enim secundum carnem [jam] non novimus Christum. 
Denique Stephanus non supra terram quesivit, qui stantem ad 
dextram Dei vidit. Maria autem que querebat in terra tan- 
gere non potuit: Stephanus tetigit, quia quesivit in culo. 


[’ That which was bread before consecration to be the body of Christ 
after consecration. ] 

[? Often: owsten, in the original.] 

[° Ostendit illis mysterium eucharistix inter eccenandum ceclebratum 
non cenam esse. Medicina enim spiritalis est, que eum reverentia 
degustata purificat sibi devotum. Memoria enim redemptionis nostre 
est, &c. Quia enim morte Domini Jiberati sumus, hujus rei memores 
in edendo et potando carnem et sanguinem, que pro nobis oblata sunt, 
significamus, novum testamentum in his consecuti, &c. Nam et Moyses 
ono nice dicens, Hoe est testamentum. Hoe figura fuit testamenti quod 
Dominus noyuin appellavit per prophetas, ut illud vetus sit quod Moyses 
tradidit. ‘cstamentum ergo sanguinis constitutum est, quia beneficii 
divini sanguis testis est. In cujus typum nos calicem mysticum san- 
guinis ad tuitionem corporis et anima nostre percipimus, Xe. Si igitur 
apud veteres imago fuit veritatis, &e., quomodo hereticis contrarium 
videtur vetus novo, cum ipsa tibi invicem testimonio sint? Ambrosii 
Opera Colonie 1616, Tom.i1. In 1 Ep, ad Cor. cap. x1. pp. 183 and 
184.] 

[* Ambrosii Opera. Tom, 11. Lib. x. In Evang. Lue. p. 109, H.] 

[° Therefore we ought not to seck thee upon the earth, neither in 
the earth, nor according to the flesh; for now we know not Christ after 
the flesh. Finally, Stephen sought him not on earth, who saw him 
standing at the right hand of God. Mary who sought him on earth 
could not touch him; but Stephen touched him because he sought him 
in heaven. } 


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BISHOP OF WINCHESTER’S BOOK. woo 


This doth ‘Hilarius’ godly declare in the exxxvii. psalm. 
Wheresoever this later age could take occasion of any holy 
doctor's writing by the least word of the world, they wrested 
the word from the doctor’s meaning to stablish their opinion 
of transubstantiation of bread. Every doctor of antiquity 
maketh against it, and yet they will not leave their miserable 
blindness. 

I would repeat more places of the doctors, but it needeth 
not. Those that hath written against this falsehood before 
me, in Latin and in English, better learned than I, hath 
gathered so many places together, that it suffiecth every 
heart that is not wedded unto his opinion. Read Saint 
Augustine’ in 6th chapter of John, and in the 98th Psalm: 
expounding these words, Visi manducaceritis carnem Filii 
hominis‘, in the person of Christ [he] saith this: Spiritualiter 
(inquit) intelligite que locutus sum. Non hoe corpus estis 
manducaturt quod videtis, et bibituri alum sanguinem quem 
Susuri sunt qui me crucifigent. Sacramentum aliquod vobis 
commendavi ; spiritualiter intellectum viviticat [civisicabit cos]. 
Caro non prodest quicquam*®, &c. Would to God the world 
could understand this kind of eating! 

Such as would prove Christ’s body to be here upon the 
earth, hath nothing but words of their own invention, with- 
out the scripture, wherewith they deceive the unlearned. It 
is soon done to make good a thing impossible, by words and 
a swect oration, to such as be ignorant of the matter that is 
spoken of, as Cicero: Nihil tain ineredibile quod nou dicendo 
fiat probatile, nihil tam horridum quod non splendescat oratione 


[° Deus (ut scripturn est) prope est his qui tribulato sunt corde. 
Non admiscetur autem arrogantibus, neque insolentibus prope est. 
Unicuique enim nostri pro fide diversitate aut proximus est aut remotus. 
Spirituali virtute ubi se dignum, &e. Hilarii Lucubrationes, Basilie, 
(Frobenius) In Psal. exxxvii. (exxxviii.), p. 692.] 

[’ August. Op. Basiliw, 1543, Tom. rx. Expos. in Joan. Evang. tract. 
26, de cap. v1. col. 223, &e.] 

[* Unless ye eat the flesh of the Son of man, John vi. 53.] 

[° Understand spiritually (saith he) what I have spoken. You are 
not about to eat this body which you sce, nor to drink that blood which 
they are about to shed who shall crucify me. Ihave committed unto 
you a certain sacrament: spiritually understood it shall quicken you. 
The flesh profiteth nothing, &c.] 

[2” Paradoxa, ad Brutum. J 


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ANSWER TO THE 


et tanquam excolatur'; as it may well be seen in this matter 
of the sacrament, where as people by words are constrained 
to honour a piece of bread for God. 

Then my lord would make good the wicked mass by di- 
versity of terms, “institution and tradition2,” and saith that 
Paul delivered unto the Corinthians by tradition the use of 
the Lord’s supper, and would make the devilish mass to be 
the tradition of the apostles? because Paul suth, Cetera cum 
tenero disponam'. And of these words my lord would in- 
fer, that all this Romish rites and usages of massing were 
the traditien of the apostles: but the place serveth nothing 
to prove my lord’s purpose. It is no need to go by con- 
jectures, as my lord doth, to interpretate Paul’s words. 
They mean nothing of the supper; for Paul saith concerning 
the use thereof, he delivered unto them the thing he re- 
ceived of the Lord. In the which words are two things 
to be noted. First, as concerning the use of sacraments 
in the church, it should be none otherwise taught nor 
ministered unto the people than God commandeth, and 
that only God is the author of every sacrament, and hath 
prescribed how they should be used. The second is, that 


[* There is nothing so incredible that it may not be made probable 
by cloquence ; nothing so rough that it may not shine out, and be, as 
it were, polished by the power of speech. | 

[? Makgodd the wyckyd masse by diversice of termes instirucion 
and tradicion, in the original. ] 

[* “And this word (institution) is often repeated, and yet the same 
word (institution) is not in scripture by those syllables; but St Paul 
speaketh of tradition, of the use of this sacrament, as he received it of 
our Lord, Eyo enim accepi a Domino, quod et tradidi vobis, “I have 
received of our Lord, which I have by tradition delivered unto you: 
whereby and by that followeth, when he saith, Cetera eum venero dispo- 
nam, ‘1 shall order the rest when I come,’ it appeareth he had taught 
the Corinthians the sum of this high mystery, and the use of it, without 
writing before, and would add more when he came; which more he 
taught, and yet we have no writing of it; but the church hath not for- 
gotten it, but hath taught it without writing, as she received it. And 
it appeareth in that epistle of St Paul, that, rehearsing such tradition as 
they had received of him, he blameth and reproyeth them for the non- 
observation of it. And thus much for the word institution that pleaseth, 
which the scripture hath not, and the word ¢radition abhorred, that 
scripture hath ; so as words go by favour, as this matter is handled.” A 
Detection, &c. fol. 142. ] 

[* The rest will I set in order when J come. | 


Gur we asware~ 


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paaet ora). dametl: Ve comniag) & et 

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‘uit ond wee above doideoalt cl dae ofa te baer 
=. te aw iter Jail detod-ed) obo, 


ton Uhguend ciewdis ano 6S Myoda 4: diovnls ols. ai 


Ine, deter seer Lol) wel eetoeg oflt. atte -dersodainunr . 


Miod bots Greetes gore Jo. wilde odd i dn) loo dadd 
del? of favosse oT trom ad bloods yet worl badimanq 


uldoding Stow tl tio exit tale WiRincmat ha gaiding edt AY 


is wel ne reve athe Hat yew Tele dears om prillten pace pels oe 7 


: “slvewya Io coene oilt ed leashed oot 
Gyiviriites|: egerice Bo! {0 cet beer wh Megha, *], 
fhe ote nil vendalhaent Late 


_—- ey, hee ubespri staly of (aolinienl) law wlll huh* y 


Jat bot , ebb eult yl wiuiqiod al tout a (uot) intew 
awed 1° eter toatl init @ aoe were oh eal a0 
oo We wey eee een wed bine oh ander stewed 


ik vad 
Ld; ot heal af Yovaeqqn 2b ‘mee T wad a tere pope hry 
jquattie th homme Ot berenceretegan dyld aay Ve ane oat 


_ Srey ere “boreel fe deirwige ner choi gree Ye baryingers 


sil som dahive ate i sembir seat kbp disow: bon greked Galles 


eu 


io i reviewers oll ee Jaeinrond «000 Yo ne axth bo salvitwnd te diedaag * 


. 
> 


- 


yr) dence cad een alt aad 4) Ye center ant rnd eo aug bin ddguat | 


bad. it Lovie wd Ap cavltinw tender i fitgunt tind pels 
oe coitiflinve stn pncieewutton soit gre'h 42. t6 lank sods ai Aireeage 
coors wit oh neh Anevernygeny Com altwmnalt al rod, Te heer d 
sierestiy 100) dhtuchipana Here eal tek, Ee at0l 
jaalt Lerperkin matters. bow. allt rif 
A “deeds a ota ald al cane, bans 


>. 
7 


i : 


- 


BISHOP OF WINCHESTER’S LOOK. 237 
the Corinthians were before in all things aright instructed 
according unto the institution of Christ in the use of the 
sacrament. But in other things Paul desired the church 
of Corinth to be reformed; therefore he said, Cetera cum 
cenero disponam', Theophylact is of my part’. But the 
use of the sacrament was plainly, absolutely, and most 
holily taught and used before in their church, as these words, 
full of emphasis and virtue, declareth : Ego accepi a Domino 
quod tradidi cobis®, J wonder What moveth my lord to say 
Paul meant these words of the supper, and would make Paul 
and the scripture author of such abomination as the mass is 
that now is used, : 

Those that readeth the histories and writings of our 
elders, knoweth what bishops of late days made this mags. 
The apostles and primitive church did celebrate ‘the Lord’s 
most holy supper without pomp and all this rabble of 
stinking ceremonies, most simply. My lord should not be 
offended with those that would the supper to be used simply, 
He should remember that the Lord himself and his apostles 
used it so, with the prayer of Christ, Pater-noster, as Hierome? 
and Gregory* testifieth; the one Lib. m1. contra Pelagianos, 
the other Lib. Lpistolarum vin. Epist. 7. 

The histories be plain, what the bishops of Rome hath 
done in this matter ; how and by whom these ceremonies hath 
been augmented. The yerb paralambano® [waparauave | 
that Paul useth, signifieth, as Budzeus saith, in commentariis 


petty Tept €répav tiway dpapravopevey map avrois kat Ocopevav 
dtarayns reyet, 7 mept abrod rovrov gyno, ori eikds eoti twas dro- 
Royias ypnoacOa mpos @ etov’ adda Thos pev @ eizov dvudarrécbo- 
gay, Ei 0€ ms erepdv 1 exet A€yew, TH Cun mapovoia rovTo tnpcicbw. 
"ExqoBet b€ aitods bs Tapecomevos, iva Katactadact Ka) diopbacavra, 
cl re poy Kadds Exon. In Pauli Epistolas Comment. in loc.] 

[° I received of the Lord that which I delivered unto you. ] 

[’ Sic docuit apostolos suos, ut quotidie in corporis illius sacrificio 
credentes audeant loqui, Pater noster, &c.......statim in prima corporis 
communione Christi dicunt, et dimitte nobis debita, &e. Hieron. Op. 
Basil. 1526, Tom. ur. Contra Pelagian. fol. 189, A.] 

[* Orationem vero Dominicam idcireo mox post precem dicimus ; 
quia mos apostolorum fuit ut ad ipsam solummodo orationem oblationis 
hostiam consecrarent. S. Greg. Op. Par. 1672, Tom. mn. col. 829, Lib, 
vit. Indic, 2, Epist. lxiv.] 

[° prolambano, in the original.] 


i 


“inal aiabateie Gi det maton lovee aattaryd ofT 
~ Sa’ eddie oh) Hs bir qaidg Peele teqqes vhon Seon 


vn on) an Gil Cahir <heaetinr mt- ti: Anke Bs 
‘aly alt “mag que la ab Reape Penmaes wine 


° eee ian ahaa ftialg: a Ueameee li Yo -anw 


is earn dt wh ptnctonds into adnie wuslgiame entd detin 


” gait trea 98 9) waqqys oat filoee jolt eecala litte Hobnotto 


. i ss 
vee zen Comey 4 corn J a ‘ 
7] 


Scatietwed Nigiew grid He nd eed coere queeldinen) adh 
Ay x ase of otrt)? Ww @ 4dew tered art chun ball 
dwits ett fievivah toa" wqunde Syees ni (lt desires 


“shave weet ae dome walt aiwmtet bere Irae dahguas “¢litodd 
rates w inet WGN: ental: aug bers alah to ihe 
oi Deol om divin eed geht 1 fee ‘Auhoe 

nat atem léqgerr De Vagegiee oft Yo die wens san 


fea ab weet dealt 
ney To egies tha wetyedbelil sift Kietuca tach cond’? 
acon wld Shaan wrth afal Lo eyottad ded diwnocd enble 


od quar’ Binecis Tred tf -ohyinie deem oltnrice gritniia, 
ealiendd atl faa Vewlit: trod wile acid yodtesmes dlsorle oF 


flea veteotomdel detalT'to wyenq oll sltlw cos seboun 
ene, chem vit gan vet | diedingl er aL 


im 
{aval teh. ieee) enlaatigst 
Tanet oowe tovoviloh F did 


eenilde vemceue phaeneiiow 
At 8 og cane OE voll 


en 


Matt. xxviii. 


238 ANSWER TO THE 


Uingue Grecw, Per manus traditum aceipio, ut successor facit 
qui provinciam accipit. Significat et, A majoribus accipio et 
quasi per manus traditum accipio; et, A majoribus audi- 
endo accipere’. Paul could not have delivered this supper of 
Christ unto the church, except he had first received it, nor 
Moses the law unto the Israelites. Is this a godly manner of 
speaking, to say, Moses gave the law unto the Jews? The 
apostles preached the gospel unto the Jews and gentiles. 
Paul preached and instituted the saeraments commanded by 
God. Therefore the Jaw of God, the gospel of Christ, and his 
sacraments be the traditions of Moses and the apostles. They 
speak never of themselves, and gave nothing of their own 
brains unto the churches; but Moses and the prophets said 
this alway, Sic dicit Dominus*. So saith Paul, Lygo accept 
a Domino quod tradidi vobis. And God took from the 
prophets and apostles all authority clean, that they should 
speak nothing in the church but as they were taught: Sic 
dices filiis Israel. Pradicate ea que ego dizi cvobis*, Matt. 
xxviii. I will counsel the christian reader to leave the books 
of men, and learn the scripture, who only teacheth all truth 
and right use of the sacraments, and to follow the counsel of 
Cyprian‘: Si ad divine traditionis caput et originem reverta- 
mur, cessat error humanus, et sacramentorum carlestium ratione 
perspecta, quicquid sub caligine ac nube tenebrarum obscurum 
latebat, luce veritatis aperitur, * * * * * Foc ergo oportet 
Jacere Dei sacerdotes, precepta dicina servantes, ut in aliquo 
si nutaverit et vacillarerit veritas, ad originem dominicam, 
et ecangelicam apostolicamque traditionem recertamur, et inde 
surgat actus nostri ratio, unde e& ordo et origo surrexit’. 


[2 In his commentaries of the Greek language—I receive that which 
is handed over to me, as doth a successor [in a government ] who re- 
eeiveth a province. It significth also, “I receive from ancestors.” And, 
to receive by hearing from ancestors. | 

[? Thus saith the Lord. ] 

(% Thus shalt thou say unto the children of Israel. Teach them...... 
those things which I have commanded you. } 

(¢ Cypriani Op. Lugd. 1550, ad Pompon. p. 126.] 

[° If we return to the head and source of divine tradition, then 
human error ceaseth, and the meaning of these celestial sacraments being 
perceived, all that lay hid under the mist and cloud of darkness is laid 
open by the light of truth. This, therefore, ought the priests of God to 
do, keeping the divine precepts, that if, in any respect, truth hath faltered 


shir op owwena @ °° 7 en 


a6), pewnes te Cece ate any eS anions el 
Rieeprva whole be ertiega cine sma” 
Ahern avthytom 2 Yh i hee. wil Gate 9 
a = yee oad tenetfah o 684 244 (lio lot wes dow” 
ton th Tovesat dec fet! ed feo Moats oftane rue 
Sm seuer viieg # ely <i eiteonl wifomewal wil} meolf 
aft ‘eal ell ofan wal wld wr, eetl! yer redone 
aol dod) he eth cdl etm imery Hitt Wad=emney werltacagh 
44 luli green ol beargeiiens luis deutepsny: tect 
aa heave Aebus> 4 bagery, volt Jot esl alsrtintiT wt * 
vod waiter: eolf fie emell To hanifilenrt ed? of eiteminiant 
sn Cola Yo ceviitime wag hon aerloscesl? Yo vrran steer 
hate eigdinety atl! loom weenll got) centsionts «lt ohana een 
hqere el Jr dike OF Snete ll) Oo oe srawle wiclt 
an) yl dtu FO bak wider Deleon howe aobade,  Rraten 
a vole tant? .am ia yinodina Ba miltwonge iwi 
ae ‘et God: an dnt sonia ell ai yoittien ¥ _ 
ele wtee tb oe way & Gerive') Anew GHR: 
ducal calf erat ob al merr cagetabaele oily kvetr rg di Tf ities 
deed fin deduct ghee ally anenpiwa adi rmest bas Aint To 
0 lems ae? edie oi hint aleematies off) to ean 
eee davetete te kate: Geenthwoe ain he Relnee ” 
Seti a eedme emer TE fy Aco soe Yom ie 
wees aPerdaney vem je swindler bua Iempaniog ie: 
Hireng trp a? % 8% Fortine siiyithuer Wiel i . 
owytin ah. be aslnpith malith ulqgivana, stiulrines WA state,” _ 
deolaenab amulaeve to aptine Yrerellinwy v6 shysuhwe i ow 
_ Poni JRE rere diiWitibeRs migmasioteorte dn hayinn ; 
coe ana ee: Seaas sive AMOR sited toes — 


air aad ovinest bocapnergsal dom ai Yo miretnoomans ad at J)?” 

=v ibe [team weag ial) voenooe w atta ee oer in he ae 7 

eth, “oops mnt-welvout 1 panty — molyout # - 
a paar bore en 


‘fbr ad 
ans lt doa eri tar no 9 
Lag besbenerates 


vail 9 leit 
Fer 4 nog J 
ial) ga) hee ante sre he ayer 
Le Vinh Winer: omg 
biel tee tint Je heruls haw wine ailtrsbiw tidy 
0} both Ie mesg wh ilgao without wilT.. aly 
devvaalel) Mad Alert dejo yen al, Leek a 


RISHOP OF WINCIIESTER’S BOOK. 939 


The scripture and tradition of the apostles we must follow. 
The mass hath neither God, nor the scripture, nor honesty 
that defendcth it. For lack of authority they jangle an 
old wife’s tale, that Gratianus® teacheth. Read of the 
foundation and founders of the mass more apud Polydorum 
Urbinam’, de rerum inventoribus. Lib. v. cap. 9, 10. This 
is a woeful doctrine to preach unto the people that lacketh 
a father. My lord telleth a tale’ of Ananias that was sent 
to Paul, Acts ix.; and of Moses, that led the children of 
Israel in the desert, yet were they believed of the people: 
but why? Ananias said, Saule frater, Dominus misit mé 
ad te?. So said Moses. So said the prophets, whensoever 
they preached or taught any thing. We can prove by the 
scripture that they were sent from God. 

Now these men that come to the people with tran- 
substantiation, we know by the scripture they are against 
God and his truth. Therefore people must follow this 
commandment of Paul, Omnia probate, quod bonwin est tenete’”. 
For the scripture condemneth those that preacheth their 
own imaginations, and dishonoureth the truth. God forbid 
that any should condemn Moses or the prophets, or now 
him that preacheth the word of the living God! He com- 
mended Moses and other that preached truly, and con- 
demneth such as preacheth falsely. 

And where my lord saith", that in the 94th of Luke and 


and wavered, we should return to our Lord’s authority, and to evan- 
gelical and apostolical tradition, and that the rule of our action should 
be taken up from that point wherefrom the original law proceeded. | 

[® See below, Pol. Virg. cap. 12.] 

[? Pol. Virg. Urb. de inventoribus rerum, Lib. v. cap. 10—12. 

fe “And all the outward teaching in this church hath been by men: 
all the apostles sent to teach the gospel weve nen. St Paul at his con- 
version from darkness to light, when it was said to him that it should 
be told him what he should do, then was Ananias by God ordered to go 
to Paul and declare what he should do. Moses, leader of the synagogue, 
the figure of our church, was a man ; and the prophets were men.” A 
Detection, &c. fol. 142.] 

[° Brother Saul, the Lord sent me unto thee. | 

(2° Prove all things, hold fast that which is good, 1 Thess. v. 21. | 

pee We read not in scripture that Christ did prescribe any such pre- 
cise order of receiving or ministering : but as in his supper he indeed con- 
secrated both kinds and ministered both kinds, whereby appeareth that 
all might receive both kinds, as all sometimes have done; so likewise 
when he ministered the sacrament to his disciples im Emmavs, and other 


Acts ix. 


Luke xxiv. 


vas HOPG WenreMREine yo ecttee | - 


welt Seneca wor setinoge sett Yo soilless toon otis 
Vested sng einen eftma hod naliijia lind wht 
Hn etepel oo witenlion tw goat apf oft fait 
pg) SA. We tet, Aindaaar Painpetigedy tal? pls! Siw ble Wy 
% aw na hy hae un vot wh Ww wvbtiad bra welfare _ i 
Mil OF BGs wlth anlbumhal ein aly * maid ; 
} Htades! fed) okroin eld moans Hervey en warifuall Tihoow aa | 
ee “ts som ful) spitach We ‘eles 5 Weeiler Taal (i) delta 
-_ MH To, senckiiity SMe iva) sete eet Ws thee +) GBA: Joat of 
; whqeng, cult Se binrthad, gudli-ween tee et ai dewnl 
Os Wnlee apnidett itelt gael ties “iam A Sie dnd - 
WeSaiet shabjway alt Klee at en Oe { 
on pl org dow a Vf ‘gridy qm floes boul yao ult. Li 
ho) met! orm wrry yen? tous suuqves ~~ 
“net! dhe algo oft ef sans tod) ‘teeny aha) wok, : i 7 
legs seu: ™) wnhqee oth ol wend ay ASA tad i 
ei wall apne, siqrey wrctreedls cltuet wld Dita hod 7 
= * whens ts oie) heurp Maderrig hin) tant Yo tnotibnarnntey: of 
wish iwaleweree sode wards (teonrpsives Polytien of) wil oi 
Lidw Gol) then sajy Hrwenlaily hie Ahnisontgindi aes 


oe : la clade? sheeting ea ie Alanntels 

fey sth Lien iba Yo ADEE wiht seh ely , abhor tev wet: opnetw DAA. | 
= Bralh cin eteitan Vloon} as a reeh lgeils ow, Matera ee o, : 
Sve Nivel colin a0 Ya saver shds tin guitars bontfe have ? 
i baleomeey wal. jamighns Hvoni-wartr Dade nit 4H redex wa” js 


_ (sai 


Acts ii. 


Gen. xviii. 


Acts ii. 


240 ANSWER TO THE 


the 2nd of the Acts that the supper of the Lord was used 
under one kind, of bread, that is not so. Though only bread 
be named, yet was there wine ministered likewise; (for Christ 
is like unto himself always, and would not be a breaker of 
his own institution, under both kinds;) though there be 
but one made mention of in this place. My lord is not 
ignorant that bread is taken in the seripture for the whole 
feast and banquet, as we see Gen. xviii. In the Pater- 
noster we say, Panem nostrum quotidianum da nobis hodie', 
and by the bread understand all things necessary for the 
body. Vietum, pacem, defensionem, bonam valetudinem®, &e. 
This manner of speech was also used among the gentiles, 
as Erasmus® writeth in Symbola Pythagorew, Panein (inguit) 
ne frangito’. ‘he gentiles, at the making of peace and 
lowdes®, eat together in one feast, which wag as a con- 
firmation of the peace. So doth christian men, when 
they be at peace with God through Christ. And as the 
Ethnicks were admonished to keep the peace reconciled by 
their sacraments, so be the Christians also. Why doth 
not my lord mark these words, Acts il. Lrant persecerantes 
in doctrina apostolorum et communicatione et fractione panis 
et precationibus’? ‘Vhy doth they not study to restore the 
doctrine of the apostles into the church again, and let 
this adulterous tradition of men pass? That church was 
assured of Christ by his word; and this church that men 
defend hath cast out God’s word, and the apostles’ also. 
Then my lord saith by the authority of Gregory Nazian- 
zene’, that it is not necessary to observe all things in the 


among the apostles who understood Christ (Luke xxiv. Acts ii.) we 
read of the ministration of the one kind, whereby appeareth that the 
one kind under the form of bread may be ministered alone.” A Detection, 
&c. fol. 146. ] 

[? Give us this day our daily bread. ] 

{? Sustenance, peace, protection, good health, &e.] 

[* Erasm. Rott. Op. Tom. v. p. 341, D.] 

[* The bread, saith he, do not break. ] 

[° Lowdes, so in the original. ] 

[* They continued stedfastly in the apostles’ doctrine, and fellowship, 
and in breaking of bread, and in prayers, Acts ii. 42. ] 

ie « And because the devil intendcth to subvert all, I shew also his 
sophistry in lower matters than is the sacrament of the altar...... wherein 
he will have all observed as Christ ministered it, which Gregory Nazian- 
zene saith is not necessary ; but we should herein give credit to our 


; 


-) 


" ailovsihe sion Anite "estonia ab Jamil 
fof ' n 


, et ole =tes Poevdere et deglup 
~salivtenctor | opm, qui) "ho Prareipata 


xX Oe 
. a 
oF. OF G4eets a Oe 


Dat ae Bosh lt hn roi oth tat wt wilt Ath ld” ata 
hendyine Agel! oe ton ad bol) Joel Wo add onesulae 
Prt 407) +: yeivra GE bot mine core orang Jamen of 
Slee ol bor Ven dee popowle Vowel oie adil 
MM ed) Wyeth (sho! dial =@lon wldinel geo wd 
joo et DI vy weslg molt oi wslnged ohare wo Daf 
ale si el wr spe wil? ni conalnh od heme! teri? -toarocgs 
eit oft ab tine po) we oe ag , peel ieee deh 
(eel GR Qoaneele ny eorto@ anal ~m en weld 
edt a) Fibete Adi ie Handevebag tospl off of has 
a} / netiewti? novel gomkinahaies, get’ gba 
Adler AD gprs. (ps ole on soreye to cannon edt 
(Mingaly peed’), aregie’s vlelawe-ai daeurn "neeell ae 
feth my ‘lo. Girne att Ga yulitey oUt Selene, we 
te are Wow deli seest cae int qidltvgo) fea fee 
ashe Jenr meiterety Geb 92 mesg ol) We aoilanit 
whee heh © delet) aigoonlt By!) cisie-qomey ge gil ed 
GH! loligaeyis ety wilt pred mt lemieinoodbe ayn elyinl 
Oh 20 allt eonlteeol mltad. on togrwras tod) 
Pirorrerwyeg Vek dete pteroe wendy Jann parka: 
a popper tags a ry 
wulperatert of Ybuth dou yor) Riad » bar tae apes 
Sel tase Sihewn eTmls” dt “oath - wil Yo onintool 
felicity iT fering rent Yo noltibires dt 
tun ded Mowily silt ture \ teow ohd el jrnid Jo 

ah ‘eoltesje: dt hewn, .bapx €boD too tee lift total 
nlaet, poet ta yirwding all Yd itis irrul at teal | 
* got ab uals Mie wrsbedd 0) yemmonoar nit. 06 i tedl." sack ~ 
om vod otoewndol) WhtD becteastun wt eiteogs wd monte 


ody all” Poreeigs ait wom nls Hs pelievtduloy allt Wo fai 
Mi 7 neta baw wal tare Wo orwitiadd 0 


oe eed got oat nna 
‘on ‘allen fhe ditad Weds od 


4 


eS 


A 
BISHOP OF WINCHESTER S$ BOOK. ON 


supper as Christ did. JI grant the same, or else we should 
have our feet washed, as the apostles had. But let my 
lord prove that we should not use the supper as a com- 
munion distributed unto the whole church, under both 
kinds, and then hath my lord done somewhat. 

Then by the authority of the prophet Malachi’, chap. i., 
my lord would stablish the mass, and prove it to be a sacri- 
fice: Ad ortu solis usgue ad occasum magnum est nomen 
meum in gentibus, et in omni loco incensum offertur nomini meo 
atque oblatio munda. The prophet’s mind was, that all the 
ceremonies of the law should have an end when Messias came, 
and that all the Christians should offer “ muektar! unto God, 
thymiama vel incensam. Now this word * mucktar” signifieth 
also prayer, Psalin exli. Adaptetur oratio mea velut incensum 
ante conspectum tuum’. And the prayer of the Christians is 
this oblation spoken of by the prophet, and not the mass. 
Nor the word that followeth, “ minhah'*,” helpeth the mass 
nothing at all, which signifieth farinaceam oblationem sire 
molam'', and is taken, Psalm exli., for the evening prayer. 
By this word iinkah the prophet understood the vocation 
of the gentiles unto the faith of Christ. Non est mihi in 
cobis beneplacitum, dicit Dominus, neque acceptum habeo munus 


mother, the church, the pillar of truth, and who truly teacheth us that 
is truth: who, forasmuch as with the observation of this feast, in receiy- 
ing, eating, and drinking Christ’s most precious body and blood, is also 
celebrate the perpetual only pure sacrifice prophesied by the prophet 
Malachi (Mal. i.) to be observed and kept continually in the church 
of Christ, which sacrifice is the body and blood of our Saviour Christ ; 
the same church hath received one word of Hebrew to signify all 
together, and used in the Latin (missa), and in English (masse), wherein 
besides the glorious presence of the body and blood of Christ, the holy 
circumstances used, and ceremonies done, be also many godly and most 
devout prayers, &e. &e.” A Detection, &e. fol. 158. | 

(° See above, note 2.] 

[’’ From the rising of the sun even unto the going down of the same 
my name shall be great among the Gentiles ; and in every place incense 
shall be offered unto my name, anda pure offering: for my name shall 
be great among the heathen, saith the Lord of hosts. Mal. i. iia) 

{* Mucktar, 7592) Mal. i. 11.] 

(2? Let my prayer be set forth before thee as incense. ] 

(2? Minhah, 72D Minhath, Psal. exli. 2. Donum numini oblatum 
spec. sacrificlum incruentum, opp. PI} sacrificio cruento, Gesenius. | 

{°* A farinaceous offering, or meal cake.] 

. j 1G 
[ sooven. | 


Mal, i. 


Psal. exli. 


Paal. cxli. 


= 
-— 


= affine 7 Fe raf 
div ahow “Lerails dete wht ete bern Rotros 


“4 00 Enel |‘ bhvlall petiqeey elt lo vires ode add 


cies aot dma See Con Gitere itehh, « ilno ade Taye pele 
' geomabantT od) Vo coor ads lind. sonal seek quien Ca 


opvcmmaate ool resybadl% tnhaiin © dieullel sede ines odt wor > 


We net reper gnawed Wr tee alin enka ai baw), oom 


oe 
tee pie «tae 90 eam bas 


‘ : 7 
fiat «<n ole we ean ott Gey Lh one) ae eyqua 
agin Set tot Lovet rol Peep ah te evleacte a ~aito arnt 
ole im ore Hole wr 20ild, ater few 


‘ snlewpeme each bral per geet trad has bat 


Teens a ol 6) @ erery bao seen ool Helbiale bhoow Inal qn 
ns Veh avec weliries Ve exp olen sine Sh 1 oll 
he Wilton CHAS wermen) oy) hemo oF pweditnvey ag Guurete 
id? He beat) aorw brio Caebqorg. aalT “vhwom Gadde wage 
mivigs bide evuter tuld A ced bloods wnLadl? Jo eainonietes 
dd anna °“setloee » elie. blade cnuviehal) qvit He tald baa 
AveRings “amines” Iyor dt co, scene Tye autietengly 


ween GAY Sow tne Jodlgeng wl) 70 e tetdionge cotlgida wile - 
wl een GNa mceruntedl, dinilrgia abide tle da gallon 
aii ti hontwewhma sulqeny sit daha drove sll yi a 


Be Wier vemos uni Ao data odd ohm aesfiitwy. wilt Tp 
seannh elk yetkyiome wijen avicwAl Vals saliookgayd tides” 


. fall en Roeder viet odw ban wt! be rellig, wily dyes od? cteddvaen 


iver a cowl ald) %o puitavemde odt hiv o Sutera shite + digat a : 
gale ad beats ain qed cteabopry fot oben) paldalt tare gnizge gal. , 
poigry Gl of Gaterhpay editions cag lino lavingeey al) wienlotes 
Aras wilt at “Qasnienns eed tei berreda ot on (a fol) idoabale, - a. 
| nT pena qiio Ye beoolA opitivens duider Jee Yo 


bona ghand aly al 
re! 


242 ANSWER TO THE 


_ctborum, id est, oblationem de manu vestra, id est, a vobis 
oblatam. Ltenim ab ortu solis ad occasum ejus usque, id est, 
erit tempus gratia, quo acceptabo munus gentium, quod offerunt 
mihi, in omni loco nomint meo incensum atque mola pura 
offertur, (erit) oblatum munus mundun: per cultum ceteris leais 
intelligit cultum nor, id est, optine preces et anime fideliuin'. 
Thus doth the great clerk, Vatablus®, write in his annota- 
tions. Divus Theodoretus Episcopus Oyrensis® writeth in 
this manner: Non est mihi voluntas in vobis, dicit Dominus 
omnipotens, Sc. Funditus ros rejiciam, nam permultum 
detestor vestra facta; et victimas, quas offertis, execror, qua- 
rum loco universum orbem terrarum me summa religione colen- 
tem habeo. Nam omnium habitatores terrarum, quas sol ex- 
oriens et occidens suis radiis illustrat, cum ubique incensum 
offerent, tum etiam sacrum purumque mihi gratum conficient. 
Cognoscent enim nomen meum et voluntatem, et debitum honorem 
prestabunt, et accommodatum cultum adhibebunt. Sie enim 
[etiam| Dominus ad Samaritanam, Mulier, erede mihi, quia 
venit hora, quando nec in monte hoe neque [in] Hierosolymis 
adorabitis Patrem. Vos adoratis quod nescitis, nos adoramus 
quod scimus; quia salus ex Judwis est. Sed venit hora, et 
nune est, quando veri adoratores adorabunt Patrem in spiritu 
et veritate. Paulus his edoctus, in omni loco jubet orare, 
lecantes puras manus, sine ira et disceptatione. Et divinus 
DMalachias plane nos cx his docet eam pictatem, quam nune 
profitemur, in omni loco obitum iri; nam circumseriptio loci ad 
sacra obeunda deleta est. Omnis locus accommodatus ad Dei 
cultum est existimatus, et victimarum ratione carentium codes 
immaculatus agnus, et tanquam sianum virtutis odoratuin in- 
censum evistit. Judei autem jucta Malachia predictionem 


(? I am not well pleased with you, saith the Lord, nor do J accept 
the gift of meats, that is, the oblation, at your hands, that is, as offered 
by you. For from the rising of the sun even unto the going down of 
the same [&c. ], that is, there shall be a season of grace in which I will 
accept the offering of the gentiles which they offer unto me, in every 
place, [as] incense to my name anda pure cake is offered, there shall 
be offered a clean gift. By the worship of the old Jaw he indicates the 
worship of the new, that is, the best prayers and aspirations of the 
faithful. ] 

[? Vatabli Com. inloco. Lutetie 1545, fol. 151.] 

[* Theodoreti Op. Colonie, 1617, Tom. 1. Interpret. in Malach. 
cap. 1. p. 504] 


dive or W0Cie-: aa tye = 


(ides o te SA ewe ceom ch quatitelle fa hb wedi” ' 
Se be cet wis ree le ti ote Oo let Poe 
bir Bs ker woablies sami efeteron any wav g ae tray’ 
Wita i> man Mom Gti Vitam ov). eme jdt = 


we itun aunts 4g mobroet viwem eps (Wx) y wae 
Aosta, Gran, Oty 0 Ty SPV Qe-nye Vay ae Wi pavenee erties _ 
atte of ci tone jelfan? gale moiy wi dieh att at 
ad dieters Saseel.@ ree iad, wleintemtyT, wu © omnis r 
> -cvrertS Vel sider @) wheelie Om @o mv - codpreny GaP ah 


oti, Ge gees es eile". ah (an eqnw a 
up Sree file savy smilie Ww 4 oft we wei ; 
he amit bume ee CPTI BOP y earntiew wel aeery aN 
~~» \= <a Grown eaenk evlnwo we sie ot 7 a 
oe ugly fore onl, aifems 99 (=a conan ' 
Wests acaey, lien eqangen Lewison entte (ant enlp ; a 
eam) ati W evahet Sy) wen cee oor Meher) 
Shite 4 fee. ile sulotemore ty - Aw 7 ae i” 
Bay She doris WY, newer, Wo eel [ane dz 
tutional fa Salt odehiaaitised ante nate  «g& 
eel ot clic. erp eliio aT weve gidewhn = 
% yeh diet eh tee Seahal, @ Haare apgerrens 
swindigs oh veel. tahoe ite alwialen | uy ie ante 
gure tele iatann WW) satin ohh nln sintered >» 
aah o& ereltachywaiel % wil Skis swenie is 
ven dinng se et Poh VA oe we aailg fople . 
bs eal eh agpreentowerig anueg bt ganlibe veel iaame ob ae : - 
HHL Le-nalaAarrmteceg omc) sheml? tee mally shmewle Ome fo 
cher etitene tinin mromehis WwW antoibien te atlas © ' 
oF acre SIT anton bepAt by dongD " 
svete, SARNIA “enh iin lal ality mie 
ae ee ee eee gaa a : 
howiy me at tel) ahead seg eu ooltiide ade aaads 
Ve swrely orthong ‘sit new wrry. due st te 0 
Slow 1 stoke cf qutey Yo tame @ of fade ape) ‘al tad? 
ctors mete ptr carga mpeg! brio, 
i 
at) wtedit al ol (het 
edt 9 eeliodips Tem are ‘Woon, itt gel 
+ fren ani et 
abwlelt gi coeenil > mech tinP le 


BISHOP OF WINCHESTER’S BOOK, 243 


rejecti suit: ideo [quare eis dicit] nomen meum (inquit) niag- 
num inter gentes [ ¢n gentibus.|* The prophet never meant, 
nor none other learned man that knoweth the tongues, to 
bring a Jewish ceremony into the church of the gentiles, 
and to inclose Christ in this mealy sacrifice of the altar. 
Read the twelfth chapter of Paul to the Romans, and see 
what sacrifice is required of the Christian. 

My lord hath the sound of one word more of the 
Hebrew, “ Missah’,” and would that the sacrifice in the law 
called missak should be a figure and type of this popish 
mass. Facies solemnitatem hebdomadarum Domino Deo tuo 
cum levatione voluntaria manus tue, gquain dabis secundum 
quod benedixerit te Dominus Deus tuus®, Deut. xvi. God 
commanded in the end of harvest to celebrate this solemn 
feast, and to offer unto the Lord part of every grain that 
came of the earth; not only because they should give him 


[* Ihave no pleasure in you, saith the Lord of hosts, &e. Utterly 
will I reject you, for I greatly detest your deeds, and J abhor the victims 
which you offer; in the place whereof I have the whole circle of the 
earth worshipping me with deepest reverence. For the inhabitants of 
all the Jands which the rising or the setting sun illuminates with his 
beams, wheresoever they shall offer incense, there also they shall render 
as holy and pure that which is grateful unto me. For they shall know 
my name and my will, and shall pay me due honour, and render be- 
fitting worship. Thus also the Lord to the woman of Samaria [said,] 
* Woman, believe me, the hour cometh when ye shall neither in this 
mountain, nor yet at Jerusalem, worship the Father. Ye worship ye 
know not what; we know what we worship: for salvation is of the 
Jews. But the hour cometh, and now is, when the true worshippers 
shall worship the Father in spirit and in truth.” Paul, instructed by 
this, enjoins us to “ pray every where, lifting up holy hands without wrath 
and doubting.” And the divine Malachi clearly teacheth us in these [his 
words, Mal. i. 11] that that religion which we now profess, shall he 
exercised in every place ; for the restriction of place in performing sacred 
rites is done away. Every place is accounted proper for the worship of 
God, and for the sacrifice of victims void of reason is the immaculate 
Lamb, and the odoriferous incense standeth for a sign of virtue. But the 
Jews according to the prophecy of Malachi were cast off; therefore my 
name, saith he, shall be great among the gentiles.] 

[° Missah, TDD, missath, tributum, Deut. xvi. 10.] 

(° Thou shalt keep the feast of weeks unto the Lord thy God, with 
the tribute of a frec-will offering of thine hand, which thou shalt give 
unto the Lord thy God, according as the Lord thy God hath blessed 
thee, Deut. xvi. 10.] 


> 


Ge 


Deut. xvi. 


ie 


oe Son 
Cawsey Fo Gene 


_ 


>. 


Pe) [Meare ala ons ay 
Jaan rn Salyers etl "(ey liigag © estoeg ee een 
“| weretel wht Abel date qo here onlte stra gen 8 
odinem wit ty derede clit erat powers dieely p gan: 
jatle edt Wo @fipees ving te. eigld cata gy fa. 
eageee 4 wie dy la) We cotgils dfileat: wild beet _ 


——— we fas 


WANED ali by heal apo al eoillvvew tedw ~ 


_ or te ver brew ero tre dawnn ale <ileial beet <lt 
od wliat @ilbse of) ded blow baa) koe pwontell 
dexvow 49 Wy eyed hoe Oregh w od ilove dome belied 


awe vite enig Jor Yom cinteeles, sacvter)) seo 


& +2 eid 


des 


Jil 'ogph eo caneentl &) @eeeeboreeh.‘hnay. 


anes afd) meCalen ur eorual Wo tove eld ab beledieres’ 
reds eth ™%, eveoe kb fey fev! all ole 9Thg of foe Aeel 
<td arig (Aaah wali enamd vino tea ate aly ie autna: 


Heil 


wdilins oli taldd f Lin clad wer testes Vtewg ] 
lh Ws wlohe boils ara oot 1 Yavtedter eonlg edt af 5 Whe Seaton] wuvter 
—_ 


bh eet Cindi pile wor Ws reer on ava 1° 


woe boty Oke =, 


We intetelndel ote eo” site en seqeeh die « 

ch aie menmell ci omne iene wae: ae ena te 

wer Lipa eat ovis maids mein yalto Khuk gd Premed gamed 

opel dade edt ofl te atae dabeter » didlo deals ap ey ol 

Om Mabon, bare grovel with wae one Merle Bute jfk em. Nap ena ee 

a We eee wilt wl bial oli oth et? Nites x ain 
6 elin Tinks ve onde distin eid wht oor ered wie 


net 


Lor mag 


ol Hake ood opm ow gyidw. 
brewe gtiaredioeg ab wale de re 
Ye qqhvtoror att wad wapiery boise. sb 
vere eal) a peace be wy petlayiv, 
act! wath soatvly tes gegia ¢ eek Asobnnae 
Cer ere mild; hes teen oe iba! Ds 


Peg | 
Ave Sell quate Sead auld rude 
aay Het) molly, daibe : 
bewrthh that teks ett Spel i 


vB) 


oli) mew oe pi aa sad wane | 
nabs 


ef sede elt yilews sonleorish fe HE Vd sdednoum 


Soltetinn vel rqidnow ov tile wand we phubt too Wond 
Se beh staan mie tbna! abel aiaie a 
duet ne Seen 


[sekianing wld etimtin pares ab 


L 


: 


t 
| ‘ 


th OAL went) sarin) «tet eee ~ Gan 


‘ 


i 


244 ANSWER TO THE 


thanks for the preservation of the people from hunger and 
famine, but also to acknowledge him to give all things only, 
and not to attribute the plenteous and abundant harvest unto 
fortune, as the Epicures doth; and likewise to confess that 
his grace and favour maketh rich, and his displeasure poor ; 
and not to attribute the gifts they received unto the second 
causes, as the Stoies doth, that say God is bound to do as the 
second cause is disposed. It is not so: for he can make 
scarcity and need of corn where as is good fertile ground, and 
abundance in the barren fields. And now, if an oaten or 
barley sheaf that was offered for the purpose that I have 
shewed, figured the mass, let the christian reader judge. 

IT marvel my lord is so full of allegories, and speaketh 
nothing of the text; when an allegory proyeth nothing, but is 
used to declare the thing that we would prove. Let him 
first prove his proposition by the scripture, and then I will 
admit the figurative locution, as truth shall force me. 

My lord, in the end of his book, speaketh of ‘them that 
study to impugn this stablished verity (as he calleth it) of 
the church, the ministration of the sacrament under one 
kind;” and then saith: “They err not only in that high 
matter of the sacrament, but also in ceremonies; and 
namely, such as garnish Christ’s religion, wherein he saith 
the devil useth a marvellous point of sophistry by division 
and examining parts alone, which parts so considered seve- 
rally be nothing, and yet joined together be somewhat', &e.” 
My lord “will open this point of sophistry,” he saith, 
*“which consisteth in division between the whole and the 
part,” and putteth this example: “If one were asked 
whether a farthing would make a rich man, a simple man 
would say, Nay, &e.” Then maketh he his simile: Likewise 
“in the discussion of ceremonies, scemliness, and orders, 
the devil frameth his questions by division, and asketh of 
each thing alone’, as for example, whether a shayen crown 
maketh a priest? Then answer is made, Nay. Doth a 
long gown make a priest? Nay.” And so forth, as my 
lord telleth his tale. 


(? A Detection, &e. fol. 148, &e. } 

[? Like wyssein the discussion of cereinonyes, semelynys, and oders, 
the devyll fframy the his questions by de vysyon and as kythe of eche 
thyng alone, in the original. ] 


o bie petlaomnve ai wld fut Tier olf. So) “wales, ad 


sit of agueila * ue 


hoe sepend fevtl wtgoog ot In trebig Preemtg’ ofl ott aitamil” e 
(lam epadd ste ortp wy) Nd om beterundan ot cate tung Jonitoaal ~ 
Qi Creed tain ta Law ov vandal ol) asuitfitte o& tod has 
in) ada ot Gewodl Yaee ; Moh eres? toll ae Aha, 

2 Pry osvegeiget ad fy com Afodiia wba hig ondrg eis 
Sarasa) alton, iveiccrons qed efleg ele wiadicite 0) Tia bax 
04 4 ob ot lend ai bow) ee Joie glicdy wally orld be emu 
ele oo OA DP cin Sa ed 9S Sith of carey aveigray 
Hin duvoty aliiwl bowy ol ea wrada wees I¢ bose hoa eftorene 
To anim ne We) dA Al cmos co  eoebavila 
void 0 Jd} eeieymey odd 0 Teetla dew dal) Tule pied 

tralia akan, voliaenis oly bt ecard vtli le-vreit Lowals 
dnitese tus eiropelly Wo Mi o#° sf tool Ga Verba T 
A deel cating gitvrorp pile eh ale ieee wilt Wo gritilian { 
feat jot = frerig “blaae ww tule wil) lt eavbah a : 
few T aatt bane Pet Lad) owt et etm lhaueperteg ad prriy 
m ro: ovat Metle alnett an edie! vvionnuegh ae) a 
Goal) vives” IQ Yad gage Aland gid Yo dove onl ant anol qf s. _ 
Yo (tt Gidlen od <0} ether fevtalhless eile aging 09 han 
ie Tala dase ott Ye poiteni<iaion alt atrly : 
pal bake ni elt gon toe weeT crttieg mode hag”; 


Aero Oita mumalia Vint) daiieg og touw echoed = 
cowie ed qumiique Yo cnilsrram © dja Torah wd} — . 
van herwghienoy oe areq ividw waole ohey golnimexe ban 5 7 
“08 )'dalvantos ol tellogoy Leno) d9¢ bie onilion of yal = 
ites aly *. i Ww tology pitt i" “tevol 
witt tne onan merited tiislaits any a we ~ 
jodie mow ano TW alqaieay sil) taHoy fom “iq 
aie thesia dele we cee hase ao rilltOdn 
clot) jolimee aid od dodam oodT “ob wet ree blr 5 ak ; 
oleo hate yaamilowme puinonve To meimpuaily odd onl | 
Yo dream ban jaobstily el abritenny ad ieennt Foe 
ites avail mctullade Algnings WAG Snot yal 
2 ito oh phan A ewe walt Tying, 


ame Pues Soin eran: 
en We a oh yt 


BISHOP OF WINCHESTER’S BOOK. 24.5 


My lord hath well opened a point of sophistry, doubtless, 
as he that meant nothing else but to set a witched candle 
before the eyes” of the simple, that they should not see the 
truth, and would carry them by sophistry whither he listeth. 
He that will argue of a similitude, must put always two 
things alike, that the one may open the other. Now, my 
lord maketh a comparison of two things unlike, as the quali- 
ties of gall should in sweetness be compared unto the quali- 
ties of honey. Every man knoweth that this is true, in 
twenty pound necessarily to be contained twenty nobles, 
twenty groats, twenty pence, twenty halfpence, and twenty 
farthings, and not possible to have the greater sum without 
the less. Is the like in the dignity of a bishop or priest, 
suppose ye, that whosoever was, or is a good priest, must 
have necessarily that shaven crown and long gown? J 
report me to the scripture. They be neither necessary nor 
commendable signs to know a priest by. As thou knowest 
the less number to be comprehended in the more, so be these 
virtues comprehended in a true bishop, and not a crown: 
Maritus unius uxoris, vigilantia, sobrietas, modestia, temper- 1 Tim. iii. 
antia, hospitalitas’, &c. 1 Tim. iii, Tit. i. What devil hath ™' 
made a crown, a long gown, or a tippet, to be a thing neces- 
sary for a bishop? Restore it to Rome again, from whence 
it came, and divide the whole into his parts by the scripture. 

My lord speaketh of John Frith and others’, and 
saith they made the sacraments acts indifferent, to be 
used and not to be used as it pleaseth man. I would to 
our Lord, my lord of Winchester spake, neither wrote, 
more ungodly of the sacraments than they! There was a 
sort of hereties called Lnthusiaste, that were of that ill 
opinion; but not Tyndall, Frith, nor none other that 


[? a whicche candell before the Jyes, in the original. ] 

[* The husband of one wife, vigilance, sobriety, modesty, temperance, 
hospitality, &c. ] 

[° The bishop of Winchester speaks of these men in no yery measured 
terms: “Hath not Frith, in a detestable book..... defamed Tertullian, 
&e.? And hath not GEcolampadius most maliciously and untruly, in 
falsely reporting those holy men, attempted the same? fol. 82—Joye, 
Bale, Turner, or such like, the devil’s limbs—the blasphemy of some 
such wretches, as most villainously write, speak, and (as they dare) jest 
at this dav, fol. 84. | 


—— “eetinrp offt ea itn eyeiflt Qwe lo cmeriognas altars Dil 


Le 


“TA 


, £0 © ber fra graled ew o vb bobawtgnyags eonstie io 
> 


3H ane ‘amram vo tien = 7 
me latieots opumrbges Yo Laing a hoops ew died iva hf 
ahvnae fewtadive aoe of pel @thesnilan sien Soul ve ak 
oly nae jon Mieets wuld 0 abguinle ert} Io “wite Aj 
grate! “i vahihiPe ahha a peel re Lave bat leet 

| o[peie doy em Alnanllanty @ Ye ‘rtrgtn ee tinde 318 
ers 4%" sorte col) paps cam eee! al¥ pele miilp eqidt 


jierige oot Giere Leetinjady dal Gepieigeed nl Miterts lng Vo, east 
@ ore a onte trl) dteword nen aor poem lo ee, 
ihe (ied leaipne Sd 61 Yewenem (ninpy yleral 
Tews bere Soretind (ie) poo] tine} wleity, news 
incl AY Dit sels atl wee wf Of/teey mr bow pm 
jm yo guile -¢ te yirgdr cit a! oil ats wl enol edt 
Poot ,oehiey Lng 8 at oo ae oreemite all jor wenggie 
D ..foreeg ged fia rwerre coer) eed strane ated . 
Mis [eed tnlioe af yall sangre wolt BF ey hogn 
feted walt ak «opt Soh 6 wed of hope Sldahesinmios 
net Gi ge Prnee ul) ni hulnedingytion 90'ol Sodarun exal odd 


Aegis jveerileatie: saiarvion salty bores suioe ate 
Cet tet iA CIT ITT oa oie 
orn gnidi a tl of deeryit 9 to yiway nwo « obam. 
ee ee ae Poked mom) gre 
poUgives, etd om did cist olod' auld obrrith ten joruss i 
lune fevedlty baw Hint ditol Wo dioteoqe taal’ yd 
of ot JAAD see sivemersce wld hae quilt tiga y + 
8 thaw TD anew Wjoerslq tian teat ot 0) tod Tne bow 
abort xhiltinis “Soul awe a en ee 
ren a fyad? all aivwitierie al) Vo oom 
ee oe een ee Yo bro 
sad teen alee Sar tee ti° 9 weit 
= ret °@ 
= sean dank teehee ) 
Oe Tt oe a a ae ; 


Rey. xiii. 


Kom, Xt. 


Fecles. xii. 


24.6 ANSWER TO THE 


writeth or hath wroten in our days, except the ungodly 
anabaptists'. 

And as for that my lord saith Bucer, Luther, and 
many other, with the whole church of truth, be against 
such as would have no corporal presence of Christ’s body 
in the sacrament; the church of truth is with them, and 
the word of God, as every man may see and read in their 
works: and that those great learned men be against them 
and the truth in this matter, it is an argument that faith 
is the sole gift of God, and cometh not into the soul of 
man because he is learned, but because his name is wroten 
in the book of life, and preserved by grace, that he honour 
not the beast that blasphemeth the living God. Apoe. xiii. 
God shall open both their eyes, and my lord’s also, to see 
the truth, when it shall be his blessed pleasure; for the 
which every man is bound to pray that knoweth the truth 
in this matter, and not to boast nor brag his knowledge, 
but to remember he standeth only by the merey of God 
and faith. Let him beware he fall not, according to the 
commandment of Paul, Rom. xi. 

He that is persuaded in his conscience by the word 
of God, that he knoweth God and his sacraments, I ex- 
hort him in Christ to follow and obey the word of God, 
and live thereafter, that the word be not slandered by 
his ungodly life; and beware he fall not from one ill into 
a worse ill, from a papist to be a libertine; but as he in- 
ereaseth in knowledge, so to increase in godly and virtuous 
life, remembering that the kingdom of heaven consisteth 
not in words, but in the doing and practising of God's 
will and commandment. Eccles. xu. Linis universe ret 
auditus est: Deum ergo time, et pracepta ejus custodi, siqui- 
dem hoc omnis homo (facere debet)’. Let every man fear 


(? These “ ungodly anabaptists” were a sect whom Mosheim charac- 
terises as “ seditious and pestilential, furious and fanatical, whose tumul- 
tuous and desperate attempts were equally pernicious to the cause of 
religion and the civil interests of mankind.” Their chief leaders were 
Munzer, Stubner and Storck. Menno subsequently reformed them, but 
their enthusiastic character remained. unchanged. ] 

{? Let us hear the conclusion of the whole matter: Fear God, and 
keep his commandments; for this ought every man to do. Eccles. 
xii. 13.] 


cae es > 
gir Wi wewepe : inn be, 


: Geaguo ade hover ial um OF stfouw Mell seine 
( - x) 7 ~ 


- 
. 
; a) 
foe avai veal ile bl gar sedi -@i ter Ligh: 
fates tof slant Yo songile wil). iw sant Zz —- 
Yral CePeE? ie treet lems of wfad bigaw len iloon 
ee Ge ol Wort th Aneds ots | dere Raat 
eo ade oe DA tain ale Your ita pers re tol? Yn Inow dh” 
= = feel deniige bel ane |eviep! jem eet dle hat iehe ~ 
Hie? th nomena en eo vette ely Ri diiey aly baw ” 
fo Ruse ot fatal Dear sitnane Low tatt W aihy ahs oll a * , 
asiven a) Was Gi eed maf donna! @ sl ened opm’ ' 
Bede oth Geld yarn et borrow [nie AH We dood alt ti sare 
dix eagh fot) qed) alt Hiseebpall del) eed el) fon a i 
! 
‘ 


_ 

‘ 
wa 0) Oa hint yee tie erry ned! atod equ Tate fd ~ 
of) Gh 4 emmy: himitd 9d, of Ihufe 1 ted Mind pdt. 


oth shbpieroed dull yevg os bayind «tone eure atelier ~ 
0 “Gerd Yon Wenl ef fort face Joottamn whl gi a 


f 


ered tt of Sino Atsbnete ol yedarmiin ad Sud ; 
ebrere tou Sil gid veered nid Hut tal hing dame | 


qe erientenoy ald di buhawrg st fal) oI” 
Aiegieone Gt hits ine iyoont wf fal Rod Io” a. 


: 
= 


ifs 
i 


tele dun walled o: det ni aid | 
ed Brow odd tuck) widtaaenil) oyil on 


ry 
ste 
iby 
es 
= 


a 
fi 


BISHOP OF WINCHESYER'S BOOK. 247 


of the sentence that followeth, wherewithal Solomon con- 
cludeth his book: Nam omne opus adducet Deus im qudi- 
cium una cum omni secreto, sive bonum sit sive mallu’. 

At that day it shall avail nothing the gospeller to 
say, Lord, I knew thy truth, and jollily prated of the 
same against the papist and such as defended idolatry 
and superstition; now give me the joys that the gospel 
promised. No! it shall be said unto him, Depart in 

the devil’s name, thou wicked person, to eternal 

pain; for all thy religion was in the tongue: 
no man ean possess the joys promised 
in the gospel, but such as study 
with all diligence to live at- 
ter the gospel, as God 
give us all grace 
so to do! 
Amen. 


Psalm exix. 
Bonum mihi, Domine, lex oris tui quam 
multa talenta nuwmmorum aureo- 
rum et argenteorum. 


[? For God shall bring every work into judgment, with every secret 
thing, whether it be good, or whether it be evil. Eccles. xii. 14. ] 


ne =. a\' a | oo a) ee aa ee r 


CORRIGENDA. 


In page 118, note 7 was intended to have been printed thus :— 


* Hugo, probably Hugo Lingonensis, or Hugh de Langres, who 
lived in the 11th century, and wrote against Berenger. Hugh de St 
Victor also wrote on the Sacraments, &c. 

The treatise of Hugo Lingonensis is in the appendix to Lanfranc’s 
works. See Lanfranci Op. Lutetie Parisiis. 1548. App. p. 68. 


In p. 182, note 4, line 5, for refertories read refectories. 


DHECEA Ra LON 


TEN Os COMMANDMENTS 


OF 


el cNisidGulinca 20. 


VOITARASONG 


A geclaration 
of the ten Holy comaunde- 


mientes of allmpgthpe God, luro- 


ten Exo. 20. Deu. 5. Collectyd 


out of the scripture Ca: 
nontcall, by Soan- 


ne Woyper. 


Cum, anv se: Haan. |, 


Anno M.D.XLVIILT. 


[Title page to the edition of 1548.] 


[' The date on the title page is 1548, but the preface is dated 
Nov. 5, 1549. ] 


A Peclac 
| ration of the WwW. 
bolpe  ronunaunde- ’ 
ments of Almighty Gov 
fritter Eo. yy. Weu. b. 
Collectey oute of the scrip- 
ture Canonicall, by Hopn 
Wouper, witth certapue 
new advictons nate 
bp the same maister 
Wouper. 
Cunt, and se: Bohn. t. 


Anno. M.D.L. 


[Title page to the edition of 15507] 


[? There appears to have been more than one impression of this 
date. | 


Ppt aves _ 
7 fant ee neat AL 


- saint +A Le tom ststraiio | - 
: 


, 


i ae 


: 
f 


nave ot Ainliwnsamh 7 
- oT J “a _ 

ae a 7 

i Yhew eanwite dn a) weds 


, 


x. 


+ 
‘ 
= 
. 
UC 
a 
== o ———~> 


- = 
ne 
= 


- =~" ilase itisats > aon 
- ; ~ . —_.-. < we? =I 
= epee - : 
cr : i _ 


i 
Declaration of the X 


holie commaundements 
of Almightie God written 


Exod. 20. Deut. 5. 


CO DLE GT D 


out of the scripture cano- 
nicall, by John Houper, with 
certaine new additions 


made by the same Mai- 


ster Houper. 


Come and sce: John, 1. 


At LN DOWN | 
Imprinted by Robert 
Walde-graue, for Tho- 


mas Woodcocke. 


[Title page to the edition of 1588'.] 


[’ This is said to be the date of it, but perhaps without sufficient 
authority. The book itself has no date. | 


¥ alt to aovewsiosd 


Be pe cenytvabormamemeg, itor 

oe ___ tom Sal. lta vs 
A deed 00 eit ‘aa 

. 7 
a2Tua 2100 


' : _ ths -entiqins oS Ya tu0 
Atha seyealt wdc, yl asin 


*) 
A 


[In preparing the Declaration of the Ten Holy Com- 
mandments for the press, the foreign edition of 1548°, 
that of (Richard Jugge) London, 1550, and the later 
edition “imprinted at London by Robert Walde-grave, 
for Thomas Woodcocke,” (1588,) have been carefully collated. 
The second named of these three old editions seems to 
be in general an exact reprint of the edition of 1548; 
except that in the seventh commandment some additional 
matter is given, and at the close of the treatise a few 
sentences relating to the difficulty experienced in printing 
an English treatise at a foreign press, are omitted. The 
edition of 1588 appears to be nearly a reprint of the 
former editions, with the addition of marginal notes and 


references. 


The text of the rare edition of 1550 has been 
followed in this reprint, as being that which received 
Hooper’s own corrections and additions. Oceasionally the 
readings in the foreign edition have been adopted, where 
they were evidently more correct, and the marginal notes 
and texts in the margin have been added from the 
edition of 1588. References will be made to the differ- 
ent editions by the letters A, B, C, in the order above 


given. | 


[? “The date is a misprint, especially as the ‘ Hpistle unto the 
Chrystiane Reader’ is dated 5 Noyembris Anno M.D.XLIX. in this 


as in (the) two other editions.” Lowndes. | 


7 
‘\ 
i 
“ 
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—> 


wee) ql wit ods Yo aniterdioo(l oxy gasepnd of] . 
Wht ts soitite agin eda warty ott aol adanailoant a 
corel gilt hae 001 (uodeinl (geul tsedeitt) WwW jadt 
owen Tg Ieedotl yl delaed is botatyntt ® neifib, ~ | 
hwiellon ylinttores nen! rad (BEAT) elovtoo' ll vamodl adi | 
St ei wetilio ie eri eetald is bower luo aft io} 
PEST To culties wilt Tn dabiget taste ne devanng ni ad 
leivitiie wits Qimentermnoriy tierra oild oi duity’ inyoazes , 
wel a wttew odd Yo oly alt he fox erry al Talla i 
pirturteg hi bewoitegre yaneltih odd os yddigtes mqrateme ; 
eT © betdinas oa merry Mgiowl « tc mien Wellgo aa | 
wit lo sakigrt * he af of wenqqe Bet Yo nottibe ‘4 
has aston davigisry Wo ewiliihs ext dhidw ennizibe woe 


i’: 


— 


o 


ead nk OBST, Yo “senisibes ner wlysto deat ot 
Bovine bidw: al), goiied at Aningoe vile ii tuweltel 
wat yiladolepast) aucidiihea bas woiignrsen sno xreqoolt 
covinhw deotynbe comand avail waitites wpa elt al epitiheoet 
forse leaigient oft bie sooxios siom ¢linabive gurw. igdt 
edt cout bobiba va grain dd ok ato Soem 
nit, ods oben ‘od Mine srpumeohosl —ABGE te isvidibo 
weed sala lt oY AEA sonNok lhe sain da 


va [wry 

me tiirirnar bea ga co retnait - 

Da Ripe mtn Mh 
- i ao a a 
=) rs a¢ ” ee 


DHIO DA BIG: 


CHAPTER PAGE 


Tue PrReErAce. 


il Wihtat ihe laws: sek 82 de. deen tie) ae 2257 
TI. Te suse onsulewlawa os Sane ten eens 281 


III. A preparation unto the Ten Commandments .-. 2.) 280 
IV. heskirsh Commandment |...) 5 2s oe oS 
Vi PheSecond (Gommandment) — ~ «4 6 1 2.6.5 6 BIG 
VI. ‘DiewiinirdaConmeandimentaeweess byes tans pen 4 322 
VII. Cie stountle Conmiandim nto males | Snes Neen en SOT 
VIL. “The second Gable 2. ee ee ee es 0951 
IX. DhesSiti Commandment: 5.0. 2 a 4 sen SSG: 
X. Thesseventh Commandment «.. . . . . . 2. ort 
XI. The Bight Commandment... 5 bs 2, sw ws ts SOT 
AIS he Ninth *@ommandinenty! sysie ps, «0 +s. 405 


NIU Phe Lenth "Commandment seal. elas ule) eeu ee 409 


CERTAIN OBJECTIONS THAT KEEPETH MAN FROM 
THE OBEDIENCE OF GOD’S LAWS SOLUTED. 


SIV lee Otenimerandapiace yan ea) eee 
Vie Ce PLONE On OCISONS |e Gal a a a eal 
Veen oe LecuUN TON ewes RAMS ie ees = 0 et ers 
OVS) A seeCUlIOSItV as at. Ade i hase ceo Bat. oe) aa 419 
NOVA oem DGSHera tone Gumus ice see. ls ee wea ms 9 ee 


OL XG an CMON ANCE env. ieee SOPEY, . TVR. Bart 265 


eae 


oO 
ee a! is 7 = 


ws 


« 


; nawa at 

a> ° 
| Ss ee® AG 
—— Wiis sna 


ir Pere ne 

ee | ett ot oe of , - 
tre ae Pe SUP were, 69 
m oy fo 4 OO OMe wiles ee t= eae 
Sk ne Mapes, ) aT ai Wid iat A NE TD 
a 
em 


+ 
fa 


Vin Pe cO) liber ae Ae 
a et Se ee 
: Sy OU. pewnlitnen hala Sat wee 
We be telecine detail Saree 
Bans Se 8 + ile eer itt arte : 
PR wee ee eg bn Ao aT RE) 
rv) "ie, | x. 


: 7 

™ . _*. Parr =P e 

io Bie te ls» » 

WP ies 4 ee ee onabitovnnd dyovt ade A ~ es 


am 44 6) @ 6 4 aes 8 siomrny Vo nnliqeR. 


UNTO THE CHRISTIAN READER. 


I commenn here unto thy charity and godly love, Chris- eee 
tian reader, the Ten Commandments of Almighty God, #"°"- 
written Exod. xx. and Deut. y., the which were given to 
this use and end, diligently to be learned and religiously 
observed. Deut. iy, Matt. vii. My mind and Commentaries pout, iy. 13, 
‘ . : 5“ Matt. vit. 12, 
m them I beseech thee to read with Judgment, and give 
sentence with knowledge ; as I doubt nothing at all of thy 
charity or good willing heart towards me and all well- 
meaning persons. But forasmuch as there can be no con- 
tract, peace, allianee, or confederacy between two persons 
or more, except first the persons that will contract agree 
within themselves upon such things as shall be contracted, 


as thou right well knowest ; also, seeing. these ten com- What the 
. CF he ten coiwn- 

mandments are nothing else but the tables or writings that mandments 

Contain. 


contain the conditions of the peace between God and man, 
Gen. xix., and declareth at large how and to what the Persons Gen. xiv. 
named in the writings are bound unto the other, Gen. xvii. Gen, xu. 
xxii. Jer. vii., “I will be [your] God, and you shall be my Jer. vii. 
people ;” God and man are knit together and unite in one; 

it is necessary to know how God and man was made at 

one, that such conditions could be agreed upon and con- 

firmed with such solemn and publie evidences, as these 

tables be, written with the finger of God. The contents tay 
whereof bind God to aid and succour, keep and preserve, behelt. 
Warrant and defend man from all ill, both of body and 

soul, and at the last to give him eternal bliss and ever- 

lasting felicity. Exodi xix. Deut. iv. Matt. xi. John il. iv. Paod. xix, 


ee Deut. iv. 20, 
Nise Wills Matt. xi. 23, 
Man is bound of the other part, to obey, serve, and The condi. 

; tien on 


keep God’s commandments; to Joye him, honour him, and tean's part, 


\\ 


gear asst AAAI mH OTA 
ower . : : 
ae — ved leg haw qlivade qld etme * cnt avustsas T : 
a dint yohgiath,. Wo einordlammnndt oT soli rebarrs wmnid 
‘et erly outta ail ,¥ tu bite ore: + plroacl aaiem, - 
agiek bau bac, tion, bu AR 7 
in cos eaigedamaprmos dann Fite tev Atalt, A ss Jevevante. 
- rr ig Bon jesterpioa), ith Iver cod eur Aeswet I vtgeld nh 
oft Yo the de yoideon toad 1 os popledvenerd bibl conta! 
Qew tie emo aioe Feel yiitte bag Ww me nai 
ee ff ern 1 aiewmnen 
‘Gong ooh vornr4 aavliiines te acoallin cesar, d9a78 a 
Mreje cocutes: iw Jedd enonseq silt seul, depanny, yfPttatt 30, 
Stic as kag done ses ie ; 
ums et mkt ode la savowons tow i. wel | 
aia cosce teat ssale yainldons | : 
Be cial wie sav aniline tal ota \ 
noe Sores sedkee 6 botun wort eggtil ta Thorens tenn’ athe aaa ; 
nas vic sch wily ait oncan toned orn alten od at Deen y- 
gor ad Babe oc, ts oi? [pwael o Ue oe bit. Ny AR 
inant atinw bine weidiager trbl ove mar tod "palo 


ar oa : bins. : aaa a " 
7 orolt ee 4. tihdun brie rnialow a 

Ft ppl boll To wagalt oft dite at. roa 
. + wepromrny lane quod sou is 0 Yd | 4 
7 pape area eteent ie 


= abe 
an i 
nm fh enn. ge a a do hang 


1 zs a 


* 


Exod. xix. 
3, &¢: 


For whom 
the law was 
made and 
given. 


Gen. iii. 


Gen. vi. 6. 


Matt. xxvi. 
24. 


256 UNTO THE CHRISTIAN READER. 


or 


fear him above all things. Were there not love and amity 
between God and man first, the one would not bind himself 
to be master, neither the other to be servant in such a 
friendly and blessed society and fellowship as these tables 
contain. Before therefore they were given, God com- 
manded Moses to go down from the mount Sinai to the 
people, to know of them whether they would confederate 
and enter alliance with him or not. Exod. xix. &e. Moses 
did the message, as God bade him, whereunto the people 
altogether consented. So that it was fully agreed upon, 
that God should be their God, and they his servants, with 
certain conditions, containing the office of them both: God 
to make them a peculiar people, to prefer them above all 
nations of the earth, to make them a princely priesthood 
and a holy people; their office to obey, and observe his 
holy will and pleasure. Deut. iv. Exod. xix. 

Here see we the alliance and confederacy made between 
God and man, and the writings given; likewise how it was 
made. But wherefore it was made, and for whose merits, 
yet by these texts we see not: why God should love man, 
that so neglected his commandments, favoured and loved, 
believed and trusted better the devil than God, Gen. iii.; 
so far offended the divine majesty of God, and degenerated 
from grace and godliness by custom of sin and contempt of 
God, that he bewailed and repented that ever he made 
man, Gen. vi., and decreed to destroy the creature man, 
that he created, as he did indeed: not only thus destroying 
man, but also protested openly, that better it had been 
Judas neyer to have been born. Matt. xxvi. And in the 
25th chapter of the same gospel the displeasure of God is 
declared so great, that he appointeth man to another end 
than he was created for, saying, ‘“‘ Depart, ye doers of 
iniquity, from me unto eternal fire, prepared,” not for man, 


but “for the devil and his angels.” 


By ae 
> a ae 


oie He ee, oe - at 


ites bert eval dan madi ovat ingots Mx svreota wilil ah 
Praesid bot gua Maver gos ol prt muir bite hos) cmewhud 
(a, gine Bi avi «lh ot elie adh) eodllior solar od uf 
iehlad —y ae qidercs Kime qistest Ioeeld foe thoi 
omy 3 i) seria Gwe 4) exidergly exitsif Aint unD 
7G. we te wee att nical vmod op of roth Balaton 
S Sfersieliee Mau pol) -ridavihe aaiily to wid of" aligterg 
‘medf ab, aly band door ye tote (hee otal eatims bore 
shyt at sdermde wad alas WD ws marin it Tab 
fogs thomas Gl ore oi fds OF = Jeinewnes 
tthe Abaaevee bd qld fore dtd ahd? cl Wows bod sedlf 
fart) (tat cond? WeneRtn set giinietes <2dtthume cheba 
Me ovale aratt-witag nt plycay veiled @ modY Whem_os 
beecltenir ivan w-arails edlast ah tran ot We enbibin ~) 
GH stead. dian ppala of calla sind) ;etqong yled a'bon' 
sie deith 2) wT orien be dhe 
Sy verbal chew yowl den bun entitle oti wen te 7 
ROK ced oxirodil ; aprty agaitinw a! Wax page 7 
hier edie ot done olen “een af wettcopidtor steel” lina wt 
itive AE Nhanche Inv gil ret ye Ow atic odnifh yd dig henson 
rood baw Wircopeed acitsnibemninos sd 


7 


, 6G ag? bo) aaah Reobowth wtted fetes bow Pi 

| Aoteuneysh baw bod Yoogmiant enivi silt bobadte oo 

;  fyaecines bite nie to mete el eaeitbog fans eae nee 
whet al cory welt tetnsyee tna polinaet’ of seu 
colonies est eo: gom « vabai: a 
wnt Sauk ah asad analt ylang — 
wd) ob Buh, hv9 ata «era tre whald 5. ses ana 
ef ld Wo cummpotigall ig 

_ hee, hema: 08. ann a wit = 


Ta seth: oy hnaqoll 7 


= 7 aa ni =. 
a 


4 ae a ie 


* 


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- ———— ———— 
A 


—i-@- == —< 
7 a 


UNTO THE CHRISTIAN READER, 257 


What is now more contrary one to the other, and 
farther at debate, than God and man, that now we see 
bound in league together as very friends? Moses, Deut. ixX., Deut. ix. 5. 


Vil. 8, 
sheweth that only merey provoked God unto this alliance, Only mercy 
, . - . provoked 
to receive them into grace, deliver them out of Egypt, Ged to the 
od ? covenant, 


and to possess the plenteous land of Canaan: further, 
that God found just matter and occasion to expulse the 
inhabitants of that land, and found no merits in the Israel- 
ites to give it them; for they were a stiffnecked people, and 
intractable, as Moses layeth to their charge. Deut. ix. Deut. jx.6. 
Howbeit God, having respect only unto his promises made 
unto Adam, Abraham, and his posterity, measured not his Gen, iii. 15. 
mercy according to the merits of man, who was nothing Xv. 5. xvii 
but sin, looked always upon the justice and deservings, 
imnocency and perfection of the blessed Secd promised unto 
Adam, Gen. iii., and unto Abraham, Gen. xii. xv. xvii. 

God put the death of Christ as a means and arbiter of The acath 


of Christ 
this peace, Heb. ix. “ For the testament availeth not, except the means. 


eb. ix. 23. 
it be confirmed by the death of him that maketh the testa- 
ment.” The which death in the judgment of God was 
accepted as a satisfaction for sin from the beginning of 
Adam’s fall, as Paul saith, Christ's priesthood was and 
is like unto Melchizedec, that had neither beginning nor 
ending, bound neither to time neither to place, as the priest- 
hood of Aaron. But as God accounted in Adam’s sin all 
mankind, being in his loins, worthy death; so he accounted 
in Christ all to be saved from death, Apoe. xiii, as Adam Rev. xiii. s. 
declareth by the name of his wife, ealling' her Heva, «the Gen. iii. 20. 
mother of the living,” and not of the dead. Gen, iii. 

All these promises, and other that appertained unto the A) the pros 
salvation of Adam and his posterity, were made in Christ ant toe 
and for Christ only, and appertained unto our fathers: and 
us, as we appertained unto Christ. “He is the door, the Jonnx.9. 
way, and the life.” John x. xiy. He only is the mediator Jobn xiv. 6, 


[* Calling, C. Called, A and B.] 


[ttoorrn.] 


| we ratese sane eee fs 


fac multe att of me deel ote, san, ol 

eee or “wer Pelt ty bey Ve nal sun 

i der, at nel pol? fatal pee ae MRSC wa 

iy = ae eid ctor told Gankoseng yore Yip Baskh? i va —_ 

besind tyes 90 Wim meealy “peste qneny Glel ' ciadlt vient ev | 

poe gwltel x eeemea’) Wo. ond werorimby ald resmesrey 

A lly at crus hing etter don: Savoy He) Seal 

Saeed) eadt nl ethvcury od tonngl thie {hire teits ts aioatidedat 

here Abqoey bude Tide  onem enti ath parol? i ory oP) 

| ha ket tem opts Godt ot Nepal echt’ ae aldeismimi © - 

them enter oid ahem th nope gained Aol? vewfwatl - 

Oi 2 GM tom Prqmeennt ,qinatery oy waco Ande 3, Odens 

gridit hr enh geet Yo tire wth oF goiiviommn yetedt 

Wh ee ee oe 

greet veaieasiny kant Tomald silt Is aoitosing bute qrumoinek 

faa ee se RY en mast tou lars ill ae . 

ots cealihin hae bres wn eet) So viet tnd sin bok 

7 FEE ieoen junilatine mated te te aon amg 

. - ne ee 
' 


_ 
~_ 
t 


= LAD Yo emnghay orth ef wake aside SAT 
Rs WAlnTaER 98 

Stab Atiew tow T was. Sell 
cna aun ane 
sity aden ownly 64 wdtine orl od waitin bauod jyaibao: 
ard eee Speen tele vee) rood 
betersooin’ nd ait SAbdioty ylryow ntiol wil a isleian 


a 
oa 


John i. 12. 
John ili. 16. 
SCs 

John vi, 32. 
Kes 


Isai. lili. 4,5, 


John i. 9. 


John xiv. 30, 


Rom. v. 17, 
18. 


Gen. iii. 15. 


258 UNTO THE CHRISTIAN READER, 


between God and man, without whom no man can come to 
the Father celestial. John i. iii. vi. Because the promises 
of God appertained unto our fathers, forasmuch as they like- 
wise unto Christ; hitherunto and for ever they were preserved 
from hell and the pans due unto Adam’s sin in him, for 
whose sake the promise was made. The means of our peace 
and reconciliation with God is only in Christ, as Esay saith, 
cap. li, “ by whose passion we are made whole.” Therefore 
Christ is called by John the Baptist, “The Lamb that 
taketh away the sin of the world.” John i. 

And as the devil found nothing in Christ that he 
could condemn, John xiy., likewise now he hath nothing 
in us worthy damnation, because we be comprehended and 
fully inclosed in him; for we be his by faith. All these that 
be comprehended under the promise belong unto Christ. 
And as far extendeth the virtue and strength of God’s 
promise to save man, as the rigour and justice of the law 
for sm to damn man. “ For as by the offence and sin of 
one man death was extended and made common unto all 
men unto condemnation,” as Paul saith Rom. v., “so 
by the justice’ of one is derived life into all men to justi- 
fication.” 

The words of the promise made unto Adam and Abra- 
ham confirmeth the same: they are these: “I will put 
enmity and hatred between thee and the woman, between 
thy seed and the woman’s seed, and her seed shall break thy 
head.” Gen. iii. For as we were in Adam before his fall, 
and should, if he had not sinned, been of the game in- 
nocency and perfection that he was created in; so were 
we in his loins, when he sinned, and participant of his sin. 
And as we were in him, and partakers of the ill; so were we 
in him when God made him a promise of grace, and par- 
takers of the same grace, not as the children of Adam, but 


as the children of the promise. As’ the sins of Adam with- 


{? Justice: righteousness. ] [? As, C. And, A and B.] 


mY es 7 
a SOMA Any OT HO: 
ro 


i) ane ite) fen wn th fy “rrr own iin bs “i rresiiod 


salary of) eoentl iv Li J del Manis awitin'l “otk Aiea ° 

) ust ¢! meee? weatie) ony afew [phere “ihe fats he a | 
+ tie a . é 1 «¢ | ‘iat | oA linn’ mi silt i" } io ‘ rriti owl . 

A) eo ‘ esinn A eda. oob wing ak bite il 4 soll 7 
-~esiay 110.4 Dm ns ORY Ceac cet of? of send : 

a e po 4 . ’ ¥ ops - / a 
it mi veel be Janda) wl vim ao bed) Oe abt hiuloaies fia » ay ia 
ens mai ” Seelin «Sion ow (ieaey wel cd ~ til bil a 7 5 7 
inf} (teal Se48 wh lol -! lelhe a pois 7 

iF J als - 
‘i \ erniren wij Ilo ote nlf T #1) Aysites : ai 
Oo) 4 rey Witin) few orti- ce hak 7 a 
sition (ict 0A Win sewed oofe uilot bezoo bleep eas . ee 


bir Later lergiete wl ue anise’ ootlenimel rhe te al 
aude SA a od i ot ee Si (dd bait tla 
2 War Saale adored ot) wing fobs dersginteo ol 
flat lo Wigesitie Lu eaifti¢ wil) ativhitolao aa? at bn. 
qed ol) We Oita ff lete thegr CO! WA sin are8 OF sioner ae 
ee Wi @tin ol wt eh el eis ere oi pile oe = 
le cht oper ohn tex “lelamiae sem Sho’ gen sitio” 
oe” We ol de tal we “ileniolbies oie aso 
dgesi, 44 Soke Pe Otol Mil devinah i one Yo “Golden, at 
settee 
y -¢  & 
anny) lke T™ Paint) grin vou? stint ol) onrtainee rn 1 
noerte! puanow fit hen oot asewinl utd baa y 1 oe 
ch) dayed Wel) tioe tod Inu boxe e'naow ott Boe boo yd 
Jit abt wetted inabAC ui osw ot as vo Ui ae od ttt 
vi ome of Yo Gos’ fons ton hat off oe ve jf 
www oe ptt Datewr-enw ad teil) itor Doe (or 
tie Gt dedi Daly Sid Fronais od eutw anil eit’ i 
ow exert ® pf olf To etodnting tne etal i iro wwe pi” ro wa. | 
“oj 1 orley i meio # aiid oben Let) podw wid a = 
Hr ceca iy nealhily gal va tn ervey we walt gre “ 
ache ated, to dale AEA asin oil td we 

TH ait A het SD “at” ta paige 


“id Tile eA wal eben skieerny ott lo ehiow ny 


a 
a 


a 


UNTO THE CHRISTIAN READER. 259 


out privilege or exeeption extended and appertained unto 
all Adam’s and every of Adam’s posterity; so did this 
promise of grace generally appertain as well to every and 
singular of Adam/’s posterity, as to Adam; as it is more 
plainly expressed, Gen. xy. xvii., Where God promiseth to 
bless in the seed of Abraham all the people of the 
world; and Paul maketh no diversity in Christ -of Jew 
nor Gentile. 

Farther, it was never forbid, but that all sorts of people 
and of every progeny in the world to be made partakers of 
the Jews’ religion and ceremonies, F arther, Saint Paul, 


Gen. xy. 4, 
5. and xvii, 
Iie 

Gal. iii. 2s, 


Col. iii. 11. 


Rom. yv., doth by collation of Adam and Christ, sin and Rom. v.15. 


grace, thus interpretate God’s promise, and maketh not 
Christ inferior to Adam, nor grace unto sin. If all then 
shall be saved, what is to be said of those that Saint Peter 
speaketh of, 2 Pet. i, that shall perish for their false 
doctrine? And likewise Christ saith, that the gate is strait 
that leadeth to life, and few enter. Matt. Vil. 

Thus the scripture answereth, that the promise of grace 
appertaineth unto every sort of men in the world, and com- 
prehendeth them all; howbeit within certain limits and 
bounds, the which if men neglect or pass over, they exclude 
themselves from the promise in Christ: as Cain wag no 
more excluded, till he excluded himself, than Abel; Saul 
than David; Judas than Peter; Esau than Jacob ; though® 
Mal. i., Rom. ix. it seemeth that the sentence of God was 
given to save the one and to damn the other, before the 
one loved God, or the other hated God. Howhbeit those 
threatenines of God against Esau, if he had not of his wilful 
malice excluded himself from the promise of grace, should 
no more have hindered his salvation, than God’s threatenings 


against Ninive, Jonah 1.3 which notwithstanding that God 


2Pet i, 
137. 


Mal. i. 2, 3. 
Rom. ix. 13. 


said should be destroyed within forty days, stood a great Jonahie 


time after, and did penance. 


[? Though, A, Through, B. By the scripture, C.] 
Line 


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— Jent®, (de eel Mowwul bobuloee of 1G Dotulsxe. owt | 
7 _ dgeods pdopal pie yxoty'l nalt esha pbivahaait 
; gaia yee bat te onnaties wii aed) dtomioow Ji xi ink eM 
Re ~ yi wmied. pedo alt, wera at bas ono oft? ovm ig 
a seul dhodewolt fot) hated mio olf 10 “bod be mom | t 
ifthe sil Wo don hed of % pawl daniage bo) Io egnic 
Muwede yovary To oslyosg edt erott th oeegit boknlon — a 
eyartodietdl chet jantld, dvabtev ben onl iy obetid vad 1 wrowt mit mu 
lol) sadly peltnaatpiltewgon Asijiw 44 t danoG ruil ‘nas: 
ne ee = itl bowers ab-od vakes ah 
: Otnk arniniieene? ie 
‘Vin omen ott ll ayant 
beat ; Dies 7 ; 


i yh oN 


260 UNTO THE CHRISTIAN READER. 


Esau was circumcised, and presented unto the church 
of God by his father Isaac in all external ceremonies, as well 
as Jacob; and that his life and conversation was not as agrce- 
able unto justice and equity as Jacob’s, the sentence of God 

Gen. xxv. unto Rebecea, Gen. xxv. was not in the fault, but his own 
malice. Jor there is mentioned nothing at all in that place, 
Gen. xxv., that Esau was disinherited of eternal life, but that 
he should be inferior unto his brother Jacob in this world ; 
which prophecy was fulfilled in their posterities, and not in 
the persons themselves. 

Of this acceptation of the one and reprobation of the 
other, concerning the promises of the earth, speaketh Malachi 
the prophet, as the beginning of his book declareth, speaking 

Mal.i.23. in this wise: “I have loved you, saith the Lord: and ye 
say, Wherein hast thou loved us?” God answercth: “ Was 
not Esau Jacob’s brother? saith the Lord; notwithstand- 
ing I loved Jacob, and hated Msau.” Wherein hated God 
Esau? The prophet sheweth: “I have made his possession, 
that was the mount Seir, desolate as a desert or wilderness 
of dragons.” Malachi i. The which happened in the time of 
Nabuchodonosor. Wherein he loved Jacob, the text deelarcth. 
God transferred the right and title that appertained unto 
Esau, the elder brother, to Jacob the younger: likewise the 
land that was promised unto Abraham and Isaac, was by 
legacy and testament given unto Jacob and his posterities, 

Genser ChviER Vai REN it: 

XXVii. 28, 29. 


Rom. ix. 11, 
&e. 


Saint Paul, Rom. ix., useth this example of Jacob and 
Bsau for none other purpose, but to take away from the 
Jews the thing that they most put their trust in; to say, 
the vain hope they had in the carnal lineage and natural 
descent from the family and household of Abraham, and 
likewise their false confidence they had in the keeping of 
the law of Moses. Paul’s whole purpose is, in that epistle, 
to bring man unto a knowledge of his sin, and to shew him 


how it may be remitted; and with many testimonies and 


he a Son 
WAlTerniey Sere OTe ale we 


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b - Ae TER wot: 
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Hie ironed nin oi mq 6 ce moa 


_ 


4 ‘ (a. fe af 


UNTO THE CHRISTIAN READER, 261 


examples of the scripture he proveth man to be saved only 
by mercy for the merits of Christ, which is apprehended 
and received by faith, as he at large sheweth, CAD. lil. iv. Vv. Rom. iii, iv. 
of the same epistle. = 

In the understanding of the which three chapters aright 
is required a singular and exact diligence ; for it seemeth 
by those places that Paul coneludeth, and in manner in- 
cludeth, the divine grace and promise of God within certain 
terms and limits; that only Christ should be efficacious 
and profitable in those that apprehend and receive this 
abundant grace by faith; and to such as hath not the 
use of faith, Christ neither God’s grace to appertain. 

Now seeing no man by reason of this natural incredulity, 
born and begotten with us, Rom. xi. Gal. iii., ean believe Core 
and put such confidence in God as he requireth by his 
Jaw, as experience of our own weakness declareth, though 
man have years and time to believe; the promise of God 
in Christ appertaineth unto no man. This sentence is 
plain, Mark, the last chapter: “He that believeth not Mark xvi, 
shall be damned.” Howbeit, we know by. the scripture, 
that, notwithstanding this imperfection of faith, many shall 
be saved; and likewise notwithstanding that God’s promise 
be general unto all people of the world, Matt. xi. Rom. xi. ae 
1; Tim. “ii. Gen, ii, yet many shall be damned. These 1 Tim. ii 4. 
two points therefore must be diligently discussed: first, 
how this faith, being unperfect, is accepted of God; then, 
how we be excluded from the promise of grace that ex- 
tendeth to all men, 

I wiJl not rehearse now the minds of other; but, as 
briefly and simply as I can, declare the mind of the 
scripture in this matter. 

Saint Paul calleth this servitude of sin, naturally re- How faith 
maming in our nature corrupted, sometimes apethian 3 vertect is 


. : Re Ghd. 
then amartian; at another time . asthenean', ‘The first &% 


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ay 


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* elas wide 50) “a aban bow wontry weivile ad ,ittybole 

ar iain Gf Moody sarah qido bale pains bon, eacet | 

ccte vnhows (ain unalone tel omit alti. God ] 

colt sta fine ha wom Ot “Tone jit gh storey, nbn. | 

_ Dcuhies ting wag Fle yalzean ena). dda SP ean. 

peiitnoresnt Lnvetane ld Yo tomas CT Hind tact bea re 

* apoyo wt mi oa shite rivthogeed dati anwad ; 

“eit et doningst of te tet) oe £3 tibet lume tay “bans © 

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- 


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Th ppt Abs heel tr ata ee 
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; ceodiioceery Mowe) dats gnidvendiiv tes setuedib ban 4 boews od | 

: Segre: aren te ee _ 
° wot? duirenals od Mite amar tog iil uae) sf [ 
a roth tinue elonigitid: ad tarany oreitvaedt ah bk om ont 

2a, 1D Ye ages & daieeiine pio S | oh 
onions Yo" oxtuoney cht env > of 


‘= en _ —— - 


a TE 


1 Cor. xv. 


Rom, xi. 32. 


Gal. ili. 22, 


Isai. liii, 4, 
5 


John i. 29. 


Rom. y. 8. 
acevets. 


How we are 
called the 
enemies of 
God. 


Rom. viii. 7. 


Rom. v. 8. 


262 UNTO THE CHRISTIAN READER. 


word signifieth an impersuasibility, diffidence, incredulity, 
contumacy, or inobedience. The second signifieth error, 
sin, or deccit. The third betokencth weakness, imbecility, 
or imperfection. So writeth Paul, 1 Cor. xv., man’s body 
to be first born in imperfection or imbecility. Also that 
God concludeth all men under infidelity, Rom. xi. In 
the Epistle to the Galatians, cap. il., he saith, that the 
scripture doth conclude all men under sin. 

In those three places thou mayest see the three words 
that I rehearsed before, with the which Paul deseribeth 
the infirmities of man, which infirmities Esay li, John i. 
doth testify that they are translated into Christ: not so 
that we should be elean delivered from them, as though 
they were dead in our nature, or our nature changed, or 
should not provoke us any more to ill; but that they 
should not damn us, because Christ satisfied for them in 
his own body. And Paul saith, Romans v. that “ Christ 
died for sinners which were infirm,” and calleth those 
sinners “the enemies” of God. Howbeit he calleth not them 
theostygas’ in the scripture, that is to say, contemners of 
God. Every man is called in the scripture wicked, and 
the enemy of God, for the privation and lack of faith and 
Jove that he oweth unto God. Lt impii cocantur qui non 
omnino sunt pii; that is to say, they are ealled wicked, 
that in all things honourcth not God, believeth not in God, 
and observeth [not]? his commandments as they should do ; 
which we cannot do by reason of this natural infirmity or 
hatred of the flesh, (as Paul ecalleth it, Rom. viii.,) against 
God. In this sense taketh Paul this word wicked, Wom. 
v.. when he saith, that Christ died for the wicked. So 
must we interpretate Saint Paul, and take his words, or 
else no man should be damned. 

Now we know that Paul himself, Saint John, and Christ, 


damneth the eontemners of God, or such as willingly con- 


i Ocoorvyys. | [° not, supplied from C.] 


so ‘ > 
ya, 
; aanyAag Walraisrs. av? coy <p? 
(potions ini rrp? ds (Wawa «© disfics Onew : 
sorte plies | ao mores 4s YOON SS |. 


Seka? rmetbeon Hhoimdawed Hii att ine 4 a. J ie : 
bed Pant aa ome 4 (liudiags «@ evs om aun “9 at oor 
tet fat? Re ue te ny ipo ice Seal on] i 
~~ 


aa “ae sHe 4 iy jiu = by tel ij Ti aii) | ) eh ay oe 


Wil ind) Ave, eas priate ad> vl adhe sir roe 
>) ! j or] H fi be } ibs a’ 1) oT a a a 
alrwen wr? calls y heal " ¥ mvt i alt cf 
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= a 
i ade A veel Adltuwad yd Nie ttre “W ities Gilg 4 < i saad 
0 Son 40h) tdi beter) om oils (eit § + dah: eet ‘eg 
wh «@ uw 4 b jrenviied -arolo ed Diuwila | jal? : 

bye ‘eh « bon ae 


al gruel virice mm 3) riiier 9 f if v my te iif : 7 _ 
eats bad: (i cd emer en eu adorning ios flenl ene 
pail e Gis Geriil) serra) 2s reewati Tenid iilriucte ; ; ; 
7” oll)  Getvoll) Jigpe “ink hirk At wm ad 2.008 mo 
ayeer teracanlhoalel | yeti 
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1 Gyiteeyhe. a al “Sores ruck ree ui u's ¢ ow 


0 Jschie wi os ‘tytee .c gl Salles wi. tren (reel Lok a 
‘tue Aint ly Agel ee seeeritg @dt 28 Loo Wo ymin adty © 


on 4hephey sean? Gh a) ofa djown oi tetfp aval _—_ 
veh we Vote) ah ull sommes ah lat 2 ee aoe mere ja 
debi al hw Jtowethe a wer ton ith ganccoul ya ithe ot feolt 7 Gg 
pth (rorte ‘eutl KO, aiienadineantee wnt Ha] iterate hie —_ — 
—< cfinrdtnt (etree ait In Home td eb founey ow dite : 
Hailevn (dite wel At Avalion twe'l en) sleet oil? Yo best iyi 
ted vty Prove olde ell Wiedag ate ent) ot bath 7 
ole belote gold uot tet: tebaglt tale ioe od idle a 
te ert ah lal te Aon aaeers sda & ve ‘ita 
ches cfcals wil owe wet ont Gal: 

tire) ham os ob ene Vielen net aalt wort oaton 
aan ih lth) “ee sluiey he iO — orn nares 


* avon) Prselapganm cts * 


. ioe 


Ee 


ee 


UNTO THE CHRISTIAN READER. 263 


tinue in gin, and will not repent. Matt. xii, Mark iii, att. xii. 


Mark iii. 

Luke xii.; Paul, Rom, viii, 1 Cor. v, 2 Cor. vi. 2 Pet. i. soe 
d . LiGors 9 

Those the seripture excludeth from the general promise of 56." \; 


2 Pet. i, 
grace. Thou scest by the places afore rehearsed, that 


though we cannot believe in God as undoubtedly as is re- 
quired, by reason of this our natural sickness and disease ; 
yet for Christ’s sake, in the judgement of God, we aro 
accounted as faithful, fdeles, for whose sake this natural 
disease and sickness is pardoned, by what name soever 
St Paul ecalleth the? natural infirmity or original sin in man. 
And this imperfection or natural sickness taken of Adam How we are 


excluded 
excludeth not the person from the promise of God in Christ, from the 


promise of 


grace that 


except we transgress the limits and bounds of this original 27", 
sin by our own folly and malice, and either of a contempt tay 
or hate of God's word we fall into sin, and transform our- 
selves into the image of the devil. Then we exclude by Christ re- 


this means ourselves from the promises and merits of Christ, Liens 


contempt of 


who only received our infirmities and original disease, and (Pen. 4 
not the contempt of him and his law. ie 
Further, the promises appertain to such as repent. 
Therefore Esay, chap. lili. said without exception, that the 
infirmities of all men were cast upon his blessed shoulders. 
It is our office therefore to see we exclude not ourselves 
from the general grace promised to all men. It is not 
a christian man’s part to attribute his salvation to his own 
free will, with the Pelagian', and extenuate original sin; 
nor to make God the author of ill and our damnation, with 
the Manichee*; nor yet to say, God hath written fatal 
laws, as the Stoic’, and with necessity of destiny violently 
pulleth one by the hair into heaven, and thrusteth the 
other headlong into hell, But ascertain thyself by the 


("Che B and Qerrhishat) 

[* For an account of the principles of the Stoics, and of the disciples 
of Manes and of Pelagius, see Mosheim, cent. 1. cap, 1. xxiii. cent. 3. 
cap. 5. and cent. 5. cap. 5. ] 


Spo ; 
ms siete Tea? Oe ered naa 7) 


7 Pe ee ee ee a 
Aer t de 28) 2 0 aL itiw caedl sineth: = Jig wlll : 
Ve erin) iene wl ment dirs ariqigi ade cook 
Sls beeen ewhe eoxiley eft yf deme coll jonieg” 4 
oa nin og thethohen me bob ml eruilal Jone we ityaodd 
—— -—famanit Tene nenvtdoce Lewatens 09. abil? Yo. estan ‘ed loves ao 
mer oar tenth Yo femraybat ele ob ate Seed wD Foy, i 
Lorine eit wilt swede ach ahaha, fundies ew barnnenon | 
cere rust jute td jlcbeng @ ents bem canonily, | 
atu) no medankeine om qlinetilnl hepwden odd dagtles Mont 48 
wibrA % avlled reniew levateu so forte eile fol” 
Aint) ak Lhd hy etary ckt coon} aowepg alt doar telly 
teatighon aids Yo pirarod bin stinat lt seorgpremat ow Jyoneg ” 
E tetas @ Yo while bas oitaor ins lemmas yd ste 
7 oy podeoes? Lin ols cin) Ul ee ow ohette otal 
aces ¢f Atnlvte ew medT fir alt to cpamd addwiet erving | 
Ari So elton heme excite ely rerh eevlartne arene artqoourt idl ait 
dene sheet fentginn Lawn asia qin inevioe ino oily . 
fovl2éd how ald to aqrietngs oll don.” | 
a siatrepys satiny: oft pauclrar't : 
 falliy aalla eoliquaxy sueltie Hire J wyrsin ; ; 
0) delenit Aeaetd ak cogs tee eer aoa Mle Wo | a 


‘ale | 


ero dor stinkesew coe obtrderdt alle sue at 
tno AT doe He sor devine nent eet ee . 
agi 0 all ob dotdevim sid pnedintin oF FIN 
qa iantgiwy ctananten din, /osigeleT «ith she fr tit 
"din oitemuah mo hae Mi Yoseuling od? bvadner od or =, | 
Lent aati daail bod qyee of dag tore ;leudsionlé. oft ? 
Ghiaaksie qnitenh be Giemoom dle he siete dd om yeaa : 
a ae a 
Saas cache 2 ee 


7 ee: 


a ai 


The cause of 


damnation 
in man, 


Psal. v.. 4. 


Hos. xiii. 9. 


The cause 
of man’s 
election. 
Rom. ix. 16, 


Eph. i. 5. 
Rom. viii. 
29. 


Rom. yiii. 
15, 16. 


264 UNTO THE CHRISTIAN READER. 


scripture, what be the causes of reprobation, and what of 
election. 

The cause of rejection or damnation is sin in man, which 
will not hear, neither receive the promise of the gospel; 
or else, after he hath received it, by accustomed doing of 
ill he fall either in a contempt of the gospel, will not study to 
live thereafter, or else hateth the gospel, because it con- 
demneth his ungodly life, and would there were neither 
God nor gospel to punish him for doing of ill, This sen- 
tence is true, howsoever man judge of predestination: God 
is not the cause of sin, nor would not have man to sin, 
Psalm vy. Non Deus colens iniquitatem tu es, that is to say, 
“Thou art not the God that willeth sin.” Osee xiii. it 
is said, “Thy perdition, O Israel, is of thyself, and thy 
succour only of me.” 

The cause of our election is the merey of God in Christ, 
Rom. ix. Howbeit, he that will be partaker of this 
election must receive the promise in Christ by faith. For 
therefore we be elected, because afterward we are made 
the members of Christ. Eph. i, Rom, viii. Therefore, as 
in the justification or remission of sin there is a cause, 
though no dignity at all, in the receiver of his justification ; 
even so we judge him by the scripture to be justified, and 
hath remission of his sin, because he received the erace 
promised in Christ: so we judge of election by the event 
or success that happeneth in the life of man, those only 
to be elected that by faith apprehend the mercy promised 
in Christ. Otherwise we should not judge of election. For 
Paul saith plainly, Rom. viii. that « they that be led 
by the Spirit of God are the children of God;” and that 
“the Spirit of God doth testify with our spirits that we 
are the children of God.” Being admonished by the 
scripture, we must leave sin, and do! the works commanded 
of God: or else it is a carnal opinion, that we have blinded 


{’ And to do, B.J 


aeeean saves sar it ae) no 
ee ns se ST ee | 
‘ 
' 


’ 


On ee ea 
> fieqng ate ky etnory alt ere oobi pard foe Mie yy 


bs pistol hve laf dieters Wil, at hile, atl wah oa - @ 
Sa = OF Gale dow Ue, Heng alt Wo aepronteany a ab taste TA ool Mn a P. 
a ate Ah omsrgk Dagon, lh athkait tals sp cesta ay |“ i: 
vidilan weer ead) Wiww Tong, att glbognar stl dtoctmls : 
scm 6idT Dit Wo rind x08 alld hen 07 leqneg ton, bOD_» * 7 
bert), saointniieaderny So oghol sue tovmewod our? wf weak 96 
ae of Gem wed ton Nnww aon gile Wy anew odd dowd. 4 
ie ih we Led) an WA wteincpied eles woul ao oy. salah Ale: 
ee ee ee ee 
eS teed Or ciin ait” ia | . 
“a Ti glow waogue  « 
pai tele gel. tana ce ow - 
a4 Wo, Quffeieng-ed Bw oie ad tiodwall .2i aad eo | 
osliital. agi « ici ai tensa ahs sehneioues oie, 7 
habe ava a0 inmerelln, comnseit jLeetpolo adam oilerntd), 


RO 


UNTO THE CHRISTIAN READER. 265 


ourselves withal, of fatal destiny, and will not save us. 


And in ease there follow not in? 


our knowledge of 
Christ amendment of life, it is not lively faith that we 
have, but rather a vain knowledge and mere presump- 
tion. 

John vi. saith, “No man cometh unto me, except 
my Father draw him.” Many men understand these words 
in @ wrong sense, as though God required in a rea- 
sonable man no more than in a dead post, and marketh 
not the words that follow: Omnis qui audit a Patre et discit, 
vent ad me; that is to say, ‘Every man that heareth 
and learneth of my Father cometh to me.” God draweth 
with his word and the Holy Ghost; but man’s duty is to 
hear and learn, that is to say, receive the grace offered, 
consent unto the promise, and not repugn the God that 
ealleth. God doth promise the Holy Ghost unto them 
that ask him, and not to them that contemn him. 

We have the scripture daily in our hands, read it, 
and hear it preached. God’s merey ever continue the 
same. Let us think verily that now God calleth, and 
convert our lives to it. Let us obey it, and beware we 
suffer not our foolish judgments to wander after the flesh ; 
lest the devil wrap us in darkness, and teach us to seck 
the election of God out of the scripture. Although we 
be of ourselves bondmen unto sin, and ean do no good, 
by reason our original and race is vicious; yet hath not 
the devil induced wholly his similitude into any of Adam’s 
posterity, but only into those that contemn and of a set pur- 
pose and destined malice hate God, as Pharao and Saul. 


What 
declareth a 
lively faith, 


John vi. 44. 


How God 
draweth 
unto Christ. 


The one gathered all his men of war and would fight with gExoa. xiv. 


God and his church, rather than obey his commandment. The 


other would, against God’s express will and pleasure, Lalla Say xvi. 


David that God had ordained to be king. These sins Christ 


[? In, omitted in A.] 


as ee dow Mig ee. 
fo agherand «ay “ni tom motte ‘wmill ome ab hak 
eae 
 eqprunay ott bie ogbebrrard ee 


a ; ims tees ematemmpeltt Aiiae a 
_ aiwe coed} leveterder texwrenclt “unit mill anita 4a 
a som 2 8 betinpos Lod ysl ax conve yitenr ax nt 
diiooe bon Game feob ost neds wiom on stent ooldeann 
froth wie, o ae leg dime) « waliot seit ule wl) Jon 
trod elt neo gol” gee ot ot ied 4 aw de theo 
dieteah tel “ait ot-lioder e204 yra'to dail how 


ved od. ch enw lod seedy) Gall mit bow few atl dite 
o ewe eery odt piiowin yar ot oi toi? sreml ban weed: 


dalle fe) eel argeqer nor fate pelieeery od) ear doe 


“Ogre owe Aad? plot alt weir dtob bo ollaa 


ld wera tele ads or ton bes oid leo 
ft hawt elon’. uty ol ylinb ormighew ole ovat oW 
el quota ies grant *'beD ~ awsleceng Qe teat bow 


- 


2 age gitattan. oO won sah ok Aidt we ak © ota . 


oe ote Kw dt edo wdad ab of wil we torus 
9p heeth wd eaotebaee od ataaaggbig dpiloct yuo. don thes 
deed oF demthan aewriieh ai oo aarw livab ot deol 


~ eden, onaghue adh Jo too bolt Yo moltenls. aif) + 


— tkeerg terol aay hem vein whew milo w 
dom titling gauoiniv > o6ee how benigho: wa nomen 
ete to ye watered eae livab od3 
aeores yr 


duld omuatd one tno 


+ ah en in 


Matt. xii. 82. 
Mark iii. 29. 
Vuke xii. 10. 
1 John v. 10. 
Heb. x. 26. 


Gen. iii. 4,5. 


1 Sam. xv. 
aos 


John viii. 
26. 

Psal. cxlvy. 
7. 

The justice 
of God in- 
tendeth it- 
self to two 
divers ends. 


266 UNTO THE CHRISTIAN READER. 


calleth “the sin against the Holy Ghost,” Matt. xii, 
Mark iii. Luke xii.: Saint John, 1 John vy. “sin unto death :” 
Saint Paul, Heb. x. “voluntary or willing sin.” 

We must therefore judge by the scripture, and belicve 
all things there spoken. Know thereby the will of God, 
and search not to know the thing that appertaineth nothing 
to thine office. Remember how erafty a workman the 
devil is, and what practice he hath used with other. Chiefly 
and before all things he gocth about to take this persuasion, 
“that God’s word is true,” out of man’s heart: as he did 
with Adam, Gen. ii., that thought nothing less than to 
die, as God said. Then thought he wholly to have printed 
his own image in Adam for the image of God, and to 
bring him to an utter contempt and hatred of God for 
ever, as he had brought him to a diffidence and doubt of 
his word. Here let us all take heed of ourselves, that, 
daily with the word of God being admonished of ill, yet 
amend not. 

We shall find at length God to be just in his word, 
and will punish with eternal fire our contumacy and in- 
obedience ; which fire shall be no less hot than his word 
speaketh of. So did he with Saul: persuaded the miserable 
wretch that God was so good, that though he offended, he 
would not punish him as he said, but be pleased with a 
fat sacrifice again. 1 Reg. xv. This doctrine is therefore 
necessary to be known of all men, that God is just and 
true, and reguireth of us fear and obedience; as Saint 
John saith, “He that sent me is true.” David, Psalm exlv., 
speaketh thus of his justice, “The Lord is just in all his 
ways.” And understand, that his justice extendeth to 
two diverse ends: the one is, that he would all men to 
be gaved, Gen. in. xv. xvii. Matt, xi. Isai. lin. 1 Tim. ii. 
Rom. xi.; the other end, to give every man according to 
his acts. 

To obtain the first end of his justice, as many as be 


2 oe 


whete Oi Yale wnt ated 


et ae * port gol sone 
> inion ale® @ tidal § aedol, sale) dined dS ye 
“ale yeilibe «or yuetouton a ato aah 
Spt ee pasiatatn et wpb, vetoed! dem 6) oF 
ile A oil ghereelt arco ilewr reves wepilelé fhe 
Aisabatioqye ias'+ anit qe eid at tho aloes fina aa” i 
namidran. @ wticrs od sudhnmeirett seule niylt fl <a 
sil crate atte deve dead vf center danke Bow gt evel, 4 
etter ail etor ot (eecia Alsen of epiriels Ie orotod brute” Fi 
tik. ol en creat erect TH tem Soret ot brow Whe aul 
ot qadt wey ogeiltjon Adpweil! dade i onl eelah tie aoc 
hanuinay oveed da qllinten wil slpawell eal Wide bettem yl 90 > 
ee 
‘HOE To beaten ew tqrmjons tin ce od ail qaind. 7 i 
tub. her sont @ es wit Bynes bet od et pmo 5 a 
ili etter & teal oda Oe a tol eli ewe difeow. , 
tre AB Yo tradelnecntes quiet te ia fewer nth stew eile Oo 
dene dd sitent at ot hele rltgow ta hat fale eV 
th Aer amnesia HP Fevrzy dibow ateteury thw: frame 7 
troow wid Delle Jot eof oo od Mare wt Hstite roontiboda > © | 
pectimatreesietond shun die ad bil 6%) Jo daetraqa oa 


pe ~sipreeelae r ae heriere healie 7 7. 


petip hetre 


UNTO THE CHRISTIAN READER. 267 


not utterly wicked, and may be holpen, partly with threat- 
enings, partly with promises he allureth, and provoketh 
them unto amendment of life. The other part of his justice 
rewardeth the obedience of the good, and punisheth the 
inobedience and contempt of the ill. These two justice 
the elders call correcticam and retributivam. Jonas the 
prophet speaketh of the first, chap. il. and Christ, Matt. xxv. 
of the second. God would all men to be saved, and therefore 
provoketh, now by fair means, now by foul, that the sinner 
should satisfy his just and righteous pleasure. Not that 
the promises of God pertain unto such as will not repent, or 
his threatenings to him that doth repent; but those means 
he useth to save his poor creature. 1 Cor. xi. This wise 
useth he to nurture us, until such time as his holy Spirit 
work such a perfection in us, that we will obey him, though 
there were no pain nor joy mentionated of at all. 
Therefore look not only upon the promise of God, but 
also, what diligence and obedience he requireth of thee, 
lest thou exclude thyself from the promise. There was 
promised unto all those that departed out of Egypt with 
Moses the land of Canaan: howbeit, for disobedience of 
God’s commandments, there was but one or two that 
entered. Of the other part thou scest, that the menaces 
and horrible threatenings of God, that Ninive, the great 
city, should be destroyed within forty days, nothing ap- 
pertained unto the Ninivites, because they did penance 
and returned to God. In them seest thou, christian 
reader, the merey of God, and gencral promise of sal- 
vation performed in Christ, for whose sake only God and 
man was set at one: so that they received the preaching 
of the prophet, and took God for their God; and God took 
them to be his people, and, for a certainty thereof, revoked 
his sentence that gave them but forty days of life. They 


likewise promised obedience unto his holy Jaws and ecom- 


Jonah ii. 


Matt. xxv. 
31, &e. 


} Cor. xi. 32. 


v2 arias eyes ne ote > ie 


| dewey tie yhterg, gxajlest ml oqaun. bine olwoloter heeled dom 
fam \lpepulle. aah emfencrnp dite ilnuag! yapaleny 
*S\guiter! oh Yotey wntio afl ell Yo serine ota el | 
| off dtcsteliog fee terry alt Wy exmtinty. att diye ‘ 
L  dteee einen, cot wert ih ety We tqumdies hin sofnihedod — 
ee ee = 
peor verde drinT) hone. t gate eit od Wadden autquig : 
erdbeval) hen June ol o raat Me fiowe hol) dite oft Yo 
~ wera wit dad Jord woe aie ah nf wn etedowong 
juilt 20% armen] camabdhits hae geri sit ister Mande: 
% demgrr din Me ga doug ctsat nieteg Joi > esting wl © 
tonite -etedlY ot j top toh dedi cal! enclontannt if ri 
mamiene GAT te a0) 1) emieme voy ol exw of dhaw ad . 
eye hal oti ag wait dom Woe ot entice ot al dee 
uyests cftd endo Gir ow edd ca ci Orci bhog 2 dorm stew 
die seo btenvetnes qi, vor nleq on ow orplt — 
i dot te emery Gino yh ee tool orga . 
godt Ys terlapet sd euumibedle ew conmgltith Jqihe pole : 
way GredY : cmitrong oath“ encit. “Unevit - phuleng, avorlt tao) 
» die pt Se io. bore dad ted? te claw Ivano, oa 
Ye Aaanlodints yah findwod ,uemud Yo bnel alt pom) = 
hull? fed. to ue ted wow ol! sinomivmanes «hod 


@ 
— 


268 UNTO THE CHRISTIAN READER. 


mandments, as God give us all grace to do! that though 
we be infirm and weak to all virtues, we ex- 
clude not ourselves by contempt or 
negligence from the grace 
promised to all men. 
Thus farewell 
in Christ. 


V. Novembris, 


Anno 1549. 


eee 
a 
ay 


et 


Loli 0) coery Te at ovig baton yinenabeei = 
Het contd, 


ataitits the ot dew doe wetint el WW Co 


‘<° 


[Preface to the edition M.D.L. } 


John Touper wysheth grace and 
knowledge in Christ to 
the christian 


reader. 


I suncep, christian reader, that in my former epistle I 
had sufficiently entreated thee to have read, and given 
charitable judgment of this well-meant and truly-written 
treatise upon the Ten Commandments. But both my labours 
and my request I see of many not only neglected, but also 
despised ; and not despised only, but also condemned: yea, 
innocently, I dare well say, if men without affection read or 
hear read the thing which, of affection, temerously they 
condemn. And in case J had not prevented in time (before 
I wrote the work and printed it first) the same foolish 
judgment of foolish and ignorant people, that now speaketh 
slanderously of one unslanderous doctrine, I had written 
things, (and not contrary to God’s laws nor man’s laws,) 
which would have offended them more, as touching divorce- 
ment, whereof I soberly entreat in the seventh command- 
ment, and truly, as I will answer to the same by God’s 
grace. But I refrained, for two causes: the one is, that 
all things be not expedient, though they be lawful; the 
next, that I knew there lay under every stone a scorpion 
to bite and poison whatsoever | should write or say. But 
seeing no man’s writings heretofore hath been clear and 
free from misconstruing and calumniation of such sycophants 
and serpentine tongues as hurt or? they warn, kill or they 
admonish, slander or they judge, proclaim victory or they 
fight ; I must hold myself well contented to suffer obloquy 


{’ Or: ere, before. } 


—— 68 gab) id eginterand 7 a | 


evel gen tor) 10H etemeheooe) aT art coq geitawel 
deter ad Dumalguir Yow don yew ‘to ee 1 degen yet Hite 


a 


_ : a 7 


CMM, andillen ih 0b ioe 


has soery Madlegs wopuetl ilo 


woitebyla acta 
a —— Aallegere 


I dex wer’ ond Geli yotan asiniety yvonne T. 
pry tee deer teal ol eodt hatnvitoo Yiapodttva. bad 
wetWemegiiat ty Amenedton gilt Yo stomyhay oldetbmtly. 


aoe tberomebios alo teal ogun beoyests don hen: ewegenb 

vm bins swlinctie: tumiilive croms ti aw Low enue I efoernooant — 
galt Ghecesams cine We toidw geielt att hoot toed: rR 
wetted) orld ai fotnerrny don lod 1 eum at itl toe baers . 


270 [PREFACE TO EDITION 1550. | 


and slander now, as they did then. And as they wished a 
better mind and prayed for their adversaries then, so do 
I now, that God in Christ may save and bring both them 
and me to the joys everlasting. Nothing desire I of thee 
but as I erst desired, that thou wilt read with judgment 
this little declaration upon the Ten Commandments; and in 
the seventh commandment thou shalt find added more than 
was before, for the confirmation of such divorcement as 
many of late have been offended withal: and then give 
sentence charitably, whether I give any liberty to sin, or 
elevate, diminish, extenuate, break or dissolve matrimony 
ungodly and without judgment, or no. Weigh the fifth 
and nineteenth of Saint Matthew with the tenth of Mark, 
and so shalt thou understand wherein standeth the state 
of the controversy, and so be able to give upright 
and true judgment; which God grant unto thee, that 
thou mayest not only be able to maintain the 
truth that thou knowest, but also search to 
find out in all other doubtful questions 
the truth that thou knowest not. 
Thus the Spirit of peace, 
Jove, and knowledge 
be with thee now 
and for ever! 
Amen. 


From London, 28th Julii, 1550. 


while quill eo. bed, rod Hib-palt ah wom valle ane 
Ab am orld etqemqate alnld 99 haging fase boint s9htod. 
dirt pend have ren tom dele oF Saks saith yoroeeT 
cal “Yo I tied getdieZ qrimalins erul ofl) of oar Sete’ 
ongien| dee hime Mw ovih ted forked te. Ten dod 
_ ade sedaalrnesio? rT ali epg ceyttenabess “otal alii 
= AO caret fetes Led diate pad) deeulreureros swweee ld 


L8G) ere or me] 1] 
. 
; 


he fomaicpsarits dam Vy celteemlimg off = wld ww 

Gig oe bee fetiw jolene pl yield ciel To yum 
| a6 ele Ob eral yu wag Fo anitaily ident sake 
i famitiees wheats wer Ayes pieerwteo dala gptemals “~ 
| a ey BA ene pounglu) teolbite baw 7 


fall, Wo hens ads ptiliy wonldtal® ditiet To dheereaka 
ade Atchaete ered tasietww wali Hale cethahie’ 
fisting: orig of olde wih m4 finn ae ae 
iat aahe Ofeu toemp Lol dalle a J 
at deren ped glam Jon oeece. wail 


> Ge — 
9 
i 


: a eee fear re : 
 \ cetllee esti serial <5) adnate 
ee eo Bai 
ies : 


Ae DECLARATION 


OF 


THE TEN. COMMANDMENTS. 


CAPO eT: 
WHAT THE LAW Is. 


Serine that the least part of the scripture requireth in Diligence 
the writer both judgment and circumspection, that the ta 
interpretation of one place repugn not the text of God’stion. 
word in another place; how much more diligence, circum- 
spection, fear, and love requireth the two tables of the Ten 
Commandments, in the which is contained the effect and 
whole sum of all the scripture! And whatsoever is said or christ and 
written by the prophets, Christ, or the apostles, it is none ee 
other thing but the interpretation and exposition of these mandents. 
ten words or ten commandments. So that it were no 
need at all to require the mind of any doctor or expositor, 
to know the will and pleasure of God manifested unto the 
world in his word, would they that hath leisure to read 
the scripture, study therein themselves; or such as be 
appomted to the ministry of the church in their sermons 
declared unto the unlearned, what and which command- 
ment the evangelist, prophet, or history, that he preacheth, 
declareth. If this were done, then were it no need to 
bestow so many years in reading the gloss and interpretation 
of man. For let him write or say what he pleascth, he Theat ot 


le serip- 


that understandeth the text shall be always able to judge ture to be 


whether he write true or false, and so stablish his faith mit tor 
and knowledge upon the word of God, and not upon the bysenps 
interpretation of man; conform all his life to this rule and =~ 
canon of the ten commandments, and not unto the decrees Deut. iv. 6, 
of man, as God commandeth. Deut. iv. 

These ten words hath been largely and at length written ee 


upon by many great and famous clerks; so notwithstanding, every man 


- — 
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es | lang Tent ; nin. - : 


ie 


a qi 29587) 
a “ana aL fie 
_ : ; panes: 
oie a 

=) = SS Best 48455 | 
Pe OY apni ht 
wee | na iptiak 

site - vg le 


to exercise 
himself in 
the exposi- 
tion of the 
command- 
ments. 


What the 
law teach- 
eth. 


272 A DECLARATION OF [cu. 


as they have yet left sufficient matter unto their successors, 
whereupon they may exercise both their learning and elo- 
quence, as in a thing most inscrutable. There is no acuity! 
nor excellency of wit, no learning, no eloquence, that can 
comprehend or compass the doctrine and mystery of the 
learning that is contained in these commandments. They 
teach abundantly and sufficiently in few words, how to know 
God, to follow virtue, and to come to eternal life. 

Wherefore it behoveth every man of God to know as 
perfectly these commandments as he knoweth his own 
name; that all his works, words, and thoughts, may be 
governed according unto the mind and pleasure of this 
law: likewise, because we may by the knowledge hereof 
understand other men’s writings and commandments, whe- 
ther they be of God or of man, profitable or pernicious, 
leading to life eternal or to death everlasting. They teach 
what God requireth in the heart, and what in external 
conversation, both to God and man; what is to be done 
in the commonwealth, and what in every private cause ; 
what is the superior’s duty, and what the inferior’s; what 
the husband’s duty, and what the wife’s; what the father’s, 
and what the sons; what to be done to a citizen or 
landsman, and what to a stranger; what in the time of 
peace, and what in the time of war. So that in these 
ten precepts every man may see what his office is to do, 
without further travail or study in any other sort of other 
learning. J] purpose therefore by God’s grace, as_ well 
as I can, to open by other places of the seripture the 
true sense and meaning of these ten commandments 
simply and plainly, that the unlearned may take profit by 
the same. This order J] will observe: 

First, shew what this word, law or commandment, 
meancth. 

Then, how the law should be used. 

Thirdly, prepare the reader’s mind, that he may always 
read and hear these commandments with fruit and com- 
modity. 

Fourthly, interpretate every commandment. severally, 
that the reader may perceive what God, the giver of the 
Jaw, requireth of every man that professeth his name. 


[) Acuity : acuteness. ] 


we 


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wee etl ierond od en studhneniae made yljod) 


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¥] . WHAT THE LAW is)? °° 4. 273 


‘ Justinian, Lib. 1. Pandect. tit. i. saith, that “the law is rn.; Pan- 


dect, 


a faculty or science of the thing that is good and right, as titi: 


Celsus there defineth*”. Or thus: “The Jaw is a certain 

rule or canon to do well by, which ought to be known 

and kept of all men.” Cicero de Legibus saith, that “the De Legibus. 
law is a certain rule proceeding from the mind of God, 
persuading right and forbidding wrong*,” 

So that the law is a certain rule, a directory, shewing What the 
what is good, and what is ill; what is virtue, and what is 
vice; what profitable, and what disprofitable ; what to be 
done, and what to be left undone. This declaration of 
the law general appertaineth unto all the kinds, members, 
and particular Jaws, made either for the body, either for 
the soul. So that whosoever be ignorant of the law and By thelaw 
rules, that appertain unto the science or art that he the end of 
professeth, can never come to the end or perfection that sion’ 
his profession requireth. As for example: the end of a 
christian man is eternal life; and_ his profession is, to 
know and learn the Jaw and canons that most plainly 
and sincerely leadeth him unto this end of eternal felicity. 

As the law of God, which is a certain doctrine, shew- 

ing what we should be, what we should do, and what 

leave undone, requiring perfect obedience towards God, and 
advertising us that God is angry and displeased with sin, 

and will punish eternally such as perform not all things 
perfectly contained in this law, as ye may read, Matt. xxii. Matt. xxii 
Exod. ax Dentiixi. DiiThese places shew that God re- od. xx. 
quireth of us perfect obedience. What pain is due to the 7” 
transgressor, ye may read in Deut. xxviii.: “Cursed be Deut. xxvii 
he that fulfilleth not the law ;” and likewise, Matt. xxv.: Matt. xxv. 
“Depart from me, ye workers of iniquity, into eternal *” 
fire.” 

i  T declare now, good reader, what the law is, and not 

how it may be fulfilled. That I defer unto the end of the 
exposition of the law. Howbeit, I would thou shouldest 

most diligently mark this definition or declaration, ‘ what 

God’s law is ;” that thou mayest know what difference is 


[? Nam (ut eleganter Celsus definit) Jus est ars boni et equi. Cor- 
pus Juris Civilis. Ant. 1726. Lib. 1. tit. i. col. 1. Tom. 1. p- 109.] 
[* Lex est ratio summa, insita in natura, que jubet ea que facienda 
sunt, prohibetque contraria. Cic. De Legibus.] 
: 18 
[soorer. | 


y Os —_— 
eve ea eet CO [4 


om @ ed dite taf? Atha 4 oY dedoh 1d: ieee 
2 Saree thu bane boc ef fof a: ity oe Vo ernie TH gileadt a 
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neal af mt tam tied Thee oo a imino oli 
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a 2) Ne “bai m wort) grlewweny aun. @afven @ @ wal 
ee ‘steqar shied brix dlpr guikegerieg” 
oa = parewe TO! Vib «a aloy @ebme # a weal eit geil) ae 
sad Ravl D hag vw eo tefe-) 10 6 tule tom hieg fl tadw 
a i. tthe solitgsthctipll ialw tei ole Gabe yanle 
Ys friteepteds tT aavhar ‘fol-od of rete ioe woth 
siete. dled eit? Ue atthe’ divningregiyge loveneg wet onld 
of wales Sybed wl) wo) Sedlin ote swat ~wnhteitteg tant 
eam has wal ofS To trieeergl of wreceuly tele oR dao oi 
‘eon at feulf Pon -% -@opiod GA cine wishes dit} geolod 
aoa Anil aebte Tie. 40 fue tlt fee teed Car al iwaahng 
o wy hh oth: = obyirnas 2.64 decnijes saseatlertey wal 
wt al fie York adi ios ;@d lioreis & com isi betas 
ela, date Sait protan fate waboaedt exaal ime wou 
acini) terre tn kine edly Adaw crit Uoliet qheewonts fag 
: ane pee nels & at ide tod Yo wal) ath ak 
dete free ph) buewin a tader od binedle ow dade ‘gat. 
lave, Jui) Gravion eiiilerin Initeg pariupay eoolute wreol 
iia tthe henmokylit? fina qrgon al bod salt ax goisitrowhe 
ri ite dow Gridking a0 Aver cilenate stetau Mher, Brom 
dive sate Keke elt Anew ear oy ee eal wilt ai froetio pyres 
1 as cme ot fark). tarit sod wuly wall jv tm diac 
ety ae oul, af ting: dul VE geri soctwy. ev ma iiwitiey 
ia ie 3 rl Pdlivgx te nt het yan ay storgerl 
he si wit dwt, aeinoit bos *ywalot. sot toll dads od 
|  Demtale od” Se hi Yo «tobww. ot en. word gaged “ 
"oak 
fon hs ia hs take: colin a ss : 
of) to hey wilt-oieu vetoed 1 anf til od vam 3i wed 
teobiware molt Maem b-; “awaliult Me Hoi limeny ets 
jade” genlevatodh ve euly, ioont qVowgiib doom 
i nunc th seater’ woand heh — darli a whol 


oto fund ou bl moi es tv) . 
ta A hee i pre ee 
einai aop-o retol soy at aa Si 9 
wwllead 4A adneior suptsdideny ning 


4 a ‘Laaoon} | 


‘ 


OT A A DECLARATION OF THE TEN COMMANDMENTS. {cn. 


The differ- between the law of God and the law of man. Man's laws 
mr Goae only requireth external and civil obedience; God’s laws, 
law. both external and internal. 

Now he that is ignorant of the means, is ignorant of 
the end; being ignorant of the causes, must needs be igno- 
rant of the effect. Only by the law of God the means is 
known; therefore only the law of God, if we will come to 
the end that God would us to do, is diligently to be learned: 
for like as the physician cannot communicate his health 
with the sick patient, or the living man his hfe with the 
dead body of another, (but every man enjoyeth his own 
health, and liveth with his own life;) so profiteth not him 
that is unlearned the knowledge of another man, but every 
man must know and learn himself the law of God, if he 

Deut. iv.1. will be saved. John vi. Deut. iv. As he, that will be a 


A notable 


similitude physician, must learn the precepts that teacheth physic ; 
to prove K 


thane musician the rules of music; the orator the rules of 
Ce ee, rhetoric; the ploughman the rules of husbandry ; and so 
every person the rules that belong unto his profession, or 
else he shall never profit in his science or art, nor be 
NoChrist- accounted a craftsman, that knoweth not the principles 
thatknow- Of his craft: no more before the majesty of God is he 
eprnot he Useeounted ma christian man, that perfectly knoweth not the 
God }~=6 commandments of God, though he be christened, and 
braggeth of the name never so much. 
Commonex- And because that no man should exeuse his ignorance, 
aveye anid say the bible is too long, and containeth go high 
mysteries and secrets, that the labouring man hath neither 
sufficient time neither. convenient understanding to learn 
the law and commandments of God; it pleased his infinite 
goodness to collect and gather the contents and sum of the 
whole law into so short and ecompendious abridgment, that 
no science of the world hath his principles or general rules 
concluded with so few words. 

Experience and proof declareth the same. The logician 
hath no less than ten general rules, called predicaments, 
wherein is contained the whole matter of his art): the 
rhetorician, three manner and divers kinds of causes, de- 
monstrative, judicial, and deliberative: the whole body of 


the law civil, these three principles, “Live honestly, hurt 


[’ Sce Aristot. Topic. Lib. 1. cap. 9,] 


)] .aeverniien ner err ve eunaktont a eve 


sent eel = rour Yo wel wilt leu te le wal offs rmanted “ee 
al Wheyih jemmmlndo sinig hue. mrretee tinniepen: vine Feat 
Saeerant tre derwten sitod, wal 

Ss denrecen? ot arco Gh W jozrenegivet take oil worl 
id al man tent ow ofl Ye ingsiapl pated » dia walt 
acorn Wi) BAD Ya och oft eh yloO, nO 02 to amet 
eF=nico Nw wa VW dni) ta) mal adtilim weld’? pawond 
—— of of oiaquglt: ab oth pt pe beer SoD dealt dite enfs 

Aileen! 72 eleiqnee damier nebbaq, olf ev odd wl 
of din Sh ait ce qoeell ode om mel = ole elattw 
wee @) ae yet mee rece tal) sea lw o tavyel hash 
mid don deter co (60 wow Gd dor wl bre lilead 
wee 6! an, vetha Je aghohetad of) bowedaa tot 
ad bdo) We ed wh Verid werd boa wid Corks nem 
al tis dnt! O49A aided batei. Dore of Alivw Aiport 
toeyhy dievbos! dull eterorey wht azzal euwrus CeeetaL Ml -“iiale 
Te cofer fi toto tlt ostecuar “Wo log) od! Oe yon 
6 dae ¢ velit We eley ods war! yuolg odd ;nhodeil: ees 
© Sollee Od etew garded aa) elvy el) Comm perro 
wa Fe & ete ) oF Uiany rein Inde atl, orks 


eiyieny oti.dom dierent tolt aocoiiem € lotaywat caer ~ 


al ah bes So theres alt ered eran wets dtew, 91d oot 

als one piowond € re. gmt} sure noiteeuls @ fedanordn 4 Hn Dad 

hice Lomond od. wih Vyeods lw Yo hsaubaasnmoa » PES 
vleun cv “vee. omen. ade to dggend: 


pectmciingy lit eeuree- Htuaihe wove om duis yee vel bent wacom 


cape 


dyif ‘nw Mortinimme: tire? aicl wor al ollid ot goa ine“ 
golive aed ae quetodaledt duolt aeds99 hie miele 
artne) a ah pontoon i valtion vomit doeiniiion 
ntinda) dit bemmehy 4 phe Yoetavnibantnics hae wal-oils 
oft Ye ane han etroteis ot) wiloeg hae tovlion of pmabooy 
tadt tianyliide avoibeoqaee bua dode oa otai val olor | 
eehet Lewiay 26-eslqinnig alba birow edd: Yo-oonsioe on — 

alvor et os dithe: ‘balulonos 

feantgat oft sommes odd afirudlash Wowng baa somohingadl 

Soeneeitonny holley yealer tovecing ced ovrit ool oc jail 
wiht iae wll We ort paige em. day Soeseeding parte 


“ly gone Ty eho erogih fae: pengryininy alors 
th rlivel atta auld « vttepedl bah hae Renee) 
Sunt (eater did vara 
[2 0 4 aa ‘ict noe _ a aan 


hae > >. 


_ 


=e 


i 2.-« a= 


She WHAT THE LAW Ise 275 


no man, and give every man _his’,” Justinianus, Lib. j, Justinianus, 
Institut.: the physician, as many principles as be kinds stu,” 
of diseases: the heavenly God eternal hath concluded all 

the doctrine celestial in ten words’ or commandments, 

Exod. xxDent. vy. And yet, for a further help of our Exod. xx.1, 
unapt memory to retain the will of God, he hath gathered pant v. 6, 
the said ten commandments into two: Matt. xxii. Mark i. Matt. xxii 
‘Love God with all thy heart, and thy neighbour as thyself,” Mark’xi2s, 
Deut. vi. & xxvi. Ley. xix. So that every dull and hard-witted 

man may sooner learn the principles and general rules of 
Christ's religion than of any other art or science, that he 

give his diligence any thing at all for the space of one month. 


There be many causes that should provoke man unto wany 


. : , auses to 
the study and knowledge of this law. First, the profit provoke 
that cometh thereof, which is expressed, John xvii: “'This Gentuay 

of the law 


is life eternal, (saith Christ.) to know thee, OvRather! and eocce 

him that thou hast sent, Jesus Christ.” David the prey is ae 

phet desired the knowledge of this law, and go copiously 

expresseth the commodity thereof in the most holy Psalm 

exvill., that nothing of this world may be compared to its psat, cxix. 

for it leadeth to eternal life. What commodities it bringeth 

in this world, it is declared Deut. xxviii. and Psalm CXXVIIl, : 

“ If thou hear the voice of thy Lord God, and observe it, 

thou shalt be blessed in the field and at home; blessed in all 

things that thou takest in hand to do.” Read the chapter : 

“Jf thou wilt not learn the will of thy Lord, thou shalt be 

cursed in the field and at home, and unfortunate in all thy acts.” 
Further, without the knowledge and obedience of this 

Jaw no person in the world can justly and conveniently 

serve in his vocation or condition of life, of what degree 

soever he be. Wherefore Moses commanded, Deut. iv. Deut.iv. 32 

that no man should decline from this law, neither to the 

right hand neither to the left; meaning by these words, 

that no man should add or take anything from it, but 

simply to observe it, as it is given and written unto us. 

From this right line and true regle*® of God's word man yan erreth 

erreth divers ways: sometime by ignorance, because he 1") Mu 

knoweth not or will not know, that only the express word “™"* 

of God sufficeth. He holdeth with the most part, and 


[? Juris precepta sunt hee: Honeste vivere, alterum non ledere, suum 
cuique tribuere. Corp, Juris Civilis. Ant. 1726. Lib. 1 tit. i. Instit, 
Tom. 1 p. 9.] [? Regle: regula, rule. ] 

18—2 


~~ 


te. ee Ls 


sungiine M2 acodoveal “Sol, peer eve ely how. emer on 
“pie dheid tf oy elnenlny Gaon, aeuainiegdg aft idly 
ft, krolnskerie £1et dorms: hold ulead of: +e to 
‘2 sirrxpiueerene co ele a@? gl dalmales.caidoah gai 
decders yo We oft call a. am. fee bak. +. tel oe tata 
ee ee yo Ated ol lad To ow dt daaciot of ppvnteantt dqeait 
atest ae ie waeli Alec dail pawl Get etavarlineeinon og bles ol 
gis rare " pleenl? en or: aidving (il) bene Srrot es ila Aw bod aya" 
froliinitet thee Much yoerr tale! st. el een dy Son 
Ww atin, tary aoe eahjinuing wilt. ines water eon hea 
ot tol) eoweke to tm tewllo-gie du cusid saigilen wend) 
Wiiman 400% cong: Git el De aa qanlt ate, eonspilib kul Getg 
wnviue gem adores, idacde ani) eons yumm gl 
ST vom okt ett week ald 0 anhctootd me hints aad 
Pre oor swat” water iat Jasegryn walle Lirvals Mong tabi 
ae oe ee weit 0 soils wood. ot Lae? diet) deans AD al 
ON ee gla Wivell “tet aie. tren aead oodd dol anid 
eunigies an bern yngh wil) Yo oplalwoud oil. dentieb: ded 
etd got Gere ott ni Yowndl VAldowes. old diemertges 
spare Lied Sov @hoyaw thor 1d? Jo gittlton sala ,.divas 
dieeiel 6 enleautes tal! ld Lames of divbaal ui wl 
«fiber onl hoe thse soo jovalwaly wi. 4 Ahow sith at 
W eornsly Una dnd) tod ull Yo ooior alt abo godt 1 ~ 
Lie ei lest! comodsa baw blot sits si tread til dlade sent? 
sehpele colt del “\ob-ot bool ni deoloa works aed eget 
tl atlade weds. Jed -yit eo Whelton domaliw uodt 40" 
* hoeatlle cf stacuidapln baa orto te ban bod off ai bivent 
~ 9 eit Wo nemltods ban @glolvoudt.od) toobiv aetnel- _ 
, Senn De tao biww. odd oi senteg om wal 
- artokededw Yo etl To nvitihvos ww ontiaoor. vidal sean 
ecco stl bobaaninos cool gwleed WY) of ed awveos 
ode of wattion pwal-tislt diol acm oc tail? 
_ valent. pando) gaianeat 4 Hob oil) oF> sadtian. baal detoie 
tut Medd qablrge cad om. bbe Moods tem ca saitt 
at. teu aioe ban tavtg at die divormale of ylqinie 
thee cow tat doo eo) Yo-Sety ain) knw onil ddgivcaidd, cal 


ae ie 


soy al Ol gapeten! oe vd. omrnae Pot lisa stiorte” 
“tao eoipes clt qh, dedld raul xo. jor diowong 
hod Pie seen deel die Iuet oh wap rere bet) Ye 


rm sow 1 pail arom Angie bie 
ie 2 set. woh ge pong A 
(tyr sheet toll. 9 (6 4 4 aot 


’ 


- 


a 


Saale 


— 


4 
: 


a 


= 
276 A DECLARATION OF THE TEN COMMANDMENTS. [ cn. 


condemneth the better, as it is to be seen at this present, 
day. This reason taketh place: “It is allowed of the 
most part, and stablished by so many holy and learned 
bishops, therefore it is true;” when they cannot by the 

, scripture prove neither the learning, neither the life of 
their doctors to be good. 


powerofthe Lhe second way that leadeth from the word of God, 
world, is many times the power and authority of this world: as 


we see by the bishop of Rome and all his adherents, who 
giveth more credence and faith unto one charter and gift of 
Constantinus than to all the whole bible’. 

Ee Another erreth by mistaking of the time, making his 
superstition far elder than it is, will not forsake falsehood for 
the truth, and saith, “ Thus my father believed, and should 
I believe the contrary?” Thus rather will give credit to 
his father, being blind, than unto God, his great grandfather, 
that seeth; to the law of man more credit, than to the 
law of God. As the knowledge of man is thus withdrawn 
from the word of God by ignorance and ill-used customs; so 
is the life and conversation of man likewise not governed 
with the word of God, bué with accustomed fraud and 
guile, every man in his vocation and condition of life: the 
spirituality with false received and ill deserved teaching, 
the temporality with false contracts and preposterous buy- 
ing and selling. The princes and superior powers of the 
earth, for the most part, and all learned men, either in 
maintaining a wrong religion, or in not restoring the true, 
decline far from this simple and sincere verity contained 
in God’s word. Some dispense with a less ill to avoid a 

Tavs pre. greater harm. Some prescribe laws for the conscience of 

atime, man for a time, until it may be farther deliberated upon 
or approved good by a general council. These men griev- 
ously offend’ themselves, and causeth other to do the 
same. In case the law made for the time seem not good 
unto such as shall at a more leisure have the examination 
thereof, the law for the mean time shall be condemned as 
heretical and_ pernicious. 

Then put the case*, that many, or at the least some, of 


[? This probably is in allusion to the Edict of Constantine, a.p. 
313, in favour of the Christians, or to that of March 8, 821, by which 
the Council of Nice was summoned. See Platina’s Life of Silvester. ] 

[? Offend: offended, A, Band C.] [* Case, C, cause, B.] 


PO eet TC terre adi ett sido Gal? -gemanooe oll aun 5 { 


* pon peatusintoens’ Vy HSL ath Sk ihn ia a 


#3] Atvaueri barn “35> on Go reeNwn eS ove 


peeey stds 1 ere cit cd oi J) on cect lt ipgutebeng 

ali to fevtulle 1 ST cork ttt emer AT xe oe 

homael ‘fae Glut qunw ea Al Gyrtthdaty- hom (oiny Gee * 

colt “od denen quits ade “peng edd ovetveedtt epothend 

Yo 60h ea! welt gudental cif yebthin wreaq. onidqines _ 
ity. oS te) ered sed 


ge sidtoy @ty Ye pieniten Iw ereng al) exit (nent a 
oie ateredin ail Ya lam ouinth 1 goed elt el oo @w 
wo flag Get getreds quit ota sbidhdnte seekers enon —- Ps 
Jaldis vine edt Ie od ends sitet lind . 
ait waiter jvooit watt lo gnthewins qd dies valtonh. -eBees, 
qt erikel edarvth ian iia el al cat ids v0) prifiteregen 
Cred) bee bordiat wilt em well (in baw Pont eee 7 
or BBs tt Weeoniien anf puter alt ervled T 
pedltAbagig teeny Bal hel dtee modt 10M geiu! wedletigi 9. 
wiih, oF aakt tiles etude ance Yo wal pili on «diver tult ca, 
eapehdiie side al wer Vo salniword od) 0), .b00 Jowal: 33 
om; mrepaane Praydic bow angel ql lexi) Wa bereow old anal | 
honveroy, Gen Gépedil rat. te mAfurrrrees hie oul adi a ge 
fran iat heeds tie cadbot) Yo brve oclt tie _ 
wl) fF Te wobtthnos lie ner ail ni nen yer 


a : 
7 — _ 


heog toa atoms are alt wl eham wel ode oan el 
unisentinexe ft esod omael eros a ao Lads om doen ahr 
ed bonmmlana of Gaile oroit tigene tlt aot wal oils lon 

Yo sooner shan) eld 2a ver yanieee deal Jom tt 


= as 
Addu et & & Aenlé Yo wali A weld “by 
unine a at ciceaeeaee wei eas i Yes - 

ee 2 eons gD eae less 


' 
- 
ee 7 


1] WHAT THE LAW 1s, : 277: 


those that led their conscience after the law made for the 
mean time die: how  standeth then the case with these 
departed souls that were deceived whiles they lived by false 
doctrine 2 They doubtless are lost for ever and without 
time, if they died in any error of the catholic faith, as 
Christ saith, Luke yi. speaking of false interpreters of Luke yi, 39, 
the word of God: “If the blind lead the blind (he saith) 
not only he that leadeth shall fall into the ditch, but 
both.” Therefore it is not sufficient that people have a 
Jaw for the mean time, but whatsoever the conscience 
beginneth withal, it must end in the same; that is to say, 
no law at all should be spoken of concerning the conscience, 
but the only word of God, which never altered nor cannot 
be altered. Matt. v.; Luke xvi.; Psal. xviii, David, Psal, Matt. v.18. 


Luke xvi. 
€x1x., proveth the unmutability of God’s word by two strong 17- 


reasons : if heavens and earth, made by the word, cannot Be pain 
altered, how much more the word itself! Read the two verses 

that begin with the letter Lamed; in English thus: « Thy ho exix. 
word, Lord, abideth for ever, as the heavens testify.” 

Unto the which law the conscience of man, in matters 
of faith, is bound only. For whensoever or whosoever 
prescribeth any law for the cause of religion, and giveth 
it this title, “for the mean time, until it may be judged 
by a general council, or otherwise decreed by the assemblance 
of learned men,” the author of the law declareth himself 
not to know whether his law be true or false, leading to hell 
or to heaven, to save the conscience of man, or to damn 
it; but leaveth it in doubt, and maketh it as uncertain as 
these that shall have the censure and judgment thereof 
preferred unto their discretion and learning. I would wish 
therefore, and heartily pray unto Almighty God, to put into 
the hearts of all superior powers of the earth grace and 
knowledge to choose four indifferent Judges to appease all 
controversies in religion. 

If the clergy should Judge, the world would and might 
say, they are too partial, and for many respects would too 
much favour their own commodity. If the temporalty 
should judge, the clergy would think something to be done 
of displeasure or malice, that always in manner hath re- 
mained between the parties. Further, if a Papist, Lutheran, 
or Zuinglian, should judge, they agree so ill one with the 
other, that the matter could not want suspicion. There- 


7 


—§@ Oe nine i 
on ee 
Abt Bair Wak old vedi egies <a ba tit) omit . 
pn ee galt deeds weil io quit aear 
ah eit loool | a, irethlive eninge: Ore wd) dogs fohegeb 
in tage Tove “ei ie we wild tT “tented De >, 
4) dv@ins wih W sete Cg, belli gruff Th anid, 7 


"es 


t 
at 


7 
— weer rea ol We ger tome "iy ofl aliies nt? 
een ofl tani bidid of) 12" bod We — * ; 
gpl giafih ait ott Gat (lade @bvadl doit od ylew 
a pai Gqong iat minis Sa a fi pidlevalT alied - a : 
urdomuss sd) ereotaleda dint salt tet od? sol SL ne | 
7 00k a taild jetnes ortd tnt Tao Semi yi Aadive Aang «' ; 
7 eedaceetes Gait yytttrrsnaties Wy any of Diels Me choo. | 
. southeg torr Wevvetle deren, decte Kiet) “We beter zloiy okt jut 
Ea 7 deed hivett  -thivz. {et >: ee wel por le brats onl ~~ 
oad Sree ore a lvapw oe? 16 qihdalunent ofld herr pales -_ ; 
teen fet adel 2 atte ) 


| a: wrt ” ened Lidia a 
. : th ef} en 49th wl dihede deol jboteow a 


af Wie irre OSL | el elpyit A 
apes Wes wht hae] Uibeen (rcow off wort fame went bn 7 


warwod, gottal eft (iw urged andy 


~ pilin t peer acl 
wien sea & watacnmdia vil! wl ton alt odutl > 
pinay «Fe omeaaiv a4 “(ao hauwod, at tltial oS 
lie, tape legis even wilt qi wl gee Toedinasiq 

ol quar J pt ard! isom elt i? ali vad dt ap 
piroiitiness wt (yf howe eberre:lio ve fiomies tarocing & ci 
Vial bagi wal wit Yo dalton wi) “stot tort » 
Fah af qutloasl pedi: 0s ited ed west viil odd val? worl of tom 
api oe ae natty 6 quithdpery? 98) o7Et OF note! Ow 


YY ; ae 
oval faq 0} yd L ‘Data wrhrtor 
ina opayg, lien ‘ai? ‘e reowhg {* of 
" ie aanoyqe of exyhul. dterstlibal swe! puoi of abinkweoen 

ee to 

digi beta Meow Writ wilt Ilieste Gyms, nit = 
oo! Whnowr wtoupeoe iiior 40% Ionia daitvag, 20 re wht A 
Gleryeted pli TT  qllbunsene “awe veetd oe 

aitul ad cb gititltemton Wade ble ve qarta ed 
ee ee alien 46 

aoortial giget «<F, ag wlt ni 
eke tte ong Wh on ott sight 
<r snotsiqeae 4 putt hee vasdaer 

; OO 


Luke vi. 39. 
Ezek. 11.17, 


Luke vi. 39. 


verse 40. 


2 Tim. ii. 17. 


De Cansis 
Morborwn. 
De Compen- 
dio Medi- 
cing. 


we 
278 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


fore I would have once these four indifferent judges to break 
the strife, the Bible in Hebrew, the Bible in Greek, the 
Bible in Latin, and the Bible in English, or in any other 
vulgar tongue, according to the speech of the realm where 
this communication should be had. Then, doubtless, these 
judges that favoureth not more the one part than the 
other, no more one person than the other, would soon set 
men at peace, in case they loved not dissension. But as 
long as the authority of any general council or judgment 
of man is accounted equivalent and equal with the word 
of God, the truth cannot be sincerely known. 

Such as can interpretate nothing well, but looketh to 
find occasion to calumniate the good meaning of the thing 
well spoken, will say, I have an ill opinion of God the 
Eternal in heaven, and likewise of the superior powers! 
in earth, because J damn the disciples of the false doctors 
with the doctors, and take from all powers! of the earth 
authority to prescribe unto their subjects any law touching 
religion of the soul. 

As concerning the judgment of God against those that 
be seduced by false preachers or makers of false laws, 
Saint Luke vi. and Ezech. iii. and xii. judgethas Ido. And 
as touching the question, what I should then say of our 
forefathers, that ever sith the time of Constantine the Em- 
peror, and Sylvester the bishop of Rome, hath always in 
manner been seduced by the false doctrine of man, I can 
judge none other than the scripture teacheth. Both he 
that Jeadeth unto damnation, and he that is led, falleth 
into the pit. And in the same place Christ saith, that it 
sufficeth the disciple to be as his master is. 

St Paul deseribeth the nature of such as preach false 
doctrine thus, 2 Tim. ii.: They lead unto iniquity, and 
their communication “ecateth as the disease of a canker :” 
meaning, that false doctrine hurtcth not only him that is 
seduced. but likewise such as shall be his hearers. And 
as this disease, called a canker, if it be in any part of man’s 
body, it infecteth always the next parts unto it; as Galenus 
writeth De causis morborum, Jikewise Leonardus Fuchsius 
De compendio medicine, and Ovidius, thus, 

“Utque malum. late solet tinmedicabile cancer’ 


Serpere, et illa@sas vitiatis addere partes,” 


[! Powers: power, B.] 


Sn ee 
ml «=. srcroutitawiton oot gti 10 Gelvaterad a | BTS 


dend Gi ek beet) 1d qeeall coe bee Moon 1] owl * 
Ot) dost) a) GIA cot: ew toll ob GRD elt inte off 
ES FG Oi te alge TUT Met fing fas ch OWT 
gre ines olt H tinge off Of Enbese wus? tyler —., 
eu?) secltded, calf j<8 a jdook meee hicwane pidt 


| ot iret} ‘mg =m off enon deur lewurerred heal weegh ung 7 

pe El anew hilinerer eslVAiy ing red) meh cow re Hn celle > 
on Gl tevieeseely. Sut devrol. eed? Gene nb ate) Oe reat — 
mprie, om lone lewaty cae Yo yteaites ott i yuel 0 
brevw 44t alien oops tam sepleviape betuecesn @ aait Yo 


wert? viermoly off avenue, tw edt 160 Vo ~ 
at Metal el Dee sciditew ofaimywiol ne ae eek 
gaps oft 6 reutcuem [Weng ff elolvinnles of nolempe Wh 


ely Ian) & Golcige Th ta tet Tem Nive om = 
ret, Wire ee eee bat aevvsod ci torre” : 
Guise oid adi We abieeth Wil nuel Ll ermsd Ae ao : 


ison lito ‘mewey Ne spol wdei fein itt ofl yiv = ae 
qriiames wel yee drab died! oder itary Of vied 

shone “oly Ve cnvigalinr : M 
oad emits dati: [e0i) Va teevylia? ody qaieretes eh = 
grt @IL to ernie 7 eueteng ola qt bysnbe od”): - 
Lak ht tetigho) he bie A door bie prea taht Som : 
sie Vi wok, Wet bdowle T dede jcoltewip oft gitar oe” _ 
GT: ot Getinalon’d fo chit ty Male 4) on dette vate O° 
of eruwla atte Armed Se qeitelt aly exenite! Ine Somd’ 
eee | mnt 6 ital, cule ett rf bsonlee owed sort 
wl Mot alfedsent wnstgting ode pert) odes ered dat 


i tede atice divi) asaly amie 


estel ilpawtq Le olen hin | 

bre lugink oka heal “ead 9 aT 2 jens 
gyda 8 ta gene elt en abides 
ef tots mht yine.ton ditntid wutetool oad ts 
bh, werent eisf yl Tnthe em: darter til 
Hen Yo tej one nbd OW 


UAT? Gm oh paledee WP pe, 
wuleding't minal, moma | 


by rte 


a 


= 


; 


en is oS ad 


1] WHAT THE LAW IS. 279 


which is the same description of the disease written afore: so 


doth false doctrine. And as every member of man may be in 


danger of this disease, yet chiefly the members that wanteth 
sinews and bones; U¢ feminarum mamme, quod rare et 
laxw sint, ac crassissinam atre bilis materiam prompte exci- 
piant:* even so the preaching of false doctrine may deceive 
every man, but specially the simple and unlearned, as it is 
to be seen at this day (the more pity!) everywhere. Tasier 
for a soul that can do nothing but bless a tub of water’, 
to keep an hundred in superstition and the adulterous 
doctrine of man, than for him that is well learned in the 
law of God to win ten unto Christ. Notwithstanding, I 
believe that in the midst of darkness, when all the world 
(as far as man might judge) had sworn unto the bishop of 
Rome, that Christ had his elects, that never consented unto 
his false laws, neither walked not after strange gods, though 
unknown unto man; as it was in the time of Elie the 
prophet, 8 Reg. xix., where God said he had preserved seven 
thousand that never bowed their knees nor kissed Baal. 

In every age so God preserveth some, that no false 
doctrine may corrupt them, though the nature thereof be, 
as St Paul saith, to infect as a canker. So God impeacheth 
many times and would not things to execute their natural 
operation: as we read, Exod. iii. where the bush burned, 
and yet consumed not; likewise of the three children in 
the fiery furnace, Dan. ili; and as Christ saith, John x., 
that his sheep hearkened not unto the voice of the false 
preachers. As many therefore as died before us, seduced by 
false preachers, without penance, the scripture condemneth. 

As many as believed them not, but trusted to the 
écripture, or else deceived, yet called to grace before they 
died, live eternally in joy and solace, and are saved, as 
John saith, Apoe. xiii. in the blood of the Lamb. I judge 
therefore in this point God to be no more severe than 
the scripture teacheth, wherein he teacheth us what 
we should believe and judge of him. Thus I have spoken 
largely and‘ truly, to admonish my good reader to beware 


[? This sentence is omitted in C.] 
, [* An allusion to the method in the Romish church of consecrating 
water for what is termed holy water.] 


[* And, supplied from A and C.] 


1 Kings xx. 
18, 


Exod. iii. 2. 


Dan. iii. 25. 
John xX. 5. 


Rev. xii. 11. 


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280 A DECLARATION OF THE TEN COMMANDMENTS. [en. 


of man’s laws in the ‘cause: of religion. As touching the 
superior powers of the earth, it is not unknown unto all 
them that hath readen and marked the scripture, that it 
appertaineth nothing unto their office to make any law to 
govern the conscience of their subjects in religion, but to 
reign over them in this case as the word of God commandeth. 
Dent. xvi. Deut. xvii. I Reg. xii, 2 Par. viii. Soph. vi. 
fi San. xii. Howbeit, in their realms, provinces, and jurisdictions, 
Wisdom vi.j they may make what laws they will, and as many as they 
will ; command them to be kept as long as it pleaseth them, 
and change them at their pleasure, as they shall see occasion 
for the wealth and commodity of their realms, as we see 
in all the notable commonwealths among the Greeks and 
Romans, with other. Unto the which superior powers we owe 
all obedience, both of body and goods, and likewise our daily 
prayer for them unto Almighty God to preserve their honours 
tT ia, 2 grace and quietness. Rom. xiii. 1 Tim. ii. 1 Pet. ii. Matt. 
Mec ae, Alege si, dkeors: “And as many divers commonwealths 


21. as there be, so many divers laws may there be. Howbeit 
All realms ° 


rn ie all christened kings and kingdoms, with other magistrates, 

ee ae should reign by one law, and govern the churches of their 

realms solely by the word of God, which is never to be 

changed; as I declared afore in the definition of God’s law, 

that it is a rule never to be changed by superior power or 

inferior. Psal. xviii, and exviii, So doth the holy prophet 

David, that honoured God, reverenced the powers of the earth, 

Ps.xxv.4. loved the common sort of people, teach, Psalm xvii.: “ Shew 

me, good Lord, thy way, and lead me in a right path, for fear 

Job xxii. 22. of those that lay wait for me.” So commandeth Job, chap. 
xxii., to learn the law at the mouth of God. 

I follow therefore the commandment of God, persuading 

every man to learn his faith in his law, as Moses did, Deut. 

Deut. xxi. XXX1., commending the law unto the priests, the sons of 

id Levi, not only that they should know it, but to shew it 

unto the whole multitude of the people, men, women, 

children, and strangers, that they might hear it, learn it, 

fear the Lord God, and observe his commandments. So 

Christ commanded his apostles to preach, and their audience 

Matt. xxviii. to hear the thing he commanded, Matt. xxviii. Mark xvi. 

Nak'xvi, With what diligence, and how it should be preached, learn 

a in the vuith and ixth chapter of Neemi. 


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ont ot at alen.soll W afieeitae dns Whee mit cel, 
tein Deed ede’ ere abilentipeoren eteton ol! fo ct 
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wecteccailgese, wl Mest amtndegnid Iowa sid Iesmaebits Hg ata 
aha Wi ctarenths aff mrtg le, al one qd mgrt tdquale oa vay = 
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11. | *. OF THE -USE OF THR LAW. STL 


CAPUT ti 


OF THE USE OF THE LAW. 


Ir is well known by the places afore rehearsed, that the ote- 


dience 


the law of God requireth an inward and perfect obedience which the 
unto the will of God: the which this nature of man, cor- yr 
rupted by original sin, cannot perform, as St Paul proveth foruetn®: 
manifestly in the seventh and eighth chapter to the Romans, ?&!™: 
There remaineth in man, as long as he liveth, ignorance and 
blindness, that he knoweth not God nor his law, as he 
ought to do, but rebelleth by contumacy against God. For 
no man suffereth God’s visitations [or]' punishments with 
such patience as is required. No man can abide to hear 
his defaults rebuked by the Jaw, but hateth his admonitors, 
and would that there were neither God neither law, so that 
he might, unpunished, satisfy his pleasure. Likewise the 
will as froward and perverse, that it willeth nothing of God 
nor of his law, so that if it diminish any part of such 
goods or pleasure as the world requireth : as we may see 
by daily defection and departure from the knowledge of 
God’s word in those that once were as ardent as fire, 
but now, as the Gadarenes did, Matt. viii. Luke viii. Mark v. matt. viii. 
&e., they desire Christ to depart out of their country, Na eag. 
rather than they would lose their swine. Where is now 30°" 
the will that freely and frankly should forsake all the goods 
of the world, and also this mortal life, rather than to leave 
Jesus Christ, which, as John saith, only “hath the word John vi. s. 
of eternal life,” chap. vi.? 

It is not need to prove this perverseness and wicked 
resistance against God and _ yirtue by the example 
of other; but every man may find himself too much in- 
fected with this disease, would he look upon his own life, 
and be as equal a judge of himself, as he is temerous in 
judging of other. Then should he flee the same ill in 
himself, that he seeth in another, and every man damned 
before God, except such as believe in Jesus Christ, Rom. Rom. y. 1. 
v., and study to live after his law. 1 Cor. ¥,.5 luke i: 
Tit. i.; Matt. vii.; Peal. vi. . 

Seeing the works of the law cannot deserve remission 
of sin, nor saye man, and yet God requireth our diligence 


[’ Supplied from C.] 


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.) 


The first use 
of the law. 


1Tim. i. 9 


Deut. xix. 
19, 21. 


The second 
use of the 
law. ~ 


To whom 
these two 
uses apper- 
tain. 


The third 
use of the 
law. 


Matt. xv. 9, 


Psal. cxix. 
305. 


282 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


and obedience unto the law, it is necessary to know the 
use of the law, and why it is given us. 

The first use is civil and external, forbidding and 
punishing the transgression of politic and civil ordinance, 
ae” Paulwritetiy “1 Tim. i> “The law ia given to the 
unjust.” Wherefore God commandeth the magistrates and 
superior powers of the earth to punish the transgressors 
of the law made for the preservation of every common- 
wealth, as we read, Deut. xix., “ Thou shalt remove the 
ill done in the commonwealth, that other may fear to 
do the same: thou shalt have no pity” upon the trans- 
gressor ; for such pity as is used of man against this com- 
aanitidltcae towards the transgressors is riley & maintenance 
of ill, than works of mercy. 

The second use of the law is to inform and instruct 
man aright, what sin is, to accuse us, to fear us, and to 
damn us and our justice, because we perform not the 
law as it is required, Rom. i. and vii. Howbeit the law 
concludeth all men under sin, not to damn them, but to 
save them, if they come to Christ. Rom. xi. Gal. iii. 

These two uses of the Jaw appertain as well unto the 
infideles, as to the fideles;! to such as be not regenerated, 
as to those that be regenerated: for those that she cannot 
bring to Christ, she damneth. 

The third use of the law is to shew unto the Christians 
what works God requireth of them. For he would not 
that we should feign works of our own brains to serve him 
withal, as the Hsligoe laws that teacheth another faith, 
and other works than the old testament or the new ; a 
requircth us to do the works commanded by him, as it is 
written, Matt. xv., “They worship me in vain with the 
precepts of men.” Therefore David saith, * Thy word, 
Lord God, is the light unto my fect.” Psalm exix. By the 
knowledge of this law we judge all other men’s writings, 
Christians and ethnicks, whether they write well or ill: 
and without a right knowledge in this law no doctrine 
can be known, whether it be true or false, 

This law Judgeth, who defended the better part, Marcion 
or Tertullian; Augustine or Arius; Christ and his apostles, 

[* The infidels as well as them that believe, C.] ni. 
[? Defended: defendeth, A.] 


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x1. | Mie OF THE USE OF THE LAW. 2838 


or Caiaphas and his college of scribes and Pharisees; the 
poor preachers, that with danger of life set forth the glory 
of God, or the pope with his college of cardinals, that 
with wicked laws study to deface the glory and majesty 
of Christ’s church; where and what is the catholic church 
of the Christians, and where the synagogue of antichrist? 
No falsehood can be hid, if men seek the truth with this 
light. 

If we examine our deeds or other men’s by this law 
or canon, we shall soon perceive whether they please God 
or displease. If we be praised and have an honest estima- 
tion among people, bring both our conscience and praise 
of the world unto this rule of God’s word; and then shall 
every man judge himself, whether he be inwardly the same 
man that people esteem him for outwardly. In case man 
sustain likewise dispraise and contempt of such as be in 
the world. if the law of God bear testimony with his 
conscience, that it is rather the malice of the world than 
his demerits that oppresseth thus his good fame with the 
burden of slander; he shall rather rejoice that God hath 
preserved him from the crimes that he is falsely accused 
of, than impatiently suffer the malicious world maliciously 
to judge God to be evil*, as it is his aceustomed manner. 

This law judgeth, that Aristotle‘ in his morals teacheth 
better doctrine, when he condemneth the external fact, 
in case the mind and will concur not to the doing thereof, 
than the bishops in their decrees, that attribute the re- 
mission of sin neither to contrition, nor faith, neither to 
Christ, but unto the external sprinkling of ‘a drop of water. 
For thus they say of the water and of the bread in the 
exorcism or conjuration of the water, Hias aqua exorcizata 
ad effugandam omnem potestatem inimici, ete’, ‘1 conjure 
thee in the name of God,” as it is at the beginning of 


Bg good to be ill, A ‘J 


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tro TOV TEXVOV KT. A. ® © ® 8 7 Oe Kara Tas a petas ae OvK, ea aira 
TOs EXT, dixalas 7 sleds lei Rema ada Kal eay 6 daria Twos €EX@V 
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60 auTa, TO &€ Tpitov Kal ea BeBalws Kal dpeTaKunTos éyov party 
Arist. de Moribus, Lil. m. cap. iv. see also cap. vi. J 
. [% Ordo ad faciendam aquam benedictam. Missale Romanum ex 
dec, i.i. Cone. Trident. rest. Pii. y. Pont. Max. jussu editum.] 


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laches Yo cineneny? edt pate tne neler) adl Ja : 

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«al At. wi eee wlio to ehkeb am aries ow TH 
[A cemthy vod) tolmiw miogeg mone Mode aw kone 
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cit bn maietios me ulicd gated «keep gama peik 
Herts could hee (dow te Ye ele ill. ota thar wit So 
erm cif ql od dl pulted® Mes! apie, amin. gees 
fem oeee al, . -yllrnwtae 9 intt armtes elqeoer satld shar 
ho Te W iqenwes bos etenyll ested pide 
val Kita ‘yromiiet ved foD. lo wel add Vi Ulin walt 
pul) hive 0g Je @tlpge ol) aeilaen ol OY geld prottotenston 
“whi Hie aint Leog ait grit diem ogqer sett gtitagtols ait 
drial fot taal waiiriet woilier finde wel probumbs Yo sauleond 
devarone Ligrita si_ad-tedd comin, odd and acid cal © 
Uivedellawy Wow eopieilont oft wits vitnsdtequt madd Je 
eter beesigunoe Filet dt pe ley gal ot Bot oghul ol 
Heninast iw sid di ‘olidhind teed roel, wal oid 
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Exod, xx. 
12. 


284 A DECLARATION OF THE TEN COMMANDMENTS. [cu 


the conjuration, “to be a water blessed to expel all the 
power of the devil.” Of the bread thus: Benedic, Domine, 
astam creaturam panis, ut omnes gustantes ex eo tam corporis 
quam anime recipiant sanitatem; that is to say, “Bless, Lord, 
this bread, that as many as taste thereof may receive health, 
both of body and soul',” By this law thou mayst judge 
who defendeth the better opinion; Numa Pompilius, that 
forbid images, or else the bishops’ Jaws, that say, idols 
ean teach the unlearned people, and be to be used. Bring 
the matter to judgement, and see which opinion God's law 
will defend. Non facies, inguit Deus, sculptile aut ullam 
similitudinem, “Thou shalt make no image,” &ce. Whose 
Jaw is more consonant with God's laws; the decrees and 
precepts of Cato, that saith, Parentes ama, magistratum 
metue; that is to say, “Love thy father, and fear the ma- 
gistrate ;” or the bishops’ laws, that park young children 
in cloisters, that never know their parents’ need; and 
likewise exempt the clergy from all obedience of the higher 
powers ? 

God’s laws saith with Cato, Zonora parentes: Omnis anima 


Rom. xiii. 1. potestatibus supereminentibus subdita sit, Rom. xiii. ; Exod. 


xx., that is tosay, ‘‘ Honour thy father, and every man be sub- 
ject unto the superior powers.” The Romans reprehended 
and deposed likewise the tyrant Nero for his cruelty, and 
killed the vicious prince Tarquinius Sextus for Vitiating of 
the chaste matron Lucretia. The bishops’ laws saith thus: 
Si Papa sue et fraternw salutis negligens deprehenditur, 
enutilis, et remissus in suis operibus, et insuper a bono taci- 
turnus, quod magis officit sibi et omnibus; nihilominus innu- 
merabiles populos catervatim secum ducat, primo mMancipio 
Gehenna, cum ipso plagis multis in aeternum capulaturus ; 
hujus culpas istic redarquere prasumit mortalium nullus - 
guia cunctos judicaturus, ipse a nemine judicandus’: that 
is to say, “If the pope care neither for his own health, 
neither for his brothers; be found unprofitable and neg- 


[? Benedic, Domine, creaturam istam, ut sit remedium salutare generi 
humano: et presta per invocationem sancti nominis tui, ut quicunque 
ex cea sumpserint, corporis sanitatem et anime tutelam accipiant. DBene- 
dictio panis. Missale Romanum.] 

[? Corpus Juris Canon. Paris 1687. Tom.1. p. 58. Decreti. 1 Pars. 
Distinct. x. col. 6. ] 4 


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u.] ¢ OF THE USE OF THE LAW, 285 


ligent in his works; further, 2 man apt to do no good, 
(so I English taciturnus a bono, i. qui sua natura omni 
honestate probitateque facile tacet,) that hurteth himself and 
other, leadeth with him people innumerable by legions unto 
the devil, to be punished with him in pains most dolorous 
for ever; being pope, no mortal man should presume to 
reprehend his faults; for he judgeth all men, and is to be 
judged of no man.” What law was there ever written more 
pernicious or contrary unto God’s laws than this ? 

Cyrillus against Julianus® allegeth the writings of the 
philosopher Pythagoras, who proveth to be one only God, 
who made, and preserveth only! the things made. So do 
Sophocles*, Cicero, Lib. u. of the Nature of Gods, Lib. 1. 
Luscul. quest. Lib.s. de Legibus, Seneca’ unto Lucilius, Epist. 
Lib. xv. Bring these ethnicks’ laws unto the word of God 
with the law of bishops, that teacheth the invocation and 
aid of saints departed out of this world; and then thou shalt 
see that the ethnicks’ laws are approved by God’s word, and 
the bishops’ laws condemned. For God’s laws saith, “ I 
am the Lord thy God, and thou shalt have no more before 
my face.” Exod. xx.; Deut. v. And if we pray for any 
thing, God's word commandeth to ask in Christ’s name. 
John xiv. Seeing the knowledge and use of God’s word is 
s0 necessary, and only telleth us what is good and what is 
ill, what true and what false, every man should give diligence 
to know it, setting all other business of the world apart. 


[? Itaque Pythagoras dicit: Deus quidem unus, et ipse non, ut 
quidam suspicantur, extra mundi gubernationem, sed in ipso totus 
in toto circulo, omnes generationes considerat, contemperatio existens 
omnium seculorum, et lux suarnm virtutum et operum, principium 
omnium, lumen in celo, et pater omnium, mens ct animatio omnium, 
circulorum omnium motio. Cyrilli, Op. Paris. 1573, ‘Tom. 1. col. 526, 
B. Contra Julianum, Lib. 1.] 

[* Preserveth only: alone preserveth. ] 

[? Quin et Sophocles sic dixit de Deo: Unus, verissime unus est Deus, 
qui ccelum ordinavit, et terram ingentem, pontique jucundam undam, 
et ventorum vim. Plerique autem mortales, &c. Ibid. col. 527, E. 
See Soph. Fragm. ur. Brunck. with the editor's note.] 

[®° Hee exemplaria rerum omnium Deus intra se habet, ete. Seneca 
Epist. ad Lucil. rxv. See the whole Epistle. The reference xv. appears 
to be a mistake. ] 


Lib. ii. De 
natur. deor. 
[29; ccc-} 
‘Tusc.queest. 
ib. i. [70.] 
De legibus, 
MSH aI brio} 


Vpist. lib. 
XV. 

Exod. xx. 3. 
Deut. vy. 7. 
John xiv. 
13. 


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Necessary 
rules as pre- 
paratives, 


Seven rules 
or precepts 
serving as 
preparative 
to the law 
of God, 


286 A DECLARATION OF THE TEN COMMANDMENTS. [cu, 


CAPUIM IT: 
A PREPARATION UNTO THE TEN COMMANDMENTS. 


Moses, before he repeateth the ten commandments in 
the book of Deuteronomy, prescribeth certain necessary 
rules and instructions, which he useth as preparatives and 
means to dispose and make apt the hearts of the people to 
receive this holy and most blessed sermon of Almighty God, 
the ten commandments, with condign honour and reverence; 
and that this law and preeepts might work their operation 
and virtue in man, which is, to purge and cleanse the soul 
and mind from all unwholesome and contagious disease and 
sickness of sin, and to preserve the body in health and all 
honesty of life. 

As a purgation made for the body (which Galenus 
ealleth humorum qui sua qualitate molestant evcacuationem, 
that is to say, cleansing of such humours as be hurtful,) 
many times worketh not his operation by reason of the ill 
temperature of the body, or else of the region that too 
much by reason of heat draweth humours of man into the 
exterior parts of the body: so the word of God, poured 
into the ears and understanding of man, worketh not many 
times his operation in cleansing the soul from the humours 
and corruption of sin, by reason of the ill temperature and 
disposition of the persons that useth to read and hear the 
scripture. As the physician therefore giveth the patient 
first some preparative, to dispose and make apt the body 
to receive the purgation with fruit and commodity, so doth 
Moses prepare first to make his auditors apt to hear the 
commandments, that afterward they might receive them 
with fruit and profit. How to proceed in the science and 
practice of physic, learn of Galen and Hippocrates, or of 
such as professeth that art. 

My purpose is to shew, how Moses proceedeth in the 
celestial science of divinity, to cure the soul of man. He 
prescribeth unto his audience seven rules, or precepts, 
wherewith he prepareth them unto the receiving of the ten 
commandments; and without them it availeth nothing to 


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nt. } _ A PREPARATION £0 THE COMMANDMENTS, 287 


hear or read the commandments, or any other place of the 
scripture. 


The first rule is, confidence and a right persuasion of The first 


God's word, that all his promises be true; and will doubt- 
less give the good promised unto the good, and the ill pro- 
mised unto the ill, though it seem never so impossible unto 
the flesh. This preparative is most necessary for all men, 
that will be the disciples and hearers of God's word. For 
when men think that God is not indeed as severe, and will 
punish sin according as it is written in his commandments, 
and likewise favour and preserve them that fear him; they 
never take profit, nor never shall do, in hearing or reading 
the scripture ; for they have no more credence to it than to 
a vain and faithless tale. 

This misbelief and incredulity towards God’s word is the 
occasion and let, that the word heard or readen worketh not 
his operation, and the man no better at night than in the 
morning, in age than in youth. Moses therefore persuadeth 
them unto a certain right confidence, saying, Hece, dedi in 
conspectu cestro terram, cenite et possidete terram quam juravit 
Dominus patribus cestris Abraham, Isaac, et Jacob, ut daret 
eis atque semint eorum post eos: Deut. i., that is to say, 
“ Behold, I have presented before your face the land which 
the Lord promised to give unto your fathers, Abraham, 
Isaac, and Jacob, and to their posterity: come and possess 
ye the land.” Jacob and his posterity were in such bondage 
in Egypt, that it seemed impossible that ever they should 
possess the land of Canaan promised by God. Read the 
fourteen first chapters of Exodus, and see. Then, as thou 
canst not choose but believe him to be true in the one 
promise of his help towards the good; so believe him that 
he will likewise punish the il. Though he suffer and dis- 
semble for a time at our sin, to call us unto penance, Rom. 
i., yet at length we shall be assured he will keep promise 
as well in punishing the ill, as in doing good to those that 
repent. If thou read the seripture, thou shalt find exam- 
ples of both, how he favoured and kept promise with the 
good and the bad: Noha saved and his family ; the whole 
world damned with water: Lot saved, and the cities burned, 
Josua and Caleb entered the land promised; all the rest 
died for their sin in the desert. If thou canst not read 


preparative. 


Deut, i. 8. 


Rom. ii. 4. 


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288 A DECLARATION OF ‘THE TEN COMMANDMENTS. [on. 


to stablish thy faith in the word of God, yet canst thou lack 
no master to teach thee this confidence in God. Turn thine 

; _ eye of which side thou list, up or down. Behold the birds 

Matt. vi-26. of the air and the flowers of the field, Matt. vi. Luke el, 

22. and acknowledge not only the power of God that made them, 
but also his providence in feeding and apparelling them ; 
for they be seals and confirmations of God’s promises, that 
will clothe thee, feed thee, and help thee in all necessities. 
They were not created only to be eaten and smelled! unto, but 

Matt. vi.30. to teach thee to eredit and believe God's promises. Matt. vi.; 
Luke xii. 

7 heeo nds The second rule or preparative is, that thou have a right v 
opinion of the magistrates and superior powers of the earth, 
that thou give them no more, neither no less honour nor 
reverence, than the word of God commandeth. This he de- 
clareth by the twelve princes that were sent to explorate 
and search the privities and condition of the land of Canaan. 
Two of them persuaded the people to believe God's promise, 
and not to fear the people that dwelled in the land; unto 
these godly princes was no faith nor credit given of the 
people. The princes that persuaded the thing contrary unto 
God were believed of the people, and their counsel admitted. 
By this we learn, that such magistrates, as persuade the 
people by God’s word, should be believed and obeyed, the 
other not. In the cause of conscience there must God 

Actsiv.19. only be heard, Acts v. Matt. x., or else people shall 

hlait.x.28. fail of a right faith. For he that knoweth not what his 
duty is to God and his laws, will believe rather a lie with 
his forefathers, than the truth with the word of God; 
and this man is no meet auditor nor disciple of the word 
of God. 

For lack of this preparative, the world hath erred from 
the truth this many years, to the dishonour of God and 
danger of christian souls. Men doth not look what God's 
word saith, but extolleth the authority of man’s laws, pre- 
ferring the decree of a general or provincial council before 
the word of God: which hath brought this abomination 
and subversion of all godly doctrine into the church of 
Christ. 

The thing The third preparative is obedience both unto God and * 

preparative, ; 
 [ Spellyd, A, spelled, B.] 


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111. | A PREPARATION TO THE COMMANDMENTS. 289 


man. It were as good never to read the scripture, nor to 
hear sermon, in case we mind not to obey unto the word of 
God spoken or readen. Therefore doth Moses upbraid? and 
reprehend them, Deut. i., when they knew the land to be 
good by the fruit that the twelve princes brought unto them, 
that* they would not proceed forth in their journey to possess 
the land, but murmured against God; wherefore they pe- 
rished in the desert. 

Therefore we must bring with us unto the reading of 
the word of God obedience, and be ready to do everything 
it commandeth, though it seem never so difficile: as Abra- 
ham did in leaving his country, Gen. xii. and offering his son 
Gen. xxil, and as Christ commandeth all that will be his 
disciples, Matt. x. Luke xiv. The thing that God com- 
mandeth must be obeyed, what danger soever happen; yea, if 
it be the loss of our life. Luke ix. xvii. Matt. xvi. Likewise 
the commandment of the superior powers, and no man 
should detract, neither deny his obedience, because he is a 
Christian, 1 Peter ii. Rom. xiii. Eph. vi. Col. iii. Tit. ii.; not 
only with eye-service, but from the heart; sustaining not only 
such charges as the necessities of the commonwealth shall 
require, but also with life to defend the same, not fearing 
how strong an enemy is against him, nor how many; but 
rather to consider how strong God is, that hath promised to 
preserve every man’s right, and given commandment that no 
man shall do the other wrong. Deut. v. Exod. v. Non facies 
Surium; “Commit not theft.” Again, Honora parentes ; 
“Vonour thy father:” the which commandment requireth 
obedience to all superior powers. Only obey the word of 
God, whatsoever shall happen unto man in his godly vocation, 
as Moses commanded, Deut. xx. “If thou see horsemen 
and chariots more than thou hast, fear not; God is with 
thee,” as wo have example in Abraham, Gedeon, J osaphat, 
and others. 

The fourth preparative is, that they should observe the 
common laws used among all people, which is called jus 
gentivm ; that they should peaccably pass by the possessions 
of the children of Esau, the Mount Scir, and likewise by 
the Moabites; not to molest them, neither their goods, but 
buy such things as they wanted for money, till they passed 

[? Abraide, A, abrayde, B.] [° That, supplied from C.] 


[Hoorer. | 9 


Deut. i. 26. 


Gen. xii. 1. 
Gen. xxii. 2. 
Matt. x. 37. 
Luke xiv. 
26. 

Luke ix. 23. 


Matt xvi. 
Os 


1 Pet ii5.13- 
Rom, xili.}. 
Eph. vi. 6. 
Col. iii, 22. 


Deut. v. 17, 
18,19, &c. 


Deut. Xx. 2. 


The fourth 
preparative. 


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> @6 dul doahoomieee cariy da din anon Gees orn 

Maa ‘eben a hor aechell gore vedio oll ole Cake cnet o 

: 7 ein oy or aL erhay A ™ fhosld jor tome") 5 ans urwl, 

% dire eyes dnouibemerrens aloidy wili.~ vodted ye moao&k | 
Ne uu: we add Yodn let) weeny torque Ma or ane indo (C6 
tothe lig etd ab maa duo aoqyael teste wropaitde oD 

~~ Jab cet proceed a god) Vi ae Anetl jbebiniis ao “7 7 

she al Bo {tom test toad awlt. mach noe. ak jaf tes ; } 
tnilepamol. ants Srtnled A at olqmnece oral our ag ra 7 

- ror) ide ut - 

* drm atl gvitenta Ione quit dads al avitexeyrig ‘iT 7 

- we lnileg @f itn ayers] {le aitanie eed | wat atiney av 

tu lramoy 4f3 qe weeny yllveanng a lll he Hey 


wd wigedil ban shal eaten phlinto edd Yo, 
: out sane eile colsion =< _ alokeo ll, nl. 
‘newly eld itis eee “ad ; 


{.: " fire} Lotieme. noma . a rsska ik ) , ; ‘AY 
ai > 7 : 
| 7 - \ J Pi os i 
_ 7 ; Pi 7 _ 
4 i. 


The fifth 
preparative. 


The esti- 
mation of 
the law. 


Deut iv. 6. 


Deut. iv. 7. 


Exod. xix. 
17. 


290 A DECLARATION OF THE TEN COMMANDMENTS. [cn. 


their limits and bounds; the which law bound them not to 
spoil, rob, and burn wheresoever they came, as well their 
friends as their foes, as it is used in our time among 
Christians, that say, Silent leges inter arma; that is to say, 
** Laws be dispensed withal in the time of war.” Contrary 
unto this devilish opinion, God required them to pass as 
true men, and not as thieves; as those that were obedient 
unto all honest and godly laws, and not as exempt and pri- 
vileged persons from all virtues and godliness. 

The fifth preparative is, that they should esteem this doe- 
trine of the commandments as it was worthy, and declared 
the estimation thereof with many reasons: the first, of the 
utility and profit that it bringeth. Whereof he speaketh 
in the fourth chapter of Deuteronomy: Hoe est sapientia et 
tntelligentia vestra coram populo; that is to say, “This is your 
wisdom and prudence before the people ;” this is the doctrine 
only and law that teacheth how to lve well, and to avoid 
the displeasure both of God and man, and leadeth to eternal 
felicity. ‘‘ What other people is there of the world,” saith 
Moses, “that hath their gods as present as our Lord 
God, as many times as we invocate and call upon him?” 
This doctrine was given from heaven, and the author 
thereof is God: a doctrine always to be learned and observed, 
not in paper or parchment, but in the heart of man, and 
daily taught unto the world, as the manner of the giving 
of it declareth. Exod. xxix. Unto all the people it was 
preached, not in an obscure and dark place, but in the 
mount, clearly and openly, that no man should doubt of it, 
as though it came out of Trophonius’ cave, Saint Patrick’s 
purgatory, or the privy chamber of the bishop of Rome : 
both the law and the lawgiver known of all the pcople. 
Minos was familiar with Jupiter, as the pocts feign. Numa 
had communication with /%gera the goddess, but no man 
was record thereof: he might therefore feign what he list, 
as many superstitious hypocrites hath done. 

There appeared unto Gregorie a child in the bread of 
the altar'; the which vision, if it were truc, was devilish, 


[! Nos sane credimus post benedictionem ecclesiasticam illa mysteria 
esse verum corpus ct sanguinem Salvatoris, adducti et veteris ecclesie 
auctoritate et multis noviter ‘ostensis miraculis. Quale fuit ilud quod 
beatus Gregorius exhibuit Rome; quale quod Paschasius narrat conti- 


“ui ir 7). Pe, « Gee G # Siar | Mae’ 2 ote * 
; 


am. for Gat) brats) ane fais is , Ano! tine Minit ‘val? 
dads wo Aue wal welveta air! Lj Ja Minny 
Spe *4y ne j >  @ XA Hy ayechi dunt” — 


tre bf. oer!) 4 wee eile’ \ eV ov (t) etuterat> 
Ts Ts wuld eal ob (tie tama of epaherr ot 
seme “ betes? fort? cate isiProfy dy era” 
_ ieee ogee ied ap eg -@edde o@ ion‘bep Com and ~_ 
abet) dete saTe8 ec fm Th ‘ gh vo Utes tart! Oe Offa ee 
5 Siem ae my lle Well efirwirey 1 yliy  - 7 
sh oil? treeaien Jihtad rl4 a ‘ed T ie 
leqglealy lia eri ogni? enw oy o@ 67) ) n ay de and” + 3 : 
‘> 6 van eae + epaar meme liter Powrusil) foil fritew aif? . 
fae vl looped 7d! lye At Gel) ptoay haw PPT _ i” _ 
rw nits roXs Riwsll +a ' a7 yoy 092i) ait) a - > ; 
ypeer wi oul} {et ol dad) amie (eit ‘i. iyt a Dit gota AU De : 
Ait p fy cath of abd af of pee) Dy stot Waypwt - enelaier ue 7 
‘Dhow 60 Oa Dhar oil oF gigt apidtonee F rot lew ie. - ‘ 
merrahe wp qlinfees| oye .eent {yn > TA OTP | pad ol) ; 
7 Mise * bhi mit Ye-cemadAy of Liye a jade & titel aed * 
head Tio we ie arity es. ahve ' dird iatt” arent a 
Verh eve Mes tra niga emit yar as “herd 


sole GM fe shown! wert! worig enw Cetuoob adT 
_yhtortsate haut leoseyan) «I as mrawle “inte! « -bet door Bi 
fete xtas J+ eel ots 05 Send teroenarirrt Y 3 Vapey ni ton 7 
ire er Yo wanede alt aa how oll otaw edygnl tisk 
mee a elqunny with Ue wide cxiat howe othonatedd ab Yo ate 
ont a S$ popiqg stock ben ‘ ceeds fh, ay aon leikeneng® oe 
a Get Thevo® cen on neds Atloaqe fun yiieols erent 7 
ial Jato. tm ‘wugitqut Tl Yo ‘em wetter #1 thquenli med 
zaeedl In qodivld welt ‘lo smedimails ering ad? 40 peta” a 
“alqooy er the de ren! terigwad ods fuse wal «ity at a 
ein  coyial eae abba een Attn -yailivayl 7 wien 
nue oo Sed aebhog oft Hag tw aniternumtinn hal 
ell od dal noi oaowll alain ad .< omlt Lionet ar , o- 
snob died willtoeded enaititer un qramr & 
to hoeet adi wi Midsow genet? dian dhotmeggn ony » ee 
hiv aw ont enw @ v Mitaje ilelte wits Ale 
a : » : 
whlhe rirarer ts Urobke obvapnstet. LAN oT o (en vee 
Rae (ett ie? wanl) vileunlat 4 - 


HO esti Fi na kt, Wea - 
oo toon enchant boop ag {ll Baal esha teed 


i e. ee 


7 


ut. } A PREPARATION. TO THE COMMANDMENTS. Ke 


and wrought by the devil to deceive the people of God. 
Brygitta® saw likewise in her contemplations wonders. The 
bishops in their Decretals seeth likewise marvels and mys- 
teries*, that no man else can see, except he be sworn to 
renounce God’s laws; for they teach one faith, and the 
gospel another; one kind of good works, and Christ another. 

This law is of another sort and perfection, openly mani- 
fested by God, not unto one prince or learned man, not 
unto twelve or seventy heads and principals among the 
people, but unto all the whole congregation; and not sud- 
denly, but with great deliberation and preparation of the 


people for the space of three days. Exod. xix. This Fxod. xix, 


law therefore Moses would the people to esteem as a thing 
of all things most to be esteemed; as they do nothing at 
all, that say the scripture containeth not all necessary doc- 
trine for the health of man, but needeth man’s decrees. 


15. 


The sixth preparative is, a true and right understand- The sixth 


ing of the law; not to constrain the letter against the 
mind of the text, but behold always the consent of the 
scripture, and to do no wrong unto the Author thereof. 

Some men call this a dispensation of the law, when 
the extremity thereof cannot with justice and equity be 
executed against the transgressor; as we see Deut. iv. 
where Moses appointeth certain cities t» be as refuges cr 
sanctuaries for them that by chance or against their will 


gisse Alemannie, presbyterum Plegildum visibiliter speciem pueri in 
altare contrectasse, et post libata oscula in panis similitudinem conversum, 
&e. Malms. de gestis reg. Angl. Lib. m1. ] 

[* Brygitta. Brigida, devotissima Christi mulier, Suetie princeps. 
Platina. Her revelations were printed in eight books, which John de 
Torquemada defended in the council of Basil. Sion House, in Middle- 
sex, Was once a monastery of the order of Saint Bridget. ] 

[* In the “Vite Patrum,” Par. 1. cap. 162, is a story “of a Hebrew 
man that saw a child between the hands of Saint Basil, when he divided 
the body of our Lord.” The child, as it seemed to him, was by this said 
Basil parted and divided, and the chalice seemed filled with blood.—Pas- 
chasius Radbertus, in his treatise on the body and blood of Christ, cap. xiv. 
relates a story of a priest, who prayed earnestly to behold the real presence. 
—Tum venerabilis presbyter pavidus, ab imo vultum erigens, vidit super 
aram Patris filium, pucruin, &c. Hence, one of the questions among 
the schoolmen is, “Utrum quando in hoe sacramento miraculose apparet 
caro yel puer, sit ibi vere corpus Christi." Tho. Aquin. Vol. i. Par, 3, 


Quest. 76. Art. 8.] 
19—2 


preparative. 


Deut. iv. 41. 


/ 


she Wo aliping wil) were al fied wild a i . hel 
re & PchiwW wt img ~~ 4 a) ie, Gagne El’ a ug tant i 
» saya ofvedl, dpe eiteret(( <add 0 
c oh were al ad oe we Wes bo facet ant gaghy ri or 
eat bese ,ooeal i Gon? & ) wl) 5 af élwih aon ; 
Aucinii pot? hin eae te ide atts ralioan “ 
— “=n vines dire ofa ltr etilianas low wal itt = < 


se tor wen ipa rs yh ng den. Jed ol det 


| 


A giant eure hte aletsk. vine \ vhews ow 
shure tri fins TuMiPgyepMM Ase ° tla deg hed y @ 
es be ailrusyig in poitandi is devro ihe sal} , 
re tee gall 18 wed fa) sAaylt 16 ione votp- qa. ya 
gids 7. 8 ‘4 4 alt lolorrw f. cee 
a ortubin 1 ob vod e irruliy mb f a we bs 
wild ee se ry jl behinta q ont oe ris ‘a 
Merton iin atxiepmt fy) gies 1 Wilewdbal) ah wate 
een baw Prrelprc bili lium fu ® an mnugertgy dium et 
a eel] 


Af ria wedal ein Mm © Ade rad esl Yo. ni 7 
wii lo 4 mo alt efor filed te isa) adg ‘Ww iz a 
Nroteeht aatie J orld shat sya wo of 4) Ae sri tqirre "yi 7 

rake sta wh Let waesituorregsils a with Man : typ perce 
a Chip War assent 8 Jona - Yowrnll Hitewtxe 9 
" 1 ee, ut A ‘a on fits. 4 We mun? acl) jetilegn tra — a) 
‘Ty ee0ily7 an od ce} soliton males dita Ue aon made 

ite “eee don a). 0 gear (fs vi As a wr Oar) wran): 


} tis 


i hoe Myer mapidletr wi AJis at antes yee wer dual’ 
hey we tees forever iulbpirie a “4 ul thie at lil dams 44 saree ereiiey eve: - 
[ sorts vn ga Mt ae 
epeiiey eae ailine ielait > worketiovals = aaa 

- th mlob teal sedond style a) Letuig ener carol adareog 
al phily, at. anol dni? dient te thant wars auth mi. fratua: By den 
toghhitl sale Yo vbw ode lo pw . 
culifh w 16% ior at SIME es) Sete ameeta att ath ai 
ul hoodhed af inal ‘arhoe thee tie Vo afcont ails Pern i oF Sit é wer rect a os 
thio elett 7/8 Gaver carvid G0 fedeiees 4 on bits afl “\tant 1140 Fa Kee 
<i. foals) life fe te litre endaulo og) Bernd asivily dave be 
Hh2, spe? Wo teal fam bed wAt sored! oid ntl 
oni Pesg {mew tnyh She bud Vowrneny bergen @iw Joins ae 7 _ a 


7 - | eR eee eee: 7 
nial ny 

7 

7 


norte <ontieors allt Yo wai’ woh MF ihaepa . T cutie. 
byrugys - lounridd ( OG ss . 


bat wed niin eet 


Caml 


os 
- 


4 4 oad 


" 


292 A DECLARATION OF THE TEN COMMANDMENTS. (cH. 


should happen to kill any man. The law is, that who- 
soever shed the blood of man, shall satisfy the law with 

Gen-ix.6. his blood again. Gen. ix. Matt. xxvi. Apoc. xiii, This 

52. law extendeth not as far as the words sound, but as far 
as the mind of the lctter permitteth; that is to say, 
unto such as of hatred, rash and wilful madness, or to 
satisfy an il and undigested passion, that hateth his 
neighbour, killeth his neighbour, contemneth God in the 
superior powers, who should reverence and punish the ill- 
doer, and not he himself. Those and such-like should 
suffer death again, and not such as kill against their will. 
Thus doth the scripture of God interpretate itself, and 
sheweth how every law should be understood: the which is 
a very necessary rule and precept to be always observed 
everywhere, lest the figure’ and foree of the letter should 
do injuries unto any circumstance of the text. 

Twoahinge Therefore I] would every man in the reading of the 


ie scripture should mark two things in every doubtful text: 


toubttul first, the consent of other places; then, the allegory of the 
yee con letter. As for an example, this proposition Matt. xxvi.: 
Places. ie. © Lhis is my body.” First, look the other places of 
goof the the scripture, what Christ’s body is, and what qualities it 
hath; how it was conceived and born, and whither it is 
ascended. Then thou shalt by the consent of other places 
be constrained to understand these words according to the 
analogy or proportion of faith, and not after the letter. 
Then consider by the scripture, why Christ by an allegory 
called the bread his body, and the wine his blood. Then 
it shall be easy to understand, that they be rather con- 
firmations of our faith, than the body itself: sacraments 
Rom. iv.11, and memorials of the things past, and not the thing they 
represent and signify. Rom. iv. 
The seventh The seventh preparative is, to add nothing unto this law, 
prepara’ neither to take any thing from it. Who canbe a conye- 
nient disciple of God and his doctrine, that believeth not 
all things, and every thing necessary for the salvation of man, 
to be contained openly and plainly in the scripture canonical? 
Or how can he be a christian man, that believeth one com- 
mandment of God, and not the other? He that said, “Thou 
Deut. iv.2, shalt have but one God,” saith likewise, “ Thou shalt neither 


[? Rigure, A, figure, B, vigor, C.] 


a a a 
7 FraPTAeNIn FY ihr as Siwetioee a OERY 


2 
nathan ted4 | al] im ws ita f sya! titagite . : 


die. 01) Cotte Ilais oer Wo Goold wit Gaile vevem* ~~ © 
i] wit eae NA e Ale i #0) to I nil aid J 7 — 
re tet 
i 6e yal a | qi ny iv wt VA we oF Apyle Siz wel - o 
vee ? of ely ney pi] eo) WY pal fa ™ brian wil} on 7 
of ai. Pegrueg HAL, ra . dyeet tA ; bot olay 7 : —_ 


pul— appeal felt ,wal futeepiling «ly nH (leifes « 


_ 
[le tet Grneastnys ponidyinr od dedtl neldlied Del 
«fh i) Amey Nit ' re (Aue ew of “ of roca 
 Solee odi-stion low con?’ ‘ws ban sols 
ie ual? dowtiqs ‘ 4 ,weye alheah Te 
hae Moet wistenypetiti lan | . Mi Walky aft 
vi tditw wl) idewtentign of Ua vel 4 not divwodal 
SyvRpes. aren yw igerne, fae ein © ul Tie. 
ted went wedded ody vl } Toul? Oy f we leyuen 
ee uty Yo waeu ; raped ob 
thi ta arti leery a4) Wi atm ere bi ( wiioewlflT 
sdeney Gitedoh weve ai eqAQ) fet Seu himets wn lytae 
git Yo. esemalle, ats tadit-cnesvchy wats , old deal 
- tiene Mel! auiites pag ov Yrracsc® ‘fin Val wi wit Je 
we aa rulie oii} Gvarb veri'd » hare! a 4 ry ie 
f) wale np pete hea ai thal epee? tel’ wut wll 
wi 4 std a ha lie rag Lim jue vi aie sv ht ww if 4 dbadd 


wesaly ah ted eee vd jlode oodlt nad? duotvepoenne : 
any | piel . yy sess lemteesiicw a) bogily ihinne od 7 -_ 
seltel elt tiefin tem bow WG to wiltwoqetg w ‘gaoluas 7 
Troyalle np ed wee ily erTinteyrins nts aif bien’ aodt 
Be: ould wil sulw: lt bite yubod sil bawgd ot Pa 
tie woe eb Cl dail? itatersine 09 yee od Mate a> 
winewveron® toes ybod ofp dedé ydiich a0 Yo en 
vadé gittdt ode ‘on Boa” eng eynits Hd Yo atromtmar hes ry 
wt anodt ‘Cirgin baw: Tiere 
wal and) aaa ented kha Ob ei Ovi hearty Moses fT 
B07 4 edo an GA) Ai gratuit ine oan) G1 Sedliag ae 
toa divert Dott goto oil bint bed Yo algal aoe 
 sqheet Vo todinolen eal] seit soparigeas gud? crs bin zgatay | 
olen enables gall oiady ro Line tnataiia nd 
“oy ns Aieeulod giylt onta ant ol mes oe 
mot ho ? pa dali o BE ! qarddo add hoa} ep pee 
vat gla nol * sunt in “to eo td ee 
+ one, A at i oe 


* 
= 


po mmamniin 


M1. | A PREPARATION TO THE COMMANDMENTS. 293 


add nor take any thing from the scripture,” Deut. iv., but 
shalt observe it asit is given. So said Christ, Matt. XXVIII. ; Matt, xxviii 
so saith Saint John, chap. xxi.: likewise in the Revelations of LAS eee 


Jesus Christ our Redeemer, chap. xxii. What is more neces- ene 
sary for him, that will read the scripture or hear it preached, 
than this preparative? First to be persuaded, that all verity 
and necessary doctrine for our salvation is contained therein, 
and that the holy church of the patriarchs, prophets, and 
apostles, believed, preached, and died for the same, and in the 
same doctrine. If thy heart be not thus prepared, but judgest 
that God’s law containeth one part of such doctrine as is 
necessary for man’s salvation, and the bishops’ laws another 
part; thou contemnest and dishonourest the whole law 
and giver thereof, and offendest the commandment given, 
Deuteronomy iv. xii, and Proverbs xxx. Read diligently Dents. 2. 
those places. Further, remember that this opinion is so Pe 
ungodly, that the whole scripture endeth with this sentence: ’ 

“Tf any man add unto the word of God, God will put upon 

him all the maledictions contained in the book. And if any 

man diminish any thing of this prophecy, God will take 

from him such part as he hath in the book of life.” Apoca- Fig 
lypse xxii. 


THE FIRST TABLE. 
CAPUT: I¥- 


Tam the Lord thy God, that brought thee out of Egypt, from 


the house of servitude: thow shalt have no strange gods 
before me. 

Tus precept or commandment hath two members: the Ts pets 
first requireth that we accept, account, and take the God of the first 
that made and preserveth all things, the God Sadat’, ment. 
omnipotent and sufficient, not only to be God, but also to be 
our God, that helpeth us, succoureth us, saveth us, and only 


defendecth us. The second part forbiddeth all false gods. 


[2 El-Shaddai, "Tw 5X) Exod. vi. 3.) 


a) e , <a , a j 
Ay ud hEverent Ray — ee ena Lt = _ 
> _ 
TY] ; a Thi nay 058 Ga aweyt wail 7: wove pes bikes i 
live tna? WA Jeri iii arin Gen a ural he 
@ tae ip erxutelavndl wll ao inet Tm you wih dmc oe 
ee ¢ ; : oe mai _ 
7 UGws ei) hol 4 maids . WipA 4 ~hewl) a ou 
Pda Daas yay 1 d ir4 ohm Wis hese i eit dahl ol aan 
Ghee Be oes etcama et a) JeatS t ovnengrng abet will > 
—— a) ml ( bia as gol (xt ily Titans 


in aw iPmy SA Uaw i? wi iink plant mle 4) ld bi 7 
aA ok fel carn es vt Andlecbea smerny abroad dala 

SO das Fa ht Youn cad pi eve ‘il Aree) 

one ih) du iw 2ify com J ietiotom wal “bed ra 

Rya! yee rel. gw fot ile hing idorine nani wt nc ae 

mie) 7g | ~ lnvinrabiras, teas otiie . occld iheq 

antsy Ceti aly nexfhahe hy (ia logy! revig, bos 

AS tent Lev.) 5° uwvor’l he ane Se nervetant] 7 

we) me at meltipy wil) aad? welavarere conned Mennehey eau 

_ woes, wel) af fiw als Ais evieclah deul'a ly fod) hea a! 

me day fie To ald Ww. boon ) chee hie @ wt va 1 a" . 

ee TE beh ahd 40k. db Mretid Seicee mbisinedan wely Tt and 

a4o) the tot Voufiivay wilt Yo wri ute dinate ime 

= poh. "iil te a mule mt tar! ox 1 Rinq s indy mid oot 


: : nie ag : 


’ 0 
Je 9 : MiHat TERN BET : 
von : ; vt TULA 


wo AGUUE Ap eo Why NAQwonE soft bod Wi trent, 
rvoy wl wale ate Manhe’ winds ‘ileal ad 


a sm nih 

way oAY woeht vied crane cae Taal trarubearunies it dy ani a 

oe itt bold ult nphad hme Amn Jqoran uw dll domingo a de 

is psy Shekel bist): ofl apes tle Ldperuymrty fine n 

bat obala Lent Leol? onl a oiniftins big 

. Che tiem ort Uiepease gas mr peas 
7 abun ola} tle 4 piainadiens 


QP 


Rom. xiy. 
Heb. xi. 


This first 
command- 
ment con- 
taineth two 
notable 
things. 


1 Sam. xxxi. 
4. 
Matt. xxvii. 
5. 


Thesubtilty 
of the devil. 


294. A DECLARATION OF THE TEN COMMANDMENTS. [cH. 


This first part is the ground, original, and foundation 
of all virtue, godly laws, or christian works. And where as 
this precept and commandment is not first laid, and taken 
as the only well whereof springeth all other virtues; what- 
soever be done, seem it never so glorious and holy unto 
the world, it is nothing but very superstition and hypocrisy, 
as Paul saith, Rom. xiv.; Heb. xi. 

What putteth difference between the death of Socrates 
and Hsaias, Diogenes and Hieremy, Sophocles and Zachary, 
Euripides and Stephen, Homer and Saint John Baptist, saving 
only the knowledge and confidence in this commandment, 
“Jam the Lord thy God?” What difference were there 
between the church of the Pharisees, scribes, and hypocrites, 
and the church of God, were not the knowledge of this com- 
mandment that containeth two most necessary things, the 
true knowledge of God, and the true honour of God? Deut. 
iy. xil. Exod. xix. xx. Gen. xii. xvii. The which foundation 
and ground of our religion both the testaments every where 
teacheth: also the image of God in our soul. Though we 
be born in servitude of sin, and blind unto all godliness, such 
a sparkle and dim light notwithstanding remaineth in the 
soul, that our own conscience cricth out against us, when 
we utterly contemn the reverence and divine majesty of 
God. As it appeareth by the horrible and fearful death 
of such as thought it more easy to destroy their own living 
bodies, than to endure the conflict and dolours of their own 
conscience with the judgment and contempt of God’s laws ; 
as it is to be seen, (leaving profane examples apart,) in Saul, 
and Judas, with all other such in our time, that are the 
causers of their own death. 

The subtilties of the devil must be taken heed of there- 
fore, and known betime, lest he shew us God in another 
form than he sheweth himself in his word, and this com- 
mandment, where he saith that he is our God, to say, as 
well ready to punish us if we contemn him, as to help us if 
we love him. The devil goeth about another thing, and 
would all men, as long as they have a purpose and bent 
will to sin, think that God is a merciful God, a gentle, 
sweet, and figgy' God, that winketh and will not sce the 
abomination and accustomed doing of ill. But when the 


[’ Fyggic, A and B, loving, C.] 


7 


o4, ent bur fiw avly Ay fe HACE Cus - motel 4 He ib. 
forng fee 22.) tom ‘eset tien S Teh. Apri abet 
as Tay tite ivy ris { tr Me aad 
pues : 4 2676n FT eer 7 mt) acid 
‘Hr mal th nei ' ins fin ola, rive adi 
as ‘i My. spell am leiden 
ay 7 A ty BIS 0 off P| ; ie Palo 4s i 


0 ttests bird tues alder! of) 1 (ltaxton a ii aa tod. Ai 


a : 
ou 4 we 2604 7 Tr . ' 7) rerun we r4 é b 


ipa) tuto Je oO ieemery oll) os toe tl on? 


vieiers Pay ehndiet anew [ha 4 ewe aT aod tine = 


GALAde ed} | i be fy iP 1G ae 1 Te 2 cripe bighosd 7 
asil thie rt u aC ‘ Many 14 va i edé ifao 


owas or smmohil he hyd: bool off ora 3 
ayy ved hire, aylizts e@e ri ({ at? le > i poe ped > 7 
tr ood metntwdd al) PA cern ») be fonds qi? Bom 
® 9 . 
=! ar ; ; Fasc crud Wiavita (04 1} Jesagiiiey tot 
: 4 ¥ ’ i h senesine 
Aes Ton le Qaeget qe) wl) diva 08 Wo aptly nan “es 
. —— as y 7 ee om ¢ 
tieishig Abts v1 M7e tte sO) 2d ale hol We WW Prva 
f oo \ 
ale Ws bitter) ale diced mm Pw eo ‘Ti pT hy 7 
tog) aj rs I aM =| Ww tis ae i ig? - «ee : 1 teal faa 


engrt moa thy > ile vilegy’! acl Dew ii2 | ine til crvend wit - 
OMt 4 Si Wiardet pth Maran ives wal haw. A eqs a ; 
gl ta Mater (eo Ven Geovenes awe we Hog A 


q 7 
Wo oes rem pens bin eurrtey ali virmlhies hn iG ow i) 


sin ove “real! uy oun oF yee Thin Nt drigent! & one “a ed 
ito uit Ls Wilatiel thts Peale di wishts ott dail) yeothad — 
pewete "(0 We betiehe v data jabangha i sft etteni ago 
dibs <0 { ivan: wiles saucloruy uit ih) fiona oot ef i th cane 
wilt ve. heal eo me al dogecwedge Ue dite atcha, Tune dive 
7 _ itlingh give sini) Yo a 
Ss ieety Ye-hevnil Pial veal Sear Revol wild Wo wntilitiloe wil 
patinte yf fed) agile ul deol oonited gman fide an 
ene 0 ban Jvoww eid th Uae ddvends of” nol} a 
Se Thiet a at Jods rie adiweale jie volioa 
Ww qlee int itd Destin VW a vig « vbr 1 thew: 
He gail! wisons toda sipserg foes Wl — anit tie: 7 
load ena “ig a ovail ya & are Jer Me “bine Cee - 
iery, e, Jet? Tien e hen! Avints Me 3 
ale aya dil iw dae ths jain : m 
da imiy al tt de at Tenvit 


i ine at 


a 


iv. | THE FIRST COMMANDMENT. 295 


conscience feeleth the displeasure of God, and seeketh re- 
dress, he amplifieth and exaggerateth the greatness of sin, 
sheweth it as foul and as horrible as it is imdeed, and 
more extenuateth the merey of God; maketh him then a 
eruel and an unmerciful tyrant, as impossible to obtain mercy 
of, as to suck water out of the dry pumps” or burning coal. 
Wherefore, seeing his majesty is invisible, and can- 
not be known of mortal man, as he is; and_ likewise 
beeause man giveth little credit, or none at all, unto his 
blessed word, he presenteth all his works, heaven and earth, 
unto man, to be testimonies and witness of his great power ; 
that man, secing those creatures and wonderful preserva- 
-tion of the same, might think upon* God, the maker of all 
things, and thank him with all the heart, that he would 
say these words unto him, a vile creature and worm’s meat: 
“J am the Lord thy God.” By his works he shewed him- 
self thus unto Adam, Gen. ii, and unto the natural phi- Gen. ii. 15. 
[losopher,‘] Rom. i.; also unto every reasonable man, Deut. rom. i.20. 


xxx. Howbeit, so far hath the devil blinded many (would te ie 


e | 


to God, only the infidels and not such as be accounted 
Christians!) that they take as much knowledge of God by 
the contemplation of his works, as Midas the king by the 
contemplation of his gold. 

Wherefore, seeing we believe with such difficulty this 
word of God, “I am the Lord thy God,” and the devil 
hath blindfolded and dared our sight, and so bewitched 
all our senses, that we hear nor see any thing to the 
glory of God and salyation of our souls; he addeth yet 
other testimonies to ascertain us that he is our God, and 
leaveth nothing undone, that might draw us unto a firm 
and constant belief in him; setting before our eyes the 
glorious and wonderful deliverance and defence of the people, 
when he brought them out of Egypt. Such testimonies 
added he unto his word to stablish our faith always: to 
Adam and Abel, when the fire from heaven burned their 
sacrifice, Gen. iv. ix. xvil. Exod. xii.: so unto us, unto whom 
he hath given the same word, Rom. i. [he] hath given for the 
confirmation thereof his dear Son Jesus Christ, born, dead, 
and resuscitated from death, to shew us himself, and to 


2 Pumpesse, A and B, pump, C. 
p 
[? Think of, A.] {+ Supplied from C. ] 


é Jen inte her Hw “1,7 ihn t rit i puwet J y * id Woe me 
MA et AVA) Tide Ol lpeeees ral ain vel i aT send fqoaelf - _ 
_—e a bh yn) AS say fa pytl te ay 6af ert oo wll noel 


SVORMCOTRD Caer age " 

wi diode Can badd Ve wpendaptt atl. ishet domabieneg 

pa 4 @ we oli dhe o Inag Apeattit 1a of ot 7 

i sitt t+ & = ‘ie « tam lel ne oe. dee tye 
J tht qe coll oc etecnet ge ota 

pole if} ad ee ol iM toltwrer qe foe ingto > 


: : 
NeTEOM ’ ne (bese ctv Om) 16 ‘JH Ttelrw Aula od on 
5 « 


i (Dete ain ii yirwlen) sivi Hitter whinge Lan 
tithes ‘ bn 28 el 4 Jed lod i Ww eval wel 


t ] sin a 

it otep (ie fe sti Se: lho. oftail vftevin cme hile 

Mie tate creel aalgon oid We dpiirorry od bere Jnl: . 

; Saviky Sarey xt nlite) Dit: elucetiiet) of ob fit, ofme — vy 

4) labofiney bea evs fl) quiere ane, dad | 

fs wo usikem 341 Swi) 'p yer eet! Joni ndawe old Vs 

nd ire sl Gaett fee. wh 

dees, oan wr i bolt a jal dion a dd worl} 4 a 
aul! Pieiwits « du 4A yii *leotd eld bes 24) gra’ 


B 
wnt et! OE) Sere 


hy ies ¢ ; e ini ‘ ih hig? | iO shot) 9 aj - 
A hut? "5 og hh ln, ster os lal. rors al ‘ t snaitehat’) 
wy yank pelt cchiTh ox dow eid W sitelqaiainas oat 

" iifve atl le akin mpl 
$ etl faye ihitvr ormilal ow gaione orehemal VF 
leva “ott baw "ied qt leant ol) # I totd Ve ght. 
fu o. tipentl wa ban thats Wo bee? bom fi thotfinatd stad a 
es Ot gids ya ae Wt “ieul «w cul) Siete 10 te a 
366 leslie wil » alwea we We noleyloa remy inkl Le w 
fee bot sao sk od Dall ti Hishrosd al erlitocattegt “an 
ira? a elaw crt woih ddgion au obits poidion Hi 
wilt omg wo exited gaitiee jrnid ai toiled nemnee i ne, 
ohyow od Wo snadhah bug conewvileh lilyebaow Hina 
aneigunjead due. Bite ly hm ator dikewirad af — - 
ot (wetvle dil mo Mthlch of Tow aid cdi coil bobfi o 
trai |; agertnl fingered mitt] MA nll iedw elon date vali , # 7 
ha ole a0 S11 oF tite head ive ed seo) rien 
ww Leyes Niel {5 dpi AONE drow ost ould a a oo 
Gow sero yplbal a ae elit Yoorenly fit eanrpfteacy 
art hoa’ Alisaertivt or wale i mal en nomi use" tas 

a ak 


+ 


1.9 eu] a aye 7 ; “a 
— | i 


“Sy A 


- 


% 


296 A DECLARATION OF THE TEN COMMANDMENTS. [ cH. 


teach us that he is our God to save us from the servitude 
of hell and sin, and to help us as many times as we call 
unto him in Christ’s name. For only in him we come to 
that knowledge of God, that he will be our God. 

Though the Jew and the Turk know there is but one 
God, and after their religion would honour him; yet doubt 
they whether he taketh cure of them, will hear their 
petitions, will be honoured of them, and how he will be 
honoured. For they have not the word of God, as Christ 
gave it, but as they falscly interpretate it, to the con- 
tumely and dishonour of Christ. But we know him to be 

John i.18. our God, as this commandment saith, in Christ Jesu. John i. 
Matt. xi. 28. Matt. «1. John xvi. When we have a true knowledge 
~ of him by his word, we must give him the same honour that 
his commandment requireth, to say, obedience and fear, faith 
and love. Repeat the words again of the commandment, and 
mark them: “I am the Lord thy God.” If he be Lord, 
then hath he power over body and soul; obey him there- 
fore, lest he destroy them both. “Thy God :” if he be God, 
all things be in his power, and hath sufficient both for thee 
and all other, and will give it thee because he is thy God. 
He needeth for himself neither heaven, neither earth, nor 
any thing that is therein; and to put thee out of doubt 
thereof, he brought not only the people out of Egypt to 
Rom. vi.3. Warrant his promise, but also send his only Son to die for thy 
pena & sake, that he might be thine, and thou his. Rom. vi. Esa. li. 
The effect The effect now of this part of the commandment is to 
of this coms 
mandment. declare and bring man unto a knowledge of God, as ye 
see; and once known by his word, requireth also man’s 
duty to honour him in true and perfect religion, the which 
consisteth in fear, faith, and love: the which three points 
Moses diligently and at large declareth in the 6th, 7th, 
8th, 9th, 10th, 11th chapters of Deuteronomy, and doth 
nothing else in all them but expound this first command- 
ment. I will shew thce partly how; and then read the 
places, and learn more by thyself. 

In the beginning of the sixth chapter he showeth where- 
fore thou shouldest fear him, and keep his commandments, 
saying, “It shall be to thy profit.” This is the manner 
of all men that would have any thing done: first, to shew 
what profit followeth the doing of it, that the commodity 


‘NY - a 


F 3 ia 
Hd.) YwaKerds © Fri Ts Giecget s na 
: Sant 
a 4 * - , ‘ } i A (n o 
aairre ale yur y's ier) @68s © 1 icuy af Ane 
fine ad be 04 yeers ot wm aod or bee pee fine i A 
0) arco ow ne | 4 finn. vos Geatn rg ees aioe miny — 
lave) i J f : 1 Fen 70te inl a 
* P rv ” 
ie Ju! pels H vi W? tui Wo vil! vl out at 
jijiols "4 : i? i racist Cf se Th 1 Pheey y hy ' MY, l, mth inn” ) : 
oe if Une fan iy one + 64 of Psths in elt _ 7 7 
wl Mia Ais a tae wie veyed y) i) (fs an ii) “J - = 
Sil ie Bod fo fiw of! for id vo 104 iweiwaed = 
fom oly al ‘j eR lim a4 re » haul 8 ve}; rm 
| wt “et «@ | we Jul Li, © fi Dil eh <1) : 
harhol aoely dete? ef ‘ it ' east a jel) 2p. - J wi. - 
e hing bw a a:4 «@ wernt . rot J i ih wy ial a : aa 
agehs for! Gren wie (aia yi wi ris ied ona o * a 
nl ; ar 
dle) eG lyin teatilete fee 08 alien 4 InonAnwenmmes al 7 
ra ( : 
—. menitiios els te a A arie® orl Os | Za red tine 
Wind Gl af TE “ett el) dee.) oo ee I comet chem 
wali mt elo fTuoe Vim, pod « wo wl dhe gay. = 
Set vl aT *: fined oft died tials b ot fel esd 
lh tel chet! Gieefiie Chl bam pew * ul ay 4 ry pls fla’ a 


40D at Wel aeeeed Gat HF germ Mie fire xolte Mx hig = 
a itees swlied \initand 108) “i Uewaid ai is » heat Pe 
page wun? Gey 14 bees imei eats onl) yn a 
Gd tgyntt Te dane icles aa | ont «lua fon tdgoow ad Jes ue - 
wat to) | ied no? cin’ iA ture otek melivevey all ineortaw Zs se 
iit sh at el ai ned? tien natnath ¢ dori « - fial win” ! 
wt J Torah rire oly WwW a [ edt Yo wow fo ofT —" 
oe * md % rule! woul ® at dud net ol tue opel = 
whawt oda duchy Inow eid yd tec’ wu fim 90 
flside felt wotgiles ie | fieea cued 1G il teow ot pearls - 
‘etoiog woul) dstter wilt”; ovol hive stig iraht ok beaters 
Ay guy eal wet eldorelianls Orel Je bee Uieoyiith somo 
iin fap Aeneid Ye erquely HET GO din sae a 
laenunen tol bald hownrpes ad dil) Ce at only pen 
i) Lat watt aa j weil Hoag oly wile Nae f stent 
: Merde yd evan tno! hon. jevalq 
rune Yel mad seiqale digly Gar to Hoiutiyod wil} al ne 
Htmilnerbians ys ‘72 a | ere ir wea Se 
manent ni al eal? ~" Sikey ult Welle “iT sie a 9 
write al derih + anol enlé dan wrod, bie aval’ rn fle be 
eLlomiines wl) Ogull Ai Ye - dee wOllc ong tik 


“ds 
a 


+ 


ee 


“a 


Iv. | THE FIRST COMMANDMENT. 297 


might excitate the mind and study of him that should do 
it. Moses saith, “It shall be well with thee, God will 
multiply thy seed, and give thee a land flowing with milk 
and honey.” Now, if thou fear the Lord God, this shall 
be thy reward, and the same self promise thou shalt find 
many times annexed with the fear of God, before thou come 
to the end of the 11th chapter. All health and joy fol- 
Joweth the fear of God. Mark those words well, and print 
them in thy heart; fear of no ill nor sickness, contagious 
air or disease, so thou have this medicine of God’s fear in 
thy soul, which preserveth health, and expulscth all dis- 
eases. 

Galenus hath written books, De tuenda Sanitate, that is 
to say, to preserve health: so hath Hippocrates, Corne- 
lus Celsus, and other. They prescribe those six things to 
be observed of as many as would live in good health: [1.] 
The temperature and condition of the air. 2. Moderate 
use of meat and drink. 3. Motion and exercise of the 
body, and rest of the same. 4. Sleep and watch, as the 
complexion by nature shall in time conyenicnt require. 5 
Fulness and emptiness of the body. Gale. Lib. u. Aph. 
commenta. 17, et Lib. mu. de compos. medic. 6. Pertur- 
bations and passions of the mind. For many hath died 
with such passions of the mind; with sudden sorrow, as P. 
Rutilius*’, Plinius Lib. vu. cap. 36., and M. Lepidus*; some 
with sudden joy, as the noble woman Policrata*, as Arist. 
writeth. So died Diagoras, as Gellius® writeth; and other, 
as ye may read, Plin. Lib. u. cap. 53, Valer. Max. Lib. 1x. 


{? Several of these references are evidently wrong. ] 

{? P. Rutilius morbo levi impeditus, nuntiata fratris repulsa in 
Consulatus petitione, illico expirayit. C. Plinii Secundi Hist. mundi, 
Lib. vir. cap. xxxvi. Basilie, 1545, p. 116. ] 

[? Lepidus. Cum autem non multo M. Lepidus nobilissime stir- 
pis, quem eventi anxictate diximus mortuum, &c. C. Plinii Sec. Hist. 
mundi, Lib. vit. cap. lili. p. 124.] 

[* Policreta—Sce Plat. de claris mulicr. ] 

[° Gellius. Is Diagoras tres filios adolescentes habuit, &c. Eosque 
omnes vidit vincere, coronarique eedem Olympic die ; et cum ibi eum 
tres adolescentes amplexi, coronis suis in caput patris positis suaviaren- 
tur, cumque populus gratulabundus flores undique in eum jacerct, ibi in 
studio inspectante populo, in oculis atque in manibus filiorum animum 
efflavit. Auli Gellii Noctes Attica, Colonie, 1541, pp. 15], 2. 


* Galen. lib. 


ii. Aphor. 
com, 17. et 
Jib. ii. de 
compos, 
medic. 
Plimius, lib. 
Vii. cap. 3ti. 
Gell. lib. 1. 
cap. 15. 
Plin. Jib. ii.! 
cap. 53. 
Val. Max. 
lib. ix. eap. 
xii 


xii. 

Plin. lib. 
{vjui.! cap. 
53. 


ee? nial 
: Ti rows 1 po renreauy = 
wh ieloprik , cul hy wees how hin i ily abgusits 7 aogier 
| : ; i : 7 — _ 
My Dww iJ ad J opeap ou Lc af Aiice said ~~ 


Ziun d?rw yowrott ted a le eviy Lim ome oly Hin | 
leds ptt 09 bel oli oi cali B we “aqentod de _ 


fer) Shesle iwwil aetrery Ale eins efi tmp Aprest right 9 

- aes Gadd omg? Jew) to ced eis yin lingouras, encod a 
: — 

can fh got bon Ohl Uh uigedia gat oda Wo fem ie: 


a Saray laa .|99 tay yy mis re che hall to aaa) alt inal . 
., eretyetmn gaoiiels arty Ui an Jo. um) + be ul wi { a it) 
TH Geel let) to ofioilewy ani er {1 wold om genaelh 0 vs 
if Tp dae wo brn ,itiead dives "| doula foe vo 
i 
oi wal) tian cinivud OO sadoun! st vive danil wstelal? po 
ore) wisveep il dinl m jdileod tow my Go : ve of 
Ohad). a4 seul) wir oy welt mate byte seal) will 
. ; t} Aiea here af @uil Liew fii 6A he Lavewdta od, 
B sable 2 ie wit Wo sober) ine onefeteqard 
als Ye <ncveixee bea aetinlé iG dor bie dagm To ei 
7 A ee loser Tien qual® 4 vos soit la tert hee ; 
ai dene hy “ime on Wises y af i i ale rn gut a soleslqere 


‘aan cee Abs ii aia l ae *! - YAnns a) vt ite - fll Ppt - bara oui 

2 ae 1D pile oq vb on id oo. Xt annnatenD 

ne leah Aik vane WL boim wit Yo cra Lita ets 

bee ctoree colts ie bales old Ao en don 

iat bie i acy c'entsigasd . iv bit ae gen oy ANE ena au ult 
ane 2 WA. wa APR a | dvi olilor ody om ont, wolbue hi 


a aly +! ftepde hen : Moving Ullal? 4 if teitro® —~alastk 
ea? ral aid wall sole ta ea i ad “ni how wh 
s - — vin sien ora exon oho andi f 


ei elhqe: ahiett wtebaen villeqad vel ofan, 
Leen +0 toe a ttveengay. oalllt 


“att 4 a et Ve 
tin vole den antiqak AL oh arden aS sake 
4 09 din Oo oP yotuerom heaiath elitahene Hotes en 


: Catt oe mat al 5 ry Ny — 
' {.evitwm shade ob, dh | ees 

_ + Sept seth Hbarteul ievtienmestilin welll send aacrgettl a ee a 
i'e~ Gi) itm is t oh eT er rey; we! 

| renhiviim eatlekay bute rigs’ pil om Wm 
ih 10) tore 1 It 0 keplaal 
iacenin «a void al ase ale “in 
| © tL aq ay hi 


4 7, a 


298 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


eee cap. 12. Some died for shame, as Diodorus’, Plin. Lib. u. 
cap. 538; Homer, Valer.” Lib. rx. cap. 12. The physicians 
promiscth health, if these six rules be observed. But God 
saith, all those be in vain without the fear of him. Deut. 
XXVH. xxviii. xxx. There see the word of God. And look 

{2Sam.) the second book of the Kings, chap. xxiv. how it was proved 
true, where as the pestilence infected the whole land of 
Canaan, from the city of Dan unto the city of Bersabce, 
in three days, so that there died seventy thousand men 
in that short space. 

In the end of the sixth chapter of Deuteronomy Moses 
exhorteth the people to fear God, to avoid the punishment 
that followeth the contempt of God’s commandment: and 
this is the most apt and best way to persuade people that 
eareth for no virtue, nor will not be moved with any pro- 
mise or reward that followeth well doing. “I am a jea- 
lous God, and the Lord thy God is in the middle of thee.” 
Which words declareth, that when people will not obey his 
commandments, and receive his love and favour, he waxeth 
angry, and useth the extreme remedy, the scourge of adver- 
sity, that whosoever will not willingly by fair means bow’, by 
force shall be constrained to break ; for nothing can resist 
when he will punish. 

ce ses The first point therefore of religion is the fear of God. 

The second is faith and confidence in his word. Therefore 
saith Moses: Audi, Israel, Dominus Deus noster unus est; that 

Deut.vi.4,5. 18 tosay, “‘ Hear, O Israel, the Lord our God is one God ; that 
in this one God thou shalt put all thy trust, and believe.” 

To persuade this faith into their hearts, Moses put 
not only the deliverance out of Egypt before their faces, 
but also the seven most mighty princes of the world: 

Le ae Hytheum, Girgaseum, Nemorreum, Canancum, Pherizeum, 

Amorites, " Hiveum and Jebuseum. Deut. vii. And in the same chapter 

Peruziene he repeateth and inculeateth into the ear this religion and 

Brite 

fae ‘u-1. _ De mortibus repentinis. Pudore Diodorus, sapientie dialecticx 
professor, lusoria questione non protinus ad interrogationes Stilbonis 
dissoluta. C. Plinii See, Hist. mundi, Lib. vis. cap. lili. p. 124.] 

(? Homer. Non vulgaris etiam’ Homeri mortis causa fertur: qui 
in insula, quia questionem a piscatoribus propositam solvere non potu- 
isset, dolore absumptus creditur. Val. Max. Lib. rx. cap. xii. 3.] 

[? Bow: boghe, A, bought, B and C.] 


Se hel : 
0) re4 99" | MBI say ~ OupieRa tied 4 aez 
i 


wit Tt fe bol aisterty wl Vedhs wind ip ct jt 
iim FIT 4 { lof Sail? (ho _ 
baivd gull! Thy | coy ik J jek Te jor a : 
Suet} mf ten! ali ieee GH GI a volt The ll ie 
J ‘A ‘ ai we weg FEO ATA rex 
hovaney 4 eal cid on A wih Ww doll hen gobo - 
Antal dike wii | sion all a wale sa oe 
Wilewrstl Yay ls merit. 4 at | epee @ _ 
, 7 = 
om Leela th if ' Ay, isu | 
me 3 ile darks wo 
: Sf panna tenAl!l Sas fj in fom eT nt 7 
ras Ma i} en) t4iiip « } + Of Ghee] ail? hodys - 
7 (wee mee Uh ie pian? iin li Wervilel seals 
i ily sijavgl yl mar a i pet Ia ige tee nid ei all) a 
- te fie inGes of Goa Fe wr ontar ot ol ieee + 
ie om * imal Wir vWiirwtle) i® lreenwet wo "ee - iad 
fui? te dibtlae if ol w tur ody ft | wil Pa fet oa 7 


wi pon iva An aby “i cafe gail) Hiewiesh chad bid — : 
Weer ed pond bin evel oid orient bos Glroolkepene oo? 
vik 3 Sen Gt Aiweret onthe Hy chtoodt Iwan Urge 
i.’ wad amen: Gad ed Ylgietfier aon Uile 4 verwilw dal) is 
tHe o> orig der 7 4 dawtt ot fe fires «ad {I re wre sa 
_ 7 alelinay Tl off center 
: — i a. af? 1 stolgtter to welowwii teitony init ofT 
dyed T ron 4 i wi ihilies tee Moot o) bites at 
sul > (= Gi an SA Lh rl ao.) Manat ar ‘want ityhes 
9aling lilt an ad ni bel ell eee) 0 esti fete Of ai 
“aeett i) Tune, lend 7h Ua al Hats vott howd au etl. al 
jin eenlf pre 1} tioal! eini ud «ll obrsvetscy ett ot 
tod vind) otha ign eel te soo dyniritel aul aes 
‘hb edt. Yo wer, tigi tort novos. gill Rix hid 
osomiroht sini Avene) wniewveom reummmagete) es 
tide ante alt ch hak itd taotl pattmlal, bre sured 
lip wengriort side tate mill wi meetin sab bith oa L% ref 


Af 
Se aa 
. © > hoadt 


itectind mites aureebolll sll akon ending A eee adel TT 
anti caviid bam verqidl “Ra. bn y wey coagliertyy atroeat 4 
O28 (a ae eee ae | TSU a oe waft) 
dang Si eee heat her “GAD eeagtiy wel bendy 
lite! unr Gove plietejiny — aug 9a 


(2 ate Hey os alt) athe abceewe : r; el Jo 
(tue elk atgot ul 4. 


4 . eo 


ite) 


iv. | THE FIRST COMMANDMENT. 29 


faith, saying, Scias ttaque quod Dominus Deus twus ipse est Deus, 
Deus fidelis, &c, that is to say, “ Know thou that the Lord ver.«. 
thy God, he is the only and true God,” and so forth. Then 
read unto the end of the eleventh chapter, how busy and 
diligent Moses is, heaping argument upon argument to per- 
suade the people to believe God and his word, and to stablish 
this commandment, and root it in their and our hearts. All 
the works of God, heaven and earth, all the miracles wrought 
in the Old Testament and in the New, were done to prove 
unto mortal man this precept to be true, “I am the Lord 
thy God,” and by none other thing but interpretations of 
this commandment to stablish the verity of this* word. 

The third is Jorve: wherefore he saith, “ Love the Lord 
thy God with all thy heart, all thy soul, and with all thy 
power.” Deut. vi. Moses, in the end of the chapter, sheweth Deut. vi. 5. 
wherefore this our God should be loved. “He will give 
you,” saith he, “the land that ye never deserved, freely 
for his promise sake.” And in the seventh chapter he pro- ver... 
miseth to destroy a people more strong than they be. In 
the eighth chapter he saith, that he fed them in the ver. 3. 
wilderness with meat from heaven, which they, ncither their 
fathers, never knew. By these and other many reasons 
he provoked the people to this part of religion, the 
love of God. In case any benefactor, or he that docth 
good to another, be to be loved, specially this our God is 
to be loved, saith Moses. We may likewise consider his 
benefits towards us, and so expulse this detestable and hor- 
rible unkindness towards him; as is the leaving unto us 
of the scripture, whereby we know his blessed will, for the 
grace of the Holy Ghost, that leadeth us to knowledge, 
defendeth us from ill, and preserveth us in virtue. The 
greatest argument of all, the birth and death of his only 
Son, given for our redemption. 

Then doth Moses teach how we should love him, Deut. vi. peut. vi. 
“ with all our heart, all our soul, and all our foree.” Of these 
parts consisteth man: for the heart is the original of all 
affects and desires. When the law requireth the love of God 
with all the heart, it requireth all men’s® affections to be 

[* His, A, this, B and C] 

[° Be to be loved, A, to be beloved, B, is to be beloved, C.] 

[° Mcenes, A, meanes, B, man’s, C. | 


\ - 
Wu PPeOTMRGr SREY aay 


A ms war ft Als 44 tamy P rt ue soem 


; . ) 
Sw WIAL.CA) dal? wad! Seal oe init of » AL 


(meee sis pes et) Cue? tain ahi wht boul ald lt 
head % PAD woped> Anweade @it lo boo alt ogon ie " 
Ma cer temo Snnyenn i eanold | ui 
Alt) De JA ant jad lt) tell ay of; jt} ott vier 7 
aw TA ere ew | iro me dt ton hee Jherhetmgios & i 
~~ res ima ndtd Ika Weews hp 9 ll bo Ot eroa aifh 
_ RA ob bao MW Wet) bet a1 Ime Sroneiee)l pore ¥ ; 
brit afi saa ! aa yl > com bain ole - 
} etilagenwiict iol « J ule airy d lee n bot) a 7 
ye ait Ww vib ar ifnvai et ce in... 
' COGrAL” Jiiite al wivculy viy AL levtuadd oft. _ 
nt, die him ie ie diewl oft Ue gio bared lp 7 
it 4 ne Sale orld Ja | 1 wee’, i toad] .” 
ove Che “oh™ bevel gd. tteeals bo. sys elds wtterrotw 
if 1 ved Heit s Yr dent tcl alt 7 ail dition “way 
S68 799 Of Bigaks dtorwm 4) af bat Jeo claw sil et 
rel oul vin penal aerstn wort wlgowy & yuaderh. of dina 
Sent mi goal) ba ol edd ile ed om tanita iulgio : = 
won! wlsy ,,% dt dilde Tt aps ore v¢ arith ci dive more ss bass 
0 Mnuaisy Yor qaiin te copld off Te) raion apt 


at 5K Pye ve Ww 4 rar) i } oye Oo] ods ie 


ihireh tel) of wo gmdodivued vag ray ol 
‘= a) av0) ean ‘elhatteye ral od af ad, vultons 


ei! >) lettituwe ay | tng. o¢ fT barn 1h ijiee idesvol af a = 
tw! idee Olletertoh eld) ov ingro ie 7 pire pe aes a . 

mt ude gaol odt si ac 4 wid vlrurod eachni 
WE Wel Tile Tovmanll st vont ove edule raibphve 
pletion ot ea Altobeel ters tod yolk rig. 
orT otter ai ay Miyrveciq: baa iti apd 
Vine sid LJ mae, fein sLouial sft din Yo s 
itoipeahor te gle 

toed AT Li q mi df a Lions ¢ # wok chon a) eary tA Te 

“= xf a] “bell is lin beta Juoe yey fe ahtoral fag f a - 
lia“ Leatuize elt Ob Pyueel oily 1 fie ddutieaos eng. 
tod bavi nl) Wayriagon wat ould rv al Vi aviketh oir ot vi ta - 
wi winplinalts ‘Samer thy dtysiepen di Atel 9 Te : aie , 
- i ~ A lwwé ide of 
12 devvotod o2-aa of AT = od de hoval i 
ae rm A man hy ie 


> 


; _— 7 ae ~~ 


Exod, xx. 


12. 
. Deut. v. 16. 


Matt. x. 39. 


1 Thess: v. 
23. 


Matt. xxv. 
42. 


300 A DECLARATION OF THE TEN COMMANDMENTS, [cu. 


sincere and pure, and wholly directed unto the love and obe- 
dience of God. For he is a jealous God; he is not content 
with the fourth part, or the half, but requireth the whole 
heart, mind, will, affections, and life of man. He is not 
content that we love him with one part, and the world with 
the other. 

These words forbiddeth not, but that we may love our 
honest friends, parents, and other, as it is written, Exod. xx. 
Deut. v., so that their love be in God and for God, not equal 
nor above the love of God. If election happen, that in 
the loving of the one follow the hatred of the other, thou 
art bound to hate thy father, thy friends, and also thine — 
own life, for the love of God. Matt. x. Last of all, thou 
must love him with all thy foree; by the which word is 
understand all the powers, both of body and soul, the senses 
interior and exterior, whatsoever they be, and as the Holy 
Ghost hath given them; so that neither the inward man, 
neither the outward man, be defiled by sin, as Saint Paul 
saith, 1 Thessal. v. 

These words must be thought upon, that man apply 
the gift of the Holy Ghost aright to the glory of God, 
and profit of his church, whereof we be all members. One 
hath the gift of prophecy, to judge of things to come: 
another, of knowledge, to open the mysteries hid in the 
scripture: another, the gift to comfort and give consola- 
tion to the afflicted: the other, the gift truly to dispense 
and distribute the goods of this world without fraud: the 
other, the gift to persuade by the word of God people to 
amendment of life with the tongue: another, with the pen: 
one, the gift to serve God in the ministry of the church: the 
other, to serve God in the ministry of the commonwealth : 
the one, apt and strong, wise and prudent in affairs of war: 
the other, to keep good rule and govern in peace: the 
one, apt to one thing, the other, to another. Every man 
therefore remember this commandment, ‘‘ Love God with 
all thy force,” and apply the gift that the Holy Ghost hath 
given thee, to the glory and service of God. It is an horri- 
ble sin before God, the abuse of his gifts, whether they be 
of the body or the soul. Matt. xxv. 

Moses now, as thou seest, hath taught us to know 
God, and shewed us how to honour him in faith, fear, 


re gredieeat Ne al c@ Minin domi did Yo penree 


Pus hy ole 1 : i es 
7 if? ned rh vithete Jie ect. eee 


eila’ stunt Jarl fi ow ely 9 "ie slenry ol? ardbedaihy. i a 


— _ aren 
oxy So SNe h D6 Oog 


~lia (, if waa} Q is eth i Th bicy as | LIA © es 
ined he ih i@ SD ne) Gh aa" twee) i> © oti 
{ Peay isu ie {1 ir 


“ 


jifw lifces wel ay mal veo ‘ad peered 

* coulis godt 
=z ave Sate SH 79 thal moe ite efane conlt inca a ? 
ts aah patnn i) a mths doe: Aaeveg Agel mltokshaghall™ 
loge Wie Dee) a fein Ter 6 ' f boheme fe Ato iy D 
AY Aa aetiash © bert) | | elt ovale wr - 
seit Ajs ogi’ raypes ah ay ty oe pain le n 
tds vale, Wee: ent healt et shed. ot Ama os * 
wiht Te We Segal ne ud vol ott oe Ah area a. = 


“i haw nw ¢ t< 1 Pre 4 pi dle e . jing yrel | ou a 
aaj wil) A ute ebcnd: We wldod pond iis bonis —_ 
eat all ef hire oe Fh) crtealiolo Ainwl<s fh ryan, - 


‘nein Larval Wi) wetrietr test As pevig tual Ml) on? - 
fde't, itigh ‘eo wale pl feltieh of ow (aeoles ott sles OS 
, Aveo 1 clio 
a Py fr . - _. 
vq? fon “Sef? oeqe Siteemstt oS Geom drew. ool S 
. * * det} Yo wily via wi Tate bmn ‘Cit aap shy ala ca 


Die OF eB ui Yo engl} ry yh pony Ww itig “ods 
aly att iil pobre rit out fivry4 o) .¢tlelwam Ww qu - 
aliens ig je Polen 4 dig ail? wlhoots vantqrese 


cava of tlial Ory el) anelta wit ; iadeilita okt og out ra 
et ohpeg foil lw brow ald od obeieiyy of fly ait rad 
otra Gite tzrw Meenas SOlprd ocl! dtiw aii Jo scien ba 
wil) oshepin’s Waly Wo qthiaiat od! ai bod eves of Aig ve oni 
dhl eons oly Yo “eres Gell not) roves — 
yoo Yo wrldile af Seoferee bax val gquonts ben age a 
nt: sony ab BOING ben slant Gong qecel or port ec) 
neat worl ufone of sould oft galt eon or qa a - 
hie fot) ‘eread | dtaweniamentien - aids sodnesee elbone oo 
idail dant aT ity teelt (tg a3 aq yw bag “yo 4 ib te _ 
<ten! Gn a “i Lat) Yo enbvtes tae crohy aril ot; is 
of thd “i ulna ai’ Hid Yo otter salt «heal are 
we Aioe usa oilt ae 
wods oy eff slant ial | 
fot hi oe el one on awodd 


7 7 _ a 


't. ss 


Iv. | THE FIRST COMMANDMENT. 301 


and love; and shewed many reasons, why we should give 
him this honour and obedience; so that the first part of 
the first commandment, ‘1 am the Lord thy God,” may 
be understood of every man that is willing to know God 
and his own salvation. 

Before he expoundeth the second part of the com- 
mandment, “Thou shalt have no strange gods before me,” 
he admonisheth the people of a very necessary doctrine, 4 necessary 
that is to say, how they should behave themselves in_pros- omits b&: 
perity and wealth, and use the commodities of this world. ae 
We know by experience and daily proof, that nothing more PS?" 
withdraweth man from the honour, love, and fear of God, 
than those two, felicity and adversity ; as Christ teach- 
eth, our Saviour, Matt. xii, Mark iv., Luke viii, by the 
similitude of him that sowed, and part fell by the way-side, 
part upon the stones, pestiamons i thorns. By the seed Matt, xiii. 1, 
in the stony ground Christ understandeth such as leave Luke viii. 5. 
his word for the calamities and affliction of this world: 
by the seed among the thorns, such as hear the word of 
God, howbeit it bringeth forth no fruit by reason of the 
cares of this world and deceit of riches. Moses therefore Moses’ me 
sheweth, hke a good prince and faithful preacher, what is ee 
to be done in both these states and conditions of life, in are 
prosperity and adversity. So that, if this’ counsel be fol- 
lowed, there is neither prosperity, neither adversity, can with- 
draw man from the will and pleasure of God. 

The first doctrine, to keep man from the displeasure 
of God in prosperity, is written Deut. vi. rit cum intio- Deut. vi.10. 
duxerit te Dominus Deus tuus in terram quam juracit patribus 
tuis Abraham, Isaac, [et Jacob), et dederit tibi civitates mag- 
nas atque bonas quas non wdificasti, domos quoque plenas omni 
bono quas tu non tmplervisti, et cisternas excisas quas tu non 
cffodisti, vineas et olivas quas non plantasti; comederisque, et 
satiatus fueris; cavebis tihi ne forte obliviscaris Domini qui 
te eduxit de terra dAigypti, de domo sercorum: that is to say, 
“ When the Lord thy God shall bring thee into the land 
which he promised to thy fathers Abraham, Isaac, and: 
Jacob, and shall give thee great cities and good, which thou 
never buildedst, houses furnished with all necessaries, which 
thou replenishedst not, and water-pits that thou diggedst 


[This.siseA, this, Band C.} 


eer paAvyROO 2x4 ya - » *) 
ui; « —- . 


Py > 
prie Limedy av fa torn den hove Awe z! t ; rr} 
i tee FeA ois! ytd ginry ewe hee, parte el “ie Ot 
so, ben vil) bed olf oe (1° odetulegee deel 
}, “) we 4 : nibh ball oy cet lo | id depel any beg _ 4 


ore lert ty & nd hom 
orem a oe 
Ph jek { Batra Mu Mire ol pialy 7 
7 = mid 7) hie ; Lit ome “1 Groh ii iia yral't oe - 
rena sD, Prieeent gree « Yo algeeng colt dividuals ls = 
- 5 a s OI oJ 
. ey ob Selina! cet bel ogle th) vol ,.¥im ote dod 7 
- ae ; : ty al mn We Oiilifvouniane Ant wow brew (law: y faaa uirey 


erate OINOSA4 FATT ,ita ri; tlt Lie \seeTTNad ey re woud oW 7 
lew) Wh ax Ave ,oenl auc ods mitt | diwwordsie _ 

a 7 
oui dan) i thierniie hi v be 1 nel amd) aselt = : 


“il | nt at? Cad vi diel oa Li. iii tet Ge alia: 
; vai dey culegy’ tht weg lena brqus dort! arid lo ohuliliong 

“A itna a ailf 4 wirwtaid 41) Sais 2765 raat? @ (4 stv ? 
mas —p— Fl . Th ee ' . an : a | 
Pai wel se Gee Atherton ser) bverg pose ot ot 


Mies ilé la aru@ul®s fies eallvcols is eat a 
ye betow oft sett oe deo worcels odd srome bone, ols xd 
* os “So gem wd is ott sling bel 4) Jadoo fos — 
stay wage wridwe!) Gell serioh he Cech bane beer olf we wa 
© bene Seal rie Se wat i fisit baie * uae ny fiw iy & adi Mig ihe 
ae sid Vy @iiizhieus lie weleje semi! fiw a surly rie. 
| o ligt Sapane ‘edd Wdalgoe § .tinorrbs_ boa vite 

- sien Pitti hn pallion iraqaen; wtitivet si onal .bowid 
. not? lo ce vlog tg i’ iw wl) gor) ceo vent a 
nial ot? mul an pct o! «smiewh enh. utT — 

db? wek rales wee MA i9 . tuoll rene « até in, query wa solide : 

a wall Sean, Visrirea, aap wuterea mk evra ears) sannewol wt, Mavens 
et eles ey Abd tiviels ty fide, te] ome vn \b 
, e eyony | hs eosnylon now wong roand wowme. 

rok ot HOM MOEA aoa te inlay sree ath, an ry | 

Angas cee viwedncog nom day saeiile Ss eanale A ‘ieee 

7 9 be%Ww | wi x ietely west we A al 1. siivaal, 5 dy a 

oth id ait . weeewws ou ob iiqescb. Atv aly A i ah 

PF bial uM a, eink evds prin! Heals ‘bow ql! inal 4 ” w + : 

hive need rameter A cpm ql 4 roving, ot bie = 
y ct 1 limon be spitig omy gous ithe Naas | : 
- oti suns weraty Ue stitw ermad etetiend ben 

: jiioe il) rail esd) th OR ne amt . 7 


ee dd A seit eae 


- 
: 
; . ; 
ar’ tar 


7 
J 
_ 


302 A DECLARATION OF THE TEN COMMANDMENTS. [cH. 


not, vines and olives that thou plantedst not, and thou eat 
and be satisfied; beware thou forget not the Lord that 
brought thee out of Egypt, from the house of servants.” 
Here seest thou, what danger and peril is annexed with 
abundance and prosperous fortune in this world; and how 
common an ill it is, in manner taking effect in all men 
Isai.xxii.13. that possesseth the goods of the world, as Esay saith, 
** Let us eat and drink, to-morrow we shall die.” As Moses 
saith, Deut. xxxii., “ The people replenished themselves with 
the gifts of God and rebelled, using prosperity and good 
(Deut.xxxii. fortune, forsook God.” ie He that should have been up- 
a right, when he waxed fat, spurned with his heel: thou art 
gross, thou art fat, thou art laden with fatness; therefore 
he forsook God that made him, and regarded not the 
Luke xii. 19. Strong God of his salvation.”]' And, Luke xii., the rich 
man said, ‘“‘ My soul, thou hast great riches, and shalt 
use them many years; take thine ease, eat, drink, and be 

merry.” 


Two pres, By these examples thou seest, that Moses prescribed not 
cepts 4n the . ees . . 
rule of without cause this regle, how to use ourselves in prosperity. 
Moses. x 


The which rule containeth two precepts; the one, to use 
moderately the gifts of God, and not to abuse them; the 
other, to acknowledge them to come from God, and _ to 
put no trust in them. The riches of the world abused 
engendereth pride and forgetfulness of God: therefore 
Moses admonisheth chiefly man in his wealth to beware 
he forget not God. And in the eighth chapter he sheweth 
the cause, why we® should not glory nor trust in them, 
although they be most justly and right wisely? gotten : 
“God giveth them,” saith he, and be not gotten with our 
labours and pain, 

I know what men are wont to say, when they heard‘! 
any of these new gospellers, that a rich man acknowledged 
not God for God, and confess the same unto other: so much 
may every man, that is not out of his wit, confess. David 
saith not, ‘*'The fool saith with his tongue, there is not 
Psal. xiv.1. God ;” but in his heart, Psal. xii. Verily, to acknowledge 


[? This sentence in brackets is found only in C, where it is substi- 
tuted for that which here immediately precedes it.] 

[2 Why we, A, whych, B, whie wee, C.] 

[? Wysly, A and B, easily, C.J [4 When heard, A. } 


iN -_ ad 
-o) S40 Oy bi bers ‘ » PD Che ah a Dele é 2h 


aoe DONT A, Art Mdoeciy wll de te ie ante vio 


dndedmend 464 soi . i jotttw eft how 

pr pa ' mh ‘4 i Agueet 

Ctive fewgeen » ‘ rpamaly d atoll 

A buy » horn ly ai odetrol pumgen eg fave wocnlinanla 

icane ‘h tains iil ia} mm 4 vn’ 

ans ‘ww oli My if Vane, ] i= ws 

oat! GA “l)) jie 4@ @H m4 ijA {bo ap i _ 

sive eerior ti indtimleo ‘ i] tine 

Poesy hte ethers qisiay dedhalt tak bord hy attig-iA os 

ie eed wal lasals ods ot! fut) Goan ont) eweet) 

Pat eet), lind att (ie leon ant 1 el mode tigit > al 

ennioetlt ,eerud): ihr ceiliml wy i me od) sere a , : 

al) on Bebe fom ld aly f bol}. Gounenl oh — — 

dee tf cit and jie. “(ied sul in (eed Qyeede we ie nn 

Cade hae eabis Aves ter weutt ‘M.> bie ety ws 
tnd dnc (Beg, 08 ud) odes , efi td amas J ve 

: 7 a) 7 

fon léutie Gay emilt Gott tec ft eilgrias oealt Gt wines owt 

. Varraeparty we eine ad at wel Alor udt ones snodig . 


war''od nam ail ‘avpeyewd rihwitenton. alee dube cl 9 oe 
onl) © uel) eole of god Hie Bod Ya altig ott ¥) derobere =) 
ay tine inl) con > of ered? wp) yl ays lat, ol atvibto- = 
- besernlar ihoe ti ln gaden attT word pf) Sareth off dug a 
euitrraul? “Aol) a petaliiligge@) be bin Aisa ingen: -_ 
fine! a: iélpew ef af qpar ha ‘ 


a 
_ 
itr, dtecbinnnie as —- 
isweta ‘-eobpails ditigin ad? ni bak deal) ten svgroll of 

i a jet Gat rely jon fhiuwte “ow vw oa oo orld 


ziotingy Syiewt digit bus uta Jeon. of “yea 4 
“Vien dtr eating dont vf ba el iia rowed devin” 


we ste ban 
Newel pnt athe of tow me nom sole =r 
hegioh eesti wou iio . drab) mAlcpeang veel newt to 
Hout voutte afew wma cult weteees hin boi) val tn) to 
dont] ‘wiv He 4 ad fo. dum jre ed fart tam ‘two Mb i 2 
(aq fl opedé jooprml «nl wr diies lo) od * On tdi ss 
eubateronsion dd dle? He deel sopodeotl ai 4 sho Dctown, Tet « 


hated i di agy@ a i eine tn seis: ~ | ti Ly 
ix miles’ very at iw = sul iii 
| fi ad a" “aves 

| PA coed ew *] . 5 oeley 


, 
i 1) 


- 
. 


% 


tv. | THE FIRST COMMANDMENT. 803 


only God to be God, only to trust unto him, and not 
unto the ereatures of the world, it is a rare thing in 
prosperity. 

Few think, by how small a thread all the certainty of 
riches hangeth, and that suddenly they may perish. Then 
should man most suspect the fortune of this world, when 
she smileth most, because she is brittle and inconstant, as 
the poet Horace teacheth: when prosperity promiseth secu- 
rity and rest in the goods of this world, it is a hard 
thing and rare, verily to think only God to be the giver 
thereof, and can suddenly take the things away that hath 
been gathered with great pains and travails. Therefore he 
maketh many times of a rich man a poor man; of one 
that ruled all, contemned of all; of Croesus, Irus; and so 
punisheth, because men followeth not this precept and com- 
mandment of Moses: ‘“‘ Abuse not the gifts of God, and 
forget him not in the time of prosperity.” 

The other impediment, that leadeth us from this re- aaversity 
ligion of God, fear, faith, and love, is adversity ; whereof *eaiment” 
he speaketh, chap. viii. Deut. “God led thee forty years in fe 
the desert to punish thee and to tempt thee, to know what Po’ 
was in thy heart, whether thou wouldest keep his com- 
mandment or not; punished thee, and suffered thee to 
hunger, fed thee from heaven, which meat thou knewest 
not, neither thy fathers knew not, to declare unto thee 
that man only liveth not by bread, but by all things that 
proceed from the mouth of God liveth man.” 

When man is oppressed with adversities and trouble what 
in this life, then cometh thoughts as thick as hail, whether toe aah 
God love him that is punished; disputeth why and what “" 
should be the cause of these troubles and adversity; then 
he revolveth, tosseth, and turneth both the nature of God 
and man in his cogitations, knoweth God to delight in 
doing well unto man, and that man of all creatures is the 
most excellent. He findeth God severe, and of all crea- 
tures man most miserable, and subject to adversities; and 
the more man applieth unto the commandments of God, 
the more miseries of this world are heaped upon his head. 

It is not therefore without cause that Moses preseribeth 
a remedy, lest man should depart (being in the thrall® 


[° In thrall, B.] 


“on rraweM. awed Qurr? ‘or oy 
. = 7 7 
: tod fire ‘jl me oie) =a) ting hoo ol a? Lets iu no 
i oy a isyee wil) bo ee? TH, E pane 
ott fem ear 
: te. .yaqiary di Ke fsent) «© Geos oul ed dod « a 
creel I iden tere a ved] elavitwe At tmp 2 opel as i aa 
pie Juri kk Wo sTuitel edg asoqeue Seon ot, bison 
ue we Whee bas red (4 warrcnred n disdiose © a 
deity Lihiageriy | if a pwokl hong ode a 
timed @-df 0 hie anli lo @ ont 4 re hive. 4 
yi ot « > ip att, nn “ ayt oe bom % rir i 
higal Seas “ ilk of a ¥. slut 1: bie dorm 
i ail) yw ) ines me Ghee ievrettes oe er 
ro he ORM Bony A cueT Ave at? pany are = 
oa bite peru ij. ole I Apis ihe ale 
(ik Fa paper | | it: ud prc reatg 
» dates, Bech No fting ct i i449 deemeghowdt 
° * wire to anu oe. a iui aalil toggnt 
ineeee.<ta Gl xt). 40 41 aloe jk #aeondhle ripe asl bo 24 
an | presley 4 ybepor! i ~vol bos oth jas) to, moky 
w moe | & tear pia) » a tril Look) tuetl] awn ae thi 0 co 
—_ Ate aie. Sond iM dowel af | ‘wat a rug ob die 
i re id ad teddowr welt aodiody Hail nu ‘ 
‘ ov sutd [ovlQue biy ly bode io? 40 gourt id 
tafrmcrd aed) cap ilotiive jeer, anal osdd tel, > 
7 v mi) fin wisi ‘ob ot ai we a aug it swabs 
ham wurid) ty 9 tud jrend yl soa dssnil gino hati 
AS = * ait 4a thoet! { ge) Yo digumy, aly awe be 


wae hind bis wan ties vba iitiw be 
liad os Boils na eid: 
PO hen can qilw stadugeib = bepetsizurg et get) out: cute 

tools einorhs bua widow went Yo eum udt od hua 


an onan ss Nove 


lant) ‘tee mode ould 


nit trtvilab, ot bo. allowed 


al «tf Sunda ts 


eto fla le Lew jovercr ihe dtabalt oll 
:ealgenevlis. a  deeghin bae idaronot toot net 
ewe) Yu dopventiteeerreen, oft 

‘ luna eel nop ed eit oe 
esfitrwry arth taal 
bendy aa iat aco 


+ hee 


en 


: 
ie 


rvypqe + new ane 
onil dinees nud 


ad 
bod 


ditod died bag dliemed ing oni a 
atoiteiigas ei! nb aout h 

Ye Wwrea soil) ints one wide te iad 

shgeabley as 5 Ot 

onskaatt 

vt 
wtittie ral) ike ed: i 

ont math me tou 

bg) ; ; 


oe 


Pad | aap ; 


iM Oise , 


4 
> 


Moses 
sheweth 
why God 
doth punish 
so that he 
might give 
us a remedy 
azainst this 
temptation. 
Rom. v. 12. 
Job xiv. 
Isai. x1. 6. 
Psal. evil. 
39. 


Ps. xc. 7. 


Natural 
corruption 
and wilful 
malice join- 
ed in man. 


Mic. vii. 9. 


Isai, lxiy. 5. 


304 A DECLARATION OF THE TEN COMMANDMENTS. [cH. 


and brake of adversity) from this religion, “fear God, be- 
lieve in God, and love God.” 

Moses would keep man in his obedience and_ office 
towards the law, in declaring the causes why God punisheth; 
sheweth that it is for no hatred that he punisheth, but for 
love; and that he findeth always in man just matter worthy 
punishment. As Paul saith, Rom. y., that “death by reason 
of sin entered into the world;” so that the integrity and 
perfectness of man’s nature by sin is lost, and made hke 
unto the nature of the brute beasts, fruits, and herbs of 
the field, Job xiv. and Esay, cap. xxii..xl. Ecclus. xiv. 
Psal. evii.; therefore God, for sin being angry, punishcth 
the miserable nature of man, being spoiled of his original 
and first perfection, with many calamities. As David saith, 
Psalm Ixxxix., Defeciinus in tra tua: that is as much to 
say, “ Thou being angry for sin, we are subject unto death.” 
Read the whole psalm, if thou canst. It is Moses’ prayer, 
wherein is declared how brief and miserable the life of man 
is for sin. 

Unto this natural corruption is annexed our wilful 
malice and contempt of God, as we see in Cain and Esau ; 
likewise in this people of Israel, which were diligently in- 
structed and godly brought up by Adam, Isaac, and Moses ; 
yea, in ourselves, that daily read and hear the word of God, 
yet nothing the better. Therefore Moses saith, that “God 
led them in the wilderness to punish their sin,” which is 
the principal cause of all calamities. Then punisheth he, 
to proye such as be his, whether they will persevere with 
his commandment or not. Thus tempted he Abraham, and 
Jacob for the space of all lis life; and layeth more adver- 
sities many times upon such as be of his true church, than 
upon other. 

As these examples declare: Manasses the tyrant cut 
Esay the prophet asunder with a saw: Apries killed 
Hieremy; the bishops, Zachary; Herod, John Baptist, 
with other. When such adversities happen, Iet no man 
depart from the true word of God, but say with Micheas 
the prophet, chap. vii. “I will sustain the punishment of 
God, for I have offended him;” with Esa. lxiv. chap., 
“ Behold, we have offended and long continued in sin, 
wherefore thou art angry.” God, when he punisheth, 


ni nome) war Lert warty ees sr 


cal iw is cv ioe lee vy te cma) 4a! wey w odd bie _ 


ov fii iv pp) al orvil oad 


re Le Leia ef + wee weed tienes eoold a 
pilvaphalitsing thes dd more atl blows of wal ofl abner’: 
at dad yiteteiany od ads bevind, au ol i i tld dowels: 
pinww eviian Gat aun mi cowie ale? of dt hie ae val 9 7 , 

SEARS OF aaa © ip? 7 miveds liens v4 “a Kahani * ° = 
ham ettgeins old peal =; Clvery lsth end Deetelew: WAS he 7 a 
dat elem fies Ao@ Wa ea en ae weg «| a is 7 
Wy ioved ime Yo “eed «lf he wuian all mad << 
ee ven . 
idobiney rrafia ete! Ob Pit brs 2wlom an? (fe 

° teiiapia al “We fefleg Girt aero Yo tae aldnwalée * 
fired ivtreAt Bh, urls m die pues : lout (at _ 
ob duo oa @ dati as —_ relttl. selxeet cdesl Ast. 

“ stheal lite Sangin i die yo eqgnet Ective! noth eee <a 
grirgeny ‘comet wh gern voids 1 panlony vloibw.wolt heal: eo? 
pain, os Ol add Gideon Inte Volts wee! ben ad eae tO 

; oe 
itiw ow eee @ sel th Lownten  éali. atin: - 


peat tew ae’d. of one er an Jnrl? Yo ijpmoinos han onilamm 
apio@tia alll we dade Awagal Wo « Lpoy en ai icra - 
gremld Inia pou dikbA Yt qu titguend dbog ban Lindner “ a 
409) te beter ott ezed be barr Qieb dant: ao relivesate iti 
fa" énds, ; Altes omnl~ wwtemtT .xited afl) wiitton, er 
Usd “yore sinlt deexe od searoblre ods - tute inl.. 
ot Voutaony ett = sadtionles iy to oui aparing nd” 
third cpersere; See qld oultad ged od en Pi avira . ot ts 
hae oadents mot Leshpet ead? don wm daomlawwnens a 
sovbiec onait diyyal haw 5 oll vil tn 9 cones malt act dooa’ err 
‘nal shswdo amv vist eae fous neq seit qomert. wait - 
caveilies tog % 
ery tuted ht wees ontlooh eohyormmne enil ah ‘ee 
fd eahinA, ovteb oe ditv. vahaiee todo add yl ae 
débeutT . alot. phew hh :"u ajoan myilen! wlb nr =. 
how oh fol song f written sua ilowe aol Vi wuts aly 
elon l® dbeive Sap dard «lah? Ws lever wert orf Gott vorgals 


Wy Siwniteteey ad) anttene Ue Det pelts pete, it ag 
Bo ue ee Dia. 


quia, wink all ttn * yoni te t 
al m Om, won k 1% 
at fanny af vite tw dm iD ast fy ay t 7 weniler 


(8 hb omtate qyanl had 
- hte el) OF a 


- 


ha] 


Iv. ] THE FIRST COMMANDMENT. 305 


worketh two good deeds at one time; correcteth the sin, Two good 
and calleth an sinner to penanee, as we have examples ne 
David, Osias, and Manasse. And Saint Paul saith, 1 Cor. xi., fare “xi, 32. 
“We are punished of the Lord, lest we should be damned 
with the world.” If thou be a good man, and yet punished, 
rejoice: for the punishment is a hie cee of the doctrine 
and religion that thou professest ; and hast many fellows, 
the avec prophets, HEM. a the apostles, which Matt. xvi, 
would rather suffer death than deny the profession of the 2Tim. iii. 
gospel. Matt. xvi. 2 Tim. ni. Psalm exv. Patera: 
There be many other causes why God punisheth, and Another 
why the punishments should be patiently taken; it were ac od pani 
book-matter to rehearse them. I will only speak of one a 
cause more, that Moses writeth in the same eighth chap- Deut. viii.s. 
ter, and pass over the rest. God “made them hungry, and 
fed them with meat from heaven, that they should know 
man lived not only by bread, but of all things that pro- 
ceed from the mouth of God.” Some men understand that 
Moses meaneth, that the body liveth with bread corporal, 
and the soul with the word of God; seeing that man con- 
sisteth of those two parts, the body and the soul. It is 
true, and a good interpretation: howbeit, if these words 
be referred only to the body in this place of Moses, it 
shall be consonant with the circumstance of the text, and 
declare his purpose the better. Though man put meat into 
his body, that of his own nature men judge to nourish, yet 
except the favour and grace of God digest and dispose it 
into every member of the body, it nourisheth not; as 
we see in many men that eateth much and many times in 
the day, yet is nothing the stronger. The physicians call 
this disease apepsian, cruditatem, when there is no diges- 
tion at all; sometime dyspepsian, depravatam concoctionem, 
when the meat is turned into a contrary quality; some- 
time bra'dy-pepsian, tardam concoctionem, when the stomach 
digesteth with difficulty and long protract of time. 
This I speak only to this purpose, that neither meat, 
neither medicine, neither physician ayaileth, except God say, 
Amen. If thou wilt take profit of the thing thou eatest, 
follow the physic of Paul, 1 Tim. iv., speaking of the meat: 1 Tim. iv. 5. 
Sanctificatur per sermonem Dei ac precationem. ‘“ \t is sanc- 


[PeBrastaige Cn) a 


[Hoorer.] 


. www 


1s Switercaaieas Titty Lier ob a 


wad be? , fit" , eH ; ee africe4, hooey wer a ae cd 
#46 ae im 
awe it eciynenry pes Sh) 8 gore wd ds Migs 


Psi bl j waree Wie") canes Cad, T" ival ‘ : saith blued 


ba Ate yds ln woot woods V1 "theory alld ai 
rrp a eats a 4 “ai @@ if | we gor {bot af 7 
ae Ti) jam | Pie y (ra a 4 h 7 
peg tt i wy aa i ime ‘a *4 | emily T vu rita w a 
maxis sii itary Oye vie mi Gitex whe enilier Mace 
an ean niles wet © de Dale bh 
wait has shal, a yaw 4 rT ig heat tal “wre on 
tds © a Gem Sy. Hees aie) - Loo al jemi ety yf ite hd 7 _ 
ee gar a ie 3 z 1 o] wwhlem. dood — 
glee 2 2~<falo Alibsrs e 44 Wi feti:re & i’. ja) ia oonea 
: is Yate Git) Gino” bol) beve odd qwro asm a] has a - 
wOed ijitede godt fai? .coreod weal TT a ty bot 
er 1 eqaiti Us Fo tid hte i aloo den bovll ern) i 
a dul biveieticte ent Gare desl! dio Aad pert) Isao 
3 eager tere? Gin Aire yiod eit anf? digest wl 
~ofeey WE tcl) gimme fie to bate ofl) ilere [ie oul}: fue 


aT - Seow ol) foe Vie’ oft jctiay ont amily to dindaiy 
5 anor ‘eowl] i ollwel : site rrpte dai hog. « Lhe , © 
: mega lo wal wer Yo “) Of fu braier 
dete sive eft to onentereenis adt thw taatoanos od) Thm 
red Aenaeve ng ere dail! alle! of engwa al orelod 
any twits wt 97 wabut Gali eitlan iwo da WH 5 ili tbod std 7 . 
oath fae feylh bowl We osm bag aoe ot) tyooes 
- & gion atedaiat Hf vhed of Yo vutuiod ba he ; 
me eves creed Tia dsor Mode fed noce ot itt moe 
es csintoker dq ott cwghows oft gridton a toe” cua wit 
“ih wi ty iro amily atelier a Ve al ‘bball in? 
moma sens utitaoniy wish Asierngy pane ja ta ait 
woo elnap Trerines @ oint Laird @ test gilt ode 
Hioariats of) Oki eneliosttes cctlytnl Anite yb es om 7 
_ unit Vy tevteny Quel hos qiivelttib ile atk agi 
; fiog ~~ Bali jeep ung sult of chiro diay T a 7 
UM foe! Res pels wether iy vorbihesi Ais te 
slew ureclt yniti mil} ‘to ilong ne diw uptly Mf 
amin org does 1 Vy pian ,ti nt ADT tw ck a 


“ani ln ili Sali 
ieee 


a ahd ue 7 : I dasa ay 
7 omen. © 


Levit. xxvi. 
26. 

Hos. iv. 10. 
Mic. vi. 14. 


Matt. iv. 4. 


PSexix, 7. 


Job xiv. 10. 


9 
306 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


tified by the word of God and prayer.” It is not only law- 
ful for thee to eat it, but also God will give thee nourish- 
ment. That the meat and drink feedeth not the body 
without the favour and blessing of God, it is declared, Levit. 
xxvi., Ose. iv., Miche. vi. “Ye shall eat, and yet not be 
satisfied.” Thus doth Christ’s answer unto the devil prove, 
Matt. iv., when he hungered in the body, and not in the 
soul; therefore his answer must be referred only to the body. 
God’s punishment therefore taught the Israelites this doe- 
trine, that God giveth not only meat, but also yirtue there- 
unto to nourish him that eateth. Sceing now that the 
Israelites by adversity were brought unto the knowledge 
of their sin, and instructed with this further doctrine, that 
God giveth as well virtue unto the meat to nourish him 
that eateth, as the meat itself; there is no occasion that 
they should therefore leave God, but rather accept the 
punishment with thanks, as a good schoolmaster sent to teach 
them their health and the will of God. As David saith, 
Psal. exviii.: Utile mihi est quod in miseriam dejectus sum, wt 
discerem decreta tua; that is to say, “It availeth me greatly 
that I am punished, to learn thy commandments.” 

The first part of the first commandment containeth, as 
thou secst by the interpretation of Moses, the fountain and 
original of all true religion; and is as the foundation and root, 
from whence springeth all the other commandments; and 
is comprehended in these four words; knowledge of God: 
fear of God: faith in God: and love of God. 

Further, in the interpretation of the same he hath 
taught his people and us, how to use ourselves In pros- 
perity and adversity. For each of them draweth man from 
the four afore rehearsed virtues, except the mind of man 
be fully persuaded by the word of God, how a means and 
godly moderation may be kept, when man hath abundance ; 
and how, to whom, and when use liberality and dispensa- 
tion of his goods: likewise, how man should with patience 
sustain the hand of God in adversity for the time of 
this present life, which Job describeth, chap. xiv. to be 
nothing but a vanity by these words: ‘*Man born of a 
woman liveth but a few days, and is replenished with all! 
affliction; springeth and withereth all away as a flower ; 

[? All, omited in A. | 


7 N 
a « _ 
ad ATS iade’ wun o> Ole Tut ote é BOE 


éwel een a Pita lteter’, Gene old ci toi? a os 
selene ‘orp Ilev baie of, WOR oe Ae el A Tt 7 a 
al ety tim jlagh-d) Anal dow? Sp at elf Golf itor - 


OA) dvatlewi « last) Uo reall Gye ages? WAN foanling dre 
snd > G7 r wy jot lids &'¥ * Ta nate o} elt har z3: 
rer heh Al) wht etna irl) Gish WT | (ae 


att ar Vay fetid “> ig Tags 4 ante Ww sate | i Wi Dud 7 


s9tual Ab 4! Xthes Doepoien ad GRR ageabe wit het ieallt ; owe en 
Thi Gre ett aml ~A4 i way eh walt Sp mrvisirney Purr 

sreelt GVA oath 14 iuit Sika Ot Mew, Sn) Hl gated - 

Ai talt. ot gee Visi Ry ail eh oP dies ue | 
QA Rhae 41 Gin. wh Opel ome gente GT wttieant 
LN SG at whic Vii girs feria) doe ute aol? Wy 

One Mijirat ) Gavel a) are (nAPeal ve w@ Sentg het) : _ 
Gil) iene nr ate) eT) GTi «_omalli 7 we “diates bal? 


Wie pee sates Pina beg af if blivstls Fadi 
lep-al a] Gre Bp, lo tue) ) Oo Shiids i HE noentdelininy 
Mite Tapeh «A fied Ge Wi alr Ve dApet siete mall 
9 HTD BGR oT ers'a (> Tray egy thy Mark; Peyen feet a). ae 
si0ry Say WAT | oe ot HUT sia aie mien 
“PAD DOT 5 EAB ey AD hy dnilstony ie Ts tery 
Abaedetiives jumpy « ow wa" ring Yoh wil 
fhe Martina et! ewer! fen dusbeepri int a? qt tea world ~~ 
sheuse heared emit wll en ar fidem gtrobesbee Gore Me Wiltnigre 
law j Me iorritraeingt hits Tia wil! Ihe og rum saenhe errant 
tinal We opt amnll’ /dijent vax) od al baleerteegies @ ; 
lost Ga weal bog.) hel¥ ital 1 01 Yo seat : 
that of iawn on Va MALO IN! all) re i sista! 
2) al selon See bs WOH yan ageing etd trkyeat 
ed ei re eee an at “teverln fovn 4 


ne 


nln be Tea 

a er fs cle oar | 
2 ogepl onde vet taser atunth steps ae, 
toga: hve evsignnt tert tng baw ed 

mein aca (De MIRE (page apeal oO walhit fing vist w 
te, eit Lid rr Bl “af dileqe sie ni fai? by ie 
‘a et We sph hee daly abe 

se % Tw ‘ Ad cgnw eqailt en 
Me dibs  hechauld. 41a —. &. dot 
Vite @ «~ aa iia Aah Stl 


ls pitino HRA. Op 
_ 


hit _ 
a 


a LT I 


i) THE FIRST COMMANDMENT. 307 


fleeth as shadow, and cannot long endure.” So saith Esay 
xxi. xl. If thou read the book that wise Salomon wrote, 
De contemptu mundi, that is” to say, of the contempt or 
vanity of the world, called Ecclesiastes, thou shalt not only 
learn what the world and man is, but also take adversi- 
ties in the better part, if thou follow his counsel. The 
book containeth but twelve chapters; read and mark every 
month one, then at the year’s end thou shalt read it over. 
If thou put the riches thereof into thy head, think thou 
hast gained well that year, though by the punishment of 
God thou hast lost otherways all thy goods in the world, 
unto thy shirt. 

Now followeth* the second part of the first command- 
ment : 


Thou shalt have no strange gods before my face. 


This part of the commandment removeth all false re- 
ligion and superstition, wherewithal the glory and majesty 
of God might happen to be diminished or darkened in the 
soul of man: which chanceth* as many times as man at- 
tributeth unto any creature the thing that is due only unto 
God; or when we would honour God, or do any thing 
acceptable unto him, as we feign of our own brains, and 
not as his word teacheth. This honour we owe only unto 
God, faith, love, fear, and prayer. Now to attribute any 
of these to any creature is idolatry, and to have false gods 
before his face. Only God should be our hope, faith, love, 
and fear: him only should we pray unto. Esay viii. Peal. 
xvill. XXVi11. 

To pray or trust in any dead saint departed out of 
this world is idolatry against® this commandment : and 
those that do it hath neither commandment nor example in 
the scripture to approve their doings. Such as fear the 
menaces and threatenings of the devil or of devilish people, 
that mindeth the subyersion of God’s holy word, and per- 
secution of such as follow it, and believeth not that God 
hath power to keep them under, and will do so for his 


[? That is, omitted in A. ] 
[* Followeth, A and C, follow, B.] 
[* Chanceth, A and.C, changeth, B.] 
[° And against, A.] 
20—2 


Idolatry. 


Tsai. vili. 13. 
Ps. Xxix. 9. 
BEXGV, lig ee 


ty 


ii 
lwp 


é j . 


i] 
P rany ee | 


Wis 


Pily 


A an ob Dire i a olune eyeil agar of ‘wmoge sit 


Cane 


ni ij . ia jun , woluauh wut lie WN 
id eats ' jad wt hewn wot j if ay ‘ex 
» Wt Oe atinee wie =o 

sliciteSh tnahey ‘dbeotag ala "a wianict 

sit rot ten thon oat as TG 


‘f wees wey TA atpial a <x ii J nis olde 


ie secnod eT = Uinitseat beat aid ot jen 


. yi he lh /. Pie ry hak wn vod tial doo 


wi a hoe at alis}ii siaris vere ud sap) wa 

1S egal ab od Dots 400) alot) oni) sted odio 

ut? yet. ota (Rig en Niowks alu it hacia be 
itree itt 

two. fieSueyeh sate. tenis, ie at jt) Go ven ai nt 


prpiiwianes. eh "atiepp walticn: pf iitver wide 
uno dan decigmonem, Gettin dual 4? wh Jed) weigh) 
“nil ef tout emnicds todt rT gu as enh it 
Loclg wah i yal ols we erobinharnit iin @eontes, ¢ 
my bine Peqow opid ate) To .oobewentve alt me goa 


i us doseniied Ayn dF ealict ae pry atware 


tas Ot hetteew of tel? od 
[A eottel 59 tote A dew 


ja mere) ; ae ae 


ke 


c 


{ wth ceale @ Seq @alted oft ni wit 
+3 1ehiak >) @ 5 shouiidne Hood. a 
wil! bir Se 4¢ 2p jad) ci ieont ” 
%. vie A vilp ay Sewpete endne? oi) hag ull) >) ae 
7. tog i: al dogo? eh Ai ltow & tT deal ' 
‘i i t etd etewssfto Jail feet volt Ged 
hide wil. alow : 
hs i of) Py Pee fi i il haves fal wor, - 
, ; Vira 
: an on 7) A % SN a i" i tha wil -_ 
ie Deen jnmatoanory wii degiT ." 
am i" rik r Loalss val nti towers hie qoreal” 
s heduiicctih of ah tte pyeil tidnim bel) tn: . 
‘ nr Yeon ‘Alesieib dvele ; dem law 
joy. ele -cate @ t04F aaldi add xcds im cing Hiyhativd 
ss} « @ <P 70, dant aver Llewe oF i (lve Ww bed” 


Aa 


= 


= 
ce 


Matt. iv. 10. 
& xX. 3h. 
Tsai. li. 7. 


2 Chron. 
xvi. 12. 


Lev. Xx. 27. 
Deut. xviii. 
XO) IIe 


Jer. XZ. 


308 A DECLARATION OF THE TEN COMMANDMENTS. [cH. 


word’s sake, hath false gods before his face; for only he 
is’ to’ be Teuvedy” Mattviv: x.y "Esa: ii: 

Such as be given to astronomy, or other, that super- 
stitiously observe the course and revolution of the heayens, 
[and]' think they can do good or harm, give good for- 
tune or ill, as those think and judge that elevate the 
figure of heaven to judge what shall follow them, when 
they perceive by their nativities under what sign they were 
born, offend against this commandment. The which abo- 
mination hath not only been used before our time of su- 
perstitious persons, but also now-a-days of them that hath 
a right knowledge of God. 

Such as give over-much faith unto medicines, or the 
nature of stones and herbs, as ye see, 2 Paralip. xvi., com- 
mit idolatry. 

Such as give faith unto the conjuration or sorcery of 
superstitious persons ; as to priests, that bless water, wax, 
bone, bread, ashes, candles; or other to witches or sooth- 
sayers, where they abuse the name of God to singe out 
the fire of him that hath burned his hand, to stanch blood, 
to heal man or beast; or to such as destinieth what shall 
happen unto man, and what plenty shall follow of grain 
and fruit in the earth, health, or sickness in the air, com- 
mitteth idolatry. Levit. xx., Deut. xvii. 

I speak not against the knowledge that man seeketh 
for, whether it be in the heavens or in the earth, so that 
they extend their study to this end, to glorify God in his 
works, and not to make the works God. Well we be 
assured by the scripture, Hie. x. and also by those that knew 
not the seripture, that no constellation of heaven, mis- 
temperature of the air, water, or earth, can hurt him that 
feareth God; as the testimonies of the scripture declare. 
Only the disobedience of man towards God maketh man sub- 
ject unto these diseases and sicknesses that man is troubled 
withal. Exod. v. ix. Lev. xxvi. Numb. xiv. Deut. xxvii. 
2 Reg. xxiv. 3 Reg. vill. 1 Par. xxi. 2 Par. vi. Ezek. vi. 
vil, XIV. XXVUi. XXXHi. xxxvili. Read the 91st psalm, that 
beginneth, “ Whoso resteth in the seerets of the Highest, 
lodgeth in® the harbour of the Omnipotent. In Latin it 
beginneth after the old translation: Qué habitat in adjutorio 

[2 And, supplied from C.] (? In, supplicd from A. ] 


— Ap > 
ive! wae nbs BAY 4G) 2 Seitveratie A> G08. 
ry “wn = anid? 7h) Leh vind anit tat we sd atte 


‘edie Seyi ith 9 Ti rtaL if iy of af tea i 
+n Po @ertulpot me crys cel! opioede plewottite 
im ie Al © fen of gy golf Lets [bua] ~ 


{) sievols tar nol lea) + eof) en. th an om 5 
or mbit rea | i A t e ty j «a3 i want % » Or git 


af 
e li neste sale Fri gilt a! svivveeg Yash .- 
ate Aeife Aff 8 dcelaenms dion Lodi sed 6 
ia @rnet i ovata? fred tool slow fon died al one 
(saat 9 eredly i of rig ' sant iret eceledaiala § 
TY YW aghebwoitsl Lilore e 
J? Tmo tbc iia i " hae - 
veo vx imei Zz, aio ban ex » 'O want prin} 
* puioluks shen salen 
ig Tem te Tviletinee ed) ofeu + ove oa deoe - 
> iGrw coe! dll ajenirie im ; ere ei mye 2 
time Si Geeta of ale om 3 eer tan div yoited 7 
gen oigrlie a? Jet) he a 1 ire} a lf nina Pi{As 
a! ‘ei ymin Ot Avied suit be - | Sods wid ‘vo ea nil’ a 
Mtiile Sata Giiititew! ae iPate of * hint «ws oom Teed oF : 
treme Wa wal! be rime tek 4 Ned off «sy peat _ ; 
TiS “Ar onl «) Sites: ie aged 4 ; Ot ar SAT ota 
; sith Typed © Al ish; Withee 
fide bah mony dalton io Myiicte For va“ F ie 
yoly ae alreae ul] bi = daeebed ns i af wiheh at” 


Ad a) im) Piwls St Age att of Haile walls Tirete4 will 
al aw th Vf fave) gd ye at? @firs oF 4nd Hew ae 
rors) inf) weed? pl le baa 4 C1 cote jy 74 levee é 
‘ary nerZ al Wi velielejey ox 4érlt Sete OR) Bot 
aly ado Ges de 4% Aiiey Ale Sal WO wan Pairs age a 
ialval, qinhgs ul) Te Ouinomyred od? 8A | LOT) Aten i. 
<ue Hains etal he) «40 me) Gai Wo norelwaliells aiff oS 
ielfrov) el aay Lal esssrtttia hon ereqgeh weal) wie 
inves Suet] aie alati~: trae vel GT ature tiny 


re VAs ov ot 2 oa ae 8 By galt 6 eiee Ae me 


» get? yale ete al bod Sireex Glere Ties oe ¥ 


rami lt alt We dase cll 1h Aposws neal V4 < ibe i) 
Li ated otf. twelveqistt? lt wud yhol 
vega wt Seteded lol) + litleagsy 
CA wntetetlgguys at *} 


er 


Oe 7 


eee oo 


Iv. | THE FIRST COMMANDMENT. 309 


Altissimi, in protectione Dei celi commorabitur. In the which 
psalm is shewed, how sure and free from all ill and diseases 
he is, that putteth his trust in God; and that heaven, 
neither earth, or any thing that is in them, shall molest 
him. Read and see. 

Cicero®, in the first book of Divination, mocketh these 
blind conjectures and foredestinies: Quarit unde Jupiter 
cornicem a leva, et corvum a dextra canere jubet, asketh in 
derision of those soothsayers, how happeneth it that Jupiter 
commandeth the crow to sing at the left hand, and the 
raven at the right hand. 

Esa. cap. xxx. and xxxi, sheweth another kind of ido- 
latry, which was used and punished in our fathers ; and like- 
wise daily we see the same with our eyes; confidence and 
trust in the power of the flesh, when such as be in league 
and confederacy together too much trust in thew own 
strength and power. Read those two chapters, how the 
Israelites entered league with the Egyptians, and what was 
their end; and confer the same unto our time: what cities, 
what princes, and what strength, after the judgment of 
the world, was unite together; but because God was out 
of the league, see the end, how it availed nothing. To 
the same confusion shall at length come all kings and king- 
doms, that trust more in their riches, munitions, and con- 
federacy with men, than in God. 

There is forbidden in this part of the commandment, 
that no man should give thanks for any thing received 
in this world to any other saving to God. ‘Therefore Osee 
the prophet calleth the synagogue of the Jews a whore, 
because she attributed the gifts she received of God unto 
her false gods. The same teacheth Esa. Ivii. This ido- 
latry is at large written, Hiere. ii. Read the chapter, 
and confer it with our time, that parteth the thanks and 
praises, that only should be given unto God, with the saints 
departed out of this world. Every man, as his supersti- 
tion leadeth him, he commendeth his riches to God and 
Saint Eras.4; his ox to God and Saint Luke; his horse 


[? Quod faciebat etiam Panetius, requirens, Jupiterne cornicem 
leva, corvum a dextra canere jussisset. De div. Lib. 1. 7. ] 

[* Probably Saint Erasmus, bishop and martyr, who suffered in the 
reigns of Diocletian and Maximianus. Sec his Life, per Adoncm Epise. 


Lib. i. Divin. 


Tsar. ex, 2s 
(Ape Sale te 


Tsai. lvii. 9. 


Jer, il. 


donidrn aedtank scx hdtevaneniee des Tg geste weg all a 


reclame ah) P14 et! oti MYobslalaot, af ott 7 on 


Sg thy 
o1) 


al ai 


ye La ij at el ae. en dase (am 
2 a iy on 


Hi fw a aA an tured ; zi! ous nl Xe) — 


, reghae ony ) weevite Qi Din 264) bey dadw 7 


1a cy i | ore ee 1) soi nail 


aterm! «hail @) ative rulto yaa ot, bihaw alta a 


V ter Weviaaim wleatlig elt haictitate ale omayed, 7 
Vy 4 1 penttboy aetve@ ibs aang “al ort 
; : 7 | 7) ° ie | ‘ is 
ind) it i : md ral in a a4 a ! 


ile (Ufiyy, Mir) Gly tewvng OS. biswnt lie auld y j 


et ee fell od? las | ole «i tend 


Lin 4 Tp: pee b hada exrex wou! Lervanle of % ” 

i bay a. i « ares ah se Tt] Saat} ot ot 
dd a 4 qdt yan w ite, hag dee 

h ‘ a i 7 


_ 
14 <0 Ar om sevicaveds fitt aa a 
; ; a oy , eh oe ee 
rit rok mieipmleoce @enal) Vo peleteuh 
bw i. ote oA ly sQobrieonee . 
uit ill JA ars) 
(ane turd ien jmuh Wiel 278 ae Pt 

fo) qin 1a lnie fea een pode quat 

ey wii » oo, qikh axe 
vi 0 thiliown) woe ldlap J ben ' 
: ing ; | ney Dei sively ° 

a One, ) dil cd byonionn onl tlowial 
nP Te 1s) oe Gree ia HAO lee | iver iol 


Pn 4) ' | AHR. wep a? wire ab) 
19 , . eel wi? to 


aad, tw Lepyet in dlarcle mobeuticon sition odd 


i ' gl piel? 9% 


A oolt som Wet Youbet 


iin nl vites “ny! Siels ony yada a Of dadt 


awit aif ) Giese ov § Ataiifa J Ann ' 


bs ane 


e171 Miniqge@ Ss Saal) Tips ioe i ada. viet 


hel ae itu Ww ‘Ss ian Peat | Ww is 
ee a da hee Demy <4 rod roe 
if petacl 4482 oe tel of 20 aid 5" 


7 - 
404) -eetyyer puree’) @11.i\9 

: ? oh) Aeey ~ gn Tres aa 
(Poe ale theebi Cork qeilank jptrimnsest 


ys) 


; ~ 7 


Whereby 
idolatry is 
to be ex- 
amined. 


Isai. Ixiii.16. 


Sha A DECLARATION OF ‘THE TEN COMMANDMENTS. [cr. 


to God and Saint Loye’; for every disease he hath a 
diverse patron, and honoureth him with the prayer that 
only should be said unto God Almighty in the name of 
Christ. John xv. xvi. 

This idolatry hath in manner infected all the Latin 
church, The nature of this secret and pernicious ill 
must be by the word of God well marked, lest under 
the cloak and shadow of true religion it deceive men of 
the truth. For this idolatry saith and beareth men in 
hand, that she doth not so desire help of saints, or thank 
them for the benefits received, as though she neglected or 
offended the high and only God; but granteth and con- 
fesseth God to be the chicf giver of all things ; howbeit 
not only for his mercies’ sake and the merits of Christ his 
Son our Saviour, but also at the intercession and prayers 
of the dead saints. Thus craftily and under a pretence of 
true religion doth she sunder and divide the glory and the 
honour due only unto the Father, the Son. and the Holy 
Ghost, with the saints in heaven, that knoweth nothing of 
our condition and state in this world. Hsay Ixiil. 

By this means our elders, both the Jews and the gen- 
tiles, mingled the rabble and multitude of gods with the 
only God and Maker of all thing: not that they thought 
the idols or images to be God; but thought that way God 
would be honoured. The which is very idolatry: for the 


Treverensem, in Aloysii Sanctorum Historia. Loyanii. 1565. Tom. 11. 
p- 141. It is mentioned in Petr. de Natalibus, Lib. v. cap.’75, that when 
Saint Erasmus was imprisoned by Maximianus, the archangel Michael 
set him free, “eidem ducatum prebens,” which may perhaps account for 
the name of this saint being invoked in prayers for riches. Becon in his 
Reliques of Rome, Vol. 11. folio edit. 861, p. 2, mentions “ five special 
gifts and singular benefits granted to the fraternity of St Erasmus. ‘The 
first of these is, that he shall have reasonable goods to his life’s end.” 
After reciting four other benefits, it is added :—‘ All these * * * * 
benefits shall all they have, that give any part or portion of their goods to 
the upholding and maintaining of the holy place of Saint Erasmus.” ] 

[? Saint Loye or Eloi, was Treasurer to Dagobert and Bishop of 
Noyon. Te excelled in some of the mechanical arts, particularly in 
working in gold. He was also eminent for zeal and liberality in the 
discharge of his episcopal office. His having made for Dagobert a saddle 
of peculiar excellence may have led to his being regarded as the tutelar 
saint of equestrians. Sce his life by Saint Ouen, Paris, 1698. He died, 
658. | 


Lwiviey “¥) il] prey anton a 


1, Corre well ‘areal Mie Twit be ; 

, ‘i vos ban — erwvit 

ant j “a Moe ad Stove glo” toe 
ace ve wiol: saraty- a 

refit ay file "7 : ht iT ee ~~ -_ 

( hy sien fg 1 Hens 4 


- 


r ry Th ba ‘ a ( : S¢nt 
t j ' hb lewis wilé 

- 
3 wVA é sv? oils 


6 i ' 
, nla °c) « 1° F oavt 


Vi a Ms j pe mw td 
irri GRAF woe mah ORF a. 7 


Fy ' ie it oie: Guyp 
~*~, s , 7 

well os ' ee 

ould. Wi , A ‘ wih he jenilo - 
ir-ai) g loti an ibnews eae 8] nia doe 


Se . — 
¢ - . + ie a 7 . 
’ WA i-s ' Seu wold : 
‘an pee 
Toa (xii > “i teD gay 
‘ih Od iad @t pean os ull ode © | 
ni ml lelinvy) 


| eiomi eae, Wt ay mater 1 


Pedi : i al ire bet AMT og 
ven rag f Den fe vue we cise > 7 
latiw ™ , coat vale pie 
|: Gam) ai Mird> on eet @ nine out In serge elt a 
Was att Sot ell anplel ie 
rh ey ee oo $28 vee - 


j Act ; dh ote lh 0g epmaed def 
Az iD imq@i' 70s, > rw vOtA 
) Oa), Gan G a oi wie burst 
© tres Frill pala Ry aca Ng yaya Rss COMEadlige ay: 
bot hppewe,, cof Wd) a od b aril? gees “Rite aoe) 
Tei Ge ease of Padigues mr oy a _- o 
"74 yplAS oy aw VE) if mn cies 
= ios fit, semdips ie nee © . : 
we? Pd oe hal cons dh taut (feral Gace «@, Ee a 
purd i nie ed al) td nae MtvOme tn 


PN, a m4 


A 


: - ) 


iv. | THE EIRST COMMANDMENT. lel 


Jaw saith, “Thou shalt not do the thing that seemeth good 
in thy eye, but the thing I have commanded thee to do.” 
Therefore, to avoid all false religion and superstition of the 
mind and inward man, God saith, “ Thou shalt have no 
strange gods before me.” The conscience therefore must 
be pure and nett from all privity and secret thoughts of 
idolatry, apostasy, or defection, if we would God should 
approve our religion to be true. Every thing that we do 
for the honour of God, not commanded by his word, is 
as strange, and not accepted of God: as all good intentions, 
feigned works by man, and all things commanded by general 
councils, not expressed in the word of God, by the patri- 
archs, prophets, Christ, and the apostles, which be and ever 
were before God the holy and eatholic church, and sheweth 
us whosoever add any thing to their laws are the church 
of antichrist. Deut. iv. and xii, Apoc. xxii.. So called 
God the fire of Aaron’s sons, Nadab and Abihu, a strange 
fire, to say, such as he commanded not. God will have 
none other works of man, than he requireth in his express 
word. 

He condemneth by this law the wicked sacrifice and 
idolatry committed in the private masses, where as people 
doth not only take from God and Christ their due honour, 
but also make another god of bread, which is no more 
the living God than the golden calf of the Israelites; as 
not only the scripture, but also the reason of man and the 
senses of al] brute beasts of the field, ox and sheep, with 
all other the birds of the air and fishes of the water, doth 
bear record. 

This unspeakable and most abominable ill is taken for 
the principal article and chief pillar of the true and apos- 
tolical church, cf such as believe not the apostles’ writings. 
But how can it be the apostolical church, when it repugneth 
and is clean contrary to the apostles’ writings ; Matt. xxvi. 
Mark xiv. Luke xxii. 1 Cor. x. x1.; likewise contrary to 
the testament, will, and institution of Christ Jesu, our only 
Saviour, the author and first giver of this blessed sacrament 
of his most honourable and precious blood in his church? 
If it be not lawful to change man’s testament, nor to add 
or take any thing from it, but to execute and do every 
thing as it is there expressed, and none otherwise; much 


Deut. iv. 2. 
Xi. 32. 

Rey. xxii. 18, 
19. 


bit ion slinied eka wytnile ait deft 


uly? 


pene a 


ie WP heeenn COD 
i< 7 ‘ ae 
ee ee ‘ali coh im flat goat’ a 
“4 i owl larav 7 el 1 walle ol dpi “a 
de Ve aT - | Vj hews e Ha bive hye | 
A a! inv Aiiee bees? . sre banal (yca_ ba 
4 ) anmisatos afT on ote! show Bey 
hs ancien fa uring, Wi ovont ae binks 
ee ee eee 
W =a) vel aint af of wager to.emng es 
> Ae aah. 9 } ii ) i} og) eli , 
iil Ue an >i ) iunt gyneite GF > @ 
rr le ' ao fy iv ot e1eW levegiwl 
titers rll ivtm ‘ij tl) yligneoa 
wre bu iy ii De oa Lara lori 
Aiaecti lnip ion . bok aaah er 
enable olf sm ows i ab-peid? qua Whe owmanode, eu 
wii lullor oF. ths a Sued. od ee i 
: pectin. .hild Y hai wis ly on wl? hed. 
7 yaa, {an bo i Cee dagriii ft) 7 ube qos «3 en 
rut vt a 7) i ua j +i oro: meaodT 
bret 
juts mer, jaa awe iJ | fied Apanpetone OlT - 
of stusas le jameoti otpriny wl) ol bextiintars “Tielke 
eairat. Cadle ahi) a feb wT ) a2 ab ele feat ttre 7 
eroin im e¢ (ober Mew! Wo on titan gener ovla sil 
~ “yas | at Yo Mew oe ot) aod? ad quire ould - 
add infty nem Wa seeeet ett " hpriae. ue » vlao son. 
in ,qaue Die ha he ’ ed . to revue _ 
Abels eaten att We weecell Gin 4 divit oily vets fe 
; bros send 
2u01 jee } as Ulecetiein praut |i) upwant wre ou - 
amie baw gid ol) te athe; Yetile holt hu Layinanity - 
woulicon "esliaie® > dey) Sethi sue WW dluinils 


di cpanty gin 


ae 


e ArdoTeeyy uf} ad: LF iho we 
ly, 


hy its « Omeairre whlan{A mii oO) cistinos ries ai o 
at eraviuon melon gan ped Tea, eiKt ola deal 
ens Jeb ahd  wealbus ieord ita hil Lal Acwitia ts. 
Inoniee te lepvetl4 aid) Yo @ vey teril na pooner wig 00" ried 
‘wee wht oi (ukd ap ie wie Nidateamet feont ae 


a be! 
nit Ua 


et ene AOA gL yun odlnd, 90 
dace = oaf Ue lf grrur ty « wi 4 isi 4 


7 


7 
- 


a 


oan 


By A DECLARATION OF THE TEN COMMANDMENTS. [ cH. 


more no man should take upon him to change the testament 
of Christ. 

Oh that people, for whom Christ hath shed his most 
innocent blood, would understand and perceive this sensible 
and manifest abomination, why they believe these seductors 
and deceivers of christian souls, that hath not as much as 
one iota or prick of the scripture to help themselves withal ! 
Read, read, I beseech thee, christian reader, Matthew xxvi. 
Mark xiv. Luke xxii., and see how far their abominable mass 
is from the word of God: and think, who was the priest 
that ministered this sacrament, and what people received it, 
Then shalt thou find the Son of God, the Wisdom of the 
Father, the Light of the world, the Lamb that died for 
thy salvation, to be minister of this holy sacrament, and 
the church or people that received it to be the clect and 
chosen apostles, Christ's friends, that taught the gospel in 
all the world, and died for the same, as testimonies of 
the truth. Acts ii. Then doubt not but thou wilt soon per- 
ceive this idolatry ; except (which God forbid!) thou doubt, 
whether Christ and the apostles be the true, old, and ca- 
tholic church, or not. 

They that defend this idolatry deceive thee with lies 
and false feigned laws out of their own heads, and not 
taken out of the scripture. Believe Christ and his word, 
which sheweth the truth only; and then thou canst not 
err no more than Christ himself erreth, neither be damned ; 
except Christ, all the patriarchs, prophets, and apostles 
be damned with thee. These make thee believe that holy 
sacrament, used as a communion under both kinds, is a 
new and late invented doctrine by man. ‘Thou shalt find 
the contrary in the word of God, Matt. xxvi. Mark xiv. 
Luke xxii, that it is a thousand five hundred and odd years 
old, and that Christ and his apostles so used it. Let those 
be thy fathers, and follow thou their faith, and let the 
rest go. Such as teach contrary doctrine be likewise the 
followers of the apostles and disciples, but not of Peter nor 
Stephen, but of Judas, as Saint Bernard saith of the pope, 
who hath been the chief doer in the defacing of God’s holy 
word and in planting of this idolatry. 

Such as trust in adversity to be holpen by any saint, 
and not only by God in Christ, make them strange gods, 


al _ Ths tesners Pee te CT euruciaa > OE 
a) 
Te, al) <itals od CHT aie, ie hetaall fy 
: nent te « 

mit cali voplw ae) @lgcuay att AO 
is ety ‘oonietiua Uae be ceed DL count 
Magis — who tdemnr bua +o: 


a 


ait ii of Bt on, Grereeiaa™ | vee, a - 
Ses 2 ee jie il} vrs Ong tw alta mares 
j . ‘ Cae! | bens icolf - 
a Qiks f j ian h ayo) is hen dh rf 
Cilh yer ee ee bith. a teww ot? owt sl 7 
‘J - : i iy) y + Ay aompeant ay eat? aa 
iil cldith. tetnte th fal gel’ Unie wedT’ 
he é Gat intn Alaa os - ) @ay , a 7 
: rp. aia AT Ys vrticle: i ' Lag “ae _ - 


iy tt Py) Jia het w yaaa olf - 
mated ii rOiix feat fic.3 @wel 6 : ‘6 rege ha 7 = 7 


v 
, sorted j a sek lo" , é J a fn 
: as Gea Move Vegi Wado i AOe | et ott et 
: id ‘Geoahil lo>fak. larch ina) ay dadasty) nal ahve. . 
13. faim Lan a) ak aru evils > pail jel 


a phat : 


| wit AEA) G6? Wvleithcrinesa Gi, 18 wéy: eal - 
9 Rens Gtr mR GAR Ae Phased domed: oY Deroy oe 
Llane edth Sue) Wiis Ain antes ote te tn myleber Oe 
save ogild epolt ume, .-allde atti? alt: mews Welder | 
; bound cul Anti 4 (tre Nemec) Aire vin a 18 . agg 
‘ppp 1 Ain? Sarigeian Gi ry iomae 
| +f wf Soft ir A Guplivgdeoa Tut? aul) (de Marah od = A 
Shot!) aT ‘ infir jeer se) See Is freesatyoee ™ : a 
Wigan Abeyid. Weald CT. Wi Ga) Vey ( etl Draw Wa 7 7 
cs Vail ier" “ be. short 4 vars r=) i ce ress old _ 


Lia efi’ Sy Waren Pe. HPs ternal? ss 
de er re at isdis fit Catt lag thle? 2 
(yh <# bgtm rigidly goede » Sis 426508 ¢4i Ce 
ste | eeifionl, "vve heae, sieg?. Pe Trak Pay dur. = 

vely Sattler Ooty Vink, plipeeeDy bene wiley atte epic 
vue ll te dike lie barvi! trys ae erat. WwW iv - 
= in he 1gR) her pa fe + eh aah asks eit twat aanit 
; i jaletd tbe to Ae vaadag ai 
Gin 47 d papeed lal ade sided a 


9 clio weet! Gay 


1v. | THE FIRST COMMANDMENT. cpiliey 


as they do that call upon the saint departed in the time 
of war; as in time past the Englishman upon Saint 
George', the Frenchman upon Saint Denys’, the Scot 


[) The accounts of Saint George, the patron saint of England, are 
very contradictory. By some he has been confounded with the Arian 
Bishop of Alexandria (see Gibbon), by others, (Heylin, and Pettingale, 
&e.) he has been regarded as merely a symbolical device, perhaps 
derived from Grecian mythology or Egyptian hieroglyphics. One 
writer has attempted to prove that George is a corruption of Gregory. 
In Aloysii Lipomani Veron. Sanctorum Historia are copious details of 
the life and martyrdom “Sancti Georgii Magni.” In these it is recorded 
that “patria ipsius fuit Cappadocum regio, altrix vero Palestina, Chris- 
tianus inde usque a proavis, «tate juvenis, sapientia canus, corde rectus, 
et utraque re adversus impictatem exultans: qui in armorum certami- 
nibus bene ab ipsa pueritia excelluerat, ac fortitudinem bellis gerendis 
convenientem ita exercuerat, ut militaris ordinis Tribunatus ejus fidei 
commissus fuerit. (p. 181.) Comes a Diocletiano constitutus est antequam 
Christianus esse cognosceretur. (p.117.) Having avowed himself a 
Christian and denounced the worship of the gods in the presence of the 
Emperor, it is related—Tune in eum intuens Diocletianus Imperator, 
velut sevus aliquis Draco, &e., after which follows an account of his 
martyrdom by the emperor’s command, and of the miraculous manner 
in which, in the first instance, all efforts to destroy his life failed, until 
he had converted many around him to Christianity. Perhaps this may 
have been the origin of the emblematic device of St George encountering 
the Dragon, which has been considered as typifying the christian soldier 
conflicting with his spiritual foes. Some have imagined that this device 
was borrowed from the conflict between Michacl and the great beast 
in the Apocalypse. It is found in Russia among the pictures used in the 
Greek church. The adoption of St George as the tutelary saint of 
England appears to be connected with the Crusades, as may be gathered 
from the legends concerning Robert of Normandy and Richard the First. 
Edward the Third identified him with England in the establishment of the 
Order of the Garter, and by invoking his aid as a saint in the preceding 
year (A. D. 1849), at the siege of Calais, at which time and subsequently 
his name was used by the English as a war cry. Some trace this as adopted 
from William, Duke of Aquitaine, grandfather to Henry the Second’s 
Queen, who resigned his sovereignty and became a hermit in 1187. He 
had been celebrated as a warrior, and his war cry was “Saint George.” 
The angels coincd in the reign of Edward IV. have the device of St George 
and the Dragon. See Sti Georgii Magni vita ct martyrium per Sime- 
onem Metaphrastem; also Martyrium, a Pasicrate ejus servo scriptum, 
and Encomium per eundem Sim, Metaph. in Aloysii Sanct. Hist. Lovanil. 
1655. Tom. 1. pp. 117. 124. 180.] 

[? Saint Denis, (Dionysius,) the patron saint of France, was the first 
bishop of Paris. He is said to have suffered martyrdom during the 


& 


eT} enna ae. SO ace mea 


! ott a kx | (alee aff co San line oats oboe di 


a 
nauietty a] Gilt gers 2. owt ne on per oa 
oul a ¢ | diver miigu ‘qnmloney oA) oan ) 


; onto, outed igre) onle? Yo strmoroe oT 


A a OA wl aaa cit f oils ine 


a Pr fis a ee ast) oftitre« ah, Ww ~~ 
hab © alae sataiuagn, aed sal 04456 
ar! 7 wt to Toto im tanec) fm a hari 


# y sul ese 4 p a? bitpanetig G41 ave 
i ( ( OR Oe Atmel bata) i) 1 mel A  - v 
7) “i -_ ie ais in att ots 


- é t ve o : er | eit” had 7) 
= Ai el p re / aru) vi é ent auapal 
7 re) ee ao alperta be os 
wh ‘ m ael (so te odin - 
Ra , alive wie “a 24be «@ e ‘ Waring - 
_ fay maaan? ae + (O60 @) fee hpi tees 
nid oii Fi ait (=8% . A ’ = «nu rT 
“ i AAi. ii i i Md ‘ bin miied : 
: p ; 7 
* ri | on Wi -—-6 0 cemgand _ 
elil it ILA ; oD , Ch *e fie qugwse ical _ , 
ib t "a re " Sie) olf " teal eset 
Wes un il 4 a | “i hecho al : 
Ns i es ‘J we Dytpewe Lad wal 
re poe) tn ee inte ab De Wipto oe) wend oval 
rir vs aor ai) ‘ : gi. i v eargmntt aif . 
ae rn OF bs Ai she nd | od Perenee 
é 


- i sore ae | ae i VT) ; v" 1 berried paw 7 
hl 48 Coley Tilt Nenag Al lh ee a 


id ead gaits!) 1) panel S + ew af Movlg dw 
liom iim Oat Games rink C1 MN EG ” sweep boot: 

leet t eek, en ea pai Ce eld re 

DY innit lilaerahi A ool Stew) bei mad Ml el eek 
ail a iy a [on a im. oa) Ta vin — 
‘Aine lies hud Grub) (ed : ff Me BAT aa we) Hove, 
at % a9 co ~ 6746 6) os 4 id! ~~ hetéeen ou 


3 F i ’ Pray oP, on cape ae Lett Pell YU atti. 


a ri é a DWM! 6 Gites = ' riya Fs *ente= ail in 
2 | ey Wil os aoe i a L re Wi ery 


int 76 eT Ti pet tse Nea 7) wee 
beep irs eee : 
ye ey Mey wl ¢ ostinfelsed \# 

ly | Oh cae Lop meme 4 rales ty 
a HED Te 

ae! vem’ S “ou ating posing oN 
ida qin oul nwa on on inc Mi 


a om 


3l4 A DECLARATION OF THE TEN COMMANDMENTS. fon. 


upon Saint Andrew'; which is nothing else but a very 
gentility, and ethnick custom; as though their private 
gods and singular patrons could give the victory and upper 
hand in the field, or Saint George favour him that Saint 
Andrew hateth. What thing is this else but to set two 
souls at bate, as the gentiles did their gods Juno and 
Minerva with Venus? Virg. A@neid J. and I. Ovid. Met. 
XII. Hector adest secumque deos in prolia ducit; that is 
to say, “Hector is come and hath brought his gods with 
him to the field.” What is there between the Greeks that 
trusted in Juno and Neptunus, and the Englishman that 
trusteth in Saint George; or between the Trojans that 
trusted in Venus and her friends, and the Scots, that trust 
in Saint Andrew, if they hope by their help their wars shall 
prosper ¢ 

But, praised be the mercy of God! I hear say, and 
believe it, that Englishmen hath resigned Saint Georges 
usurped title to the living God, the God of battle. No 
good man will take me as though I meant Juno, Pallas, 
or Venus, were as good as Andrew or the saints that be 
in glory for ever with God. But I say that these super- 
stitious persons, that maketh their patrons or singular 
helpers, of the saints, differ nothing im this point from 
the heathen or gentile: for as the one honoureth he 
knoweth not what, so doth the other; both following their 
own imagination and superstition without testimony and 
commandment of the scripture. Read the commentaries 
of Thom. Valois and Nicol. Triveth, in the fourth book of 
Saint Augustine De Civitate Dei, cap. xxx. and they will 


persecution under Valerian in 272. His remains are preserved as well as 
those of his companions in martyrdom (Rusticus and Eleutherius) in 
three silver shrines. The legend is that they suffered death upon Mont- 
martre (Mons Martyrum) so called from that circumstance. | 

[ Saint Andrew, who was adopted as the tutelary saint of Scotland, 
is said, in the Romish legends, to have visited the northern regions ; and 
some assert that his relies were removed to Fifeshire by a Grecian monk, 
A. pd. 368, and gave the name to St Andrews in that county. Others 
attribute the adoption of this saint by the Seotch to Hungus, one of their 
princes, having had a dream, in which he saw Saint Andrew as about to 
assist him in an approaching conflict. In accordance with this dream it 
is related that a St Andrew's cross appeared in the heavens, and secured 
the victory on the side of Hungus.] 


fs 


- oo 7 
ive] "?EMaPAUVe, ay GUY wotthiiaeet « 


rar © bed Gio. Yaldjen hide jwutboA dain? aoqe 
erred Steal i MPosepill sitet dint Tan ent ra 
eager fe F ‘ i thes Gries ti [witm Snip « 

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iv. ] THE FIRST COMMANDMENT. Sil 


Or 


tell thee, if thou believe not the scripture, what super- 
stition is; where as be these words: Superstitio autem 
cocatur omnis cultus superflucius, quocunque modo superfluus; 
sive ex superfluitate corum que coluntur, sive eorum que in 
cultum assumuntur, site ex modo assumendi. Hoc enim 
astud intelligitur nomine superstitionis, undecumque nomen 
originem habuerit: that is to say, “Superstition is a su- 
perfluous religion, what ways soever it be superfluous; 
whether it be of the superfluity of the things honoured, 
or of the things used for religion, or of the manner in 
religion. This doubtless is understood by the name of 
superstition, from whence soeyer the name hath his be- 
ginning: whatsoever thou do to please the Almighty, if 
it be not commanded in his word, it is superfluous su- 
perstition.” 

Remember therefore this part of the commandment, 
‘*Thou shalt have no strange gods before my face ;” and 
honour God, save thy soul, avoid idolatry, as his only 
word teacheth, and beware of man’s laws. 


Lib.iv.c.30. 


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= it tied ci why gree evalw goth eudtitereque . - 

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316 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


CAPUTSY: 


THE SECOND COMMANDMENT. 


Thou shalt make thee no image, or any similitude of things 
in heaten above, in earth beneath, or in the water under 
the earth. Thow shalt not worship nor honour them: 
for I am the Lord thy God, a jealous God, punishing 
the iniquity of the fathers in the children that hate 
me, tn the third and fourth generation. 

Fe surat In the first commandment we learned that God is the 
command- only and sole God, and that we should not think nor 
feign any other besides him. Further, that command- 
ment expresseth, what this our one God is, and how 
affectionated or minded towards us, full of mercy, and 
ready always to succour and aid both soul and body in 
all affliction: sheweth us further, how we should honour 
and reverence this our almighty and merciful God: so 
that the end and whole sum of the first commandment 
is, that only God would be known of his people to be 

God and honoured as God. So doth God first instruct 

the mind and soul of man, before he require any out- 

ward work or external reverence; or else all together were 
hypocrisy, whatsoever shew or perfection it seemeth to 
have in the eye of the world. He layeth therefore the 
first commandment as a foundation of all true religion, 
as the original and spring of all virtue, and openeth the 
well and fountain of all mischief and abomination in these 
Thesumof words: ‘Thou shalt have no strange gods before my 
theeom: face.” This second precept, and the two other that follow 
oftherst’ in the. first table, teacheth us how to honour God in ex- 
Bai ternal religion or outward works, and to shew the fear, 
faith, and love, that we bear unto God in our hearts 

unto the world. 
Two of these last commandments sheweth what we 
should do; and the third, which I now expound, what we 
vheendof should not do. The purpose, end, and will of this second 
this secovd commandment is, that. God’s pleasure is unto us, that we 
reat should not profane or dishonour the true religion or honour 


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v.| THE SECOND COMMANDMENT. 317 


of God with superstitious eeremonies or rites, not com- 
manded by him. Wherefore, by this second command- 
ment he calleth man from all gross and carnal opinions 
or judgments of God, the which the foolish and ignorant 
prudence and wit of man conceiveth, where as it judgeth 
without the scripture; and forbiddeth external idolatry, 
as in the first internal. 

This commandment hath three parts. The first taketh 
from us all liberty and licence, that we in no case repre- 
sent or manifest the God invisible and incomprehensible 
with any figure or image; or represent him unto our 
senses, that cannot be comprehended by the wit of man 
nor angel. 

The second part forbiddeth to honour any image. 

The third part sheweth us, that it is no need to re- 
present God unto us by any image. 

Moses, Deut. iv. giveth a reason of the first part, why 
no image should be made: “Remember,” saith he to the 
people, “that the Lord spake to thee in the vale of Oreb. 
Thou heardest a voice, but sawest no manner similitude, 
but only a voice heardest thou.” Esay, cap. 40, 41, 45, 46, 
diligently sheweth what an absurdity and undecent thing it 
is, to profane the majesty of God incomprehensible with 
a little block or stone; a spirit with an image, The same 
doth Paul, Acts xvii. The text therefore forbiddeth all 
manners of images, that are made to express or represent 
Almighty God. 

The second part forbiddeth to honour any image 
made. 

The first word, “honour,” signifieth to bow head, leg, 
knee, or any part of the body unto them, as all those 
do that say they may with good conscience be suffered 
in the church of Christ. To serve them is to do some- 
what for their sakes, as to cense them with incense, to 
gild, to run on pilgrimage to them, to kneel or pray 
before them, to be more affectionate to one than to the 
other, to set lights’ before them, with such-hke super- 
stition and idolatry. God be praised! I may be short or 
write nothing at all in this matter, because such as I 


P Set high lights, C.] 


The parts of 
the second 
command- 
ment, 


Deut. iv. 15. 


Isai. x]. 18. 
and xliv. 9. 
and xlvi. 5. 


What it is 
to honour 
images. 


vis j=3. aa i See at » 4ce4 .nywrul lo ema 


cas ; iL Mbig cass ivi iy 


fi Jory Avlit. as Ine Hou unitinwat B ohidies Bed 
\iaatation. "Brive Wil “ei Senet : % | Lebvanen 
Hinman leas lar weg le, ae ke tinlies dd decom 


ind be) «Wh apie att «fet bo etuoarpd is y 
; aolr «il begieniies ahem. Wi div. jue 
- PALS Fey tidntrss wil) din 
shores yd at LSed a 
iteagt ' ahtes @ony ial Reem baengin. at 


ae i Apt oseionlt ‘ee gezarnl Up otf peel 
. i ie Ainawe ho odlt defi pe nwa 
} ; ye? ‘TH bah i) @ irk ya dite. 
i} ; Y is Vi i ) a, 20a oo 1f ¢ aD 7 


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mi@ty 64 Uihite tog bao edt ~ ¢ . 


Tt eiow if ‘ , ie 2304 brvisls off a 
: i oy gat il ae atte hol) doses —- 
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xf ‘ Pi a5 Wi 4 Me hen] nffi ina” i 

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anon eh lel gail). s ; Gl meet ts donijle ids 2 


of ile Wi ape) ras eb el 0 yt ie 
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age vis? i ad 1p i Tinea rey wd tied) evheledat 


of) O) pols ow of sinidiie@a stan oe ob xvod 
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318 A DECLARATION OF THE TEN COMMANDMENTS. [or. 


write unto, my countrymen, be persuaded already aright 
in this commandment. 

The second part sheweth us, how idolatry proceedeth 
and taketh place in men’s conscience. The mind of man, 
when it is not illuminated with the Spirit of God, nor 
governed by the scripture, it imagineth and feigneth God 
to be like unto the imagination and coneeit of his mind, 
and not as the scripture teacheth. When this vanity or 
fond imagination is conceived in the mind, there followeth 
a further success of the ill. He purposeth to express by 
some figure or image God in the same form and similitude 
that his imagination hath first printed in his mind; so 
that the mind conceiveth the idol, and afterward the hand 
worketh and representeth the same unto the senses. 

Therefore God first forbiddeth this inward and spiritual 
idolatry of the mind, when he saith, ‘‘ Thou shalt have no 
strange gods before my face.” If the mind be corrupted, 
and not persuaded aright, then followeth the making of 
images, and after the honouring of them. The cause there- 
fore of external idolatry is internal and inward ignorance 
of God and his word, as Lactantius’ writeth in his book 
of the Original of Error. As it cannot be otherwise, but 
where as the air is corrupted, there must follow pestilence 
and infection of the blood, Galen. Lib.1. De diff. feb. cap. 5.3 
so where the mind is not purely persuaded of God, must 
follow this gross and sensible idolatry, that would honour 
God in an idol. 

The original cause why they are made, is, that man 
thinketh God would not be present to help him, except 
he be presented someways unto their carnal eyes; as the 
example of the Israelites declareth, that required Aaron 
to make them gods that might lead them in their journey. 
They knew right well that there was but one God, whom 

[' Hee fuit prima gens que Deum ignoravit ; quoniam princeps ejus 
et conditor (Chanaan) cultum Dei a patre non accepit, maledictus ab eo, 
itaque ignorantiam divinitatis minoribus suis reliquit. * " * * * Ceteri 
autem, qui per terram dispersi fuerunt, admirantes elementa mundi, 
celum, solem, terram, mare, sine ullis imaginibus ac templis venera- 
bantur, et his sacrificia in aperto celebrabant ; donec processu temporum 
potentissimis regibus templa et simulacra fecerunt; eaque victimis et 
odoribus colere instituerunt: sic aberrantes a notitia Dei, gentes esse 
eeperunt, &e. Lact. De Orig. err. Lib. 1, cap. 15. Oxon. 1684, p.190, 191.] 


a. 


inna ) onT Gi oveliAaram 


oo. 

a (Onn Cn” Sella 
wl eeniene vl gel 
oe hd [aD -@ att _ 


) : Peis fi gy iiiscies tuta- 
Lavin’ an wf 3 rte 


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ju~ sougot «4 
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{ (J val 
it gull 
) » tietwe 
} z ey al j “it = - 
(3) 7 ; whale - 
(MEE Mi, ; ie ae 
fq , a wu) prey bate : 
f Wis Ti ‘ aggeml 
se "% & 4 , il 
re? iy 1 | , her ‘bead le 7 
; Ling A te 4h isk ie “i wl Ye: = 
{ ey HLTA @ 4 pau’ @eey + 
Tee) aA a a ob edt Tn pee? teniod ina _ 
i Pe , dees I icalwW ve 
Aye! ainda’ \ egg a liana) 7 iA’ ‘wradlat : : 
» i bat) 
, if uy ( (ie tiytae “AT a 7 
nf Wp: al 4h,.¢ Aye Lod? raglan 7 
: Ali ic adieap Luly hy i ot a = 
, t i betateel gi) a ty lyme 
. ‘ teri) Seyi il? Aires. er! ndem wl 
ee 
rn TF OV gh @ a 
ie) me Vad) fe ed hee 9} wosilcpes $9 iv 
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1 trey mere! deg log eas ia 
ra f r) Mtn oh oo ehseaad -y J] 
sue? | (ontyrsletagre@ OW! nies 6 uy 
’ oe Aa bo algun eallga wah es 
“ts © lierwis aie. (Wineeiienl 


) (bane oo qa iD ae es whe, 


v.] THE SECOND COMMANDMENT. 319 


they knew by the miracles that he wrought among them ; 
but they thought he would not be present and at hand 
with them, except they might see him in some corporal 
figure and image, and that the image might be a testimony 
of his presence. So see we, that no man falleth into this 
gross idolatry, but such as be first infected with a false 
opinion of God and his word; then, say they, they worship 
not the image, but the thing represented by the image’. 
Against whom writeth Saint Augustine, in Psalm exvill. and Psat. exix. 


Bins A 5 > and e\iv 
exill., in the 4th book of the City of God, cap. 5, that andpecivit. 
Dei. lib. v. 


“images take away fear from men, and bring them into cap.s. 
error. The ancient Romans more religiously,” saith he, 
“honoured their gods without images®.” 

Seeing there is no commandment in any of the both 
testaments to have images, but, as ye see, the contrary ; 
and likewise the universal catholic and holy church never 
used images, as the writings of the apostles and prophets 
testify: it is but an ethnick verity’ and gentiles’ idolatry 
to say God and his saints be honoured in them, when that 
all histories testify, that in manner for the space of five 
hundred years after Christ’s ascension, when the doctrine 
of the gospel was most sincerely preached, was no image 
used. Would to God the church were now as purely and 
well instructed, as it was before these avaricious ministers 


[? Videntur autem sibi purgatioris esse religionis qui dicunt, Nec 
simulacrum nec demonium colo, sed per effigiem corporalem ejus rei 
signum intueor, quam colere debeo. * * * * * Itaque Apostoli una 
sententia peenam istorum damnationemque testatur. Qui transmutave- 
runt, inquit, veritatem Dei in mendacium, et eoluerunt et servierunt 
creature potius quam Creatori, qui est benedictus Deus in seecula, Nam 
prtiore parte hujus sententiz simulacra damnavit, posteriori autem inter- 
pretationes simulacrorum. Aug. Op. Basil, 1542, Tom. vis. co. 1306 
ae le esalmen lites] 


[? Dicit enim [Varro] antiquos Romanos plusquam annos centum ct 
septuaginta Deos sine simulacro coluisse. Quod si adhue, inquit, man- 
sisset, castius Dii observarentur. Cujus sententi sua testem adhibet 
inter cetera etiam gentem Judwam: nee dubitat eum locum ita con- 
cludere, ut dicat, Qui primi simulacra deorum populis posuerunt, cos 
civitatibus suis et metum dempsisse, et errorem addidisse: prudenter 
existimans deos facile posse in simulacrorum stoliditate contemni. Aug. 
Op. Basil, 1542, Tom. v. co. 272. De Civ. Dei, Lib. ry. eap. 51.) 


[* Qu. vanity 2) 


a > ae 
- - ™ 
UB IE i AQ 1 aT dkasn rer 
» pani ifiaiw of Self I milra ad: ad wood for 
rh lam -Aetnee : nbcine lay il tiers raclt L 


, 1 wy aden qout 4 re nud? ier 


i 


‘a il ’ Se + (te wt 7 
werd oc 4alegerr. 008 0A. ene wri] witl wv 
a. — dete ind ehalats oat ae - 
. at » 24 pads (fal bam ip? ip motrin =v 
/ . . de 4 seat off Jan 
ne is j ; H iy ifwiyhe ning A 7 
bes \ guts i dvb od? OF ahs 
t tw a> gia’ es 7 
dj im & ‘I nhs Aer 
” Gans ile fecaniercndl 8 
nareurwe ‘oh? sae oF 
= A Comte 
wera Arnitis +)uil : Vous , wily weet baa 
Teac! ’ im eye Grito 
Ag bev nwodt — a Vil jo deh) eae oF 
A eee Sel) ftetest @iredekd Ta 
if nit q 4 | Ty rilroustl : 
- lense: Hho ncia <i ¢ ve wi) Yo ; 
& how “five Pia bihjo Winer 7 
. penile: 4 1 dh ruled axe dourigia Uew 7 
7 
sisi “ert thn = » ases ig iveomapenh * i. 
, apes reiete< seg f i ming <élvevle 
7 f mp ee 2s ein ounegie 
‘ _. aw pe rey olstam 
F ~ iptv | Me a ft iT «pa! itiaprdl Joe 
' c@apy’ es hyp » tes pene] Soul nets 
[| 4 et, (ary ' Waren was Varby vynhiq 7 


ines 4 P 540 atoll a tala com iaho 
{Atl oiler’) al — 
ne) @eesl4 Monae! awpiiaa Tons |) mee fh unt i *) 
iy. Cuipet gratia fy 4). nelle ontliiets ai vot ed vit yaias foe 
‘ a QU Beene aiefa} “irs abel iy 12 eeitem, owe 
“\), a rye tpialyls ve fein enedewy naelSe mle ad 
tile's a oe ‘eel dia bid WO jell iv (fo ‘ 
ae trl rite 14 .evieymal) Guten Te Mow pat 
jeer ° A nile ager aed earite ie and wi} “) and 
f tel, ne od, el Dat} ate a? Pros ae or 


320 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


and dumb doctors of the lay people were made preachers 
in the church of God! Read Augustine, Epist. xlix.' et 


[Psal. cxiv.] Psa]. exiii. Therefore Saint John biddeth us not only be- 


ware of honouring of images, but of the images’ selves, 

Thou shalt find the original of images in no part of 
God’s word, but in the writings of the gentiles and infidels, 
or in such that more followed their own opinion and super- 
stitious imaginations than the authority of God’s word’. 
Herodotus® Lib. m. saith, that “ the Egyptians were the first 
that made images to represent their gods.” And as the 
gentiles fashioned their gods with what figures they listed, 
so doth the Christians. To declare God to be strong, they 
made him the form of a lion; to be vigilant and dili- 
gent, the form of a dog; and, as Herodotus‘ saith, Lib. 1, 
Mendesii formed their god Pana with a goat's face and 
goat’s legs, and thought they did their god great honour, 
because among them the herdmen of goats® were had in 
most estimation. 

So doth those, that would be accounted Christians, paint 
God and his saints with such pictures as they imagine in 
their fantasies: God, like an old man with a hoary head, 
as though his youth were past, which hath neither beginning 
nor ending; Saint George, with a long spear upon a jolly 
hackney, that gave the dragon his death-wound, as the 
painters say, in the throat ; Saint White, with as many round 
cheeses as may be painted about his tabernacle. No differ- 
ence at all between a christian man and gentile in this 
idolatry, saving only the name. For they thought not their 
images to be God, but supposed that their gods would be 
honoured that ways, as the Christians doth. 

[? Quest. 3" solvens docet, Latriam nec hominibus piis nec angelis 
bonis exhibendam: multo minus saxis et hominibus. Aug. Op. Basil, 
1542. Tom. 1. co. 197. Ep. 49. ] , 

[? See above, p. 318, note 1.] 

[? Bopovs re Kal dydAparta Kat vnods Oeoiot droveiwae cpéas mpdrovs, 
cat (a ev NiBorot eyyAiyar. Herodoti Hist. Lib. 1. 4.] 

[4 rov Ilava ray oxrd Oedv AoyiCovrat etvat of Mevdrjaroe’ rods dé xra, 
k. T.A.—-ypapouat re 61 Kal yhihovat of Cwypador kul of ayadparorotol ToD 
Tlavds raéyakpa, Katamep EAAnves, alyompdceroy Kat Tpayookeéa, kK. T. A. 
Herodoti Hist. Lib. 11. 47.] 

[* The herd men of gotes, A, they hearde men of gotes, B, the 
heard men of gotes, C. | 


~ 7 ae 


= 
an oe 
Oravine ORF ae «sda n'a - 


caer) Wena 4 Ye elenh deb boa 

Lewtk. oon) We dbvend ed? nt ee 

werent’ jure leah a dent 
ern Weer 3 

leat ots tis tats oof? ie 

' + 1 , hat) - 

jon a2) iee mw «lar & 


a 4 
‘ i ali 2414 
= beste 
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‘ ty 06 ; 7 
\ hezg 
vo ) tra 
<4 ievdecne té 
; f stsog : 
r 
“t , werlesreg 
eer Gt ; 
1b -(T A ol - 
ant : : in he “w 
; vee} gindd 
2 2 nial tn 
se ee Higte ae) i» 
shi A : - (ea hind - 
vt Pad a oe Titleeg _) 
ae Le uo «rib en wea vy 
; a it | 1h wets : : 
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j vas : bins j } sided a 
= i if ¢ Joresenest - 
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I, ada treed 4 ste ohtdie ae Or oe 
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smn ow Pe Pe a ~s shee 
7 tir 214d wl 
i apes vival yw = ee a 


a 


& 


v.| THR SECOND COMMANDMENT. SON 


I write these things rather in a contempt and hatred 
of this abominable idolatry, than to learn any Enelishman 
the truth. For my belief and hope is, that every man 
in England knoweth praying to saints and kneeling before 
images is idolatry, and instruments of the devil to lead 
men from the commandments of God; and that they are 
appointed in many places to be as doctors to teach the 
people: these doctors and doctrine the bishops and pas- 
tors shall bewail before the judgment-seat of God at the 
hour of death; and likewise the princes of the world, 
whose office is daily to read and learn the scripture, that 
they themselves might be able to judge the bishops’ doe- 
trine, and also see them apply the vocation they are called 
unto. It is not only a shame and an undecent thing for 
a prince to be ignorant, what curates his subjects hath 
through all his realm; but also a thing so contrary unto 
the word of God, that nothing provoketh more the ire of 
God against him and his realm, than such a contempt of 
God’s commandment. 

The third part declareth, that it is no need to shew God 
unto us by images, and proveth the same with three reasons. 
First, “I am the Lord thy God,” that loveth thee, helpeth 
thee, defendeth thee, is present with thee: believe and loye 
me, so shalt thou have no need to seek me and my favour- 
able presence in any image. 

The second reason, “I am a jealous God,” and cannot 
suffer thee to love any thing but in me and for me. When 
we two were married and knit together, for the love that 
I bore unto thee I gave thee certain rules and precepts, 
how in all things thou mayst keep my love and good-will 
towards thee; and thou promisedst me obedience unto my 
commandments. Exod. xix. So honour me and loye me, 
as it standeth written in the writings and indentures 
written between us both. I cannot suffer to be otherwise 
honoured than I have tanght in my tables and testament. 

The third reason is, that God revengeth the profana- 
tion of his divine majesty, if it be transcribed to any crea- 
ture or image: and that not only in him that committeth 
the idolatry, but also in his posterity in the third and fourth 
generation, if they follow their father’s idolatry; as I “give 
merey into the thousandth generation,” when the children 

all 

[HooreR. | 


Thatitis not 
needful to 
shew God 
unto us by 
jmazes, 
three rea- 
sous. 


Exod, xix. 


4 ree eane Pais bE 7 


— 

: P ° il a) euttorl oad odin WwW a 

tie foe f A is ne rreels ; i ali cignndh aude i 

: ., > apne dy Vilw em wet drew odd: 

\ , : —@ 4 

i oop A! ' {5 wid ei yale ive 

i weurmed: joe 9rd dali a sagem 

a ¥ 7 a ts wrod craedt ° 

. ely youn holabogge ” 
: j , : f 7 ? vieqavndy 


; awenk Relea wood 
- - — 
ar welt bee idittete to Quad 
rai bi ’ i 
TTL : ‘ ' j i SIU ‘nm ale 
hd 
‘ i Lh ross 
i j 4 
. . ; ln Leet areal 
i Aa hit, ‘ rw dl. ain > 
i - ' ‘is ¢& ete PY 
= ; iL 
Rete - sit Ia olganrnt 
> . ! i 2 all 7 


q ; ; bili th bol} 
*% alatd 
, . - “a ‘ » iy laid ot T 
< Pies 4 ty dlsewerny bu me od on ole 
7 tesyling .rauld sheet J ited ot soe” pend 
o ivedé dite am yoda} dielenioh aul 7 
» ol - | ' ‘ (mi lates oa @ 
tr a. rE PANT ida 
snc va Lae | i” nt ioe ofT * 
1 en wolot oti whim 
sucht pal owls ; | moew aon ne 
ing ademeelars I nd sign nied 1). 
, on wel com 4 pott egubli My nl wod 
a oe oilt baty. peal) siyeentio’ 
arent j bow ot saoamel oF ' lot tj vaiPoscaasceatee 
ssutrehn ies soalirew off im lina éyobresg ii a i 
wotto wh ab fae ietuiee Do diet ac. name! melinw 
. wie elfed vor md tipnet oved Poriadd herwonod 
ation <i? diet » hed iayls oe ithemoy Eiddt aT 
re li of by Pekaieti od (i Wi pet SLY ‘ily wil w OT 
i ts > Ant) ord, on vlan jar Jal) Th i SQarnt 
hoy tri) ail} no > Shreve enl it tela du 


i ar svvatolia railidl sell wr yout ii 


i bin } wilt vil “paige E Ayton stall. a q 


12 ams 


Tsai,.xxxix.2. 


The end of 
this law. 


Threethings 
to be taken 
heed of in 
namingGod. 


Bpupe A DECLARATION OF THE TEN COMMANDMENTS. l cH. 


follow their father’s virtue. Then to avoid the ire of God, 
and to obtain his favour, we must use no images to ho- 
nour him withal. This ye may read, Num. xii. Jer. xxwii. 
and Esa. xxxix., how king Hezekiah’s sons lost their father’s 
kingdom, and were carried into captivity for their father’s 
sin. Read the xiii. xiv. and xvth chapters of Deutero- 
nomy, and see how Moses interpretateth this second com- 
mandment more at large. 

God’s laws expulseth and putteth images out of the 
church, Exod. xx. Deut. v.: then no man’s laws should 
bring them in. As for their doctrine they teach the un- 


-learned, it is a weak reason to stablish them withal. A 


man may learn more of a live ape than of a dead image, 
if both should be brought into the school to teach. 


Cae wry 1. 


THE THIRD COMMANDMENT. 
Thou shalt not use the Name of the Lord thy God in vain. 


Tue end of this precept is, that we always use reve- 
rently the name of God; that is to say, the majesty and 
essence divine, that consisteth im one divine nature and 
essence, and in three! persons, the Father, Son, and the 
Holy Ghost. 

This most honourable, fearful, and blessed name no 
man should unreverently profane or temerously without good 
advisement once think upon or speak of, but diligently ial 
heed of these three things: 

First, that whatsoever we think or speak be agreeable 
and consonant unto the exccllency and holiness of his name, 
and extend to the setting forth of his glory. Second, that 
we abuse not his holy word, nor pervert the meaning and 
mysteries thereof to serve our avarice, ambition, or folly; 
but as he hath opencd himself and his will in his word, 
so to know him, so to fear him, so to love him, so to 
serve, so to instruct ourselves in faith, and so to teach 
other. Thirdly, that we reverently speak and judge of 

[2 There, A, their, B, three, C.] 


, 


Vis| THE THIRD COMMANDMENT, oe 


all his works, without detraction or contumely, acknowledging 
his inscrutable prudence and justice in all things with laud 
and praise, as well in adversity as in prosperity. Psal. xxxiv. 

They obey this commandment, and use the name of The tient 
God aright, that preach Almighty God as he commandeth command 
in his word; that pray unto him as it teacheth; to give ee 
him thanks for adversity and prosperity, as it teacheth ; 
to confess him before the world, as it teacheth. These 
be the works of this third commandment, and be com- 
mended unto us in all the scripture, as well unto the 
princes and magistrates of the world and every private 
person, as unto such as be appointed unto the ministry 
and office of the church: that every private person 1s 
bound to teach such as be under him; the fathers their 
children, the elders the younger, as thou mayst read in these 
places of the scripture; Deut. iv. vi. xi. Ps. [exvata ODoL Dope 
that the prinees should do the same unto their subjects, HESS 
read Deut. xvii. 2 Reg. i. 3 Reg. x. Job iv. Ps. xxx. 1 Jovi-s. 


abec Deut. x. 
As for the ministers’ duty, there be as many places that 1s. 


commandeth them to do their office, as be names of books, Pee 
and in manner chapters in the bible: as be for prayers unto 
God and thanksgiving, how and when it should be done, 
the book of Psalms, writings of the prophets and apostles ; 
likewise the commandment of our Saviour Christ declareth. 
Matt. vi. John xiv. The confession of God and his word before 
the world is commanded in both Testaments, and confirmed 
with the example of all men that loved the truth from 
the beginning; as Abel, Seth, Noha, Esaias, Christ, and 
his apostles; yea, of the simple maid and prisoner in the 
house of Naaman Syrus, 4 Reg. v., that feared not to confess [2 Kings v-] 
the living God in a strange country before them that were 
God's enemies. This maid shall damn in the last judgment 


all those that for fear, not only in a strange country, but 
also at home, dare not confess the truth. 
In these four works are contained all other that apper- 


‘tain to the setting forth of God’s glory, as be these; to 


learn the word of God, teach it unto other, to promote 
it with example of honest and godly life, when the glory 
of God, the defence of the truth, the conservation of jus- 
tice, and deliverance of innocency requireth to make open 
an unknown .truth, and to confirm the same. 


21—2 


a a, 7 : a a 5 
ie ‘Taal cases Wie — si 


i) leveacddens, ie Mie. iodi thoaathe sulin: drow wi fev is 
ine Ae t) OT 6Gedd fete eagahey ohiggr a ; 
7 | 


i . ’ re ‘ave a i (low eh, sete ab 7 : 
i Ty gu eusboras iw! tudy ~ : oa “ 


- "> 
; 1a rae! Liegimt / deaorny teva at hab Aras ©. 
Lon ' | wy ¥ | dale tow ain ma 


ila { ma ne Cieveba 7) adeoils mid - a 
7 i. « Lbas 1) ei! enit. eenlge oy - 

ful ieanony made » otam 6 
orcs tive wv. gate, with Moe on site Seen 
0 Hien“ Uphy » te j (vow (ie wma, 
erin inn, LGertaayeh a.' oft a jetorrnp 
7 Pr i te¥ igo Qt Wo colle duie 
iil? aps | glivay ne tet et Jat» 

gene ail) te ods jteviblals - 

Lute 40 J vy : ‘i « @7ifolte wil, Ww munaley 


ei 


ST mo, antie Gy whi Wlinarhe mvt wl). told 
’ a tet , ; t £ gel 2 abey Soatt ja . 
=F t Pega: tb ‘emienien Mile 0h, oA 
tla es cl ie % : a tem? 13 lacus an ae 
ois'y Diary 1 | ide! 1 ety: ens yo eee a int 
prt BS! Monde tte bins wel goirrrodagdl. hag shee 
ieceyo ’ ay tea minice seralen' Vo. Sodel~ galt 


bh~ihed,) broek) dina we wn we Srearhaanceme ets -ovivoostil 
orelut tre oi ium t al 1) @o [ HT a i Ais dint” 
overys i\teee ite eee yaiie* | diet & iobaenino bs ibaa nlf | ~ 


etl yhtyes Ad be og! jens i’ Mi, as» ould rey | 
: 


ine .) : sd anit A we ali y on y vienigad 
wait se Vata iene Al ww obepvanve i v 1 wa! aa ail - 
K eacrvwe) 05 Gre reat Mile ah I err tenet nay Yo etharl 
Gwe iad walls beverl) | vetieee + wisn 2 ai Hod patel. nite, _ 
La) 
7 


reign) er cae njieat Tade in ein 2) tT eaten uve what : 


7 
lin! , pajuateey Tint «@ mi Hew tan ver wi Bid 


ry ig gal i _ 
ted ofl* aed Jor ted) pond oy 


me Seth rubto By Ignis om edrow rato east ah 
ee aply, @ hota dln? nitltins vot 
atory ed cone ete Of deme jbo? a Saat 189) io 
troy ot torte s/h vile Bw, wn od real i, 7 
a: i onihareseage wl ie . ‘. qtratih nea vor, : 30. » 
uno GAant al ‘gegen Pest ae 
on ani) ne OG we 


¢ ] “ - = 
i 7 o on 
- ry 


ad int 


324 A DECLARATION OF THE TEN COMMANDMENTs. _— [ctt. 


To’ swear or take an oath before a lawful judge is tho 
work also of this commandment, and setteth forth God's 
glory. Deut. iv. For as Paul saith, all controversies are 
ended by the virtue of an oath; so have we examples in 

Rom. ix.1. Paul, Rom. ix., in Abraham and Isaac with Abimelech, 


Gen. xxi. 23. 
Gen. xxxi. Jacob and aban, Gen. xxxi., between Booz and Ruth, 


Rath iif. 13. Ruth in.: so of good Abdias', 3 Reg. xvii. The oath thus 
1 Kings A 
XViii. taken declareth ie that ee it to acknowledge and 


give unto God only this honour, that he alone iene eth 
what is in man’s heart; and likewise bindeth God to re- 
venge and punish him, if he swear false; unto the which 
pain the condition and tenor of the oath bindeth him, and 
maketh himself the vessel, wherein God may exercise his 
displeasure and justice. For God will not leave him un- 
punished, that taketh his name in vain; as it is written in 
the second part of this commandment. Exod. xx. Deut. v. 
Of whom the These be the works required of us in this third command- 
ee ment; the which ean be done of no man, but of such as first 
ae sn know God in Jesu Christ, and for his merits be reconciled, 
one and hath his sins forgiven. Then they spring out of the 
fountain and original of all good works, faith, love, and fear 
of God, which be works of the first commandment. All 
other, whether it be prayer, preaching of God’s word, con- 
fession of his name, or giving of thanks, with such as follow 
in the next commandment, and likewise in the second table, 
pleaseth God none otherwise than they proceed of faith in 
the mercy of God through Christ Jesu our Saviour. 
Worke ve: As these works agree with the commandment, so be there 
peer? works contrary and repugnant unto this commandment 
mandment. that saith, “Thou shalt not take the name of the Lord 
thy God in vain;” the which is done divers ways, as it shall 
appear in the numbering of certain daily used vices, and 
horrible blasphemies daily used, not only unpunished, but 
also as a thing commendable, and worthy praise of the most 
part of people. 
The most horrible abuse of this holy and most fearful 
name is among such as think there is no God to remu- 
nerate virtue nor. to punish vice, as the Epicures say. , 
Would to God the same blasphemy had corrupted none 
that bear the name of Christianity! 
[? Abdias: Obadiah. Old editions, God Abdias. ] 


v1. | THE THIRD COMMANDMENT. OA) 


There were‘ always in the church such, as it appeareth, 
Hsay xxii. cap. and Luke xiil., and be at this day a great 
number, that say, not platly* and plainly, ‘“‘ there is no God ;” 
but by certain cireumlocutions and paraphrases, as well by 
words as ill conyersation of life, think there is no heaven 
nor hell, and believeth not as much the scripture of God, 
as the words of him that knoweth neither God nor god- 
liness. 

The second sort that abuse this holy name of God be 
those, that under the pretence and name of God, his word, 
and his holy church, seek their own glory and profit. As 
the pope, under the title and pretence of God’s ministry, 
hath gotten himself not only a bishopric, but also the 
whole monarchy, in manner, of all Europe; a richer king- 
dom than any prince of the world; which never ceased from 
his beginning to move christian princes to most* cruel and 
bloody war, under the cloak and mantle of God’s name. 
What means and eraft hath he found to maintain this 
whorish and antichrist[ian]' seat of abomination; idols, pere- 
grinations, masses, dispensations, absolutions, defensions of 
all things abominable; tyrannies against virtue, stablish- 
ments of his own laws, abrogations of God’s laws, emptying 
of heaven, and filling of hell, blessing of things exterior, 
oil, bell, bread, water, with other that be not cursed, and 
cursing of the souls that Christ redeemed with his pre- 
cious blood; with a thousand more such abominations, 
under the name and pretence of God and his holy church, 
the which neither the patriarchs, neither the prophets, 
Christ, neither his apostles, never knew of, as both the 
Testaments doth bear record. 

The same doth such as preach in the church of God 
their own imaginations, decrees of men; for be their doc- 
trine never so false, it hath a fair title and name of God’s 
word, when it is but a subtle quiddity of Duns, a vain 
sophism of Aristotle, a superstitious decree of the bishops’ 
laws, a copy of vain glory and crafty connexion of words, 
to satisfy the most part of the audience, and to flatter the 
richest ; wresting and writhing the simple verity of God's 
words into as many forms and divers sentences, as be vain 


[? Platly, A and B, flatly, C.] 
[? To most, A and C, to the most, B.] —_ [* Supplied from C. ] 


Tsai. xxii.13. 
Luke xii. 16. 


a oe 2 
“mS 


a ree Fibs CONT Grr 


‘yee he ve Heute vet) al curwhe eee orn i‘ 
. t lf : i frie iain 00 vee bans a” dent 
nhqrnay hist eel mesdiomanly winevon id did’ 
jie font) ott Yo- cealerrernnd i: es vinow 7 


J , ‘ 
we Ae ad ite hicesited igus Sid fem. 
’ ( we (. (lia jolt. aid lor siaaw ‘whd aa 
7 ‘seoril | - 
oul § , 1 ner ji? ; i lumces of T 
Bid San bei heures feds ,omd$ 7 
+s if iit fein 
illintes stot — q ott 
oh \ ri a ies 
TT ab H j t ri at sind 
il lepton 4 i vie neil 
me by bas on 9 0 od fuged ait - , 
>) , ‘eed WA 4 ; yg « ican «ew i aol’ 
i piediient of bail «! f bal ever deel OE 
fa walt i Thee a bed iuve toeve vderoubes 
waa PT tool ice ony ,stieciain 
} » wt hc wis } Ante PTE | ile 
wil Chath So ences! | Fp ahl Yo hom 
& y mele Wy be ' . seritt T 7 wwe af Ww 
hm - om J ' , ity A ae iewyid Hod lio 
4 viros erty Y ‘gn m0 
ay 50." Crt ‘ "| ml) @ vhs heold soo) ¢ 
if mf Yioe? @rih: tat th oy) ; mw itt cat wisn 
vat ‘* , ‘ee col) qeafsion fondw aft 
mt) Of ‘ a wan qrsit ] a | in vf peru od 
buen sent Moh cinoma TT - 
on Sqr ports ofle: ot- my: ep “pi dfal ouiee alt ‘ 
“| tod? of wi} (iar 6 este sri iy aat L ww vibil} 7 
0 to"amen' fee caltey aid a glenit« i wt ero ene 


it 4 wil ne oe! nih abd ty a ind @t ij andw | tow 
wyodqhd vil lo ow? egeijijers mwa nm jal hod - w misidyow 

yr?) ie nivi f VPP (errin lita , (e 12 ’ w qije? A ae 3 

Ar cette nf hae comtlaia oft To tq leoer eld Yieite 

elds) So either Gai wd gnidine bog Snide 5 dam 

hit’ od om «enuietion eh te boned Fone eR © 
: 1, ouliat ite 

;.3 pony lingw® *} ’ af ‘Sere oo ba pr 

ii — : 


Matt. xxviii. 
20. 


John xvi. 13. 


1 Sam.xxviil. 


7. 


3526 A DECLARATION OF THE TEN COMMANDMENTS. [cu 


and carnal affections wrought within his ungodly heart. So 
for the law of God they preach the law of man; for the 
gospel, judaical superstition ; for Christ, themselves ; which 
honour not God’s name, as the law of the holy and catholic 
church of Christ teachcth, but dishonoureth and taketh it 
in yain, with the church of antichrist and the devil. For 
Christ bid his disciples preach none other than he himself 
commanded them, Matt. xxviii. cap.; yea, he shewed that 
the Holy Ghost, the Spirit of truth, should teach none other 
thing than by him was taught, John xy. 

Therefore such as will oceupy the office of a preacher, 
first must be well learned in the things that appertain unto 
the gospel, then free from all such affections as rather seek- 
eth himself and the world, than the furtherance of the 
doctrine he preacheth, It is not enough that he preach 
the truth, but that only he have a respect unto the glory 
of Christ: then shall he boldly speak the truth without 
respect of persons, not tempering his oration with colours 
of flattery, but hardly call virtue virtue, and vice vice, as he 
secth occasion, whosoever be his audience. Saint John, in 
his epistle, chap. iii., sheweth who is apt for this office, to 
preach the word of God. So doth Christ, Matt. x. So 
doth Paul, 1 Tim. ii., Titus i. So doth Moses and the pro- 
phets. Nothing more blasphemeth the name of God than 
false doctrine, and such as seeketh themselves, and can use 
the word of God' as they see their audience, and not as it 
is commanded them by the word of God. Such preachers 
hath brought the superior powers of the earth unto a con- 
tempt of God’s word, hatred of the preacher, when he 
telleth truth, and the unlearned into blindness and ig- 
norancy. 

Those abuse the name of God that seek help of damned 
spirits, or of such souls as be departed out of this world, 
as Saul did, 1 Reg, xxviii.; or those that by necromancy, 
or such like enchantments, abuse the name of God to re- 
suscitate dead bodies, or call spirits departed unto the body 
again; which is nothing else but an illusion and eraft of 
the devil to make men believe lies. Those men in English 
be ealled conjurers, who uscth arts forbidden by God's 
laws, and also by the Jaws of ethnicks, before Christ was 


[! Of God, omitted in C.J 


a a a By 


” ; | ch a ire ony —. aren s ~ 


i > 
rT fired elise wn etl sich jr pare wif a 2 ; 7 


ots @y re ‘UV daaety edt hell Ww wind ‘nid 
Magi * pe i 2 pat gt 4 iy Yelaee) eyru heavtndrng : Laeger) 7 
A fsa : Wil alte mee COGN Tod sano 
als hem A mais dh Vol Ateoeey ferent) Vi dtinwdy _ 
es ae ij ‘eu ted i Wd peers add lw ine at 
f i oil: Amt ite wn of “oe 7 jr oid bi ity 
jady Seppe al): me tale My Puriunerirmees - aah es 
Cail yes aii afar lhe » Jrine® eof) eal.) en ail? ao 5 
4 uc és! eopls mith? 4 te 7 
paisa & Vs js Hid te ‘hw otvtewet? .._ ee 
ose ri as 4 met it od fouie Sand 
dian euftas bs oer Me A pp mie) worl pelt ti vy well a 
olf te sersoni! crt? Jia i fee Weed! sip 
v Ty «ar @ ay ny f ree ay on mari eset) 7 , 
uly oF on t : i t wi i , Ww itt: T 
on a isoce qtr 3 iihet Gd tieks wo hi we & 
widen > andl ad : o> Pega yi - 
vy te ima Nt iT {i i ail Iini9 HAN Ys 7 
“ih : & Pylioe, i 7 wn lw ole (lowe : 7 
my yreithy and We @hB age Nts fe ant getty 3" mg ail _ 
a. iw tdci) ithe ¢ twat Mo th ca ek 
“ry ei? J0ie eimilt, Gial of i evig t pitt : a | i Lizihe * - 
fae Lol? Vo nena iicr puckl “win ST i. rien a 
di cop Caw sovbeenral) i ge, bite tne yatietonity galas 
iw dat ina sels viol) wyo ly ee ' tt "e for th ‘ i i 
wmtagaty «act, dnl? Ya tan will 7d ce-l) Lelwnnneny Bh OS 
1" @ win “nan OA? lo wri y nevi ets Mae dda 4 


of minty oilacowy ol) Wi Weertad” teow: ded Ww a 
wi im emis! oy beveesee [itt A) “low hod of) Hed Oo 
: | egy * 
deatoriat Wes “lal Omg ety hot Wo cass oily Peida pea : 
p VO ; i ep ae. ag au glare vhute hi =) sit ' 
conorin: Ge BA) wemdd wp livew god d ib law stare 
<@: Gf lei} Wi oquan wail ile almounive oy fey oil gs sn 10 
view af? obi | iP aBye!s elitige tae ey poilwal | hiob otete me oe 
i the few otha da dod ale gallon Wi thidw”) Mane 
(ation) 7 fam Seat val wieibet —— al fi oi iy 
a leg? 7a wire Ki lhe a rete i tines od 
Te edninnlio ‘ho 9 a i er tin, (ee ; 


(ab ota A) ; 
_ 


eS ee ee 


vi. | THE THIRD COMMANDMENT. Syed 


born. Titus Livius?, Lib. 1. de urbis origine, writeth of Numa tin. i. 
Pompilius, that was instructed disciplina tetrica ; the which 
discipline St Augustine® ealleth hydromanciam either 2ecr0- ye Civit. 
manciam. Lib. De Civit. vu. cap. 35. The which arts re vats 
were forbidden, as it appeareth by Apuleius,’ which in 
his book De Magia defendeth himself against one that 
accused him of necromancy. The law of the twelve tables, 
that were in Rome long before the birth of Christ, for- 
biddeth those arts, as Cicero’ writeth, De Repub. The more i 
wonder, that any such superstitious books should be printed 
under the privilege of any christian prince or magistrates, 
as be the books of John Tritemius® and Henry Cornelius 
Agrippa’, specially his third book De occulta philosophia, 
that is to say, of secret philosophy; with many other that 
spared no labour in setting forth such ungodly works. 

They brought first the abuse of God’s name into 
christian men’s hearts, and taught them the same super- 
stition that once was, namely, among the Persians and 
Egyptians. Valerius, Lib. vin. cap. 6%. For as among the Valerins,tib. 
gentiles there were some called augures, that by observation pa a 


[? Suopte igitur ingenio temperatum animum virtutibus fuisse opinor 
magis: instructumque non tam peregrinis artibus, quam disciplina tetrica 
ac tristi veterum Sabinorum, quo genere nullum quondam incorruptius 
fuit. Livy, Lib. 1. cap. 18. ] 

[? Nam ct ipse Numa, ad quem nullus Dei propheta, nullus sanctus 
angelus mittebatur, hydromantiam facere compulsus est : * * * * Que 
sive hydromantia sive necromantia dicatur, id ipsum est, ubi videntur 
mortui divinare. Aug. Op. Basil. 1542. Tom. v. co. 423. | 

[‘ Aggredior enim jam ad ipsum crimen Magia, que ingenti tumultu, 
ad invidiam mei, accensum, frustrata expectatione omnium, per nescio 
quas anileis fabulas deflagravit, &e. Apulei. Op. Lugd. Bat. 1588, p. 324, 
Apologia. 1. ] 

[> This seems to refer to a fragment of Cicero, to be found quoted by 
‘Augustine, or some other of the Fathers. | 

[¢ John Trithemius, a man of profound learning, who was Abbot of 
Spanheim, &c. He died in 1516. His cabbalistical writings were re- 
published, enlarged, and translated into French by Collange, in 1561. ] 

[7 Henry Cornelius Agrippa was an eminent scholar, and reputed to 
be a magician. He wrote upon the occult sciences, and died 1535. His 
works were printed in 2 vols. Svo. apud Beringos fratres. ] 

[® There is some error in this, as in many of the other references: it 


probably should be, Lib. vir. cap. 2. iV 2 


Pes: < = _ 

es iA er ma : « 
7 

léxtiny ye he @ RT Sepiyhd aatiT  arred\ 

AL v ae » letapibay agp fils avila 
a wh 2 sniiqizah 

j ial Lonuipiamn 
ef ded W co wanbbirhel ve 
vlads 9 L th aegd cad 

PIs i inpacerrian ‘tt empl bacmor 
Gi fiat yas mimi! ni opew dealt 
' im overt) a pent? Unldnk 
; : ; ¢ it Jale Aehoow 
As ; _ { ny (F 4a 

; 1 ol eg 
; j p | tate 

eli 3 . . re of mitt 
Fie SNecar ds in n bovine 

ull 

; if i : toiletifs 

(a | 


aie Tr . ' 4 


, - . ‘ ( ' pr irpan : 
i. “i ” TT i aby wtle- 


? head shite batterie 

piloorat lirqa ny iheenygf. ‘] 
hd eeart yeHy ' “ “ii : bre ba 
av nae vA Sink hing h fi (achat well atin 
; { be eating A 

wT 4 PO Iniived al a i 1) HPT o iW tal a) Gree ohifT' *j 
eT al) tw tails sine 10 lal 

be TW! lanw ery ‘lb twin # mnt iT wta\ | 
ait inutegladAws «49d DITA wl hes ail vA pale itores 8. 


wa , Oe i ‘ded Catal remut ban lerereter b soabattativey 


“ay thei = @ pyre a lal Us Oe truelt y a 
Me be) (pow Dowel 


* 


tome a) Gh Stiee a alt | gals wget at 
? ist) } afs® wired] hing a ht + 4 wl teorbvabed sons al ee 


Hy) hetpraie<a andin bd? de Wana * @ ollld ah vette anget 
‘a ge : hod lob 


a n 


7 


Lib. xvili. 


Valer. lib. 


Vill. cil. 


ih) 
(oa) 


A DECLARATION OF THE TEN COMMANDMENTS. [ou. 


of the birds of the air in their flying, erying, and eating, 
made men believe they knew things to come; so among 
the Christians be some that think they can do the same: 
as if the pye chatter, they look for guests; if the crow 
ery, they say we shall have rain; if the owl howl, it is 
sign of death. 

And as there were some that by the observation of 
the stars took upon them to speak of things to come by 
certain superstitious and devilish imecantations, which the 
Persians call J/ugos; the Greeks, Philosophes; the Latins, 
Sapientes; Galh', Druidas; the Egyptians, Sacerdotes ; 
the Indies, Gymiosophistas ; the Assyrians, Chaldeos: so 
is there amongst the Christians the same sort of people, 
which be called soothsayers or prognosticators, that write 
and speak of things to come. As when Jupiter ruleth the 
constellations above, and is not impeached nor let by the 
conjunction of his contrary planet, we shall have a good 
year and a plentiful. If Saturn, and such as astronomers 
attribute contrary qualities unto, reign, we shall have 
scarcity and dearth of things. 

Pliny, lib. xvu1. writeth of such, as by only words or 
with some other thing annexed with the words, worketh 
things above nature, as the devil hath done always, as 
histories record, Luca. lib. vi. Valer. lib. vin. cap. 1’, 
writeth of one of the goddess Vesta’s nuns, that was 
falsely accused of an unchaste life, desired the goddess 
to deliver her innocency in that crime by some muracle, 
as she did. The maid went to the river called Tyber 
ith a sieve, and brought it full of water into the temple 
of the goddess. So among christian men be the same sort 
of people, that by the abuse of God's name, through the 
help of the devil, doth many times work the same in heal- 
ing man; and lest, as not many years sith I was borne 
in hand of 2 poor man that erred by ignorance, that 
this medicine could heal all diseases, + Jesus + Job + habuit 
+ vcermes + Job + patitur + vermes + in + nomine + Patris 


{? Galli, A and B, the French, C.J 

[? Arrepto enim cribro, Vesta, inquit (Tuccia Virgo), si sacris tuis 
castas semper admovi manus, effice ut hoc hauriam e Tiberi aquam, et in 
wdem tuam perferam. <Audaciter et temere jactis votis sacerdotis, rerum 
ipsa natura cessit. Valer. Max. Lib. vin. cap. 1. 5. ] 


scersnia t  90e 
ter] ATA TAVES OA WF W' Fo ms 


‘ 
Stier bas Sern got vail ai tia Al who ode o 
phous te \ ol ies sw mt) watts id prey oben 
wemie att cco red warlt diidle Lualf dm of qoeeen End “wild 


av iy" ; : Gi fied 4 Ay pratt ek | wld iT) an: _ . 
i par . 2 pane oral ihe! ie a wld Ce 


oe ate Ww angie. 


in imi i Git 4 iy Ww ie ee lah — 


| ac yi jute lal Tal) wey OOF wie ola a 
lb a ale. 4 iT L maitre ia roiliherngua ~ trekerp 
. (di; ah j my fui a We sal a 
Meat soni ldo) WrAwe@A) oy se ee 
ne ‘ ’ ti ‘ : i i y mrad il ods 
ala ’ t 4) ’ ; , *y vyouLs aj 
asbae tulhi jl edi (7 ' i § vierighee 
elt Ohl wetiqat ial , Wh ™) Zaye bets 
‘9 GT web Feat hens qi : 4 » tap yore wuld llovecaue 
bass BH “TR (Lette faunal) rierrifico wh “a (eS wera eenuyy ad 
ere wry ee Am Ww 4 ‘Dy, Vi Tose 1 @ bbs rye a 
rial have j fen pau i fitenmy itm siedaMe 
rid “We era fe {site 
m «hte vice yd ag vin be, dietire cotrve 2 pel 
ati gre odd Mite fy ccm guid ele ve aviw 
a Aiere & a Met fob ofr a) eres evens yt 
~ i Aen 0 i Av A asad ~heceen wihofdib ya 


oxi ds vu, » tie hima el] ' th " hy inline 
ews lary eal hy nheohs Si efimisngy #4. hy roh fl: acd 
Marin Ww Stott b603. (iro “A wih rT) 


8 } a 7 
fel eet ; wis lj Oa Her 480 Wat Lite ale oA y , 
q tf owen Te es | i tie” aa) Wi iw rT ag iM I bivep ron 4 Hie 
ine Ginn wit) aA un wauetuls guaue ~ vale! ” wld Ye, 
wil? i 


courts one 7h? We asec oii vd jails f yey > 
dug a om Gh) drow, ecolt eahta Miah live wit) be ay _ 


7 


sind thew 1 Hie euyy eit’ don i r nea sven ee 7 
Sal? .owres weet el love tal Lear TOMY] : o lol’ 

fistud » fil, oagl.¢ akeh Ue feet baaisiy nn f 

Hiei «+ Weehe we oF & bere @ Sul) nd Sly + vin ai 


5 
s 


- 
EG al tote AE 


(irae m iva? shoot) Siupal ite psvtir hay od 
W yin diaetl. ow marie! a iT) anitte ¢ maha Y 
POP Wt oct Ayeoten BoA ee) Beate ppm “ 


a 


a ee 


vi. | : THE THIRD COMMANDMENT. 329 


+ @ + Fil + e + Spiritus Sancti + Amen + lama 
sabacthani +. God opened his heart afterwards to know 
the truth. 

Such as be given to the arts practive, as geometry, 
music, astrology, and arithmetic, taketh upon them to 
judge of men’s conditions by the sight of their faces*. Gell. 
lib. [1.] cap. 9, lib. xiv. cap. 1. So be there among people 
christened, that know neither art nor science, that take 
upon them to know the same by their countenance, the 
lines of their hands, or by their paces or going. Lucan! 
the poet writeth, that one resuscitated from death to life 
shewed unto Sextus Pompeius, what should be the success 
and end of the battle in the fields of Thessaly. So writeth 
Pliny, Lib. xxxvn. cap. li, and Tully, Lib. 1. use. Quest. 
So did the shadow of Samuel shew the death of Saul. 
1 Reg, xxviii. The same doth the devil shew unto many, 
that by the abuse of God’s name use superstitious con- 
jurations and enchantments, when they seek the truth of 
the devil and dead bodies, and leave the word of the living 
God. 

Augustus, the emperor, forbid this superstitious art, and 
Claudius, the emperor, clean abolished it. Czesar, lib. vr. 
How the law of christian emperors hath forbidden and 
punisheth these ungodly arts, thou mayest read Cod. lib. ix. 
tit. 18. The law civil punisheth it with banishment, with 
the sword, and to be torn with beasts. Culpa similis est 
tam prohibita discere quam docere: that is to say, the fault 
is one, to learn and teach the things forbidden. Read the 
xvuith chap. of Deuteronomy, and there thou shalt find as 
many names of those that use forbidden arts, as be rehearsed 
by Constantine and Julian® the emperors, Cod. lib. ix. tit. 18, 


[° Qui sese ad discendum obtulerant évowoyvepdver. Td verbum sig- 
nificat mores naturasque hominum conjectatione quadam, de oris et 
vultus ingenio, deque totius corporis filo atque habitu sciscitari. Aul. 
Gell. Noct. Attice. Lib. 1.-cap. 9. p. 25. Colonie, 1541.—Adversus eos 
qui Chaldei appellantur, et ex ctu motibusque siderum et stellarum, 
fata se hominum dicturos pollicentur. Ibid. Title to Lib. xiv. cap. 1. 
p. 507. | 

[* Lucan. Lib. vi. ad finem.] 

[? Nemo aruspicem consulat, aut mathematicum, nemo auriolum au- 
gurum ct vatum prava confessio conticescat. Chaldii, ac magi, et ceteri, 
quos maleficos ob facinorum magnitudinem vulgus appellat, nee ad hane 


Deut. xviul. 
10. 


Si RR ee 
' eo 


get eawueetcior: Mitr GWE “lat 


welt ¢ nah, > Veet we « oe TE ete 
oh ii drexiraiy dient 6d haaity PBF: .4 tevotrenbos 
Sie ierrs jo pritueny of a vt Trig J (owe. 
ev opt? fen dete mi tongilied dew ‘vepalonied sie 
oS eed hill tn Hie Qh et Geraint sna lo egloul : 
wey Votes res of 28 Page oh dit @. qe f 4] all 7 
cient sub) goths wn Ip mile « wat ‘dedt - ly «nly 
nit saat ae 94 Sines OE yer, 2 rei) oqo 
4needt gidqy ws )@ay =hulé w wD Mites vi ge be wont 
aa ap Dig seer? lvoe catia ode )pce Maire ive ils 
cxieye Rif <A) biddds inde anteyore') dvases gy Datelle 
dicta a2 ital ty ibae@l! m clued elt fo tee Ae, 
Mel al. 1 aa gent bus Sb qes arezes aid cenit 
lua Yo decok Gil) wale looms ‘to wohaile ot Uabs om 
((ame enn yinate (vets vi Ajoh anes of) Shee Sat t 
4 sd enlilbenetia @t oartn dhol! Ys vewls a4 ol sant 
Ww diet? cit #24 quit uly Seaditailwn but or atetil 
spiel eis es Wee odt ren dna gelled best tovcme Weakly ott 
‘ : . mi = 
ing tn citdiditerqee shite tete) comoqin alt wataaged, 7 
av Ot aoe) 2% (euhiilela neds erreqie Sd 
baa tre ition Soreors nile ve alt. wolf 
21 Te? feet Caen in AY sted soya crm st botledeneng 
* shiva) tasindotcet Dev ot dtuteny tire wal ofl ° OB lis: 
Lye WN ter shite reek od og tare Artprme well 
duit wl? pion O8 al! Tedh pee ervey wed, OM BR... 2 
ott benkl ~ asbloere epaidt «id Heesi tine col of oe ot 
hs ret a Lil dunt wast ool Low .vinwagerietL Ix epee Maltin 
pb ene OV, Died wat tydi mods Te etn Gaem 
BUF 2 SUD erorngens il ‘uailay teeoraiitanindd 4S 9 | 
. : * 

‘a whl ‘adueaprise)s siataed tn sankacsl?s tie oom _ 
oe aad oh eorelaaf etal yee ferme. nutlae! Gp me pnd _ 
dol, .tevidatiee wv eiyte ft rents i lhe <opath. Mtg | 
eng petted = ast obafad 22 a7 0 qe a AT wah tet Ah 
cheenfbeck Ry anepstle oependitnm ota mee da crithucutlonegy IaakindD tap: 
Dee vm, AL, OF GE MOT” ne ie and ae Z 

' A = ae Ss “Vi 
a 
ivetis te £fem a8 Joble®? 
seed Ip ot Iatlegne cog hur ar 


4 —_ 


a J at 4 rq 
eee reed ee 
Ty Ae muyptoad Apa a 
tod oot an tte) tk a oe at : 
7 we ear dsl J 


Deut. xiii. 5. 


Levit. xx. 6. 
Isai. xlvil. 
12. 

{1 Sam. 
XXVil. 

2 Kings 
xxill.] 

Cod. lib. ix. 
tit. 18. 


Jac. 1. 


330 A DECLARATION OF THE TEN COMMANDMENTS. [cn. 


and likewise the same arts'. And as Moses forbiddeth all 
the people those ungodly arts, so doth those emperors. 
Both Moses in God's laws, and these emperors in man’s 
laws, punisheth with death the transgressors of this com- 
mandment. 

Moses, Deuteronomy xiii. prescribeth this pain, Pro- 
pheta ille aut somniator somniorum occidi debet, eo quod aver- 
sionem loquutus sit a Domino Deo cestro: that is to say, 
“that prophet or dreamer of dreams must be slain, because 
he hath spoken a defection or apostasy from the Lord 
your God.” More at large is this pain written, Levit. xx. 
and Esay, capit. xlvii. Read the places, the execution of 
the pain against the transgressors. Read 1 Reg. xxvin. 
4 Reg. xxii. In the law of man we read thus, Sileat 
omnibus perpetuo dirinandi curiositas, etenim supplicio capitis 
ferietur gladio ultore prostratus, quicungue nostris jussis obse- 
quium denegaverit, Cod. lib. ix. tit. 18.” that is to say, 
“The superstition of fore-destinying is forbidden always 
unto all men; and whosoever obey not our commandments 
is condemned unto the sword, and shall suffer the loss of 
his head.” 

Though I do by the authority of God’s laws and man’s 
laws damn this damnable art mathematical, I do not damn 
such other arts and sciences, as be associated and annexed 
with this unlawful astrology. As is geometry and arith- 
metic, those be necessary for every man: specially arith- 
metic, for she extendeth, as a necessary aid, not only 
unto all sciences, but also to every liberal art and con- 
dition of life. And among all arts mathematical arithmetic 
is accounted the first: music, geometry, and astronomy 
wantcth her aid, and she not theirs. Plin. Lib. xxxv. 
cap. 10. They be the gifts of God, and to be honoured, 
because they come from, him only, that giveth all goodness. 
Jae. 1. 
partem aliquid moliantur. Sileat omnibus perpetuo divinandi curiositas. 
Etenim supplicio capitis ferietur gladio ultore prostratus, quicunque 
jussis nostris obsequium denegaverit. Impp. Constantius A. et Julianus 
C. ad populum. Corpus Juris Civilis Cod. Lib. rx. tit. 18. cap. 5. (Anty. 
1726. Tom. 11. p. 411.) ] 

[} Ars autem mathematica damnabilis est, et interdicta omnino. Ibid. 


cap. 11 | 
[2 See note 5, p. 329. ] 


at ee Ky — 
ated eres v0 © a] : t ai ow ‘porree rae ’ ? wear 
ti te fl Steet o 14 gs iol i vive nrreirea arti mir vat fired _ : 
hid Bal . Tm Vheme walt aly = ol! 
went 0) etn 7 yy bie eedl Chet) ai ble “eet BA 

Aina! 7 Wa < 19 bt daowds ae ip rel vw | Pt ae ia 
et 


ee ce ) e444 “tet wy ay Yeast ent” i 1 Aare _ 
«ern Ya ie Sabai’ Fy “la Wes oon fu shi vig 7 
rou-eet ee fend . \ wt @ ¥ me) emaayt a 
avomalt siithe sd itil Si rmeh 98 Katzen edeoe 
Neu 1 wrod Y fli tints rings dis ail | - = 
A? femal postion “a an *tad ea | a 
ty ttieiners- esl 2 hat - Atle 3 tf rs. ws 
ura ms) ft. peat) oir eae 2 rf ix itary ilf 
oath edit hier on can ve | eis il oof 
ia pay & “eae id oA 's ;4 D re wad) : €O “ae 
ale, ES . oeten iy daca — Ng tee 
"ee OD we) ALA) OP fer oz! ty atta ving 
‘parle tebikth<] a aiewr? Yo volley GIT” 
ein bag ee mim Lad mi io ine ig 
yo wel ail) wie thoke ben rere ont Cho” -lhenny Jigod ri 
. of ‘qu ” 
20a vor ¢ r ecm) } PT i lyre it 
eu af J “ah AF Pee af? Tae ts : 7 umen § wel a 
he eons str 7 icine ed ee aruicie feo op ols devin” : 
“rte LAST YNeewery «i al ; lveten ivibwilta’ s Li dhjiw 
adlving Nab ma ney PEI ' sa ) Ai taty - 
plive pea lan wy sn «4 Aivictes 8h el Ait 
«i Dit oA legal goo, vib tele 2 weice ie Gian* =. > 
oi tanl irae let) asrr elicit lis gussnve GavA nil wi neil 
Viromyaren . fo TT Utirrn: in 240i ent Wile a 


Ae: thd i) .oslaty do aaty dele bia. vod Lote s 
derunad o? @) hn dod Wo atin ode ot qulT | 21) yes 
pier} | ai j lis iLdeeng healt elie aud pert’ ifs sit sand i 

‘ ‘onl 
eal po, aeuges ls fotisapyiny viellese well = tutnaiieen boglty mtn 
On) DFW, », ier «Voile ‘ue awnrrd ae wenilageries euria 
a hOy ue, eel ipeaa de) ipo! freee SANK ciel wrentak - 
2 Gage A et LT Sh let sarge ! 


wl lll 
(nbd! dcllempy claslneind tah ae m _— . 
ace 


TAR ah ae on 
| | IR a 


vi. | THE THIRD COMMANDMENT. eal! 


Further, the emperors of the world, Diocletian, Max- 
imianus, Tiberius, Cod. lib. ix. tit. 18, doth permit these 
arts. Artem geometriw discere atque exercere publice interest ; 
ars autem mathematica damnabilis interdicta est®: that is to 
say, “It is expedient or profitable to learn and exercise the 
art of geometry, but the damnable art mathematical is 
forbidden.” The law meaneth astrology and astronomy, 
which are used well but of a few men. The astrologer 
is he that knoweth the course and motions of the heavens, 
and teacheth the same; which is a virtue, if it pass not his 
bounds, and become of an astrologer an astronomer, who 
taketh upon him to give judgment and censure of these 
motions and course of the heavens; what they prog- 
nosticate and destiny unto the creatures of the earth. 
man, beast, and other; what shall be the temperature 
of the air, the condition of the earth, the state and 
success of such fruit as it bringeth forth. 

By this knowledge they fore-speak of pestilence and 
other diseases, and seeth the death of great men to come, 
and such commotions and wars, as shall follow between 
the princes of the world. And thus they say, they know 
by the course of the heavens, where as they see the con- 
junctions of many planets of rigorous and fatal disposition 
and quality concur, by reason of whose influence into these 
inferior parts all those calamities must happen. Here they 
abuse not only the name of God and the natural dis- 
course of reason, which hath comprehended the motions and 
course of heavens, but also heavens itself; and attribute 
unto the heavens the thing that only appertaineth to 
God: to say, the health of man and sickness of man, the 
plenty of the earth and scarcity of the same, the regi- 
ment of commonwealths, and the life and death of the 
governors. thereof. 

Their knowledge and practice in these things is no- 
thing at all. For Almighty God hath not made the heavens 
to that end and purpose, that man should learn of them 
good fortune or ill: as it is plain, Gen. i. In the se- 
cond day God made the firmament and the superior 
spheres, which the text calleth rakiah', to this end, that it 
should “‘separate the waters that be under the firmament, 


[* See note J, p. 539. ] [* Rakiah, yyo7 Gen. i. 6] 
[ ere 


Cod 7 lib. ax. 
tit. 1S. 


Gen. i. 


_ 
dealt 


te Tre), WHEY. CRUE 


- 


rs 


a 
 aattaleg ir oA8 “ha. eecreyine rt Pte T : 
ai vueet{) Siren dtu 31 Ant oa  abin) pity iT, av aioe 
‘  ~ pei 
w it y Aye GLU ft TING men 


rT Fe . ivjay <5 ah) : var ny ad. mt : 


of! ‘Fare Pap (ras 6 wile % 15 dropt le; a) ai ae o 
b oxy) racaremvell y & wh Jot pervasive a : 
all eure } 24 di LZ rt ue WI A L ol? “obbik on 2 7 


ee wh 2 tod the Loan o> dale 


anes welt, Yo ges cornet ole Aorvord sade ont OF 
St Ae eee dT aus at able jauves nit ahd nature bee 
wt) to ena bee feerla os dd cigqt dindabs 
ee ; ' by ow Re ase} 
diane cali eins uti «a “jest Fam edeaien¢r - 
ender aot ad) =f Nike Wy cotte fing dant sieutt i: 


has ainda af) uiimes 04 > non jt ott we 
Arpad dpe fart coin eavogue ‘4 

laija @orniih me 2H H 2) Lay 1 out). ai 

teri a layven, ly alive] (2. twee 7) ada endo. 


onniat wildy fi A wow, lee ayhites «hone hia a 
yy = euro wal) pee. que tilt Des Ted <anLt ew expel ug taht 
int 4p io? r ne epevren WwW ee malg we ma eo TeaTLTG 


veri mint sonsabrd atulw bo t vi) urns (Atlecnp : beam 

adi etl, aere Ssivuttes rut ithe if “neato 

- th tevurten wAi..J fev. to apm alt vlae fon ont 

vy drevidvan 01!) Leotetmabirnpiers athe ulsid panes, te em . 

etetritea dove i eti.etevarn ofa dud /itta ive asl AG, tm 

ut dieniatepy: visa. te qos obi reg) ae ong 

wat cyan! Io wendsia fee warty dion odd) eee ot 5 bet 

yes off ins ot Va eiioney. bap dice ald We we 

«est? ‘thal, bet id wl) hie alse imme We tic : 

horyyantd } wren rev 

ans Xl pais emit! tH. yolenenty lure eqebrend alu ae 

orl) chon dogy pte, hot) gael, gad tte 

civile Wo ad, teped’s cee Badd prep Tele, hare 

Loon wht al (teh elo Wt fae Lila an 

Hey * » oft him krgimeea ot qhunret heQy 

deere aniily ot hadhary sien. dows wile ula 

whe PUsnrtl aby wales ol att - wt ne ne ae \ 
rm a : rms a i ty sp awe 


7? 7 - : 


o 


[Lam. ii.] 


ggXe 
3o2 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


from those that be above the firmament; and God ealled 
the firmament heaven.” In the fourth day God made the 
sun, the moon, and the stars, and sheweth to what purpose 
and end he made them; the one to have dominion in the 
day, the other in the night: and God put them im the 
firmament of heaven to give light unto the earth. Those 
rule in the day and night, and put diversity between light 
and darkness; to divide the year into his parts, the 
epring, summer, autumn, and winter. They are in signs 
likewise, saith the text, the which the husbandman, that 
tilleth and soweth the ground, observeth without super- 
stition, to sow and reap his corn. He casteth it into the 
winter, and receiyeth it again in the summer. 

So doth the mariner mark the revolution of the 


“moon, his decrease and increase, whereby he knoweth 


the tides, the ebb and flow cf the sea. 

And the later physicians, Avicenne and Averroys’, 
hath likewise assigned their use in man’s body. Therefore 
they appoint diversity of days in the practice of physie, 
one to be more apt for letting of blood than other, 
to purge and to balm than the other. If they may be 
observed without superstition, it may be suffered: so not- 
withstanding that such, as observe not these latter rules, 
may both minister and reccive medicines; for the heavens 
were made to serve us, and not to master us; were 
ereated for man, and man not for them. Therefore it 
is a false superstition, to say good or bad, plenty or 
scarcity, sickness or health, war or peace, dependeth of the 
influence of the heavens: or he that is born under one 
sign to be more fortunate than he that is born under the 
other; as this Egyptiacal and ethnicks’ foolishness beareth 
men in hand. The prognostication of these blind prophets 
is good to be borne in a man’s bosom, to know the day 
of the month. The rest of their practice is not worth one 
haw, as Moses teacheth, Deut. xxvill. xxix. xxx. Leyit. xvi. 
Thre. ii. Mal. ii.; where as ye may eee that all these ills, 
and many more than the astronomers speaketh of, cometh 


[? Avicenne, or Avicanna, was a celebrated physician as well as 
philosopher; his works were translated into Latin, and printed at Venice, 
15G4. Averrois taught medicine, rather than practised it. See note 3, 


p. 70. ] 


Ne 
is} eee eee ee av whee bare: 4 Ee 
bole fei) a atiecirnndt le eels al eule endt aed 
Mls dine bet of frat ph: wl “he ‘ween odt 
(tity poder OF Wawel: love cante oti fine Manet olY | ; 
Mi of entivaat) wee! 08 am GP ties! aloo al fate tire =’, 
ould ab scenht mys) Norm anally ve Yin nga 
ead? dame edt ujw iy exis @) ercatd Yo ath 7 
ddytreeted etic >> tie Adu tan Ohh wd af tut 7 
odd seta Gh ale ware” ont Ola 00s Pemiehh Ga") (15 
ue a sya 008T eOehe bo) amine Ava x» fe a 
felt geeiplaul of) mela ofy 20) wis ine erred © v 
wae diiliie. (termed) bapyry off: dtowne bun potty : 
eds Ale tt imtby atl. wre: cid der fae Woe of proitild 
ems Wt We Hiege A Alera hive pula 7 ts 
efi Yo efitolarps lt Ji nue cura olf Aic De ss 
dicen # Qderuke erstmil' ino sngueh oh. aoe “OO 
ied itt Yo. well foe ide adh bib ed & 
(epotiert. Li ere ih anaintyd; voted oi tke ” : 
moter? Got Crim of mw shel: hoaryneed, esr wedhil ce a 
mindy. Vi. ited whl ml exe hs pela th siveeyyt pi _—?¢ 
ed: maty bank! Ww. ent wi ain om eo a a 7 alll 
oS ye quit Th. ccedio ote onitt mfal ot ie egg 5 
tn @ yao. Gu & amitlen nee Juadtie betedy ~. 
Mate yetel weeds: tid eryrels oo tive aid iihiia bution 
wee-a Gt pe4ivler wim tar ontelatan Wed we 
vise (8) Sr et Nn hie oh ore ot thant at 
i) rvileestT unit a) Jon Gem fina ain WL Ireseere = 
to’ Cfoaly El ce dee gps. wr nwitlternqa. wile a aaa 
ott ‘bo deshapyeh prt Ap tom siteal 40 eon dete Jct. 7 ~~ 
one ‘bey ated #6 Set Oh th teed ot) te emu Oo 
ods edi arual G ath at wade sléenhedt onan wi of ta 
thivined gmavilalen® “saialotia dep lorsitigegl vids «a spate 
atartipray Wtild earth Wendi adthorseny ot hewn nh ashy 
wal oft wid’ dt ise Wren 9 of era wh é¢ { 
oh dre Jon alanioerd ili Golan ofl cleo 
76 teal ona ein liive 291 iMsiies) enelhion ont ee! 
Th orwlt Ge cult-qey yen og da weity. 4) elk iT Gust (mety, 
Aevemen- fly alinednage eserves elicit so it, 
on 7 oS4 - _ 7 


= 7 

[hee @ ecco pthy tetautde 0 amt clin etek ey 
7 = aor > : 7 

2 7 te Dane Dae otted oll betel pot qnacdity 


ie linn) oe ak detebiowie) Fonts aah 7 anise ) hy ae ™ A * b 


a 


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a : 
a wi, 


ae 


s 


vr TIE THIRD COMMANDMENT. 333 


unto us for sin and the transgression of God’s command- 
ment. It is neither sun, neither moon, Jupiter nor Mars, 
that is the occasion or matter of wealth or woe, plenty 
or scarcity, of war or peace. Neither is the cause of 
pestilence the putrefaction of the air, as Galenus writeth, 
Lib: -1...de diff. feb. cap. 5: but the contempt of God’s com- 
mandment is the cause, as thou mayest read in the chapters 
of the seripture a little afore rehearsed: the air, the water, 
and the earth hath no poison in themselves to hurt their 
lord and master, man. But first man poisoneth himself 
with sin, and then God useth these elements ordained for 
the life of man to be the occasion of his death. 

Read the places and know, that good health is num- 
bered among the blessings of God, and appertaineth 
unto those, that fear and keep God’s commandments, 
and not to those that be destined to live long by the fa- 
vour and respects of planets. And the ill, of what kind 
soever it be, is the malediction of God against sin. The 
physicians say, that the chicfest remedy against pestilence 
is to flee from the place where the air is corrupt: God’s 
law saith, Flee whither thou wilt, adherere faciet tibi 
Dominus pestilentiam, donee consumat te desuper facie terre, 
Deut. xxviil.; that is to say, ‘The Lord shall make the Cane 
pestilence cleave and associate thee, till it consume thee 
from the world.” Again, in the same chapter, “ The 
disease or sickness shall be faithful,” that is to say, stick 
fast to thee, use what medicines thou wilt. 

Galenus saith, Lib. 1. de diff feb. cap. 4, that the chief 
remedy to preserve from pestilence is to purge the body from 
superfluous humours, to haye a free and liberal wind, and to 
avoid the abundance of meat and drink. God sath, nothing 
preserveth, but the observation of his commandments. If we 
offend, the best remedy is penance and amendment of life. 
It maketh no force, how corrupt the air be, so the ¢ 
conscience of man in Christ be clean from sin. Though Psat. sci. 7. 
there die a thousand of the one side of thee, and ten 
thousand on the other side, thou shalt be safe. Psal. xe. 
He will let thee live, to serve longer in the world to the 
glory of his name; and if thou die, it is because no 
malice of the world should corrupt thy life, and bring 
thee from God; further, to take away the miseries of 


Laid Tron eeeie ae a 


Leantnns ©) Wo socimernpaurty wil Sot ave aa stm 


: 
gield oi len coat, wale AA ilar a sf Jon nS 
fi rns 
realy ~F af Leva ° lind 90 He eeeO =F oe P f 
ie jo ' 10 Fa rine]. he! ws [flotes 


art eih me! Gal tt. WA wae! adibd caly aigatiteex 


i 
_—— Te | bs ised tf bed i" iy “Up WR 2 
= wh Avene Hanah « etic ny ui sastiitigd 7 
7 Sie) a wal vecadlere guetta SA! wr ae Gy » 
" Pevtl Maiewh mm ily fou Ayal oie nid hon 
1 wid remcmtned Yai sy! j ijaui .voleant suit, benl _ 
- ' etna vob funnel seen d chveet ih Lo ‘tie —_ 
sf ; bee fb ta, 2? BeOS 1¢ dil mi 
Pe «el nat ' na iy, oti hes 
hes a Se eer | =n’. baud 
ee ae a ref r pods olin, . 
» ade wi & Ant tam ts ds canrlf Sd jot bow: ae 
hai enle to Ai old BoA #tenrly to alory ee : 
J siabenes. | viedbelom oft hf ol a -daveos 
i Sui _ : bsizin wil? tail oo enahabagslg | 
Shur ties si ale g’peal¢ play, ot ateil, aan al “a - _ 
ee Pea, wa yeMe a iS ial atl stiles mel 
° pe WE * Fe. vs vee i og Av pe ae wisireo . 
muaiem~eden. {lh bat afl 44 i} dade pail¥ee Ath 
~~ nesta 1 tie aad te le Co ON } wotralisumy, i 
aff w Pei, ‘> Wie =o mula ; é iw r. athe row) 
Aiite jenn) th Gadd “hat4ered od tind mlvia to comm 
sthw emai i » im vou’ wert? Jo)! howd 
oid exis band .& eo i Mee Ohe id ah Fan navel gt ——) seo 


i Gre thal-elp apany 13 © iewy anion! o7i = a) ¢fioarer 2 


ntiijaw> ities Let, claw) tae tiem. to poe coicenke oll blcerm o 
iar 2° .ctamtsenems U6 26 mules) « 7 acl) Gent arin % 
it WA Apeuldtents lita wairce i at clea: pad ot db : 
ak oe \i_.<ig. on} Spite, wil peer iat Pak 
ot depend’) pte ane eran of binlD oi nadt lo a 
ot tne erode gfita.- one ail 16 lees f ae oe i 
< Jel (ole ail ileain writs fils Sree outt ft 0d ae 
wit 00 -hiuwe ld ci magi eve ob ger uit a ain 
ag. y wv & “pile vile Me. Aer ig te . 


ud hove eal onal ere D Aa sil 
m € (Y {hy ip y 4 i : te veri 
i wit pans : ' LY _ ’ = a “ee 


_ 


Rom. ii. 4. 


Psal. v. 6. 


Acts v.1.- 
Isai. x. 2. 


Novel. con- 
SU. dis 


Isai. x. 13. 
Judith xiii. 
8. 


Deut. vi. 13. 


334 A DECLARATION OF THE YEN COMMANDMENTS. [cr. 


this world. If such as care not for God escape in the 
time of pestilence or war, it is to call them unto a better 
life, Rom. ii.: if they amend not, they are reserved to a 
greater pain. This is spoken, not as though I contemned 
the gifts of God, philosophy and physic; but to take from 
men all vain hope in the artificial medicines, and give only 
the glory unto the name of God. 

They abuse the name of God, that perform not the 
thing they promise in God’s name by any oath or vow 
made according to the law of God; whether it be between 
man and God, as in the holy sacrament of baptism and 
the holy supper of the Lord, where as we swear and pro- 
mise to live after his will and pleasure: or when man to 
man bindeth himself to any conditions or promises by the 
invocation of God's name, or testimony of his own con- 
science. If the one keep not touch and promise with the 
other, he that offendeth abuseth not only his own faith, 
which should be always simple and true, but also con- 
temneth the majesty and omnipotency of God, in whose 
name the oath was taken. 

And not only the law of God, but also the law of man 
punisheth this horrible perjury, as ye may read, Levit. xxiv., 
how he that took the name of God in vain was stoned to 
death. So saith David, Psal.v. So saith this command- 
ment, ‘God will not leave him unpunished that nameth him 
in vain.” Example we have in Ananias and his wife. Acts v. 
The children of Israel were slain for perjury. Esay x. 

The emperor Justinian, Novellis constitut'. 77, com- 
mandeth to put to death the blasphemers. 

Such as trust in their own strength or riches abuse 
and blaspheme this name of God: which never was nor 
never shall be unpunished in this world, in the world to 
come, or in both. Examples we have in Assur, Hsa. x., 
Holofernes, Judith xiii. Ajax, that said he could over- 
come his enemies without God, at length was not overcome 
of his enemies, but killed himself. 

Those that swear by the naine of God, and likewise by 
the name of saints, offend this commandment. As when 
the form of their oath is thus: ‘‘ As mete me Gop and all 

{! Ultimis subdere suppliciis. Corp. Juris Civilis, Tom. 1. Auth. 
Collat. vi. Tit. v1. Novell. 77. cap. 1.] 


Pe 9 
i eemanniiess A 


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0 Hy imisry Y? omy 7 
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i" ; J ie aad Qn = 
brie viqoanlity [oh ln ety oy — - 
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fh tae 9 z wil) 
ii | 
a? sit iT? - 
if ? 1 he 
i ' r f } lig 
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“ 5 / t @ vy 
] vi! 
i+ ii me 
i i ae | 
‘ ' 4 Yh Gi 
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a iif Wiha 
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re ‘ ’ ft) Rad Hin | 
‘ ? wy vf 
[ vit . oh «ant 
4 i | UL t 
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Sg deal 
f gal Pi Sint iT 
ca 
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‘ TOT : i beae . 
nut il wae LU ? 4 lnaqih ‘FF peor 
gaz ' jacks j oe Fs 
i ~~ 
O : ¢ ¢ Ta Ny whe alot t . 
Lis hurdlajur eniecraitn: ste amor _ = 
Neertd heotlld ind eats aid qa 8 
meer ve van & itt anv) wy 
indintoy fitht Dcndip- sition Yo mined 9 
ad rie wi jie ¥ malo. 1@ mara od 
<> Albstin 


baqeaayt iwi 


Se tet 


vi. | THE THIRD COMMANDMENT, Bayz) 


saints.” Foy the oath must be only in the name of God. 
Deut. vi. x. Josu. xxiii. How this sin in swearing by any 
than God is punished, read Hiere. y., Soph. i. Read the 
seventh chapter of Josua, and learn the form of a true oath 
there, when he constrained Achan to confess the truth by 
the virtue of an oath. It is a manifest ar gument of im- 
piety and false belief, when people swear by any creatures: 
such as give their books a holy and religious title, and the 
contents thereof is none other than the defence of superstition 
and inquiry of vain glory, or his own private commodity, 
abuse the name of God. 

They offend grievously this commandment, that swear 
without necessity: more grievously, when for every light 
trifle or matter of nothing; most grievously, when men 
swear to maintain a false cause, to obtain an ill purpose, 
to oppress the truth, or to justify the wrong. The oath there- 
fore must be, as Hiere. saith, cap. iv., in verity, judgment, 
and justice. There the prophet exhorteth the Israelites 
to reverence the name and glory of God, and that they 
believe stedfastly the universal providence of God, that 
they abstain from false oaths and perjury. For God seeth 
not only the works of man, but also the words and thoughts 
of the heart. Therefore no man should swear, except he 
know perfectly the thing to be true that he sweareth. 

That is the first thing that man should have in his 
conscience before he swear. The second, that he swear 
not temerously nor lightly, without reverence of God's 
majesty, but with judgment: that is to say, when neces- 
sity constraineth, for the glory of God or defence of virtue, 
at the eomeeadaene of a just and lawful appointed judge. 
Thirdly, that it be in justice, that the oath extend to 
nothing that is against God’s laws. If the oath have not 
these three companions, it is perjury, whatsoever be sworn, 
and blasphemeth God’s name: as all those that swear to 
please and flatter the superior powers, when they make 
ungodly Jaws; and those that swear in the laws of men 
under the pretence of holy church, and persecute Christ's 
true members. 

As for those that be common swearers, and be suffered 
to blaspheme without punishment, it is so abominable, that 
the magistrates, they that swear, and all the commonwealth 


eieenvre 
Wisd. i. 
{| Zeph. i, 


ort 


US ayn eee 


] 


ane ts tate 
= memes, ee 
butt Wo cua od! oh inh ad om dia oft eT [ptalee 
qica Pewir ik aie add wel ox * 


An oft het) A a8 smi] fiees Endaleqog, 0 hod 4 ste 
IF eke diem werss 4 Vota ot ove Sue cere, Ve ratqete alretee 7 
Gi depen adh ctthess 4a Comba, dnvaieromen ot angle 

_ set Wo tiee dye fetiona oA diee me Wo puis ‘ 
saa pantry yan Bd «eer ehypreq. taster Jutbad oelel neta, yootq 
ott tee tt daemglha han gled 2 whol dint ok on stow, 
7 : Pi ARO Ie bp weenie odd nal? dnt pow ah lows aig eiaerd 
iains ish Per dd Ws a wie? bo eeoped hice - 
Soil ic exrees wa 
serves dedi Amotingases ©: eleorrmut: butalie eal? oe 
yt wre =O tide , Garry Ing  do-ryyee dod 
irm wae ,ereams Jum :oraliow ko atilam Jo atid 79 
feoniny Dies yttthe ot Pues wl) © visican ob chews 
yas ee OLY eaure wl) Vision! of to aint oP yeoggqe of 
7 Pe 
odtiersl Ai Matweey Aeigow) of) cunt soent line’. 
yell gail Wye phot) Jo recls baw crs Gl ppupeeurt-ot 
“felt bot) Yo exnshiore fevers elt <lieatingn eyytied 
tigen fof te sfroteny hae atten eld oot alededa yoadlt ~~ 
mitgvels how din yds wha ont wat lo advo wd? ghee ton 
eh agen aeum boule wanton meow umd elt to 
alana wl. dull, cord .c! o@ yaidd adl heb eon 
at @ ail: Ilene aiet det), yridt elt lle Met 
vines 6d gol) owes of7 = ,sevne ul erqashnd). enctapescing 
Alot) Wo. womerest tacrtiw idyll en ered fom 
ony mic geal tld (lacy |, dae fod eagietr » 
_ pxosiy Yo anit ye. beet Ye oly ait sw) datennhatns yite 
woglin) fretvingers bidwad haut ten[ @ To faveebenemustios old) ta 
OF lami Wier ad] tele poling oi od dt sedt lini 
toa aya ee el) TH. aaah, CG reriege of: des i 
onwre od derecho .youiwey 94h enicarpories qrrill hep 
at epee, dealt, eodd Ue on zaman «lot divnealgneld tc . 
idem qh ole sree rinqos ait wie bag : 
ner a ewel ott nb Gewve add, anode baa 2 emal about r 
Vidul’d otewerng tte, slants yled Yo eomeiony at ole 
iadle otdeni oe i i ternal 
daar ott Yo bad aiid del ead 


7 : = 
4 : _ 


_ 


a 


_ 
_ 


3896 A DECLARATION OF THE TEN COMMANDMENT'. [cn. 


where as they dwell, shall at length smart for it. Regulus, 
the Roman, and the Saguntines, shameth christian men, that 
would not for any pain or punishment of the world violate 
or break their oath made by their false gods. Of whom 
writeth Saint Augustine, Uibro De civitate Dei, xxi. cap. 6, 
lib. 1. cap. 15, Cicero’, lib. nt. De Officiis, Valerius*, lib. rx. 
The Saguntines burned themselves ; Regulus returned from 
his native country and city of Rome to his most cruel 
enemies in Africa, and would rather suffer the extreme 
tyranny of his enemies than violate or break his oath that 
he had sworn. 


[? Unde merito queritur, utrum recte fecerint Saguntini, quando 
universam suai civitatem interire maluerunt, quam fidem frangere, qua 
cum ipsa Romana republica tenebantur: in quo suo facto laudantur ab 
omnibus terrene reipublice civibus. Aug. Op. Basil. 1542. Tom. v. 
col. 1337. De Civ. Dei, Lib. xxm. cap. 6. Habent tamen isti de captivitate 
religionis causa etiam sponte toleranda, et in preclaris viris nobilissimum 
exemplum. Marc. Attilius Regulus * * * * * Nec * * * * ad hostes 
redire compulsus est ; sed quod juraverat, id sponte implevit. At ili 
eum excogitatis atque horrendis cruciatibus necaverunt. Aug. Op. Basil. 
1542. Tom. vy. col..58. De Civ. Dei, Lib. 1. cap. 15.] 

[? Neque vero tum ignorahat se ad crudelissimum hostem et ad ex- 
quisita supplicia proficisci: sed jusjurandum conseryandum putabat. 
Cie; de Off, Lib.ai. c. 27.} 

[? Valer. Max. Lib. v1. De fide publica, Cap. v1. Externa 1. ] 


ee 
ey watery vit oat 


ites ik ait Bema Argel do Welle en TP 
ach eet pinto diana: -ottnmed tty iw ewe pri _ 
Rishi Gq ult le jrnrobcnyg WH Oley ¥08 vA peor Blow 

Gate 1) sfees cell 4thald OF alee tte ae dered wW 
jh gap Nips iv’ embge AY wiih J aalrorguh, band H, : 
Ve ee ee ee A ee) ee i . 

ew Pam colepalt 5 ¢-vtnaesls ned vomitongat “it” : \; 
hen” bas @t.ef ones] Ww 4@% bra pratt. oviiee at >= 
ors wil Clee goto Marow Ona’ ed 4). aleany 7 
Gedf aiged ant Vened =o siple weds dolore act Ve WuTsy? : 
watay had * 


heme Jdniings? gle) vo <cuntn swtvem: «hh <a shall 4: a. 
fe cere! om’, ee) ee mise ceisian ~~ 

_ 2 ooert rh am 9 eo (ere! ea) cAtiyry cemumell eel Aad © a 
» at Rah fi ont, agli ied @& vir aailicon _ 


pet ree meh Ce AY gms 0609 011 U8 ie) EE le 
On ppae ee os on Cadaey oi ps Gaels! iuea eGo pee os . : 
eunghe-r « Ss © meee oe? @ leet Cay ha or hid eral gem ee _ 
Yh A. Andie Gere 4 Jerrwing Dae bin 5 ite oobepreras Glee * -_ 
ag a? apt jtorPreees (o4) Gan Norra @ is urcttones ae - 
DOE qe Jd DU oi al DS bo aah DAL 7 
che fe 0) nel meacipiition te © rehmay! io! He sepet hos a 
initeq unlbapreems eotteesi) | 0° ieteg of See au ; 
i wii ol Oa 
by favs ae gu othe ch iT se ALS gold age 8) 


vir. ] THE FOURTH COMMANDMENT. Con 


CAPUD SS VAL 
THE FOURTH COMMANDMENT. 


Remember to sanctify the sabbath day. Six days thow shalt 
labour, and do all thy works, The seventh day ts rest 
unto God thy Lord, thow shalt do no work in tt; nei- 
ther thy son, neither thy daughter, thy servant, nor thy 
maid, neither thy beast, neither the stranger that is within 
thy doors. For in sir days God made heaven and earth, 
the sea and all things that is therein, and the seventh 
day vested. Therefore blessed God the seventh day, and 
sanctified it. 


Tar cause and end why this commandment was insti- 
tuted is divers. First, because man should upon this day 
call his intendment and thoughts from the lusts, pleasures, 
vanities, and concupiscence of the world, unto the medi- 
tations of God and his works, to the study of scripture, 
hearing of the word of God; to eall upon God with ardent 
prayer, to use and exercise the sacraments of God, to 
confer and give, according to his ability, almose to the com- 
forting of the poor. 

Then likewise God by this commandment provideth for 
the temporal and civil life of man, and likewise for all 
things that be neeessary and expedient for man. in this 
life. If man, and beast that is man’s servant, should with- 
out repose and rest always labour, they might never en- 
dure the travail of the earth. God therefore, as he that 
intendeth the conservation and wealth of man and the thing 
created to man’s use, commandeth this rest and repose 
from labour, that his creatures may endure and serve as 
well their own necessary affairs and business, as preserve 
the youth and ofispring* of man and beast, till it come to 
a sufficient age and convenient force to supply the place 
and room of such, as death or disease shall private or dis- 
able fromm the execution and use of such travails as this 
eareful life shall necessarily require. So saith Ovid, Quod 
caret alterna requic, durabile non est; that is to say, ‘‘ The 
thing cannot endure that lacketh rest.” 

[* Offspring, C, offrynge, A and B.] on 


[u00peEr. | 


Theendwhy 


this corn- 
mandment 
was 1uSti- 


tuted. 


j 2 — oe - 7 
; AU ren 
so © 4 - 7" ve 


7 as 
. a 7 _— 
' Oe ee 
eee ee ot see WM Bi Fo tae Faved 
aa ee ke 
ahh ss Apes Gt poten iP Ultes ow Gh. all 
0 Os enperm oh (allies Sod Yi ating ae 
See ee 
ite "gitowtt o- tak agit Wo bap ew i” 
Gepem oi 120 beets mie il  Aatey gee 
vbr 


tHeiewit aril SP AWN Crk ShO- Sek ed ait 
. a Gy ale ping edrweal, tony come eG eth 2 Reda, 
Sena seed oli on igo We inenbanial wat Ue 
ofan wis ait here adi Wy eemtiegome bo 
egies te Gham godt ot Whe ett bea (oO To angie 
and det ‘We ghiemedenhs Of? caters Lee on: 1 
1, tthe Ot At deal, peeled oul vt grilmdane {ito ven 
_ roe ned 1G quite 
“Gaabreng dommtlcamaws ait gt Le? ed) eo 
qt coy! line gram te al Tivie Los 
‘ti 


2 


sstULEd pee 
ules 
Hie! 
ret 
fat 
ii 
bees 
ah 
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vad 
eoniell 


deriderme Atvsy Tank asteer ins sat gle tp bee Dove cote Wey quisaad: | 


=) 


Gen. i}. 3. 


Josh. XX. 7. 


Cod. lib. iii. 
tit. 12. de 
Feriis. 


338 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


That man and beast therefore might breathe and have 
repose, this sabbath was instituted, not only that the body 
should be restored unto strength, and made able to sus- 
tain the travails of the week to come; but also that the 
soul and spirit of man, whiles the body is at rest, might 
upon the sabbath learn and know so the blessed will of 
his Maker, that only it leave not from the labour and 
adversity of sin, but also by God’s grace receive such strength 
and foree in the contemplation of God's most merciful pro- 
mise, that it may be able to sustain all the troubles of 
temptation im the week that followcth. For as the body, 
being always oppressed with labour, loscth his strength, 
and so perisheth; so doth the mind of man, oppressed 
with the cares and pleasures of this world, lose all her 
force, lust, and desire, that she had to the rest to come 
of eternal life, and so dieth not only the death of sin, but 
hasteth, what-she can, to hate and abhor all virtue. 

Almighty God therefore, not only in his conunand- 
ments, but also at the first creation of the world, sancti- 
fied the seventh day, Gen. ii.: that is to say, appointed it 
to an holy use, or separated it from other days, wherein 
men travail in the business of this world. So is the mean- 
ing of this Hebrew phrase, or manner of speech: as ye may 
read, Joshua xx. chapter. Sauctificarerunt Kades in Galilea, 
that is to say, “They sanctified Kades in Galilea.” It 
is as much to say in English, they chose or appoimted 
the city of Kades to be a refuge or sanctuary for mur- 
derers, to be safe there till the eause of the murderer 
might be known. Howbeit, ye may not think that God 
gave any more holiness to the sabbath than to the other 
days: for if ye consider Vriday and Saturday, Saturday 
or Sunday, inasmuch as they be days and the work of 
God, the one is no more holy than the other, Cod. hb. iii. 
tit. 12. de Feriis. But that day is always most holy in 
the which we most apply and give ourselves unto holy works. 
To that end he sanctified the sabbath day: not that we 
should give ourselves to illness, or such ethnical pastime, as 
is now used among christian people'; but, being free that 

[? Omnes judices, urbaneque plebes, et cunctarum artium officia vene- 
rabili die Solis quiescant. Corp. Jur. civ. Cod. Lib. mm. Tit. 12. cap. 3. 
De die Dominico. Dies festos, majestati altissimee dedicatos, nullis volu- 


i 
te 7 


a 


: renin Ghink erie 3 vlfteds .¢e 4 sintenf dw foo dtwk . 


7 = oo Ga ae 
wil MeO NeT oRP ANN ae ‘a = 1c 
wi hues elpwonl hiehen ov Rrreth? Meet lane von walt _ 
pital aah death vo ten ont ul ce diel AA? gangn = - 
abv! oft Sa tay dreads ann Weoter al Magde 
why aay) uk va! j kann oy Jove Cir We elaaelt ands aint ar a 

yen ae he of) elhte nee bie sivige here motile” : 
Se Vie fond th we wood: dow prvpel dthtee oxlti onege  ) 
arn qemial a@al> § " ive ee  ¢ino tel) wel - 
hy the Me ee ety 9 i: oa wy ean de af tua i “dierrthe - 6 
nate hes pr @ lest? he wodtaly pectin ong ph anol Sine 
by: entlding? gilt ls stanton of oie of pew Ht Geld pelos 
hed ah) @ Wit Ateyil- lett dew wil) oi noi elgerst 
Argeasie al Lived puttelst lite iemerenp: opeila gobed 
Tesnarijap> Bits Ww Gai ote ath oe ) ii aber rely ~*~ {yar 
fed Via wed thee ep  coreealg hoe one od) dite 
ome bt Gow ollie bed vi isift atieeh tem jaa” pi Sr 
Pot, ole fo die ie ziop Get alto os had oll i ~ 
San Te anbiy Teme ceil at fm e4asale Ante) Pe) a : 
ettoaret ot A ghto ge wre tpyrtr bel sq vty A, > 
“fiat fihave alt  «dicgro cl) mit Go vale toed ain ye t= 
uf tevraleugyy: tf @@ Hm aot. 42 T) fay hore G2 ill aie e 
paral is pile a, es | ee a if yee = Aaa glad mm wes me 
run ot a oe Wha ede entihs Waal firves) ol 
oy ee sabienge Im veer wy early cewntell wilt to ani 


i — 


i dette of ht Wie got jan) had aelor 8 
hotcigyn te ede esi bette a end ton aw ae 
Sint a a Ve gf 6 af MaeahdA wh <i edd : 
semi alt Wo erin Ale Te evel dw od G0 aes Ee 
ted. sect cdaide Gon: Gaey tledanld rennd of toiglen. «| 
rally wit 6p worl? chéallded, off 2 weadiad comte- ona 
plata’ ypalyretnk her (ey wile): ey VW gat pegah Oe = 
te fow eft hie het to) oe Geitihont yenlniee An Ww 
lly di ie’) pitty ade waslt ei stoi of ro0 ude —) 
Gt vb hance yard abe-gpls ‘sands qutl ew: Ue AD fide ' 
adie thet ofn wheheeaes ovig tars Swe we Goin ah. So 
-. haste aan val (ge ody ail tnew aly oT ia 
sar” assriideaiey Lenisidon’ qe cel ef ervlanan aig thei oe 
int evil Aled Andes “heen ty pms, a a 
eas wd dia thee toupwaleahis 14 ele aig evenly ¥ _- 
& tn 20 M8. sue ALT De hs a 1 iain ee 
oe (Lue Asti, eee 


. 


vu. |} THE FOURTH: COMMANDMENT. 309 


day from the ‘travails of this world, we might consider the 
works and benefits of God with thanksgiving; hear the 
word and law of God, honour him and fear him; then to 
Jearn who and where be the poor of Christ, our brothers in 
necessity, that wanteth our help. The observation therefore 
of the sabbath doth extend as well unto the faith we have 
in God, as unto the charity of our neighbour; and not only 
that, but also unto the beasts that travail in our business 
and be our necessary servants, the which we should in no 
wise abuse, not only for their labour’s sake, but also for 
the love of him that hath commended them unto our 
service, Almighty God. 

Thirdly, the sabbath hitherunto from the beginning of 
the world was and is a type and figure of the eternal and 
everlasting rest that is to come; as St Paul diligently 
sheweth in the epistle to the Hebrews, cap. iv.: so doth 
Saint Augustine’, Lib. xi. cap. 31. De civit. Such as 
believed the promise of God declared by Moses, were led 
by Josuah the prince into Palestina, and rested in Cha- 
naan: such as hear the word of God and obeyeth it, 
shall be carried into the celestial heavens by Jesus Christ, 
and rest in’ eternal joy. Read diligently that chapter, 
and thou shalt find a very necessary doctrine, what is 
the cause that the most part of men enter not into this 
eternal rest; the contempt of our ecaptain’s words, Jesu 
Christ, who would lead us thither, haled we not back, and 
left not his commandments. 

Consider the persons rehearsed in this commandment : 
“Thy son, thy daughter, thy man-servant, and thy woman- 
servant, thy beast, and the stranger within thy doors.” 
Those thou must not without necessity constrain to any 
servile work upon the sabbath; but see that they exer- 
cise themselves upon the sabbath in hearing the word of 
God; and see they frequent the place of common prayers, 


mus voluptatibus oceupari, nee ullis exactionum vexationibus profanari. 
Dominicum itaque Diem ita semper honorabilem decernimus, et veneran- 
dum ut, &e. Nee hujus tamen religiosi diei otia relaxantes, obsccenis 
quemguam patimur voluptatibus detineri. Ibid. cap. 11. ] 

[? De die septimo, in quo plenitudo et requics commendatur, Aug. 
Op. Par. 1432, Tom. vy. col. 656. ] 

(2 InjeA, into, Band C.] 


9% 12) 


Tow far the 
observation 
of the sab- 
bath ex- 
tendeth. 


Heb. iv. 8. 
De civit. 
Dei. lib. xi. 
cap. di. 


The persons 
rehearsed 

in this com- 
mandment, 


Lane Bee - 
mi 


| oa ery Ao al “fT . 2 ie 
- 
ry! yet mo tow a) to alicem§ ott am rss i 
{ sniee Reply ie ty '4e ested fra 
vu i nel bees. Od duee! 91) 5e mal hres hs 
mi eels cote Gy ote-ol fe) Sven aller : 
minicar), sndie i vegheal ria f lenitew teald (eat 


vo oe iat eal vve thes wi Lacvty ine Namldon vat ee 


; —) sirwo Jens ifs ind { ) re | H bias ik> Le | o) Me ar id > 


hoes biewano. 216 Wa sured} a al 4 iy Tien pill 

i re ing'l + fad 1g ye 79 

neg tole — wotet i | alfalge adit ym Paige f 
ta 2008 . Me hk ol y. buh." settee date i 


. ; _ y 
vw) vituttiow Cut ine devrait el) Aoliguelh 44) cor VT ™ > 


a i ae! “i deol « (Li G2 aee8 jard "sails 
al beds an 5 i sims + ae ove 40 hte 
“mb ed a Ale tll pt aera Oa) i we tan unadn vite 
a A ayetz- aokd hn otal: od 

} hela minna - 
bP geumin h id mee) aladdin -s2ehias l with 


inal, Greer alt i | : iat) to Weisel ade hevlied 
wh) ri. fees. Suid | ; enniug sult Anaot yd : 
di. Aer. bua ee) Va yl) eu ee (ee ceeen 
.* vl 2 a L =o é goal Lai tenles ta) tescaves anf (arte | 
males. tate -atnetss bani leraio “aedoe'ton F 
u d0hm <teh . ¥ ia a? a de a0 odd bas 
So al .J008 <Cahe @iae lb im tao GC? és ‘ij o m5. ailt 
19 & “a “iW nep) "1 im iy OL) ¢ Serr laurel 
Leia wed joa oa be’ a ctw As ai) hie hilo thor aa) ~ a 
a wT neste ad Joe fel : 
Uti \& ai. tw ; 


rin on ‘ mld svhiao') La 


* eeol ch. @ iti Vgethe ut jute ,daitwl “ile a vis 
(ie a. nietienne yttiespoou Wale tonne ods § at 


“rar rel som vA fel c ottadds ee dow > 
to. teaw ods cointnl pf dheditee ail) mag Sgr pret aii 
Arete sete. * roi, gill dcreupren! furl ane _ “Hoe 
“ae = gudsiteal ae Band ey sth: a \eejow~ asditary 7 . 
acwurr le ousting, araliciermé » 9° vee acts cyt hae pacer 7 
Unwertla pxvmnaie elie belli ietagtiee gems avinl en “ih dee ay! i, 
Ui Fla diene, « camp Roadie e iow yy > 
spk .«itelis nreiear ns eb ee ae 
), a 7 ai ales 
a oer * 
of se _ 7 3 . bas 


340 A DECLARATION OF THE TEN COMMANDMENTS. [ou. 


and use the sacraments, as God commandeth. For those 
God hath commanded unto thy charge, as long as they 
be with thee; not only that thou give them their wages 
that is due, but also see them aright instructed in the 
law of God, and live thereafter. For if they perish by 
thy neghgence, their blood shall be required at thy hand. 
The stranger hkewise within thy port’, though he be of 
another religion, thou shouldest assay to win him unto the 
knowledge and rites of thy religion, as thou seest here 
commanded unto the Israclites, and consequently unto us 
all. For we are bound no less, but rather more than they, 
to the love of God and our neighbour, and by express words 
Jamesv.19. commanded to do the same. Matt. xxi. Jac. v. Here let 
acne a us all ery out and say, peccarinus, ‘“ We have offended,” and 
Muisicoms | Latud eto amend: for there is here condemned the avarice 
of all men, that care not for God nor his law a deal, but 
useth ungodly and uncharitably their servants and beasts, 
as though they were made only of God to serve his ava- 
ricious appetites, and not rather to serve the necessaries 
of their masters, and likewise to glorify God, as his word 
commandeth. 

Likewise in this commandment is condemned our un- 
charitable behaviour towards our neighbour, and likewise 
the ungodly and carnal fear that we have to teach a stran- 
ger the knowledge of God. We give him the thing we 
owe him not, saving by the law of nature, and the thing 
that he may well lack, or else obtain of another, a supper 
or dinner for his money, or love; and never make mention 
of the thing we owe him, inasmuch as we be Christians. 
Thus can Aristotle entreat his guests, and Plato give his 
alms. Our office is to communicate the knowledge of God 
with him, so? to move a communication, that the one might 
know the other’s faith. But this charity and hospitality 
is used but of few men. In case a man should make 
mention of any such almose, or entreat any place of the 
scripture at dinner or supper, it were a cloying of the sto- 
mach and taking away of the appetite; an ill-savoured 
mess, and the worst dish that can be brought to the table. 
Men say, that folk should be merry at the table, and let 
the preacher talk of scripture; as though the law of God 


{7 Port: gate.] (usomAy tor, B and C.] 


is DivviMen cio rr Why TO werrflen tee 4 


a _ 


(FT 
ons 


a 
re 


~~ 
imi ws i Lielrnncn:. twlt 66 Jie aly ave h 


wut a * rghit ity Sin tevin Wires Ajact bal? 


neyn wu io ateg hill uae 1 | cal) ew ed 
m0 i ’ i wis trial) «Wer ete iid sew a iad? 
fit dy » vealyg G ' "ntl welt sil hit hie) ya wal 7 
hei ft laoyt firpnd t i ott vowelligy ff eet 
Fe is. a) UT @ , i na = b Cote oiT 7 : 
Vem? alad @ < ¢ AiWronl® ey > ro dtr” 
vehis 7 - es ‘ fi ° 7 : . Oy a) Kivu “ra aa 
j-* “Greara luny ai mer +Hint.t y ii th? o : 
eyil) fy i i h We. foie! ef ea ' hes - 
al ny ' Te b lew) ; ie. . v= 
he wm i Ath i? i hiv ehowey ce 
hag! red 3% ‘ ive vt ln wt —aen 
qertape «f) lreperstiin > icf Lon lin acre, of yOeedy ras 
de] Jest re ed wedallre irl , i o ee 
urs jim afhirey i ie Lo ati nha , hie = 7 ; 
d ai G@reav a tT Ss ely cam ij iia - » 
erie alt cry L wey ver “lagwgie «& wort. _ eg 
ine ways af if ” ira i ag " m4 et Da he wel! te _ 


(ielvneatanig &O | _ 


tg tare Lajfarnernin & TiiBhisn, vit) 18 sere al 7 


ens ban awh hiedt 1 aluewit w eft) ctdagjinggte “~ 

<A te a Press 1 a¥ea GH (ee! 4a) per y nie -yvilsepair 4 it ‘e) 
“ce gurl? ea) imiit wire 3941 eve? Try load yi il nil baie aed 

gnu ode lee frie je vip. wl) tC I ant @0hn oan 

ous. o gedltons Wa wichls ly Wa hol Cell y pails =~ 

retin Clam wah hae + tral 119 Meer sul wt ~otinh ee — 
@<pleidt wl on an. deur \iriitow e sualt ail a 

an orig te fay alm gol ipso pehertA, midi eontt a 
lary) ® ee eund wil? ofr of @ etie OD «sane : Lan 

hued wl) fall «a eum & aver of Se gol ding 


dibitged tne qgiewie ads dull | shiek code wilt Wom. 
fear llele veut 8 eK at anon andl We gud head al'y> 
li \w~ wel) yaa (nen =~ patie Aste yor % andthe . 
We yalvalo m crew pripguw Wy) ayur wil be withiqheve > a : 
wea) tm satay pe Ye geet galiet hur eee “et : 
sie? «Al bi bdvictel cal ee Cont ite, tnow ali bas seo. oA 
dul ing ,oldna ot 1% ree hedwealy died teats ee 0 A 4 
lonY ‘be mal eal) choot) aa {fre pales” wouls Wi ye 


7 


wt be ed A = ion eh oy 
' er 


_ 
4 a ; oo 


vit. | THE FOURTH COMMANDMENT. 341 


made men sorry, which containeth not only the solace and 

joy of man in this world, but also in time to come for 

ever. God take out of the hearts of men all fear and shame, 

that we frecly confess him, as occasion shall be given, with 

Loth, Gen. xix. eap., that sat in the gates of Sodoma to Gen. xix.1. 
invitate the strangers that came to the city into his own 

house, to keep them in virtue, and preserve them from vice. 

Read the chapter, and see wherein consisteth true hospi- 

tality. 

Further, thou seest by this commandment, that the sianeers 
Israelites might constrain the strangers within their Ciby: siined tp 
to hear and see their religion upon the sabbath: as every — 
well-ordered commonwealth now in the time of the gospel 
should do the same, and constrain all people to hear the 
word of God, and see the ministration of their sacraments. 

This day is appointed also for man to consider and ex- 
pound the works of God, the which he made in six days. 
for the least creature that God made shall teach man a 
knowledge of the Creator, if it be considered accordingly. 
So that man should not only use them, but also give God 
thanks for them, to augment faith, to roborate* hope, and 
provoke love. Therefore God blessed the sabbath, to say, 
made it honourable, sanctified it, appointed it to an holy use, 
gave it certain privileges, and would men to be that day holy. 

For as he hath appointed six days for us to ex- 
ercise ourselyes in the business and travails of the world ; 
so hath he appointed the seventh to exercise the cere- 
monies of the chureh, which are instituted for the pre- 
servation of the ministry of the church: as to use common 
prayer, hear the sermon, use the blessed supper of the Lord, 
and to give alms. 1 Cor. xi. xiv. and xvi. Although the 1 Cor.xi.17. 
eeremony of the sabbath be taken away, Col. i. which sy? 
appertained only unto the people and commonwealth of the 
Hebrews; yet one day of the week to preserve and use 
the word of God and his sacraments is not abrogated. 

Therefore in this commandment are two things to be T¥» things 


are in this 


observed, the one ceremonial, during for the time; the command. 


= ment to be 
other moral and never to be abolished, as long as_ the wted. 
ehureh of Christ shall continue upon the earth. The 


patriarchs before the law, Gen. ii, the prophets in the Gen. iis. 


[® Roborate: corroborat, A, roborat, B, confirm, C.] 


—— 


a io J 
ree sucadinndin anadicene . Wi a 


hae-conbe gap gis Sen patie deine dette eran t 

wi ace of aiel. i 4 Woh Seow eit co nem = et 
ere. gadlacho 999) the aupelg Death ale rn and bow 

Guy ges ul lcs waprap es Ath enainen vier? at 
Snag yi uta w& ving vit it Gem sould yl aie a 
pete 26 vad qa of af eee: jolt nemo ol 

eeu eel) Greaney kee oubele ai, cnstht opal, aly 
_ Seek Gr Uiimeia piste wa hes eo deppiiee “tah — _ 


a =4 
— wi inal ieetingenie de ve hoem eilP wet 
aie eth vies glitter Guqritvs @f¢ eteviare tdgun endilvraeil” 
gees we eflibebles add Moqu wivipibvs sinlt ox tae wanted ed 
ingen att Se cut ls ae oe) Aviereruninne tombnodiew 
ania o: Hq~eq fis timinace law .oiees SCs oly Made 
Pirie G7lt Ws yosleemitinn SL oe ety dad) te from 
oa, dare odin 44 wort 1 cola i vtabopyps ot eh, eit 
a Gh al Gini ed Glia ah da cliow ali von 
a iy ise Ges oct bul) aa ssw deel otf nae 
etgait rence jereldeurs el 0 1) edie) old I optriwcmd a 
jared erin cake tod seed wo cing Qe tledele stm fell, OF 
han oged °Stenally of ol) bene 5 gona tol etext 
ee tg Jlisntdee ety treet fen) onde he snd 6 
gat god Ae od Si Leerlyye 7 be wine whdewscnend a: ohn 
~~ = oe Tal $9166 ob trom Stine tan oy diyre] Madre 4 
ap @ of GA with Gu | bola, othe Joalad ae ve] 
glévae alt lo Sbereti ben eon! edi ai orleans 
oryan 4¢ eengey it WPigepwe ecle ipsinisyp ye ol? tot we 
ay lt aa Peatepinnl era. taste sirwrite orld Ya, moat 
2 ii Gay OF Oe seetiity oft ta ymin dol fo wmiberoe 
| dent ol) Yowegga beeaid-wty 2 owe calgogand, 
Kee oat dgeaillt> sop foe ale ce ed ¢ oh ta 
iy bia shale od toh eee ode? otf aPaehled ely Ap ioe . 
lt i ikerermunaes bad cityumy el \ chemo plane wane > 
eau len dorreeng i direst yeh 900 de: sora 7 
Asteserile dan a aipermnee eal bun bet) ie lnow off | 
ays. Mol tO) oped oni pum sayratatonmne: etal 0) 
Sacro beh 5 dae tt we lr geopa adgr 
oma al) in jl om , i soetisbns. 
of? ° dher eth baw wen 
+ coc ht coal prying | null, 
PD pnilge ll 


Exod. xx. 10, 


MCor x32: 


Sunday not 
the precept 
of man. 


NCors, xvi52, 


Luke xxiv.1. 
Johu xx. 1. 


Eph. iy. 11, 


342 A DECLARATION OF THE TEN COMMANDMENTS. | CH. 


time of the law, Exod. xx. Deut, v., we being delivered from 
the damnation of the law, 1 Cor. xvi., have one day to rest 
from labour, and to apply ourselves to the works of the 
Spirit ; which seerctly in ourselves should be. done every day, 
with our handy labour; upon the Sunday openly without 
the labour of our hands. 

This Sunday that we observe is not the commandment , 
of man, as many say, that would, under the pretence of 
this one law, bind the church of Christ to all other laws 
that men hath ungodly prescribed unto the church; but 
it is by express words commanded, that we should ob- 
serve this day (the Sunday) for our sabbath, as the 
words of Saint Paul declareth, 1 Cor. XV1., commanding 
every man to appoint his alms for the poor in the Sunday. 
The text saith, “in one of the sabbath.” ‘It is an He- 
brew phrase, and is as much to say as, “in the Sun- 
day ;” as ye may read the same manner of speech, Luke 
xxiv. and John xx., of the women that came to the se- 
pulchre to anoint the dead body of Christ. Luke saith, 
“Jn one of the sabbaths early they came to the se- 
pulchre;” and so saith John by the same words: the 
which was the Sunday, as no man doubteth. For it is 
our faith that Christ rose the third day. So may ye 
read, Gen. i., where the text saith, “It was evening and 
it was morning one day ;” that is to say, the first day, 
which we eall the Sunday. And thus also saith those 
that were best learned in the tongues among christian 
writers: John Chrysostom’, Lactantius’, and Erasmus’. 

For the preservation of the true meaning of the word 
of God, and right use of his blessed sacraments, he hath 
given unto the church apostles, prophets. pastors, doctors, 
and other, Eph. iv., that should teach us the seripture and 
writings of the prophets and apostles, which was declared 
to be true with many signs and tokens: that we should 
not waver with every wind, and be earried into errors by 


[ Miay ca33arev rv Kupiaxiy exdhece. Chrysost. Op. Paris. 1835. 
Tom. ur. p. 302.] 

[? See Lactantii Op. Basili«, 1532. De vera Sapientia, Lib. iv. cap. 
xix. fo. 60. ] 

[? Cur igitur septimus dics versus est nobis in octavum? &e. 
Krasmi Opera, Lugduni Bat. 1704. Tom. v. co. 1190. ] 


oe = 


i yin chine), OY WTS oneal * 
ull Pm thei 39 any ft od 8 cot ee eet 
meres ciimay aitd i wer 4 “ei ase alt 
: ats s) i ot 337 “Gh a oe a: sapeakad npeotl 
a boy enti HM = he € ty sien ; ee tol sane 
(oy, Nias We hires ote Weep vio dile 
= ebhesl qt, er Qawali eld ar 


calitmeenen ofl tir of} Gt ehh eld @hon alt nee — 

By) Dn upAd, 4) ay Git her eee Seam ae ee in 

o) Oth ewe Suds aD habbh weed am mdi a 

oye!) intact re i a) ies =| 2 eal (ied vexts salt 

Plex) Wane T phsdlt: AGAR = Qi enqan vl a wt 

Ni < Giouiee onc-44L (eG), gab ails wewe - 
7 dee, foe Oek> 1 2 is ites drat Yo wer Ale set 
item? «Wd (t) eomiell fai ee) Os : 
iiite! dy fhe icRiar ee Se “ome lice Sze eff 

a elo Ay ee, per ‘itn cow ©) bee sorpiq hvwul 

ied Daan Soatedlis ean Pat. Gan of 0 *, spake an 7 
pape secant (bit cowea Oli ,ce wdot jam some ieee 

intel AMAT ie, Ut fuel oft mtbete of enbalog ie 

6 GUI aire ee “vid GALA ll Yr orem oer owe 
i) aaiago Garer eli “al ine vot. @ bee “oenbledg. 

6 fb) 2 AMI iE ey A fs cae cide ¢ 

64. Teg VPA LOAD Caos obit) wets Aiied and « 

liga tisaaas Ube UW Si heii teem apts A td aw 8 had © 

tub ioe Mento wey S)qitagve uate ar? tk 

out ljue adic sls FAD = pti whe ler ve alpide i 
pian : ashaygeh 6 i—_— <i eum sed) 
Sorin, fle at ede > Sie eret al Atel, re 

aoe 10h SG -gpetaerant cant tek) Wy gacreieeemy whet wt a 

» ie) Aare ree wiiget® 96 Ye tp stun bere bowed See . 

ee eee 

ee oe ee Selif cotton hata at tate 

ureter te huh palfey a) hee a ait Wn opuitie |. 

Wit? Saopalt Glin hie viniewen dite mit~ed Was ri 

ee ee _ 

A atpaomgtt wale on ere = 
ae a all> : : ee . 

oo d thot one OO Ba we hs 


VIL. | TILE FOURTH COMMANDMENT. 345 


the doctrine ‘of man: that we should not feign new doc- 
trine out of our own brains, but believe as the holy church 
of the patriarchs, prophets, Christ, and the apostles; which 
taught the people as they wrote, and wrote as they taught; 
that no man after their death should deceive the people, 
that Christ redeemed with his precious blood, with false 
and imposterous doctrine. Those ethnick and Jewish doc- 
tors of the pope, howsoever they brag of the name of 
holy church, be none other than the defenders of the 
synagogue of antichrist. 

Sure we be that Christ, the patriarchs, prophets, and 
apostles, be saved, and believed no more, nor none other- 
wise, than they have left unto us by writings. Better it is 
to be certain of our doctrine and salvation with this holy 
church, than to associate ourselves with the rabble of liars, 
that boasteth and braggeth their abominable and ethnical 
ceremonies, which be condemned in the scripture, to be 
laws for the holy church. God give thee grace to read the 
holy bible, and to have a little understanding of it ! 
Then shalt thou see, who and where is the holy church, 
that these dreamers attribute unto their father the devil 
and antichrist of Rome. And if they say unto thee, that 
thou must not take the text after thy own mind, but after 
the mind of the holy doctors, that hath written in the 
seripture ; think with thyself, that God hath given thee 
the scripture to read therein to thy salvation, as well as 
unto the doctor. 

Further, that thy doctor preach not a lie for the 
truth, God hath given thee the scripture to judge thy 
bishop, doctor, preacher, and curate, whether he preach 
gall or honey, his own laws or God’s laws. 

Further, say boldly and fear not, (for it is true,) that 
in matters and causes of weight the doctors agree not 
one with the other, no, many times not with themselves ; 
as every man knoweth, that hath read them with judgment. 
And as good arguments shalt thou find in them to dis- 
prove, as to prove the things, that this late-found ca- 
tholic church of the devil would stablish. 

Again, think which was the most pure church and 
free from heresies: the church before the doctors wrote, 
that only was taught by the simple text and words of the 


wha i Sed gaicag old di howales devil? 
—— ea 
ahs tawsl, dee dalle oalT — acca sUST saya 


4 


> oe ® wechsabeh ofr aay) vale son od wlohe “let: i. 


* be aah, merpriiag elt DaviT doyle Gl wa ats 


eee ; Sete RL a 


wa wor trahfan besrls ovr gett sateaw lownniabes 
Aiwaty Qed tl op epoibed Def achewl mew arto. to fee rm 
% bide, peelings tt bat 450 stulqery ateveruaant ad 
> \ebp er’ qilt ~ stv boa ome ‘elt oh atmo al? ap 
pay mk esi Fives tlw. yeas oem-o 


6 ted Gat) geet vile teerewod ~paqng (MIT 


filutsuere: Vo cargegenite 7 


“dite chet vou avon oa ter dled bes Diew of pollen - 
al Ty nt Gogmtieg 44 wi ‘eda Me! erpd veel) ents Pa 
cet ait dive aeline les huae onlitesty <u bes india od i 
eee Wh ade A) Udi @rinews *\stwers ot only jlanala 
leigtiley bee ebdamieecds sha (lo <yesd ivy ected bole, 
@ @ gent of). id beaaline «ff aude solianetos 
ahi lean ol oserg onl! orig Lad) alinaily shed abt el coved - 
4) te gailcarenhiay oll & wel al bra pide yal ~. 
Prats "ad ob Tt vral> hn eq Qe eo) Oke fot - > 
bid alt @dia\ shasit wan @uilivite ‘eonuinb : oemmll’ toda _ 
det? Al etm qte ole Vi bat ome Ww deiwhiltee Tent 
Tellaginl dove an or wel fend 04) wézd Goa seven ancl 
tel gt tiie died tel) Jewels. jad cath Yo tnwlat att 
walt; mary, dict fepth auxin tooet) ager aiall /owqien 7 
a Hee @ adhivilee oft 0) rivtots eerr 0d ermtgtie wild » « : 
seh alt ofan 
ott oh oil «si Hota temeh gi tale sotealy 2 
i onbyl of coves af) <ul) cong sted be , ane x 
Hhert ol vidlintn pov dete prelimi tech © : 
vial Olea) eval awn el, aramik yo ra oT 
tell) (ane), 9). al) ton gpl de ethiod: 20 guile 
400. orcas erodgul od) ilgrre Ww coun ine ae 
event dite do send Gam ado old dite 9 
veometghad AD avcetlt Lees Mad teal cape roe = 
al os culy od Doh woth dae aiemega linog sa 
0 bem Denad Veli ands oy yee a 
alcove Dawe [ye od) We der 
eta’ soapy ae gens ai we. 
Sh Orel 
al) Ye hinge how Oeet 


> iP 


Matt. xvi. 
18. 


Matt. x. 22. 


vile 


344 A DECLARATION OF THE TEN COMMANDMENTS. [cut 


apostles, or the church that hath been taught this many 
years by the blind doctrine of men? Then thou shalt 
see, that those doctors that they speak of hath put 
out God’s laws and brought in their own, as the Pha- 
risees and rabbins did in the old church. Be not afraid 
of their holy name, but trust to the holiness of scripture: 
then shalt thou not be deccived. They say, the holy 
church must be heard and obeyed. True it is: but our 
faith is not grounded upon those that be of the church, 
though they be the true ministers of God’s word; but 
upon the word itself, as it appearcth, Matt. xvi. There- 
fore, when the authority or testimony of the church is 
alleged, man that loveth his salvation must search where 
and what the church is, what times and when the writers 
were most sincere; and not believe these yesterday’s birds, 
that sing as the papegay', they know not what, as they 
be taught out of a shameless school, that began with 
murder, is maintained with sacrilege, and shall be destroyed 
with the clarity’ and brightness of the Son of man com- 
ing to judgment. 

It appertaineth unto no man, in what authority soever 
he be, to judge who preachcth false, or who true; but unto 
the word of God only, which interpretateth itself, when 
it is with judgment conferred. But of this is required 
a more prolix work, which God shall give in time. 

Now the works of this precept be also these: godly 
to preach his word, and to use the sacraments as he 
teacheth im his word, to hear them reverently that truly 
preacheth, to honour the word of God, and help to the 
preferment thereof as much as may be, to suecour the pro- 
fessors thereof, which be, hath been, and ever shall be (if 
they preach truly) in the most miserable condition of the 
world. Matt. x. Luke xxi. Mar. xiii. Joh. xv. xvi. To 
neglect the preaching of God’s word, as these do that 
look for the fleece and care not for the sheep, [is a work 
against this commandment. ] ® 

To abolish the preaching of the word, as those do that 
hath brought into the church massing and mumbling of 

[’ Papegay, A and B, popingay, C. A parrot.] 
[? Clertye, A and B, clcernesse, C.] 
[? Added from C. 


& 3 a 
i_nlr an & a a bet 


") 71a “nf vu @ilrein 


2 


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; Witty My (os 
cost m8 f wo! Due 


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t a 


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. saalmateques we) fetarge i a! 


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i 


vu. | THE FOURTH COMMANDMENT, 345 


canonical hours (as they eall them), which neither they 
that say them, neither those that hear them, understandeth 
not, [is a work also against this commandment. |* They say, 
God understandeth them: what then? So he under- 
standeth likewise the cuckoo and the lowing of the cow, 
which is as good and better praise unto God than the su- 
perstitious and unknown prayer that thou mumblest. For 
they use the gift that God hath given them, to sound 
an unknown voice: and thou abusest the gift of God, 
which gave thee a tongue, to edify thyself and thy 
neighbour, likewise to preach the Lord omnipotent; but 
thou makest thy tongue an instrument to speak thou 
wottest not what. When thou shouldest ery for mercy 
and say, Sana animam meam quia peccact tibi, that is 
to say, “Lord heal my soul, for I have offended thee; 
thou sayest, Custodivi vias Domini, nec imple gessi a Deo 
meo, that is to say, “‘I have kept the ways of the Lord, 
and have not departed by iniquity from my God.” 
Thus the Psalms and books of the scripture thou readest 
without judgment, and knowest not what psalm is meet 
for thy necessity and state of the people that be present, 
no more than he that never saw the scripture. Yea, 
sometime thou readest a false history, and either thou 
attributest the honour due to God unto the saint thou 
worshippest, or honourest him in the earth, whose soul, 
peradventure, is in hell. For Augustine’ so saith, that all 
be not glorified souls with God, whose relics men wor- 
ship in the earth. 

To teach false doctrine, is a work against this com- 
mandinent. Likewise to depravate the use of the saera- 
ments otherwise than they be taught in the scripture, is 
against this commandment; to use them to another end 
than they were instituted; to honour them, as they do 
that enchant the water of the font, and chafe it with many 
a suspire” and deep-fet breath; such as honour the bread 

[* Added from C.] 

[° The exact words have not been found in Augustine as here quoted. 
In the book De opere Monachorum, Cap. xxviii, this expression occurs: 
Alii membra martyrum, si tamen martyrum, venditant. Aug. Op. 
Basilix, 1542. Tom. mr. col. 800.) 

[° Suspire: suspirium, sigh, fetching breath. “Tune suflct ter in aquain 
versus tres partes, ete.” Rituale Romanuin, De sacramento Baptismi.| 


Men Mi sivas ie, : /* 


Tt ighblaset gle ty) D “ee lies wowll we) siyod. tes . wher 


rele 


ly Lae joel) goabded) aadtredltion “sands Qu ed - : 
; EL eG)? Ute CUA? FRI cole gaon le ot 
1) Lay f : ‘ ple Gril? htuloves tenn cide 


, ri mS tite cowloy7 cult ors doit cunba A 
- mi? 4 H | ofif « oe a * oidn 
aint ia w Aj wer TA wera’ us *~s seolthtern 
inp 4 ; e dint Jan? tech COG fi est lt 
‘Aub ia 40 — iy & e@aicden it 7 

fate Warrila ota APIAL 2 Aj wie dene | 


: 


i ‘. 

, it jrres a di sipeary \ < ay, rearledy oat 
wibt CHF 0 Lal |) eh Jevileuw gay? = 
va ’ Godidirinte real ne tot tepddorw 

al Gaid-> 0) vy én! a) (17, COM Late ae 
~ rest oe : Pal tar ” an ta - 
ofl a lee: and os | iviteabeel)y “Sindee i 
preai ait W o Ad P ayy e i 1s Of ant on on 
‘iw ; 4 \ f ; uc) en aeul hale 
encen? ; MA. wre en. i ctiod . | vn sites) old om : 


j 7 p juid i toneni, baa -3 fry bo ek 
glider ) 4a? chim alt je iw oi —s ait wa 


A ae OP). wes dont? ox ed inoue Ot 
wni.awith teas, -veatdd wh) 2 diols sed) aaijomos 

vil -inind oft time lecid ot oul ec a nundintia 

Jie qanlev  Ateae » ag wie “a  plewyy lieve _ 

ia dette pline ce Sarto 4 lasf C1 Sordive cheng 

Aww piat) sh a) levisely sett ad. 

; : al? eee: 

‘rats. wale Gales wre 0 sl pont ful) @opal a 7 
ote wilh Get will Olio OF mat jd teenie 7 a 
et Atnbgiron old ce CApDAs eg pat cael eando anor 


ne a roi (9 anit Gans 3.0m PALTV pivly beige — a 


at youll) ay Stele ae@ea a) ~y-latugian, vertet rele: nal 


ia Lihw ip etiwis ue th ‘i. elt ln “bse arte tnadons isa 
Sedna add Suntgeadt an ilaae «iltierel tel-qoaks bane ‘qa 
Pe 


ip @nal & wit OO vail etree donate oT FT - 
- fee Parra ger cigs Pe ea aenniinanth reye ofl y wt att bak 

“Ot Sok dopa — caper Me PGR ae ole 

; a,’ Lee 

heota hia wiv™ ll iy pe yay 

* peel), Aries lh a ~ a 


Contra 
superstl- 
tiones. 


Matt. xii. 12. 
Luke yi. 9. 


346 A DECLARATION OF THE TEN COMMANDMENTS. (cH. 


and wine, which the scripture doth not only teach to re- 
main in their substantial essence and nature without chang- 
ing, but also the reason and all the wits of man. Further, 
the beasts of the earth, fowls of the air, and fishes of the 
water, knoweth there is no change of bread nor wine, and 
beareth record that the scripture is true; bread to remain 
bread, and wine wine. 1 Cor. x. xi. 

Further, to augment the ceremonies of the church, and 
bring in a new Judaism and Aaronieal rites, is against this 
commandment. As the bishops hath used the matter, 
there be more ecremonies in the church of Christ than 
were in the church of the Jews; as it shall easily appear 
to him that will confer our church with the books of 
Moses. Seneca', m his book contra superstitiones, repre- 
hended the rites of the Jews, and chiefly the sanctifying 
of the sabbath. What would he say, if he saw our churches, 
that have not the ceremonies commanded by God, but by 
man to the dishonouring of God? 

To neglect a charitable deed to our neighbour upon 
the sabbath day, is to break the sabbath, Matt. xu., Luke 
vi. xlli.: not to cease from doing of ill, but to abuse the 
rest and ease of the sabbath in sports, games, and pas- 
times, keeping of markets and fairs upon the sabbath, is 


[? Quid de Judwis Seneca senserit. Cap. i. 

Hie inter alias civilis theologie superstitiones reprehendit etiam 
sacramenta Judseorum, et maxime Sabbata, inutiliter id eos facere 
affirmans, quod per illos singulos septem interpositos dies septimam 
fere partem wtatis sue perdant vacando, et multa in tempore urgentia 
non agendo liedantur. August. Op. Tom. y. De Civ. Dei, Lib. v1. 
Cap. xi. 

From the preceding chapter it appears that Augustine is quoting 
from “eo libro quem contra superstitiones condidit,” and Hooper pro- 
bably derived his knowledge of this opinion of Seneca’s from Augustine ; 
for, as Ludovicus Vives mentions, “ Libri Senece nonnulli sunt amissi, ut 
hi de superstitionibus, Sc.” The following passage occurs in another 
part of Seneca’s writings. Accendere aliquem lucernas sabbatis pro- 
hibeamus, quoniam nec lumine Dii egent, et ne homines quidem delec- 
tantur fuligine. Vetemus salutationibus matutinis fungi, et foribus 
assidere templorum: humana ambitio istis officiis capitur ; Deum colit 
qui novit. Vetemus lintea et strigiles Jovi ferri, et speculum tener 
Junoni. Non querit ministros Deus. Quidni? Ipse humano generi 
ministrat. Ubique et omnibus presto est. Sen. Op. Lib. xv. Epist. 96, 
p. 216. Basil. 1529. ] 


ae 7, 


¢ wir 9¢ @ a; ghey & inate ve zi 7 } < 
7 a. 

9 at Dated Vue sou plates woth tte one” fort 
servile Tawitey wer Rs (\trpielim oPall il Ati © 
i jm 4d) te bem cogs OL) alte fed oe 
Las) pe | ia aot ay - 
bat baw soagte on of vets (Mud psiaw 


a 


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elf’ tare « ¥ , mer por } Tat ¢ t ibd 
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nets veut) Ye ; iw ew ~.. 
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TT rn rune Yr + ; j 9 th : Porlter sl = 
+ ‘ 
LEONA TCE OEY S y uy) 4 ; (i 4 MH hie wu we pad) 
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7 ' iv , ( hoi) Al cay 
One <1 LE y ; ' at 3g 9 b dvi | of 7 a 
nd g j rT j F ye at dee ae) ai ‘ti! pe nil ks ah 
? ; vl ae 
ef) ie r A pou! } i Bees 4 vi ee | land ee. 
ANT Ges ne | i i} : : “ 1 "se fee aed 
- iene owl): gene trial fied oH@diew Lo eslyond Deotis® 
*. 7 ’ 
- ~~ ‘a 
= le Ge) Diveue « © Ge (det) j 
vera Seale j ime | iinevd j 1 Patan uty 
www), mo dd wAhiodl re imeerlal, se spimenme ; 
« i¢ bd 7 7s eo 
Mui gen Bolly elrwnt mem ye eslingn | ep Goin _o 
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~ AW ALI be) wi) oe aT OO) doe: eit a ae 


} — 
a et SO ol 
giutivg G ansd Barend) A ty ‘iy vray ' Gyigorts pitti ais mor) 7 a 


re eres Law “idineis ephhi orcs er timp py Pen ac? pe? : 
oO 
ot} ar, an A 1M, ae oir oii) Ve w rian? @%i aa | tut _ 
71) on, Pei ide aces —_ ly ! pH ann / Pyeilis ! oo : . : 
yuh ire 0 eres mag Sahel al’) “sh aul u a Ni ow Loe _ — 


‘ 


yi see'g! chwny be alee Pye eannet ig rw, 
ak weidep mao om he anny | tt eceteetd ore wt tohibiyy) Apilendi 
eneitul 94 Jul teen a ani tet aint f vowtoll il qh iat 
 ) waedl (nto Linke daw obits wm html peat Geeta 
meh? hie « bop Pevt, ‘wt ak : Wel. wae a Sais 


wrirey ee Te 1 eda Ad ded stale 
Am aia yy ALS aye we «& » emay'¢ Giese 


REY 
ne 


ere THE FOURTH COMMANDMENT, 347 


to abuse the sabbath. It is as much as to fery? unto 
God, and work to the devil; for specially all unlawful 
plays and sports be used upon that day. 

It is agaiust this commandment to keep or dedicate 
any feast to any saint, of what holiness soever he be. 
Therefore saith the law, “Ye shall celebrate the feast 
unto the Lord.” Exod. xxiii This honour should be 
given only unto God. In the old testament was no feast 
ever dedicated unto any saint, neither in the new. It hap- 
pened after the death of the apostles, as it is written in 
Euseb*. Keeles. Hist. Lib. 1v. cap. 15. And better autho- 
rity have they not, that be the authors of these holy days, 
the which the council of Lugd. hath given us: they have 
not above two hundred and seventy-three years in age, and 
is the leaven of the pope. In Trip. Hist. Lib. rx., cap. 38, 
there is no mention of saints’ holy days; few of St Hier.' 
1. 4, cap. ad Galat., and likewise of St Augustine’, ad Jann. 
exvil. Epi. The Sunday and the hours thereof appointed 
for a decent order, to preach the word of God, use the 


[° Fery, A and B, ferrie, C. To keep a feast or holiday. ] 

[* After relating the death of Polycarp by martyrdom, and the burn- 
ing of his remains to ashes, Eusebius says, ovrws re ypeis darepov dvedo- 
pevot Ta Tiplwtepa AiGov ToAvTEhOy Kal dokiwatepa trép ypvotov dara 
airov, aneOéueba Grov Kat dxddovOoy fv. Oa os Svvardy wy ouva- 
yopevas ev ayahidoe Kal xapa, wapéEn 6 Kuptos emiveNeiv my Tov 
Heupruptov avtov ruepay yeveOAov, eis Te TOV mponOrnkdT@v pvijpny, Kat 
TOV pedovrey doknoty TE Kal éTolpaciay, &e. Euseb. Eecles. Hist. 
Moguntie, 1672. Lib. 1v. Cap. xv. p. 185.] 

[* Dicat aliquis, Si dies observare non licet, et menses et tempora 
et annos, nos quoque simile crimen incurrimus quartam sabbati obser- 
vantes, et parasceven, et diem dominicam, et jejunium quadragesime, 
et pasche festivitatem, et pentecostes letitiam, et pro varictate regionum 
diversa in honore martyrum tempora constituta.* **** Quotus enim 
quisque est, quisaltem hae pauca que statuta sunt, vel orandi tempora 
vel jejunandi? Hieron, Op. Basilie, 1519. Tom. rx. fol. 90.] 

[° Ila autem que non scripta sed tradita custodimus, que quidem 
toto terrarum orbe observantur, dantur intelligi vel ab ipsis Apostolis 
vel plenariis conciliis, quorum est in ecclesia saluberrima auctoritas, 
commendata atque statuta retineri; sicuti quod Domini passio et resur- 
rectio et ascensio in calum, et adventus de ceelo Spiritus Sancti, anni- 
versaria solennitate celebrantur: et si quid aliud tale occurrerit, quod 
servatur ab universa quacunque se diffundit ecclesia. There is in a 
marginal note “festa paucissima.” Aug. Op. Basilie, 1542. ‘Tom, m. 
col. 556. Epist. 118. | 


Exod. xxii. 
Jol 


Eccl. Hist. 
Mbrave cs 15. 


Lib. ix. cap. 


Jerome 1, 
+. ca. ad 
Galat. 

Aur. ad Ja- 
I. CRYIN. 
Epa 


a aes ee 
ee ; _ 
rns en i wha sie or [v 


de ok wt a ewer a Wott slstoiien sald, o 
imadew Ne vege wT ghee) ht. ahr Ti _ oO 
ge” goahe rma ght ‘st! vep lias 


ge@uh @& nwié tompmliwanEne eité te AIA ” ve 
wl «t-s exe peated only lo @948. fam Gd) 
ee at) \giedden Vale. y¥ “ose of dimou 
+ to seal bivctls onal! at? fies Jexel "dime! so 


suet ie ge levrgeted!. Wa ou9 64 Se) se ghia wer, 
out cr ot wi palin jie gee cp betpaibeh ors 
Pp ahr «4 @ Aten «it tim ott wie 
gee awit wrdbedd wk .o¢.qn 4 261) edwd Sida ., 
” (eyentel Gt We eailtes Gilet tot ne gel opel Gi -- 
oli qual? cae rieig div Agat Ww teemwy of? date mf} 
; (ee ge fA ateer eoudp<emeree Lape Inabourl ob) Grdelp Gish). 
Fk ee ee ee ed Le ee noviel walt pe 
4 - ‘ah Le & all ¢ ely ‘ehh uw tS moi Gly vad? 
bi mk he .\scisougul. 14 We oujwedil be , ialell the Ait a 
nts luinegys Mealt-cqpe) alt bre exbans uff ee fires 
a "wh ex Jaf) Ya dees oi? deem of . orm trem « wh 


[ qeitiod dea qeed fi 8 sere 0 lee q > = 
iad Ab Ley onderyrmsy OL ert Tie dads am poses veh, 
Kirk, omyes: pha A A" ope sildeal = wt omen ht : 
Tir ek oti, 404 igre nM wine <p er eiat-o 
aol, did) abi a kc) a Pevaliek ine wd arte = 
rol eptoese are @ isle jhqeg ine hel teh hy @ealung a? ; 
; iat sopabee ~aAepMgmys 404 @r ile pent thery emia Grvia soinyretyay _—. 
a wil ete deg of iteeth tee ve sleek oor iseg we ; 
noel ; [tg de ge om A TOV Rae 
- equ) @ ome fy Jel me wireelo mi) F . loge 1 
sade ivbhe cimnenp rere orain dich yenp son aetna he - 


pamerton jolie) Glial, a@s bp pale: e 
woee 


(grey, <edoreny are (8 ced iPad pedetention oo prsuatlat 
a 


1 


& 


awn olan? ©" © achat ar) cars Gewitd 
aquest Nenary bai tah pit Ry Song ted nara 
CAF bts Gal Ji ott weit 1 
erthirp ep, Sreiiietng( erties fem atyrry. reat pay eaten seh 
ital, doe de lw telen eine eet oer 
adie etsrely ‘oa pana a ae 


1 Cor. xiv. 
40. 


2 Cor. iv. 10. 


Luke xxi. 
34. 


Matt. xvil. 
PANG 


Ephes.yvi.11. 


1 Cor. ix. 27. 


ots A DECLARATION OF THE TEN COMMANDMENTS. [cH 


sacraments, to have common prayers, to provide for the 
poor, is to be observed, that all things may be done in 
order!) 1) Cor. xiv: 

As for the other laws that they have made concerning 
fasting and satisfaction for sin, and would defend them waler 
the pretence and title of mortification of the flesh; that 
gloss serveth not for their purpose. But. their hypoerisy 
layeth wait to destroy the true doctrine of Christ, if it be 
not avoided. They teach neither what mortification is, 
neither how the flesh may be best kept under to obey the 
Spirit. Mortification signifieth either patience, which God 
requireth in the time of adv ersity ; either temperance, com- 
manded of God to refrain the lusts and concupiscence 
that fighteth against the Spirit. It significth not such yo- 
Landay fasts, celebrating of masses, or any such other doings 
of superstitious ceremonies, as man chooseth to do without 
the commandment of God. Of patience under the cross, 
and of adversity, Saint Paul speaketh, 2 Cor. iv.: “We 
always,” saith he, “bear about with us the mortification 
of the Lord Jesu in the body, to that end that the life 
of Jesu may be manifested in the body.” And in the 
same place: ‘* Always we, that be living, for the love of 
Jesu are delivered to death, that the life of Jesu might 
appear in our mortal flesh.” This ealleth Saint Paul mor- 
tification, that is like unto the affliction of Christ, and 
speaketh of the same, Rom. xii, and David, Psal. 1, 
Mic. vii. 

Of temperance and sobriety in meat, drink, and all 
other things, it is written, Luke xxii.‘ Beware your hearts 
be not oppressed with gluttony and drunkenness.” Matt. 
xvii.‘ These kinds of spirits be not cast out, but with fast- 
ing and praying.” Likewise, Ephes. vi. Whether we speak 
of patience in adversity, or temperancy in felicity, both these 
[be]' works commanded of God. And it is lawful for every 
man to choose for himself such exercises, as best be con- 
venient to his own age and condition of his body; therefore 
Paul saith, 1 Cor. ix., “I chasten my body and bring it 
into servitude” to this end, that intemperancy Ietted not 
the Holy Ghost, withdrawed not his mind from prayer, 
made him not unapt to study and to the vocation he 

(? Supplied from A.] 


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A ant ol rar: iin *od* Jevrrety wil vw ol stoma 
: ie Ae anda intents 


Side (to5 - waa ‘ous | le evel relia ath ‘wet «f. - ° = 


- . - =. 
wliaide Ai | nv Tee je We Tinie ine hen gavrad 
a ont 6 id fous eomiteng wht 
pies 

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“y" } welt qiveteeth 64 din Adegal’ 


r 4 Peaii* mre 4 yi) Cee) ele ay on ~ 
f : eee 
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bast 1 allt. Avett eine Ava 
‘ves eee es ‘ any verey e owt al il 7 
im] ne ererwaca j an [ ay V ia lege 6 
aoe Foe hie Pos ispi® : eat tiv? : il ‘ Tr ons spalt 
a 
ruil solid G-o om wi Th fia eytinvd&s > ebert rie ( rul 
jain a wil es mite fuliti tr) iz} (yeu Ww ‘st 
Py 7 = 
warty Ut tilae Ga M) tess! im Pern We | ft. 
wo wr o* : | 7 , \ 4 j ia «tf lata wy 13 
moleePitsam ef a7 ale Nips tad oe Ode "ews 
ani qi? Angle Doe specie iit @id of ol food off Ie 
ad? obwm « « J ii lnatets : | vein cole 7 
we wea wh 1) ser el ‘fai «e wale st 
astgin jel. Ya DR 429 Wel! Algal py on 6's eit « — 
. : / ; ; 
wing Jil * Spr ila ent] | lieu ‘ey “i; Ve ope 
bm nit) tw 1 ise n> Wow 1 al dd ,orbdentiy 
A feet bral bod) ie well anime @& iy, Wil dasa = 
ie ole 
Tha a? lawl) es [a0 et rt I exdoe ne 6 4°94 sree 1) 
ae i 7 _ = 
eltrel-suee “iaqedd™ jor ual nottive a sgn sulto Riis J = ml 
- 4 abe - c 
i? “Seunolani tain yothtalh Mee leeeenpe Soa ot pis 
509 lire dot! Flos Jas Jou of Iie Wh Ohad aed * yar ‘ag 
dines wr wailiod VF Ay cniig 4 elon! niueitq buses ant 


nana? tira yfimiiet nt GOUETY (cfhnd. me rfievae fi nT “us woutay To 
eve petition! Ot lah, be) do ltr» nivew fot} 
© 4) Sei @ ,ermeve toe Weotuld Wl oreenlo of iat : 
hen wil 9 @fend e140 feilimag file on4 Wire ata oo ie 
ii oth “bin Vito’ wn Weal ;* oh 202 1 whiten ne hake oe 
feat Inde qonemqesaul gate Stare, elit ei “ohupirage 
Aveery wepdl [nln oti tome Lavecrsttain teen) alg? 


od mcvepae colt ot enn ‘hentia. od” deguale 
(1. nl belly Q ¥ 


: 


\ Soe 


vil. | THE FOURTIT COMMANDMENT. 349 


was appointed unto. This is the end why we should do 
these works, not to merit our reconciliation for sin, but to 
labour against the devil, the world, sin, and the flesh with 
the Holy Ghost, to preserve ourselves in the favour of 
God. 

Temperancy is in general commended unto all men and 
all times. Howbeit, not one manner of exercise in this 
virtue can be appointed for all men; but every man may 
choose for himself, what exercise he listeth, and is most 
convenient for his discase. Such as be passed in age, and 
with cares of this world hath lost the strength of their 
bodies, needeth not so great abstinence from meats and drinks 
as these that be young and in the midst of their strength. 
As we may see in one man, David, that needed more ex- 
ercises before he was put into exile than after; when scarce 
could the bones bear about the weak body, that was far 
broken with the troubles and care of this world. Health 
is the great gift of God, Deut. xxviii., and fairest beauty 
of man or woman, Arist. Lib. Rhetori: therefore it must 
not be hurt, neither with overmuch abstinence, neither 
with dissolute living. Would to God people would follow the 
scripture in this mortification! then the world would amend 
doubtless: but there is now nothing but a carnal liberty 
of the gospel, which hindereth much the glory of God. 

The pain of such as violate this commandment, and 
doth any vile work without necessity, is written Numb. xv., 
that he should be stoned to death. 


Thus I have rudely opened the first table of the ten 
words, that containeth four commandments: the which 
division doth Josephus’, Antiq. Lib. vi. cap. 8, Origen, 
Homil. in Exod. viii., Ambrose’, in vi. cap. Epist. ad Ephes. 
Augustine*, Lib. m1. ad Bonifac. approve. In his Quest. in 


[? Joseph. Antiq. Lib. ur. Cap. y. par. 5. Tom. 1. p. 229. Amsterd. 
1726. Josephus here enumerates the commandments in accordance 
with the method of the English church. ] 

[* Sed quia prima quatuor mandata ad Deum pertinent, hie in prima 
tabula contineri subintelliguntur, cetera ad hominem, &c. Ambros. 
Op. Tom. m1. p. 243. Col. Agrip. 1616.] 

[* Aug. Lib. m1. ad Bonif. (contra Duas Epistt. Pclagianorum) enu- 
merates the ten commandments in accordance with the present method. 
Tom. vr. col. 899. ] 


Temperan- 
Gye 


Health. 


Numi. x¥.d2. 


Antiq. lb. 
We Gal teae 
Hom. in 
Exod, vill. 
In cap. 6. 
Eph. lib. ii. 
ad Bonif. 


Aya? pit i ) biessnien Levarnty kara oni? A 


i 


7 
@ duis wa ein ieip of) ak sal. Poonn bate 
fd a | pA rie © The Speen, oF Mu dan 
date dedi alt de tev willy Aire, gold nee taie 


ern Seo ected yrde 6 e ovlt tod iethdoel 7 
» Vote ta eochy edt dua spoatwniel obditar Joan ell? Do 

44 4deugd tl rns onli «af ’ ioe ini eee] ait iy 5 
Ve Sey. tthe +b ipatktia sw ull ee al tol 


‘maboes ci Slentbreed, =A eeurminie ot sol 


an - 7 


T _peieoterkto. Riedy? Sat | 


at «@ “wy any 01 inal a? riot 


wou 


ai uu = ji i > a ie uberohi ey 


7 1 bedtiwye nl hop euttrt a 


Legs . Ont . . ' | 
am i beard fury hort ail wr trie etl : 
; ‘gun i Anetary | 64 We mal “ jaeinnyine 
pall Nerve teal af r ate Ww evn dale 
, om Oye alee niet relay : ? ; his] ero i siibeod 
obit sty Grol? > : Lita qj | Gal aed os 
oy awn balieg ' iJ ; nt . (en we ah. 
“a pai 242 iy soe dey yp ot saa) al rome 7 
S iestd viol heap ull avec teed. cairn: ike. ile 
roll broek wl p his. eohdeint add, Sion iment 
viowel Seinlél ban Jfiiner tag bot le fag dae a> B.S 7 


dus Hh wee vElt sdrodeill thd A oantnow rte a 
Pie jin etsy  slowe y sly aealdion wasnt od aon. 

ool) Spel” | W Giymang toh oi iive'l/ geri elulamib itive 
biewin ty! wy LCST ET) nies wit-' i ej hidnn it amit i} wnigrton | a 


digob. ot bonote wf Thats ‘a jak 
- - 


end ced We alte’ Pert. olt bens vl fun exad. 1 ut _ 
Geta Gali Vpembunpeao® wat - vit » dastdcy 
fv wiht) £ “Ao A lial cin , & icy ak licks. pari aiv - aa 
enh ha Qeigd qe sty ar foeniah tin Ceaded ni JiewH . 
a detdd al axa dine ba ot 2  oaanrgu A 
lentes ART) Cn es | a ae) iit Ad eA a we 


{ dons duleod wil! bi i Apa ad 

onmiey ae odd faetoveg onetatl be otalacne eretsey ecorag ms 
ein? ot grviant la anion aye renin 

PAtot ate) Ad, oe 43 

a. (= rte y aid] .o-;) of ' iT & an 


Jetta srseriny pear: ia on 


In Exod. 
quest. 7. 


Lib. iii. Dis- 
tinct. 40. 


Exod. xx. 1. 


Deut. y. 21. 


350) A DECLARATION OF THE TEN COMMANDMENTS. [ cu. 


Exod. Quest. 71!, he numbereth but three in the first, and 
seven in the next table, by reason of a certain allegory. And 
him doth the Master of the Sentence? follow. Lib. nr. Distinct. 
40. Howbeit the first division is true, as the text in Exod. 
XX. 1s plain, where as the tenth commandment, “Thou shalt 
not covet,” is but one commandment; as I have dilizently 
searched all the editions that we have in the Hebrew tongue. 
With one punet, period, and sentence he coneludeth the 
whole tenth commandment, which many men divide into two: 
“Thou shalt not covet thy neighbour’s house,” that is one 
with them: “Thou shalt not covet thy neighbour’s wife,” 
is another. But the text declareth manifestly, that it is 
but one: for all is comprehended within one and under 
one sentence. In Deuteronomy, cap. v., certain later editions 
maketh divisions of the text; but that is nothing to the 
purpose. There Moses repeateth the words unto them 
that knew before the division of the tables. Further, the 
printers therein followeth the mind of one Maimonfides |, an 
Hebrew, and not the original in Exodus, eap. xx. Fur- 
ther, in the oldest edition and print that I have seen (as 
far as I know, there is none elder; if there be, it is but 
one), the tenth commandment in Deuteronomy is not di- 


[} Queritur decem precepta legis quemadmodum dividenda sint ; 
utrum quatuor sint usque ad preeceptum de sabbato, que ad ipsum 
Deum pertinent ; sex autem reliqua, quorum primum, “Honora patrem 
et matrem,” que ad hominem pertinent: an potius illa tria sint et ista 
septem, &e. &e. 

Mihi tamen videntur congruentius accipi tria ila et ista septem, 
quoniam Trinitatem yidentur illa que ad Deum pertinent insinuare 
diligentius intuentibus. Aug. Op. Basili, 1541. Quest. super Exod. 
cap. xx. 71. Tom. 1. col. 147, 148.] 

[° Habet enim Decalogus decem precepta, que sunt decachordum 
psalterium. Que sic sunt distributa, ut tria que sunt in prima tabula 
pertineant ad Deum, scilicet, ad cognitionem et dilectionem T'rinitatis ; 
septem que sunt in secunda tabula ad dilectionem proximi. 

Primum in prima tabula est, Non habebis Deos alienos, Non facies 
tibi sculptile, neque omnem similitudinem, &c. Hae Origenes dicit esse 
duo mandata, sed Augustinus unum, Xe. Pet. Lomb. Lib. mi. Distinct. 
37. Lugduni, 1570, fol. 281. 

In Distinct, 40. the title is “De sexto et septimo precepto secunde 
tabule.” 

Sextum preceptum est: Non desiderabis uxorem proximi tui. Sep- 
timum est, Non concupisces domum proximi tui, &e. ] 


ny a en 
ant arene tani ef wa Th 


hoe ett deo trl? or) irerutewn af 21) sen ell “Berke 

iw fens nite «0 meee wl shia Cane elt se ae - = 
Deed srt fied iT ctesaalt alt torent ati dintvenhl 

TA «| Sout mil a aor) © etoile al) Aedes ee” rat 

Neds aall ieawlaene inet edt en credo aia af me? " 

ehh evel | ps ween 40 ivef wl “ere bar = 

; qugrete@n retell off Mi aon oe ovr dies ate le inion — 

af) (ubaban af Gremio lea Lake sey on iW io 
= 699 off (SD ace Gnaen (eile tem iter ol fied wala ~ 
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: - - 
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d @ UM yghiiieny Prreinh Gied of) WH js aiiegs a 
qe) Gag ae yl) & iedammaoe ef fle vo). > ae dae a 


eedi).s velal siattee) * Ge Virvearrts iC a? -eertoterss GO Sy Wie 
ail ool spilt wat Te GOGH 4M ited et) lo Gitte Ah Ayetent 7 
nel! ome Shao af) il eames i sevt ey 

al? vidoe. atixt wilh eo @dsril) alt odes wid ters = 


7 


: 
J ooliimentel{ ot We beadar wid Atse dit econ! erominy - 
Avi xe (OS aiid a lithe alt ao bes erntall ro 
wa) ima voml Lrdaald Fay ieee Fraile@ pane alt vralt ‘: ry =a 


jo al @ at. ovals D ;4etis ore tt rad) ort 1 de a & 
ah Wor 4 pecieeVusll W' doeilimcemm dire oft fend” 
7 cle durth en al wrwes? meh rier a 7 
fia! be vup soli be Saye 86. ae ie 4° any ery ler. 


amines eqewetl (aay emmy agin s Av Am ; toma one om), & 
it Fs trig Ay ai? vehiog ee i rest 1, _ 54 
2 vA ee ~ me 


siestiqee pial by ht ub inte suiemene remy; neens IE. oS 
wmanh® vaclmey O60 & Gy Gy qyeliy eomiesi? mile 
Sant mycosis «mind wliieitY 
(ad 432? Gm « awe De, ee - 

Cite? Ute Gr upeT mes tigen ane eset] 
Pies Pong ol deus eng OH ja sigleidh hee x mul ecsirer 
et ee mtenet Gogen ba AGA e ier We o 
dpa are GTN he whites tars sa! ti Sap 
co eZ rails alt cidided GA hy oly'et ete) Sau 
warn te! taney) eal? ail 4 oshive © hm 
Sivell 06 al tot oe 8 wears OS at 


ohwires tehiertint fant te wns laeb a 


a! i) ineapeet pretense iprst te 
i ° ah dk na Manteo : 
7 mney ane Aer ie pel 
) to _ 


vit. | THE FOURTH COMMANDMENT. Soil 


vided, the which edition Venice gave unto us, anno 1494. 
Further, Onkelos, the Chaldee interpreter, in Deut., maketh 
but one commandment of the tenth. I wonder that some, 
which be not ignorant of the tongues, follow not the truth 
of the text, but maketh the commandment that forbid- 
deth images a precept ceremonial. So I might say this 
were also ceremonial, “Thou shalt have no strange gods 
before my face.” For all the commandments be of one 
virtue and strength. If the one may be in effect cere- 
monial, so may the other: but these opinions I pass over 
at this time. 


THE SECOND TABLE. 
CAPUDYV Tit 


Honour thy father and mother, that thou mayest hare long 
life in the land that the Lord thy God shall gite unto 
thee. 


As in the first table are comprehended all the works 
that appertain unto such religion and honour as belongeth 
only unto God: ag in the first precept, knowledge, fear, 
faith, and love of God; in the second is forbid all external 
idolatry ; in the third, external profession of God’s name, 
his word, and his works, as by prayer, thanksgiving, 
preaching, and confessing his truth before the world ; in 
the fourth, how we should honour him with public sacra- 
ments and ceremonies in the church: so in_ this second 
table is comprehended all such works as appertain unto 
God and man. And in this table is preseribed how, and 
by what means, one man may live with another in peace 
and unity in this civil life, during the time of this mortal 
body upon the earth. 

Many noble wits hath applied great diligence and study 
to prescribe such laws as might best and most commodi- 
ously govern and keep the people in a politic felicity, to 
live quietly, prosperously, and wealthily: as Lycurgus the 
Lacedemonian, Solon, Plato, Aristotle, the.Greeks: Numa 


©. eae que thy T oe ee ee 
< in wit co owd dah wil > delve 
en le ot eingtoueme ati tle wl “anet: es oan, 
rows bee 
-, 


ee a 
- 
a 
af 7 / 


vei ort raped hn 
hades ,daatt 

nampa oo mn tet emma 
(ted ath som, ed oogeet ill He toareunng: doc, wd (68 
bite’ Go pelaemetie oilt Ahlen jal pe) 4 


ee ee ote alt A ol 
iad ou.) els an 4 sndlie wht et 


we 
said wisi be 


7 amar ceugee car’ Gos 


sy votao ee 
ee ee ee 
Sone ae wor wh Solychval otra —- 
7 | a : = 
afere oth Fiequve ina oda jet ot nah 


it i Slee 
Mieatos Wa seend: feab 00 ya <a 
ae yd nand dpesiq ted alt ai et pieDeolae 
‘Teipeatan Be bh ita oll ah hath board. Data 


a an alt - dest eerie 


2 ro et Bea ee 
ms : 


3852 A DECLARATION OF THE TEN COMMANDMENTS. [er. 


Pompilius, Cicero, and other, the Romans: amongst Chris- 
tians, Constantine, Justinian, and other. Those men hath 
done somewhat to associate people in cities and realms 
by wisdom, to keep them in an honest order with virtu- 
ous laws, and to remove the oceasion of vice and discord 
by justice. 

Howbeit, none of them all, nor all they together, hath 
not prescribed so perfect and absolute a form of a politic 
wealth, as Almighty God hath done unto his people in 
this second table and six rules: neither so equally pon- 
dered the diversity of sin and transgression of justice, as 
this law doth; nor so indifferently prescribeth correction 
and punishment according to the gravity and greatness of the 
fault, but is too cruel in the less offence, and too merciful 
in the greater: as ye may sce the injuries of theft punished, “ 
and blasphemy of God with adultery unpunished. 

After that he had gathered together this people imto 
one company and multitude, brought them out of [eypt, 
and appointed them a land and cities, where they should 
live, as members of one commonwealth, he prescribed unto 
them certain laws, without the which no commonwealth 
can long endure. For it is no less mastery to keep a 
royalme in wealth from the dangers to come, than to win 
it from adversity, when adversity is present. 

The first law to preserve a commonwealth is, that the 
people thereof know how to reverence and honour God 
aright, who is the president and the defender of all cities 
and realms. If he be neglected, there followeth doubtless 
a ruin and change of the commonwealth. Thus saw all 
those that wrote Jaws for the preservation thereof: not 
only Moses and christian writers, but also the ethnicks, 
Aristotle', Lib. vir. Polit. cap. 8, where as he numbercth 
the works to be done in the city: Quintwin, inquit, ac 
primum circa aram divinam cultus, quod sacrificium vocant ; 
that is to say, “the fifth and principal work is religion 
at the altar of God, which men call sacrifice.” They 
knew that no city nor realm could continue long in wealth, 
except they had the favour of God; though they could 


¢ ‘ ‘ “~~ ‘ \ ‘ - > , a - 
{2 Tlepnroy Oe Kat TPOToV, TY TWEPl TO deiov eT re NELLY, nv kKadovow 
fepareiav. Aristot. Pol, Lib. viz. cap. 8. Jenw, 1660. p. 733. ] 


Ss 7 
/. ? ae 


rie sen wv oaf? @&. KTP: o2e 


i tirxi paren, | rete Inte goon) ota t 


f wagt'l thy, my hited “rai reerey eae 


ga del je i/Tta pitevls 


j . P ‘ ‘ > ° 7 H Rpt pedbere fy 


ir f inf 


“a 
« 
. 
on 
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$d he ib wt wal + tipendly 
' P ; 

/ vid 4 ni ivy a bing all eles 


iV Ctra | : : Autres Adel ue uJ }axj nf 


» Aline vw lw igce al ~ OF Satie Ad 
' rus vv : neal Q ar tracts ae 
wires ol dent Jeyhaine hog ffl wit“ wer GP ob ded 
( exes » oom aluibes etl i wadla aly De 
ail tiyeny cnlewe. wat ele od deAp wan ~~ 
Yul «igited) Shel Ya sogeat HAY Lidl onl donne 
7 : 7 

A ap garetts fon iT dye afi devo, Neve Hh wn 

MIT 4 GPE ceosl,  siee JF A het dvd 


_- 


+ 


vu. | THE FIFTH COMMANDMENT. 353 


not tell how to honour him aright. We likewise know 
the same, the favour of God first and chiefly to preserve 
the commonwealth, Ps. exxvii. Deut. Xxxl.; and be assured 
by his word how we may honour him, to say, as it is taught 
us in the first table and four first precepts. 

The second law necessary for every commonwealth is, 
that the people among themselves live in peace and con- 
cord, without discord and dissension. As Sallust2 saith, 
“Little things by concord increaseth, and great things by 
discord decreaseth.” That saw the poor shepherd Melibceus 
in Virgil, when he said: En, quo discordia cives perduxit 
miseros*! that is to say, “Lo! whither (or into wha 
miseries) hath discord brought the wretched citizens!” 

Not only Rome, and other most noble commonwealths, 
lost their liberties and themselves by discord, but also the 
commonwealth of the Israelites. As ye may read, 3 Reg. xii., 
how of one kingdom was made two,’for the discord that 
God suffered to be among themselves for the idolatry of 
king Salomon, 3 Reg. xi.; where as ye have an example, 
that no commonwealth can endure, where as the precepts 
of the first table be neglected. 

Almighty God therefore, after that he hath taught 
the people what is to be done towards him in the first 
table, he sheweth in the second table what we should do, 
one to the other of us, that peace and concord might be 
among us; which cannot be, where as one knoweth not, 
what reverence and honour should be done to the other. 
For where as all men will be like, there is neither wealth 
nor virtue; but contention and hatred, which is the matter 
and ground of all calamities and mischief. The law of God 
therefore, in the first front of this second table, doth ap- 
point and institute a certain impery and dominion to be 
had among his people, that one person might be known 
from the other; commandeth obedience unto the superior 
powers, saying, “ Magnify or reverence thy father and 
mother.” If this order be kept, there is a reward ap- 
pointed for the observation thereof, as the text saith: 
“Thou shalt live long upon the earth.” After that people 


(? Nam concordia res parve crescunt, discordia maxime dilabuntur. 
Sallustii, Belum Jugurthinum—Micipse oratio, | 
[> Vig, Bacal Bel. 219724 


[ Hooper. | 


1K 


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LES © rms EE ONE pt 7 


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engee tq Lalved Kee ales dad © 
7) ote ij ee@erw eal bopace 
li ’ ipl? acta wlyoeg 
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bes i row Ata? vat a) 


dos : i. J  Sagprvnchnt 7 
0 bondi , joomas Ay ul Les jpda ‘ 
oT _ P ' T rT , ‘ ge he te 
of rr 1 ia} i] a eoltraal at ied pal 
7 > aan Wa dle meee’ 7 
Me wal : og ' 1 i3 te od og beettas lx ii ae 
Lees ff, “vei cin W 0a, well deuce i 


alpoorw ail? ex eae Ra a te a We ir on = _ 
ieirehes of oldah Qe at to 
itunes Wied al e2Al wile wctewde bod eiath 


0 eff er me rival wen pom fale ad 
ot af Lccunne lth qa lw genio a: . rome 
ie condemn @k aredr ad an jside on yooma * 
nelin edi i enol. bb ibe tri: inte OeTnTeE uit 
lnaew waltion at onl) ng ity @ext lid 2 voi wt 
sotto o42 af sbide® Iuutad bog noi oties i; 5 ouriy yor 
hee ty eb alt iiwe ins etinda Up la hinsorrg te 
tists olds dene » Dov detll a aah srohyeegs 
ai ol duiiieil ij re whi eS p}aitepesil tien tiny — 
rorard id  idulay. deere) qo Gadd ales, ote geen ni 
(chris Uhh O0hU eusiielo a hora)? » vorlte ile iw a 
lie ged UU apinereest Ww Yue yh * * pega pe 
ye lracwer «@ at ote) Agel ad wots mde. nu * we 
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spain} igdt anti: * ‘atrvan sait hiarw te 


e45) 


met eorsel th Wevi paed aviewengetly heen a 7 
| rat Ba anil Py ie vals a 
; cs ; ; 
: mi) Paes 7 


a2 a a 


a 


Gen. Xxxiv. 


25. 
2 Sam. 
XXVIiL. 


Judges xix. 


oop ed 


354 A DECLARATION OF THE TEN COMMANDMENTS. [or. 


of a commonwealth know each of them their duties, it 
is necessary there follow a law to maintain them in peace 
and unity. Therefore followeth it in the table: “Thou 
shalt not kill,” which precept is a munition and defence of 
the peace. 

Howbcit, because there followeth alteration and change 
in every commonwealth by reason of death, and the per- 
sons present cannot live for ever, the law-maker for the 
commonwealth must provide how the places of those that 
die may be again furnished; that with the departure of 
one may follow the success of another. Wherefore God 
putteth the sixth’ canon that defendeth marriage, whereby 
is preserved this commonwealth, and as godly continue, as 
it began; the which law is not only necessary for the 
preservation of the commonwealth to come, but also to 
preserve the state present in peace and tranquillity. For 
never was there greater occasion of discord and hate 
between commonwealth and commonwealth, prince and 
prince, private persons and private persons, than for the 
abuse and violating of marriage, and committing forni- 
cation, with such like vices: as it is to be seen by Dina, 
Gen. xxxiy.: by Thamar, 2 Reg. xiii.: by the priest's wife 
abused of the Benjamites, Judicum xix., xx. read the place. 
For the rape of Helena Troy perished: for the oppressing 
of Lucrece at Rome, and other. Then as there be laws 
to preserve the person’s self of the commonwealth, so must 
there be Jaws io preserve such goods as appertain unto the 
members of the commonwealth, that one do no wrongs unto 
the other, but every man be content with his own condition 
and proper goods, and not to usurp authority over his neigh- 
bours, Therefore the eighth law is concerning the defence 
of proper and private goods, ‘Thou shalt do no theft.” 

Howbeit, seeing we are frail and so ill, that many times 
we transgress some or all these laws that preserveth the 
commonwealth, it is necessary to find and prepare some 
remedy to have the transgressor punished, and the person 
that is hurt and offended restored unto his right. There- 
fore is there this clause and rule in the law; ‘ Thou 

[> Sixth canon: the sixth commandment, as enumerated by the 


church of Rome and the Lutherans; the seventh in the arrangement 
usually followed by protestants. | 


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VU. | THE FIFTH COMMANDMENT. Ayana 


shalt give no false testimony against thy neighbour:” which 
is the ninth commandment, and bindeth as well the supe- 
rior powers to see equity and justice without respect of 
persons, as the cause requireth, observed; as such shall 
be testimonies in a doubtful matter to say as they know 
truly: and likewise, that in buying and selling, and in all 
other contracts, men use no fraud to get their goods. These 
laws now I will open, in order as they stand, plainly and 
simply as I can, to the understanding of the text. As for 
them” I will speak of severally: these be the fountains 
and original of all politic laws. 

The first law that stablisheth the authority of the 
superior powers, beginneth with the name of the father and Baiiecs and 
mother. For after and next unto God we owe most rever- 
ence unto them, of whom we have received this natural life 
by the help of God: and they likewise hath sustained the 
pains of our education and bringing up. Then under the - 
name of the parents is coneluded all other persons to whom 
we owe our obedience and love; as the country where we our covn- 
were born, or where we have our living, that we be true “™ 
and faithful unto it, garnish it what we may, and 
enrich it with all godly knowledge, arts, and other com- 
modities; nor to hurt it, but to die for it, as justice shall 
require: then the prince or magistrate, that hath the The prince 
defence of the country and the people of the same committed fate 
unte his charge: tutors appointed for youth, such as Tutors and 
teacheth any craft or handy means to live by: the doctors over youth. 
and. teachers in the ministry of the church, whom the ee 
scripture calleth the father of the people, 1 Cor. iv. : then 1cor. iv.15. 
such as be by nature and parentage our kinsfolk; also xinstolk. 
all that be our elders, unto whom we owe obedience. 

These be the persons, that be understanded by the father 
and the mother. 

The text saith, that I should honour them. The which Honour. 
word in the Hebrew hath a greater energy® and strength 
than one word in Latin or English can express. Cabad' 
signifieth, to set much by, to have in estimation, to pre- 
fer and extol; and requireth these affections in the heart, 


[* As for the then the law, A. And of them, (os) 
{° Force, C.] [* Cabad, 35, Exod. xx. 12.] 


23—2 


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856 A DECLARATION OF THE TEN COMMANDMENTS. [cH. 


and not only external reverence, as be fair words, outward 
gestures, without the love of the heart; to obey them in all 
things honest, agreeing with the law of God, not contemn 
them, neglect them, hate them, or be unkind to them; to 
help them as we be able, if necessity require; to put our 
lives for them, and to pay them their due, Rom. xiii., and 
that without murmur and grudge. For all those that I have 
rehearsed be as our fathers, and as it were a second God 
appointed for us upon the earth. 

Therefore, if thou wilt have a very true image to ex- 
press God Omnipotent, thy sole God and Maker, unto thy 
reason and external senses, set those superior powers be- 
fore thine eye, which hath or doth travail for thy wealth 
and commodity; thy father and mother, as is before said; 
the prince and king, how’ to keep thee in thine own 
country in wealth and felicity, that thou be not made pri- 
soner nor bondman unto a strange nation, thy contraries’ 
and thy mortal enemies. The land itself bringeth thee fruit 
and all things necessary for thy life, the which thy fathers 
won with their blood, and maintained with their body and 
goods. ‘Thy preacher telleth the will of God, and all his 
study is to bring thee to eternal felicity. Unto those thou 
owest of duty a filial reverence and honour; to thy father, 
Exod. xx., Deut. v., Prov. x., Eph. vi., Eccles. iti.; to thy 
prince and lawful magistrate, Josh. i, Rom. xiii.; Eph. vi., 
Tit. ui, Heb. xiii, 1 Pet. ii.; to thy elders, Levit. xix, 
1 Tim. v.; the which was observed also among the gen- 
tiles, as Juvenal the poet saith, that thought it a fault 
worthy death if the younger honoured not the elder®. As 
for the defence of the country, it was and is [granted]‘ 
of all natural men, that there needeth nor testimony nor 
example: Moses, Deut. xx.; the profane writers, as Horace, 
thus speaketh, [that |! “Dulce et decorum pro patria mori; that 
is to say, “It is sweet and decent to die for the country.” 
The Lacedemonians, that were slain in Termin®, had this 
epitaph on their graves : | 

Hospes, dic Sparte, nos te hic vidisse jacentes, 
Dum patrie sanctis legibus obsequimur. 


f? That travaileth how, C.] [? Adversaries, C.] 
[? Juv, Sat. xu. 54. ] [* Supplied from C.} 
[? Thermopyle. See Cicero, Tusc. Quast. 1. 101.] 


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virt. | THE FIFTH COMMANDMENT. Sie 


“Thou stranger, say, that thou sawest us here dead, whiles 
we obeyed the holy laws of our country.” As for our 
honour and reverence to such as teach us the word of 
God, it is shewed, and also the examples of the Corin- 
thians, and likewise of the Galatians, that were so prompt 
to obey Paul before they were seduced, that they would 
have plucked out their own eyes to have done Paul honour. 
Galat. [iv. 15.] 

Valerius Maximus’, libro 1. capit. 1, [writeth]* how in 
Rome the elders were always taken as fathers of the 
younger, and that no youth should sit at any feast till 
their elders had place; they should be the last that sat, 
and the first that rise from the table. 

Every man should reverence and honour these supe- 
rior powers, not for fear, but for love. And consider that 
God beginneth not this second table with the dominion 
and empire of the father in vain, or without cause; but 
meaneth, that we should none otherwise love the superior 
powers of the earth, and be affectionated unto them, than 
unto our natural parents, and obey them in all things that 
is consonant or not against the law of God. 

Likewise the superior powers should be none otherwise 
affected with love towards their subjects, than the father 
is against’ the son. Consider the work and ordinance of 
God in this superiority and dominion, that preserveth the 
good, punisheth the ill, advanceth virtue, and oppresseth 
vice, to the preservation and wealth of the republic’. 

Thine office is to consider, in what place the superior 
is set, and how the devil travaileth without ceasing to 
trouble the tranquillity, peace, and good order of every 
commonwealth by sedition, treason, war, and lascivious 
and dissolute manner of living. Further, he laboureth 
continually to subvert the prince and governor thereof, to 


[{® Senectuti juventus ita cumulatum et circumspectum honorem 
reddebat, tanquam majores natu adolescentium communes patres essent. 
—Invitati ad coenam diligenter querebant, quinam ei convivio essent 
interfuturi; ne sevioris adventum discubitu precurrerent: sublataque 
mensa priores consurgere et abire paticbantur. Valer. Max. Lib. m. 
Cape laos] 

{? Supplied from C.] [® Against, A and B. Towards, C.] 

[® Republic, A and B. Cornmonwealth, C.] 


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358 A DECLARATION OF THE TEN. COMMANDMENTS. [cn. 


bring him from virtue to vice, that they may both with 
ungodly laws and ill example pervert the people and bring 
them from, God. As thou mayest see by David and Saul, 
two virtuous and godly kings at the beginning of their reign. 
Saul he utterly lost! in this world, and in the world to 
come. He so intricated and wrapped David in the snares 
of sin, that scarce could he find? his colour, and return 
to grace. Mark how he did dare and blind Salomon, the 
wisest that ever reigned, and brought him to idolatry. 

Remember that they that rule be men, and hath like- 
wise their infirmities, and without a singular grace can- 
not govern well: as Salomon saith: Ut oculus vidcat, et 
auris audiat, Deus facit utrumque; that is to say, “ That the 
eye see, and the ear hear, God giveth both.”. The mean- 
ing of which text is, that if the magistrate have good counsel, 
and see what is best for the commonwealth, and the people 
obey it, it be the works of God. No human sapience, dili- 
gence, and industry is sufficient for this vocation. There- 

2 Cor. iii. 5. fore Paul saith, 2 Cor. iii. “Our ability and sufficiency 
is of God.” 

When we have considered the malice of the devil against 
such as rule in the world, and likewise the rulers’ proper 
infirmities, then let us consider likewise our own sins and 
naughty life, for the punishment whereof God giveth many 
times cruel and ungodly governors, Job xxxv.; as he giveth 
good, wise, and loying princes to such as fear his name. 

[2Chron. 2 Par. ix. If they happen to fall from God and follow 
A vice, it 1s not thy duty straightway to calumniate, speak, 
move sedition, cast off obedience, love, and fear, that thou 
owest unto them; but pray for them, study what thou canst 
to call them again to God; be prone to forget and remit 
the offence. Remember David and Saul, that fell and yet 
returned; dissemble at such faults as be curable, lest the 
public peace be troubled. Remember, though he be naught 
that ruleth, the place and office that he is in is the order 
and work of God. So if thou put difference between the v 
office itself, which is good, and the officer, that is evil; 
it shall keep thee in a fear, that thou reverence a good 
and godly governance in an ill governor: as Paul loved 
[? Ruined. Old editions, Zost.] 
[? Find: Fend, A. Fynde, B. Finde, C.] 


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VIE. | } THE FIFTH COMMANDMENT, 359 


the policy and Jaws of Rome, and never taught sedition, 
though he hated Caligula and Nero, the emperors, that 
ued the empire and dominion. 

Beware, therefore, of contumacy and disobedience against 
the superior powers; obey them in all things, where. they 
command thee nothing against God’s laws. So commandeth 
Paul, Eph. vi.; for they are appointed unto that place of 
governance to 6 God’s vicars, to execute his law, his will, 
his pleasure, to bring men to God, and not to carry men 
from God. For in case they instigate their subjects to the 
transgression of God’s laws, we must obey neither them, 
neither their laws: they be not then our fathers, but ra- 
ther strangers, that would draw us from the obedience of 
God, which is our very Father. It is not decent, that their 
authority should be above, and God’s authority under. For 
as man’s authority dependeth of God’s, so should it bring 
men, and lead men to God. Where as they command no- 
thing against God’s law, thou hast heard before what revye- 
rence thou owest unto them. 

A thing more unnatural is there not, than to see the 
son dishonour the father, the subject his superior; as we 
Jearn not only by the scripture, but also by the examples 
of all other beasts of the earth and fowls of the air, ex- 
cept a few. Therefore, the book of Job sendeth us unto 
them to learn wisdom. Job xii. So doth Pliny’, Lib. vit. 
cap. 27, shew what wisdom the beasts of the earth hath 
taught man. Be not as the viper, that gnaweth out the 
belly of her dam, and seeketh her own life with her dam’s 
death. follow the nature of the cicone', that in her youth 
nourisheth the old days of her parents’. Plin. Lib. x. cap. 23, 
Nat. Hist. Thus thou art bound to do. Exod. xx., Deut. v., 
Deut. xvi, Exod. xxi, Prov. xv., Rom. xiii, Jer. xxxv. 
If thou do it, thou shalt have the reward; which is, to 
live long upon the earth. If thou do it not, be assured 
that God will punish it, though man do not. Read the 


[? C. Plin. Nat. Hist. Basilie, 1545. p. 187, &c.] 

[* Cicone: ciconia, stork.] 

[° Ciconie nidos eosdem repetunt, genetricum senectam invicem 
educant. C, Plin. Nat. Hist. p. 176. See also Aristotelis de Hist. 
Anim. Lib. 1x. cap. 18, from which Pliny’s account appears to be 
taken. | 


Sph. vi. 1. 


Job xii. 7. 


Nat Hist. 
hb. vi. 
cap. xvii. 


Plin. Nat. 
Hist.lib. x. 
cap. XXiii. 
Exod. xx. 
12, 


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The duty of 
superiors. 


Of fathers. 


Eph. vi. 4. 
Deut. vi. 7. 


Proy. xiii. 
24. & xxiii. 
13. 

Ecclus, xxx. 
1 8ees 


Of Kings. 
Deut, xvii. 
14. 


3860 A DECLARATION OF THE TEN COMMANDMENTS. [on. 


five-and-thirtieth chapter of Hieremy the prophet, and mark 
how God punished the children of Israel for disobedience, 
and rewarded the Rechabites for obedience of their father’s 
will. 

Now, it is necessary to know the superior’s duty. First, 
the father’s to the son; then of others that bear rule in 
the world. 

The fathers’ office is, to teach and bring up their 
children in the knowledge and discipline of God, to know 
him aright, and keep them from wantonness and ungodly 
life, Eph. vi. Deut. vi. Exod. xxi.; not to provoke them 
to ire, but gently win them to virtue and love, without 
severity and rigour, if fair means can avail; if not, to 
use rod and the punishment, as he seeth the cause require ; 
and not to be remiss and negligent in correcting his child’s 
fault, neither to wink at his ill doings. Read the place: 
Proy. xiii. xxil. xix.; Eccles. xxx. But, alas! how can 
this be done, whereas the parents themselves can scarce 
repeat by heart the articles of the faith, the Pater Noster, 
and ten commandments! How can those miserable persons 
teach their children the meaning of their belief, the virtue 
of prayer, the danger of sin, or right use of the sacra- 
ments? This the world oweth unto the holy church, that 
is extolled into the higher heavens, that hath robbed people 
not only of the scripture in a known tongue, but also 
preferred unto the cure of souls such as sing sol fa, and 
ean do nothing less than the thing that appertaineth unto 
their office. 

Now, what the prince and magistrate should be, what 
their office is towards their subjects, what is their reward 
if they govern well, and what their pain if they do the 
contrary, it shall appear by the scripture. 

What the king should be, it is written Deut. xvii. 
and likewise, what things they should do, or not do. “If 
thou wilt,” saith God unto the Israelites, “have a king, 
thou shalt take him that I choose in the midst of thy’ 
brothers (understand that now all kings, be they good or 
bad, are put in their authority by God); thou canst make 
no stranger king over thee.” In these words is declared, 
that whosoever will govern a commonwealth aright, must 
love it and the members thereof, as the father his 


ee ee 


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Tat! 


vut. THE FIFTH COMMANDMENT. 36] 


children: as Xenophon saith, “a good prince differeth 
nothing from a good father.” Aristotle? Lib. Politicorum, 
v. cap. 9. sheweth many conditions, that are necessarily re- 
quired in him that should be preferred to the governance 
of a commonwealth. 

The first is, that he love it and the state thereof. 
Thus required likewise Christ in Peter, when he com- 
mended the people unto his charge, saying, “ Peter, lovest 
thou me?” “Yea, Lord,” said he, “and that thou 
knowest.” “Then, Peter, feed my sheep.” John xxi. 
He shall not profit in the regiment of the civil wealth, 
nor ecclesiastical, without a singular love unto the pre- 
seryation thereof. 

The king there is forbidden to multiply horses, and 
to carry the people again into Egypt: not that the king 
should have no horses, or permit none of his subjects, if 
occasion required, to travel into Egypt; but that he should 
not glory in his own strength, and cause the people to 
trust in the might and power of the flesh, as though by 
man their commonwealth might be preserved, or their 
enemies so overcome in time of war, as Pharao and the 
Egyptians did. 

Farther, it is forbidden the king to have many wives; 
and the cause is, Jest they should withdraw his heart from 
God. Neither should the king multiply for himself great 
abundance of gold and silver. But thus the king must 
do, when he reigneth in his kingdom: cause an exemplar 
of Deuteronomy be written out, and that book should be 
with him, and he to read therein all the days of his life, 
and learn to fear the Lord his God, and to observe all the 
precepts thereof, and laws, to do them. 

Farther, his heart should not be lift up above his 
brothers, and should not decline from the precepts of the 
book, neither to the left hand, neither to the right; that 
he may prolong his days in his reign, he and his children, 
in the midst of Israel, Deut. xvi. 


[7 AANa odAdKis perv Sy, & avdpes, Kal GAXore Karevdnoa Gre 
apxav ayabbs ovdev diaéper marpos ayaod. Xenoph. Cyrop. lib. H’.] 

[? Tpia S€ twa xp exety rovs péAdovtas apéew Tas Kupias dpyds. K.T.A, 
Aristot. Polit. Lib. v. cap. 9. Jenz, 1660. p. 552. ] 


Lib. Politi. 
V. cap. ix. 


John xxi. 17. 


Deut. xvii. 


es wher "i i inl ve Wirtole hes aiedint — 


i wri? | wy aba ‘€ Aé one selina pet: 


ne _ 
‘ — : 


eas ae) uray er 


ron lea'tes , ; ‘Migs € ash pore es ote pli 
Fe ' ruiliel fey @ ietb-_ots 
co lite ? He a4 ile ye i) a 
{ ; ee alt) didn biyritp 
« Yiiabwelkmetee @ Yo. 
| im "edt 
zh rent. Gerager eadT 
re je @hpyeng alt bobo, 
) coe m@ . porlé 
t en ee wt * seiworl 
ty wy i ‘iene for Ther? afd 


= ™ Yivas shenue “alls jen 
; > mal oa evel -blocsde 
f oi o} lettaper auiieag 
om a me wie To 
¢7y ove oor hikerar yl ty tured 
ome Unll oer 
el fh i) WitreterS “te entda@ne 
rr Pani osiiyt 
. i ol) netted gh asda 
ha) if tonne, of) ban 
' ned» nal bot) 
ai nie nity WwW noha 
, Amd wb 
meted. te 
bem vi ne oul dliv 
ir i ped wy aescel bore 
i ah oad ( O° beowpeul t ayer - 
> Geet dl sutnet 


7 ' a Gaeta) adi wh andltort hood 
wD « R | ie ii awyal r «© (cli we ft ag ‘on 
49 4 are vy thes 4 vy tow \ aA ww, poet A ky we 


mgr “Vint plese este or oan 


Psal. ci. 


362 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


The first cure and charge of the magistrate or prince 
must be, to see their subjects instructed in the first table 
and the precepts thereof; which cannot be, except they 
appoint learned and convenient ministers in the church, 
that teach none other doctrine than the holy bible con- 
taineth. 

Concerning their office in civil governance, it is de- 
scribed Psalm ¢.; to live well himself, and to observe mercy 
and justice, to punish vice, and to extol virtue. Read that 
psalm: there shalt thou see a prince’s office, his hfe and 
family described; how he should live after the word of 
God, govern his people thereby; what servants he should 
have in his court, and what persons should be banished 
out of the court; to use the industry of such as be good 
in public and private business, as it is in the sixth verse. 
It may happen, a prince to have ill servants, extortioners, 
pollers, pillers, oppressors of the poor, nor commodious for 
his majesty nor for the people of his realm. Such as live 
in illness, blaspheme God, and can do none other thing 
than devour the bread of the poor; those David saith, 
in the eighth! verse, he will banish out of the court. 

In the ninth? and last verse he saith, he will not only 
rid his court of such ill persons, but also daily give dili- 
gence to purge and cleanse all his realm of such ill doers. 
The princes that hath this study to maintain the glory 
of God, and to preserve justice and equity, if by infirmities 
they fall sometimes, must be borne withal, and their faults 
either hid or healed; as it is to be seen in Salomon and 
David. If their offence be hurtful and slanderous to the 
word of God, and pernicious to the commonwealth, the 
preacher of God’s word must not dissemble to correct it 
by the word of God plainly, without colour or cireumlo- 
cution, as Nathan did David; Elias, Achab; John, Herod. 
For that that is spoken to all men, is as though it were 
spoken to no man. So doth Paul teach. 

The princes are called reges a regendo ; that is to say, 
they are called kings, which name cometh of a verb that 
signifieth to govern. They must lead the people and them- 
selves by the Jaw, and not against the law; to be ministers 

[) Eighth, A and B, seventh, C.] 
Q [? Ninth, A and B, eighth, C.] 


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vit. | THE FIFTH COMMANDMENT. 3863 


of the law, and not masters over the law, Cato saith 
well therein, “Obey the law that thou madest thyself.” 
It should not offend the magistrates to be reprehended 
by the preacher of the law of God, but rather take it in 
good part, and thank God that he hath one to admonish 
him of ill in time; remembering the words, Ecclesiasticus 
x. tex hodie, e cras morictur, that is to say, “ To-day 
a king, and to-morow shall die.” 

All the estates of the world, in their honour, should 
remember the words written, Gen. ii. Formavit Dominus 
hominem lutum de terra; that is to say, “The Lord God 


Eccles. x. 


Gen. ii. 7. 


made man clay of the earth.” Which words should ad-’ 


monish all men of their condition and original. Quid igitur 
superbis, cinis e lutum? Ecclus. x.; that is to say, “ Why 
then art thou proud, ashes and clay?” Thus should 
all other remember, that boast so their nobility, and 
think there be no men but they. In time past men 
were accounted noble for virtue and justice; such as had 
done some noble act, either in peace, in governing the 
commonwealth, or in war for the defence of his country, 
‘and the heads thereof. They were born no gentlemen, 
but made gentlemen for their noble and virtuous acts. 
The nobility now-a-days is degenerate. It applieth no 
study to follow the wisdom, learning, and virtues of their 
predecessors, but thinketh it enough to have the name, 
without effect. Their wisdom and learning once ruled 
other ; now they contemn learning, and scarce can under- 
stand a learned man when he talketh of wisdom and 
learning. ‘Trajanus the emperor said unto the captain of 
his horsemen, when he gave him a sword, “ Use this sword 
for me, if J command the things that be right; if not, 
use it against me.” There should no vice be excused, 
neither defended, under the pretence and cloke of God’s 
works; neither for the dignity of any place, manifest. in- 
juries and wickedness permitted to reign. But the word 
of God should always, without respect of persons, stand in 
his full strength and power; whose office it is to teach the 
ignorant, rebuke the transgressors, chasten the intractable, 
and to institute man to all kind of virtue. 2 Tim. iil. 

They should remember, that kingdoms be altered and 
changed because of sin, Job xxxv. and that God removed 


Ecclus, x. 
125 


2 Tim, ili. 
16. 


| ae oe 
one SEU whe ar ay | 


Am ott? esl «il wr ere jou fous wal old to 
"Sie nd tben aul? Jade esl oft geet pooornl? thew 
S° jatheierme GF sa wlettehpet ait laslie soa. btyods 46 

4 re oh dat oothen tad tS Yo weal-ade-le relaneop add qe 
Addprates of aw tha ak wale dwt? doer: hr. hourg 
serait gine alt gremdamaiey ; ont mi fh“po anil 
et eee mnibrem feo wy albok oll) 2 
- eit, (lade norermot ben onldia 
Yiapes qucces! thu! ae Aare ult Wa ettatcd ull tid, 
0 Rte cei et Were 4 ee) oofiew aimowe alt ehdiromert 
jAa? “bevel wir a a) of deal} 3 ert On AN, owl 

jeg Unals: Get slot Woo“ dtres-odl- le ea nmut nian 

etree bey Anuar? bun esttibnos sie Ve aon Ue denon 

Jamra of lf om oF G sels 7. @ watoaPl Caicil ie OS Shoegee 
‘saeude out ““Hegle bind vba himiq- med a -ot 

o> Bs edi aid) oe peed tert sodieanes. cote Ta 
ee dag oe il elt Gud Re ow volt dgalt-, 

dant o> eo bona, “ber mn) olded ihticeens_ovew 

*) ats. yoletereg wi Gmrerg od sadile tae thdes onres etieli 

serine ase wapieh ad) wl sew ai te Milge wenn 
eulogy al Weal wort gel - Woornlt eheod’ al) how 

O Siee eaamvle Tan addon Gedy eh Hometime ator dud 

WO? har qtaliqge al! tevaragel st egelowen giliien fT. 
stor? Ss cane We yeiripel ewttaehr mts onli of, hate 
iment oll cited oo Papen! i hadi tout ronepolred 
telind into: antral baa motel vied? «tot dumalirw 
-elur hee erin be, agtires! crates godt ont: ; sata 
Tad init ‘to vibvated oil prwite aare Losmesl a Saleh” 

Wr Wakgny ‘ocd chute bide tee ys oft calor! » guhrol 

teniee Ch 9oF brows eonidedag nd arate ioaorngal aid 
ion Ale 2ddgle ed Qaoly agald? wala honinnes I~ june sol 
tiem all mite aw Langs apd “oer destiny dt’ oes 

Seed le ately bed aumeng orl? soli Aechepiloh audition 

“it gainers aketg. yan Wo oystdgile adj eet wdtiva ¢ elsow 

bert eft colt uted oF barloney eorbodvie ima thug, 

“at hebth attorney fo, beepers trodiin pyerts ands bod Wo 

alt tava? oF GM eltby etenlve gaewog bee dynoeta lia da 

© chit paitul el eee Jemma oat) edlinders fermronegy 

| arte ie oath @ denier Wo bold Me oo ame ejuibeniol 


c= yO 
j 


2 


1 Sam, xvi. 
Me 


Gen. xiv. 16. 


Matt. v. 9. 


Rom. xiii. 6. 
Eph. vi. 3. 
Cod. lib. xi. 
Tit. 74, 75. 


Matt. xxii. 
21. 


3864 A DECLARATION OF THE TEN COMMANDMENTS, [ou: 


hkewise princes from their dignities by reason of sin; as 
it is to be seen by Saul, the first king among christian 
people. 1 Reg. chap. xvi. All kings and commonwealths of 
Christianity were instituted, specially to preserve the 
ministry of the church, and the estimation of God’s word, 
that people might know and live according to it, and as 
it teacheth ; to decline all unjust wars and battles, to defend 
themselves, their realms, and all other that be persecuted 
for justice; as Abraham did his neighbours and Loth his 
nephew, Gen. xiv.; to promote peace and make concord, 
that they may be the children of God, Matt. v. 

No christian man will take me here, as though I ex- 
tenuated the princely honour of kings and other magistrates, 
commended to us by God: whom I honour, reverence, and 
love; and know by the scripture what I owe unto them, 
to say, both goods and life. Rom. xii. Ephes. vi. 

Farther, what man’s laws giveth, Cod. Lib, x1. Tit. 74. 
75. 1 would all men should observe. The subjects of every 
civil wealth must bear the charges and burden that is 
necessary for the preservation thereof, and must not refuse 
to pay tribute unto the superior powers, under the pretence 
of a christian liberty; but pay it without grudge, what- 
soever lawfully and of duty is demanded; remembering, 
the liberty that Christ hath given us is deliverance from 
sin, from death eternal, the horror of hell; and to restore 
us to everlasting life; and not to deliver us from the obe- 
dience of princes in such civil cases. Matt. xxii. Luke xx. 
Rom. xiii. ‘Give the thing to Cresar that is due to Cesar, 
and to God the thing due to God.” 

Christ putteth difference between those two great lords, 
God and the civil magistrate, that people should beware 
they give not the thing that is due to the one unto the 
other. But this order is changed: for where God com- 
mandeth to give tribute and other exactions, helps, or 
subsidies unto Cesar, the people are made so blind by 
the falsehood of antichrist’s ministers, that they will rather 
give a gold crown to the building of an abbey, foun- 
dation of a chantry, or for a mass of requiem, than one 
silver penny for the defence of their commonwealth. And 
the thing that is due to God, they give unto Cesar, or 
the civil magistrate ; to say, their belief and knowledge of 


N ~~ 
=: . 


jo] seu ger ae se voreneae 4-40: 


ee tie Vs mmcur al weltieryils shal) anus) eaorthyy oxtwecdlt 
gélidoty spetune get teal oli does Gls cement Ow al 
14 Witernieonien ie etl HA. dex aede wil | alqaog ace apes 


‘i vem of igs Antolin? ater ohne 
drove ibei3 be bvaniion mkt Ita alsa 9d Ace oprdatetton ” 
ee A ne gelrepe, oi) ie Weard fbpim olepveg Salt 


pets . discs tome ecow teolaw (pasdeu) o ¢ diodawed 4 
heturewrny of fe/) an) Uy lifla Ames: thet «ohn? 
dit’ Avel bers qeodtsian At ish comeigr tA. an) obteul el 
Sac oftm. oe ey eta ag corte ame) weedeat 
= tall field We aunbints al! sf eat yot todd wage 
«m [ dgeeli- era =a aja} iv oro eubrdy oA 
eee t Ain bes. eqnid tn qoeqnal ele al, ovtt hefatticai- 
ina wee eens .eopal | etule - fc ¢il on of leoivmgiae 
weds eintt orn E iedy eneiee off. ql wed hae igre 
6 eA ie woh wil tne shee ubtod: yew ab aie any 
At. Tae OT DD aly oe Snes cade pale a ty 
(wen tocteblas ed? rely Muods arm Ue bine FATE 
al hit eaten! het avgtade gilt youl, sey ddlaew-tele 
ifhn jon ion bie Jove nolinimeen; «de 1? (eee 
antrodeng adi selon dibiebe mntioye Oo offs Ai tirh yay al 
<hate pulang, Meonlie a 4 iol 3 etl when @ w 
ype tere cistern: ae Ww hoe vlitesl sarees 
mit sedi at we mrtg sited ded) iw rieett oft © 
rivtagy 08 fom. Tad te corked alt dorm) ies toot jole 
aly qt) worl o@ eellah nf tee baw » GA yaijeclwea bb ws 
es colt. dine elk ateye Tiga eiee ef) erty Vo ential. ayy irae 
cia’) od nats vs fects vata) og Qale oti rca” die Gel ae = 
“teat et anh gen “) both as bow 
dlool jerry ect wth meer eonogliih ictug ddd + 
grnwod luo. alyeeng deidh gutextatgee: Livix alt tue finhd 
eile cdmit ane ad oo waly-oi tert maids aot tom wel quilt.’ 
qin Te mmale 2dt- hogeatla whe «nl dull asfie 
to Sled stony qeitta fw, efile? exig of teobpen 
vd bmbt te) pheay-ome j ot seen’) onc eoibhados 3 
vutinn Kim yond Rath petdaloiny aidieloitas Ww donitealad silt : 
ott jotta ne Yo, yatdis ad a) prow “wig 
ai: taal anghaceix ie sama sn lle acount “feitaly: ae 
boty sbeleeyenscmeuts teal, — todd we yiter, tarlin 7 
ee ee ne 
i) tego waned, Gem Hn a eee 7 


_ 
al 


vin. | THE FIFTH COMMANDMENT. 365 


God. This is only due unto God and his word, and not 
to king nor emperor, or any other magistrate. Thus is 
to change God’s institution, 

We see daily, how the princes of the world persecute 
the gospel and the gospel-like use of the sacraments, We 
pervert, therefore, God’s law; which commandeth to give 
tribute to princes of the commonwealth for the preservation 
thereof, and in matters of religion to give ourselves, both 
body and soul, unto God; and learn not only by the scrip- 
ture to love the superior powers, God's ordinance, but also 
consider other examples, where as he shall see obedicnce and 
love of the subjects to their prince to be the strength of 
their realm. 

Scipio was demanded, when he came in warfare into 
Africa, how he durst to enter so strong and mighty a realm? 
He said, “the obedience of hig soldiers.” For they were 
so obedient, that if he bade any of them fall from the top 
of a steeple into the water, they would not have disobeyed 
him. See the order and concord among the beasts in the 
air, as long as their king liveth ; among the cranes, Plinius! Elin, Nat, 
hibro 10, capit. 23. Natur. Hist., and the little bees*, Vir- Cup. XXt 
gilius Georgicorum, lib. 4, Now, if they govern not the peo- Georg. lib. 


ple well, which be their brothers, they may read their own ecles, x. 
b 


damnation, Ecclesiastes ix. x. Ezechiel xix. Hieremy xxxix. Ezek. xix.1. 
os . * c ‘i HCA SS OOD 
xhi.; and likewise the ire of God, that they hearkened not 3: 
. oe Deut. xvii. 
to the voice of the preacher, Deut. xvii. 14. 


It is, therefore, the office of every magistrate to learn 
how to reign over the people by the law of God, and 
to desire wisdom of him, to know and follow the things 
that appertain to the ministration of the commonwealth. 
For of him alone cometh all wisdom. James i. Ps. exxvii, 
Thus knew the godly rulers, and were fortunate in their 
governance. 2 Reg, vi. vii. 3 Reg. ili. If the magistrate CaaS 
would read every morning, before he entreat any matter iii.) 
for the commonwealth, the 101st Psalm, it should lead him 
to a singular wisdom and marvellous dexterity in judgment. 


(? Quando proficiscantur consentiunt, volant ad prospiciendum alte, 
ducem quem sequantur eligunt, &e. C. Plin. Hist. p- 174.] 
Ife Rege incolumi mens omnibus una est ; 
Amisso, rupere fidem: constructaque mella 
Diripuere ipse, et crates solvere favorum. Virg. G. rv. 214.] 


\ 
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dettl airhiye gaily que Va Hirteee “Oo ‘grid 03 
7 | qrctiniten’ chet) agate od 

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HE ater atin city eOtigery ott byue anqecry adt 
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Purvi el! je) ee sito ofi we oy al anda 
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de ot Vine ciel ten 7 DOO) etter Anos fara ghod 


Ss ee ; 
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be Guvgatonle: rm Hate mf ve fied footers aalite yehoed 


‘Ys dipona oii od. oF teu) ajelt <i arian edt wrol : 

=e cileay pel? i 

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gia gels aft wenlifoe vid We artivdo oda ™ > bee all 


. 
ae) lt mod Ua woll ove had at i dale patil oes | 
ivrrabawls ven 6u Klime % i) yroleey Gil? ota olquede sw - 
of cl alee ‘net Qioeta Laas xe tale of ees cmd 
“ti 29 ‘soul | cuntita ont 2hptee Ape yea qiaal? “i qual ss x8 
= ae at “weal ytd wilt bas tl asist St ges Ot ett 
- baa omy wilt drm Harry on wok & fil snwtoarguny? suileg 
fe wie Peal tran gaat qeel! amdernt fimty wd date Alot oly : | 
hein ouitps aguvanit bie baltedT « «J eneieats. olenmal 
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ind jee de aailare edt etiey oli & 


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tues en we wl ole ce wlqrag et) 270 mint eo wad =) : 

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sleds at started orien fone jrator -viboy adh wroetl out? 

a Faymciniane alt HA ell Galle Vago So sonemeg 
ceultay, ie, Samide eh mene Soatetscse “cteet Live hitrow 

oni bent ftrale 4 solaa't hAYOL oA? Stlerwanemmtos wilt it 
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(0b ot gett aia evetdia itusy Om trl 


366 A DECLARATION OF THR TEN COMMANDMENTS.’ [cx, 


‘The people should daily pray for their magistrates ; 
for of them dependeth the peace and tranquillity of the 


1 Tim. ii, 2. commonwealth. 1 Tim. ii. Psalm xx. xxi. It is a great 


Psal. xx, 
Fook 


{1 Chron. 


iniquity for people to neglect their office herein. There be 
proper psalms written by the prophet David, that appertain 
unto this purpose: as the creation, coronation, or mau- 
guration of the magistrate, Psalm ex., where people made 


waviil xx} supplication at the coronation of king Salomon, 1 Par. xxviii. 


xxix., for a prosperous governance of the commonwealth: 
when the magistrate shall take any battle or war in hand, 
Psalm xx.: when God giveth victory, xxi.: and so for 
all other necessaries, that they may defend the orphalings 
and poor widows with all other oppressed wrongfully. For 
the palace of a prince, or a magistrate, should be the refuge 
and sanctuary of the poor, where as they might offer boldly, 
as before God, their griefs and oppressions. 

So it appeareth in the prayer of the people for king 


Psal.lxxii.1. Salomon, Psalm ci., saying, Da, Deus, regi gudicia tua ; 


that is to say, “Give, O God, thy judgments unto the 
king.” For no magistrate can govern without some form 
of judgment and certain laws. But because all judicials 
and decrees, statutes and laws made by man, doth many 
times fail, either for their own proper imperfection, either 
by the partial and corrupt ministration of the judge; the 
people desired God to give their king his judgments, which 
are written in his ae and Hinees the magistrate must 
observe, Deut. i. x. and xvi.; as Moses did, Exod. xyui. 
Levit. xxiv. Num. xv. Josua i. By the which words we 
know, that all godly laws should be asked and sought out 
of the scripture. 

The sum and conclusion of this fifth precept, and all 
that I have spoken in it is: that such as the Lord hath 
appointed in the earth over us to rule, those we must 
reverence, honour, and obey, with all fear and love; and 
that we derogate nothing of their dignity with contempt, 
contumacy, or nalGaduas Kor seeing God would his ordi- 
nance that he hath instituted to be imviolated, it is our 
office to observe the degrees and order of pre-emimence as 
he hath instituted. 


1x. ] THE SIXTH. COMMANDMENT. 367 


CAR Ure UxXe 


THE SIXTH COMMANDMENT. 


Thou shalt not kill. 


J saip before, that concord and peace best preserved 
always the commonwealth, which dependeth of the love of 
God and our neighbours. Therefore doth God, immediately 
after the institution of the commonwealth and elvil assem- 
blance of his people, before set in order, and every man 
appointed to a certain place and vocation: the one to be 
the father, the other son; the one to be the master, tho 
other servant; the one to be a disciple, and the other an 
instructor; the one to be the younger, and the other the 
elder. And each of these knoweth by the precept and 
commandment afore, what his office is, and how he should 
live in his vocation. 

In this precept he removeth the occasion of discord 
and debate, that might happen between the members of 
this commonwealth by reason of murder and manslaughter. 
Therefore forbiddeth he all injuries, violence, force, and 
other uncharitable means, wherewithal we might hurt our 
neighbour's body; and likewise requireth, that in case we 
can do any thing for the help of our neighbour, we dili- 
gently apply our service to his use, and to procure the 
things that appertain unto his tranquillity, to save him 
from adversities, and to give him our helping hand, when 
his troubles shall require; seeing there is nothing more dear 
to man than his body and life, as the law of nature teacheth. 
God by this law defendeth it against the devil and deyil- 
ish wilful hatred of man, that sometime is so carried away 
with affections of the flesh, that he honoureth not this pre- 
cept; but coutemneth the image of God in his neighbour, 
hateth his own flesh, and executeth a beastly rage and 
tyranny in his brother’s body, more like a, furious lion and 
mad dog than a reasonable creature: not only to the de- 
struction of him that is killed, but to the loss and perdi- 
tion of his own body and soul for ever, if he repent not. 


The purpose 
of God in 
this com- 
miandment. 


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AU P9Ts9 


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%, geal oi To fl jhitot A dean ithe reagta adi vale 
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cutie: (to bw Gimwaemese alt te © Jmtithat of? wile 
nore Tis tee hia ai it vinta! bpm ad io aonald 
ata? aan ot -neitany fos nonh( pier 4-y8 boliiopga 
ali sativa Ol od 1 “no gil : cum seidllo. onl) sort old 
an cede ot tive Ale seih 4 el ot eno od) > Hinyaee Fadia, 
» (ade Woke file Dee .eegonet al) <1 of eno. wy peocet 
bite. sqarewy afi yd diiword!. sandy Wo dum, turk oehie 
ices al we hemp colo ml dedw erode havenedystecrentatory 
. > eliza, aul, oicwil 
cmiteivet tills M6 atime at) dbeement of igventg aul? al 
iy edean 60) witeted weqieil tdyin dnd aibe bon 
—— Seager nbithoomn’ tere! wohtoay to pases qe iilewemeegoo whl 
Chu vant @euliwe ¢ maja? He wl Waldiuattoh, evloadT 
; iio teak dein ow Lulriarrette erica alidietinandonn -ralto 
oe vane at Gods siti csteredsl dune ce 
Mis (ow. Avsaddghent. vite To aled geld. tv a om 
“wht ene of Tid er aml 30 salree oxo. diggn yhogy 
» Ct wien” vy yeiitepinesd: eid copa nbesteqys told Pgnids 
early, Jvieul yet jinl yore rig od ee ooittonrs bus mow 
Adah Wren pealtin, of Spal? Yor onivgers Made «stdout old 
puodess ager ty eral-orkt an otil fine aivnd eld sydd anaes of 
fyb hve teed oA gersinge Ob danke he wel ttl yd bod 
Tend bernie & ab quiere Suithuee! Yo devin tutive fel 
- ony el Gout Fe rrianel ad tel) gtegh eb. bo goolpeitia Lite 
anoddyhun ant ni be Yo pani ot docemyumo- dud) :4gee' 
tite oyet ined @ distemore Link tent. aworeid Modad 
foun inclg east a olbtonngier pthenl w'subtevd owe ai \yneuregl 
oly mi} of YbiO-don Fafa benier yen staxt} “gol Taam 
abies thom mal od of; det halted Sell mnit No snkorae 
“rose timoqre nat WE tar 9 Ana” he ‘edad, crag. 9a Yo a0 


- 


Matt. v. 21. 
1 John iii. 
1S. 


Gen. ix. 6. 
Matt. Xxvi. 
52. 


Just. lib. iv. 
Tit. 18. 


Just. lib. iv. 
Tit. 18. de 
publicis ju- 
diciis. 


3868 A DECLARATION OF THE TEN COMMANDMENTS. fou. 


God in this commandment forbiddeth not only the 
murder done with the hand, but also the murder of the 
heart and of the tongue. Matt. v. 1 John iii. In the 
murder done of the hand is forbidden all private revenging 
between private persons, that will be judges in their own 
eause; which begin with blows, then followeth hurting of 
some members of the body, or clean destruction of it; at 
the last, murder of the whole body. Some kill with the 
sword, some with poison, some with enchantments; some 
dissemble, as though they played, and so in bourding! putteth 
him out of the way: that he hateth. Some kill not them- 
selves, nor will not be seen to break the peace; but shoot 
their bolts by other men, and wound and kill him that 
is an hundred mile from him. These the laws punish with 
death, Gen. ix. Matt. xxvi.; likewise the laws of men. 
Justin. Lib. rv. Tit. 18. 

Such as procure and search the death of man privily, 
the Jaw punisheth more cruelly ; not with the sword, neither 
fire, or any other solemn manner of death; but he should 
be inclosed in a trunk with a dog, a cock, a snake, and 
an ape, and so be cast ito water, and die amongst these 
rigorous beasts’. 

Those yet less offend than such as conspire the death 
of any prince, or governor of the commonwealth, or by 
treason intend the destruction of the commonwealth, or any 
man that governeth therein. Those have their pain of 
death appointed Lege Juliana, Justin. Lib. rv. Tit. 18. de 
publicis Judiciis’. So hath the law respect of the persons, 
and will know who is killed, a private person, or governor; 


[? Bourding: mocking, mock-fighting. | 

[* Alia deinde lex asperrimum crimen nova peena persequitur, que 
Pompeia de parricidiis vocatur: qua cavetur, ut si quis parentis aut 
filii, aut omnino adfinitatis ejus que nuncupatione parentum continetur, 
fata preparaverit (sive clam, sive palam id ausus fuerit), necnon is cujus 
dolo malo id factum est, vel conscius criminis existit, licet extraneus sit, 


_-peena parricidii puniatur, et neque gladio neque ignibus, neque ulli alii 


solenni pene subjiciatur ; sed insutus culleo cum cane et gallo gallinaceo, 
et vipera, et simia, et inter cas ferales angustias comprehensus, vel in 
vicinum mare vel in amnem projiciatur. Corp. Jur. Civ. Institut. 
Lib: ry; TH. 18-5. 6] 

lees: Julia majestatis, que in eos, qui contra Imperatorem vel 
Rempublicam aliquid moliti sunt, suum vigorem extendit. Ibid. §. 3.] 


‘ 


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neo vied! ath ebal Af five ted) nee, tari, atowind 

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ds ite U4 ome aha! Goin le Se calrt eal edt 

wien, :eecmpradsity. rithr coke ening ality sume Boe 

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jer 4 owel ods extwadil 1 free tet) ri ust) jdtenlh- hae 
‘ etait on wid eet 

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qoilting baowe edt diese . ela sso en er 

(linnity GA Ged = isgah We ganeers pede tebto que Te yet: 

bac edeee a paves © ed @ alten deer)» on Teeoleni od at tsa 

end? tegmmss eth Wiin-srolde cca) dene ed oe how ope me 

bie ‘wend enoyrgh 

Hienh witepiques ea dave neie bovito wl Joy sent tl 

v4 10 Aiweiownyes, gilt Yo. peurraeg, to wieny eae Yo 

(i 40 dileevannum, ole ncttwenm@h oilt hrotat meawett 

16 img vied) orl eth . itnodt dieiveray dele comme 

ob 8) TT ot LD anit etl, ad, Lontingge jamb 4a 

ara allt Wo deren wel edt qial-ah> Simin’ sivlisny aommy 


pier ® Aen olen i Advllid +s ity wank lw baw 


. (pabvindaenet nl deras : goiloupet 

wy Adie eee ipa fepelen qmeradtteges otal ofretah alt. * 

ee a Re 

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waren fh obareee LM eH agen 2 erating wate eaulo avis) Mires epeny atl 

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symm 08 hagas eat 
oe 


Ix: | THE SIXTH COMMANDMENT. 369 


a man, or a woman; one of his own blood, or a stranger ; 
that the pain may be according. In the ministration whereof 
the magistrate or prince should always observe justice, as 
well against one man as the other, without respect of per- 
sons ; remembering that it appertaineth nothing unto their 
office to save or damn, to give one a charter of life, and 
put another that hath done the like offence to death. 
The magistrate is but a minister of the law, and is 
bound for the law’s sake to suffer him to live, that trans- 
gresseth not the law: so is he bound to put him to death, 
that hath offended the law. So God commandeth, Deut. 
xix., that the judge shall have no mercy upon the offender, 
and sheweth three causes why: the one, that he should 
take the ill out of the commonwealth; the other is a pro- 
mise of God’s grace for his so doing; the third is, that 
other might fear to do the same. We have examples there- 
of in the captains that were hanged against the sun, Num. 


Deut. xix, 
13. 


Numb. xxv. 


. 4 
xxv., and of Mary‘, the emperor Moses’ sister, that, when 


she was a leper, was compelled to obey the law, as well as 
the poorest of the congregation. Num. xi. 

It is ill done, therefore, of princes and magistrates, to 
give charters and privileges to such as by the law should 
die; and a shrewd example for other, that think, when 
need is, I shall have friends likewise to beg me my pardon. 
In case it cannot be obtained, he that laboureth in the cause 
will scarce be contented that his request can take none 
effect, the matter being of no greater weight, than before 
by other obtained grace. Thus, in dispensing of an ill fact, 
is both God and man offended; and the prince or magis- 
trate that dispenseth with the fault of another, maketh 
himself culpable of the same crime, as is written, Prov. 
xvii. Sap. vi. 

Of the other part, the judges, that condemn the right 
and deliver the wrong, commit the same horrible offence, 
and worthy by the law to suffer the pain that is due 
unto him that should for hig offences die: likewise, should 
such, as by letters or otherwise defence’ or procure the let 

[4 Mary: Miriam. ] 
[> Likewyce souche as be letters, or otherwyce defice, A. Likewyse 
shulde such as by letters or otherwyse defence, B. Like paine should 


such suffer, as by letters or other defence, C.] 


24 


[:roorer. | 


Numb, xii. 
14. 


Proy. xvii. 


WD : 
Wisd. vi. 1. 


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aan, renee DA aT A ~[a, 


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. te pehtel eeete reply blots ain. 1 aomegen orl} 

ae vey ty Keagens trottin sndte oben cian one Janiege iow , 

vind oe gridiron pievinbeqye.ti dale yaradeonert 7 en08 7 
bye Sil te mires « ran euig of giteb 19 aven ob aptlo 


. teal al (vated whit #il) nstul titral deult sorltorn ne ; 
oO has opel ott We vonkde a tol el otorteigen oT 
aces 408) oll w col ethe of atea-d eral a8f 0h Drums 
wy, ipl: of snid Gagp.ct? Sonal ed a ce wal elt Joo dinnory, 
Pin wel tev] alitiuestioe hil of col wl) teleria dial det) 


lat, eli goqn gore on wrk Maske ogiud, ol) Soild qahx 
ideods ab andy sng odt ye eaures eel, diowuls its 
any & @ cwillo 28) palihevemsae alg Ty ado Tl al piled 
ja) ot tril ant; paith .ow oak ee ung Stele oni | 


: -preily acliqunuem avid a? cqsume wg ale 08 wel tipha rade 
$e ne tet Mite GP denlege byued epve just} anictqes odd 1a 
° ake ail) Soisds ome) awrepu alg yhywnld to beta vee | 
» we five ot gral od velo of tutleqmos cep cog p sow ode | 
i) oe ad ak wi Unigene wilt Yo ‘teytaeg mild | | 
; ae bt heater baie ead. to her enol Mi ez at . 
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1 apde slate sada ovwlty 0 algicaze tga & bonged 7 
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se wn ofed con (deny ed 40) boii gore Hive - 
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60M ost ooiveulh of ped? ovary lomintde contta. gd a 
2 -aigom Ae canny oi bik gdieboite en jee bO0 ald st 
edi slow Ys Moat. alt clio dieenpqeh. Aid) ete 
one vet overt windise «owes Amino. gree aft We eliegion Vounid 
eo ae . ‘iy ine aie 
ddypr lt perdites (edt arghal att fang Pio rode ID 
gave aliberod sree‘ oill Seniiee a ol evilbb bee ae 
ce ol Helt ciieq okt wiltue od sent od yl OGlttow bis 
,— hhhvorls, getwedit con qwnenitty wil cd Blinds tort nail cdg 
tal od) sxoveny 40 ‘xc etemalin vo.er9ttul ¥d 28 lou 
; aot  Paneriit, gyn 4 
wer wadid .# cttuly wey n init. Go er atc od a 
“Ment ht rei meal = tuba ‘oie édaihele 
7 LA enathedis 19 cael of 9s em tae 


- Lraneeny, 


<= 


Deut. xix. 
12. 


Matt, xxvi. 
52. 


ra 
3/70 A DECLARATION OF THE TEN COMMANDMENTS. [en. 


or delay of justice in saving or reprieving the offender, 
which is an horrible offence, and daily used, (the more pity!) 
in every assize and sessions. They pretend a work of charity 
and good deed to save a man, that is worthy of death ; 
but the judge of all equity, mercy, and justice saith, they 
should not extend their mercy to such a person nor in 
such a case, but commandcth without merey to put them 
to death that justice condemneth. 

Men will be in an ill cause more merciful than the 
fountain self of mercy : but where as they should be mereiful 
in remitting a private displeasure done unto them by a 
poor man, then will they execute not only justice, but also 
tyranny. So pervert they the law of God, and judge il 
good and good ill, and likewise reprehend the ordinance 
of God. God gave certain privileges, that whosoever killed 
against his will might flee to a sanctuary to save his life ; 
but he that killed of malice or of a pretended purpose, 
might be brought to the gallows, not only out of the 
sanctuary, but from the altar. Deut. xix. And this is not 
only the law of Moses, but also the law of Christ, that 
saith, Matt. xxvi. eapit. “He that striketh with the sword, 
with the sword shall perish.” When it pleaseth God suel 
a transgressor to be taken, the judge that judgeth, and 
the person that is judged, should think this is the time 
that the commonwealth should be delivered from an ill 
person: and he that must suffer should think, This is the 
time that God will punish me for my sin, and call me 
to his mercy. 

The prince should suffer the ordinance of God to take 
place. Jor, as Terence saith: Male docet facilitas multa, 
Heautontim. that is to say, “ Over-much pity teacheth many 
things ill;” the which yice he teacheth men beware of in 
Hey. LEtsi ego meis me omnibus scio etiam adprime ob- 
servantem, sed non adeo ut facilitas mea iUlorum corruimpat 
animos'. Therefore he that would purchase a charter, should 
rather come to the prison to comfort the afflicted man, 
and say: ‘This trouble is the preacher sent from God to 
bring thee to acknowledge of thy sin, and to eall thee to 
penance. ‘Thou seest how the devil hath prevailed against 

[! Though I know myself to be especially attentive to all my friends, 
yet not so as to let my easiness of temper corrupt their minds. ] 


\ — 
> _ 


ie | Meee wats 4 RetvadiMd 4 oye 


atorly, =A) gutviityon yo yori al poljeul To yall 0 
Fete @e ctl) boty yligh lute pen die ettiseit Aer heii 
wale 1 » hiae @ hate ten] veal? elie her antes trier i 
ne am Ya ehdeiv al @avle ance a Ores of last agg baw i 
port) dldind | Satie! tis versat viepe fa te onde] aly toad | 
i ten » ate ’a: youn sid) boote’ Yor btyarke ' 
ert ty 02 ree Chaltiv ¢ihmeaume dul gers @ ilyde b 
' 7 diaverAdes mri tent ted! afesh al i 
Add wedi Wecew Sri wots fh Ag of of fw ‘wold . 
litixeera ©@ Uiney gaily ag Wovle nad ) (rte i Te View Andie | 
v0 rad? why gps otnas ‘gah Tiny a sf) Sitsiers a 
otla tee! oslter! cing jaf efacees qed! Whe -ids sient hey 
i) =pig tore AO Ws Gal GN Tell Hori g of gerne ; 
emilee Ot haings @lwll’ len Mi a bez Freer 
deallid wrressiw Saf! pret ieneg HlLtets fag peel Joiakd Wes 
a ee oot! Puers ; 
preareg Intute «Is w ofan ty bili) itt at onl | } . 
or fee gite dow eeilieg of) 7 tileword ed Whim on 
a Own teh Ole ied eile oli poet ie! Tee ll ( 
ta 5A) Yo eth elt te tink owt Va wet wilt yhoo : : 
Aviteme nit shia Aiedide godt oN” sign lex se Atm ive state ; 
ine tok? emmy df wad’ PG sg el teoed olf wie! A a 
iit lites bak! oy ‘all neve! af ai wWemenepeg) 2 
eantad) ett Welt Dinode hoghal wi sett nherny endl 
Ni on wd bewsilah of Minds Attice oom Gt. jodf 
om @ afl Aimall bivade athe’ jeer JO 60 bap | 
om fags one vite eon god Som rec fe told ol emi = . 
oom wit at, aa 
otad: ae na “lw wstieriiad oi _— Liesits conta off —* 
wipe wilina, tate Val i cidewoeriT an rot” Aaaly 
gant West ERY Puy gre) eae dH ro a 
ai Va Ovtwnd, era aleyteasd of ante dada « “ii aguult 7 ; . 
Ap cheb GTN wie aiiame coq hier - WA gal} 7 
Mequivrn @upwily fem GAG arl, 14 i «on lk selene ; 
Livnily rately « eeseenng Show Wall ot ondteyadT aN : 7 
tian’ hatsithe Salt Pater at -eaaiy wilt ot, ome 1” wy ¥ 
* of bot) ath Stee todhaony cilia olden elfT* tee ; 
ol mbt fev ot hen “uiw ad Wo, “elated  &, 
orfivigps ita ra itor! lively we Wott tome itl ~ oon . 


i ® : 
Avalil ye Tew hte liga mls wed Paes Ay 
| aberine gel rere yp aie a ; 


a= = 


ix.] TNE SIXTH COMMANDMENT. Sil 


thee. Following the blindness of thine affection, thou gayest 
place to the devil, who delighteth in the ill doings of men. 
Therefore thou must suffer the pain of the law, and from 
henceforth thou shalt give no place more unto him. Know 
Christ, and believe that in him thou shalt suffer no pain 
for thy transgression, but only the death of the body. He 
shall now carry thee from the gallows into eternal joy, as 
he did the thief on the cross. Obey therefore the com- 
mandment of God in this public ministration of justice. 
For now is thy’ time to die, not that God hateth thee, 
but of a singular love that thou shouldest hurt no more 
thyself and other. Beg with me in Christ thy charter of 
God, and his mercy shall give thee eternal life, which 
thou mayest boldly by the law acclaim :—and not to put 
him in a false hope of man’s remission, that can give no 
pardon at all, if they do well. 

In case a private person, a man that loveth peace, 
happen to be oppressed at any time of those breakers of 
peace, or robbers by the highway-side or otherways, can- 
not defend his life and body without using resistance; and 
the oppressor will not be content, neither with reason nei- 
ther with fair words, neither the man oppressed may in no 
wise find place to avoid the fury of this oppressor in de- 
fending his own life; if he kill his adversaries, he no more 
offendeth God’s laws neither man’s laws, than though he 
killed a wolf or mad dog; as Moses killed the Egyptian, 
or as the godly magistrate killeth privately the thief, or _ 
openly defendeth himself by war, when he cannot main-_ 
tain or recover the right of his commonwealth otherwise. 
Then to use the extreme remedy of battle he offendeth 
not. So is it to be judged of those that will oppress by 
violence other, that either offend not, either be ready to 
offer their causes to the vicars of God, the judges of the 
earth. If they find their own death, it is to be judged 
that it is none other thing than the just judgment of God, 
that the one should defend his life, and the other perish. 
A great ill is it, that those ill men that dare not bring 
their cause to be judged before the lawful magistrate, are 
permitted so licentiously to trouble the peaceable people of 
a realm without punishment; which is against God’s laws 


[? Thy, A, thys, B and C.] Bae 


x a 


ise gs MY8 BRO ORT [a 


~peveg, DUAL wthibedhe eajdi ke aeenbaitt ode qubwollod coms 
gooy ts egeint Hi nati ni ittendyinoly qalw Jers ott 01 goal 
nat bow ved ott Go ejoqadl wits Qengn, cols mlhendT 
‘ea A soll ota ne @odging mite theta aol) aieated 
ony ~ Talos veel: elf ab ee) aveite! bas ted 


eee alt ylan ond Amanewrpacres tll a 


"4 rod, leis wict on Tq, el ew A ovds rns wort Thode 
tn of6 oaeorelbaadt =~ evn ot uo oll ale Tali onl 
ee ee ee terete dornedt 
sult dteteal, bor? ded aan, lh 6¢ cong “eis at won sot 
evvet ot Pup sevhhuode wali forts geal cwloyese.@ Yo ful 
to wise. ed? Sunt? oo om ilinr eal ersilie Lyre “Ioan ett 
ialw valle fexurats el) ory Hols vrren aA beeen ad 
hu od den Dees intalore wal oA A iiiod deen sree? 
nur. ei tity dad ficwine diem Ye mpi emda & im sold 
iynavob eats % Ty de toby 

oa} trresl fel ai, Avecrey ierny & dine - of 
Ye etaipetd lot Ve amit wee dy heceqgo ad of anrged 
i gar vw his, (aotyil ant gl endden-a0 ape 
Unis proreieewg: aio fours abed tite Alpald Bavioly dort 
iennmes itr velioa. downs ef.don Nie aeersaqo el 
pam quer leeetgys ten ai! Deliien divert sitin weds 
ibe side ‘to qu) wl? bicen od, seedy, Del osiw 
sonra ol setrerevhs abl Mid od Wyld pao etd salbast 
ot Wedd santa. yorsl game «sition eval st dinberlho 
idingryp ld ols Balti estefA wn cpl So we Mowe beallil 
ad: wie eolt ylarering ivi atetsipeow qtg. nl) aig 
~ ited. totes 0 vrelw, cw il Ueweuisl ol tvbodiel- qlaoge 
taleaeilte alilinmempinon pid Yo Aight adi meoorr ww atat 
ivtndiw @f olttal to ylivinwy-ameiixe Adi ow) OF onfT 
ne ee ee ae ee eee 
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» it, Vo atyifed: cule, be Yo uate et id emg ctiods. illo 
lopgiat, OC Ota Tiraglteet aap qhult (ei godt? TW las 
— fot Ye der tghol denj ode qoilt galt willy soon al A got 
him colic ot Hon Wit edd Hovlab Digodd ono adi andy 
paved Jose ved dailt nso Ith gondd dele Ai at Mi Seay KB 
ote Lepage felwul odd erated Jeahol onl ob Gano gif 
Ww alqowy abdgenoey ety olthevm ad qlenglinepll oe hating 
wwol #Poty dani a daicly, ; teecatrdatoeny dnodtiw ratert @ 

ee (rbowtt val elect *) " 


Polit. lib. v, 
cap, ix. 


Murder of 
the heart. 


Gen, iv. 6. 


372 A DECLARATION OF THE TEN COMMANDMENTS. fet. 
and man’s laws, and the occasion of great murder, which 
provoketh the ire of God against the magistrates for the 
sufferance of so great an evil. 

I know how men that govern after Aristotle’s politics, 
will excuse this evil. They will say, that laws must be made 
according to the nature of the people to whom they are 
prescribed. But God’s laws saith, man must obey the law, 
and not the law man. If they be Christians, it shall not 
be a servitude to live after the Jaws of Christ, who should 
govern chiefly both the superior and the inferior. And 
so saith also Aristotle’, Lib. v. Polit. cap. 9. Non est ser- 
vitus cicere ad formam reipublica, sed salus*. I Inglished this 
the second verse before. It should not be difficile’ to re- 
move this evil, if every man that shall see the peace 
broken in a city, had authority to sunder the persons and 
bind the peace-breakers to a peace by their words; and 
he that brake his faith and promise to him that required 
it, to lose his head, in the name of a pain, as it is used 
in some commonwealths. 

Murder is committed likewise by hand by such as are 
every man’s men for money; as these runagates and lJance- 
knights are, that sell both body and soul to such as will 
hire them, they care not whether the cause be wrong or 
right. They should neither receive by the law of God, 
neither any christian man give them any thing, except the 
cause be good. If it be, every man is bound to defend 
it; if not, no man. This cannot be known of all men; 
but if the cause be naught, God excuseth no man; but 
esteemeth him a murderer of his own life, and the magis- 
trate that hireth him, the occasion thereof. 

This precept is not understood only of external murder, 
but forbiddeth also the murder of the heart ; which though it 
deserve no punishment in the world, yet God accounteth 
it worthy of death: as it is to be seen, Gen. iv., where as 
God accused Cain for the murder of his heart, before he 
laid hands on Abel to kill him. So doth Saint John, 


[* Od yap det oferOar Sovrelay etvar rd Civ mpds THY ToAtrelay, a\\a 
gwenpiav. Aristot. Politic. Lib. v. cap. 9. ad finem. Jena, 1660, p. 557. | 

[Pi Ttas no servitude to live after the form of the commonwealth, but 
safety, These words are in the text in C.] 

[* Difficile, A and B, hard, C.] 


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he | THE SIXTH COMMANDMENT. 379 


1 Epistle iii. say, “ He that hateth his brother is a mur-1Jonniii. 
derer.” / Ded 
Then is there the murder of the tongue worthy death Marder of 
before God, not only of the body, but also of the soul; a” a 
the which is committed by a cursing, slandering, and a con- 
vicious tongue. Of a cursing tongue Christ speaketh, Matt. matt. v.23. 
v.: “He that saith to his brother, Raah, is guilty of coun- 
eil;” the which word, Raah, in Enelish signifieth ill or 
affliction. Christ meancth there, that he only is not a mur- 
derer, that by hand killed his brother; but also he that 
eurseth or desircth evil to his neighbour: as those do that 
bid the pestilence, the fever quartern, Saint Antone’s evil, 
or such other execrations, and should be punished as heretics 
and blasphemers of God; as ye may read, Levit. xx., Levit. xx.9. 
Gen. xxvii, Levit. xix., 1 Cor. v., 1 Pet. iv. Such evil Gen. xxvii. 
sayers hath no part in the kingdom of God. He that 
calleth his brother ‘ fool,” that is to say, contemn him, 
mock him, or as men call it now-a-days, lowting of a man, 
committeth such murder as is worthy hell-fire and eternal 
damnation. The which vice is reprehended, Psal. Ivi., and 
was so abhorred of the gentiles, that many would rather 
suffer death, than sustain the slanders of a pestilence tongue. 
The derision of the simple, how great a sin it is, and 
equivalent with murder, we see by the punishment of Cham, 
who was so cursed of his father Noah, that his posterity 
suffered for his offence.  A/aledictus Cham; servus servorum 
erit fratribus suis: that is to say, ‘‘Cursed be Cham, who 
shall be unto his brothers the servant of servants.” Gen. ix. Gen. ix. 25. 
Samson was accounted of the Philistians for a fool, but 
he would rather die than suffer that opprobry unrevenged. 
Judie. xvi. David was lowted of Michol, Saul’s daughter, suas. svi. 
but she was made therefore barren all her life. 2 Reg. vi. vam. vi. 
How David revenged the contumely of his ambassadors a 
contemned of the Ammonites, read 3 Reg. capit. x., and 2:samx.7. 
then thou shalt perceive that mocking is none other but 
murder. In the fourth book of the Kings, capit. il., see how 2 Kings ii. 
the boys mocked the preacher of God’s word, Elizeus the 
prophet, and how God punished the same with death more 
erucl than the magistrate punisheth the murderer. 
Of these places we see what murder is, and how many 
ways it is committed. The occasion thereof is ire, envy, 


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7 


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; 
bts 
| 


Just. lib.iy. 
Cod, lib, ix. 


Rom. xiii. 4. 
Eph. vi. 4. 
Acts vii. 5). 
Gal. iii. 1. 


The end of 
this law. 


B74, 
of A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


hatred, disdain, indignation, and such like. We see also 
the pain appointed by God’s laws and man’s laws. — Lib. rv. 
Inst. Cod. Lib. ix. But of these places infer not, that it 
is not lawful for the magistrate to punish the evil doer 
by death; the father to correct his child; the master 
his servant ; or the preachers the vice of the people. 
These laws appertain unto all private persons, and not 
unto such as God hath given jurisdiction over other. Of 
the magistrates we have Rom. xili., which offend not in 
punishing the evil: of the fathers’ correction, Eph. vi. 
Stephane called the Jews traitors and murderers, Acts vil., 
and Paul the Galatians fools, Gal. ili.: yet offended no- 
thing against this law, “ Thou shalt not hill;” but served 
the place of their vocations, as it was commanded them 
by God. 

Anger is no sin, so that the original thereof and the 
end whither it extendeth be virtuous, and proceed with 
charity. Moses was angry, and brake the tables of God 
in his zealous and godly passion: he put the idolaters to 
death, but the end was to destroy vice, and to maintain 
virtue. So was David, so was Paul, so was Christ: but it 
sprang of a love towards God, and extended to a virtuous 
end, the' punishment of vice and commendation of virtue. 


CAPIEE 


THE SEVENTH COMMANDMENT. 
Thow shalt commit none adultery. 


Tar there should never fail succession and posterity 
to preserve the commonwealth that God had ordained for 
man, as well before his fall in paradise, as after in this 
vale of misery; he ordained matrimony between man and 
woman, which is the institution and ordinance of God, 
approved by the law of nature, the law of Moses, and the 


law of man, and the law of the gospel: meaning and willing 
this ordinance to be reverently observed of all men, hath 


[' The, A and C, to, B.] 


NX —— * 


<ai3] wenn ef un Ww <iaeener’ & 4Ts 


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fiaol¥ Jor wl oly ats del V2) Gel Ge wal 
wooly ive all pho bry ial ier bhai wll Ai taal ati a oa 
i wih hlids wid yeeros OF Gebel alt) 7 dim yd 
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“40x fons Sime, olny le otae alwppre tH ett 
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> ind 
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Ptoho Many tain Woke batt 


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_ | 


‘Lt a 2 ihe A oa”) = _ 


x. | THE SEVENTH COMMANDMENT. o10 


given this precept, that no man should dishonour, defile, 
or contaminate himself with any undecent or intemperate 
kind of life. 

This is the end and purpose why this law was given; 
to avoid a dissolute, common, and libidinous life, with other 
uncleanliness ; to love and keep chastity and purity of life, Wherein 
which consisteth either in sincere virginity, or faithful coiorein 
matrimony, as Chrysostom writeth, Homil. de invent. cruc. Homiiia ae 
Primus gradus castitatis est sincera virginitas, secundus fidele pelea ole 
matrimonium ; that is to say, “The first degree of chastity 
is pure virginity ; the second, faithful matrimony’.” The 
sane division of chastity approveth the scripture, 1 Cor. 1 Cor. vii. 
vil, where as Paul defineth and sheweth, that virginity se 
is a chastity of the body, conjoined with the purity of the 
mind, by these words: Calebs cogitat, que Domini sunt, 
quomodo sancta sit corpore et spiritu; that is to say, “She 
that is unmarried thinketh the things that be of God, how 
she may be holy both in body and in spirit.” Of matrimony 
and the purity thereof it is written, Heb. xui., Lonorabile Heb. xiii. 4. 
est inter omnes matrimonium et cubile impollutum; that is 
to say, ‘‘ Matrimony is honourable among all (nations), and 
the bed impolluted.” 

No man should continue in a sole life, but such as hath 
no need of matrimony, following the word of God and 
ordinance of man’s nature, according to the examples of 
the patriarchs, prophets, and the apostles; which were not 
excluded from matrimony, although they were ministers of 
the church; nor never made law to exclude their successors, 
but reciteth the matrimony of the ministers among the 
virtues and necessary gifts that is required in the minister, 
1 Tim. ui, Tit. 1, and calleth the prohibition of matri- 1 Tim. 2 
mony the doctrine of the devil: the which the iniquity 
of our doctors, that defend with sword and fire the sole 
life of the ministers, would put from them unto the old 
heretics the Tatians*, who forbid matrimony to all men. 

[? The passage will be found in the Opus Imperf. in Matth. 
Homil. xxxii.] 

[*? Tatian was a disciple of Justin Martyr. His followers were ascetics 
of the severest caste. They condemned the use of wine and women, and 
were therefore called Encrvatites. For the opinions of ‘Tatian, see 
Clemens Alexandrinus, Epiphanius, and Origen. Or the English 


reader may consult Mosheim, (by Soames,) Vol. 1. p. 187.] 


N — 
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2-9 


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wilt ko give ade slaw Seasiojnos .ztrnl wtf to _iblewds es 
Suen init @ay Jat Vi) | lrieow cml xd boi 
oS" Soe i » tnt) polities WD Moe fie pitwre, ohonang 
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, op Amastici) lia wens ddrroniwil pi encmlalal * gaa ot 
‘eS : -holdiogeat hed off 
visited: es ct Aid il aida i, Pe Aira ‘lous mon of 
itt, dus Yo bere wel paler ial rovomi Leds Yo beanan 
Ww mbpneee Ob ot giilermon jorutn stem Yo manaline 
doit woe cleitw geolteeqe of) bas tatyory adetiniag edi 
Ww evralthn erm wad fowtile »eounitea mett hobaless 
erakinil init-olehéis.l wel obei vara tan ; theataly-onle 
ot yoowe vrcdeinia ot Te yremidin oft alae. foil 
gariainl wilt ai beliyin eh deny ailtg cewenitt baw suhiy 
dh Sh ani» pti ® aotelhtiey wl) distles bes ea it 5h aT ( 
‘iuganl oft donde aff + Ueeh oll W crue ale gstom 
wig off stl hae deepw diley bevtiol dade _awsieh sua te 
bin eal tao mitt curd deny: Dicer eteisinin molt Yo wl 
denne fie Sal qeomiiec hidteod odw evade? ol) sottowel 


a ‘aval at Treiaguatt scott yen 4 


. pal heat 
rei wilis’ Ww ets aa 
feitoett wir 
(vat ay @ Ae? ou a ol} pe Fre aoe yer yoke 


—_, 


What the 
command- 
mnent for- 
biddeth. 


Deut. Xxii. 
22. 

Leyit. xxvi. 
10. 

Matt. v. 8. 


1 Cor. vi. 
Te 


Eph. y. 36. 


Cd 
376 A DECLARATION OF THE TEN COMMANDMENTS. (on. 


And they damn not it, but only forbid it to the order 
of ecclesiastical ministers; as though they damned not 
matrimony, because they forbid it not to all, but to some. 
It is like as if the physician should say to two men of 
one age, one disposition, and sick in one disease, that the 
medicine that healeth the one will kill the other. But 
the scripture is against them, and also the fathers for the 
most part. The council of Nice condescended to the 
mind and sentence of Paphnutius!, that said, faithful mar- 
riage was chastity; and not unto superstitious persons, that 
always dream some novelties to be accounted glorious. 
The temerity of these laws and law-makers hath been godly 
and learnedly all times confounded, It sufficeth us loyal- 
lement and with good faith to hear this commandment, 
“Commit no adultery ;” which forbiddeth not only to ab- 
stain from another man’s wife, the which both God's laws 
and man’s laws, Christians’ and gentiles’, punisheth with 
death, Deut: xxii., Levit. xxvi.; Lib. Instit. rv. Tit. De 
publicis Judiciis*: also the desire and Just of the heart 
is forbidden, Exod. xx., Deut. v., Matt. v. 

Further, all other women are forbidden, whether it be 
virgin, widow, or other common woman*., The policy of 
Moses put to death only the man and woman [married;‘, that 
committed adultery. Howbeit all kinds of adultery in this 
precept are forbidden, as Paul writeth, 1 Corinth. v., where 
he equalleth and maketh like fornication and rape with 
adultery, (read the place,) and biddeth to flee fornication. 
So doth he, Ephesians v., and saith, that the ire of God 


[? See Sozomen, Lib. 1. cap, 23. and Soerates, Lib.1 cap. 11. where 
Paphnutius is described as strenuously and successfully opposing at 
the Council of Nice the attempt to compel the married clergy to separate 
from their wives. Baronius (58. §. 21.) denies the truth of these state- 
ments by Sozomen and Socrates, and maintains that the discipline of the 
church was then otherwise, all the clergy being bound to continence. 
Father Lupus, however, acknowledged the history of Paphnutius’ conduct 
herein at the Council of Nice to be true. (Lup. in Can. p. 114.) But 
Valesius in his notes upon Socrates expresses doubts upon the subject. | 

[? Lex Julia de adulteris coercendis, que non solum temeratores alie- 
narum nuptiarum gladio punit, sed cos qui, &e. Corp, Juris Ciy. Instit. 
Lib. 1v. Tit. 18. (p. 51.) ] 

[*® “To transgress this commandment” is here added in C.] 

fi Supplied from C.] 


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. iat » * acne t Aberre ton’) on preldadsel rot ngaoong, eas 
tite wgty diac aottadert off dhalan Dos dtflayge ad 
cteottigiten® wR ae Arete Gey (geuahe odd beret) pgenthaba 7 
bol) ko oni ade dels lfiew fing. onsiantgd od ceob ob meee 


ovede 1t see's Gd geod Lee 28 og ASOD verre? of] ‘ 
de celcsyye viene bat Sikmutrets pm dbsdiawrdl of rosambhyell : 
eros: @ gam hed pees all Duque of Hye wall est¥s Wo Threat? wld ; 
eitode veld adja cnlt cuits de C49 2 0G) erate copy tn wail ant 
wii to oiled olf tad? silitets lipu .ame® bm innae™ a hie 
eurrsities ot hdiet gail eards elt Te slleqidiv antl) Gow muads: 
nphues etttOnitig? Wa vetalel ot eeybehaiantie Arerecd sept Syria 
woh (AUS pate i agp) nett wl et eel a towers! galt, a0 dient 
(ridus od page enloch emerges eolnmet rept asou oul a) eoielal 
“lle erriovcnat cules joer any bene aivallitie gh sildloend "j - 
A MC eS VR ss 
a : 16 a) et oc ad, - 
LZ yi bobhoiend oh seule ad aryl, ah — 
. = it) mutt betiqued f o> 


a 


a 
P 


ke! THE SEVENTH COMMANDMENT. 31d 


accustometh to come for such sins. Likewise we see by 

the punishment of fornication, and oppression of virgins, 

which is not inferior to adultery: the city of Sichem and 

the inhabitants thereof were destroyed, for the oppression 

of Dina, Jacob’s daughter, Gen. xxxiv. Judas commanded Gen. axsiv. 
Thamar the widow to be put to death for dishonouring Na 
widowhood, Gen. xxxviil. Phineas killed Simri, the Israelite, Gen.xxxviii, 
with his whore Casbi the Midianite, Numb. xxv. So that Nim. xx. 
all kind of adultery is forbidden, and nothing in this case es 
to be admitted, but the lawful conjunction between man 
and woman. 

But this is not all that this precept forbiddeth: for as 
it forbiddeth the act itself, so doth it the adultery of the 
heart and of the eye; likewise the adultery of the mouth, 
as unchaste and filthy communication; the adultery of the 
hands, that provoketh or moveth the person that is not 
his. Salomon saith, “ He shall burn his coat that beareth 
fire in his bosom; and burn his feet that walketh upon 
the coals.” Here is forbidden lkewise the adultery of ap- 
parel; and so consequently all excess of meat and drink, 
and other occasions that are inductions to this ill, and 
cometh of the concupiscence of the heart, forbidden in the 
scripture. 

Peter saith, 1 Pet. ii, “The habit and apparel of a1 vet. iii. s. 
woman shall not be in broided and splaid hair’, neither in 
laying on of gold, or costly array.” Ye sce in our time, 
that many bear more upon their backs than they be worth: 

a woman pampered up with precious stones and_ gold, 
knotted behind and before with more pearls than her 
husband and she bestoweth in alms all days of their hife. 
And other sort, that lacketh wherewithal to bestow these 
charges, are a-dilling and burling of their hair a longer 
time than a godly woman, that readeth the scripture to 
follow it, is in apparclling of three or four young infants. 
If this were only in the woman, it were the less harm; 
but it is also in men: for there is not as much as he 
that hath but forty shillings by the year, but is as long 


[? In brodyd and splayde here, A. In broyded and splayde heere, 
B. Imbrodered and splaid heare, C. Broided is the word used in our 
Authorised version of 1 Tim. ii. 9, ed. 1611, now generally printed 
broidered.) 


ae 
Tr TK Rae: Gey me “hee, 


at pn cew waive ain doin ql enna, 02, diamodetnos 
coigle Ye duiewngq®. bow \giontananet ts soumaisiong off 
bon anntwet Ww vtec adiehe at sntevlal don ef stot 
noherngno ets tol sbevporutet. grew loorpll, elemuidadei oly 
eine aot fibaramrieron rehab theeged. goulgenh Cdecat ani to 
a “Ww pabruwaodeils wi dieeh o¢ toy of al rohip. oft vented t 
— gneiagat oitite-e| ott jan balled ged’). nips en ,boodwobiw ” 
, i gee dacil o@ vue ley, lina of} wen) .ouneher eld hte 
| 2 ey. ale ob gobline Lam ulated at qreitat Ig hard, Up 
aan ene tol. nguievetores huteral. ans Gut lovitionks wd 6) 
; 7 ange bas 
ne 10) costal egos ail) tealt Le too al aici? SutT 
ole qeilale at} gatos ce lve fs of) Atohbid ct Ji i 
\dieoie oi Yo etytlelay Gili ote di 5 ere wl) Yo be Mad } 
ele elvie ots jp weiteinnmors itd bch ehearpan a | 
jon ot soft poewy wily diva co Chelvestt tall shard 
iiesen! tol dae.etd coud slate 6H” sliee forete® . aul 
neg giteitbawr seit) Gea) ash xii! bog jirteaod dal nl eit f 
qa, lo pratlnin ws need rey bad a swwli “lene odd j 
atid ben Died She eran My lineages oo tna 7 bore, | . 


 y 


jie fall) of dn@)abai- oy tn eRoledag? guilto) bas 
md ni usblodw) .feraa al) Vo ean make 4% To tHarman 
; a 7 2 | | (faii{oos 
pecaaw to Lwpqa dine telat all fit deh b edttep rafgll 
te eter” Salat bilge? bao lelkignd ni od don iLorle crscertecw 
ain? veo ati, et 2 - “eet, vio «4 ddog lo. no gatyal= 
édiior ot cull) mult glam cal Thiet eeiciime ttad Vhem tals ; 
jf, iak enielsa @iokony, Ane. qu. bomepep cantor’ a 
eal .natit choy ore dthe enlod tice ” builded fetinad . fF 
at) thott io ogeh Ue gody ai tyeteo! with haa aden | 
woul? yoled of tadiivmia dedenl dade ore Sedio foh 
agent a lod pede “Wi gntbud bie gaily vin axgreil 
‘od, wits ol? doh sad? june yhoy p aunit 
Medlin gunawy, nich ve -ondh To gailteuegge ni od wold 
. feat eel add cow di yogmow ade ot dio gtow stilt YW 
wd .oe Miran don eh edt ind, score at ole om dl tag 
rel ne ab tug TON od? 7 agpllide we Wad ant 
‘ gtext dhqetgh ie balbyord wh .k ood Kvn Dehowt, ots 
take AY Calta Tova ile Mealolerite OF gonnvvih bioatga, inn lnnesbiernilan 
hornieg ¢lberiuny om St by at Ww aaleyny betoDeoh 


f eev"G 


ek 
F 


Matt. y. 29. 


Matt. v. 32. 
& xix. 9. 


CS Need 
378 A DECLARATION OF THE TEN COMMANDMENTS. [ cH. 


in the morning to set his beard in an order, as a godly 
craftsman would be in looming of a piece of kersey. And 
not only they, but also such as should give their servants 
an example of sobriety, as well in the clergy, as among 
the civil governors of the earth. 

I speak not against a decent and seemly apparel of man 
nor woman, every person in his degree; but that each of 
them should avoid the excess and ill thereof, that is for- 
bidden in God’s laws, and rather study to commend him- 
self by virtues, than to be esteemed by his apparel. Thus 
doth not God [only], but also ethnicks teach; as Cicero, 
1. Offic. Adhibenda est munditia, non odiosa nec exquisita 
nimis, tantum que fugiat agrestem et inhumanam nealigen- 
tiam; that is to say, “Such a means should be kept in 
apparel, that should be not too neat nor too filthy, but such 
as might avoid a rude and beastly negligence’.” 

In the v. Matt. and Luke vi. we see how Christ in- 
terpreteth this precept, not only to avoid the evil itself, 
but also the occasions of it; saying, “ If thine eye or night 
hand offend thee, cast them off:” where as Christ sheweth, 
there is no occasion that can excuse adultery or forni- 
cation. As this sin hath degrees in itself, as ye see and 
may perceive by the pains rehearsed; so is it more offence 
in one person than in the other; more in age than in 
youth, more in the magistrate or prince than in @ pri- 
vate person, more in the teacher of God's word than in 
the hearer. 

And as the condition of the persons aggravate the 
offence, so should justice aggravate the punishment there- 
of; and not to punish the one, and let the other go. There 
is no man more privileged than the other. As justice is 
executed against the inferior, so should it be against the 
superior; for as the one is subject unto the law of God, 
so is the other. 

There is another kind of adultery forbidden in this 
precept, which Christ speaketh of, Matthei v. and xix. cap. 
which is unlawful divorcement of matrimony, where as the man 
putteth away the woman, or the woman the man for unlawful 
causes. The same authority hath the woman to put away 


[! Cic. De Officiis, Lib, 1. cap. 36. ] 


ae p 
ma} Vereen ter Git OY Rae 9 ote c. 
ling 4 0¢ ashi ne Ol bad oh Ba of gelitor: sult ‘nh 7 
fmidy :eeved to emily e to pela al Woop re > ‘a2 
tam led “eed , he Dirwie #! Tone wile Gal orl vlan jor 
nine yV le one y Dn ‘orion io onparero ma y 
(raw ati We teermnrg Tit ods 

ec 28 hmngy lames Leo rareih Oeatigge ton Zaye I . 
25° Tone. ts i@i tered we al ierey rr eran Wor 

“if et_gade Jagerels ti bork @emeee Gd: ben Dale ds. 7 a 
wit baum (4 ehte salien Die jwoned how tl wahbid : 
will Sexcnpye od ed ininmates of OF all aavlete Gl ew 

ave) ee : Avent. edyialie OMe “tel via) | lone) fea diol 
Nive son eelkd) ‘view yore ee plo = 

mag nk opihewmial DH G\yleenn PAGS “ep qrizd Pasa 

ni typed ot Minaly- emitar.e Week“ . ote Of af told 4 rena 

iaee dowd (oa } aid Gin Josip oct frat od UAooie BLY letanjga 

uate Clie! baa nites in fiom whgire ee 

a ei Gade ow iy edad tou Jt0l4 9 @dt ol ~ “oar 
Moett dive ed? Dive od Mite bot dq oong aid? Chetorpae 

Ady vn es anid MA senrese 7 VW alti alt tale dod 
oevarle, wid an aalite-" Tho wealt force vould tele tial - : 
aime, yrlihe cau, pai wild rivdadee Ob ro enaitt 
bun whe ae Meet ed eign hel aie cil 4A > sites 
hs Mort di ob hemeadet evieg obi El Heiney Get * 
fa Weng ves a o1¢es iAio Oh mA aii | om m 


ing 4.00 aval oounietey 1 Slevtigem of) © Wen “awe : ' 
7) om bow €b00 Ww date all ei woe sie Way ; 

Ray it} orld : 
ads astoveree enemy ett An oiibaiy lt me LA 7 


ord) tiworteiiog el steer mito) hhrole o& soniite 
vr! joey oni ant) Po boo omy alt dein of om bow Me 
a ocilee eA SAG waly mpth fevgalrricg orl aert on al 
ot jamege ad Blvide-ee sotelal ad} fanteye betibaee 
POR we aes halt snalhnd ye A Be, a 
. iis oli di on ~~: . 
vile ul autos voitete Yo bul ee | if 
sok wie how poltnlt ‘Ne ilinslawpe Hef Sar tinh a 
cans ie a norte Aecomebeni Wo dnsunerns it lillwalhd af dole” 2228) 
(ileroline sot dare ott. gamnew ol? to anew lt yown dialed 9s 
, gente bing - nearer as Had qtr oma edt aa Ah 
{citi Ge? Gos SD e 
a ages a id OD ADT — 


a od 


| THE SEVENTH COMMANDMENT. 379 


the man, that the man hath to put away the woman. Mark Marx x. 12. 


x., Christ saith, there is no lawful cause to dissolve ma- 
trimony, but adultery. For when the woman giveth the 
use of her body to another man, she is no more her first 
husband’s wife; nor the husband no longer the husband 
of his wife, than he observe the faith of matrimony with 
her. Wheresoever this fault happen, and can be proved 
by certain signs and lawful testimonies, the persons may 
by the authority of God’s word, and ministry of the ma- 
gistrates, be separated® so one from the other, that it shall 
be lawful for the man to marry another wife, and the wife 
to marry another husband, as Christ saith, Matt. v. and xix. 
So that the man shall not need to keep at home with 
him a woman that is no more his than another man’s; 
neither the woman such a husband, as is no more hers 
than another woman’s, Mark x. 

SOf these few words uncharitably construed, good chris- 
tian reader, there is by ignorant and lascivious persons 
much controversy risen between many men: not by such 
as be able to judge and give sentence in the matter; but 
by those, that neither have seen my work, that they might 
with knowledge have condemned it, or with charity have 
sought with communication, or writing, to have solicitate 
me to a recantation and condemnation of my judgment in 
this behalf; and by such as use will for reason, and spite 
for charity. 

Wherefore, seeing my work will eftsoons be imprinted, 
as my friend the printer advertiseth me; I thought good 
to strengthen and succour this my true doctrine, grounded 
upon God’s word, with such helps as I may help and war- 
rant the same by the word of God; most humbly praying 
mine adyersaries in the blood and passion of Christ, not 
to condemn me nor my book of affection; but either to 
answer me and my book with disputation, where and be- 
fore whom they will, so they be subjects to God's word, 
and to the censure and judgment of the holy and catholic 
church; whose judgment and learning hath and doth de- 
fend my learning and sentence in this behalf; either cha- 

[? Separated, A and C, departed, B.] 

[® The following passages to page 382 were added in the edition of 
1550. ] 


zi 


SS > - 
eh “Po : 
Ue: etennae kos AQT WET (x 


ede Alt women cll hes Jogad dnl agp ont Sede meer ot 
oot: srvftel ob ceed fitadl cat otek oshine Gel) D2 
ai! iliner Tear | opts ule od Aereatby dent seuonuss 
widest ewe ea eal: sam) edie a) plod aint. om 
bewlew! ot segeel ow hnadeaiPods 9A 4 oti whaedeudl 


oe “Ader vm iin  ulua ee arenda of enlist walie eA Yo 


Jevvery of gee be smepynd Saal wuti soveoesml VE vind 
char worm | ls exryalag telmal tyis: all cl manhoo « 
din ot varius toe dacw ebod to wineding-odt Wd 
 Nede 40 20018 ecile aff tent ben 60 “inievaqee of ptetig 
win aft daa oliw cw lhauleriaw 0) neat eds a bilwal ad 
vie twee octal Ailieqeals ee torment qadioms peuen ot 
dite quad-%, qeqi of lear soo Dik. cond 6). et oh 
nm edie ale 2b ewes an @ ted} teemw.a? cold 
, wool ora al pw Dendenl « (hve menow: adi odin 
& Melk « eenoe ealltons stedd 
this boy kugtres qeibean teow wil ani Ut 
hn Ton smierecl jom tomy ca st wredd sein, nald 
dum o dum t fis feet aeewiod am queer don 
dot (setter: ml) aieoipe ety tna aghul oo olde od ‘en 
iisie quilt gal) sorta) fey ered riliian telip wade eo 
“en! yeatie “iw “0 4) toevahines. vel ophetrond eth 
Sein ead cf ative to oollewaumest slp dlgwos 
ot Himerebii. a0 Ww atiiewedbie fae cutetome an) on 
oii Das eee 0) Mie wen ne clem th be Ged al 
tirnety ot 
Sebi od! ermeetty hw dion yet arjoen tala 9 
howe tdgieelt T gong Teeliwede solar al baie 2s 
elem gnbatoh cay qn Gl aioe dna amitgurda od 
eae dem qi! peer Len egtitsles dite Jaen eho “aoge 
gotrety didi tatew pha Ya fvow afi qh sont mld toms 
to ytetnd So gateey bie heocldadls ob misemeeba’ sai 
at onltio tud javitta Ww good. yor sen ont dinglgne. 6) 
ad Ine veri jmilehagell dite dood. yar bes. om gwen 
Jtrrew €heet o) etalon ail feng oe Aliw yous sraby onl 
vieodday bm “fed odd Ty (ok bee ona yl ot bar. 
~> tab: hata alae — horeghet-ooudn gy dotvite” 
<aihe vuiliie 7 Marte hd pd onetime ow gation got boot 
eae ee ead 
Vo aoUller vltral lebiw anyon Set ayy tt ge gemug qatwollel “20 
‘ ‘ — * i 


° 


a a ae 


eS —e 


"a 


The defini- 
tion of 
qwwatrimony. 


380 A DECLARATION OF THE TEN COMMANDMENTS. [ cH. 


ritably to write unto me, that of their writings I may learn 
(as God knoweth I most desire) wherefore to amend and 
revoke this my learning so uncharitably condemned. 

And I do by this my last addition and maintenance of 
niy first doctrine protest and declare unto all the world, 
that my first doctrine in this question is and shall be for 
evermore true. And I will stand to the defence thereof 
when and where it shall please the magistrates to appoint, 
with the danger of God’s displeasure and theirs, to whom 
I bear obedience, love, and fear, according to my most 
bounden duty. Wherefore, my friend, of friendship be not 
too friendly to favour me too much; nor thou, mine enciny, 
of enmity condemn me not too soon. Hear now my de- 
fence, I beseech thee; and judge of knowledge, as thou 
wouldest be judged, how I fence the innocency of my cause, 
forced thereunto by thine occasion and uncharitable slanders, 
that wouldest defame thou knowest not what, or win the 
victory thou knowest not when. 

This is now to help my first doctrine by the word of 
God upon the divoreement that I have written. But seeing 
the divorcement cannot be understand what it is, nor when 
it is lawful, except men know first what matrimony is ; 
what is the dignity thereof, and how it should be con- 
tracted; I will passingly' by the way shew what matrimony 
is. And note it, I pray thee, that thou mayest answer for 
me, whether I judge contrary or beside the word of God 
of divoreement between man and woman. 

Matrimony is a lawful conjunction of man and woman 
to be one flesh, to bring forth children, either to avoid 
fornication. 

Out of this definition may be gathered the dignity, and 
also the beginning of matrimony. 

First, I say, matrimony is a lawful conjunction of one 
man and one woman. Matt. xix. And by this part of 
matrimony be excluded all whoredoms, adulteries, and un- 
Jawful conjunctions of man’s and woman’s bodies contrary 
to the law of God and the law of nature. And then, where 
he saith ‘in one flesh,” that is to say, the husband shall 
keep his body for the wife only, and the wife her body 
for the hushand only, is excluded that foolish and carnal 


[? Passingly, omitted in C. | 


wn et 
a] mpewncngente Say ger @ eure 4 O88 


“at 


mut qaor ! aquiliw «eli Io Reds oan whew sth of yldads 
buy teqnte af wevhreste frie. Gant J ower beO aa) 
Inaniites videteto Se gator qm Wild odvev't 
ic ~ucwetaiem hee mahbba cont gn Ml eT Ob i bnAéA a - 
Miewe oli We chi warlsub tia ering” sattineds de “yor” 
ott Te tee Wty sid Ab aise iio da | 
foredl) mrstnh ote ef Guete fie | fad wth Grete 
Joa of aang il? anole inde Ay wel fige oallw i 
aile it ere) Iniecenielgells R60) We eqmeh odd ill 
Apwni ft OF Qalltorsg aoa ‘ne ayul “sactortod’n wooed 4 
sor ol litte in Lahsi-yar: aeepent el ‘apes rdw nied 
A orl ot (ere ent Gc qoec! fyi ong’ 4 
ali wiht woul mvt fim 047 Jen cal mvibag q7leray yo 
| 
Jmnes ‘yal Ww Curenon wal? aap T wed Awephn wl Sialhowoer 
oben Adetitadqen bee fare cite a) einewedt font — ° 
afl (it 46 20h) het dervoad pod amoloh saoohions iad . 
: tunis Jor fe ean! eye era 
we iau odt qe aufetiek der 40 gle! o¢ woo @ 
gatew 40 antiive erat 1 sed? tawturrerth le wage bot” : ‘ 
seal or at Hi and beenliehyan 94 temen drtunevrirth ode 
p4 yooinndact ted sR won wnt Prevesti aa 
«ii ol hlemile 1 rd iia reowryd ¥timeth oe) ~ef sole 
qicontden date wake qe wilt ed ytyai ag Nhe bo etnlemn ; 
qt aver teovenr-walt todd ealt you Ft vton ta a? 
hot) to few tulé chien? qo putetaos epbut 1 sorleeeln “ant 
; mene Ona fen’ maria rhe wttietb W : 
jaonet hed cae le nattiquis Livi 2 of yoo ~ lemhere 
bieve at rio ieibliits ata _aigd otek Gaw OU DT Hears 
Ateiesiaret 
dog qin hhh wily lrpredteg nd “gain nollintialy ail Ae aH, al 
etnoiomt Yo getartgest eld wala! «~~ 4 
oie ty olinampnes lowal- « Gmneidae ye) am | 
Yo hup ae ql dat chee “retour orto, live Wael 
oe het satetiiha: yrehanain Me evbalony al grouting” 
Csi mibod aint bon Prem Yo anise Emer = 
riot meds bod gratia Yu wre! oly bina tee argh ait) of 
Hele biweuait wb ye Oe int “de eee at ition gt ~ : 
cient cl Ow full tite vied atin: ole adl yhod ail sqow * ibe 
Larrea pite delten? carte debitiowe at (ihaoe enatend medi: soi 


mes i | : 


et ee 


ae 


x. THE SEVENTH COMMANDMENT. 381 


opinion that saith, a man may have two, three, or more 
wives, and the wife as many husbands. 

Secondly* the ends of matrimony be two; the first for the enas of 
the procreation of children, that they might be the pre- “7 
servers of true and godly religion, by whom his word might 
be set forth when the parents be dead; as ye may see by 
the history of Tobie and Isaac. And here be damned as 
many as seek riches, honours, or any other like vain things 
of this world, before virtue; also such as care not of what 
religion their wives be, neither how their children be brought 
up. This negligence lost Salomon, and also the children 
of Israel: Esdras i. 

The other end of matrimony is to avoid fornication. 

Seeing the Lord made man to be a creature, prone and 
ready to associate another sex and kind like to himself; 
as God said, Gen. ii, ‘It is not good that man be alone ;” Gen. iis. 
lest there should be any unlawful connexion, God did in- 
stitute and command matrimony, to all such as after the 
fall of Adam were in danger of fornication. 1 Cor. vii. 
By the which institution and commandment they be con- Matrimony 


not to be 


demned, that for poverty, foolish vows, or for easiness of life avoided for 
ayoid and refuse matrimony, yet tarry in the mean season hn ann 
in the present danger of fornication and concupiscence of“ 
the flesh. 

Wherefore the Lord approveth this to be christian christian 
matrimony, where as the man and woman consent lawfully proved 
in the fear of the Lord, to live in the justice and chas- oar 
tity, that may bring forth and bring up their children in 
the fear of the Lord. But this matrimony is contemned 
now-a-days, which provoketh the ire of God; for three man- Three ways 
ner of ways men offend in this behalf. First, men woo o ngny: 
and covet matrimony for affection. Then be they well con- 
joined together of their own consent; their parents’ and 
fathers’ good will either neglected or avariciously blinded, 
rather with the respect of honour and riches, than well 
persuaded for estimation of virtue. 

Thirdly, being thus conjoined, there is brought forth 
the fruits of ungodly and unadvised matrimony; to say, 
discord and debate. Whereof springeth the accustomable 


and ungodly manner of divoreement, which might be avoided, 
(? Printed Thirdly in Band C,] 


% 


eee 5 | 


168 _ (itanenine wees wbearee Gut {* 4 


. 
eee ee ted? sorniqe : 
wbedagd grees ee Gtiw od hax aobw *j 
ee elon at tee tlt caw od qenmnintenn Yay sinks gilt “gibaines 
Peer ore ett eal titaiew quilt; aed, aii le anaianorsesy Gt 
eiqsivs Force abel oendan eel aatviggllion Leng eek ured Toreraviea 
eee a cor ew Of g ages od etroreny wl? awd tw. fa od 
ya fork af od bok ceed dew sited qotdd dt 
erel iis wi Tulle Oy. oe amnnced atdnyid deuce Om weg 
_ wat Yo Son owes oo awe sal: covtaie enAad how sid Jo 
filgurerd nf goanliieto alealé eel aodemit od rey cull ory 
ertllils ok! ofe Gan exteulet. good usesgiigea od \ qn 
sodtenicudt bives pd a qaqmbdern ty bar vedap adlT | 
hie onin, @iviero ¢ 3. of fam «oon bred wlbcqtens 
eee oe sol! ald twin, roe rovliorio eheioam od ort 
ian “i uaria oft apace ivalt (ewe dor ot”. ¢ nol cline bot) ep 
7 oi th bolt-coleeniee DAs vor of ‘ede omalt ced 
oty ypfin oe Sure He of ,rnommeset linemmes kaa stone : 
de cw) Cdethesion? So veer ni wow aud lo iiwt 
cmcat eee ed elt doaiebruumes bie vieiiearient Molde ol) Yk 
Se woninas Wl a eqner shied so rerey stot alt dysoianb 
“yer sn Resets nan ni at eed icy Yetohoron senter hued 
6 eonmalqaone tue noltesinv .e regoals tesonq, wD at 
a ' aleentt wild 
exvnai halite ad af att dierenque food. - od} ohne W 
jmety Ulatwnt arcane aneacre tae war ott ae emul. Qammrdac: ~~ 
eee Sails ew embten \otlh cel! weil et trom’, ous V0 ven wl Hi 
ov avthlate aiul) qu yor bea diet yated qa tml) ph 
fivines of eeundsiaur vida gull tend elt to see) cil 
i al vol . bat) lo of) att edorory deata egbn won 
ceo wre” wore ew. Shido ake (ad bavtho aan ayant ge 
die tine voild ov att sandra 10) ghemitia syteg hon 
fw “emorey abvlt 7 tamu, caro sinaty. to mbiftogot Lentol 
dviteitd clanivteeca so barpelygen codipy (ie boy eneditat 
love acaild endatr leew moroanod Bo, dowpere tlt . slope. gerbes f 
ouiiiy to doolmnnitea gol -bohaueiog 
Meet nignend ab etude chgath jens avalte quent Athait'T, 
ete OD ceoratetaure Dogiebapr let sh cable ad 


vfamoteran att ddegubsgg Yoana ME bits, troops 
Pathan firedp vs ds okie nasal 1 . 0 bak 


LO ned al gn lett 9] 


Remedies 
against 
these 
offences. 


Matt. v. 32. 
& xix. 9. 
Mark x. 12. 


Divorce- 
ment, what 
it is. 


That a 
woman may 
put away 
her husband 
for fornica- 
tion. 


382 A DECLARATION OF THE TEN COMMANDMENTS. [en. 


if men ‘would use this only remedy; if they would, as Isaac 
and Tobie did, first pray unto the Lord, then to have 
rather respect unto the man’s and woman’s virtues than 
to their riches; thirdly, when they be conjoined together, 
the one to bear godly with the other’s conditions, and 
know their states, the man to be the head, and the woman 
glad to acknowledge the pre-eminence and superiority with- 
out disdain for the ordinances of God. 

But seeing these circumstances be seldom and rarely 
observed, many divorces happeneth, more than should be, 
or can be lawful. Christ putteth only one cause of divorce- 
ment, fornication. Matt. v. xix., Mark x. 

Therefore, to speak of divoreement, as we have of matri- 
mony, we will take it from his definition and nature, which 
is this. 

True diyorcement is a separation and departing of man 
and wife from the bonds and law of matrimony, for the 
breaking of the faith and promise of matrimony, which 
made the man and the wife two in one flesh. I will not 
entreat of other causes of divorcements than fornication, be- 
cause my book maketh no mention of any other. 

But I will come to the state of all this controversy 
between my contraries and me, whether it be as lawful for 
a@ woman upon due and sufficient circumstances to put away 
her husband, an adulterer, as the man to put away his 
wife upon the same circumstances, being adulteress and 
harlot. Of this controversy mark, gentle reader, the reso- 
Jution and answer, and mark without affection; so shalt 
thou please God, instruct thy conscience, and not offend 
me thy friend and brother in Christ. 

Iirst, it is known to all men, that it is lawful for the 
man to put away his wife for fornication: for such a fault 
breaketh the knot of matrimony. The same is also lawful 
for the wife, as it may be thus proved. First, that the man 
breaketh as well the bonds of matrimony by the giving 
the use of his body to an harlot, as the woman the use 
of her body to the adulterer: so that the law of reason 
admitteth the lawful union and conjunction of two to be 
one, and disalloweth the violation of the same as well in 
the man as in the woman. 

Then Christ, in the cause of divorcement for fornica- 


»* gi? 
Tah oveeortzewkod Sa? wre 36 Aneheie + cee 


site! te Dawe Hod colony qin alld eeu bleow-saan Ite 


goat of nots Jee oir etn Tey fear Anh aldeT (06 (aime 


ride emiigte wpacuve bot octet QP ones feaqeeT wdiet 
—s rt inh pecs ad walt coolve sAlidy seeders -tiedlt-08 
bea arith @ruiso oP (Une ig rand ol emt oil 
tae OO on be oll yl cnt a2 Vener dd epdeote Tadd wend 
Bs Oe sey ta ns < padirgoeeng alt agininorion o1 hab 


’ tod) to evened ofp oo) wilebab tuo) 


gieizs tine wuldes ed momehenwedty candi wie oll 
2x6 fideo neat) @yor al vncyinggqait rdeNs gree cberreede 
servis WG a am alow ol Ju Tole) jeud ' utrel ef ab Ww 


s Valk vvie 9 tall ‘atoniee Arne J ee a it 


ivtety Yo evel we te pire Wi dente ct oiendlT 
thudw tides bbe: imatateh oil mat 4) odie tile we srnoue 
elite wi 

goer to grtibenh hoe nebinagee & ef emreevteail cut 
4) al qeemiae Yer onl ban ahre! ab cent ativ hat 
plateive sraesestaanen ‘pein bi diy). «dy We qd nod 
goa Hie |) Al ote ca ont He wn hoa ne-otd olen 
wad yeast rast? Marwrreib Yo eocoes ealfa To-deertos 
nate qa tO notiene wat Poodom dod Cob cene 

Ypisco vii) elt lip to olen 40) 0 oor iw oe 


70 fg ae ad i ciitedy var fae kerio Ye cemeked > 


vera itn oO} estates Heretiee bre ok doqy mean ® 
aid, und toy OF meme? pe: ew rte ox fame wat 
trax’ apeaattuba pile! p-maworrdia our «af etme | ohne 
aT i mbenttineg cher yrnnlin 43 7) sobre 
thule | eiteita dnitia Gv bar pene lan endl 
inilie « i ioe fueled ql Getiad fe) eetq ynlh 
det? ai sehen! Su bet al? aie 
walt sar hilonl ob @t genttncen fip.‘4d arora’ @ tet 
jledt o ewe wil ogolsquiil slhaliw md Gene tay. cence 


lifter! nla ee toe @tT, .cormmitten Yo tow! wily tiodernl~ s 


new: wltdeds Atl Aaevertq ends &) 4008 hi oe aie alg To cit 


guiveg wilt qo qreageeiea ern nt aw pane 

oy oS noeeew, qi) ae daly ae ot qhad ad hs eo 

noes la wel mle tet} a, ;trvatinie old a8 copter! wa 

of 4. Oks lg reed ee bap note livre odd. Ao 

ni ivr asta le eee eee offend’ hum 5 ito: 
dee of} oF es. man al" 

-<ealyrul wh 4 itetnenpeiil to: scan Ad fee ont 


| THE SEVENTH COMMANDMENT. 385 


tion, equalleth and maketh like the man’s and the woman’s 
cause in the respect of adultery. Mark the x. Read the 
place, and note it. For there he giveth the same authority 
to the woman for fornication, that he giveth to the man. 

Thirdly, the civil law admitteth and licenscth the same’, 
Cod. Lib. v. 1. consensw legitina. Read Eusebius’, Lib. ry., 
and tell me, whether thou have an example or not of a 
woman that put away her husband for fornication. 

But they object: and first out of the old Jaw, that it 
was not lawful for a woman to put away her husband, 
but the man might put away his wife. I grant the same, 
but I am sure the poor woman was not compelled to live 
with her adulterous husband; for the law commanded such 
a villain to be slain, and so put the honest party to 
liberty: and so should it be now-a-days, and then the 
question of divorecement would be ended. And in the 
same cause of divorcement, and to marry another, Christ 
is plain, Mark x.; where as he giveth equal power, as well 
to the man as to the woman, and to the woman as well 
as to the man. 

Then say they again: Yea, but the man is the head 
of the woman. Hereof infer they some privilege and pre- 
eminence to appertain to the man, that is denied and taken 
from the woman. ‘True it is, and no man deniecth it, the 
man to be the head of the woman, as long as they be 
one flesh, and yery matrimony remaineth between them 
both: or else the husband is the member of a harlot, and 
not the head of his wife; and the wife, the whore and 
adulteress of an adulterer, and not the true wife of her 
husband; after that the fault of adultery is known, proved, 
and condemned by the word of God and the judgment of 
the magistrate, as is aforesaid. 

[? Si qua igitur maritum suum adulterum aut, &c. * * * vel ad 
contemptum (sui) domusve sue ipsa inspiciente cum impudicis mulie- 
ribus(quod maxime ctiam castas exasperat) ccetum ineuntem,—probaverit, 
tune repudii auxilio uti necessario ei permittimus libertatem, et causas 
dissidii legibus comprobare. Corp. Juris Ciy. Cod. Lib. v. Tit. 17. cap. 8. 
Impp. Theodos. et Valent. (Tom. u. 257.) ] 

[? yur, THs grveBiov avdpt daxodagraivorrt—irras ja) Kotv@vos jo 
adiKnpatov Kal dgeBnpatoy yernra, pevovod év ty ovdvyia Kal bpodiatTos Kat 
épdkotros ywopuern, TO heyopevoy map’ piv perovd.oy dovoa, exopiac6n, &e. 
Euseb. Eccles. Hist. Moguntix, 1672, Lib. rv. cap. 17. 'p. 189. ] 


Mark x. 12. 


Cod. lib. v. 
1. consensu 
lecitima. 
Euseb. lib. 
iv. 


An objec- 
ion. 


The answer. 


Markx. Ls 


A second 
objection. 


The answer. 


as t 
int . ienene siento: Phar ae at [x 


foeter. a tine, ci oils edit diodam hea deliaagn owt 
i vin’ aa fait > ott deult Jewtalia 30 dooqert ect ni sues 
, 7s S tik CPUS antd i wry gil wads wt tisdtow ban coal 
im, A &¢ Ayer Goede serotteninerct sal nawor why = * F 
Joatpe ot Abeer fue Udettinthe wel iis ott) qlteidT . 
eae a Med Sono tae't ee copings eames 4 9 LD BoD 
en een ait alge Gn. died and’ ndiate aw Wot bas 
“i Bia? We firemen oul were tap tdi nestow | 
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it sacany’s rol eel We ap wane «© me intewal ton env 
omit ees Wi “gpl ae ed eres cuy ddperr. comm oft dod 
se af bleeyiligy Gd ceem Renta, Sey WG STOR mn }-and 
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vh eheny Joma) joy © ine side @) cde niall. @ 
Al) jeoh Lier =ybiwou of di bina & faa 2 ehedil 
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iow avis. qnaw et. brn Jjnemoretth. to .nauiy wien 
Lote lad wa gemmg leuee jimi of ee wrodw ; x-ientt jaialg at 
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ame odd Ob ee 
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“im Dyes weenie aime te) ale Terr . meniew ml? Yo 
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eat ial) 1) atniands en mi bea itt onl aanes wl) onl 
wif qa oP pit a6 due alt Yo bowl act od of coe 
veal) soywond Mepmaiey phoma. prov. hon del arta 
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des very peoreul @ gtedladia Yo tio) okt todd, eoita, 4 basdand 
i, aii aes “als loved do Leow off gd Homobqos. fom 
eee fen tttetgent alt 
ta bie ® ** 2 Jee noratehé vane satthioy ii emp FE") ° 
Alt ihiget 99 ones pg) dine ore Gia) ws 
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Ons AT aT oo Mel BY Uhiedl 
a a 
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Wh abeinegh howd apt ibrkeemes tes 


Eat Rog. de anh 


The third 
objection, 


The answer. 


384 A DECLARATION OF TIE TEN COMMANDMENTS. [cn. 


Yet object they again, If it should be lawful for the 
woman to make a divoree with her husband, marriage 
could never be sure nor constant, for women would change 
still at their pleasures. J answer, that there is given no 
such liberty to man or woman by the word of God; 
nor no honest man or honest woman will seck any such 
liberty, but rather fear the Lord, and wish that nei- 
ther they themselves, nor any other, should need this per- 
mission and liberty of God’s word granted. Matt. v., xix. 
Mark x. 

Further, I dispute not of the fact, but of the law it- 
self; whether the fact bemg done, as I have spoken before, 
may be suffered and accounted lawful or not. Also I 
would not that divoreement should be lightly, or at the 
will of every man or woman, done, but to observe all these 
things. 

First, I would that both the man for his part, and the 
woman likewise for her part, should not for any affection 
seek occasions, or false suspicions, neither yet credit every 
slanderous tongue. 

Then, if it happen, either of them to find his com- 
panion culpable and guilty, to attempt all manner of means, 
secretly between them both, to amend the fault: if that 
avail not, to solicitate the same by honest arbiters and 
godly friends; and in the mean time, the innocent party 
to pray diligently unto God for the party that is in the 
lapse. 

Thirdly, if none of these means profit, then to appeal 
unto the magistrates, who be bound to punish the adulterer 
or the adulteress, and so to sect the man or the woman 
civilly in the world at liberty, as the crime and fault hath 
already sundered them before God. For as the congre- 
gation and magistrates be testimonies and judges of the 
matrimony, when two persons are coupled together lawfully ; 
so be they testimonies and judges of the separation, which 
is granted for the unlawful violating of matrimony. Nei- 
ther doth the magistrate dissolve that God hath bound, 
nor discouple that God coupled; but be judges of the 
adultery and vnlawful fact, that hath of itself before 
dissolved that God conjoined. Thus seest thou, good 
reader, that I give no licence nor liberty to elevate or 


\ - 
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a! py Peittei wise yore Sur C eUPeRAaAae 4s eet 


re | 


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wer anoeanle = 


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wig. hemor al) cml wane od? af dae pabeutd tiheg 

alt wh oi tel) gia qld wt-beD ote Yitrepili gany on . 


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x.] THE SEVENTH COMMANDMENT 385 


diminish the dignity of matrimony, nor never will, by God's 
grace’. 

St Paul, 1 Cor. vii., sheweth another cause of divorce- 
ment, when the one of the persons being married is an 
infidel, and of a contrary faith. If this person will not 
dwell with the other, that is his fellow in matrimony, and 
a Christian; it is lawful to break the faith of matrimony, 
and marry with another. So saith Saint Ambrose’, writing 
in the same place of St Paul: Non debetur reverentia con- 
jugit et qui horret Auctorem conjugii; that is to say, “The 
reverency of matrimony is not due unto him that con- 
temneth the Author of matrimony.” And in the same 
place: Contumelia enim Creatoris solvit jus matrinonit circa 
cum qui relinquitur, ne accusetur alii copulatus; that is to 
say, “The contempt of God breaketh the right of matri- 
mony concerning him that is forsaken, lest he should be 
accused, being married to another.” 

Thou seest, that the Lord, Matt. v. xix. giveth licence 
for adultery to divorce and marry again ; and Paul 
for infidelity. The divorce that the bishops permit m 
their laws, is no divorce, but only the name Gi whe Ss Wolr 
they will not permit those persons thus divorced to marry 
again. They say, what God hath conjoined, man _ should 
not separate. Who denicth that? God speaketh of the 
woman that standeth by the law and ordinance of God, 
being Jawfully married, and do the office of a wife. 

If adultery or the case of infidelity chance, man dissolveth 
not the matrimony, but the person's self that offendeth ; 
and the magistrate is but a testimony of his or her ill fact, 
that hath broken and dissolved that that God coupled, and 
protesteth to the world that they, thus dissolved, may marry 
again, notwithstanding the former marriage. Though man’s 
laws admit it not, God’s laws doth, whose words may not 
be wrested out of tune, but always applicd to the end they 
were spoken. 

The Pharisees, Matt. xix. capit. demanded of Christ, 
whether it were lawful for a man to divorce his wife for every 


[! Here close the additions referred to in the preliminary address to 
the christian readcr prefixed to the edition 1550 of the Declaration, &c. 
See p. 877. | 

[2 Ambrosii Op. Colon. Agrip. 1616, Tom. sm. p. 174. G.] 


[roopen. | 


1 Cor. vii. 


a . 
it Toamesenmos Weert mmr fe 
chek} nd dliw secon ton eemmtideet lo qhogib adi tigigth 5 

i 2 


arti emerlh We coun ovilloan ljppette wit? wot clue" 4 

ma & tenie Sriad wrewuey edi VW emo ad) ernadyy Aeam vi 
put Him rreeney il  adtiat sccendron Ae nn olobiten 
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noo @ellt mil ofaw eh toe ol ooocoien ao wot 
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ont je dbedivgge tered Lterls, ddehieh on VF alma Jon 
bea ds enmaniew ban wal wit ye beheld ial) eectyw 
atid & Ye ope ad), ob dete, derrocen ollainal gated « 
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pram yen denne walt peut dade Live wild ab alietelotg 
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4 ; suite -aexner 
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if 


[9 Ht x sui IO ght AO Rone) 


Deut. xxiv. 


Matt. xix. 5. 


Gen. i. 27. 
& ii, 24. 


Codic. lib. y. 
Tit. v. de 
incest. et 
inutilibus 
nuptiis, 
cap. li. 


386 A DECLARATION OF THE TEN COMMANDMENTS. [or 


cause, and to marry another, as all those did in the time of 
Moses. Deut. xxiv. Christ answered directly to the ques- 
tion, and said, it was not lawful for a man to put away his 
wife, and marry another, except she committed adultery. 
Then and for that cause it is lawful now in the time of 
the gospel, as it was in the time of Moses’ law. But for 
the frowardness of conditions, or tediousness of manners, 
men should not separate their wives, neither from bed, 
neither from board; much less marry another. He or 
she that cannot with wisdom amend the displeasant and 
crooked manners of his or her mate, must patiently bear 
them; remembering, if Christ command us to be of such 
a tolerancy and patience to endure the obloquy and injuries 
of all men, though they be our enemies; how much more 
the morosity and injuries of a domestical companion! A 
hard cross! But patience must lighten it, till God send 
a redress. 

Christ yet speaketh of another adultery, Matt. xix. which 
those commit, that marry at one time two wives, and say, 
if 2 man haye an hundred, (as he may have as well as 
two,) yet all be but two, and one flesh im the Lord. 
Christ doth not so interpretate two, Matt. xix. capit., 
but referreth two to one man and one woman, as the 
text that he allegeth out of Gen. cap. i. ii. declarceth, 
saying, “ Have ye not readen, that he that made from 
the beginning, made them male and female; therefore 
shall man leave father and mother, and officiate his wife, 
and shall be two in one flesh?” This text admitteth no 
pluralities of wives, but destroyeth plain the sentence 
of those that defend the conjunction of many wives with 
one man. 

For as the beginning of matrimony was but one 
man and one woman created and married together; no 
more should there be now in one matrimony; as Christ 
there teacheth, and expoundeth, “two in one flesh,” and 
not three or four in one flesh. The’ word of God must 
be followed, and not the example of the fathers, in this 
case. It is also forbidden by man’s laws, Codie. Tbe 
Tit. 5. De incestis et inutilibus nuptiis, Neminei, gue sub 
ditione sit Romani nominis, binas uxores habere posse culgo 
pata, Se. “Tt ig commonly known, that no man being 


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ied olf of dia eto fae pt el af lo tad 
Jugend 0h wd Sheet’ 04 gow “Wak erulD 
ol) oa Kiger, ea ine edi Od of Cat ier tes gud . 
petiogh OF ajo se Vo! jet iihegalle oil dat ives RD 
tert chan “jads wl tate jAatiawr soc wt wali * ' Snipes as 
meters? jolt hae sia med shun saninetiowd ely 
atte oil atgiolie Ge Avtlian baw waded) sre never tile 
on dysineva io) wIT | “l teell wie Bl err ol iede® hee 
rursiim, Gif alaiy deerctipeh Tut ein: to wut filerauiley 
ditiw wwiw Yona Te avileraiee ols hibit ded? eanlt Yo 


ey vie 
une gel Gow taeiirfar » stinaigad alt on Ww a 7 
on ,tTadiaye! Deett hoa oiews nivitinw wie’ fine ont " 
jeitikd on ;¥aortitiiy @in cal Get wt wrod) Merde aoe 
fine “ile aio Oh owed glielnoger, bot \inibinl wet 
fey Lod IW Ww wiT  atath) pad Sanit 94 wri tow 2 
Sallt ol aati ole So alqerees alt don tae Sowottst od “4 


0 AOE oko ene spi yt nob hidbedl: cele sho) -coage ye 
“a, np readilonn A en: aw tiilunt ® Whi ook ‘AT... 3 
whine <r weskeh e@vcivpil wed anna here well, ts wits 
enied men iy tasls varworut Praiinentes war whe Len. 0 


x1, THE EIGHTH COMMANDMENT. 387 


under the jurisdiction of Rome ean have two wives,” saith 
the emperors Dioclesian and Maximianus'. 

Saint Paul, 1 Cor. vii. giveth a godly precept, if it 
were godly used: read the chapter at the beginning; the 
conclusion of the sentences is thus, speaking to the per- 
sons married: ‘“ Depart not the one from the other, except 
it be for consent for a time, to apply fasting and praying, 
and then come together again, lest the devil tempt you 
for your intemperanecy.” If Paul could do any thing with 
men that be married, they would not for their pleasures 
or private lucre make so many voyages out of their coun- 
tries, or within their countries, leaving their wives, children, 
and households, as forsaken orphans. 

Tiow light soever this ungodly people make their gad- 
dings or peregrinations, they shall be culpable and ac- 
countable for as many faults, ag is done by his family 
through his absence and negligence, before God. How 
this sin of adultery is punished, read Gen. xu. xx. and 
xxxix. Job xxxi. Legem Julia. Just. Lib. 1. Tit. 18. De 
pub. judiciis:* and look not how man useth now to punish 
it, that rather accounteth it a virtue than a vice; but see 
what punishment God appointeth for it in the scripture. 


CAPUT Xl. 
THE EIGHTH COMMANDMENT. 
Thou shalt not steal. 


Tus eighth law extendeth to this end, that we give 
unto every man that that is his. And in so doing, we 
resemble the Master of this law, God Almighty, that 
abhorreth all injustice, and loveth equity and right. As 
here is forbidden to steal the goods of other, so is there 
commanded and required to employ diligence in keeping 
the goods that be our own; remembering that every man 

[? Corpus Juris Civilis.] [° See note 2, p. on ; 
o——-* 


1. Cor. vil. 3, 
&e. 

=) 
Gen. xii. 17. 
& xix. 24. 


ee, 
‘ ae . ervaztr es Ley see Be [ax | 


dlie " saviw ow vot ap quell We noiinibettay oft tobag 
wore oigahé bree meio] eure mdb |e 
fo iil = 4 ayer ety vies 2 ¥ dievig a) sa ft Jua"h joe 


™ colt ~poitatont elt an woqeda alt Quy: : bent Yhog oper be 
val ‘id oF fe hempe yeule ab egogotams ol to nipimalones | 
- =Seqypa ouley 24) avd eae od oon arpell ocrina afon 
= pone 7 oath ay Ser. ones Tappa 3 a) © Wol dears. wt od 4 
wee apaet fivoly wih Jel, piigge wilt ore pied bere f 
fiiw pradd was of hives let 1k “.qoemepeqraatad seme tot 
reunesty stint? wat fon Boon pede orner of del) co 
awn vhalt le tao acre? ertein io edom eel oberg. s0 : 
; mamhiiie greta ted: gniped saline coils cali, w a ql 
os ; suniien meteou eo lleeleewod. bas 


hog weds yAeey vigorq. ylegen ails. rove Higihowebl 
on bes <ideyglaa of Urile to4) porionegersy om egath 
Viek edo eal ot om atlowl qo aa aldnlaues 
ed groft led sneha’ pomngtiyas tre soteede add hynernll 
ie ab twee ax ite oe) teoy Jndsior: of greetivhe Jo aie ale ' 
OA OT ot dl aly jl. mem, cee dol sxtexx 
Helang @1 wee dae nay od font. hook dete, * * enfhey Wwe 2 
ws ted cote medt audie n di Alonseee salter Sndd o 
wun qi — ae db=xa} Hetmuyge bait teiqsrrletereey dade 


& 
\ 


1X. TUGAD : : 
aeananniegns uaa. anT . 
+ AnQe toe Ginds att * 


veg ow ind) ture aah ol pA pegerny ol dds maT 

ow {omh w rr find, rym Todt mac Tee olan | 

dnl) gerdgtnt hy bet wat Ts — jth sidan 7 

ah he lam qty dowel bine oooh lie tteriodde 

‘weott «: ot cadto Yo aleoy adi ieaie ‘oh er a © 

ylihyiend! af ue sro ee bedhuyet > ng febuenaiae SS 

haat tne Jad Two aff touts sbvog ‘oilt 
[ita Aeon oh 7 oat ta | 7 : 


=~) he 


Psal. cxlv. 
16. 


2 Kings iv. 


43. 


388 A DECLARATION OF THE TEN COMMANDMENTS. [ cit: 


receiveth at God’s hand his goods and parcels thereof, and 
not by fortune, or his own travail. Therefore to abuse 
them is not only a loss of the goods, but also injuries 
unto the dispensation of God, who willeth the rich to give 
gladly, and with thanks, unto the poor; the poor to re- 
ceive religiously, as out of the spence’ or cellar of the 
Lord, with thanksgiving; the rich to exercise his faith in 
giving, and to think that the way to be rich is not to 
muck up in the coffer, but to be liberal, and to put out 
much to the poor, for the commandment’s sake, and think 
the promise of God will send it in again; the poor to 
exercise his faith in receiving, when he hath nothing at 
home, yet God hath opened the heart of one or other to 
give him his necessaries, and that always God is faithful 
in his promise, and will give bread to the hungry at all 
times opportune. Psal. exlv. 4 Reg. iv. eap. 

This law principally forbiddeth all injuries that afihet 
or diminisheth the riches, faculties, glory, estimation, fame, 
and all other things expedient for body and soul; all actions 
and traverse of the law, that might be ended charitably 
without breach of love; and all other uncharitable expenses, 
all violent and forcible oppressions by night or day, as 
well of them as rob with the hand by the highway side, 
as of them that by counsel, affection, avarice, hatred, or 
by request of letters, invert and pervert justice. 

Likewise al] fraud and guile in buying or selling, and 
breaking of promise in all bargains and contracts; or when 
there is taken from the Jaw that which is hers: that is 
to say, when she taketh execution and punishment of one 
il] doer, and not of another, not because their causes differ 
or be unlike, but that she is robbed by force of her justice 
by the unjust persons and judges, that judge not by the 
law, but against the law. As this robbery of justice is 
used commonly against God’s Jaws and man’s, so hath it 
obtained a common soothsaying among all people: Dat 
veniam corvis, vexat censura columbas;* that is to say, “ He 
giveth pardon to the ravens, and oppresseth the doves with 
exaction.” The sentence meaneth, that the great thieves and 
robbers are at liberty, and sometime oceupy the seat of jus- 
tice, when the little thieves are hanged. He is not only a 


[? Spence: a buttery or store-room. | [? Juyenal, 1, 63.) 


,, 


. ae) 
elie 
o:} Ue Se G4) wo WaT A Pat 


hen Avert! eet iat hiv clio alk iviasl «hot? ta Alsifeget 
awk: <t ofiond? firal ove ef qo Senha wd doo 


peters ede tol iat, «ll Yo eal w ‘Vigo dott e wereld 


ef ari edly dsslliv ode bn dele iapdl off offi 
~w «4 Wy at Aa. ale Hm eons “yilew Ime bale 
efi epiiae on? ane aks ww) } igh a vieworniles xving 
at lied ei! @ecge-ay fi ot emgaba tnd ienitt tee ned 
OT aio ss) iA od ‘al rs will gailt Sui) ng ine Pe aig 
aut joy Of tas ewetil vob a) Gad eG et? wl spa) Rowe 
ditt (un pede Sipomborweew Wt. x8 neq wl) af teat 
ig veri el) yaitee ay thw lire Bo*? Ve TT aif? 
fe gaittod Wied Wl fal gditheey oF fel aff ew 


cA wally “ ofa Te fyeeil ay Mm ree tnt Vor®) Jag parrot : 


hidien? ote) exevla daly bn pole soar sit oli ‘ong 
iia to von of} 08 Toon! aily tie hos, asinerny cid dl 


ts ell + rhea teed mage watt. 


ue Mi, int) waw ial Ga Abeivtditynt eM iupiitng val oft’ 
ie) Athy Rar vt et offess) guish ef) sleet w 
aveatos Me | lime fate ried ai} Geoiledes epnits vel Me bom 


Wtathuls Gian w Sin tatt Jil 6t lo bestest Die 


sormeyee iia teen Daiy rartio Nd date Poel Tirta ride 
wm. fab WS Didi GF sicher ehdteel hin women Wh 
otis yin Ryd aalt wi hoot airy alibo der e@ «voll Yo hier 
=e dheatad “aahrara wtuiltidllis boeqnos td ted! orld Yo aed 
wrt, Geer Hed Qadal ralial te senna. gf 
baa polities wo goeyiel wh Ale ben ford fea saved 
mile w yrs bie atlogiad He ai adorny Yo pnbdogad 
at dl? sened «i slektbe gail) whl’ odd denn? pees af ornds 
oi 10 fitiedeang tin foltipwens pedet wile rede jeen om 
watt enn walt @ndvedt (A wider Ye ter Jinn ooh fi 
owt, tit to eenrat ah belior al ede dint 11d edilen od 40 


wily dois wyleil fuels ret) hem sarensy Hrun( pty welt gd 


si nitty Weoyvebion afig ah, .waledbantegh tod ywal, 
fi diet oo Seem hie coal a hed denies dagwodos hea | 
ith  ahywep Ma pine qeiepations nouunos a deabehte |. 
ott ja ob antl" pemleedion emuenihe | bens) (fete mien 
hy esetdrcntt ifitesomntagiys ban pricy old at in 
hue eowsitl Joovg ol? qth uteeeaie stentnd afl, 

on dese o/h yinmy gariitentes baw sated tlnta aun - 
i dao mun ot OT tyeaal wim petal Gi ods aaah | 

(0 40 Jerseut *} a ge 1 renaagd , 


E 4 


~ 


X1,] THE EIGHTH COMMANDMENT. 389 


thief, that by day robbeth, and breaketh men’s houses by 
night; but also those that by any means let the thing to 
be paid that is due, whether it be to the law, or to those 
that be under the Jaw. ‘Two manner of ways all injuries 
and wrongs are done: the. one in’ withholding another's 
right, and the other in taking away another's right. 

The things unjustly withholden are the goods of the 
body, or of the mind. Of the body are these: the husband, 
the wife, the children, the servants, the patrons, and the 
pupils; money, ware, and all such other things as is used 
in the life of man necessary for the body. If these things 
be truly gotten, the owner must godly use them to his 
glory, and to the profit of his neighbour. If they be gotten 
with fraud, guile, and deceit, keep them not, for they be 
none of thine; restore them to the right owner, or else 
it is theft, and no man can dispense with thee for them, 
though thou shrive thyself to the priest, and cause all the 
masses of the world to be said for thee, or, if thou be 
delivered from that superstition, boast of the gospel never 
so much. : 

Let them that trade the course of merchandise in 
their vocation, beware of this danger. Such as hath the 
cure of souls beware they hold not their stipends, and 
deserve them not. Such as be servants, that they eat not 
their masters’ bread, and receive their wages for nought. 
As for those men that give their wages to such as live 
an evil and unoccupied life, as the most part of the nobility 
doth now-a-days; it is against God's laws to keep any 
such in their house, for they maintain illness‘, which 
is forbidden, 1 Thess. iv. 2 Thess. ili.; and the servant that 1 Thess. iv. 


i 3 : i ie oe 
receiveth it committeth theft, for he is commanded to 2 Thess. iii. 


labour with his hands to feed himself and other. Though ‘ 
it be used of princes, potentates, and all men of the 
world, yet that excuseth not the fault before God: for it 
was never readen in the law of God, nor in the law of 
any man that had knowledge in a commonwealth, that an 
ill man was accounted as any member thereof; as ye may 
read in Plato and Aristotle,’ what persons be meet to 

[? In, A, omitted in B, by, C.] 

[* Ilenys, A, ylnes, B, ilnesse, C. Perhaps, idleness. | 

[° Avist. Polit. Lib. vir. cap. 7.] 


ee 7 
eee eerie: ee, aie te 


ad peerrg nom iiodeonl bra abaler nab wl dealt vetds 

ot yest ett sal tert jaw il ded Seed tele andy digi 

ners Chee joel allt ot of dmdtade wh oh deale dag od 

; a gl tn seem to neem ww, jai pad Pon me itt 

Svealivian Ge sahil ‘a 4m of)--onoh. wa angry face 

a Vigit Cawltane eee quididy nt wally oll bas Adyes 
z mil lo theog ott ove tldedaitiw sglaanira oguidt-oaT 

Jjedest) Ql o oxy O18 iheal wit WO dnt odd Yo ao pho 

lt how some sab stugreee eal) gouiblids gal gli. wilt 

fang ol on Squidt valfo dut.fe Ido snew yeenmt ¢ adlagraey 

i egild conta Ul.) Ghent att et yen scr Yo ied? at 

3, 2° (et) SB ling dann orem eds ta? glans od 

tiutietg al eat VU malian di! tw tieey 42 ot hae (etl 

onl gait mak Sv ited t ~ sleet bev allege oat die 

iely 70 eo inys 7 oO) ject? -vinles ) ongila 1% eon 

sitet GO? andi dire male wee pee 1a). bop Jioet ai St 

ail? Me went Aral of? ot ote irithe ded dgoodd 


wh wall DY ao goed’ ll fine a! 4) bho wll Io Bewamt 
qwreg Tpgety wld Ven atom avitibe apie Oreld whieh Lowwettely 
nom om 


. ol, ebenivean Ww .cerm «dy vate dud? oght.aaf 
et? zed an teak .teetah cub to erwod: nbitesay Sida 
into Abarqite Aredt—ton tied youls coowe(l. aliem.‘to “etuo 
don Yai. owls tli tows wl oe done Aon omeltsvipeb 
digest 0) gee tials ayeeszt fom juerd Sesodeasr tine 
ol «x dspace erquen ol) evty sols comr waif awl aA 
wiliden mit Oy doug dew edlt ef Ul taped date Teed ae 
i ee ee ee er iayel-eratte iltols.. . 
seaieber Jr gigas putt rol josennl » tiagl) git due 
1 staiey + dat ineww@ecals bane 4 i well -2 A dat? | dttobedid est a 
mae § tolmecnned ab ad qui, grad! diedtimaws 4b divvies 
* derail mailto bie ‘Used eontk ox ehoud old Ative aocwhal 
edt Ao c9m- He fee eeinreniog, .oadeq tas bew od 
4-90 obo wrth oly add gee diemien, belt toe. bivon 
yo wel wl? ab coe de) To al od ni abege gerrpo saw 
te daclt Ltloowoomunpo «al aghodeinl leat dad dao ¢dir 
ur Oe ee «bowed 4odarent qth OA Serving wave area thi 
| Me SeGmtiad mares, § tal * ment ba how Sy 


< ; ts 
aarti Betas 
Gia ety ae 


ee 


Inst. lib. ii. 
Tit. 2. de 
rer. divisio. 
&e. 


390 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


dwell in a commonwealth. How unruly a sort of people 
the evil men be, thou mayest sce by the writings of Cicero, 
when the empire of Rome fell out with itself by sedition, 
libro vi. de republica, and in an Epistle’ ad Varronem : 
Crudcliter cnim otiosis minabantur ; eratque tis et tua ineisa 
voluntas, et mea oratio. No man should retain the wages 
of his servant, but satisfy always his covenants. 

Further, they offend against this law of God, that by 
force or violence, fraud, or any other way, unjustly with- 


hold and keep any man’s child or servants; as those do 


that by force or fraud marry any man’s child against the 
will of his parents. 

Such as hath great forests or parks of deer or conies, 
that pasture and feed upon their neighbours’ ground, or 
columbaries, where as doves assemble and haunt, and those 
feed of the poor’s corn; I refer it to the charity of every 
man, whether the keeping of such beasts be not against 
God’s laws and man’s laws, and whether it be not suffered 
rather for a few men’s pleasure, than for many men’s 
profit. If any man should kill any of those beasts, it were 
felony in many places: whereas the law civil’ calleth those 
wild beasts the goods of the owner no longer than they 
bide at home, or have a purpose to return home, which 
will neyer be as long as they find good bait in the poor 
man’s pasture or corn, except they be chased home: whether 
those beasts be not as well the poor man’s, if he can take 
them in his pasture, as the owner’s, read the law, Just. 
Lib. u. Tit. 2. De rerum divisione et acquirendo ilarum 
dominio. 1 cannot tell with what good conscience any 
man ean fare well with the detriment of his neighbour: 
Iet every man judge with charity, whether it be well done 
or not. 

As it is sin to retain unjustly these goods of the body, 
whether they bo ours or other men’s, so it is to retain 
the goods of the mind; as good counsel, learning, wisdom, 

(? Epist. vz.] 

[? Fere igitur bestie, et volucres, et pisces, et omnia animalia, que 
mari, ccelo et terra nascuntur ; simul atque ab aliquo capta fucrint, jure 
gentium statim illius esse incipiunt: quod enim ante nullius est, id 
naturali ratione occupanti conceditur, nec interest, feras bestias et volu- 
eres utrum in suo fundo quis capiat an in alieno. Corp. Jur. Ciy. Instit. 
iboie Tbs 1. 12: 


. 


x1] THE EIGHTH COMMANDMENT. 39] 


or any other thing else, that may aid our brother in things 
of religion and virtue: and as every man that seeth his 
brother want things necessary for the body, in case he 
help him not, hath no charity in him, as John saith, 
1 John iil.; so he that seeth his brother want the know- 
ledge of God and good counsel, in case he aid him not the 
best he can, is culpable of his brother's damnation. 

The other part that containeth the transgression against 
this law, is in taking away another man’s right or goods, 
which goods likewise be of the body, or of the soul. Of 
the body, as I rehearsed before; which are taken away 
by force or violence, secretly or apertly; as by thieves, 
pirates, and other, that against God’s laws and man’s laws 
spoil and rob. Likewise such as war in the defence of 
any commonwealth, and under the pretence of warfare 
thinketh all spoils and rapes to be lawful; as those do, 
that under the name of justice commit unpunished all in- 
justice. Such as by fraud and craft in buying or selling, 
making of bargains or other contracts, deceive any man, 
is condemned by this law of theft; as those that sell 
wares that be naught or corrupted for things lawful, the 
things that be good for more than they be worth; which 
useth not their craft to profit many, but for their own 
private commodity. 

Of this avarice cometh usury, fraud, false contracts, 
breaking of faith and promises, contempt of all truth and 
honesty, forestallings and ingrossing of markets, compacts 
and agreements between the rich, that things may not 
be sold as they be worth, but as their avarice hath agreed 
upon. This maketh scarcity of all things, and robbeth 
the poor members of every commonwealth, and bringeth 
the greater part of such commodities as be in every realm 
into a few rich men’s hands, so that they cannot be sold 
as common goods of the civil wealth, but as the goods 
of one private person; the which monopoly or selling of 
one man is forbidden, not only in the law of God, but also 
by the law of man, Cod. Lib. 1v.79, and that under a great 
pain, Bonis propriis exrspoliatus perpetuitate damnetur exilte 5 
that is to say, forfeiting his own goods, and to be damned 
to perpetual cxile or banishment. Justinian saw well, when 


[3 Cod. Lib. 1v. cap. 59.] 


1 John iii. 
de 


Cod. lib. iv. 
cap. 793. 


ee : ! 
(OG. <4 Tee aur 7 te 7 
wvieds cL eetiond to bie qn dadlegonls, poidt sedto yas 0 
oid tee de com voww ee dies opetshe dead corgie? Io 
wh ong» of hed off sib gamer epobed pnw todledd 
tthe miot ec jot ob gingds om diel don, anid, qial 77 
pees wel al) bee wdberand deste tett oom dit mdb 
oil) gon weld fie od coewae teenmeh beog baw. ba Wo ggiat 
dated Codttenl eal W elfiqqlos al ste od dead 
 iiniepe Peecergeamn ail) dpuniatrway fold trey rale afl 
eimen ta ipa. «acm tuilians Yars goulet. al a wel ‘vii | 
iV large wil co in Ww tied “at! Yo ‘ed neeeolll void : 
yews wrded ano chide’ jetted fe uede 1 wgghoal agit 
pare qd La 2 et Pregn ats yievraet ss\rtwhate Ww. yret vl \ 
evel «tee Lam ayeb led) tenivge solt aedio love goletig 
la ein eit (a tom ae Actes gaivraxil det bos fogs 
enireys le emi oft thot ine siilesiagnio qe 
ah wottvam pj hlwel od ot eoqne ban allege. the dtutudds 
“ni ty teaddeneny diarnes sotdeo, Ww seten od volo gait 
wodle. du give ai fier line buch yl on fouk evlPrat 
ance Yeo eviews) wtrinos welo or eotayel:.to guide 
Day, 26d: end? “wo ocdlads) lo web sidtt yd bamobnasy ete 
i) doterel spot) +t beaters we otgrt wd eel) errew 
dow 0 Thrirm ad “yal amie) “gant yo) Lege od sant wands 
foro Ault od tol yma adorn. ot) Bem anit dog alive 
: Hibenunos etevtey 
area ff Jaot Seon discus e@itera_aits 10 
bar dieu Use dorian aston tue tio _adanil 
woupecs ating lo gaimerpil ine equillaiewsl  pedeseedd 
don, gent equilt joke globe edi wprwied! etosctrerye “hae 
tops dial wajvare siedt aa dail slow od yori of bhen a = 
i pecflor: done aequids fla We yt itudem eb aftenytt 
degin ime cilemtimivies nore Vs, tudor tong ult 
ilar ere of of ae mpitihotraon dove Wo. ey slavig wld 
View ot goarnes quilt Galt, Ge locos w yond sete wat ~ ofue 
hye, ott we fal bleve fvie ott to shor anomie we 
Vo gtite wy veyaend soide oft snvereq. cleo ony’ Is 
cela dud 40%) ja wol ott it ylno sag pbtide of memtooen 
Healt a0 deteg ae pabretie Syelt fame OF ve Aik oD geen Foret, oil yd 
cadlinee “OH Hesls Minin saci, sadailonens uapyany, sve i 
Iomntrak ol of dear elooy svg ail qaltioisol ogee dl a andy ‘i 
cody oe vie eniolin’h: stoomdiined x0 alike lemtoqrg ol ; 
(0 gi wedi bay 7 e> | 


t 


7 Bo) = 


392 A DECLARATION OF THE TEN COMMANDMENTS. [ cu. 


one solely bought because only he might sell again, [it] was 
not profitable, but hurtful, for the commonwealth.  y’ 
As it is in buying and selling of things moveable for- 
bidden to use fraud, so is it in the goods of the earth 
unmoveable; as lands, houses, and possessions, which now 
im manner are only the goods of the rich, and so hanced’, 
that the poor cannot get as much as a cottage to put 
himself, his wife and his children in, which erieth vengeance 
Isaiv.8. in the ears of the God of battle. Esay v. Read the chapter, 
and see the curse of God against those insatiable raveners 
and eaters of the poor: yet when they have all together, 
and suffereth not the poor to have nor house nor rent, 
they will occupy yet all crafts and trade of buying and 
selling, that the poor man shall have neither goods nor 
handycraft* to help himself withal. How doth Hiiese men 
hear or read the word of God, that biddeth them give 
their own goods to the poor; which neither giveth their 
own, neither suffereth them not to buy at a reasonable 
price the thing that is not theirs? 
Cod. 1ib. iv. The ae ta Honorius and Theodosius, Cod. Lib. rv. 
commerc.et Tit. 63, de commerc. et mercat. gave other laws for their 
see commonwealths, writing in this manner: Vobiliores natalibus 
et honorum luce conspicuos, et patrimonio ditiores, perniciosum 
urbibus mercemonium exercere prohibemus, ut inter plebeios et 
negotiatores facilius sit emendi rendendique commercium® ; that 
is to say, “ Such as be of noble parentage, and bearing rule 
in the commonwealth, and rich by patrimony, we forbid to 
exercise buying and selling, which is hurtful to cities ; that 
among the common sort of people and oceupiers the* 
trade of cuying and selling might be the more facile or 
common.” ‘This faculty and trade of merchandise, that. now 
is used for avarice, was invented for a good purpose, to 
communicate such things as was necessary for the life of 
man, and not to the use that now it is applied. Plin. zm Pan. 
Diversasyue geutes ita cominercio commiscuit, ut quod gentium 
[ genituin| esset usquam, id apud onnes gentes natum esse vide- 


[ i.e. enhanced. Haunsid, A, haunsed, B, hansed, C.] 

[? Nor goddes not handie crauffte, A, nother goods nor handye 
crafte, B.] 

[* Corpus Juris Civ. Cod. Lib. iv, Tit. 63. ¢. 3.] 

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xe] THE EIGHTH COMMANDMENT. 393 


retur*. Such as God hath given goods unto, or possessions of 
the world, should live upon the same; and he that hath one 
craft to live by, should not occupy two, for fear of doing 
wrong to his neighbour. 

As for usury, and applying of money or any thing else 
to an unreasonable gain, it is none other than theft. I 
would men should rather refrain from giving of money to 
a gain altogether, than break the law of charity, that 
helpeth without looking for gain, Luke vi. Levit. xix., 
and also, Exod. xxii, Deut. xxiii. because usury is plain 
forbidden. The laws and constitutions of the magistrates 
civil admitteth certain gain and usury, as ye read, Cod. 
Lib. iv. Tit. 32.: though they be in many things scarce 
to be borne withal, yet I would they were well observed ; 
but such is our time, that every man is in this case a 
law to himself, and taketh what he can. 

Here is forbidden also all games for money, as dice, 
ecards, cloyshe,° and other; which is very theft, and against 
charity, that would rather augment his neighbour’s goods, 
than make them less: so‘ the diminution of any man’s fame; 
as when for vain glory any man attribute unto himself the 
wit or learning that another brain hath brought forth, 
whereof many hath complained, as this of Virgil: 


“Fos ego versiculos feci, tulit alter honores®.” 


They make a fair shew with another bird’s feathers, as Zsop’s 
erow did. This offence Mart. mt. calleth plagium: Sinponens 
plagiario pudorem, speaking of him that stole his books. 
Such as are appointed to be common and public re- 
ceivers, that twice ask the thing due of the pcople, once 
for themselves, and once for the Lord; or such as bear 
office, to see the treasure of a commonwealth preserved 
and augmented as it is necd, with the revenues that belong 
to the same; as receivers, auditors, treasurers, paymasters, 
with other; commit more than theft, if they use any part 
of the goods belonging to a commonwealth to a private 

[? C. Plinii. See Panegyricus, cap. 29. ] 

[® Cloyshe, Bb, cloysshe, A, omitted in C. Cloish or closh was a 
game something like nincpins, prohibited by statute in the reigns of 
Edward IV. and Henry VIII.] 

[7 So, A, for, B, also, C.] 

[® I wrote these verses, another bore away the honour. ] 


Cod, lib, iv. 
Dios. 


Deut. xxv. 1. 
Codic. lib. ii. 
Tit. 13. 


Psal, IXxxii. 


394 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


use, Pandect. Lib. xtvin. Lex Jul.’, and causeth the superior 
magistrates to charge their subjects with new exaction; 
which should not need to be done, if all things paid by 
the people were truly brought home, and faithfully laid up 
to the use it was gathered for. 

A greater theft yet is it to constrain any person that is 
free, to do any thing against his liberty, as many times 
the father doth his son; sell him as a bondman, and marry 
him where he lst, and to whom he list. 

Thus offend likewise those that persuade any man’s 
child to forsake his parents, or any servants their master, 
and is punished in the law with death or exile. It is 
also theft to oppress any just cause, that is in controversy, 
by force, affection, or authority of any superior power, or 
request by letters, not only against God’s laws, Deut. xxv. 
but also against man’s law, Codie. libro nu. Tit. 13., 
where as be? these words: Divine admodum constituit D. 
Claudius consultissimus [princeps| parens noster, ut jactura 
cause afficerentur ti, qui sibi patrocinium potentiorum adro- 
cassent: ut hoc proposito metu judiciari@ lites potius suo 
marte discurrerent quam potentiorum domorum opibus nite- 
rentur®; that is to say, “The godly and most prudent prince, 
our father Claudius, very* godly decreed, that those should 
lose their suit, that obtained the help of noblemen; that 
by this fear all causes of controversies might be used im- 
differently, rather than to depend of the estimation of any 
superior power.” If this theft were avoided, poor men’s 
causes should find more grace, and rich men’s conscience 
more virtue; especially the judges, that forget what place 
they be in, and serve the world more than God. 

How devilish and great offence it is before God, thus to 
corrupt justice, they may learn of David, Psalm txxxi. that 
beginneth in Latin, Deus constitit in catu Dei, that is to say, 
“God sitteth, or is present in the senate or place of judg- 
ment.” This psalm all judges should learn by heart, and 
practise it; likewise mark the second verse of the psalm, 
that saith thus: “How long will ye judge perversely, and 
corrupt justice at the request of the il!” In the end of 

[elite 13. | [? Old editions, 6y.] 
[® Corp. Juris Civ. Cod. Lib. 11. tit. 14. 1.) 
pe iViery, Ay were, Be] 


x1. ] THE EIGHTH COMMANDMENT. 395 


this verse is a‘word in Hebrew, Selah, the which of the 
Hebricians is diversely interpretated ; Psalm iy.: but to 
pass over other meanings, wheresoever thou read it, think 
there is in the same verse some special and notable thing 
to be marked. It is’ in this verse. Selah here signifieth 
as much in English, as though David had said: “ Oh, how 
great offence is it before God, to pervert at any man’s 
request justice!” Or else David put this word Selah there, 
as though he had said: “It is a common fault and ac- 
customed manner of judges to have respect of persons in 
judgment.” The psalm containeth but eight verses: the 
judges may the sooner learn them, and the better bear 


them in mind. 


The greatest thiefdom of all is sacrilege, in robbing of 


the goods appointed to an holy use; the goods appointed 


for the poor, for the maintenance of schools to bring up 
youth in, in such learning as shall be necessary for the 
ministry of the church, and governance of the commonwealth. 

Or in taking from the ministers the condition and 
goods whereupon they live, who should by God's laws 
honestly be provided for by the heads of the common- 
wealth, J] Thess. v.; it is an horrible offence to take these 
goods away from the godly use they be appointed to. So is 
it the like offence to enjoy them undeserved; as those do, 
that hath hospitals, spitals, and other such almose, appointed 
for the poor, and apply it to their own use, the which 
erieth vengeance before God. 

Also those that are appointed in colleges or schools to 
learn or teach for the stipend they receive, if they do not 
their office, commit sacrilege. 

Such as live of spiritual tithes, pensions, lands, or other 
goods appointed to teach the people the word of God, and 
minister his holy sacraments, in neglecting their office and 
duty offend in the same offence ; or when one man, (and such 
a one which chanceth many times,) that doth not, or cannot 
do half a man’s office for such a place, hath many men’s 
livings. But of whatsoever gifts he be of, he should not 
have two men’s livings, which the bishops’ laws admit by 
pluralities and totquots. But this is, “* Claw me, and I will 
claw thee.” If the bishops permitted not their priests to 


{? Asis in, Ait is in, B, in C.J 


Vibe dara 


396 A DECLARATION OF THE TEN COMMANDMENTS. [ CH. 


have two benefices, it may fortune the priest would hkewise 
say, “The bishop should be bishop but of one city ;” and 
indeed so it should be: and until the magistrates bring 
them to that point, it shall be as possible to hear a bishop 
wade godly and simply through the scripture in all cases 
of religion, as to drive a camel through the eye of a 
needle. 

A great pity it is to see, how far that office of a bishop 
is degencrated from the original in the seripture: it was 
not so at the beginning, when bishops were at the best, as 
the Epistle of Paul to Titus testifieth, that willed him to 
ordain in every city of Crete a bishop. Titus i.cap. And in 
case there were such love in them now, as was then towards 
the people, they would say themselves, there were more 
to do for the best of them in one city than he could do. 
They know that the primitive church had no such bishops 
as be now-a-days, as examples testify, until the time of 
Silvester the First. A little and a little riches crept so 
into the church, that men sought more her than the wealth 
of the people; and so increased within few years, that 
bishops became prinecs, and princes were made servants: 
so that they have set them up with their almose and libe- 
rality in so high honour, that they cannot pluck them down 
again with all the force they have. 

What blindness is there befall in the world, that cannot 
see this palpable ill, that our mother, the holy church, had 
at the beginning such bishops as did preach many godly 
sermons in less time than our bishops’ horses be a-bridling ; 
their household was the school or treasure-house of good 
ministers, to serve the word of God, and ministration of 
the sacraments. If it be so now, let every indifferent man 
judge. ‘The magistrates, that suffer the abuse of these 
goods, be culpable of the fault. If the fourth part of the 
bishopric remained unto the bishop, it were sufficient; the 
third part to such as should teach the good learning; the 
second part to the poor of the dioceses; and the other to 
maintain men of war for the safeguard of the commonwealth; 
it were better bestowed a great deal ; for it is now ill used, 
and bestowed for the greatest part upon those that hath 
no need of it, or else upon such ill men as should be main- 


tained with no man’s goods. 


x] THE EIGHTH COMMANDMENT. 397 


It were well done to provide for such as by ill bringing 
up cannot now otherwise live, and provide such means that 
hereafter no more offend in that kind of life. If any man 
be offended with me for my thus saying, he loveth not his 
own health, nor God's Jaws, nor man’s, out of which I am 
always ready to prove the thing said to be true: further, I 
speak it of love, and of no hatred. 

The Acts of the Apostles doth shew, that in the primi- 
tive church such as were converted unto Christ used a 
singular liberality towards the poor; and lkewise other 
writers, namely, Saint Augustine’, Lib. 1. De civitate Dei. 
that many men were found rich in Rome when it was taken 
by the Gothes; and again within fourteen year after, by 
Geysericus, the king of Vandale: but they were rich for 
the poor, and not for themselves, or such as were rich : 


and maketh mention of one Paulinus, the bishop of Nole, 


a city in Campania, that was exceeding rich, but for the 
poor; as our bishops should be, that now apply the best 
part of their bishopries to a prodigal use in their own 
houses, or in large fees and gifts, hospitality, and other 
benevolence upon the rich. 

Let all men, yea, themselves (affection put apart, and 
the love or study of many) judge in this case, whether ever 
they read in the new testament, or have any one godly 
bishop in the primitive church for an example, that used the 
goods of the Holy Ghost, the riches of the poor, the pos- 
sessions given for the preservation of godly doctrine and 
the ministry of the church, as they do: if it seem good 
unto the higher powers that this ill may be tolerable, and 
borne withal, for the honour of the realm, and doings of 
such expeditions as shall be expedient for them to do, when 
they be commanded ; their honours knoweth right well, that 
nothing commendeth a realm more than where every man 
in his degree is as rich as the scripture of God permitteth; 

[(? Unde Paulinus noster, Nolensis Episcopus, ex opulentissimo divite, 
voluntate pauperrimus, et copiosissime sanctus, quando et ipsam Nolam 
Barbari vastaverunt, cum ab cis teneretur, sic in corde suo, ut ab eo 
postca cognoyimus, precabatur : Domine, non excrucier propter aurum 
et argentum: ubi enim sint ommia mea, tu scis. [bi enim habebat omnia 
sua, ubi eum condere et thesaurizare ille monuerat, qui hee mala mundo 
ventura pradixerat. Aug. Op. Basil, 1542. Tom. v. fo. 57. De Civ. Dei. 
Lib. s. cap. 10.] 


Lib. i. De 
civitate Dei. 


Fal 


398 A DECLARATION OF THE TEN COMMANDMENTS. [en. 


and that bishop doth most honour unto the realm, that 
keepeth his household, and disposeth the same according 

1Tim. ii.1.to the form and rule of the word of God. 1 Tim. ii. 
Px. 1. 

As for such expeditions in the civil wealth, as should 
be committed unto these ministers of the church, the 
common treasure-house should bear it: they should be 
reasonably provided for, and the rest and overplus taken 
from them, and put to some other godly use. Look upon 
the apostles chiefly, and upon all their successors for the 
space of four hundred years; and then thou shalt see good 
bishops, and such as diligently applied that painful office 
of a bishop to the glory of God, and honour of the realms 
they dwelt in. Though they had not so much upon their » 
heads as our bishops hath; yet had they more within their 
heads, as the scriptures and histories testify. or they 
applied all the wit they had unto the vocation and ministry 
of the church, whereunto they were called: our bishops hath 
so much wit, they can rule and serve, as they say, in both 
states; of the church, and also in the civil policy: when 
one of them is more than any man is able to satisfy, let 
him do always his best diligence. If he be so necessary for 
the court, that in civil causes and giving of good counsel 
he cannot be spared, let him use that vocation, and leave 
the other: for it is not possible he should do both well. 
And a great oversight of the princes and higher powers of 
the earth, thus to charge them with two burdens, when 
none of them is able to bear the least of them both. They 
be the king’s subjects, and meet for his majesty to choose 
the best for his court that be of the realm: but then they 
must be kept in their vocation to preach only the word 
of God, and not to put themselves, or be appointed by 
other, to do things that belongeth not to a bishop’s 
vocation. 

This is theft of such goods as appertain unto the 
body. 

There is another kind, of the soul; as when the minis- 
ters give not unto such, as be committed unto their charge, 
the word of God simply and plainly, in a tongue known, 
and lead not the people towards the life everlasting, as the 
word of God teacheth, to know, that for Christ’s sake only, 


oe 


xr] THE EIGHTH COMMANDMENT. 399 


without all respect of works, sin is forgiven, and that we 
are bound to do the works that God commandeth us to 
dd, and be expressed in the seripture, which is the regle 
and rule to lead the church by. John xv. 

Such as preach man’s laws, and works not commanded 
in the scripture, robbeth the scripture of her riches. 

Likewise those that attribute more than is due, or less 
than is due, unto the holy sacraments instituted by Christ, 
committcth sacrilege. 

They take from the sacraments too much, that say, 
they be but external signs to know the church of Christ by 
from such as be not of the church; as the Roman once 
was known from another citizen by his gown: or those 
that say tley may be done and left undone, as it pleaseth 
man that useth them. 

They add too much to the sacraments, that attribute 
as much unto them as unto the grace and promise that they 
confirm: as to the sacrament of baptism remission of sin, 
when it is but an external confirmation of it. Rom. iv.: and 
unto the holy supper of the Lord they attribute a distribu- 
tion, deliverance, or exhibition of Christ’s natural body ; 
whereas it is but a confirmation of the grace and mercy, tha 
he bought for us upon the cross with shedding his precious 
blood, and death of his innocent body: as the words shew- 
eth plainly, Luke xxii., 1 Cor. xi., where Christ saith, he 
did not institute his last supper that men should bodily eat 
his body, but that they should do always the same in the 
remembrance of his death, and consider the grace that he 
obtained for us in his body and blood, and be thankful for 
the same. 

Great pity it is that the devil hath so prevailed in many 
men, that obstinately without reason and authority of the 
scripture preach their fantasies unto the people of God, and 
would persuade that their imagination or dream of Christ's 
holy body were [a]! true and substantial body: but such 
is the devil’s malice, now that many men are persuaded 
that the substance of bread remaineth, and can no longer 
deceive them in sensible things, he carrieth them to as great 
an il or worse than that, and would make them believe that 
a fantasy or dream of a body, that hath neither: quantity 


[? Supplied from A.] 


John xy. 14, 


Rom. iv. 11. 


Luke xxii. 
ey 
1 Cor, xi. 24. 


oe 


John xx. 27. 
1 Jolin i. 1. 
Actsi. 9. 


Matt. xxvi. 
26. 

Mark xiv. 
1s. 

Luke xxil. 
14, 


4.00 A DECLARATION OF THE TEN COMMANDMENTS. fen. 


nor guality, to be a true body. My good reader, without 
all affection consider the reasons and authority of God’s 
word, that I shall rehearse here briefly against those thieves 
that rob the humanity of Christ of all human qualities and 
quantities. 

First, they judge the body of Christ, that is in heaven, 
to have all propertics and conditions of a true man; and 
of the same self body in the sacrament they take away 
all the conditions and qualities of a true man’s body. They 
must shew by the scripture, that one and the same body, 
Jesus of Nazareth, the Seed of the holy Virgin, perfect God, 
perfect man, consisting of man’s flesh and a reasonable soul, 
hath and hath not, at one and the same time, a body with 
all dimensions, qualities, and quantities of a true man in 
heaven, and without all dimensions, qualities, and quantities, 
at the same time in the sacrament. 

This put as a pillar and foundation of thy faith, that as 
he is perfect God, with all the propertics and conditions 
of a true God, wheresoever he be; so is he perfect man, 
with all the qualities of a true man, wheresoever he be, 
consisting of a reasonable soul and man’s flesh. John 1, 
Heb. 1. They say, thou must not judge so carnally and 
grossly of Christ’s body. Believe thou the scripture, and 
bid them shew thee the place in the scripture, that thou 
shouldest not judge so of a true physical and mathematical 
body, which Christ now hath, as the fingers of St Thomas 
beareth record, John xxi., the hands and eyes of all the 
apostles, J] John 1., and also his ascension beareth record. 
Acts i. Let them prove that they speak by the scripture, 
and shew where Christ was ever present in one place, 
visible; and in another place present at the same time, 
invisible, 

They say, we must speak as the scripture speaketh, that 
saith by the bread, Matt. xxvi.. Mark xiv., Luke xxi, 
“This is my body;” and of these few words ill understanded, 
they dream wonderful mysteries, that the substantial body 
of Christ's humanity is present, by miracle and a way celes- 
tia], passing all men’s capacities, with many other far-fet 
imaginations and new-found terms, which the scripture never 
knew of.. Howbeit, if thou mark their conclusion, thou 


shalt find nothing but the name of a body, which they have 


x1.] ; THE EIGHTH COMMANDMENT, 4010 


given to this chimera and monster that their fantasy hath 
conceived, They speak of the letter, and none goeth further 
from it than they. Christ said, “This is my body that ig 
betrayed for you;” the which was a visible and sensible body, 
as the eyes of those that saw him hang upon the cross testify. 
They say, it is an invisible body, that occupieth not place ; 
but the scripture saith the contrary, as thou seest by the 
words of the supper. Luke xxii. 

Hold them therefore by the scripture fast; and when 
they name the most holy humanity of Christ, and would 
have it with the bread, bid them shew thee the body. For 
the text saith, that he shall come as visible unto us, as he 


departed from us. Actsi. If they say, that place speaketh acts i. 114 


of his coming to judgment, and not of his presence in 
the sacrament, deny their saying; for the text saith, that 


he shall be in heaven, till that time of judgment. Acts iii. 


It is evil done of any man to speak as the scripture 
speaketh, and not to take the meaning of the scripture. 
God of his mercy give men grace to know the truth! 
Before Christ in his supper called the bread his body, sce 
how he foresaw this after evil and fantastical dreams, that 
men would take his words contrary unto his mind. In the 
sixth of John he telleth his disciples, that to eat his body 
was to believe in him: that availed not; but straightway 
said, “The words that I speak be spirit and life,” and 
calleth them from the letter. Yet again, the third time in 
the same place saith, ‘“ What if ye see the Son of man 
ascend where as he was first?’ By these reasons he tool 
away all bodily eating, and rigour of the letter. Likewise 
after the supper, lest they should dream yet of a bodily 
presence, because sacramentally he called the bread his 


body, he repeated again the same words; John xvi., John xvit. 


“It is expedient that I depart.” Again: “I go to my 
Father. I came from my Father into the world. I 
forsake the world again, and go to my Father.” Why 
should not these places hold their authority, and teach us 
to understand these words, “This is my body;” seeing 
that both before and after the supper Christ told them by 
plain words, he would not be in the world? And so doth 
the institution of it declare, that this sacrament was and 
should be a memory of his blessed passion and pains suf 


26 


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arven .ive’ niloly 4 show adie ail), miys leataoqrs wd sthod 
ot! quit ag salen Manag 2 aadictaibogry eal? 

f Ddsow: iets eaet wodltn'l eto mov) ome. 2 pwedltell 
at! “aetieT gw os og haw, sitge, hhow nlp nent 
“wc diaet haa sginodtee diate Lod analy, andl? som blends 
qieen “yebed qa ab ad pitww cedh Rnateobne’ oo 


ed conde Bist told: eoqepie att _aofte bem greed dtod 

dick on frat. ViNow salt. 1 adl tom bina sk eberour, witnlay + 
ive chee Anernarone. ald gaakt- jertaleb dh te i 
al _ bra noleeng: boweeld, sll Yo scmcqng a edb 


Rom. iy. 11. 


John x. 8. 


402 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


fered in the flesh, and not a distribution of the flesh itself. 
Luke xxii.; 2 Cor. xi. None of them that put this cor- 
poral presence in the bread, yet hitherunto never could 
interpretate the words of the supper aright. I would be 
glad to hear it once. 

If they will not admit the alteration of the bread with 
the papists, they will, and can do none otherwise, but inter- 
pretate the words thus: “This is my body;” that is to say, 
very bread, and my body; and refer the verb “is” to two 
diverse substances, to the body of Christ, and to the bread ; 
which is plain against the nature of a verb substantive, to be 
at once two diverse substances. 

Seeing Saint Paul doth interpretate and expound this 
word “is” in the sacrament of circumcision, (and all sacra- 
ments be of one nature,) by this word “signifieth,” or ‘ con- 


‘firmeth,” Rom. iv.; what should men mean, thus to trouble 


and vex the church of Christ with new doctrine? Also, it 
is a common manner of the scripture, to attribute unto the 
sign the thing meant by the sign. God knoweth what a 
weak reason this is, to say, people must speak as the scripture 
doth, and would prove thereby a real and bodily presence 
of our Saviour, that died for us,’‘and ascended into heaven, 
sitteth at the right hand of God Almighty, and from thence 
shall come to judge the quick and the dead. 

Did not Arius defend his heresy with as good an argu- 
ment as this, when he spake as the scripture doth, and said, 
Pater major me est, ‘My Father is greater than 1?” Or 
might not a man prove by the same reason that Ehe, Esay, 
and all other prophets before Christ came, to be deceivers 
of the people, and false preachers? Lor Christ said, John 
x., “As many as came before me were thieves and mur- 
derers:” he that speaketh thus, speaketh as the scripture 
speaketh. There is not, nor never was, christian reader, 
heretic, but spake in the defence of his heresy as the serip- 
ture speaketh; but took not the meaning with the word, as 
we must do, except we intend to rob the holy scripture of her 
true sense, and ungodly force the letter from the true mean- 
ing thereof; as those do, that rather constrain the unlearned 
conscience with fear, than persuade them with good argu- 
ments out of the scripture. 

They intricate the wits of men with sophistry and illusion, 


> 


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, | METERS RAT NT tO omnpraneties a 20 i 
| eat) Matt att Yo adaientatil 2 oe wtp pi hom 

& 7 


ey OY Gere 104) Gonle wee piiez oad 
hives, mem edraeediiul od Crom «0h ni Vinverseg Tew ; 
a! Stuce i juletas yargaes wi? aT wre wit OH itera eeint | a ‘ ; 
7 pie Keoend ab bata 'y 
dite Level elt lo athens odt. dete Ina We gait uM 
ie apart Mai »«)w'ieetle @ io cae faze flee welt Piabget edr 
oan at padi *) eal _ aaATt” Lan? aleyra colt centory 7 
he? go ' iwer cect wl porn py tual Or nea, juperd ery ' 


> ip vd Olt 6) bee arnk> We tical ols nl een telon arrerib’ 

od sd optietadoe heir els erntwondd Geice nits 1 tab) « 
suis tne hans oil erat 14 ; " | 

aid) (ennoqes |: ne ntabyrpestal a hed oie grt Aton ee 

aries lin bred eects le hemenes oir ot PO Pew 

ee” to * diolttega” drow siilb ed | ours nat to oF ele 

abliert) of sult amid Goo donde tote aod aol. “ghoul 

oh Ledtaebowsn Mw nid) Yo dernds ‘oild xv Lom © 

of) ctw slits ab pmeyi@esir jo ques sommes «1 ; 

4 tate dtowent both .ngie wl? gt ingun utd: alt opm 

fiittytes offen dspys Wrote ¥prcy ys oy 46 eid) eee Sie — 

avery tiled ban tov a qevent? coe ber tne Gdlioh 

wor ernsal adel brvlansgee dove Jap Swi. frets ands doteate Agus Yo: 

wed) fr, hem atilginlA dali te Land lot ails ie dais 

‘ dora © rit hae day oA) ae hui oo aries itaite* : —_ 

“rye eo Sey “ta ibe. yeoted aide badele saitA. Soup WHT 

shins bre lis epatyiem: cals enatnqeeed eile sid’ oe ore als 

) °V 1 pal) retary edivi cl ty te lem 

Med AE helt vipers caves oiltal avery dice sil ifpinr. : 

etyrievel ef et .omre cant) oetted atehyeng nalie ta den =~ a 

dol bined) fearon eal ban ailqony. ole 6 o1an 7 

amma fae getehl mew qo aidteh wines ea cen oA oR ' 

wurdqiiae od)-en ahdewpe ern) Kiedamy cath. ml mavieh i | 

‘ebro pew, yrs cr tot al oanlT digi” 

eqiing mitt ga pend silts osadlal dp wi odeqe dud itr 

ee liwseondé Hil pabeqan alt dow vom dod 1 Haiaonge Suet 


reid We ercagyttie olny ol lie ot dive ow Sere vob dent py" o- 

. yen cerep-adleorall -talfel oils eewdh: ta “eee at ask oe 
toneminn oft piovteagy vatliad tad’) ols sod! em 7 loowdd gat : Sy f 
“iyi heey tive als siete malt gel dieasaiitos™ * - OG 

a> oe omutgieee nds So tuo wingar? ¥ 
~. gooiett dum evan itite toi in ot aka eR : ie | 
i a } 


4 : : = 


4 THE EIGHTH COMMANDMENT. 403 


that they ne not what they hear, neither they themselves 
what they say, when the oration is ended. For a true body 
they shew a ane shadow, or rather fantasy of a body: 
and all their words hath ene forth nothing less than a 
body, that they promised to deliver unto him that they 
would persuade ; as those that Horace speaketh of: Partu- 
riunt montes, cet ridiculus mus}, 

They say, he that believeth not their words, that they 
have a true body, with hoe est corpus meum, was never weil 
persuaded of the first article of his faith; scélicet, “I must 
believe that God is omnipotent.” So we do. But with 
this reason they subvert themselves, because ye sce in the 
sacrament God doth not make the thing they speak, and 
therefore it isnot there: for if he would it should be, it 
must be a man’s body with all the qualities thereof; for 
Christ hath none other body but that he took of the holy 
Virgin, and is always visible and subject unto the senses 
wheresoever it be, John xxi. 1 John i. 

When they trouble thee with the words of the supper, 

“‘ this is my body,” return unto all the sacraments of the 

old testament, Gen. xvil, Exod. xii.; and thou shalt find Gen. xvii 
that they were the confirmations of the things they were Exod. xii.1. 
ealled, and not the thing itself. Romans iv. Then look 

upon other places of the scripture, John vi. Mark xvi. sonn vi. 63. 
Luke xxiv. Acts i. ili. vii.: believe thy Oredo; ‘he is ** 
ascended into heavens, sitteth at the right hand of God 
the lather Almighty, from thence shall come to judge the 
quick? and the dead.” 

Wilt thou not believe all these places as well as the 
dream of them that choketh thee with one place of the 
scripture evil® understand? Let those untractable men judge 
what they list of the sacrament and holy eupper of the 
Lord: believe thou with the scripture, that it is but 
memory of Christ’s death, a confirmation and mystery of 
our redemption, Luke xxii.; 1 Cor. xi. Luke saith, ‘ Do Luxe xxii. 
it in the memory of me;” and lest any man should say, 
that memory is to receive the corporal body of Christ, Saint 
Paul, 1 Cor. xi., interpretateth it plainly, and saith; ‘‘ The 1 Cor. xi. 
eating of the bread, and drinking of the wine, is done 


(: The mountains in labour bring forth an insignificant mouse. ] 


(7 Live, A. fe Ti As] 
26 —2 


Exod, xxii. 
1 


Psal. 1xii.10. 
MACE. 551.119: 
1 Vim. vi. 
ve 


404 


A DECLARATION OF THE TEN COMMANDMENTS. [cir 


to shew the death and passion of Christ’s body, till he 
come.” 

We must therefore, in this kind of theft, and all other, 
study to make restitution, and to pay every man his; as it 
is written in the law and prophets. Exod. xxii. Hsay in. 
Amos ii, Luke x. Of the which restitution writeth Saint 
Augustine’, ad Macedonium, Ispist. 54; the which no man 
should prolong, nor commend the doing thereof unto his 
executors ; but he that hath committed the fault must make 
the mends in this case unto him that he hath deceived. 

Tf thou canst not remember whom, neither how much 
thou hast defrauded, let that be thy daily study, to call to 
remembrance some way, as well to restore the goods ill 
gotten, as thou foundest means to obtain them: and be 
no more ashamed to return to grace, than thou were to lose? 
it. If thou find no persons to whom thou shouldest restore 
it, give it to the poor, and not to such as shall sing requiem 
for thee after thy death. And give no less than thou hast 
taken away. 

The goods, that be truly thine, thou shalt use aright, 
if thou observe these two rules. First, if thou put no trust 
in them. Read the sixty-first Psalm. Matt. vi. 1 Tim. vi. 
Second, if thou use them to the honour of God, to the ne- 
cessity of this present life without excess; moderately with 
thy friends for humanity, and abundantly with the poor 
for charity: so shalt thou have enough, and leave enough, 
as Abraham did to his son Isaac. 


[7 Si enim res aliena, propter quam peccatum est, eum reddi possit 
non redditur, non agitur ponitentia, sed fingitur: si autem veraciter 
agitur, non remittetur peccatum, nisi restituatur ablatum: &c. &e. &e. 
Aug. Op. Basil, 1542. Tom. 2. co, 248, Epist. 54. Ad Maced. ] 

[? Old editions, lost. | 


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xu | 4 THE NINTH COMMANDMENT. F 405 


CAPUT XII, 


THE NINTH COMMANDMENT. 
Thow shalt be no false witness against thy neighbour. 


In the eighth commandment ye see how God bound the 
hands of man from robbing of his neighbour's goods: the 
which is, as it were, a manacle or hand-shackle to keep them 
from doing of ill. So doth he in this ninth commandment 
bridle the tongue from hurting his neighbour: which is, if 
it be well used, the most precious member of man; if the 
contrary, most detestable, and pernicious, and ill, incorri- oe 
“gible, full of pestiferous poison. James i. This precept Jamesiii.s. 
commandeth a moderation of the tongue, and requireth the 
truth always to be said, as occasion requireth: that no man 
hurt hig neighbour, which may happen, where this law is 
neglected, many ways; in the soul, in the body, in his name, 
or in his goods; and is committed either by word, writings, 
simulation, dissimulation, or by any other beck or sign, 
which are all there forbidden. 

Likewise, that no man, being called to bear testimony 
in any matter, should speak other than the truth, for he 
that is a false witness offendeth both against God and his 
neighbour. 

Were is forbidden all kind of les that be contrary Three kinds 
to charity. There be three kinds of lies: the first men zee 
call jocosum mendacium; when in bourding*® they merrily+ 
speak of things untrue, that rather extend to exhilarate the 
company, than to any man’s harm. This kind of bourding 
is not commendable among christian men, that should 
seek other means to occupy the time withal, and hath 
more vice and lightness than virtue and gravity. 

The second sort of lies is called mendacium officiosum, 
and is required, when otherwise ill or murder cannot be 
avoided. As ye read, Exod. i., where the midwives, being Excd.i. 19. 
commanded of Pharao te kill all the males among the 


[? Bording, A and B, boording, C, jesting. See p, 868.] 
[* Merelie, A, merely, B, merrily, C.] 


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memes, jiniivele sean ‘olny 

sg oR ill datuas: abba ty Taek 
hat quivet eovivelaten, with —. 

ell youn” dicen | 
Raia te ie ede mre 


WE 5 wh) 


a + a. 
ne 


1 Sam. xix. 
i+. 
1 Sam. xx. 
28. 
1 Sam. xxi. 


Eph. ¥. 23. 


Eph. li. 20. 


Deut. xix, 
16. 

Matt. vii. 
1 
Lnstit. lib, 
fy, tit, 18, 


406 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


Israelites at the time of their birth, said, the women of 
the Hebrews were delivered before they came to them. 
1 Sam. xix. Michol, David's wife, by the same means 
saved David; so did Jonatha’s, cap. xx.; David in the 
xxi. by this means obtained bread of Abimelech the high 
priest in Nobe, and ayoided the hand of Achis the king 
of Gath. 

The third kind is called mendacium perniciosum, a 
pernicious and hurtful kind of lying, that cometh of malice, 
hatred, envy, or disdain; and extendeth to the hurt of 
his neighbour. This kind is damnable, whether it be in 
civil causes, or matters of religion: specially to be ab- 
horred in divines and preachers of the church, that cause 
men to err from the way of salvation taught us by the 
scripture, and to bring people from the old learning of 
the patriarchs, prophets, and apostles, to the new learning 
of men; from our mother the holy church, and the spouse 
of Christ, Ephes. v., from a church builded upon the 
doctrine and foundation of the prophets and apostles, 
Ephes. ii., unto the synagogue of the devil, builded upon 
the doctrine of antichrist. Here is forbidden all things 
that hurteth, and not the thing that can honestly and 
charitably profit the truth and a good cause. 

This law extendeth against those that by any false 
means contend in judgment to overcome a right cause, or 
molest. an honest person with slandcrs and lies: or such 
as feign untrue accusation and crimes against any man ; 
who is not only damned by this law of God, but also by 
the law of man. For when an ungodly and malicious 
person is suffered to lie, and speak what he listeth un- 
punished, there is nothing more pernicious in the world 
to make debate and to break charity, Therefore, not 
only God’s laws requireth the slanderer to be punished 
with the same pain that is due for the offence that falsely 
he hath accused his brother of, Deut. xix. Matt. vil. 
Luke vi.; but also by the law of the twelve tables in 
Rome. August.! De Civit. Lib, xxi capit. 11. Instit. 


[) ‘The title to this chapter in Augustine is, An hoe ratio justitic 
habeat, ut non sint extensiora peenarum tempora, quam fuerint peccas 
terum.’”] : 


x11, | THE NINTH COMMANDMENT. 407 


Lib. iv. tit. 18.° libro Pandect. de iis qui infamiam irrogant. 
Slanderers be not unpunished. 

Likewise those that secretly intend dissension or debate 
between persons, and bearers of tales that they themselves 
have feigned out of their own malicious interpreting of 
a thing done to a good purpose, or the words spoken to 
an honest end, contrary to the true meaning of them. 
Against such speaketh Saint Augustine, De Civit. Lib. xix. 
cap. 6: Qui ponit in judicio debet penam similem sustinere, 
quamers sint vera, quia occulta manifestanda non sunt; that 
is to say, “He that propoundeth the thing he cannot 
prove, though it be true, he should suffer the like pain 
himself; for things secret should not be opened.” Under- 
stand, that if the matter appertain unto God, charity, the 
governors of the commonwealth, or unto the common- 
wealth itself; then should the ill charitably be opened, 
if it cannot be secretly remedied. Deut. xu. 

Here is forbidden all flattery and ecurrying of favour ; 
an ill that destroyeth city and world, reigneth in Moses’ 
chair, in the court of princes, and every private house ; 
where as men careth not, so they may keep themselves in 
favour, or come into favour; what they praise, or what they 
dispraise: so it please their masters, these parasites and 
servile sort of men hold up “ Yea,” and “ Nay,” as the 
wind bloweth; which is of all servitudes the greatest. It 
is not without cause, that so many wise men hath given 
counsel to beware of this pestiferous kind of people. Cato, 
Cum quis te laudat, judex tuus esse memento; that is to 
say, “If any man praise thee, remember to be thine own 
judge:” Cic. De Offic. 1. Cavendum est ne assentatoribus pate- 
faciamus aures, ne adulari nos sinamus ; that is to say, * We 
must beware we open not our ears to such as praiseth 
us falsely, and not suffer ourselves to be flattered.” None 
be so much in danger of these ill men, and dangerous sin, 
as the princes, nobles, and superior powers of the earth. 
Therefore Ovid saith, Agmen adulantum media procedit in 
aula; that is to say, “ The cluster of flatterers walk in the 


[? Lex Cornclia de falsis,—pcenam irrogat ei qui testamentum vel 
aliud instrumentum falsum scripserit, signaverit, recitaverit, subjecerit j 
vel signum adulterinum fecerit, sculpserit, expresserit, sciens dolo malo. 
Instit, Lib. iv. Tit. 18. 7.] : vet 


Aug. De 
Civit. Lib. 
SSS 


(Lib. i. cap. 
be 


26.) 


oe 


Exod. xxiii, 
3, 6, &c. 


408 A DECLARATION OF THE TEN COMMANDMENTS. fcr. 


midst’ of the court.” To this inhonest and filthy gain 
either poverty or avarice storeth them, as Cicero! writeth, 
ad Heren. Lib. 1v.: Duce res sunt que possunt homines ad 
turpe compendium commovere, tnopia atque avaritia. 

Further, there is here forbidden the judge to admit, 
or any man to offer in judgment, any partial, fore-wrought, 
or concluded cause. In case it be known, the person 
accused may appeal to a higher judge, and refuse the 
testimonies that speak of hatred, or being corrupted other 
ways, by love, or money, whether it be already paid or 
yet to be paid. Cod. Lib. rv. tit. 20.7 When the law 
saith, “Thou shalt not answer as a false witness against 
thy neighbour ;” it declareth, that it is lawful to shew the 
truth, when he is required: which condemneth the opinion 
of those that think it not lawful for a christian man to 
contend in any cause before the civil magistrates of the 
earth. 

Remember those four things in giving of testimony ; and 
then thou shalt not offend. 

First, remember God and the truth, and do for them 
as much as thou mayest. 

Second, put apart all affections, fear, love, and hatred. 
Consider what the cause is, and not whose the cause is. 
If any man speak good or ill, keep one ear stopped with 
thy finger, and hear him that speaketh with the other. 
So did Alexander the Great ; and when he was demanded 
why he did so, he said, he kept the one ear close, to hear 
the other part. And that is the greatest testimony that 
any man can have to commend his wisdom: and so we be 
commanded, Iéxod. xxni. Levit. xix. Read the chapter. 


Third, see thou feign nothing, nor add nothing to the, 


cause, Whether it be good or bad; as the Pharisees did 
against Christ, and his holy martyr, Saint Stephen. 
Fourth, see thou hide nothing, nor dissemble, but speak 
plat’, and plainly as much as thou knowest. 
If thou observe not these four things, it is not only 
theft against charity, but also sacrilege against God, which 


[7 Item utrum igitur avaritia causa an egestatis accessit ad malefi- 
cium, &c. Cicero ad Heren. Lib. 1v. sect. 38.) 
. [? De Testibus. ] 

[® Platle, A, plat, B, truth, C.] 


om 


xu. | THE NINTH COMMANDMENT: 409 


he abhorreth, ‘Prov. vi., read the chapter, andes sual. not, Erevsst.19. 
be unpunished. Deut. xix., read the place. The end of & 
this precept is, that we use in all things a simple verity 
towards all men without fraud, deceit, or guile in word 
and deed. 

And all that is before spoken in many words, the 
sum and whole is, that we violate not nor hurt with 
slanderous words; calumniate not the thing well spoken 
or done, nor otherway our brother's name; but be glad 


in all things to promote him, both in goods and fame. 


CAPUT XIiIL. 


THE TENTH COMMANDMENT. 


Thou shalt not covet thy neighbour's house, neither desire thy 
neighbour's wife, either his man-servant, either his woman- 
sercant, either his ox, either his ass, either any thing that 
is thy neighbour's. . 
As much as is necessary for man to live an upright and The purpose 
godly life in this world, both towards God and man, jaeannucnes 
repeated in the nine commandments afore, if they be ob- 
served according to their institution, and mind of Almighty 
God, the giver of the same: as he desireth all the external 
acts of man to extend unto the glory of God, and utility 
of our neighbour; so doth he in this last precept require, 
that the mind and soul of man be replenished with ail 
affections and desire of love and charity; that whatsoever 
we do, it be done without vain-glory and hypocrisy, from 
the heart, not shewing one thing outwardly, and have 
another secretly in the heart. And this commandment is 
yeferred to all the other, as Christ saith, Matt. v.; though 
the words of the commandment make mention only of the 
concupiscence of such things as be our neighbour's posses- 
sion, as his house, his wife, with other such goods as be 


his. 


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hed) starved ated Jhon Sl nd val 


ded. re 3 gerta ‘ePrenbcoaitine i : 


Rom. vii. 7. 


1 John i. 8. 


Kom. vii. 14. 


1 Cor. iy. 4. 


Rom. viii. 
16. 


Mett. xxii. 

35. 

Mark xii. 28, 
Matt. vil. 12. 


410 A DECLARATION OF THE TEN COMMANDMENTS. _ [cH. 


And in this precept is declared specially our infirmity 
and weakness, that we are all miserable sinners; Rom. vii. 
for never was there, or ever shall be, only Christ excepted, 
but offended in this precept, to what perfection or degree 
of holiness soever he came unto. 

No creature born into the world could satisfy this law; 
and all holy saints had sin remaining in them, as long as 
they lived. Psalm exlii. 1 John i. Rom. vil. 1 Cor. iv. 
Psalm exxix. xvi. xxxi. Job ix. Exod. xxxiv. Of the which 
places we may learn to call for the great and inestimable 
help of God, that we may be quit and saved from this 
imperfection in Christ Jesu, and accounted in him the 
children of God and satisfiers of the law. Rom. vill. For 
by this law igs required such a charity and sincere love 
towards God and man, that the mind should not have as 
much as any contrary. motion, or any resistance at all, to 
stain the glory and beauty of this love, which comprehendeth 
all those commandments afore rehearsed. As Christ saith, 
Matt. xxn. Mark xi, and hkewise Matt. vii. “ All things 
that ye would men hana do to you, the same do ye to 
them: this is the law, and the prophets.” 

So that by these words ye may know, what is the 
scope and end of the law: truly none other thing, than 
to bring men to justice and honesty of life, and to make 
him like unto the law, and so unto Almighty God, whose 
image the Jaw expresseth; and the more man conformeth 
himself to live after the law, the more he resembleth the 
Almighty God, giver of the law. Moses, when he would 
briefly call unto remembrance the sum of God’s laws, saith: 
Lt nune, Israel, quid petit abs te Dominus Deus tuus, nist 
ut tiieas Donat at ainbules in vits ejus; diligas eum 
ac sercias ¢i in toto corde et tota anima; custodiasque man- 
data ejus? Deut. xx., that is to say, “ Therefore now, Israel, 
what doth the Lord thy God ask of thee, saving that thou 
shouldest fear the Lord, and walk in his commandments, 
love him, and serve him, with all thy heart and life, and 
to keep his commandments {"——and_ repeateth the same 
words again, 29nd chapter. The law would that our hearts 
should be replenished with the love of God, of the which 
Jove proceedeth the love towards our neighbour, as Paul 
writeth, 1 Tim. 1. 


XIII. | ’ THE TENT COMMANDMENT. 411 


The occasion of all hatred that we bear unto God, his 
holy word, and our neighbour, is the love of ourselves, 
and the vanity of this world. In this commandment is 
not only forbid the effect of ill, but also the affect! and 
desire towards ill: not only the affect', lust, concupiscence, 
proneness, inclination, desire, and appetite towards ill; but 
also, when man is most destitute of sin, and most full 
of virtue, most far® from the devil, and nearest to 
God, out of hell, and in heaven, Philippens. iil.; yet is 
his works so imperfect, that if it were not for the free, 
liberal, and merciful imputation of justice in Christ Jesu, 
man were damned, Rom. vii. vill. Psalm exlut. He that 
considereth this precept well, shall the better perceive the 


Self-love. 


Phil. iii. 20. 


Rom. vii. 23. 
Rom. viil. 1. 
Psal, cxlili. 


ses : 2 
greatness of God's infinite mercy, and understand the article 


and doctrine of free justification by faith. 

For although grace prevent the doing of good, and 
follow it never so much; yet is the work unperfect, 
and satisieth not the perfection of the law: only it is 
Christ’s merits that we be saved by. The which article 
the devil most envieth, and goeth about to oppress as much 
as is possible. Confess thyself therefore in thy most perfec- 
tion, and say: “ Lord God, have pity and compassion upon 
me always and for ever, thy unprofitable servant,” Luke 
XVil. 

And when thou speakest of grace, remember it is not 
only the free gift of God to prevent thee in doing well, 
and to follow thee in the same; but also free imputation 
of life eternal, which thou canst not merit, neither with 
grace, neither without grace. For, as I said before, to what 
perfection soever thou be come unto, this law accuscth thee: 
“Thou shalt not covet.” But because thou trowest and 
believe in Christ Jesu, thou shalt be saved, John Ie. 1¥. 
y. vi: and whereas the law promiseth nothing but upon 
such condition as we perform it to the uttermost, Christ 
Jesu. taketh from her the rigour and extremity of her 
justice in us, and Jayeth it upon himself; so that the bliss 
eternal, that the law promiscth for works, God giveth unto 
us by grace, for his sake that only satisfied the law, Christ 
Jesus. Rom, v. Ephes. i. Cologs. i, Galat. iv, 

[' Old editions, the ect. | 
[* Ferrist, A, farrest, 13, far, Ca 


Our works 
cannot fulfil 
the law. 


Luke xvii. 
10. 


John iii. iv. 


V. Vi. 
Christ hath 
performed 
the law for 
us. 


Rom. v. 1, 2. 
Eph. ii. 7. 
Col. i. 14. 
Gal, iy, 6. 


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lita “jade ody orlp dl Mt Ye gods orld hide’ woo Jon 
ore tons Seal aie ott vieg gon oll ehagwor etanb 
fod ; 1 eburwed oditoppe tine calenh coal teuilegi Seaneiony 


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2 fea tom Jrek tt cent Sse) denote “euler fo 
ean beg fk attain! jttevesd nt, lore lad Yo jso led 
wrth Gy. wt fore apr 3? 1 bel arial of edoger aid 
neahe ded 1h ottew] To. roldetngosl. iiiewer Kae Bevodil 
” me Sel oH Wiles wolen’? iy ie nmil reeueb evar Apert 
tide 1a ms wai sheen | uted of) fale Sew (rg old steergisizcins 
“lobes ala butedevetew lust (roe etalal hot): We aspntaety 
2 Hie wl colin eM) Wo onibooh has 

recor Hon dmg bo gitiech of govegr, oonrg dghedile we 
sonon alt ayiG amw ed) de awe datum os setia Se wall 
a ti ¢!4 7H el. odd. Wo ieablvieg lt Ave deteten” tne 
ohizen tele oll wef dere od ew Jed? eliteat, aed 
abyyrttt, went or hela ptyig bite eda. dente oh old 
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a diva 

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eins dod alot, inpaw ed Slate andy rks dotal: at wraibed 
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+ apols tert deomita @lt-ob 4) onchey ev en cndtiiom ihe 
Wed Yo hawtne Dei dougie, sald ol ang desdag gant, 

eeilit alt tails on :Teuwkd og a attend bere eal ad osttaut 

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BaF: oth dale Fathead oe moll “dae 


412 A DECLARATION OF THE TEN COMMANDMENTS. [ou 


Rom. iv. 2, And in this argument of free justification writeth Saint 
Paul in the eleven first chapters in the epistle to the 
Romans; where as in the fourth [chapter]' he putteth Abra- 
ham for an example, that is the father of all believers, in 
whom we may see how the friends of God are justified, 
or obtain the favour of God; and saith, that Abraham 

Gen. xv.6. was justified by faith, Gen. xv., and before circumcision. 
Where as thou seest two things: one, that the uncircum- 
ceised was justified; the other, that no man was justified 
by the merits or benefits of the sacrament. Likewise, he 
was promised to be the heir of the world, because of him 
should be born Christ Jesu, the Lord of the world. Jd 
credidit, non per leaem meruit: “This he believed, and not 

A by the law merited.” Gal. iii. 

Another reason Paul allegeth, that Abraham, and all 
other, are justified by faith. It is not possible, that the 
promise of God should be irritated or made vain; but if 
it dependeth of the justice of the law, it could not be 
certain: therefore addeth he, “‘ Freely by faith.’ Which 
faith, in obtaining remission of sin, beholdeth only the mercy 
of God in Christ Jesu, and looketh upon none other merits. 

Yet mark more: he saith that grace is the heritage 

Rom.iv.16. of the believer, by the justice of faith. Romanorum iv. 

Rom. iv.13. Then it is not merit. Haredes nascimur, non emimus: ‘6 We 
are born heirs, and buy it not;” as those say that attri- 
bute remission of sin to works or sacraments; which doth 
testify or confirm the friends of God, and not make them 

Rom. iv.11. God’s friends. Rom. iv. 

Thus thou seest, what the law is, how thou art bound 
studiously to obey it, and how it is fulfilled in Christ Jesu ; 
whose justice is thine, if thou believe in him, as though 
thou hadst perfectly satisfied the law thyself. 


[' Supplied from C.] 


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XIV, | ‘ OF TIME AND PLACE, 413 


CERTAIN OBJECTIONS, THAT KEEPETH MAN FROM THE 
OBEDIENCE OF GOD'S LAWS, SOLUTED. 


CAPUEEXTYV, 


' 1. Of Time and Place. 


As it is the manner of all orators, not only to stablish The custom 


the matter they entreat of with such reasons, arguments, 
and probations, as best may confirm and stablish their 
purpose; but also add such reasons, as may incline the 
hearers to favour the thing spoken, and likewise leave in 
their minds such persuasions, as might in manner prick them 
forth, and by force constrain them to put in effect and 
practice the thing spoken of; and then to remove such 
impediments, and break the force of such contrary argu- 
ments, as may be objected, to Iet the thing they would 
obtain and prove: so doth Moses in the book of Deute- 
ronomy, as thou heardest before, leave no argument nor 
reason unspoken of, that might excitate, stir up, provoke, 
and force us to the love, obedience, and execution of God’s 
laws, as the 28th chapter of Deuteronomy sheweth. In 
the 29th and 30th he removeth all the objections, impedi- 
ments, and lets, that withholdeth us from the obedience and 
doing of God’s laws. 

The first sophism or carnal objection is, when men say, 
“Tt is no place nor time now to learn or obey the word 
of God: we be not in a monastery, in the school, or in 
the temple; we be in the broad world, and must do as 
other men do, and rather serve the place we be in, ef ulu- 
lare cum lupis, bark with the wolf, than speak of the 
scripture.” So doth they reason of time likewise: “ Now 
it is too dangerous a season to reason any matters; let 
it pass till the world be more quiet ;” and such like. As 
the Israelites might have said to Moses, that commanded 
to observe this law when they came into the land of Canaan: 
We observed not these precepts in the wilderness; where- 
fore then more in Canaan? We kept them not for the 


and manner 
of orators. 


Moses, his 
forcible per- 
suasions to 
obcy the law 
of God. 


Deut. xxviii. 


Deut. xxix. 
Dent. sox. 


The first 
objection. 


Proverb. 


te rT ME : x 
ae a : 2 _ : “s bad 
i ant tert @ dyes GAR Goria nis 
a ; MITT RRA VOOR Fo JON eadD » 
ae = =) 
—— six TD aLpeiee 


T “en 


tery dav CT AWD > ~f 7 


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laren emacs sae seve atic te ocetted poll petcent ot 
Sol! dete toe antor xm sent. ot. gasitaloey tan 
af) ontint yor ee firme doe tho ete tal pan 
a oronketwadll hive agdoye ywride lp are 7 
fail qnoinie Wt ailghn ép snolasewtg vie ‘ 
¢ power preamp aires alt ql haw, ster 
thas vont od nal — — pally wth Aitsed 
“mypergetittio Hut Yo ovlt lete: pehtoarthaqead: 
hhiowe Cea adt mint tmiodio-ed Gam ea, pieant- 
ot soapy otra W Food ole yi amen’ imi da ola dona cielo 
= Acaturgtt- oc Seer wert talren) oodn ga Gacy 
oe adore yu tite eresinre. tehyun eth Jo cnaleupuw a - 
Dw We mito es be relate rol old ob ans orl 
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oven tvety ilSagent aft Ne drm ed 100% bon lige elt 
a a tba eer, a pea jeore: © wnaon 7 
pawate (ea veer dieters cnltetite Taco | *) 
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«i % re wit, Bye ed 2 Wo 
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_— ie ri : 
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oe 


Deut. xxix. 
5 63:75 


The second 
objection. 


Deut. xxix. 
Ko ee 


414 A DECLARATION OF THE TEN COMMANDMENTS. [cu. 


space of forty years, no more will we hereafter. This 
objection he breaketh, and proveth that the law should 
be always observed, and in every place; and sheweth how 
the observation of the law was rewarded, and the neglecting 
of it punished; and declareth the same by examples. God 
fed his friends in the desert by miracle from heaven, and 
preserved all their apparel, that it consumed not, nor perish- 
ed in the wearing for the space of forty years. Then of 
Pharao, and the two great kings of Hesbon and Basan, 
Sehon and Og. 


CAPUT XV. 
2. LHxception of Persons. 


Tue ‘second objection is, when men put from them- 
selves the obedience of the law unto other, saying, “‘ Let 
the priests and monks keep the law, and learn it; what 
should a prince, magistrate, or gentleman be bound to 
learn and keep all those holy rules?” Further, ‘ Youth 
cannot be ticd to so strait canons; it must not so be 
bridled. Such as be parked in with high walls, and 
separated from the world, must observe these command- 
ments of God.” 

This wicked acceptation of persons Moses destroyeth, 
and most godly repeateth and numbereth the members 
of the church, the orders and degrees' of the same; re- 
peateth the words of the alliance, saying: Vos omnes hodie 
statis corain Doinino Deo vestro, principes vestri, tribus vestre, 
seniores vestri, prafecti vestri, atque omnes viri Israel, parculr 
quoque vestri, uxores vestra, et peregrinus tuus, ers that 18:40 
say, ‘“¢ All ye this day stand before the Lord your God, 
your princes, your tribes, your elders, your officers, and 
all men cf Isracl, your children, your wives, and thy guest,” 
and so forth. Read the place. And why they stood before 
the Lord, the text declareth, to enter alliance with him. 
No manner of person is excluded from the league: whereby 
we know, as God's merey is common for all men, which 


[? Old editions, decrecs.] 


ot 


xvi. | PRESUMPTION, 415 


is the first part of the condition expressed in the league ; 
so alike is the obedience towards the law required of all 
men, specially of such as be the governors of the people 
in the ministry of the church, or else in the governance 
of the commonwealth. If the preacher be ignorant of God's 
word, and of a dissolute life, what godliness or virtue can 
there be in his hearers? If the king, prince, magistrate, 
or rulers of the commonwealth, nor know God's laws, nor 
follow justice, equity, temperancy, nor sobriety; what honesty 
or virtue ean they look to have in their subjects? They 
must give example of all virtue. Let them beware betime, 
that use these objections: for if they think to have God 
for their God, let them observe his alliance; for he will 
punish the transgressors without respect of persons, who- 
soever it be. 


CARUT XV 


3. Presumption. 


Like obedi- 
ence to the 

law required 
of all. 


Tne third objection or satanical sophism is presumption The third 


or security of God’s will; when men knoweth what is to be 
done, yet against his knowledge, presuming of God’s mercy, 
doth the thing that is ill This horrible sin extendeth 
wondrous far. ‘he one sitteth in judgment, and falsely 
judgeth ; the other climbeth to honour and riches by flat- 
tery, usury, simony, extortion, fraud, and pilling of the poor ; 
the other holdeth in the truth to be spoken, and letteth out 
the lies that should be kept in, with all such other like vices, 
as reign now-a-days in the world. They hear by the words 
of God, that those ills and abominations be cursed of God; 
yet hope they the contrary, and think yet to have God’s 
favour, as the text saith, Deut. xxix. Read and mark it: 
Cum audierit cerba juramenti hujus, benedicat sibi in corde suo, 
dicens, Pax erit mihi, etiamsi incessero in imaginatione cordis 
met, ut addat ebriain sitienti; that is to say, “ When he heareth 
the words of this oath (where God swearcth to punish the 
WW], Deut. xxvii), he promiseth good to himself, saying in his 


objection. 


Deut. xxix. 
NEG 


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vb ils de meteahar wi Hite Gy od rat wunknow 
tall ‘ib wulyie | rivera 08 dle>tenta odo ld ‘yrlteg ing 7 
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tig tary ni ew tel A aud Wiewworrn) obese Semin ans 
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Presump- 
tioti the 
occasion of 
continuance 
in sin. 


Deut. xxix. 
20. 


The original 
cause of pre- 
sumption. 


How pre- | 
sumption is 
nourished. 


Deut. xxix. 


AIG A DECLARATION OF THE TEN COMMANDMENTS. fou. 
| 


heart, Yea, if I walk in the imagination of my heart, and 
take my pleasure, there is no danger.” 

This diabolical presumption is the occasion that men not 
only fall mto divers kinds of abomination, but also persevere 
in the same ill. Let every man judge his own conscience, 
and see. Against the word of.God he taketh hope, as it 
seemeth him, of God’s merey; which is no hope at all, but 
the very withe and halter of the devil to strangle at length 
him that is thus persuaded in this ill and dangerous opinion. 
They think it is faith, whereas it is very arrogancy; a true 
knowledge of God, when it is but a devilish illusion, and 
false opinion of man, as it appeareth in the same place by 
Moses’ words: Non agnoscit Dominus, ut propitietur ev; sed 
Sumabit tune furor Domini, e celus ejus in virum istum, et 
cubabit super eum omnis maledictio que scripta est in libro 
isto, delebitque Dominus nomen ejus sub calo. Deut. xxix. 
that is to say: “The Lord will not favour him, but then be 
angry, and kindle his ire against this man; so that every 
malediction written in this book shall rest upon him, and the 
Lord shall destroy his name under heaven.” Read the 
place, and learn to avoid such security and sinister judg- 
ment of God and his nature. 

The original and fountain from whence this presump- 
tion springeth is ignoraney, and a trust in other men’s 
virtues, for whose merits they think to be saved. Some 
say, they have angels and archangels, and many other holy 
saints in heaven, that commend their salvation to God. 
Another trusteth to such works as may be done upon the 
earth for him, and he do nothing himself, but live as he 
list, in a vain hope, to have solace in imiquity. 

This great offence is nourished divers ways: first, 
when men judge not aright of God's nature, that he is as 
angry with sin as the scripture saith. 

The second, when men judge amiss of God’s works: 
when they see he punished one for sin, he thinketh not 
that the same punishinent appertaineth unto him. Moses 
teacheth, and setteth before the people the works of God, 
his wonders and marvels done in Egypt, in the cities of 
Sedom and Aemorra, Adma and Seboim, the which the Lord 
subverted in his ire and fury; and said these works only 


punished not those that offended, but also should teach 


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| } i 


AVE.) PRESUMPTION. 417 


all other men to avoid God's displeasure; for to that end 
miracles of punishments be done, as Christ saith, Luke xiii. puke xii. 
to forewarn men of the ill to come; and thus hath he ** 
always called men to penance. 

_ If they would still be naught, at length he punished strance 
cruelly : as not only the holy histories of the bible testify, sore Cod 
where as ye see kings and kingdoms changed and destroyed ; t6 fcpene 
but also in profane writers ye shall see by what miracles 
God called the magistrates and people of the ecommon- 
wealth to repentance. Titus Livius, libro tertio de secundo yiv. iv. iii, 
bello Punico, writeth that an ox ealved a horse’. In the © vil 
seventh book a pig with a man’s mouth”, and a child born 
with an elephant’s head*. Valerius‘ writeth, libro i. CAD IVs yater Max, 
that a mare foaled a hare in the line of the Persians?! i ¢iv- 
camp, called Xerxes, who, as some writers record, brought 
against the Athenians 1,700,000 men of war, whom Themis- 
tocles, the captain of the Greeks, overcame in the sea. 
Herodotus writeth this history at large®, Had king Xerxes 
considered the work of God, he might have learned that 
there was a God that would turn the force and courage of 
his horsemen into the fear and timidity of the timorous 
and fearful hare. Livius® lib. mm. de urbis origine, writeth Liv. lib. it 
how the heavens burned and divided itself in two; Lib. 1. origine. 
de secundo bello Punico, the sea-banks burned,'! the sun 
was seen to fight with the moon’, and likewise two moons 
to be seen in the day. Lib. mr. he saith that the sea 


burned. 


[* Mare arsit eo anno: ad Sinuessam bos equuleum peperit. Liv. 
Lib. xxi. cap. 31,] 

[? Tarquiniis poreum eum ore humano genitum. IJbid. Lib. xxvii. 
cap. 4.] 

[° Cum elephanti capite puecrum natum, Ibid. Lib, xxvit. cap. 11.] 

[* In exercitu Xerxis, quem adversus Greciam contraxerat, eque 
partu leporem editum constat, eodem montem Athon vix tandem trans- 
gresso. Quo genere monstri tanti apparatus significatus est eventus, &c. 
Valer. Max. Lib. 1. cap. 6. Externa. Tie 

[? Herodoti. Hist. Lib. vir] 

[° Ceelum visum est ardere plurimo igni: portentaque alia, &c. Tit. 
Livii. Lib. mi. cap. 5. Eo anno ceelum ardere visum, terra ingenti con- 
cussa motu est ; bovem locutam cui rei priore anno fides non fuerat, cre- 
ditum, &e. Ibid. cap. 10.] 

[” Arpis parmas in ecelo visas, pugnantemque cum luna solem: et 
Capene duas interdiu Iunas ortas, Thid. Lib. xxn. cap. 1. ] 

ae 
[toopER.] 


es 
4 nwt Ge at a | 
ee a 
7? ion? aa Te eee | Yo wala 
be } ® faith ; Tp odd lo owin i ceria 
AANA i fom ball nx seawle 
pal by Sivan cof Whe hluew # ily 7 
ee faci o> eben kik alt hues da aa ne 
" uootonl bac won can ag te wrath 
i iute aw jew witdoeq of da sed” 
bi . 4 eran (s heflay trot 7 
bate kis isiT eek” menvivengo a dltlawte | 
j exo fi wile Ta Ths ee A, old 
y hag ry { t land pf ons . 
: tral Fe wal , : j "au 2. ihjele no dtiw 
aa | if e “angt pila’ we jot? H 
aya. breeeet : bv ; blo) Aotes 
fi] ay 3 i. ii = odd denies 
YY a. Bir a a i Whonwed: off potoal: 
Py wird i i yl n arti peeve niall 7 
r kame tir | sof) Yo cherie matt jsoratanton 
ic eee j - ' 1) ell’ Dis Geet fone) wi aay ods 
/ I is t obtar ctorti’ woot eid 
1 a i ‘ a aw. i ia ~ val (ftangl has 
Sica el poet ty Weiinits ood matorenh add wok 
_ HW” "jana wdts | e . . oliel Wiavest. ob 


; 4 iil " raew io off of (ss Raw 
t iol) site anh ow dul 7a ee) at of 
heared . 
wes! fm re he 
Ch ype pee al 
T Ot need f°4% nawwoy pTitageisT Le 
_ Tae 
ee qe 7 AL) Saal . weeny avi we Lure ign wus ). 
woes : nivrss* Ne @oun Al 7, ijowaee ond 
7 an crs) rr aA. | we ipval Later? cull! ht ane 
; or ' Nita eoteempyn 0 wh the va mmieg ONG) , - 
[¥ weet #qno wal . eels a 
; Pirw ded) oer datas 
Th R ain pqs ) tia a Cie Ly oF ore Keay avasie miules!> 
itirepts or nat rity wrens. ies onge pl (6 gt ADL 
an # sist rad 14 mohe dot lam enters, ne 
3 a. mal 
jo + tlm £0 pit eon “eniy nite vies. ur eo 
oe per ee Sr ey anayiet artioe ny 


Psal. viii. 
Peale xix: 


(Od. vii. 


Jer, vii. 3,4. 


Hora. lib. i. 
Od. xy. 


41S A DECLARATION OF THE TEN COMMANDMENTS. [cur 


These supernatural works might have taught the people 
of those days amendment of life, had they not been bhnd, 
as we be; that never take profit by any work of God, other- 
wise than to eat the revenues of the earth, as the brute 
beasts of the same, nor no more knowledge of God by the 
motions of the heayens, than the ox or horse, that likewise 
see them, and yet neither the wiser, neither the better. ita 
we marked the eighth and nineteenth psalms, we should 
know they were made to another end. The gentiles shame 
us all away, that learned by the revolution of the year, 
that nothing was durable in this mortal life : 


Immortalia ne speres monet annus, et almum 
Que rapit hora diem’. Horat. Carmin. Lib. rv. 


The third reason is, that men judge amiss of God's 
promises, that saith he will punish doubtless for sin all 
manner of people, be they never so strong, as the prophets 
always testify. Hieremy in especial: he said, if the people 
converted not from their doing of ill, God would keep pro- 
mise with them, and destroy their land: but they beheved 
it not, but said, Templum Domini, templun Domini, templum 
Domini; “The temple of God, the temple of God, the temple 
of God.” They judged then, as many do now-a-day ; when 
they sce their cities and country strong, they think it not 
possible to be overcome. So thought the Trojans, and 
deceived themselves, as the prophecy of Nereus forespake : 


Post certas hyemes uret Achaicus 
Ignis Tliacas domos”. Horat. Carm. Lib. 1. 


Another so esteemeth the force of the people, and 
putteth their confidence in the same, saying: “* Let this 
babbling preacher say what a list; God is not so cruel as 
he speaketh of : it shall cost many a broken head before 
any enemy enter any pareel of our commonwealth.” But 
trust to it, if sin be not banished, the ire of God will find 
a way in at last; and the deferring thereof is only to call 
us toa better life, and not that he is asleep, or approveth 


[(° The revolving year, and the hour which hurries away the beauti- 
ful day, admonishes us not to hope for immortality. } 

[? After a certain number of winters the Grecian fire shall burn the 
houses of Troy. | 


PRnngHe on Al tm tornrehitins via ity iad tug 


cry 407 Yo waa a. 


Ae 
{ U awed Wiseman: parol? 


! camicwig warh aenh Ww 
7 
my @wal * (als ¢ id oop 
‘ 4 _ 
‘ls alt ony aed 
1 oom i “t te: itt Yo uber! ‘a - 
(tal) errreaml Gilt lo saolhum 
7 ¥ int toy Pitot? GS 7 
it yy u ed ld ‘ea 
a Tew 
| i % ong 
ye 
’ 
| 
‘ : in sant 
Py > Th : 
lint deine | i] neve). 
Mey he Lar f i : | 
(ae 8 Tero vl? & “Mn 
= ‘ , 
a ; j i Wet 
y calabro) “s ; -_ 
‘iy ios co ae i. ‘hog il a 
am : 
ery ® AN : r a | - 
, 
Cieh Aah? 355 as wee 


Le ; ul bd 90 

» . % be? aja ' ‘ 7a eu) - 
wldie uy 
| 

ty Oat? Gi é iqval? boris a 


wPus lv @ 7 ool . 4 ae 
; - =e Ds 


ic : | 7 


wii ote, ol) ihdgan oitoak 


a 
4 ‘y 3 ~-7O) th Teada Ts THist rj girth pf 
vt a Cate? ee Made 2 edo sipeteere et 
fee tie J we 4 rec) ene Sty" Twi eifa 


Hb) leutaheml’ diag nd fie ‘ii Ai oe Gard, © i 
roel) yithrre) iis old lire 2 hegl ya wil we a - of 


wile et oud dryld som Inia ail -eeied 2 nd we y a, 
wad Ave | cubvtures aff © ~ 


rina 47) One ap 
F vsiliteni i HH @ i A ots aj a) a ainontly “alu 
amrrr) eddy iw bi prey clerrow a a 


xvi. ] PRESUMPTION, 419 


our ill life: Rom. ii. As thou seest example of the Israelites Rom. ii. 4. 


in the land of Canaan, which was passing strong, and the 
inhabitants thereof the only commonwealth of God, as they 
said, “The temple of God, the temple of God;” yet at 
the last Nabueadnezer, that they looked not for, was their 
destruction, Esay xxii. Mark the punishment and the 
cause thereof, which was sin; and learn to beware, taught 
by another man’s ill. 


CARTE SLE. 
4. Curiosity. 


Tue fourth let or impediment. is curiosity, and overmuch 
searching the privities and secrets of God; when men of an 
ill and licentious life return not to penance, as the scripture 
biddeth, but mounteth straightway into God’s providence 
and predestination ; contemning the will of God that is 
made open to him in the scripture, that God would him now 
to repent, and to receive grace; searcheth to know the 
thing that never was made open to man or angel, the event 
and end of things to come; thus reasoneth with himeelf: 
“Who knoweth what his last hour shall be? Wherefore 
favoureth God the one, and not the other? Sometime the 
good maketh an ill end, and the ill a good.” Jn this opinion 
and inscrutable mystery he weareth all his wits, and at the 
end of his cogitations findeth more abstruse and doubtful 
objections than at the beginning; so that he cometh from 
this school neither wiser neither better. 

Moses, Deut. xxix., removeth this ungodly let and im- 
pediment, saying: Secreta Domini Dei nostri rerelata sunt 
nobis et filiis nostris usque in seeculum, ut faciamus omnia 
verba legis hujus; that is to say, “The secrets of the Lord 
our God are made open unto us, and unto our children for 
ever, that we do all the precepts of this law.’ The which 
words plainiy condemneth our foolish and audacious pre- 
sumption, that seeketh to know what shall happen unto us 

27—2 


Tsai. xxii. 


The fourth 
hinpedi- 
ment. 


1 
3 


Jeut. NXix. 
9. 


= Vy 


1 chit of gait Of ) Gon ped off dh Gail pttul Prog 


> hie fal dora aheie devon? or fet oy lh - 


7 {le Mores oT .ent od Monel zt ‘ yh whys 


idw ail) “owel oidt. Te ely ot) He oh » 


— - 
ie Ta Dee! * 


, ate) rsh tiek dieaooil -il Ti we 

» doulw weeenc) Yo futadl outs ttt 

(enevemem di sit Your shana 

(f alt hat) % ley a bie 
ol yas gortt gewoabhcovdan% tool old 
1y deel °diew eos? -oettandieab 

talw door ni arn 
| Hames eoittdalagl 


¢ 
irl hie ry aya 4 
: 1 


: 
ri i 
; a 
‘ - 
7 
‘y . : i ) 4 : ‘ af reine en'T 
mGilw ern “e; \ ’ Le LL lyre : 
> Ls a ron « » ib werierend hier ih : 
ni 4 > ala yreci(fqierd ; wet fant (abhad 
Vig Wiis afl ‘ant a wapanitehotg hota 
imA linn baat 4 in? ci roi al (oqG os hemate 
Herts va) riety & moo} twit Jeqet oF 
qu? aga yer pyc hes views “aoe Jail! andy 
(jhe (Moorman balls a) ) ward le bae haa 
iv ol Dots aged nol wd fade iewwnd_ of” 
nT avis ete GQils $6 7 ree Wo Davee TG mival 
vo ofl ni beow o {0 at ban how Mi ee dite heer 
i bre wliw a We denen at qaviee@ aldairment hina 


ivi hie sarrd deel worn (tpaliets)’ nmsaks po sift Ye base 
olf ior wi @s ; @ 4 rior locibsn sichs 


. 7 P ‘ 
ratio be Me Sey, ‘h rein »* Anh wT Jinibag 
‘wingh pi, Sw .a\Piwewk 69 Kipway ewan wh. LL aiden 


ids chee Une Jie enn ed w bora bow vagy 
nn vi 


wotoshas Jvtue dailodt: a dawniiwar 2 ficla 
chan reeyqmd “Uerka a oo eb diccloon an 
7s - 


i 
2a 
=F 


Deut. xxx. 8. 


Deut. xxix. 
4. 


420 A DECLARATION OF THE TEN COMMANDMENTS. (cu. 


in the hour of death, and will not know the thing that 
should be done in all our lives; to say, that God would have 
us know the thing that is opened unto us in the scrip- 
ture, God’s merey promised in Christ Jesu, and follow him 
in all virtue: if we offend, to repent, and leave sin; then 
hath he promised mercy, and will give it; as! Moses saith, 
cap. xxx. Deut., “ Do the thing that thou art bid to do, and 
follow the will of God made open unto thee in his word,” 

As for the? disputation of God's providence, is a curiosity 
and no religion, a presumption and no faith, a let of virtue 
and furtherance of vice. When thou hearest penance spoken 
of, learn that lesson out of hand, lest peradventure thou be 
never good scholar in theology® of God's laws. It fareth 
many times with us, that long go to school in divinity, and 
yet never good divines, as it fareth in the school of rhetoric: 
where as if at the beginning the scholar profit not, as Aris- 
totle saith, shall never be good orator. Therefore Moses 
saith in the 29th chap. Deut., Non dedit Dominus vobis 
cor ad intelligendum et oculos ad videndum atque aures ad 
audiendum usque in presentem diem; that is to say, ‘God 
gave you nota heart to understand, eyes to see, nor ears 
to hear until this present day.” Here doth Moses speak 
tronice, and scemeth to deny the thing he would affirm. 
As Aristotle or Cicero might say, when they have applied 
all their labour, and done the best they can to make their 
scholars learned, yet profiteth nothing, then depart out of 
the school, and say unto their audience, “T never opened 
unto you the science that I taught you ;”—not that the 
fault was in them’, but in the auditors that neglected their 
diligence and doctrine: so doth Moses now speak of God ; 
not that the fault was in him, that those unkind people 
understood not the doctrine he taught, but in themselves, 
as it appeareth in the text: for he useth now the rod of 
persecution, punisheth them, beateth them, yea, and killeth 
them, because they would not learn the thing he taught 
them: yea, farther, he sheweth that his pleasure was they 
should choose the good, and leave the ill, to be in wealth, 
and avoid the woe. 

[2 As, supplied from A. } [? Thy, A, the, B and C.] 


[*? Theology, A and B, divinity, (| 
[‘ Them, A, him, B and C.| 


— a Ob 
7 . 


ars; VMI LAv Me Fat WY 4 Ort AR 1 ry ove 


= . 
‘ i) alt oom b Nin twa witeok ‘lo teal out ab 


pn dispar f Tek ia wt orbetd Lived: ° 
“wry Hi le I fee ai dad giclill ads won ao 7 
rtf Uiltre tl ci j )> oo hepa, ar rein Purvis wret 7 


weil jae oved hme yb no) jaitoo- ew i cetyit He at 
lice oo= 2 4 be. 9m uunereay ut iad _ 
iS earn gies! ° mb ‘ : ids Ly i) ‘J re tivtt = sd ljhs 7 
a \ Ted OFM dhone how bel lo t) ating 
ee’ Zin 19 )0 viv o terped Te roe *% hay Hy ‘oul via4 oh. 


ohhs L in i al ni on fia in yi 7a ivi = les na he a 
q . 


rwoskogs arntaivony textened Ul) awl. aniv ta seventh ul fue 
O weit enero shat -— baa) bat la dow’ j daasl srtasd te 
ies) §1 ere) Clan) Wi relo 42. ai lwios ho fora 7 * 
baa <% uv | j 1 1h oF o 4 Tel tale #0) ile vie (oon r _ 
>@rmisde Woy bS ai dP ber 29a fing aural Peg, - 
“ah, af io 4 wry waiiat syle LV ities SO whl be Wa venue: a 
Lf. enti pif wins sey Very r ln al ty al just wy 
tthoy  enady cj -S 4 ,seatl ted Ti ; Ap wi dites neg 
ae eh .cnno webw ie bu ailess | wangalvted Vinee ~<A 


‘fos) 690 42 ai tad.) iwrub-a Mary » wrote ilagi pap : p 
othe For <0 of 6 TP imal of fier 2 pou ior tw : a 7 
Rony tonl? dick end! 25 lirewery sid) iene nem 0) 7 
ore. blew af watds 7 ‘i ab. ob. diogtegs hie) gurete y O 


- 7 a 7 
rely wralyarls iis ‘ees rian wre) + uls hin A, ak on 


fot) chat, hae Teil) deel edt segh Bea Avinicl dole fa’ iors 
7 No Mis day trea perdion ib iAaihy thy may brs 2 choke _ 

bine, evan 1 , eis Ved). ates an. tan Jacilsg wet 
wt) col) fon"; uy vipnes fo tpabd + mw ald were: Odes 
voll) Detsalgan 4pglt apaiiling oAlt mi dnd .* ined) ai aoe dhuad 
. te we yy Won apenl® slink Ge “enktieall hus Sane itit 
eigen boii weit 40) wold st oem th aa ont) bed? dan) > 
arMane sy a, and lyons mil aafeok al? dua buatetetneg a 
ti fox al? won die cal oot sleet adda dherpe Tira jie 
elit fre Ae yl afl dieigul fmd) foreleg oihcompeply 
sipans al yeu ot? snool ing filvae qo er | feeds 
ly emery mrupeahs ait) tart sijnworla ot valine nz caved 


Miiooe m a of tlt -ass orest livin Ling alt « rads hha nifa 


. aver oollt linia st 
Tc) tee Ef ole we et 77 (A Got fatty qin ak Ag 
. [°d .ehetelly DS’ i 


id Liye 


7 
ae 


e 


(oO ety a 
2 


, 


xvu.] CURIOSITY. 49] 


This argument he proveth of his own nature, which is Donte 
anuable, loving, and holy, inclined to do well unto man, and }°: 
to be at peace with him. But because man of his own 
malice contemneth the word and doctrine of God, he is not 
only rigorous and severe against man, but also he waxeth 
so angry for sin, as he that chafeth and moyeth himself, 
that all men may perceive by his countenance he is offended: 
therefore saith the text, Fumabit furor Domini, Deut. xxix. ; Deut. xxix. 
that is to say, ‘the fury of God shall smoke against the a 
sinner.” 

Our gospellers be better learned than the Holy Ghost. 
For they wickedly attribute the cause of punishment and 
adversity to God's providence, which is the cause of no ill, 
as he himself can do no ill; and of every mischief that is 
done they say, it was God's will. The Holy Ghost putteth 
another cause, as it is written here, Deut. xxix.; that is 
to say, sin in man, and the contempt of his holy word. 

Further, the pain is not inflicted by predestination to 
Jose* man; but both predestination and the affliction ex- 
tendeth to call man from damnation. Ezech. xxxiii., 1 Cor. Rack. xxxiii 
x. Paal oxviry Apoe ii, Wsay xxyi, Hebaxi, Prov. nn, Dsl. extn, 
Matt. x1, Rom. xi., Esay lxi. The blind soothsayers that ta wi. 
writ of things to come, are more to be esteemed than these 2 a 
curious and high-climbing wits; for they attribute the cause 
of ill unto the il respects and sinister conjunctions of the 
planets. 

Refuse not therefore the grace offered, nor, once received, 
banish it not with ill conversation. If we fall, let us hear 
Almighty God, that calleth us to repentance with his word, 
and return. Let us not continue in sin, nor heap one sin 
upon the other, lest at last we come to a contempt of God 
and his word; for remission is promised to as many as 
repent, as Moses sheweth in the 80th chapter of Deuterono- Deut, xxx. 
my, and hkewise all the scripture, and examples thereof. a 

But remember what the text saith, that thou must 
convert unto God, [and] that by the means and mediation 
of Christ, and that with all thy heart; and then thou mayest 
find remedy. Convert not to superstition, and buy [not]® wv 
a mass for thy sins, or look [for]? help of any saint, but 

[> i.e. ruin, cause him to be lost. Lost, A, lose, B, loose, C.j 

[{* Supplied from C.] 


ani eet 
ih Se tua =e 


yidw .danien ao ad Wo ilperwia od Srvntieogen 
Lui tent obvi dice de ab Wanton phat tre qi mie 
es Ot Wome esueed BA odd it ry array 
lem @) wal. Deol) inl Te baad adi Vroanretnos: OUR 7 
hs of ase Grips yrond Ine errwer bat 


2 lau oy Ore 2 A it ! } | i tai ' ve 1h nignn eT 
7 heat@pntny | rhe tum) oil wl ’ ry Vein cram Tig’ beth 


ve odslh 


a) ative Sell Silke aah, leas, J cue nce lites ooliyte 
* adi teuls stout Vette bad To wih ai re ol a bale 
“aaicin 
Jjeedel dtall a) andy beers tied a! ere ae Te) 
hae inwitilaltiiy “Wo tears hel ety! 4 cis id quls 0 


Mi at We Sotien eal! aw ey ify i Lar inet) “at vb navies 


9 i} et : >» | » Fey rir ii oo Vevwartiet of te 


(pJaey, ; weal} “hope « ri ; -. dae Wis : git onal 
-_ far) 5 .FiRZ atl “eam ararn i 4b oa moe voltons 
now geal bia we Aieiiey mls don wat ith nis oo 

nf aptiamitasthiene wd boteifiv i oi eley aff “edn 


Re (ih Ine ore. int nee durett wre ims _ iy Rivest 
SOU cfitede SW fmtrencad mot deer The at disbued 


4 ii adel iY wo Ho tea i Cony i 7 aa (nei yaa 
= ill Ls | hey fiesthet ei! et 4 { Pad “yolf x. tialt, 
- met anv d iim , a) We tra Oe ee Talis Ww tn 7) 
a 2 S wl? afadrel| ip aa fem owned chal tala A town pair 
eilt Ww w Wig: i tate [S874iin peti peat i of ola tlt * 


Moccaly — 
ery ere? sate Sail A hist pagTy oa? TH bora? fon saieil 
é ui 60 Pal fii ow i iniieenmerd i dine onn HK sdvin Wi 
ANY it Axia @widle yor co! on Aystias boys loot chigt iran 
A® toe tend qo ren Wi Siitiivee Joh we Gal atin} 
bol Tn hjorvlery © wl vite aw “Het pe Seed seats with nT 
is ‘reer Se of Teattrony si metidore 101 Di ydere DAR « 
eae .careign) W yeuls Ae wilt AP Maw nle &s wot. - {ye om 
* H-<rorts » Njantas bem Pratqiios ad? tin a t Leet i 
yoom: sald tedt vs ifiee Jaed Ot) “tle yeni 
orctohinem bes sae wl) ot Cod fivma} bat ; me 
; berger imal? dads faa heat wit Le hive ae ie 
¢  *[eeed] feeble Onitinewges al nate fen hf mn 
o el chidida tw W «lan Toot) voot 39 pole ui } 1a pena a 
. ’ ‘> ay : 
{hw t D1 so A, Jam” eo ; Rie | 


. i 


422 A DECLARATION OF THE TEN COMMANDMENTS. [cH. 


Jobnxv. only of God, as his word teacheth, John xy.; for he that 
strake thee for sin, can heal thee again. Say not in adversity, 
as Cicero did, Nist quis Deus vel casus aliquis subcenerit, 

eee salvi esse negueamus, Lib. xvi. Epist. 148. [‘* Except God, 

02, init.) or some good hap do save us, we cannot escape.” |’ For there 
is nothing in heaven nor earth that saveth, but God alone, 


CAPUT XVI: 
5. Desperation. 


lint Tue fifth lect or impediment is desperation, when as men 
think they cannot be saved, but are excluded from all mercy. 
And this is not a light and small let for men that hath 
offended; and is contrary unto presumption. For pre- 
sumption hath some simile and shew of hope; for although 
man offend the will of God, yet doth he trust in the doing 
and perseverance of ill, that God will not punish : the which 
impiety and wickedness taketh from God his justice. 
Desperate Of the contrary nature is desperation; it taketh from 
from God’s God his merey: for when they offend and continue in sin, 
eae they think there is no mercy left for them; the which sin 
How men and blasphemy thus proceedeth in man. Tho desperate 
desperate. person hath now his eye in God's justice; readeth, hearcth, 
and secth, how cruelly and with rigour he revengeth the 
transgression of his law; beholdeth the examples im whom 
God executed the same rigour and punishment, that his con- 
science is oppressed withal ; considereth his own strength which 
is prone unto nothing but unto il; seeth how difficile 
and hard the things be that God commandeth, specially 
because of his accustom and long continuance im sin. 
This discourse and progress in that knowledge of sin 
beareth him in hand, that it is impossible to return unto 
God: then doth they for the most part abridge and_short- 
encth their own days, or else choose another kind of life 


Sardanapa- than God appointeth in the scripture. As Sardanapalus, 
S. 


[’? Supplied from C.] 


\ 
> galt wth WA 2d aL sotneet yi phoma setoed 
calitterhA ni set tM alge wed) tem ane tee 
Srvetates iweiw. jock & inky YA hid. malasd. a 
Berk? aepese A} ok) oti see ME quamnmgn et. Yelle et aie 
Pa@ale wt pees Popqee ow au eorap ob qed boo caren to i mee 
a a ashen had ret pediel drat 26m Beet ab qaidiou. ti sai 


dey! BOD Mahkn> en de “Hi 


ARTA TIA) oe 
anlerorge « S Sir > 


eo eae damnaah a faciethryial waded +108 ath. 
ae th aera bi telus we ted Ireent of songs volt bits 
footie exed aleve ten dah Doar : 
oie gg “Gk Guim of furs fh nad 
/fgmiide wt oped We woul: bas sinnie cone Gel Aga 9: p-/ 
ity all cat tered afl dll te slit Ye New oft tole cama.) «tod 
eet 1 dptonay foo live ooliaecle 2 Ye niwrsenq ti . 
peti alel oe) 0k lieded peatiligadedw Love piigeal > 
(che & Milo 6 maa comms OL HI | |e 
rf - andisaes ben Aa nose ac 1 yore ath BoD 


qn ocr ai Queite Soe 
ra) 


“surat. (ret oF Prams ia 

tate hae eqhivhe Srey gaw 
0 % hgld asdame 
aileuyuartyeg A= 


Xvi. | DESPERATION. 425 


the last king of the Assyrians, prescribed at his death this 
rule to live by, and left the word of God; of whom Justinus 


writeth, Lib. 1. [eap. 3.] 


Ede, bibe, lude; post mortem nulla voluptas : 
Cum te mortalem noris, presentibus exple 
Deliciis animum: post mortem nulla voluptas. 


That is to say, ‘“ Eat, drink, play, for after death there is no 
joy.’ —Juvenalis, 


Et Venere et cenis et plumis Sardanapali.? 


Moses, like a good physician, teacheth a remedy against Prut. sxx. 


9 2 


this dangerous disease, and sheweth the way unto God, 
declareth that God is full of mercy, and ready to forgive ; 
and beginneth his oration in this manner unto such as be 
afflicted and oppressed with sim: Cum ttaque cenerint super 
te omnia verba ista; that is to say, ‘‘ When there cometh 
upon thee all those things,” Deut. xxx. Read diligently 
the chapter, and mark it. Moses saith there, ‘* When God 
hath afflicted thee for thy sins, and thou returnest unto 
him with all thy heart, he shall deliver thee from captivity, 
and receive thee to his mercy again*.”. Of the which text 
learn this doctrine, that God will always forgive, how many 
and how horrible soever the sins be. Rom. v., Ezech. xxxiil., yom. 
Rom. xi., John iii., Matt. xi. And learn to fear of presump- j2°))."" 
tion, and to beware of desperation. ee 
God desireth thy obedience towards the law, though 
thou canst not fulfil it. Likewise, he desireth to do well 
unto thee, and not to punish thee. Hieremy xx. Read Jer. xx. 12. 
the place, and also Exay, chap. xlix., Luke xv. ; and see, what tsai, tix. 
paternal and more than fatherly love God Almighty beareth 
unto all us miserable sinners in Christ Jesu Jus only Son, 
who is ours by faith; which faith solely and only leadeth 
us to eternal life, as Christ saith, John iii. ‘So the Father Jobnii. v6. 
loved the world, that he would give his only Son for ite 
that all that believe in him cannot perish, but hath life 
everlasting ;” and so, John vi. “He that beheveth i mie Joun vi. 40. 
hath everlasting life.” 


[2 Juv. x. 862. The lust and feasting and downy beds of Sarda- 
napalus. | 
[° These words are here added in C. ] 


ol 


eli digwboald 29 Ivetipey aaahegeeds 
wpilayt pod Wy y how Wo bnew ods, ath 
me imine « crake 


© Meeyeecnnnhen ent gant S tiene Wy pees te rant : 


_- 
se ot taxing Pome « deoet sasinhitl i) 
phet) tia cou oli dmwodlk ban poms ac sararrmyanh” : 
5 writ Gb gbagr bask evden Va (Had ot How Geils 
pat ih, ape shina yours wilt yi oilene wal pera: ; 
6 wegen whee saytdi dont) | use alihe pig gc ; 

9 fe mee oll een ant raat 4 hager 
ef bat act tell “quite woods, Ma wall 
all! © sumed? ilies easel ee 


Y 
M 


3 


Ki 


as 
4 
: 
Ee 
aca 
Lee 
:s 


BH! 
® - 
ae 


fh 
mitt 
it 
: 
ae 


qinuen We wrt oboted dnd ic el i zr aor 

> ewe of, 

, ‘Benet cat ” dae pa, wk yt bye re 
dye 


cE 
A 


ot panei dl dat 


John xvi. 


Matt. xix. 


16. 
Mark x. 17. 
Luke xviii. 


18. 


‘ 


42 4 A DECLARATION OF THE TEN COMMANDMENTS. (cu. 


But unto this way of life (to Christ by faith) all men 
be not brought after one sort: for as man’s hfe is not 
maintained with one kind of meats, but the child with pap, 
the full age with stronger meats, the health with common 
meats, the sickness with such as be of lighter digestion ; 
so is it in bringing man to faith in Christ Jesu, our Saviour. 
One doctrine and learning cannot do it, because there be 
divers sorts of people in the world: some hypocrites, that 
would justify themselves by their works; these know not 
the greatness of sin, neither their own imperfection, neither 
the damnation of God against sin. John xvi. This man 
should not have the free remission of sin in Christ Jesu 
preached unto him; but the law and ten commandments, 
that by it he learn first to know the horror ef sin, and 
greatness of God’s ire against it. 

Another sort live without all fear and honesty a filthy 
life, as well of those that confess the gospel, as those that 
hateth it. Those, because they know not the abomination 
of their sin, and the severity of God’s anger against it, 
be not meet to have the gospel of remission of sin preached 
unto them; but to be instructed in the law, and rather 
brought to a fear of God's punishment, that remaineth for 
all impenitent persons. They should be excommunicated 
and punished with the discipline of God’s word, that first they 
might know their sin, and acknowledge their damnation. 

Thus Christ taught the young man that trusted in his 
own works; Matt. xix., Mark x., Luke xvi.: because he 
was an hypocrite, he preached not unto him the gospel of 
free remission of sin, but send him to the law, and to the 
works thereof; not that he meant man could fulfil the 
law, or justify himself by the works thereof, or that Christ 
would not he should be partaker of his mercy; but that 
the hypocrite might come to a knowledge’ of his sins, the 
ire of God, and damnation of himself by the law: the which 
thing known, he should be constrained of necessity to seek 
his salvation by faith in Christ Jesu, except he would perish 
in his sin. 

Saint Paul did not bid the Corinthians preach faith 
and remission of sin unto the adulterer that continued in 
sin; but bid them excommunicate him, and as many as did 


[? Old editions, veknowledge. | 


aa 4) “Pees tans ows ae GC) eQrpena et 
mm lhe (ahd) gitbwh> 01) Ate gem aialy re ae 
nm ol GY Chink? oo 9 Pom en rile tiled jon od - 
Aes ie bel afi fd arent %0 Jedd one dle benintaiste® “2 
1 ; AilAw! ' oly ive )* fiw “ye (iA ult ~~ fc) 
Suter Petite n dows ste penigiiuhe ode igor a. 
. bas i (rnd) of A i Sapp! is as oat rr 
a. ett 4 i Tat . ( Girne eivittoal: “a a 


A ook if «sefif® } "a iif pi > piety Lane e7rtiae wrovib oe - 7 


; / 
inn @ st 4 PASoW Feel vd wy "hull } , ti Low 


i fou yh i Gt) “Sottlingd res var 

aur aid? ijn ano a) “ey 4 Ww cotlanenl oth ain 
il. tint .of Ge Ue Ailenarn On) 4 wet we Dinatle = 

Ain beuentiitn wah baa wel ath fed : ott etey hadsseny ‘ 


bea glee Gorin Gl) Sand of tet cist GO 0 ef fade. 4 
= a for | @iee) anion 
Lar h (Oye Die ters tla fi Min ol Tem 1 nell ! : vey 
Au? Sees @ JPpes Gd) Fh ew ult Yo thew ea iil 
anldenireale @4¥ dow erat rail) canines ; 2 lading 
’ Peseta i? fee ts (Oia k~) cpriry, wt ddl ul Seed byyye od - 
a ioe 8) ey oF bor orind @)) of fiel 3 dr dia 
mt ilenteorew Sut), Pwo sa te) Io ves? & od tayuond 
: in unit _ 7 (ah Siler oes valheaying Ie @ iw 
crelt inoh> 7H © bl) TH emteiais tli pw beabelt 7 hta _ 7 a 
cronhann - salt caleteamise bing tte 4 nowd sogies. ba a 
sid on Detion) dnl) wet quence will? fiigned ond? "= 
tH oadened”) vite 8D ce Diath wie” stett hirw rey et 
“Ve py wt wil one Gay Delve a 5 ul i <—w 
ouli Oo Leis { ol? vt adil eee Gird jifte We psi elias ot a viet 


aft ifdef \ilown ieee val eae it iret} my fg vil Oe ae : 
aieet? Feall: & joer) Uo elt re Vemuri (\iteaj, we oral” 
bot! Aad gvewirn slit Ag A | ov bitiogls “ eon hloow . 
olf snie wil We “adi livfood a Wt wma WIM whe ced edb 
tote eile Wed edt of Viaunid to weldemmat fing nad ts of - 
fom ©) [iret Qe holenaeaa! figide ul Awond ify’ : 
a1Hy bios act lekt sol debi of ayigl “a cunt - 
. ae fa LY on 
Ui deneng wteistinigae >; gulf fibid ace ‘bib. lun*l “Udie® ion _ 
it buotions delt weeoiiehe vit ofa ed to aniaonet 
bibs en penne y Saree iva re cuivats 
[Morne arto liha aie 4: 


Ca 


: 4 r a a‘ 


an 


Xvi. | DESPERATION. 4.95, 


like offence, and that no man should eat or drink with him. 
1 Corin. y. But unto such as know their sins, and be 


‘troubled with the heaviness thereof, (as David was, that 


said, Psalm xxxviil., “Thy darts, Lord, are shut? in me, 


and thy hands oppresseth me; no part of my body free ® 


from pain, because I have sinned; for I am drowned in 
sin, and the punishment thereof is more weighty than I 
can bear; the sores and wounds that thou hast stricken 
me withal for my sin stink, and speweth out filth and cor- 
ruption for my transgression ;” and so forth with a dolorous 
and lamentable oration. Read the psalm; it beginneth, 
“ Lord, chasten me not in thy ire:” there shalt thou learn 
true penitence:) to him and such-like, as the law hath 
wrought her office in, appertaineth the preaching of the 
gospel of remission of sin, and deliverance from hell in 
Christ Jesu. 

So Christ preached unto Mary Magdalene, Luke vii. ; 
for as she had most grievously* offended, so knew she her- 
self, and was afflicted with the dolours of hell. When 
she came to Christ to know the way to heaven, he send 
her not unto the law; for the law had first done her 
office in her, and made her afeard: therefore, poor wretch, 
she heard, “‘ Thy sins be forgiven, and thy faith hath saved 
thee.” 

There is another sort meet to hear the gospel, and not 
to be feared with the law; to say, such as hath through 
Christ remission of their sin, and walketh by faith in the 
vocation of God, yet during this mortal life beareth about 
with them the relics and remnant of sin in their bodies: 
to these men preacheth Saint Paul the gospel, Rom. viii. 
Nulla condemnatio est vis qui insiti sunt Christo Jesu; that 
is to say, “There is no condemnation unto them that are 
grafted in Christ Jesu;” lest this man should too much gus- 
tain the weight of the law, as Paul maketh exclamation for 
fear of the rigour of it in the seventh chapter [of] Romans. 

Further, unto this man it is also necessary to mingle 
the law now and then, to this end, to keep him in his 
office, in the fear of God; that by the law the affections 
of the flesh may be kept under, and by the gospel may 
be preserved the spirit and order of faith. 


{% Shut in, A and B, light on, C.J [* Grounslie, A. ] 


@orove le 


Psa. xxxviii. 


Luke vii. 48. 


Rom. viii. 1. 


Rom. vil. 24. 


ae 


7 7 
Poy + FCP AEBS 


wea ce Sloste feces oir tele bom r 
7 » eee & 
Dh or od a, Voie ote te ee 
. ‘ % » 7 . — 
Mii] nH . cel mrTet! enters) ana lst baldie _ 
Te : ol fend thet yiIT* he whet ies 
AS viet? wa mM freq on TORT Hoe oie a 


a say nae OY oe) 4 hoo at | catrerad Gite pe 
ee ima “ighiew elvt af Toler’ + -dervery fend ot’ baw 

6 fade Sheet jeiete it edie jae. al? Yann ony 

fan Ely. Te) |] hers is ie te ¥ red folsiv oon 7 a 

= ord @ tie ii al ee scuuared vet 7h colder 7 

Higa 4 | mined i Dyet4 » ald aborunel: dn 

see! eral Siok if.” ol? al SAP OY ionits Trtmt * 

mi L OOF @F Adis fo weeiimy wrt 
it ay EO joerm Ww ry ' Hea wl idgeur - 
pi Ved awk Souers tia ’ fi sg (ger lo fsqecrg 


ret ned. 


ihe! any! in td 1 i site hacia veh 5 od. 


“ 


eit dw etei . in ; 
af ails Sul’ ' Kgkvath leorneoh oin fied als ew wai. 
ie i 5 = : } ar F oi) , 7 .e 
fed it “he sibel Gal Nirw 2 Ne aren Vora . ling 7 
ein en of ¢é ait ie Gj mut) of crue ote — 


iol sod he hall on 4 edt iden toa ay) 

age’ Gecey storie ; herent ‘arw tem ood nl oo) 

fires Mig Geet yt) Lote ering tel el ere Gil frend code 
: "oorlt 


. ina One oye son? seat cl fem, Men mrlpong ff eek as 


shoeertY dal en siege Dye OF [wel col dttir heme) ed OF? 
ol: at stim 94 davdlew hove o ied) NS aoieeirert tect |, - 
tioda tired Gil leah asl) garwh ter hod ‘Wy ancidantor " 7 
palate? ane WW deteere bine ener ode aysitt, div i> 
ie aes ONY oN H : Notpeny als Tol trefe* slew ay] rem cml? " 
bests perl, arn) Sea! Mlea? Vem 04 Ses silvercbaw Blut | 
oe Toll joolt often ir@intainey at a wedT | aor a 
sce Cont ool lipeviy meat eiay mal ~ Ff; nl rent? at + 
wit qoltegratives diedan lie ae sock ade YW seers. 

eh win Ceiettoll Met wives Anemrne aly a 0 90 We 
olny a rae" orl ai ai han poy: 
vid al anid pied of dite ebld of gto ina won 
uns mitt we wilh told 2 hON and 
gow iyo oly gd Tine apbie “ol i 
MiteY We it a ary? 


f, K sient nt ©] f bai A beta 


ae. 


a 
- _ 7 


ae 
—— | 


Foo 


— 


426 A DECLARATION OF THE TEN COMMANDMENTS. Leu. 


This is to preach in the church of God: not to fear 
_the sorrowful conscience with the rigour of the law; neither 
to flatter those hypocrites, epicures, and lascivious gospellers 
with the promise of faith, until such time as they amend, 
and the law done his office in them. And in ease preachers 
had used and applied the scripture to the use it was written, 
and as their auditors had need, there had never been such 
a sudden and horrible defection from the gospel in many 
places, as now we see. 


CAP UES EX 
6. Ignorance. 


Tue sixth let or impediment, wherewith men excuse 
themselves from the obedience of the law of God, is the 
pretence of ignorancy, the which they think shall excuse 
them. Thus they say: “ The scripture hath so many myste- 
ries in itself, and is too hard for our capacity, Sometime 
the letter, sometime the spnit, and sometime both must 
be understood.” Further they say: ‘The doctors brawl 
and chide between themselves, and how should the un- 
learned understand it aright?” ‘“ Who ean tell,” saith 
another, ‘‘ whether this be the true law or not? If it were 
the true Jaw of God, then should it contain all verities, 
and have no need of man’s laws.” 

Now, the greatest part of such as hath the name of 
Christianity, say, that God’s laws saveth no man, instructeth 
no man aright; no, it is not wholesome for man, except 
it be ho!p and aided by the law of the bishops. Thus 
the world oweth to the bishops’ decrees, that have ealled 
the authority of the holy testament that containeth all truth, 
(whose sufficiency and verity is sealed with the precious 
blood of Christ,) into doubt; and not mto doubt only, but 


one) ere 
20). pena ee sm gan or ura : 


i teh Sn dinade dial diemareha i rat 
seal oils Yo Sinema ult hile sgeatony Asltowurpven 1x 
ieollopon siti has ies a See oe 
are colt im. Gli deo Hove shad le veieung elt dw! a 
 Cmrny oem Oi fea anaalt 1d gale dil onoh. wal af baa 
reassess kn Ah caw walt wh eaussqyyime cn? Looky ya Bote frmas Bath sig 
— = a beoA wont ange fen toa 7 


i 


Vite at bepeoy odd cent aniee dal tice a 
on ew WOR -ke hs 

* , a a 
Pa 

penasinememe ee 

: ~~ 7 

; “an ane 

Rix TAD ou 
| Te 

Mae 8 —_ a 


en csbyeh. oe ast a . oa 
ele ch eae —_, wt geal feos 


on qn phon een 
pec ae oan 
find wes ee 


Jhuet Hi abioale hive ded 
eoteny tae iat nla 
sat phew Kael vai aa 


X1x. | IGNORANCE. 49°77 


clean abrogated it, and preferred their own laws. Confer 
their preachings and ministration of the sacraments with 
the holy word and law of God, and see. 

Other say, I have no wit to understand the word of 
God; and if I had, yet have I no leisure to learn it. 
Against this objection Moses answereth and saith, This 
law is sufficient, is simple, and plain, easy to be understood, 
a perfect doctrine, and required of all men. Thus he 
proveth it: Preceptum istud, quod ego precipio tibi hodie, non 
est mirabiliter supra te nec procul positum, Deut. xxx.; that 
is to say, “ The commandment that I prescribe unto thee 
to-day, is not far above thee, nor put far from thee.” Read 
the last half of the chapter. By the which words it appear- 
eth, that God hath made his will and pleasure simple and 
plainly open unto his people, with apt sentences and open 
words; and also put the same near unto us, that we should 
not seek it with great danger of our life, to sail into the 
Indies for it, or look it in heaven above, as those that receive 
all things by revelation or apparitions of angels, or other 
such means. But Moses saith, it is no need of any such 
ambassadors; and so saith Abraham, Luke xvi. For man 
may learn out of the scripture what is to be done, and 
what not to be done, what is the condition of the good 
and of the bad: no need to seek the knowledge thereof 
in Egypt, Athens, or Rome. Sed valde propinqguum est 
tibet cerbum in ore tuo, et in corde tuo, ut facias illud; 
that is to say, “The word is present, and at hand with 
thee, im thy mouth, and in thy heart, that thou shouldest 
do itz” 

By these words we see, that in the greatest sinner 
that is, is a certain rule and knowledge to live well by, if 
he did follow it. So confounded St Paul the gentiles, 
Romans i., of sin, because they knew the evil they did 
was condemned by the testimony of their own conscience. 
For the law of God to do well by, is written naturally in 
the heart of every man. He that will diligently search 
himself shall soon find the same; and in case man would 
behold his own image both in body and in soul, though 
there were no law written, nor heavens over our heads to 
testify the goodness and justice of God, and the equity of 


Deut. xxx. 
Tae 


Luke xv. 29, 


Rom. 1. 21. 


~ rm pewhinald . r* : 7 a 7 . 


hw aael wre vias Gedeny ed ST eating’ apats r 
Le 
povg? b ke omertiates hee ediemny nied) 


® 4 Te twp? yaa 7 pA ts Newton mil evel 


" 
: vt on wiAty 24 ioe Oa | = a - 2 
i ane ' |} ay svat dint TG tna i bot) 
ad rena Th V6 > seen Welt: enti ing. 
— Tx ; ’ [ad y erin Mi) <iyie my  olalian ai 
ls ft ~The | ty iia al: 40a uteape iby 7 
Are iS Gage y die 4 Leatal —-.| 131 Severg 
elt guxxe Stet) wel | i, bon je “Tal Vit Mi m % 
yw amnd UPpnrcvy | | tnoetmarcns oAT * - piel 
ee ‘ m soi le ged bel @ fralvot 
sash Hi Hayne eater pit tigeks cath ay ned det net. 7 
hen Giymit vrteety tic Mie of oh tial Lot) teild ra 
‘ » iid eis oe AH joary vid APT wy ° iiniaty 
Windle aw heals ou ofan wd Gees of) Tiny ole bas j palvicer 
ol) qh Lan a A aa We. ; ie Ki diese dots i, 
antes teil) sls © fo dioed  ai doo Gu dine ethan» ° 
, wale go tlenaa Yh aye. to noaielores yl aguidt ily; 
fipia (as ind we lt nagle jut “Ped lone : 
red (tn wl AGE GN st ‘tf, slites ov Ime 4 sale onder 
Loyra teh oo a) ren a m wir Ww pe je af Yoru : 


berg G8 Ve acliteas otf ci tata Anh o wd doi ante 
Yoos# oh oad of) deee 1 Ioan ta | fan wl}: wan 
marry | wige 4 pls ys ; nnake A wotliA pat ‘ni’ 
iwedy celta, We Wet Gieoe ah ty jott wre wl Geuke in 
ive tural an int jteeeiig Wh bay WIT“ «eae Ot WE dal. 
sefifivculs easli joalt Pace vild ao lia « u wiht ' + eat 
| _ “iat : 
mime feeder off ai felt sm ew eines emAl on 7 

J flaw evil ol ied nied hie aha Meas aa en 
“ney al loth’ 6 totemingy 42 Al nollol- tah * 
it evielt bike yout few wil) wead @alp seneped jt Yo ne re ae 


Ghia trey aes . « oni? ert BAS Cyvel icv uy 
j ~ vifheweet winter al, Wt thew of ol eo hs weal lt ee : 
: thre virargltD ite ‘aiale SO Oe >, Hiner — 
a * Disterm “cans “tated it Thies, ¢ wnrtng, “Bilt ee Nauta wants 


h@tigd) pee om. Tie Wynd ei ilival oye aro" rT ‘pletad 7 

o> elie mse eheveod’ bit) i partie 9 ren rns 

iW ite oat hie wd he ei bore id B® 2 
(ee ro - 


- 
- - Pr 


Rom. ii. 15. 


[1, i. 39, 40.] 


498 A DECLARATION OF THE TEN COMMANDMENTS. [eH. 


an honest life, man’s conscience would tell him, when he 
doth well, and when evil. Romano. eapit. i. 

Farther, the judgment and discourse of reason de- 
sireth not only to live justly in this world, but also to 
live for ever in eternal felicity without end; and that 
cometh by the similitude of God, which yet remaineth in 
the soul after the sin-of Adam. Whereby we see plainly, 
that those excuses of ignorancy be damnable, when man 
seeth he could do well if he followed the judgment of his 
own mind, and could not live an evil life; for when he 
doeth evil, he knoweth that he doeth against the judgment 
of his own conscience: so that we see that the law of 
God is either outwardly or inwardly, or both, opened unto 
man; and by God’s grace might do the good, and leave 
the evil, if it were not of malice and accustomed doing of 
sin. The which excuseth the merey and goodness of God, 
and maketh that no man shall be excused in the latter 
judgment, how subtilly soever they now excuse the matter, 
and put their evil doings from them, and lay it upon the 
predestination of God, and would excuse it by ignorancy; or 
say, he cannot be good, because he is otherwise destined. 

This stoical opinion reprehended Horat :—pist. 1. 

Nemo adeo ferus est, ut non mitescere possit, 
Si modo cultur@ patientem commodet aurem : 


that is to say, “No man is so cruel, but may wax meek, 
so that he give a willing ear to discipline.” 

Although thou canst not come to so far a knowledge 
in the scripture as other that be learned, by reason thou 
art unlearned, or else thy vocation will not suffer thee 
all days of thy life to be a student; yet mayest thou 
know, and upon pain of damnation art bound to know, the 
articles of thy faith; to know God in Christ, and the 
holy catholic church by the word of God written; the 
ten commandments, to know what works thou shouldest 
do, and what to leave undone; the Paternoster, Christ’s 
prayer, which is a bridgment, epitome, or compendious 
collection of all the psalms and prayers written in the 
whole seripture; in the which thou prayest for the re- 
mission of sin, as well for thyself as for all other, desirest 


heads “: } ee 
+o) ered One EHO Peet naan * 


od wee smad Tht blune conctende: wie ; ne ee 
Pye sewed tei wste somal a 
a wwe So aruerelly (tun deter hf ial amity 1) oF 
df te Oot Site A Gi hol At at Yow ton ativan 
bet Rese fete denier etiodl A Tnevilos HF reek! Jaina 
Si Seenew 2 dala hind Yo abate ol? yd ar 
ate ae ee lon! mbA to le oly wie weal o 
re sale olferumals oot Yareraeye le eoumrs canted 
eit We deagghe help Seralhd ail ty New ob dune wt lieu 
wl ote 94+; G0 tee @ oii! ee Mine ta’, habe! werd * 
aereeelnt ell derhegy offenf. at Sak? diveroud ail jlew dbeah” 
Ww wel cll el ee ow ett OW Dmintm uvo @d) Fo. * 
eine tema sited ae ylbvewth se cllnerdan. gadltte af Boy aw 
= ine deem old ot Weter eaty Cina ed bie Gram 
Wo peed ivi hve ele lo ia wee’ 1° ye molt 
ode Gti fea Geer al) dnemes Aditw oP ath 
mie eit nt temsae wl larie pom ov eorls Tteslnoe beta’ 
wale GY Bey ere eal) worms si nlig woul \iniemgbal ~ 
ad} pe i gl ban” ite Rqokel Give vielb Gulgtahe 
or) pirat ll seusha® dior hae jhoO Yo ml neotisaleoyg F 
Dealtedh wrevaden vi ad Quized Jverg wf rrraes Grae © 
daha devel Wwaiieiertongien wndedqe Lestote AD. ee 
7 = 7 
x Peovin ine le fo wry) oe oryh, | 7 
orc trina gal =f elle _ oe 


Hoon, dare Qasr tel doves wei meer 0%,” “ged St 
“vantlgindly 08 mes qalllier @ ov wil ea « 

cafvilmenk & 9A tes tt Gyros: deer Meters ait a 

i fh ei ae 


Yo 


ae 


_ 


tosrhonbe svbatie The 301) ey We 


XD. | IGNORANCE. 4.29 


the grace of the Holy Ghost, to preserve thee in virtue 
and all other, givest thanks for the goodness of God to- 
wards thee and all other. 

He that knoweth less than this cannot be saved; and 
he that knoweth no more than this, if he follow his know- 
ledge, cannot be damned, John xvii. There be two common 
verses that all men in manner knoweth, and doubtless 
worthy, that telleth us to know Christ, though we know 
no more, is sufficient: 


Foe est nescire, sine Christo plurima scire: 
Si Christum bene seis, satis est si cetera nescis : 


that is to say, ‘To be ignorant, is to know many things 
without Christ. If thou JImow Christ well, it is suffici- 
ent, though thou be ignorant of all other things.” 


Thus I haye said in the ten holy precepts of Almighty 
God according unto the scripture. Fare ye well in our 
only and sole joy and consolation, Christ Jesu. 


[The following sentences are here added in the first 
edition, printed in 1548.] 


(And where as thou shalt find in any word a letter too 
much or too little, or perchance one for another, or true 
orthography not observed, the sentences not well at all 
times, and aright pointed, or for Jack of puttmg on of 
ink, or slack drawing of the press, the letters not plainly 
expressed,—remember, I pray thee, that it is not in manner 
possible to print in a known tongue a whole work without 
faults: how much more impossible, where as the setters of 
the print understandeth not one word of our speech, and 
wanteth also such as knoweth the art of true correcting! 
Where as such faults or other shall happen, thou shalt with- 
out all difficuity and labour, by the lesson and process of 
the matter, straightway understand my mind and meaning, 
and as need requireth, add or take away a letter from a 
word, or change the whole word, if one be put for another 
in an open and plain sentence; as in the letter H, at the 
number xciy. in the fifth verse thou shall find penitence for 


Wt - 


aa eee PSP cod rrece on Hradtoar pes od 
VS ahen OVI PE = oer atl, dirqeah ol: tonwiae yaghol -_ 
————“Eolties bie gitewond monew of teem Ile Jadp opener - 
wl oy Agosde’ Rw woot wa an Sethe helt ier 
; ((inelitoee fa somite dal: 
oe ee ple tn 
1, vi gryes 4, we lee ON god “Golich®) FS ‘ 
pili qinin OAL of 6 oersegl ad oT eee Oe ged 
Sittin’ dt A Jie tient gat St see) inllite. ~ 
“Seeds walls Ti Wi siewire: ot weott ae em 


ages ns peal wal aig pt Dive oped J sent? 
7 mn @t Dow ay aed = aenighes ot olng athyoron bed 


sel = tind shanties alc due bee gles 7 


eh al al were cant que enmehwa sata wT} iy 
: [Sd | at Retetbey epiinites - 


aod seitte! a dew ie Ai beth Molle nulls op torte beAl a 
und qo eodiee 1c) eoeengdorg wo iit ro? doom 

lix te ee (on qearedite Od) dwrvedo. 40 —— 
wun gel Ie Aa oA om Setuey inte bee pow 

qinelg te winidel wit gertq ads Yo goivets Jone w rete ; 
- retanau oh At wt tact cle gery f rendre emmy enbonpes: * he 
tansidior show oluly « nergint owont © ol fob of nidomeq, 
o esntieg adi etrteder Aldine! onan dim worn | 
ie kro woo bem woo-tom AioTieirielinm a 
Lauiteenus wird loge: oll diewore qe coun othe ae 
Stim Neale gots grey qual ade maton qs ip dey 8 

Wo sescersgs bath ceaeneel coil eal re ange 

sve ha uo tah 


430 A DECLARATION OF THE TEN COMMANDMENTS. 


pestilence. Such faults charitably bear withal, I pray thee ; 
for although it be not as well done as I would wish, and 
as every christian reader would desire, yet is it as well as 
I could have it done: take it therefore well at worth, and 
remember the saying of Horace, Lib. 1. Epi. i. [v. 32.] 


Est quoddam prodire tenus, st non datur ultra. 


Farewell in our only and 
sole joy and corso- 
lation Christ 


Jesu.) 


FINIS, 


@ Imprynted at London in 
Paules churche yarde at 
the sygne of the Byble by 

tycharde Jugge. 


covernaaoe war m8 see i is 


aan | aaa anhueeeee sides 
hina \yihiter isos 4 au eared Dae? aaann o sistighocdile 7 : 
ae ee va 4 ol big ote) Clee ether anitlads 
tis alte co [iw Gatyeel) “nda remo fi avd aa = 

P26 ve] i qa did oem Wenig sdtaedeaaen > 
ane ie RR oe h ond CHER Sy ea, 


Gan vlaq tow ff Aavrona't 
woe bene nf los 
telat? cuidal 
{iol 


=f 


7 alarty 


ii aimed % ishiremt 1 ae 

a ‘Penni Gray Oderyky ulin 
ge ailgst Glib to waged ils 7 
a chounibeny st - 


1 


Js * 
x 
. 
Z 
ona oo 
: p 
<= 
> * © 
i - > 
7 =) -& a2 “ef *S 
> >) 9 
= — i — « . oa 
= _ = — 


AN 


OVERSIGHT AND DELIBERATION 


UPON THE 


ROOKIES AOS moe ls Ib 


OR eS: 


— ; 
—— - 
- a 
- nb, 
% a a 
fs 
Se, OREM RA, THOLENNTO _ 
-_* ‘= 
a : _ 
0h eee _ 
- 


_ 


| = ey. 
_#en0u Tanioas 110m > | 
7 


Git oversiadte and Tee 
liBcracion wppen the bol» pra- 
phet Jonas: made, and uttered be- 
fore the Rinaes imatesin, and is 
most Donorable councell, 
by Wbhon Woper tr 


lent last past. 


Comprehendea tn seuen 
Scrnions, 


Anno. M.D.L. 


Cycrept pe repent, ve shal 
al peavtsh. 


Lu. siti. 


Gl Ymprinted at Hondon bp 
Show Tisdale, Dioelling in 
Wnight Rierstrete. 


26. Gan aiiaie tide We, 
wry qin’ agt moyd noha 
ot Peyuito Gm, atom tonne ndg a 
24 fon grmike, Sanit wh sat” 
Jhoawes aldgwred oat 


mi myptt walt ad 


. teny ied tah - 
Ue) Srsreairpes 


= dar, : 
a AL A Gah 


Sa 3g own ae leer 
hitery te 
Rie Ad 


Gin oucrsight, 
ang oeliberactow uw 
pon the Dolp Brophete 
Jonas: made and utte 
rey before the kynagrs 
matestic, and His moost 
Honorable rouncell, Dp 

Shon Boper tr Tent 

last past, Compre- 
Hended tr seben 


DVMONs, 


Anno. 4. 
3.3L. 


Lxcepte pe repente, ve 
sball al perpsbe. 


Luke sxiit. 


Cum priuilegio ad imprit 
y i‘ 


mendum solum. 


[HoopeR. ] 28 


Adpiessue nk 
ee yw noherdire dae 
~ ; sdnevs etod ait img 
Whe hn stant peastad 
etpuat wh vishe Gr 
Feoam edt ism 
ou tinned sidtaanadg 
wel ni mee mote “> 
<H3qTi8® Jang Jonl 
= psa ot actiiat 
== ee, 


oe Mm Lig 
7 2.8 


a tanga signe 


Agegrry ln Vries 
Mil whe’. 


[These sermons on Jonas were preached on the Wednesdays during 
Lent, in the year 1550, before the king and council; Ponet preaching on 
the Fridays. 

Hooper, in one of his letters to Bullinger, preserved in the Archives 
at Zurich, dated June 29, 1550, says, that at Easter, after the sermons 
were ended, it pleased his majesty and the council to offer the bishoprick 
of Rochester to Ponet, and that of Gloucester to himself. 

Three editions of these sermons appear to have been printed during 
the year in which they were preached ; two by Day and Seres, and one 
by Tisdale. The former are page for page alike, except in the Epistle 
(dedicatory), and seem to be alinost exact reprints, with variations only 
in the spelling. Tisdale’s edition also very closely corresponds with 
those of Day and Seres; the variations being generally very trifling. 

These three editions have been collated for the present work, and 
the differences noticed where the sense appeared to be affected by 
them. They are distinguished in the editorial notes by the letter T. 
for Tisdale’s edition; D.1. for that of Day, in which a page of cor- 
rections occurs at the end of the volume ; and D, 2. for the other. ] 


= 


> geilewh exe santin.’'# lt a bularuny Fae Mack ty Pheer 
any qu Racery Waa" oo ufgadh a sina 


ee 
 bestdors. wile og SPEOTA, Heredia vit Wom ol ptt. : 
awriwie titty ou belt epee Dbl fe eat trek dso 9q ' 
wilt alte wi Uerraeny els the gum gid fowl @ Jokes wae 
Died <8 qrtrewn ths Ys tall drm saad) «t abeniiodll tn 
ne boned teed oral ot rag pa emer Cavill Is eeetthe apulT _ 
beet Bere 2 baw DE et owt 4 Seleeey err eed? idadite al ats 
(Maal lh ot ogre aabite ngsy CA ey qe seen fT 
} ele ern geez of ot ore bus Creda) 
Ww chesyerrres. gioede yrey orle wrlite PalelyiP “git ‘wt of 
wedaet gare qiloveens peiid solvabeew ml) cove tw eofl te eat 
‘bere See erg ©) onl talalles owl ered euitibs eoul) aetT : 
af boris eter berengs “erm il) Gen bien pet ade, 2 
PE ipbodhy id ya pi gey. gamers vot amede : 
ay Ya oget a dod no wl oF ft D (nettibe Slide T aA 
Cevedtin aalt wih X AT Bae | sualoy od ty baw aall ic ere eriiont 


es tatiios eo 
= = | 1 a a : 


Hie PIS Tas. 


To the most puissant prince and our most redoubted 
sovereion lord, Edward the Sixth, by the grace of God, 
king of England, France, and Ireland, defender of the 
faith, and in earth, next and immediately under God, of the 
churches of England and Ireland the supreme head: and 
also unto the most wise, godly, and most honourable lords of 
his highness’ privy council; his most humble, loving, 
and obedient subject, John Hooper, elect and 
sworn bishop of Gloucester, wisheth all 
grace and peace from God, with long, 
and the same most godly and 
prosperous, reign over us, 
in all honour, health, 
and perpetual 
felicity. 


Amone all other most noble and famous deeds of kings 
and princes, none is more godly, commendable, nor profitable 
to the commonwealth, than to promote and set forth unto 
their subjects the pure and sincere religion of the eternal 
God, King of all kings, and Lord of all lords. Then shall 
justice, peace, and concord reign, the door of idololatry be 
shut up, by the which hath entered all evil, and kings and 
kingdoms fallen into jeopardy, as the writings of the prophets 
do testify. But the more this noble fact is glorious, godly 
and princely, the more difficile and hard it is; for the 
enemy of God and of all mankind, the devil, customably 
is wont to deceive the princes of the world; so that either 
they utterly neglect the religion of the true God, as a thing 
foolish and of no estimation, either provoke them cruelly to 
persecute it. If he can bring neither the one, neither the 
other of these to pass; he will do the best he can to 
preserve a mixed and mingled religion, that shall neither 
plainly be against, nor wholly with him; and so use the 
matter that partly God’s truth shall take place, partly 


289 


7 | 
—_ —— lecetusbee dere wun bate onlay ntesing eros ot oT 
ee? We Garg Gd gt glinié adi dvewial Incl oa 
“ale te vohewleh tached ine oonegt dintgall Yo gard 
od lg ded tara yloteiinannt toe jeer lay ut-bete sh 
Wen Steel orpeequt old haeieil tens busiyatl to eadeanlo 
bs abtad chtevmcael Ment ber) ery oi leon oft otod cele 
<= gated. oN jail see! sseurnies. gry sar ta 
‘ ipa teed wore! odit. holley inate. —™ 
iin idveais'n (vale dD) Wa posed arene 
i) “yet atti {bod mod oom hue lt 
to ling. aflkigy dries Grain witty tow 
eM ee | 
itt comer Le 


2 Kings x. 


1 Kings 
xvill. 


Psal. ii. 


9 
436 SERMONS UPON JONAS. 


the superstitious invention of man. The which mingled and 
mixed religion is so much the more dangerous, as it is ac- 
compted for pure and good: therefore it is earnestly for- 
bidden by God, as the examples of the scripture declareth. 
Jehu, the king of the Israelites, when he had removed all 
gross and sensible idololatry, and with the sword had taken 
away all the idololatrical priests, 3 Reg. x., is reproved of God 
nevertheless, because he walked not in the law of God with 
all his heart, and left not the ways of Jeroboam. And 
against these minglers and patchers of religion speaketh 
Elias the prophet, 8 Reg. xvii. ‘How long,” saith he, 
“will ye halt on both sides? If the Lord be God, follow 
him; if Baal, go ye after him.” Even so we may justly say: 
If the priesthood and ministry of Christ with his notes 
and marks be true, holy, and absolutely perfect, receive it; 
in case it be not, follow the pope. Christ cannot abide to 
have the Ieaven of the Pharisees mingled with his sweet flour. 
He would have us either hot or cold; the lukewarm he 
vomiteth up, and not without a cause. 

For he aceuseth God of ignorance and foolishness, that 
intendeth to adorn and hae his doctrine and decrees with 
human cogitations. What king or prince of the world would 
suffer his statutes, laws, and testament to be cut off and set 
on, at every man’s liberty and pleasure ¢ Should not the 
same glory, majesty, and honour be given unto the laws and 
testament of Christ, that is sealed wath his precious blood? 
The word of God, wherewith he governeth and ruleth his 
church, is a sceptre of iron, Psal. i1., and not a rod of willow, 
to be bowed with every man’s finger, either a reed to be 
broken at man’s will; no, neither a piece of leather to be 
stretched and reached out with any man’s teeth. 

These things be spoken of me, most gracious and vir- 
tuous king, to commend your majesty’s “ne your most 
honoura ble council’s doings, that seek the glory of God and 
the restitution of his holy and apostolical church. ‘The 
which thing as your highness, and your most honourable 
and wise aot have graciously begun, God’s mercy In 
the bowels of Christ Jesu grant you most graciously to 
perform! The people of England were oppressed with the 
violent and cruel tyranny of ee darkness and igno- 
rancy occupied the minds almost of all men, so that few 


wan YOUU Scrum ets. nae 


i> »oiT 7. lovely od acolélws mye ori) 
i 


i vou ' i uai use oi ihurgil es b 7 lta 
ab ? | woe Drew. orang 4% imayinnog 
i, i 


vrot “v4 ee A ' éo.jestd ie as bhaf 
alt Yo cooid odd pedal, 
de Pree i. HA ' Mista efit Ue vs wk 


a4 Ay oi y Peal ok fut! | sala tres 
' 7 | 

bet ; ‘ i 4a 

od | ETH j L Heat t 4 TAT HOR 


i bivy sexi! iperng t eel 


Mere Drew i j > ie vires f eitivs “gets cant 


(last ? rT] s ) | Te 


neoemy at Af | ¥ 2m sng. "te fens 
t dialer hae AbiGiewres od, einer Dot) wig alt 
YH Ft A, od iy it Ab! i wauLy 7 tovnide 
a as ng 7 mill «ian o® ree lw “i od A 
cultesl Wu i & sorters ot i lliw a ae ie owdou 
a) 6 mY v cire ie fs dan “ ‘adiagetje 
jet Midis) oy Ant be aw Ane] ¢ myc ‘ ri. 
mwoy tia «viesut toe Dawa o: joan sumed 
' ix i hy eaade Jt i Hatleby pias if quota | 
i> deel (8 SR aw ua te iin} ee, ot 
non jenn vt bet. S270! pot 404 a Mitts shojda 
Vit’ @ bere? sey ‘ | (at magi orvagl Tonys nia late. 7 
: an - 
(‘ety Jani weg Niet ,_ eats darul.) lo Humod adh. 
hiewarirye omer Drabyih. Yo. slgioay adh), Laredo, 
Liha « “inl | jaerls ie OMe" dollee wt 
, : 
ms u 7 > oan 7 = 


o: dey Ue To sesade abnigg. wl) hoignene, 


; i | ins 


TUE EPISTLE. AST 


knew the true way to eternal salvation. And yet many 
princes and wise men delight and tarry in this darkness, 

and cannot or will not bear nor suffer the radiant and 
shining beams of the gospel, more than the might-crow can 

the beams of the sun; but the merciful Father of heaven 

shall better their sight, when his good and merciful pleasure ’ 
is. But, the Lord be praised! your majesty, your most 
honourable and wise council, have not cared what the great- 

est part, but what the better doth, that the law of the high 

and mighty God may be known to your highness’s people ; 

as did David, Josaphat, Ezechias, and Josias. And in your 
majesty’s so doing, ye bind not only the true and living 
members of Christ to give God thanks in this behalf, but 

also declare yourself to be the very fautor’, nurse, and helper 

of the word of God, according to the saying of Esaye, xlix, Isai. slix. 
Persevere, gracious king, in this quarrel and dangerous 
enterprise. Your highness shall not need to fear either 

the strength or cautelles’ of your enemies; for there is no 

wit, wisdom, nor counsel against the Lord, as Salomon 
saith, Prov. xxi. No, although they had silver as the Prov. xxi. 
gravel of the sea, and gold as common as the clay of the 
streets, Zach. ix. For albeit the horse is prepared for the Zech. ix. 
day of battle, yet the victory cometh from the Lord, 
Prov. xxi. ‘I am he,” saith the Lord, “that do comfort Prov. xx. 
you: what art thou that fearest mortal man, either the 

son of man, that shall be made as hay? canst thou forget 

the Lord thy Maker, that stretcheth forth the heavens and 
Jayeth the foundation of the earth ” Esa. li. Let these Isai. li. 
diabolical sounds and speakings of evil men nothing trouble 

your highness, nor your wise and godly councillors, “As long 

as the king is in his tender age, his council should do 
nothing in matters of religion.” For those men’s foolish- 

ness, rather J should say malice, is condemned by the word 

of God, that teacheth how a king in his young age, with his 

wise and godly council, should abolish idololatry, and set forth 

the true and godly religion of the living God. Thus de- 
clareth the notable and godly fact of Josias, that followed 

the religion of his father, not Ammon the idolater, but of 
David, nor declining to the right hand, neither to the left 
hand; and destroyed not only the images of his father, but 


[? Fautor: favourer.] (2 Cautelles: precautions, plots.] 


_ aaninin ery Thhehews of WiAL ode seer an ° 
wader fis jal Sistas me fate denoded 
c ih id es gail) ulin - owl! the sod tne tee 
Kia wdendeld wos ni vives ( Bol eielgin brie 
7 Aral, * ‘ md wshivall tails éa 
} nm i 4 lad ‘ i wie “ it 
bet aalt ol ef. ‘ ers b Tor epml atarnt 
fet Noe aeniy . tetewl 905 ihewneyy atntob ocala 
} ing Athan 5 i “rit 9 a ’ a nw wut bw 
iets iret ‘he vf " it 7 Manet 
mine wan A tee j i | Wins a ayTT jt 7 
i muggt aay WAG OT* hye We ticiiyea oe Ahern ruts iil} 
nunalns «6 frat «/f3 fr bern vot’ (mohair her 
Mare elt ae Dyeii ad i) 3 gi jee eee" dine = 
nul Wa obs af) : rowte biveg tne joow gti to lovey 
tad int PwayeTy wh ated wd) drwlle we > din. toes 
\ ve | oy . i) then v7 ti il aks wt? oad w% ve ly 
Se rent srw ; ab tate! Cu} td poe” ail fir 1% Jizz vert - 
randy it: Lefiter beni? aorlt ‘teal? dap Gerke > ere, 
1 Wodd eiew 3 ei! ‘ TL iliets DD) Va le ma - 


Liev silol duit Ja iD ww Pic 4 \ elbary hita “dhe rye oft) (itsant 


Te ae 


: “3; our 
) Je% fe A i laa Gores of er out yi . 
' Ih we ‘ i Hiwitah com esiy ina © : 
m = vine cong id gen or ww Gane > bee 


‘he 


i (e waegre beret ‘ 16 siited yitinniche 
<2 tAnwoa wilt gad > ater elf to mn awl odd 


Lice Sairg af antor tila -viedlesolied Mada” / 


SS SHOTDM Gal array iinet id : Je rm? hel of 
ily jad } ies ‘ (ohAut will ultogal 


obticrt gokllod we tea Ws @ i¢ Vue lem locdails 

ve). «ll Ae vpel (PAgat (ay Seip tol orw amitoid os a 
bles Tervo aid oe wala) ed oP Oenid odd cn 

elon @ isi we aid * goradee 4 vibera al prions 


row giz ed deyanelaree a wollen yen Jiheule Podien oy 
e 4 dijetogy sail bad Ye 
Oriol doe Bit pelea diedesfa ffionrls od nay gf lg y Hers Onley 
is witt ~ tery yabil alt Va wore & bie ound off 


TT 7 “ ves rim aif mt pis 


bh id pendebalp ly a se Joie: tort -eid a aie 
Pol ud) cab Aevifies Lanter edt or cutnttoot 4x 
dod ode ait? wn npenie wy ‘tino iu heqomnmb 


‘ ron 4 eyluboay veiliotuc> *} > (.eourordl 4 vee i 


458 SERMONS UPON JONAS. 


2Kingsxxii, also of Jeroboam and of Salomon. 4 Reg. xxii. xxiii. This 


XAULL. 


fruit of Josias holp his godly councillors and virtuous 
priests. Even so Joas, being but a child, was holp by his 
councillors im the lke proceedings and reformation of re- 
ligion. In case the princes, bishops, and priests, had not 
known it to be the commandment of God to have obeyed 
these two young and godly kings, they would not have 
consented unto their’ proceedings. 

But we see how glad they were to do it. The princes 
and councillors moved no sedition; the bishop and the 
priests sought not for the defence of their proper doctrine, 
either to mingle theirs with Ged’s, but were content with 
the sole and only law of God. Ye noble princes and 
councillors, praise be unto the living God for your great 
visdom and godly assistance in this behalf! And the Lord 
be magnified in all the godly and learned bishops and 
others of this realm, that have and do put to their helps 
and studies to bring the church of Christ to her old 
and dae Laie again; and all other that hinder 
your majesty’s godly purpose, openly or secretly, God will 
sie revenge at length. 

The godly anil virtuous beginnings, most noble prince, of 

our father the king's majesty, ‘Henry the eighth of a blessed 
ee , shall by your highness godly be ended in Him that 
can and will do all things for Christ his dear Son’s sake. 
And a thousand times the rather shall your majesty restore 
again the true ministry of the church, im case ye remove 
and take away all the monuments, tokens, and leayings of 
papistry: for as long as any of them remain, there re- 
maineth also occasion of relapse unto the abolished super- 
stition of antichrist. aeee I see in the writings of the 
prophets God to require the observation of his law only, 
concerning religion ; and threateneth all princes, priests and 
prophets, with his displeasure, that neglect or contaminate 
it with their own cogitations; I can do no less, howsoever 
the world shall take my doings, but exhort and pray the 
magistrates to bring the church to her first perfection : 
for if I should study to please man herein, I were not the 
servant of God. And I am afraid lest the disease that 
etees the Pharisees, infecteth also many now-a-days, that 

if Them, Tyrandi). 2, his, D. 1} 


= : 
ee, eed eran eve 
= 7 


xe. Greek & oe Wo hap mandopl Tonle 

hve too YI sit? alow smnnob to. dina 

| a ols om wD 6 catenin 
Oy ni eeliionwes 

J mie asl}, new ot worl < 


i ¢ i. 
} Bf 4 its eri! i ow an 


7 


= >a ne a ow nom oi ail nts Pay 
Win. .% whiten § fy n 661 Ivtis 
wit say weet le Sap pounds ' 1aeay C 
The mortage 

ify. ult dase | soneee? Siihajias. lo. sudtiae. « S 
£GUGh , be gemg to ankt oslopen 8 ‘pet? . ray] + "i 
ator ea jf risgi vg wbherreeting ; 
ny Wi Tele it sypagoalaalh vid dia : tabby ey i: ‘> 
ou nes appiadigos Ma qi Wie fifa | 
‘ety ire give A wae fil aides lace hi Ean adi. is* 5 
koe tinh wi of. dowels off aniel ob ue nately MM At 
i eon 1 bed (em, ey t nhs be Ityrwle Bt 08 
erwruy ali deal ‘bietie sae «4 hiyh, dian) Vo Jour 
tolvéevron yen aly allelani event 1 oni! bulge 


Loh aul id * Ab dae af — + mend! 


THE EPISTLE. 439 


minister in the church, unto whom Christ spake, John v., 
“ How can ye believe, that seek glory one of another, and Johny. 
the glory of God ye contemn?” God give grace, ] may 
not say, Hine ille lacryme*! Help ye therefore, O ye 


bishops and pricsts, the king’s majesty’s and his noble 


council’s proceedings, that all things may be brought to a 
perfect and apostolical reformation. It is not enough to 

lay the foundation of the temple, but there must be builded 

upon it gold, silver, and precious stone. But in any case 

we must take heed we lay no straw nor stubble upon the 
foundation; if we do, it willbe burned. 1 Cor. iil. If we do 1 Cor. iii. 
not build up upon the foundation, then shall we be shent? 

as the Israelites were, Aggeus 1. Hag. i. 

Let no man excuse himself upon the. king’s majesty’s 

age; for the age cannot excuse the king’s majesty itself. 

If his religion in his youth be according to God’s word, 

he hath the favour and promises of God to bless, preserve, 

and keep his majesty and his realm, though the devil and 

his members would say nay. If in youth his majesty take 

a wrong religion, he shall be assured of God’s displeasure, 

as it is to be seen 4 Regum xxi. Manasses, being of 2 Kings xxi. 
twelve years old, was crowned king, and in his youth re- 

voked the idololatry that his father Ezechias had abolished, 

and in his so doing displeased heinously the majesty of 

God, and at length was sore afflicted and punished for his 

so doing. Behold the displeasure of God in a young king 

for a false religion. Jeoachim, crowned the eighth year of 

his age, for the evil he did in the sight of the Lord, he was 

taken prisoner by the king of Babylon, 2 Par, xxxvi., with 2 Chron. 
all the goodly vessels of the Lord. This king reigned sa 
but three months and ten days, before the Lord revenged 
the false doctrine he maintained. 

These examples, I doubt not, most godly king and vir- 
tuous councillors, moveth you to be eareful of the true 
religion. The Lord hath strength and power enough : seek 
ye him, and give no place to the infirm persuasions of the 
flesh; for the Lord shall be with you. 

Such as think peace and quietness shall come to the 
realm a better way than to have the true religion of God re- 
stored, they shall know the contrary in the prophet, Jer. 


[? Hence these sorrows. ] [? Shent: blamed, disgraced] 


es ae 


a A et 

p adel, wadoge Sel tneule elon. dlnuiis ade, i. 
b rupvcia hy che vee tees salt oetiled ae ABO 
ou Fw att “Loaiges o¢: bet) oon 


mF - ris a mayen Mi seats, tna. J 
thas : pari o pow afl a ti. tan oqad 

- foment ad, yem egatds Un Zole yeqniles sary jane 
a 4 ‘io : e] a wiarrtcle | ali QJeiM] oe lax tos ie ; 

OU ae CxeaN OF foal yal) wip to detsboen wt malt al 

Apa Oly ry | "vit emer 3 air bling ‘i ficwger 

SE anggte Ghteks On, WATT? | iL ae dome) wrlgd (dele < 

ph an ML alll gd 3 tocar ad fs sh gl ow 3 gniettalannelt 
ipeyy oc Gw Meike ov = ety ie) pai i ur wer? +. hl S60. ~ 
" nay y wfloeeel lh 2m 
Phen pid af) sy anid ape moaenial =~ 
VU vali yreues phil ll } Hm, onal on a0 
mer Whol ot .ynilew ol Ninee 84 ol a aigilor, eid 

ninety werd GF hat) To noe ¢ Suh. amoued elt chad of 

he evVy . if ih Shey M 1 Gl) Dp” @ ee) pret eth aoed farm 
shal Yield whd Syucre ai | (Ae [pe buon a ae 
fitieei heal) « bet + levee od limyte uot feng lial .g vies 


rh Dae fant ea ai if eo j ot , a“ a 
“ri, Nite wd a aes (naRigs «ne yoy ne vt ealond 

deletes Gad jonleo ld autial gal ads rvtebdenlid uid deastiy 

Wi 2 if i) ‘ nel wl ia loath = al. cae al an. bite” —_ 
od tol Tesalaey dae devtellfis mi {ered tabap tot, - 
eid guarz,@ aft hati no ey plli.ats de del quiobi oa 
wm Vea f Alitmepe Th ¥<) TAAL iy Lot gn laa aot - 
new wil, bed oft Io oF as th) eA lim wil? mod eye it 


mie area eek © pithy a} Paid oli we rwanksty a Pa) 
i. oy] eu : wt Leavy, f ali.) ei 14 Nita oth a 


i] 
Sy Ae7s7T iywhs « 4 enilal ata on lye a Cage onl! 


; . hadiojnrma: ad arr . male 
uy dale Qu. bey tecar-sthg. toob b> septs nye a 
eutd aft Jo baboqey ol ob, use: tenon. evoltta igs tw! 
Je ) Neviewts Cate j spe gotta shies frit oY a ails 
wilh Ta mropehirn Hj ot lol walt cf woaly wt rt Low anit 
iveet ite, a Nile fried and. 
ai) «} oF we Wis Aa pr wibacap iy ay rin Adee 4 ae 
4 Joi" nietteg .oeeg aly A wild ew Tage | 
4 ony. vig As hak | 
ae om a i - 


Ly 


: 
“4 a 


ols hachcon, wile it pansy pie 


| dAcdeyeth fess taT some qr tm 


Jer. vi. 


Levit. xxy. 


Tsai. 1. 
Jer. ix. 


440 SERMONS UPON JONAS. — 


chapter vi., the which chapter if the king’s majesty bear 
in mind and follow, it is worth a king’s revenue: if a lord, 
the value of his land: if the bishop, the estimation of his 
bishoprick: if the merchant, the gains of his labour: if the 
husbandman', his oxen and plough. And the same com- 
manded God, Levit. xxv. ‘Observe my statutes and 
my judgments, then shall ye dwell safely in the earth: and 
the earth shall bring forth her fruit; ye shall eat and be 
satisfied, and dwell in the earth without fear.” It is a 
fond opinion, most gracious king, and unmeet for a christian 
man to bear the magistrates of God in hand, that in case 
the doctrine of Christ and his holy sacraments should not 
be decked and set forth with these plausible and well liking 
ceremonies, (that is, to speak plainly, with papistical super- 
stition,) it were to be feared of sedition and tumults. Doubt- 
less, if the pope’s members would not deceive the people, 
but teach them God's word, the people would soon see the 
truth, and willingly leave as much as God and their king 
should command them, as the gests and facts of Josias and 
Joas declareth. 

Most gracious king and noble councillors, as ye have 
taken away the mass from the people, so take from them 
her feathers? also, the altar, vestments, and such like as 
apparelled her; and let the holy communion be decked 
with the holy ceremonies that the high and wise priest, 
Christ, decked and apparelled her in? first of all. And from 
whence, mighty prince and sovereign Jord, springeth war 
and sedition? Come they not from the only God being 
angry for the neglecting of his law? So we be taught 
by Esa. 1.; and Jeremy ix. saith, “* Who is wise and under- 
standeth this, and he unto whom the mouth of the Lord 
hath spoken and declareth, wherefore the earth perisheth, 
and is like unto the burned wilderness, that no man may 
pass by it? And the Lord said, Because they have for- 
saken my law which I put unto them, and heard not my 
ways, and walketh not therein; but followed the desire of 
their own‘ hearts, and after Baalim, as they were taught 
by their fathers.” And because we mingle men’s mnyen- 

{! Husband, old editions. ] 


[’ Feathers: fathers, T. and D. 2, fethers, D. 1.] 
[* In, omitted in D. 1.] [* Own, omitted in T. and D. 2.] 


a 
oil! rola dope wk” te + Seyauto 


¢ } wy of At rll, Te wetint ie 


rr + overnite 
» Views j ‘ foewl way ; 
if yal i . by aCe) i 
if on od aA sr n>, PH Avie 
ri ¢) ia fails ban i oe | by Aural 
dq meted fie oes yl) eesitorle 7 


Dt Vins 
Ait vf * Als 1 Sandie le bend ( «4 vd A eet 
; ' ; t} il siees 
y eiolereia sirens Dene ita ° 
hie aylil er bow . 
te Mot ealt Hak ff pd pak _ 
went? cone ce] | iontw > ) nm red =) 7 
iV jad puted) t60 Cindi | Due atin —~ 
a dines safle br Shot “wna sill’, > 
Hm oe mua bia _* atndiat ‘tind t w 
atthe Bio Satetortt 
AT pestis SHE dean oT jovndah revdingt * 


boitinse awl) *] fe ui betiawe aa 


“2% shliw > “yiied (rit 


THE EPISTLE. AL] 


tions with his law; for he saith, “ Men worship him in vain watt. xv. 
with the precepts of men.” Matt. xv. And in the ninth?" 
of Jeremy the Lord declareth other manner of causes of 

war and sedition, the forsaking of his law, not to hearken 

unto his voice, nor to walk in his ways, to go after the 
pravity and evilness of our own hearts; the vitiating and 
abuse? of the Lord’s Supper, 1 Cor. xi.; also the neglect-1 cor. xi. 
ing of widows and orphelens’ causes, not to judge right 
judgment to the poor, Jerem. v. These causes must be Jer. v. 
avoided, or else truly the saying of Jeremy will take place, 
chapter vil: ‘You trust in yourselves and in hes that 
nothing profiteth.” The next way to return the hand of 
God’s anger and great displeasure against us, is to follow 
Josaphat, the king, that appointed good judges and godly 
priests in every city 7 the judges to judge after the true 

laws of the realm, and the priests to do all things im the 
church according to the word of God, which teacheth such 
knowledge and fear of God, and of the magistrates, that 

all the wisdom, laws, and books that ever were made, be 

but counterfeit and foolish in respect of it. Nor ever had 

God in heaven, or king upon the earth, such a friend as 

is the holy Bible; for it teacheth the people and subjects 

of the realm the fear of God, obedience to the king’s majesty 

and his magistrates, and all mutual and fraternal love. This 
example and counsel of Josaphat, if it be neglected, there 

can no godliness be among the people, as the text saith, 
“When prophesy wanteth, the people shall be dissipated Prov. xxix. 
and scattered abroad.” Proverbs xxix. 

To the doings of these godly offices should all men be 
exhorted, specially such as bear the name of bishops and 
priests. If they will not be desirous and glad to have 
and help the ministry of the church to the primitive and 
perfect state again, the Lord doth ery vengeance towards 
them, and will not only require the loss of themselves, 
but also of all the people at their hands. Ezech. iii, xxx. Baek. iti 
Let them remember the complaint of God himself, Jerem. 1.0 
“My people hath been a lost flock, my shepherds have Jer. 
deceived them, and have made them go astray upon the 
hills.” If these threatenings will not amend them, gracious 


[® Abuse, T. and D, 2, just use, Deiat 


7 ne 


i ae ar 


7 
ae fet e— inti iN o “we jitiaz * oa Hagel iat A tiv 
: iy Sf) @ OWA. ve meade. “aviwit lo “i me rit dl si 


o>41i , Weg PayiAs Hoe sf ; ie “y co mw 
matty aul ox jiuit df age? ey ot larva? - ocd ai shife "a be - 
OH) ache “Be: wig snl ai allnee of} 70 elo alt 


oS Sen gntieete ep ertewl pres any mealtey ie gig 
ae 5 Lote why pit et f see’ elral ode4o!%s 
ig wh [ ‘- bie wud iminkwe hw nv i 


» Joke 4 ab peers wanil ? Gere zoey ould: OF fom abut 


wor satus Deeyaerals Ww prtirme ils srt dalle wo bobo: 
am =) a iter exsdeenor of #4T Het eee 
ta Grad ont « OF Gey tec will @ "ahs haq-s a nblion - ; 
wuld ted OF yore or: at OTA pest ; 2 wejite « ‘lal 


Yip bra @eler boon -lnsitton rds gail Ott Analg ano 


“nd a1) ie * tn } meghn? wa ; ye sere fii Res ohig - 
= 


ems a, puis tin as oh etetey ott hie alee wl Ay. gy 
, lope bated algidi bot) to dA lho alr rook Asnde z 
5 ath) « ersnnt eild Ys fi hut “eed hile yin Corr a 
fl a) aro gov. gat shee). bcs | gobs nd) fg 
bel vera vor din donee @). see) how fey dine? { 
-e2 Gnel@ dene vine «A? nog ed oe. epee al oO 
psnfelint berm shyony Geli -dieebewt $i act. paki efod elt of 
7. (teem again sdt of sormilaly joi) Yo vw Yl madly hey 


ail “ a of f veto! ii f aru ti its ent pple eer” uf ts 


edt J teeigen of gi Vi als; el, Yo temo * hao Atignteen [ 
; Jide ¢zat ol} ea olen oa? pinteiz’ ad bespittin 1 fey Ne 
ssa wn er oe Gc [ade a | 3: Amirew read povy aul, 
as mom ri"! lepers lortegines Sem 
at even Ue Memeity wsaMeylliog voor) to agitate: walt atl: 
lets tororlet) YA  apeage om hit oe toy ne rye Antsaitea’ 
iin os Lnlg dice aia: at ten iw yout Mo ales 
bin wryvlauny Si “te rortda of? le a antien: nals ajlatt t- * 
S460) Minow va) iok ‘trol: « J Weyt lah ioe 
fovlgoonmls Va | sls sitar: gle dott Lie Say yidt 
dU sheet Stites Jil thet EP * yalbondl ahotf Sa olyony alt thy ee om 7 
dh aetl, Heeesid bed) ape laa eale eulintocerye are ae ‘ 
Lovet oven ab iieata vy toh dul ain wind itty A wlgor 7 
ints tt qu ~ Le my ore ab nin rea! fie viel: 
ey wr me Lutgiin ton we ryaiitadnonl vere 
7 


oe 
a path 


- 


442 SERMONS UPON JONAS. 
king, and you, my honourable lords of his high council, 
must do with them as the mariners did with ones What 
that is, seeing it pleased the king's majesty and you, my 
lords of his most honourable council, in the Lent, to hear 
by me, I have now, at the request of many godly persons, 
caused it to come abroad; and dedicated the same to your 
princely majesty and most prudent council, that your high- 
ness may be both judge and record of my doctrine unto 
your majesty’s true and loving subjects. The which doc- 
trine is catholic and godly in all things, nothing dissenting, 
but agreeable with the prophets and the apostles ; ae 1 
ain, according to my bounden duty, ready at all times to 
make answer, if anything shall be attempted to the con- 
trary. In case there be now and then added a word 
more or less, or, peradventure, some sentence, yet I know 
well the matter is not changed nor altered, otherwise than 
I spake it before your majesty: for I have memorials 
wherein I wrote before the invention, order, and disposition 
of all the matters I would entreat upon; as I use, and ever 
will do, of all things I speak in God’s behalf to the peo- 
ple, write myself, or cause another to write, the pith and 
disposition of all things I speak upon, that I may as well 
learn a farther knowle dge myself thereby, as make answer 
to mine enemies, if any should accuse me of false doc- 
trine. The God of all strength and consolation govern 
your majesty and your most honourable council with his 
holy Spirit, and give you the victory of all your enemies! 
Amen. 


Anno MDL., Septembris vr. Since the angel of God 
slew, in the army of Sennacherib, God’s enemy, 
hundred fourscore and five thousand men, 
Anno mMccLxxxvut.? 


[? The Reformers sometimes dated their letters and other publications 
from remarkable events and particular eras. ] 


etn oe Seon 


Shoniactes styled obit hy abso pllesarymmad qe aniny, Ieee. 
AT? core’, de Lib eroleam wit ee otels dite ob, dum... 
ee sone fae eresipot @yiudt ede Laney fi quer - 
aon of iol off nb Som wblengund tee. wd, etal 
anvery Wieg tae le nompet wltgungrog grad tT gated sg *, 
_ aR pe penne wilh retpacivele bus; thvereclg, cra 08,41 bupa87 9. 
~~ etic et) Minewes povlurrg de hoe. gram ylaetig 5 
steer erste Yaa bicere tre vehi, dial ot qu GM, one 
ath Miler GAT. CobeGie ‘ghivel Dig sit 2 phoneme 
penlimedls geitron egoide thy ob vibom tune siluiees a agit on! 
I im pidiege ot) ban etoleng ols tin elteewrge dud. 
«) eanlt De de whew aaah irebard you OF ytlyonne me ; 
=ugo GA? of Gaegmntes ad Hula gauges W oetesa BREHE 95 
fee 2 tele saul fon reared! ipl) onde ak TH 
wid | hag consti Gare eitirreera, 99 el WO 9IEh SS 
nul etrraite baedls vin bequnds ‘on vi tuten om foe 4! 
naan ened 4 bo rani ine owe tt odes 7 
vevisinngih ben vaste uiizrrnl, elt wptiod alee Takara Sa 
seve hon sew Tee rey jeri Nive TE eeiga ale date. 
ot, fl GI Vital FIs wi alenqe 1) Ggidt ile lr ob, 
hon gtiq oft Altre wt rata uae to expe atte, 
Tem ra amen F dale jmeqn— eee | eevtilt Ge t0 on —— 
qeeane apart ba, gxerial! Wren. egiat yond vali, 4 steank ny 
ah ot Yo Gan qacwa dente Yow  sexveqom seein aby 5) 
a re solzatonaees foie A tie to bod ofl om 

- 


vil vite lave oble oseanrting few ¢ : 
t pein surere Te Wae-qwatiienell airy rig fon eee 


a 
Sua 


hei YW bya wilt wna er atuitimarget Sf 
eyritane and, hegre tire pods 


THE 


FIRST SERMON, 


MADE THE 19th DAY OF FEBRUARY,? IN THE YEAR OF OUR LORD, 
A. M.CCCCC.L., BEFORE THE KING’S MAJESTY AND HIS MOST 
HONOURABLE COUNCIL, BY JOHN HOPER, PREACHER, 

UPON THE HOLY PROPHET JONAS. 


A PREFACE UNTO THE PROPHET. 


Ir is the office and duty of every good child, that stu- 
diously laboureth to obey and follow his father’s command- 
ment, before all things to know perfectly the nature and 
condition of his father’s will. Whereof* if he be ignorant, 
many times in the same things he judgeth best of, he 
most offendeth; and the things most pleasant and accept- 
able, as things most displeasant and unacceptable unto 
his father, he flicth and refuseth. Even so we, that be 
subjects and the children of God the Father Almighty, 
can do nothing gratefully and acceptable unto his Majesty, 
except we first know his good-will and pleasure towards 
us: or else we shall there most offend him, where as we 
mind most to please him; and again, haply’ to improve, 
as pernicious and heretical, that his wisdom approveth to 
be most godly and profitable. Wherefore, as the first 
point of a loving child is to know what pleaseth and what 
displeaseth, what contenteth and what discontenteth his 
father, lest he should by ignorance displease where as his 
son-like affection, by natural zeal, would please; so is it 
the second point of a good child, his father’s will once 
truly known, diligently to observe and keep the same, 
lest he should, by negligence or contempt, be seen wilfully 
to contemn the thing he hath, with diligence and study, 
obediently submitted himself unto. And in ease (as such 
cases be most common and daily) that infirmities, or other 
occasion, lead the son from the obedience of his father, 
the third point of his duty 1s, speedily to acknowledge his 

[? February, T. and D. 2, March, D. ile] 
[? Whereof, D. 1, wherefore, 7. and D. 2.] 
[* Haplye, T. and D. 2, happyly, DY, Wed 


on a2 i, SRE 10! Oe BORD 


o _ 
a 2 on war , 
; = aur a, ) ay ae _ 
KOUTTS TAA. 
i « - ahs : 
MN FI-WT MAT DHT Mh HAE? a WA 
Yoo ae Fh: YR Paved re Asn oo a 


. Sates ed fo veel ge srs an & Y. 
a 7 
——wA io 


Sowtony butr Kd teeta gS 
aie telt Mit bom ven Ww vel hon sito oat e®l ah 
Aeneas, SHUG wl vind fen Edo of = 
bow et wed (iodine werd ob esd Tp wisled trea : 
Aareegi od wl Yi doowml i! tise een ahd Io mobilen 
wit he eed Dephal, Sl eguid> enter fy “OT anny Quant 

tyangh fate intrest Youn equate att foot , dhvtadlo : 
site oltletquonany ietapealigetl) Deel ental ° ten ty 
od tale fo ex mayH - iiiedhe bea svatool? Sohdl-& 
ete é eels /T~vikt teil i eens ole - hie atvojean 7 
eee’ oid whan alietevear Lara Weitete ty pilin ob apes ': 
ied) raed fics Wl esbook. ail 


Luke xv. 


2 Sam. xii. 


Psal. li. 


Deut. xxx. 
Roi. x. 
Jobn i. 


Heb. i. 


44 


He 


SERMONS UPON JONAS. [ seu, 


offence, and desire pardon and mercy for his transgression ; 
as the prodigal and disobedient son did, Luke xv. ; od 
David, 2 Samuel [xii.]; and so, after the remission and 
pardon obtained, to be more circumspect and wise how 
he fall and transgress again. Psal. li. 

These propositions and sentences be so true that no 
reasonable man doubteth of them. But as the devil hath 
left in the world no truth nor verity, which by argument 
and question he hath not called into doubt; so troubleth 
he in this case the minds of men with two questions. The 
first is, How and from whence the will of God may be 
os The second, What the will of God is? So hath 
he prevailed among men for sin, that the truth of these 
questions is unknown to the greatest part of the world, 
as it was in Moses’ time, Christ’s time, and now in our 
time, more ignorant and far from God than they. He 
persuaded in those days that the will of God was not 
known'; not from heaven, nor out of the scripture ca- 
nonical, as the patriarchs, prophets, and the apostles taught; 
but that it was known by the writings, decrees, and sta- 
tutes of men, that were in the earth, and that the will 
of God was to do that man commanded, and not that 
God commanded. 

But as Almighty God left not his church then with- 
out some that should keep the truth of both these questions 
among the people, to preserve them from the danger that 
must needs follow where as truth is not known; so hath 
he done now at this present time: and by the same au- 
thority as the devil, author and father of all questions and 
lies, was confounded then, so is he now. Moses, instructing 
the people in the truth of the first question, whence the 
will of God should be known, commandeth them neither 
to look [for] it in £gypt nor elsewhere, but in the word 
of God, Deut. xxx.; and Saint Paul doth the same, Roma. 
x. and St John i. saith, “ No man hath seen the Father, 
but the Son, and he unto whom the Son hath opened 
the Father” unto. God, therefore, and his blessed will, is 
known unto us, because he hath spoken unto us by his 
dear beloved Son, Heb. 1, as he spake beforetime unto 
the world by his prophets. T’rom Christ, therefore, and 


[* Was known, D. 1, was not known, T. and D, 2.] 


i t oly ecammea ted 
¥ 
d vel aired etteol baw aondto 
iat jehodeelh j teiherse oft be ae 
rae niacin’ Os) twat” a ene 
i j mutiny ive q 
2 | a eeurosrs) se tied out 
— . on npvreg alt 
7 li) Wietdents code Ohiamioanet 
cm ‘well! sion 7 ' jit ga Minww ate at fal 
| fella ib we ben 
ww epee bids orld | 1 ofl 
ii, unl 
be 4 (errtel [ 
his } ' ivitinrong wat 
bale 
Berdidg ay, | P z ries 
7 : ss : ; we 31 40 
¥) mi 4 v4 rot ott yaa f 
i Ls \4 ' e ) eileeteetod 
+ i? ‘Vo er ee ’ (vera 
‘ 4 Ay Top ai Werebtioc ol) o@ (lawn: 
A wr re envy 4 no) ie? 
t. i tcan says | jules Qo ated 
. teen taohnasintad wan nv ace ie ie * 
: ; badreatireaw hakd 
iat ital savA A - bot we aval 
) Aled "a af sbi = | t i aryree gf 
trai ‘4 A his w iy 19 ( on Anere 
: i, oe een roy rato tt eat 
: wy 7 pec veins iret i oeolend wm 
cofteeapy Te to sol af pin iim levels ecta an ytevaile 
tyler 7 a f f ot Se yle | lana a evel 
anitodW he Ty al i Gta ceo! { ile " oid 
“ ) «pete Jae | t blonle bod wo Neer 
: Ie ni died ee ] “as ¥ ae re | eye | loot at 7 > 
eft! gioly tam), dniet bas cee wie) oe) 260 me 
: ied aelinot” wie J! wilel ie deg <a 
, eet wet oly wists ong? wh baa po® ay dud 4. 
” 1 lif baw sated) bal otme “mA tito 
chon ancy diwl of amewd:oe alee emewere | 9 
mts phot ic « a ne ft t adsl far ole 
savy seit) owt den pit qt Mott 
ii tna iw oud faa " a, ave . et x 7 : 


1.] SERMONS UPON JONAS. 445 


his word cometh the knowledge of God's will; for the 
Father bid us hear him. Matt. iii. xvit. John x. Matt. iii. 
Now, what his will is, the truth also appeareth out of the Jonny. 
book of God, and out of none other man’s writings. Mark i. wari, 
His will to the world is this, “Do penance, and believe the 
gospel;” that is to say, let every man bewail and repent 
him of his sins, and desire the remission and pardon thereof 
for Christ's sake, for whom, the gospel sheweth, our sins shall 
be forgiven., John i. in. iv. v. vi. Matt. x1. Rom. ve Eph. i, yonn 3. ai. 
This doctrine, from the fall of man, hath been Blnaye Nee Ae 
taught in the catholic church of Christ unto all nations, rane 
as the writings of the prophets and apostles doth testify : 
in whom is fully and abundantly contained all truth and 
verity, and left here for our doctrine and consolation. 
Rom. xy. Among the which is also contained, as a most Rom. xv. 
faithful witness of all truth and verity, this holy prophet 
Jonas; who was sent by God to the city of Ninive, to 
preach unto them God’s pleasure and amendment of life, 
or else within forty days both they and the city should 
be destroyed. 
This prophet have I taken to interpretate for two 
causes. The one, to declare unto the king’s majesty and 
his most honourable couneil, that the doctrine we preach 
unto his majesty’s subjects is one and the same with the 
prophets’ and apostles’, and as old as the doctrine of them 
both, and not as new as these papists, and new learned 
men of papistry, would bear the people in hand. The 
second cause is, to declare which way the sinful world 
may be reconciled unto God. And for the better under- 
standing of the prophet, I will divide him into four parts. 
The first containeth, into what danger Jonas fell by dis- 
obeying of God’s commandment. ‘The second ,part con- 
taineth, how Jonas used himself in the fish’s belly. The 
third part containeth the amendment and conversion of 
the Ninivites at the preaching of Jonas. The fourth part 
containeth an objurgation amd rebuke of God, because Jonas 
lamented the salvation of the people and city. 


THE PIRST PART. 


The first part is divided into three members: the one 
containeth the embassage and legacy of Jonas unto Ninive: 


a 
: - 
ia stotered adit ones brow 
' tit eeel an had mite 
' cw . dj y watt 
. hte DOG dood.” 
rh deli ot blewe oft 09 Hie vitE an 
' ia gett “) bqeoy 
ij ' ’ ts i A five ais aut Vo epil 
| evra) be ' f @ Sastil.i Ont 


oy te Lotta ( iy , 
=. : . , . avi? a 
wey ‘ + - * 
Be ote ; 1» OF Mew Ti 
= : Sl <1 
iy poy TT y ; ; le (u _— 7 
. —T ; (iv J 
SB. ( J . \ 
se : 
Gxt boo itumd Ue, Woemntow tnhdelh 
= ‘ a 
ate } d y / SCID ie : 
: Bis : é se te ri, ad ti si fi rng os 
* 4 ed : 
p Sng ult iliot weesh - ‘_anliw ale tu 
“ ‘ ad i ‘tle il od: — 
a . ’ ’ 4 ‘ [ ° 
, GE) J irycr mes : |. éwitory vA T 
i aged oie fehl ar .oqe at eee 
- WA Suid Gi e j lus pst mnt 
; 29 i 6 i tf 
eee ( | ty inet iwiqorg 
— . ons 
b area ys an, ‘ a0 Jah iad ° : 


Th | aT \ aed ta tay i ce a tn fence : 
th “ ~ : 4 
iJ ~ 14 (init , is} Mi evi Tiecenes 


i wo bad ¢ , siti lralroropens ne ain 

icodbrietds Elbw T tarkqeny ert Ba oitibeats 

(Fy'vae ly dil mi (ied psn ( i eit 
newts aul’ T toelennee oho .) gitado s 


ve + Veet Leen saot. ood. doned id 
Oo tas Homie, gl? pianists aay tvhte 
alt iethil. ‘to webiee q al) Js eat ia) 4 ind 2 
L babs pu et, cana ital yy “lp ib die mi 
‘din bun (yrs + he i ‘> iowrels = ott) Ai ee 


—- 


¥ eer 


‘te wo “" " mals plait. abivils oy 
Ha AD 10 ge am ay 


Kings xiv. 


446 SERMONS UPON JONAS. [seRM. 


the other containeth Jonas’ disobedience: the third con- 
taineth the pai and punishment of Jonas’ disobedience. 
The emb: ssage is described with these words :— 


The word of the Lord came unto Jonas, the son 
of Amithai, saying; Arise, and get thee fo 
Ninive, that great city, and cry out against it; 
for their wickedness is come up before me. 


It is not the least help that the reader or teacher of 
any prophet or other part of the scripture shall have, to 
know of what place, under what king, in what state of 
commonwealth, the prophet lived that he purposeth to inter- 
pretate: all these things, as touching our Jonas, is declared 
in the iy. book of the Kings, the xiv. chapter. He lived in 
Samaria, under an idololatrical king, Jeroboam, the son of 
Joas, a detestable idolater ; and in Juda at that time reigned 
king Amasias: and this Jonas laboured in the ministry of 
God’s word at one time with Amos, Oseas, and Joel, the 
true prophets of God. ‘The state and condition of the 
commonwealth was troublous and very unguiet; for because 
the Israelites, by their idololatry in following the learning 
invented by man, and leaving the word of God, God 
punished them with many great and cruel wars; yet after 
his accustomed pity and compassion upon those that he 
punisheth, to remove the occasion that worketh God's 
ire and displeasure, he sent them divers times his holy 
prophets, that should call them from their idolatry and 
‘corrupt living, as Elias, Ehzeus, and this our prophet 
Jonas; but all in vain. They would be naughty idolaters 
and vicious livers continually, maugre God’s head, and 
would (as we now-a-days for the most part do) rather give 
faith unto the prophets of men and liars, than unto the 
prophets of God, that be true men. But their reward 
was, as ours shall be except we amend, utter destruction 
and loss, both of themselves and their commonwealth. 

The commonwealth and state of Israel and Juda thus 
troublously being afflicted, the commandment of God came 
unto this our Jonas, that he should go to the great city 
of Ninive, as the text saith. In the which words note first, 


Ss : Ow 4 tin oe 


A 4 
1740; ali fel aentinjinn operat bes “ir 
- 
; ing Sie mii a? gener 
} ty ai pe I if i 
_ f 
Cin Bt wo oT 
I hy A ite 
s 
ies es 4 
é ‘i it ? 
: : , — 
wid ‘) ‘ j 


A a) 

, «on w (0 Ona 

rept | oh 40 aD 
c mh werlet Sralirrg 
fs . oy Onnd A ett til wis agit * 

ij rene 


; , 
. oS JOON 


f Toh wp iktart ®, paid 

_ ew nid wii p @hted 

y Sed 

, ep PAS SOO ih) Cees 

ov ee a) Che) JY tel j nt TA | ally 

: rl 5 diy el" fabqorete 

mil? feat re Diy 

eu ve dete ery leaden * etal 

1) an » wer et tihng 

. tae wt? 
toua ( ineny ie Dd | Sil) eye 

i tn oy i cient hprrios" " 

i Gel Dlisers Get her ai Ue fat Semel 

P Oven? “eas StesD CS cole hee 

at Sey tomy thw Web tow aw sa) htuow 

dj co win Yo Golly Gf alnw Asia. 

sai¢ maint ent @] iy bow Ww ntosgermy 7 
bigot ht Kypotem Gd ese er) 4e amw-= ~ + 

ervieetsill VW aliod sal faa n° 

wal Ww @ate dias hherwiiermes 7. i 

veonmaniantes tt notin wad tlracddh : 


pal wa tefl oil “Seal: “ual. te oft “him ay 
ave dy wild al Bitte sia be 


§Ooernity "ts ! 


1. | SERMONS UPON JONAS. 447 


that no man can or may teach truly the word of God, but 
he be called ordinarily, or extraordinarily : ordinarily, where 
as is no corruption of the ministry in the church, neither 
in doctrine, neither in the right ministration of the sacra- 
ments, which be as seals and conelusions of God’s holy 
words. Where as this integrity, I say, remaineth in the 
church, no man ought, without the appointment of the 
higher powers, to intrude or appoint himself to preach or 
minister; as it was in Moses’ time and the apostles’, 
Extraordinarily is, when immediately any man is called by 
God, where as the ministry of the church is corrupted, as it 
was in the time of the prophets and of Christ, that called 
to minister such as the common face and greatest multitude 
of the world would not admit, no, not the high bishop, 
‘and those that then were called the holy church; as is to be 
seen by Amos, Jonas, Hieremy, Moses, and Paul, with 
other. They are to be rebuked, therefore, that intrudeth and 
put themselves without lawful calling into the ministry of 
the church, either with money or prayer, and buy themselves 
into the church; which thing through all papistry is a 
common practice, and daily used thing. Jor in ease they 
sought not of their bishoprick more riches and honour, than 
the necessary travails and labours that be annexed unto 
the vocation, they would not strive so sore who might leap 
up first to the bishop’s and parson’s vocation. There would 
not so many princes contend and Jabour for the seat of 
Rome, the nest of abomination, if there were not in it 
rather the patrimony of Judas and Simon Magus, tha 

the labour of Christ and Peter; more ease than pain, more 
riches than burden, 

The text saith, that this prophet, being called by 
God, was sent to Ninive. Of this city’s original read 
the tenth of Genesis. It was the chief city of the As- 
syrians, unto the which Jonas was sent; and the con- 
‘sideration thereof, that in case the head city be well 
snstructed of a realm, there.is the better hope of all the 
rest. Therefore God hath used, from the beginning of 
commonwealths, to be merciful unto the greatest. cities 
thereof, and hath sent the most preachers of the truth; as 
St is to be seen in these days what God hath shewed upon 
London. And as he offereth them first the tokens of 


of) bef twtr sistot gpenso hes rand ort 

ster yirw ‘a eiegeurttaw se ainweniler ales ad wl 
; ‘ a ‘Le 1 simeg ety jive © it ei oe 

; ; » deri oilt Al ie pahhel ol 
. near) hive. sien wn od deidwe pctivent 


: 


PC. 


weer = if i. Ti u reed ¢ Aline 
4 . f hicwe' vere ag slvwls 
buat ut  morruly zodehe 


f f : i / » Oba 


i et Te ’ 1 E Ww Ll ae 
Lie > a,urt a, : 2 Iwer iT frm 
TO) SH] 
ii 
tie doveuls oak 
d) ohne 
iar oat 
PT ua a = : ( af XG hive hiylne 


esitw,( Te tatat ete (iteepat ole 

iz ull es witte tan [i Moignooy vilt 
Dlewvw comadd eo? a Hovict ives Och) ad Seti? ape = 
Ta 4 “i 1174 } ited 4 Amy zthen ve Re ad 
ne © iy 3 jtodleg Oo hem ail} at 7 
eft aneall. na & Jo qontiete) otk sodden 
oTotu?. ue das wr 1 prem Lh lo "it olyl met : 


colend gaits iin” 
fd fatlosn wate! . tar! apy wis 4a) Atiew “eral ls 

heey lnaiehn<e'vEw sta 20) * lovin os (man acw bod 
A.nta to, ‘gti Wile adi en AE ote Sel alta wel 


“we wil bad’ ; ov coml, ori. atl whup mehr 
jlatr tm? vito leet. wath ms fe Pale Xe vent toitarabin i 
li Be Wop, vaftel odt al ceedt,. nen Io bomurteal 


J 


yortmge’ ed? oy bowd shbed inetd oo) eth et 
wie Jelerny a elie Teligneta ml od elie Sona 
° tered oil Us erpthnariey teesas gut) + etn diel? rei nt 

noun bowed sit. bolF pula, arah ‘oul a rise 


» apdled el) and anodd oe ett wi! all 


Rom. iii. 
Acts x. 


Tsai. lviii. 
Jer. ii. Vii. 
Mark xvi. 


Matt. xxviii. 
2 Tim, iy. 


448 SERMONS UPON JONAS. [serM. 


his merey, so first he revengeth their unkindness with 
his punishment, if they neglect and contemn the grace 
offered. 

It is to be noted that this city of Ninive was idololatrical 
and gentilish ; never under the discipline and doctrine of 
Moses. Yet unto it sendeth the Lord his prophet, to de- 
clare unto the J qs that the ceremonies and works of the 
law, whereof they most gloricd and extolled themselves, 
were not necessary to salvation; but given for a time, to 
exercise their obedience in the commandment of God, and 
to trust in Christ, of whom their rites and sacrifices were 
figures and shadows of: further, the Lord declareth by this 
embassage unto Ninive, that the ignorant and superstitious 
gentiles be more ready to receive the living word of God 
than the hard-hearted Jews; as it is to-be secn at this 
present day. More easy it is to convert unto God ten 
simple and ignorant souls, than one that hath been brought 
up, and is wedded to the ungodly doctrine and traditions 
of men. Moreover, the Lord, in seeking the wealth of 
these Assyrians, declareth that he is not only the God of 
the Jews, but also of the gentiles. Rom. iii. Acts x. The 
text declareth, to what end Jonas was sent to the city. 
What to do? to bring in the ceremonies of Moses’ law ? 
Nay, but to ery ont against it. That is to say, plainly 
and openly to shew God’s pleasure unto them: and 
not against one or two of the city, but generally against 
the whole city, without respect of persons ; against the 
king, the princes, the lawyers, the priests, and the common 
people. And this was the duty and office of all the prophets. 
Ksay lvii. ‘‘Cry out and cease not.” Also Hier. ii. vii. 
The same commandment was given to all the apostles, Mark 
xvi. Matt. xxvii. The same commandeth St Paul, 2 Tim. 
iv., * Preach in time and out of time.” This is the note 
and mark to know the bishops and ministers of God from 
the ministers of the devil, by the preaching tongue of the 
gospel, and not by shaving, clipping, vestments, and out- 
ward apparel. 

The text maketh answer to an objection that might 
be demanded, wherefore God would send Jonas, a man of 
base sort, to rebuke so great a king with his council, and 
commonwealth. 


ra limon eid aliie 


. a 
. Sa 
; i re? Mouse 
; i abeil } pul : ‘Tstarn zie 
: y i4 bh.» - usite: ay ie 
lay 
H ty ' "i ; a = 
Yi tet Tarts 5 j Alien has iw 
ae ; ig f wih, os» 
—_ il) enn Aj. oti ould 
; * : 
. tusmeiv. , wal 
4 o ’ view 
: 1 @ ' m4 a 
i fj oi rl 4 
Tre | 
Pa tL} 
— ' waits 
a) 
P j - mide oi 
+4 y a a! i A | ii} yet 
oe boing 
+ quent “shied anc . wis alipeaie 
ofits bus : - tal hed 
. 4 | j i ait 1p 
j iy j i 3 ”* ‘ ads of Te 7 
j ea { C oilt ste 
7 * i 9°, 
i * a at oP >. i) PBaLy) : 
i ‘amt to n ze bot aT 7 
ples ehh cap od dT Ae. oot sad yA 
‘ ats i , . qiooipo . han 
. F ‘ j 
eok t 19 \ view ie ta onri aT 1eun Por 7 
caak ) b Mall te HOH. a0) ee 
iv fy t av hy" ahd | i ne a 
| \ HF) pris | poy 7 
Nyy 4 i ’ ; J ' ’ ed . '% = 
bE ‘ lange fy imp ou end “al Are ae 
* * , “ie u Aa 
1 smlieege out? Me nt govig 4oy Honol a renal 
cS jus ic Atdroanimer vies ok iuv= Sigl¥ we ays 
ae a _ * i e e a= 
te ost adt ane ve feo dod oo! a aon) ‘ 7 
v int) we ( bau a] uted ol! wand 0 Seven, Dive 
1G arti ' ith 574) owl? ¢ { hie “Je wilt ty wry WTS ould , 
’ ; TT j 7] i aqiia: ayrtline te rd 410 ttn doqy~ " 7 
intaqga. bia. —_ : 
we daily <cotteside: gai® al yourwtn (edict tend wt. 7 Road 
i f cools Sie bingy jerk aout bike dualoarso : a = - 


ae, » hove. ae ict 


| afi’. 


1] SERMONS UPON JONAS, 44.9 


Because their sins are come up before the face of 
the Lord. 


Of this answer we learn three things. The first, that 
the Lord seeth, marketh, and is displeased with our sins, 
although we live in all security, and careless, as though our 
sins offended God nothing at all. 

The second, as many times as God sendeth such preachers, 
as without fear sheweth unto the world God’s word and 
punishment for sin, that their sin is full ripe, and that 
they must either amend at the preaching, or utterly to 
perish under the plague and scourge of God. Thus Noah 
was preacher before the flood, Jonas before the destruction 
of Ninive, Loth of Sodom, Christ and_ his apostles of 
Hierusalem. Seeing now that God hath gent his word, 
his king, his magistrates, and his preachers into England, 
it is (take heed of it) a very token that the sins of En- 
gland is ascended up into his sight, and that out of hand 
we amend, or suddenly to look for the most severe and 
cruel punishment of God. All men confess that sin never 
so abounded ; but none of us say, “It is I that provoke the 
ire of God, and I will amend.” The nobility putteth all 
the fault in the people, the people in the nobility, in the 
bishops, merchants, priests, and other, But. will ye be 
judged, at one word, by the testimony of a noble wise man? 
Noble Esay, the prophet, saith, “The ox knoweth his lord, 
and the ass his owner’s stable: woe is me, ye sinful people, 
people Jaden with iniquity, a seed malicious, lost children ! 
ye have forsaken the Lord, and the Holy One of Israel ye 
have provoked ;” as Esay i. Let every man look upon him- 
self, knowledge his sin, and study to amend it from the 
highest to the lowest; for the Lord is ready to smite. 

The third doctrine out of this place is a description 
of God’s nature, and long-sufferance towards kingdoms, 
realms, public and private persons: for whereas he might 
most justly punish and take vengeance upon us for sin, he 
is yet so merciful that he premonisheth and forewarncth of 
his scourge to come, by his prophets, apostles, and preachers, 
and willeth the world to amend. In ease they so do, he 
will turn his ire from them; if they will not, no remedy 
but utter destruction; as ye may read Gen. vii. of the 

29 


[ooprr. | 


Tsai. i. 


a 
i PM PFFtU 6 iese _ G: 
- 


a 


« ‘ * é 
* aft) Siolwa Ht darGT- OTH Ber aad! alt ae) ee 


ferocd “ads 


v med i Lore ty WO - 
Luce ler! onent Ai bee ) Law, ef} 


— ler bin ae ih Wi Ovi at : socks - 
wet) | 7 ; . - 
1) xphijed-toD Tobadio: atin 
“ 
| re fa ’ j ne wo; oul 
. vied | o 
‘ bal i i> i i) tyvantiiw eo . 
‘ j ; : : 
1 lick i mM ihe 9 Aparrertany 
' f bi peas! veal 
1] i ‘ 3 A 
: ‘ ca 7 . ( @o) saber -dermg 
h wAt osdted tudoern sew 
i (ma vite. A Wa ‘iihel oe mly. ie 
* ( T ‘ ' % H i WY i if i all 
i ort @ i ‘ : CL | stil “atti sist 
; ae 4) , a! (qa? @ i 
lecsaal . Pi , yf t honlg 
f ‘ ’ 8 A 
6 7 ae % ool if elite jv ites on 
| = " - ae 
’ il ie 7 ; t abs P i praty 7 170 
: P ney Balt | an? oy Te scl aly ie ea - 
‘ ae j at =~ « efy ~ 
thy fisiirag YRC Of i : ‘ ai bo ; a 
Le Sof eetnted> ait 7. cma, full a Plant od? 
- bs i * 
[ "y ae hati ae } . | om mea whabel 


rey and’ tuing Vray! : n-J r ree 2s ay abi, 
: werts od | ay! ‘ t ‘t afin 
‘ 7 Tee my al 7 id wna’ lt beta 
j renal i\s . Mav pot >i etl a. 27a { ye wh) sf atqueq 
av taveal. ta onl) ilasTl As ee As] y(t hee wl nvad oy 
ariel eiyi freed it in Vato -S! I ‘ |. Ae ohn Aue event : 
jurnnt’ eu) RAT ; Li oa (ia. Th a Moe 
wii os Vb Gl ined 66) at gt oil) at te fat 
wear eM | ued WW ta QA oh Woks ott en 
wintrmnid slfrawo) cya ‘|. tre rng AG wow ‘. 
diyue Off seyTOawW sok : Oetey oe ng fart rn a“ anther 
od ate Wl ee aie eoreegany err me ott] (iting, sont 
lo (omni wl Prd ald; 4 WED “ al vin y liliiw ny in oer 5 .. 
whiibat ait han @ iA tos OB » jadqey i ail us aris id on % 
od wobooa Yodd ates P< twine 40 howe will lw b ie 
: ‘ ¥ j Ge thw: 
roa on Dan iw core te = coll nol Ma er We > 
to ne tet! have ™ hth aa M0 auc d 


—§ Ta 2 ] 


3 


Gen. Vii. 
XIN 
Exod. xiv. 


Exod. v. vi. 
Isai. vi. 
Jer. i. ii, 
Matt. x. 


450 SERMONS UPON JONAS. [sERM. 


flood, Gen. xix. of Sodom, Exod. xiv. of Pharao. But let 
us rather follow the example of the Ninivites, and amend, 
than the example of the Egyptians, and perish. Thus much 
is to be taken heed of in the legacy of Jonas, in the first 
part of the chapter. 

Now followeth the second part, containing Jonas’ dis- 
obedience, after this sort in the text : 


Whereupon Jonas rose to fly from the face of the 
Lord into Tharsis, and came to Japho, and 
found a ship pressed towards Tharsis: paying 
his passage, he went into her, to come with 
them unto Tharsis. 


Jonas was commanded to ery and preach against the 
Ninivites; but being afeard, and suspecting the difficulty 
of the vocation, flieth another way. Here, first, are two 
things to be noted; whither he flieth, and from whence 
he flicth: the text saith he fled to Tharsis, which some 
men think is the sea called Afare Mediterraneum; but the 
more true opinion is, that Tharsis is the city called Tunes 
or Carthage. Japho is the city called Jopp& a haven town 
in Palestina. He flieth from the face of God; that is, to 
wit, from the benevolent and merciful God, that appointed 
him to the vocation of preaching. 

Of this text we learmm many godly doctrines. First, 
how hard and difficult a yocation it is to be a preacher, that 
in case he be not with a singular mercy of God comforted 
and strengthened, he cannot, nor is it possible he should, 
preach truly God’s word; as it is to be seen by Moses, 
Bxod «vi. Esay vi. Hier. i. ii. Matt. x.; and in this 
ye may see the diversity between the ministry of God and 
of the devil, of Christ and of antichrist. Christ’s ministry 
is full of labours, pains, slanders, and calamities: antichrist 
is full of ease’, pleasures, commodities, and honours, as ye 
may see through all the kingdom of the pope; for there 
is not a bishoprick nor benefice can fall, but ten are ready 
to take it or it come to the ground; yea, and help away 


[? Ease: care, D. 1.) 


ee 


, ve x? af} wie 


ay Yo Wipes By Lyte gat J 
: : ‘ g?9 nite % in ay 
dee L wi? Ww olervexs ot iad) 


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P + % | ’ : ; ; eed |) 
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J v) oc: mi f } 1 4 iP eal 1] H j det ce . - 
'j tb pec 
apietvaciny Ve woltenie oft ob anid 
“aratyed rary Vile | i '@ ved ‘> = 


Wy } i ini > : mer lian by ; . Th a> ut 
a” nett: bax - 


, oe re A af weedy 

bere . et ' y een.d ? ond - 

T by =seiniar «il wv 1 Ww Glass fh’ % ad 4 oe 
J { a3) Vi i oi fib Ww (? a v at 


vw @derlJ inti m his PPh Yo oak wl} do 
ac) igen bin 2 taletat hey mwwel lo lilt @ 

A ’ 
enon lag paliity mays ast crtly » (889 To viuq a 


opr] iid ua bined sina ore ay dk HOU? ase eng 


roF ad. tlet aa-aened. vert Hieidetit a Joa » 
jioal bat .ece 9 his ‘onf pita bamiee 4, wm Melt’ 
~ 


ee 
: ea Nie 3 “a a pa 
‘ a” 


1. SERMONS UPON JONAS. 451 


the incumbent with an Italian fig before-time, as ye may 
read of Victor the Third’. 

The second doctrine is, that whosoever leaveth undone 
the office commanded unto him by God, flieth from the 
favour and good-will of God, as it is to be seen, 1 Reg. xv. 1 Sam. xv. 
Here be all bishops and pricsts admonished to beware how 
they leave their duties and cures. They fly from the face 
of God, as many as bear that name, and preach not the 
word of God, and instruct not the people after the mouth 
of God. Miserable and cursed is our time of God’s own 
mouth, that there be such dumb bishops, unpreaching pre- 
lates, and such ass-headed ministers in the church of God. 
Christ instituted neither singers nor massers, but preachers 
and testimonies of his true doctrine. Mark xvi. Matt. xxviii, Mark xvi. 

x A i A Matt. xxvill. 

Luke xxiv. Actsi. He that leaveth this doctrine untaught Luke xxiv. 
in the church, or teacheth a contrary doctrine, flieth from” 
the face of God, and do incur the danger and damnation 
that is written, Hzech. xxxni. i. “I will require their rex. iii. 
loss,” saith God to the preacher, “at thy hand.” Let no ages 
man, therefore, be offended, if the ecrier speak against the 
faults of all degrees without exception, seeing he is com- 
manded so to do upon the pain eternal of his soul; and 
Paul saith, “ Woe be unto me if I preach not!” 1 Cor. 1x. 1 cor. ix. 
Let all men take heed to do the thing that appertaineth 
to their office, least they depart from the face of the Lord; 
as kings do, if they make any laws contrary to the law of 
God and the law of nature, or suffer their subjects to be 
taught in any doctrine for the salvation of their souls 
beside and contrary to the express word of God. The 
justice departeth from the face of God, when that he for 
favour, preposterous pity, or for bribes, Judgeth not justly. 
The gentlemen, when beside charity they help’ themselves 
with the hurt of their neighbours. The commons of every 
realm departeth from the favour of God, when seditiously 
and inobediently they make tumults and sedition, Jifting up 


weapon against their king and rulers, which leadeth to 


Rom. xiti. 


eternal damnation. Rom. xiii. Num. xvi. 4 
Num, XVI. 


(? Wiliam of Malmsbury relates that Victor III. had poison ad- 
ministered to him in the cup at the sacrament. Platina says that 
he died “not without suspicion of heing poisoned.” | 

[* They help: seek, D.1.] 

29-—2 


swat 4 , i a. (rays re 190 sé hadi 


ee ote ae 


sth : O41 Scere 


saan ial of yalledt ne die an aos 
hit, 962 awit Fe inane 

, | iene FeCl wit oall baoae oT 7 
uh) « \. beget qu) - mh Oi) nite. wallle. vad 
vf of ot ten hot? To Tpe-tnegy bo seca 
\ shee. Sew aged ie ed eH 


rive tues eatinh: seule weesl vel? 
iit eau! an yee +f .beD Jo 
yon " ates Ses ‘ lint) te raw, 
a hoops: tm ead. ded: he 
wil Tr jut dene ot epede dod) dicot — 
; wit ra suse horse oct. tevidal 
tine Sendatitend) jor? 
é m2 1 yormseo? brie 
Soa iit iy 4G y feionh WV y adud. 
i ; vu . 1 OOo a 14 “Avinds ody nT 
tev | i i : ; ni itm itnetd Sor ist old 


¥ | colin edt oF fall valew “geal 


” whet) oni 
a a i ‘Seer ol the to ato 
Pata, Vag oiil lon f ob of um Lebnwed 7 
Lawl} i “a is 104 on VW thew lua 
eed aty it Qn 7 od bend (cf ‘Hom, (la fel 7 
«ty.l eft 1a eu wl) marth fone als it *eeab oaths “rede al 
i we Ail OF YAW eye ¥ ity ifs Ul als eit ee 
1 al ak ilied 4 mS SM Ay ru lo wal Wl) Jia bod 7 
wah? th th tor ot? a 4 Wy nite me tdigirad 
dni? WW leon qeriges ail) rife imp ubiond - 
im of A) wow (f24) To euli ails cel inns. vfs wold, 7 
; wn caer ty in aH ao 4 eons myer] _eavaral 


ur | | °alad. oul viva & bie a rhe tne sero. ofl 
Prey jo cfyeminae off) riod) c xyes “ o Mul wil} di 
Hlapaihboe aedn Joi) We querrs] os fel sister ab leer 
ye SAlil fwitiieos tem atta? wer godt a1 Prmths neon be; 


fd delwel Anide. .astia fen Sn " ‘aia Hanilerye noqere 


i (0 Hier, sm Ta cod taltetele terre L 


i enone’ Td? 089 re ati xi aol finish © 


Ps. €Xxxix. 


1 Sam, vii. 


452 SERMONS UPON JONAS. [SERM. 


But a man might say, Tush! it is not so great a 
matter if a man walk not in hig vocation, neither yet is 
God so much offended with disobedience. But this fleshly 
and perverse opinion may soon be corrected, if men would 
consider the dangers that this poor man Jonas fell into 
for his disobedience. They be in number six. The first 
is, the perilous winds that troubleth the ship. The second, 
his sin and disobedience is detected and made open by lots. 
The third, he is examined what he is. The fourth, he is 
constrained to give sentence of death against himself. The 
fifth, the shipmen cannot save him. The sixth, he is cast 
into the sea. 

The first danger hath two parts: the one sheweth the 
danger of the ship; the other sheweth how the mariners 
behaveth themselves in the time of their danger. Of the 
first thus saith the prophet: 


The Lord hurled a great wind into the sea, and 
there arose a mighty tempest in the sea, so that 
the ship was in jeopardy of going in picces. 


Well we may think to escape the danger of God, though 
we neglect our duty and voeation; but truly it cannot 
be so. “ Whither,” saith David, “should I go from thy 
Spirit, and whither should I flee from thy face?” Peal. 
exxxix. There is no corner of the world wherein man may 
hide himself from the knowledge and punishment of God, 
if we neglect the works of our vocation. He hath all things 
in his hand, heaven, carth, the winds, and the waters, with 
the which he useth to punish the wickedness of trans- 
gressors withal at his pleasure, when he will; as it is to 
be seen, 1 Sam. 

Of this place of the text we learn, that whosoever, 
contrary to God's commandment, studieth to avoid one evil, 
fallcth into many. The bishop or the preacher, that for 
the love or fear of the world letteth to speak the truth, 
falleth into the burning and damnation of his own con- 
science. The people that against God’s law would defend 
the poyerty of their bodies, lost body, soul, wife, children, 
and all together. The corrupt judge in searching to serve 
his own turn or bis friend’s in corrupting of justice, bringeth 


i“! Ta oe) 
t ; ? i diew nom & Th -waltam 
fii ; rel ) oun oo bar) 


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1. SERMONS UPON JONAS. 453 


both himself and his friend into the danger of eternal dam- 
nation. 

The text procecdeth, that sheweth how the mariners 
behaved themselves in this danger, which thing is dili- 
gently to be noted; for in them is expressed a very lively 
image of all men that Jacketh faith, how they fear above 
measure in the time of trouble. Their doings is expressed 
four ways: first, their faith’; second, each of them calleth 
upon his own God; third, they exonerate the ship; fourth, 
they wake Jonas out of his sleep. 

The fear declareth the greatness of the danger they 
were in, and their ignorance of God, who only comforteth 
in the days and hour of trouble. 

That every man calleth upon his own God, it ap- 
peareth there were people of sundry and divers nations: 
and also, what is common to all men under the sun, that 
have not lost the use of reason; when we be left desti- 
tute of human help, we call upon God, not for love, but 
for fear; as it is said, Dfetus primus in orbe Deos fecit, 
that is to say, “Fear was the first that made gods in 
the world.” These mariners are of some part to be followed, 
of some part not: that in the day of trouble they pray, we 
ought to follow them; that they pray not to the one and 
sole God, but every man to a sundry god, they may not 
be followed: for there is but one patron and helper for 
all men, and he is never, nor nowhere, known but by his 
word. Man’s reason knoweth right well in the time of 
trouble, that there is a God; but who he is, reason can- 
not tell: therefore worshippeth reason an idol of his own 
head, under the name of God; and then followeth man 
cither his own opinion, either the tradition of his elders. 
And this is the fountain of idololatry ; when that every man 
thinketh him to be his god, that he himself, his elders, 
or custom hath taken to be God. From hence came such 
diversity of gods among the gentiles, and so many patrons 
among the superstitious sort of Christians. These gods al- 
together be forbid. Exod. xx. Deut. vi. xxxil. Exod. xx. 

They lighten the ship. When they felt that prayers xxxi. 
availed nothing, they turn to labour, which also eased 


|? So the old editions. A mistake for car. | 


hy t42P 4£G40 Urnape ; 
int larodo Wa che ont lad bawert etd Deum Vereersts 


ui ole dad ,ditehorey rty dye edt 
sonra mi) basi) . linvadtod 
riry ® sini dal + boted pd od lta 
w | sali asew-fla Yo oyseitt.. 
: ions Wo omuy-ed) al ornirasvonth 


aint ' stad tech. | drew und | 
did pails « lev tity daet) ere. cirl oorgts 
: i Hi bes olay yotlt 
eels fon. oft ‘ gts d ly aeot olf. 
déstacil vl + wwiet U Dee O sigi 
0 Wot hoa eel alt ae 
m a Aivlies ¢ gree satT 
> ae, ity q na wilt eR | 
jee) im oo : ) { 4 7217709 «4 Agere ole ty A 
jigalt, Sieh caf rw" geal mvt ty amy att fps! din avert 
ied wel ot wv. [ley os Lal aad! Yo. otad 
— w we; fie of ot ie peat aol 


rts | Tt my j . 3 ea) WA au) “ot dorls 


j nt aul ci ( ; ue urd a eter, hhow ond 
mw Sete (ols ablyess. te ‘ ee a at ay oeng to = 
ie i inl) «) gon wo ; | gourd t willat nl: nian 
8Na Vat - 7 1) be fil fh mrs ded bev mip 
10) Trang! i) Tote 4 By Orin +o orl? wl) « hewolh of. 

A oyd ded atwnid oredlvran A 1 i wil iam, root (fa 

o> Aine i¢.m tow i (upward treads a qaté anfvow 
cin ortices al al cal e ered) dealt) whieh 
fen: el W bolt 44. aoa "y ain Late tear wher iy ; {hat don 
nao dhe) licl Mids fone : Loli poe off vebnu shaw di 


pldy sul to aoliibash afl) cubsie tena To ava ated ‘gurltis. 
fan yore dest) ciaci 3 Maoloht Yo Avetawol odie ditt tok 
Finbiw mu Steer dl sail} leery cell ad? gad’ liodoils 
Home vee Osea dunY bev ed of otéer tel widens aww 
Hinting Gena de beta ewido old onoma whey to utiewivily 
le of dil? otrsiteraf) In deen ens inaoe wil} Que 
eax Jy 0007 ke deoxd — tdelved od? wl doge 
eNO feds Met yeaa, swt YY» sepiihe orld auphilgil qo 
hyena cele - ities eas Ob mrad gaily, Bibhon v3 
: (ig) amis fy Th) ee - 
{a0 od onaleion: Ae ast © bie at 


ah 


Luke [viii.] 


2 Thess. ii. 


Matt. xxiv. 
2 Thess. ii. 
Luke xii. 


454 SERMONS UPON JONAS. [seRM, 


them nothing: whereby we learn, that all gods and god- 
desses be but vanity, saving our God, the Father of Jesus 
Christ; and no labour nor travail availeth without the 
favour of God. Luke ix. The woman had spent all 
she had on physicians, yet nothing the better: so doeth 
the papists in masses, and yet their conscience nothing 
more delivered from sin; and those that pray to saints 
attaineth nothing. If their request be sometime granted 
them, it is none other than a punishment of their ido- 
lolatry, 2 Thes. ii. 
The fourth thing they do, they wake Jonas. 


But Jonas gat him under the hatches, where he 
laid him down and slumbered. 


The text noteth two things: one, that Jonas slept ; 
the other, how the mariners awoke him to call upon his 
God. Jonas’ sleep significth two things. First, that 
when we think ourselves most at rest, then be we most 
in danger, as it is to be seen by Baltheser', in the pro- 
phet Daniel, and Matt. oon, 2 AMINES, ik Luke <i) lke 
second is, to declare the nature of sin. Whiles it is a 
committing, the prick and danger thereof is not felt, but it 
delighteth rather man: so without fear ate Adam and [ve 
the apple; Peter denied Christ. And because God out 
of hand punisheth not our sin, the deyil bewitcheth our 
minds and wits, and beareth us in hand that he will never 
punish, and that God seeth not our sin, nor is not 80 
grievously offended with our sins. So yet sleepeth the sin 
at this day, of them that persecute God and his holy 
word; the sins of false or negligent bishops and _ priests, 
the sin of the corrupt judges, and seditious people: but 
it will awake one day, as ye may read, Gen. iv. and here 
by our Jonas. At the hour of our death sin will awake, 
and with our own sin the devil will kill us eternally, except 
we awake betime. 

That they desire Jonas to pray unto his God, it de- 
clareth that all idololatry and superstitious persons think 
one God to be stronger than the other: as it is to be 


seen in papistry at this present day, whereas it 1s dispute 


{? Baltheser: Belshazzayr. | 


wee Riis wl. Yneny Geet Solelt tice, ow sae hererifsh organ 


SAR ie =~ 
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saa} seen eney ered one 


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weet. Ween? eid 0%) 26 nines gtewy ted Of peat” Ey 
as Redlsiy. divilsca focew sor geet on bee) tS ce 
fie Jnvge had @iro7H att “Sah vant 40O-So wore Capen > 
(dent op suxtted ot) qriadliut-te2 \endleyty ot bet glee © = | 

“Cian gine) ods ler tnd oeeen f) edipey oil) te 


fetes, sadharn) WJ. Gauyst =e <i evliitat dtepiate 
id “inne Yo dwrankingy « oval aoilt) casa @ 4 aareds 
4 wat e. all i atette 
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st -.cnde Qodsiel..ot ‘tobat mil deg eenet iets & 
dreevitnuls bos wereb mit bial 
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sage cent tall aha | eget ent dyer gmt edt! 
abt goqe lee Gf ail sien erences al) wot soho mitt 
ied) eal enna’ ivy dnotinytt q iq Wiel, Syst) 
Sieg ov 30 fqull fom Josten eriluiot dahit ww mile LP) 22 
i ee on 
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aad wit? oh @wtet WO eobai ig ee ee @ 
di dud Alo) Sa al Soom) Lignted jeok-Aoiey wile giiniianie _ 
wert hgh wud sje awd ewsdiie om )} cen ou) iis Hi be Tulyiieb \ 
ioe bot) ated def St dlieh satel - | shea. odF 
ane Gedoitow livsh oft yp Orr ta iedidvg bait Ww 
Joven ie of. tod8 hel pi OV ilivsed teu Aft fue aholel 
oy dot ed son ele te? te Hitoae teey fel) bo abate 2, 
iia ody itayeate teq O8 | emia tn Lie iden eienepertg, 
Wed aif ai’ bet ejneeereg Wedron! To ful sil) Za 7 
pormheq: Lark sqhGll inaiipes t ola? lw Gua wey ieee 
Jaret ore widitiiea Linn ophoy Sgvtes Gd> togiy wht 
ort fea 01 lot) beoe qunt og ee ele mio aikews Ii 
aden Me oly (eth ue eed GA sala “a 
dps Soflettate oa Ted! Uw Newly otlt diy qe 4a dyiw! ban: 
oh ot. hl one eg of amok eal qed dat - —— | 
doit omonvoy kunbitiiewjua Sra opwalsbihd iw fads vippuala rT’ Ay 
of of @& Wan tlie ot iad’ WY bot eng “Sy. 
hate phe ad Aj secede eal ines, aed. ; " 


re ong & 
a La ee a . 
{ cnerachetoll vod Ls ov 


ie) SERMONS UPON JONAS. ABS 


which lady is best, our lady of Bullayne*, or our lady of 
Rome; Saint James in Italy, or Saint James at Compostella®. 
Farther, this text declareth that idolaters always seek 
new gods, where as their old god deceiveth them. So is it 
among Christians; when the matter is plain desperate, 
they lot the matter between three or four idololatrical pil- 
grimages, which one of them shall be the patron of his 
health. Where as the word of God is known, there is 
no suit but unto one God by the mediation of Christ, 
beside whom there is no health?. This God I commend 
unto you; unto this God make your prayers; forsake that 
heretical doctrine that divideth your hearts in prayer, part 
to God, and part to saints departed; for God is sufficicnt 
to help, and will help alone. Esay Ixii. To him be all 
honour and glory now and for ever. 


The end of the First Sermon. 


[2 This shrine of the Virgin seems to have been in great repute. 
The English delivered up Bologne to the French, on Saint Mark’s day, 
1550. The French king entered in triumph fifteen days after, and 
“offered one great image of silver in the church there which was 
called ‘Our Lady Church’; the which said image he had caused specially 
to be made in the honour of the said Lady, and caused the same to be 
set up in the place where the like image before did stand, the which 
before was taken away by the Englishmen at the winning of the town.” 
Hollingshed Chronicles, Vol. 1. p. 1062. ] 

[? See Cave’s lives of the Apostles; where a full account is given 
of the fabulous history of St James’ body being transported into Spain 
after his martyrdom. Compostella, the name of the place where the 
Apostle’s remains are said to have been deposited, is described as a 
corruption of Giacomo Postolo. (Ad Jacobum Apostolum.) The relics 
of this saint are reported to have wrought such incredible miracles, 
that Baronius calls Compostella “the great storehouse of miracles lying 
open to the whole world.” ] 

[* Salvation. ] 


Isai. Ixiil. 


lo ain gilt el Dede arel Ya wes pele ane 
OAD jeruned a. ter alt oe eed et 
Hetty We celeb 2d) of Bal peo. atiee eiaacen oat 
burr f Seth eilT | iyfeud cof td oqelt. pula 
el) Ware). 4 oe treater tod anll ofim jira, olkent 
Cig worried me et none drabtrds-dalt ontetoch ree 5 


ect of berkd 20) gf rreresle etainn of vas Br ae 
mason Ms a - a? Mit ye tdi ylal G Aleut ot 
oped it Wis tet only eae “srowall 


oe | _ yet Sell jag ; re 


7 por palpate nh ore 
Y 4 oe irpat hell ternpelt 
t ails eeab ; ran i ela 


Gen. iii. 
1 Thess. 
2 Thess, 


456 s 
é SERMONS UPON JONAS. [SERM. 


THE 


SECOND SERMON 
UPON JONAS, 


MADE BY JOHN HOPER, 26th OF FEBRUARY. 


€ THE PREFACE. 


Unto every man is appointed his vocation; to one 
this, to another that; one to a private, another to a publie 
vocation; and each of them cither is lawful or unlavful. 
That is unlawful that fighteth and repugneth with the 
word of God; as the vocation of bawds, idolaters, mass- 
mongers, common receivers, and maintainers of dicers and 
dice-houses, with such like. In these, or any like, whoso- 
ever continueth? still without repentance, is subject to eter- 
nal damnation. 

The other vocation is lawful, and standeth with the word 
of God; of the which St Paul speaketh: ‘In what vocation 
any man is called, in the same let him abide.” But this lawful 
vocation we transgress two manner of ways: either when 
we bear the title or name of the vocation, and do nothing 
appertainmg thereunto, which is condemned by God, in 
that he commanded in Adam all men to avoid idleness, 
Gen. ili. “In the sweat of thy brows thou shalt ea 
thy bread;” and Paul, 1 Thess. 2 Thess.: either when 
we do in the vocation that we should not do; as, for ex- 
ample, a bishop to teach false doctrine for a HOSS Bt 
judge, that should judge truly, corrupteth judgment for 
favour or money; a merchant to wax richer by false con- 
tracts or corrupt wares. Into what danger each man 
falleth, that any way transgresseth his vocation, it is to 
be seen by this our Jonas, who in voiding of one danger 
falleth into six, as ye have heard before: of the which 


c 


six we have spoken but of one; and in the one noted 


[? Continually, D. 1.) 


F 
< 


Si. diie 
_ ee chun be inettewey aft ej bol) Ig bye a 


— vat 
- ee 

the bin - | 

: 4OUTTe GHOSTS, 

pre PAKOW WONT. a 


. Seeley ee dam Awow SO oC eG <' GS 


SOR ART. oT 


4 =» 
mm oF 9 Dale aA eine soe pe er i 
SG eee an 

tiades qo billed et retiis nowlt dae fae Por = 


fire dstdyth seth deleste ab Sl dy 


bis ered be emnieiioan Inu oerkeres apmuncs pee on 
wavia gil ane wo pectl ol ctl Gav Die a 
cahy a dpi aeesnutionipes citi The Compo err 
Chant rd ofthe sibacade Wa noes 6 wcltenoe sidserbaT ks 
ihe al? ah cogs Wie @ruide all to 7A W 
hirwolatila eld ” ahita oul al wnnan ode ef stellar 3b nba 


IIs | SERMONS UPON JONAS. 457 


many and profitable doctrines, as well declaring man’s in- 
firmity, that cannot help itself out’ from the dangers of 

the body; as of the power and good-will of God, that 

ean and will save both from the dangers of body and soul. 

All men confess him to be the true God, that can and 

will help all diseases, the Jews, the Turks, the gentiles, 

the good, the bad. But therein standeth the danger, lest 

for the true God we call and invocate a false god, and 
under the name of god we honour and worship the devil, as 

these mariners did Cae each of them called to a sundry 

god; and as the gentiles doth that David speaketh of, 

Peal. cvi., that oo sacrificed their children to the devil, Psal. evi. 
and not God. David saith, they offered to the devil 

that they thought was ofiered to God. And Paul, 1 Co-1corx. 
rinthians x., calleth the religion of the heathen the table 

of the devil. 

So did the Jews before us; and so do they in these 
days now, that for every disease they have a sundry god 
and patron; for the pestilence, St Roch®; for the war, 
St Barbara‘. In this danger of ules be all they 
that call upon God, and pray unto him, otherwise than 
he hath appointed by his word. And here we be admon- 
ished of two things. The first, that we offer none other 
obsequy and religion unto God than he himself by his 
word requireth: if we do, we offer an idol of our own 
head, and honour the devil under the person and name 
of God; as those doth that erect and build up images, 
and altars to say mass upon in the honour of God, which 


God never commanded. Exod. xxii. Deut. v. The next Exod. XMii. 
eut. v. 


[? Out: not, in the second edition. ] 

[? St Roch is said to have lived at the close of the thirteenth 
century. Being on a pilgrimage at Rome, he cured many persons of 
the plague, but afterwards was himself scized with that disorder at 
Placentia. Retiring into a forest, he was attended by a dog, who daily 
brought him a loaf of bread, and licked his sores till NG recovered. 
He died in 1327, at Monipcllier, his birth-place. Sce Maldura’s life 
of St Roch. } 

{* St Barbara was a celebrated martyr in the third century, whose 
father, it is related, beheaded her with his own hands, after she had 
suffered the most cruel tortures for her determined adherence to the 
christian faith. Simeon Metaphrastes gives a fearful account of her suf- 
ferings and death. Sce Aloysii, Lip. Veron. Sanctorum Historia. 
Tom. ii. p. 106. Sce also Asseman. in Calend, Univ. Vol. v. p. 108.] 


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glint white ad ‘t ee ot Sena) ¢ Gul quite lips T 
her T ity ens bedail Vie lowed Yo Mol A wild shoved 
LT owcliglt of pated GA” dui Verpindl ca QUST i foal 


9 anal tt 
ue wee) (rid) al is ree okays Pp raw eradtntl | ti 
juul “. te Ce 4 cb alton yet halaeitod Lotoles 4) 4 
eS asta fe troion sod wil erent , Initea feow iM 
lam ral Yo fecwting | . ih hg wate a mh, a ae st tein 
aha cereaunee. une ape dlegy ie * ai ~eoet ™ 
(A ye Ce ied hatoleg) ‘rit sxe teed, ele { 

= = ints 


; :  - 


John x. 


John i. vi. 


458 SERMONS UPON JONAS. [ sera. 


we be here admonished of is, that we call upon God only 
in the name of Christ: for he is the door, the way, and 
the truth; John x. and he alone sheweth us the Father. 
John i. and vi. Here be condemned not only the Jews and 
gentiles, but also as many as would know and come to 
the Father by invocation of the saints departed, by bulls, 
pardons, peregrinations, mass, and other. Let this error 
be corrected, and let us leave calling every man to his 
own god, and eall only upon the only God that can and 
will, in Christ, hear us, as he heard the patriarchs, prophets, 
and the apostles. And that this be done, it is the office of 
the king’s majesty, his council, and all his magistrates, 
to see the true book of God, the holy Bible, to be taught 
and reccived of his majesty’s subjects, after the example 
of Moses, Josua, David, Josaphat, Ezechias, and Josias, 
the noble princes of ‘God's people. There was and is one 
doctrine more, in that the mariners did not only pray, 
but also lightened the ship. That they prayed and were 
not heard, ye lea what a vanity it is to pray after the 
opinion of man ; nothing at all it availeth; it neyer cometh 
before God, nor cascth the conscience of him that prayeth. 
Further, that they do not only pray, but also labour, 
we see our duty; that as God freely giveth help, so we 
must travail, and do the best we can with prayer, not only 
to receive and obtain the free help of God, but also to 
keep it. Thus I thought good to speak before the se- 
cond danger, which is this: Jonas’ sin is detected by 
lots; so saith the text: 


They said one to the other, Come, let us cast lots, 
that we may know for whose cause we are thus 
troubled: and so they cast lots, and the lot fell 
upon Jonas. 


When they perceived the tempest ceased not with prayer 
and devotion every man unto his god, they understood that 
such desperate danger could not come but only from the 
ire and displeasure of God, for some notable and wonderful 
crime; and the more was the fear, because the crime was 
not known, nor no man would be scen culpable of ite Ley. 
thought it good, therefore, to search the guilty offender 


ee 


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teh! sie ous ean WM wl! been sata 


1 | SERMONS UPON JONAS. 459 


by lots; and missed not of their purpose a deal, but found 
Jonas, the rebellion of God, to be the occasion of their 
trouble. 

Of this text we be learned, that the cause of all 
trouble, in public and private persons, is sin, as we read, 
Deut. xxviii. Levit. xxvi. That understood the mariners ; Deut. xxviii. 
and in case be we wise, we will understand the same, and Be 
amend it, and not to attribute our adversities to sun or 
moon, star or planet, as fools do. 

Of this text we learn, again, howsoever sin be hid for 
the time, yet at length it will be known; some by one 
means, some by the other: by lots, as our Jonas and 
Ahab’, Judicum and 1 Samuel xiv.; by their own con- (Josh. vii.j 
= 5 4 are 1 Sam. xiv. 
fession, as David, 2 Samuel [xii.] Let no man, therefore, 2 Sam: {xii.] 
think to keep always his sin hid. 

Farther, here we learn how every kingdom and com- 
monwealth may be appeascd when it is troubled. If the 
chief captains and principal occasions of the trouble be 
known and removed, then shall peace, joy, and quietness 
follow in the commonwealth; else never, except the serip- 
ture of God be false. Men of the best judgment in civil 
matters many times, under the name and similitude of a 
ship, understand the commonwealth. In case the ship, 
which is the commonwealth, be troubled, the master of the 
ship, that is the king with his council, inquireth® diligently 
of the authors of the trouble, or else the tempest of trouble 
shall never cease. At this day, gracious king, the ship of 
the commonwealth is sore moved with winds and tempests. 
Here your majesty and your most honourable council may 
not cease, if ye would the ship to come to rest, but take 
the pain to find out the authors of these troubles. 

In case ye will, as indeed ye must, by some means 
find out the occasions of these troubles and unquictness 
within your majesty’s realm, ye shall not find, as many 
report, the gospel to be the cause thereof; for it is the 
word of peace, and the disciples thereof be assured Graal) 
grace and God's favour, Deut. xxvili.; and Christ appeased Deut. xxviiis 
with his presence the troublous waves of the sea, John vi. Jonn vi. 
Upon whom then will the lot of unquictness and trouble 


[? Ahab: Achan, Josh. vii] 
(? Inquireth: inquire, D. 1] 


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moe? fenl) to eratliyg dua Tau a: Hie my “od 7 
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Ndpiid inte eon Honan Yo sal "pol live le sg 
; a 


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an ta fieiitam > Wereyl). « 


460 SERMONS UPON JONAS. [SERM. 


fall? Upon Jonas; that is to say, upon every man that 


Isai. Vv. 


Matt. xxviii. 
Mark xvi. 
Eph. ii. 


negleecteth his vocation, and doecth not as hemisw bids “as 
when he that should steer the rudder! in a ship Ieaveth her 
to waves, he that should strike the sails, stretcheth them 
to more wind; and so, to conclude, none taketh heed of 
that he should. My gracious lord and king, and ye, my 
lords of his most honourable council, how many Jonases 
should there be found in England? Doubtless, too many 
in every condition and sort of people within this realm, 
among the nobles, lawyers, bishops, priests, and the com- 
mon people. Examine all apart, and prove: the nobility 
make unprofitable expenses, more than their ability can 
or is able to sustain; they feed a sort of idle and never 
commended sort of people, neither by God’s laws, neither 
by man’s laws; they themselves live idle, and will not la- 
bour, neither with hand, neither with wit. What must 
follow but trouble of the ship, that is to say, oppression 
of the poor? LEisay v. 

The lawyers in all causes hath more respect to lucre 
and vantage than to justice; imsomuch they rejoice, and 
of other fools be rejoiced at, when they can overcome in 
a false cause, and so their thievery eatcheth up the labours 
and sweat of the poor. 

The bishops and priests unquict the ship of this realm 
two manner ways; one by the neglecting of their true 
duty, the other by a defence of a false and damnable 
superstition. In the primitive and apostolieal church, the 
office of a bishop and priest was to teach in the congre- 
gation of the faithfuls the doctrine of the prophets and 
apostles, according to the commandment of Christ. Matt. 
xxviii. Mark xvi. Eph. ii. Now is this integrity turned 
into false idololatry and devilish superstition—to sing and 
say mass in the congregation of God. Thus, like thieves 
and murderers, they do the abomination commanded by 
man, with massing, conjuring the holy-water bucket, and 
such like, and lcave the preaching of God’s word as God 
commandeth, and as the prophets and apostles hath left 
us example; and say, when godly kings and magistrates 
require and command a reformation of their evils, the minis- 
try of the church is contemned with such false slanders, 


[? Steer the rudder. Stirre the rother. Old Editions. ] 


} wv) Pices 


joult: sanrtolk aan! ( hs 


ad 


joite orl dari 
q ahaol 


fila ula 


' Pe fit ore cm x 


ited nives 


ro nh wa ve 
ig ' ipl (os 


tel hia 
oy .aeer | 


At whet bua pot tune 


! oc li tsbay Ter, 


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esha em, ul We ae 
(} onl onddwe ed. an a : 
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of age 


ir. | SERMONS UPON JONAS. 461 


as the ignorant people will do more for the bishops and 
priests of Ball* than for God, God's word, or his anointed 
magistrate, as it appeared this last summer’. 

The people and commonalty of this realm trouble the 
ship of this commonwealth. For do the king and magis- 
trate what he can, the people will never be content. Many 
of them live in idleness, and will not labour; and in case 
they cannot have that they would, they convert themselves 
to sedition and treason, and care no more to Jull and 
oppress their lawful king and magistrates, than the devil 
eared to kill Adam in paradise. Gen. 11. They should Gen. iii. 
eall unto the Lord for redress of their things, and not to 
redress it themselves, Psal. 1. Psal. 1. 

How is it possible, where every sort offendeth in the 
commonwealth, but that the ire and vengeance of God should 
send unto our ship winds of adversity? I know that Jonas 
was never better known to be the occasion of this tempest in 
the sea, than I know these four sorts of people to be the 
trouble, and will be the destruction, of this commonwealth, 
if they be not found out by lot and wisdom betime. But a 
man might ask, what should the king’s majesty do in such a 
case with all these four sorts of Jonases? Let his majesty 
learn of these mariners; then shall he do well; and as 
they did with Jonas, so the king’s majesty must do with 
these four sorts of people. What they did, the prophet 
shall tell his own tale, and declare the third danger he 
fell into, which is the examination of Jonas in this form: 


They said unto him, Shew us, I pray thee, how 
this trouble happeneth unto us? What is 
thine occupation? Whence comest thou? What 
countryman art thou? Of what nation art 
thou ? 


{2 Ball: Baal.] 

[? This has reference to the insurrections in Devonshire «ce. 
Cranmer speaks of ‘some seditious priests” who encouraged the people 
to rebel; and Burnet mentions “that the priests inflamed the enraged 
multitude with all the artifices they could imagine.” Hist. Reform. 
Part mu. Book 1, pp. 375, 876. London, 1841. See also Archbishop 
Cranmer’s answers to the fifteen articles of the Rebels, 1549. Strype’s 
Life of Cranmer, Vol. 1. ] 


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Deut. xvii. 


462 SERMONS UPON JONAS. [SERM. 


In these ethnical mariners we sce a singular discretion, 
wit, and humanity. What, if our marine *s, Christians, had 
suffered the like danger and detriment for any man’s sake 
within their ship? Doubtless, they would have sworn, and out 
of hand, without examination, haye east him into the sea. 
But these men be wise, that they do not only search to 
know his fault by lots, but diligently seeketh to know all 
the circumstances, how he fell into this danger, lest Jonas 
should account himself unjustly condemned. Of this doing 
of the mariners we learn two things: one, humanity towards 
the afflicted persons; the other, that all kings and magis- 
trates ought to condemn this law as a thing pestiferous 
and damned by God’s laws, to execute sentence against 
any man, before his cause and matter be heard: for it is 
contrary to the law of God, the law of nature, and the 
law of man; yea, God commandeth that no man ghould be 
condemned with the testimony of one man. Deut. xvii. 

Here is for the king’s majesty and his council one more 
doctrine to be learned of these mariners. I said, that 
four sorts of people were the occasion of the trouble of his 
majesty’s ship, this realm of England; but I said not that 
every man of these four sorts was guilty of the tempest: 
therefore there must be lots, and examination of every degree, 
and of each person in his degree, that the innocent be 
not punished, neither the transgressor favoured. And these 
must be examined by the master and his shipmen; that 
is, to our purpose, of the king’s majesty and his council ; so 
that, in case the godly without respect of persons seck to 
know, and upon truth and knowledge punish as they know, 
the ship of this commonwealth shall rest in peace and quiet- 
ness: if it be not searched for and amended, the ship of 
the commonwealth shall at last be burst in pieces, which the 
Lord defend! Amen. 


a a 
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ae 


ur. } SERMONS UPON JONAS. 463 


THE 


ere DerSeik MeON 
UPON JONAS, 


MADE BY JOHN HOPER, THE 5th OF MARCH. 


(+ THE PREFACE. 


We never read in any writers, whether they be holy or 
profane, of any kingdom or commonwealth that continually 
endured without tumults, sedition, or war, either by foreign 
and outward enemies, either among itself by conspiracy, 
treason, and disobedience of subjects of the same realm : 
and the same evil not being in time taken heed of and 
redressed, brought always the kingdom or commonwealth 
from trouble and sedition unto utter ruin and confusion. 
We will omit and pass over to speak of the kingdom of the 
Assyiians, the Persians, Greeks, and Romans; although of 
their original, continuance, and destruction, the holy Bible 
maketh in Daniel the prophet, and other places of the 
scripture, much mention of. We will speak but of two 
kingdoms, of Juda and Israel. What troubles, contention, 
wars, sedition, and rebellion they suffered, and at Jast came 
clean to nought, the books of the Kings and Chronicles 
doth record, and the prophet Jeremy. What the causes of 
these troubles and destruction were, the godly readers of 
the scriptures be not ignorant; but the men of that time, 
the princes, the kings, neither the priests, would understand, 
but assigned false causes: the preaching of God’s word, 
3 Reg. xviii. For thus saith Ahab unto Khas the prophet : 
“Art not thou he that troubleth Israel?” And so saith 
the people, Hiere. xliv. ‘The word of God that thou hast 
spoken unto us in the name of the Lord, we will not receive 
it; but we will do whatsoever seein unto us good, that we 
may do sacrifice unto the queen of heaven, and offer our 
offerings unto her, as we have done and our fathers, our 
kings and our princes, in the cities of Juda, and in the 
streets of Jerusalem. Then had we abundance of all things, 
and well was it with us, and we felt no evil. As soon 


1 Kings 
Xyill. 


Jer. xliy. 


290. exett-eEuenae 
sa 
mut ; 
* 7 7 
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. , 2 
SAAN, VOT 
= a f Y 2 “- Ta-@eiaes 
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au Lee: ; iebedvet hae groenwl 
bes Ye poet foe “im ond ii i ola vweit lait 
Viewnte fine ry) 21g) om { immed Joma bey : 
ine hie f aia age blir? nerd 
nia lo ombaeté je ol a) coy. Jee Horo fiw AVE 
; tale «i > i? suebrip lend yaagivyeed, 
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ly 7 ( g) Un hans whegertig t om) am dprdangy 
eed, Mey ud apo ice | fo Rua alone: eaten 
init al Le. nm a sbul Io women . 
cut al da toe dooviiive tehintet Lim athlon ae 
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- 
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7 . ive) y J re | } i? A 1 a rales Pe Ngee dnl 

eyoradi payt 473) ar) wilh ay ica? : LA suina tie & oh eK ashi & 
anys ; 7 


it oe Wid, orm) rehteas teil) od yell to MAY 
ie ant tant ieedd deal? oD » awnwedi © iile oii wok ed | at) 
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nire de i ivan ev obi jc oe TVR Jail ob ilive we Jud tt on 
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4 ind jolntl ‘We eoitioundt ui. — Ke 


i le Yo wines yn nw hed nad ot lanier 


7 von ah «live on gla ow hata a Mined 


Jer. xliy- 


2 Kings 
XVil. 


John vi. 


464 SERMONS UPON JONAS. [SERM. 


as we left offering to the queen of heaven, and sacrificed 
no more sacrifice unto her, we lacked all things, and be 
consumed with war and hunger.” Hiere. xliv. But the true 
prophets of God shewed the true causes of these evils to be 
the contempt of God’s word, as Elias said unto Ahab: “I 
trouble not Isracl, but thou and thy father’s house troubleth 
it. For ye have forsaken the commandment of the Lord, 
and thou goest after Baalim.” But the princes and the 
people continually defended the false causes, and accounted 
the prophets of God, that would have corrected their error, 
to be seditious and traiterous persons, and even so perse- 
cuted and killed them for their true preaching; till at the 
last they perished, and their realm with them: as ye may 
read, 4 Reg. xvii, and in the last book of the Chronicles, 
in the last chapter. Unto the lesson of those two chapters 
I exhort the wise and godly hearer; for ye shall gather 
of those places, that the contempt of God’s word was 
the occasion of the loss of these realms. 

The same evil vexeth us at this present day. The ship 
of this commonwealth of England is tossed upside down, and 
the occasion thereof is imputed and laid unto Christ, and 
his holy word, though falsely; for Christ’s nature is to 
appease and quict all troubles and tempests with his pre- 
sence, John vi. ‘Therefore this false and preposterous cause 
of trouble must be taken heed of, if we wish the ship of 
this kingdom to come to rest. We shall never bring it to 
pass, until such time as we agree and confess that Jonas is 
the occasion why the realm is thus unquieted; that is to 
say, as many as be in this realm, that neglect or pervert 
their appointed vocation. 

I said, O king, that Jonas might be found among four 
sorts of people within your majesty’s realm; among the 
priests, noblemen, lawyers, and the common people. But 
Jest any man should think I condemned every man within the 
ship of your commonwealth, we will follow the wisdom and 
commendable doings of these shipmen, which were not only 
content to have found out Jonas the cause of their trouble 
by lots, but also diligently they examine him. So the 
same thing, most gracious king, we must do. But before 
we take upon us their examination, we will pray unto 
Almighty God for his holy Spirit of wisdom, lest in this 


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J ij I im mia % ' rent ervadl ay 70°F Mt 
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* ta uta btwn olgerg 
rm yy a ol! ie i weno pail} 
' ; ! Th ; rag a> of : 
(el ‘lw j ! Ht bak ws 
i i / ’ r I le if 
wet) rw ( | rou? ¢ 
nm = aes ; : £ ' ni Atv2 
Txt ts! : 7 ( a fy ried ’ | 
+; of i 4 ; } ! ‘3 ho 
> ) 
MY veh ete ent 1 @) - wodT : 


rex? t Ve » 7 . oy fT a be 7 H yr UM APS sith _ 


Kay Vaiw ov M So Beal jeadad Of Senn nhfaind te a4 
" 
a j ; f ' 4 ; 
s oudil queer fieté BVT “Senn « Th ard alt 
J ae pulp a4 tom bie oere) ® 6 actin ‘ ei oat | =e 


Onna teil 4 udviow ouftht 4 rt seh! (2 Dib { - ° 


n+ peal ht shatw iv lig? ’ Cot ht vA : re ; »' 
in 


yee 


ei) =o cae 


nh nat, | Trietsep tad ol WFe7T0 fic! oy wer’ 


cil «tien eines wnat on 


rs tn Pal ne Ves Youre tad ef) 

1] » sts To! “4 anoa: ~ Snow “shod end © 
A Qt ehesqae) bit an : up tute stneqqa 
por(eaeereaty NY eihi -oriorulT “a? tol saints 9 poh 


ced | yi Md wt prt * (eee00 ont 
il + dort) ales TU ee it 
noiMen. ive tition 4a. erent? 


Hwa -rTreet éy¥ j@nc WAT ( a ’ legs “tT Ie Ce _ 
invig deren alt Bae ate wet peucdon a _ 
iin oan pete bernie T dal hteode ter You teal) 
solserq elt afotiol Gar wm dilesmndiimntes WOT” We re 
on oo deli compute Sead? We "eeiiob idatirenanaos Cae 

inl) to steno edt wero tu Kem syed why pretae: - 
a ri) eenixaco ot 4s elirgilily vale vl “ntol AQ 
eli Obs vor aw .¥ ma eer nae out ‘yids r 
mit ine op POUpENEaS naiiad om Req cA 


ut. | SERMONS UPON JONAS. 465 


necessary and profitable examination we err and be 
deceived; and also that they upon whom the lots 
do fall, and cannot justly excuse their faults, 
may learn to amend them and turn 
unto the Lord, and from heneec- 
forth may live in purity and 
innocency of truth and 
virtue, all the days 
of their lives. 
So be it. 


The end of the Preface. 


Ye have heard how Jonas for the contempt and dis- 
obeying of his vocation to have fallen into six great dan- 
gers. Of two we have spoken, and now we be come to 
the third, where as he and his facts be diligently examined, 
which doubtless was a great cross and trouble unto him; 
for there is nothing that displeaseth man more than to 
have his faults hidden to be brought unto light and know- 
ledge. God, notwithstanding, suffereth that many times for 
our good and profit; that we being brought unto a know- 
ledge of our sins, might hate the same and pray for the 
remission thereof: and so is it better, howsoever the blind 
flesh judgeth, to have our sins, if God will, opened for our 
salvation, than hid to our loss and damnation. 

In this examination we see not only the danger of Jonas, 
but also the office of every good magistrate that meaneth 
to quict and rest his commonwealth, being in trouble. 

Those should be examined, that by any sign, or pro- 
bable suspicion, seem to be the authors of tumults. And 
‘this using moderation in examining, the innocent and good 
shall be free from pain and punishment; and the culpable 
and guilty found worthy of correction. First, therefore, 
let us examine the bishops and priests, whether those that 
know the will of God by his holy word, diligently teach 
and preach the same unto other. Then, whether any man 
of that vocation teach false doctrine in the church of Christ. 
If the one do too little in the first, and the other too 
much in the second, or the one neglect the first, and the 


®”) 
[ Hoover. | ue 


vue 4 coca 
v : ‘ Lic) aelu : 
j ‘ t 7 
. 
, uw dy At atow 
! 4 
r r . aa 
~~ 
i var Lea Stee , 
d 1% ¥ ‘ ¥ (ve 
‘ =e) {4 
‘ see indent aoldw 
\ '? ? 5 if if vest 
j i wo yi il ay if 
t ) relent 
Oy (te J nm . 
% a ‘ ‘i hes y D | 
! | i J ‘ ‘ V4) (aus ry 
} ( F j r | it 
; » ' A wits ls 4 
pap é "1 j fii iL “ah 
P ’ phy fi f i i) ff la tigel 
j efi i. Te ny Gs 
) mm wit jesld 4 ate? tL ieaai vial T' 
nl ’ beer Ny va dla 
‘ j Ti ‘ fi i i gt jer eid) 
. ~ . ‘ 
| MerinKtAlG Lut rida win att ol llarfa 
rt J] : , ne LA iy « y 4 wr. gilieg bean 
wit pod ~  ® ~~ : a iad Lo “4 allay » ei iok~ 
_ Laftoy ue gat eid yd fe). to diy an) awk 
re Gie walter caenTT .tekto. Wii agg jot, shoogy Sorts 
we cr tiepenals vj ) due) sonar any ety 


pois ofb tee det odd osetia aot ub ous ols f 
; UGG tay lt ce ditees ry ml). ar 
; Wy ve 


a ' wadow 
- a 


Exek. iil. 
Xxxili. 
Hag. 1. 


1 Cor. ix. 


John x. 
1 Tim. iv. 
Jer. xiv. 


Prov. xiv. 


John ix. 


Isai. v. 


466 SERMONS UPON JONAS. [seRM. 


other too diligent in the second, both these be Jonas, 
and occasion that the ship is moved. Against the negli- 
gent sort speaketh Ezechiel, iii. xxxili, and Agge i. 
with vehement words, and threatencth eternal damnation. 
to such as preacheth not, nor buildeth up the temple of 
God's congregation: likewise St Paul, 1 Cor. ix. Against 
those that teach false doctrine, speaketh Christ, John oe 
and Paul, 1 Tim. iv. Hiere. xiv. 

Among the noblemen, Jonas that troubleth the com- 
monwealth may be found among two sorts of them. The 
one of them hath enough given him from God, yet is not 
content therewithal; but for avarice and love of himself, 
and his insatiable covetousness, serapeth and gathereth to- 
gether, whether with the law, or against the law, it maketh 
no foree, so he have it. So this Jonas and troubler of the 
ship with all injuries and wrongs rather would add some- 
what where indeed is too much, than to depart’ a little 
where as is nothing at all. And in vain glory and pride 
of the mammon of the world, they will condemn and dis- 
dain the very image of God in the poor. Against whom 
speaketh Salomon, Proy. xiv. ‘He that calumniateth the 
poor, abraideth his Creator.” Take example hereof out 
of the ninth of John, how the general council of the Pha- 
risees laid to the poor blind man his blindness. Their 
reproach of God’s work was reprehended ; and the insa- 
tiable and covetous hearts of them be condemned by Esay 
the prophet, chapter v.: ‘Cursed be ye that join house to 
house, and field to field.” The experience of this curse 
had Ahab, that ungodly took from Naboth his vineyard. 
If these men that hath enough will not move the ship of 
your highness’s commonwealth, let them leave their raven- 
ing, and give God thanks for that they have, and to their 
ability help, and not rob the poor. The other sort of 
noble or gentlemen, that make more expense than their 
revenues and condition is able to bear, and liveth by dice, 
cards, whoredom, fraud, guile, deceit, theft, and such like; 
indifferent examination, not only by God’s laws, but also 
by man’s laws, will prove them not only to be disobedient 
Jonas, but also stark thieves. 

The lawyers, if they be examined diligently, there will 


[’ Depart: part with, give. ] 


1 BD nae aad 


aid lien om wit a Gwylllh ont dodte 
xt ; elt womaane fia 


{Ahh nus 1 Whe oF - 


ne owt we 
atch ORAM, (fT att 24 an ith, teal 
+ meat Yau User syncs’ pina Fett waht Ate 
eRe, a leeiem wim wy ¢ - 
T Live rel ‘ie wi sAandi Te ae 
ave See Aomy ote dor Gin. baw jplal ylilide 
aise =e wa Glen 1 tieominwey Yo ekfon> 
inh ) while of cohiinw bee aha 2 * 
ute ba ald ips AUIS UNIT vMorriw “aine- | 
pewiad abit qd qhas-don - wold nner Ieeriibns * 
bof ot viet soo, seule -wreny Tw 98h eco x SS 
wre pols eda ola toed mato 9 me 
eye boulagens nd pelt YW ated wal ot'E A i ; 


*) 


# 


ut. | SERMONS UPON JONAS. 467 


be so many found among them to unquiet the ship of this 
commonwealth, that few or none will be found clear. And 
among the lawyers I put judges and justices: the one for 

gain careth not to defend the falsest cause and most un- 

Just matter that can be brought unto him, and promiseth, 

like a thief, the cause to be good, till he have emptied 

his poor client’s purse. Then washeth he his hands with 

as much foul honesty as he can, and referreth the doubt- 

ful cause, above his learning, to the ignorant men of the 
shire, to be judged at home, like a fool, where as his purse 

can no longer cause his prattler and ignorant lawyer to 

keep his cause aloof and out of the shire. And indeed 

such a subject as cannot find in his heart, after God’s laws, 

to end his contention without strife by the arbitrement 

of those that be his neighbours, is worthy to find such a 
Jonas as will never leave blowing at his purse, till he have 
unladed it even to the bottom, and have caused him to 
spend as much in recoyery of twenty shillings by lease, as 

he might have purchased twenty shillings in fee simple. I 
damn not the law, that is good; but these thieves that 
abuse the law: for their doings is nothing but guile and 
deceit, and a noble kind of thievery. Against the which 
speaketh Zachary in his fifth chapter; and God, Exod. xx. Bs se 
Deut. y.: ‘Thou shall commit no theft ;” “Thou shalt give Deut. ¥. 
no false testimony against thy neighbour.” These Jonases 

doth not only give false testimony, but also for lucre de- 
fendeth the same; and not for a day, but for a year, and 
years: the more shame it is to be sufiered. The justices 

be also Jonas; for they receive rewards and bribes, which 
bhndeth the eyes, Deut. xvi., and maketh them to corrupt Deut. xvi. 
justice, to their eternal damnation if they amend _ not. 
Against whom speaketh Salomon, Prov. xvi.: “He that Prov. xvii. 
quitteth the evil doer, and condemneth the innocent, be 

both execrable and damned before God.” 

Among the common people ye shall also find many 
Jonases; but that we may the better espy them out, we will 
divide them into the rustics, or people of the country, and 
into the citizens. All and every country or husbandman 
that liveth not of his labour, and giveth himself to idle- 
ness, and so moyeth sedition and treason against their law- 
ful king and magistrate; or privily in their conventicles and 

30—2 


— 
OO i apie > : 
BA bes fart ; ‘ al ) Suet fei wn (farm of et. 
: “yr] Wa Wi s iicoerninno 
fei Nee prow edt yume 
re ; ‘ x ; : | Fre): bh oF J68 fy mes diy 
. . 4 > { aes dnd? waldo rere 
aon : » wit Aeldt a ail 
' mn 8 it Scour i 
= : Aare 
i J y ur? 5 
‘ if ' ci} ile 
j i om arm 
) ? (A a 
i ! ra a vibute 
Ay ‘ : nh : 
P| f isan) on) t& 
xs fewer ‘ : : fiw on enna, 
‘“@? of '. ty is i i ' Youle ru 
: ' ‘3 Py) sows £ qed ditgics ad 
; ‘ J wel Bal 
— ‘ . . 
“ f end 0 ! 
P ~ { ‘ Tig 1 p. Tete 
* 
b even le ood oh Po "9 ell 
7 neni bs id j meres, palgt ca 
_ F meri ry vied fou. cals 
/ W dima 
< ‘ ie wilt 
. i huey ; } nok oo 
‘ r 4 nmin svol) wave fd lanid 
‘ : 
7 : ise. re ae { aiad Th ou mh 
’ ¥ payaler als ivy mney Jeti: Z 
ur Tit “iT i fi a ts ; a aly Aied tray 
is “be! death bie elherire ea 
ofa Hece wy. Slay Wore i Sa nA 
Nive ew Sw vindle were ead iod i yan ow Sodd4iel) wreath 
iM vin i le al io wore. vd * romils abn 
eat Le ’ ne) TIMI ie » Bere bh | ae il UIs odd en 


io} Viownid Ay very tuie Awd eit A Movil ae 
wal ye eal ie nee 7] rn if nile b atievora oy fut 
ie nto" a7 TAs cloning aL) petaertal gent dite 
iE : Dees 


468 SERMONS UPON JONAS. [scRM. 


assemblies speak evil, curse or provoke any thing against 
their magistrates, they ean nor will learn neither to know 
God, neither to obey their prince; these be those among 
this sort of people that be Jonases, and troubleth the state 
of this realm. Among the citizens be a great number that 
trouble the ship also, as adulterous unpunished, the fraud 
and guile of the merchandise, idleness the mother of all 
mischief, theft, murder, blasphemous oaths, conspiracy, and 
treason, with open slander and rebuke of God’s most holy 
word. ‘These things and such like tosseth the poor ship, 
that hardly she can sail above the water; and so displeaseth 
the majesty of God, that he will never cease from sending of 
tempests, till those Jonases be amended, or cast into the sca. 

But before 1 come to Jonas’ answer upon his examina- 
tion, because I know this saying to be true, Obsequium 
amicos, veritas odium parit, that is, ‘flattery obtaineth 
friendship, and the truth displeasure ;” lest any man should 
for my truth and liberty be offended, I will briefly purge 
myself. Doubtless it were pleasure to me to speak nothing 
at all, in case the necessity of my vocation, the danger 
of these Jonases, and the salvation of this ship of our 
commonwealth foreed me not thereunto. As touching my- 
self, I am called unto this place to cry: in case I do 
not, I know all the blood of these Jonases shall be re- 
quired at my hand; which God forbid! It were better 
I should call so hard as heaven and earth might sound 
again of my yoice. 

The salvation of these wicked Jonases moyeth also to 
speak in this matter, and with the trump of God’s word 
to wake them out of their sleep, lest they slumber and 
rest so long in their wickedness, that they go sleeping to 
eternal damnation. These therefore I call upon for the 
amendment of their knowledge and life. 

Farther, the love I bear unto the king’s majesty and 
to this commonwealth of England compelleth me to speak ; 
seeing I sce the angry hand of God already stretched forth 
to punish us, if we awake not out of sin. Last of all, 
be it known to all men, that I speak in the condemma- 
tion of the evil, and commendation of the good. And that 
all men may easily find out and know, among these four 
sorts of people, the Jonases and troublers of this ship 


y¥ 
‘ 
' 
; 
. 
é 
’ 
i 
‘ 
; 
n 
’ 
ry 
Lae’ 
aT as Tid 
i & 
4 
» oon ) 
“~ 
eae | 4 
i 
ij reve 
q Pit 
re 
sit hon 


4 { ivi a ad - 


i rs Lonnth i old = : 


= : ia 
¢ ' Len 


: ‘ is 
sf ) le done Gil) 
~ jear et? 9 
waht 

her iia 


* 
i, 
i iB AY TL) a? adi» aD 


: . ! in 
; eat! | | “oe , 
o 


Ligh stom iT <a { LET | in} a ’ 

i yams nf feral ap adie a © : 
won bre 5 benaathe. . po a 
iN ifs) DITLA aa? cal) sf}. roa). : “a ne 
4 4 sa P eZ 7 a _ 

att msi ive v an wong fla. = 


iol, ne). stihey cain to “a 


ee ed SP ee) a / 


IL. | SERMONS UPON JONAS. 469 


and commonwealth of England, I give you one most true 
and general rule, which is this: whosoever, or of whatso- 
ever degree he be, that is, or sheweth himsclf “to be, 
offended with this my free and indifferent speaking of God’s 
word, he or they, be they what they may’, are the very 
Jonases and troublers of this commonwealth. And these 
men love more darkness than hght, more to trouble the 
ship than to rest her. But now to the text wherein is 
contained Jonas’ answer upon his examination. 


He answered them: I am an Hebrew, and fear the 
Lord God of heaven, that made the sea and 
the dry land. 


When as Jonas perceived he could no longer cloak 
and hide his offence, he doth not only confess his fault, 
but also maketh them privy and uttereth his faith and 
religion he hath nm God unto them. In that he confesseth 
his fault, we learn that the first gree’ and proceeding to 
mercy and remission, is the knowledge of the sin, which 
is a thing most difficile and hard to the flesh, to say, I 
have offended the Lord, and will amend; for cither we 
deny our sin with Cain, or extenuate and excuse it with 
Saul. Would to God our Jonases would acknowledge their 
faults, and not excuse it nor extenuate it! It is but a 
mockery once in a year to acknowledge and murmur our 
faults in the priest’s ear; but we should from the heart 
repent the neglecting of our bounden duties, and unfeign- 
edly amend it, which is not only painful to the flesh, but 
also grateful unto God. I exhort all men therefore that 
knoweth themselves guilty——as indeed there is none of us of 
all parts innocent—we say with David: ‘“ We have offended 
the Lord.” Yet is not this enough, to confess our faults ; 
but therewithal we must make a confession of our faith: 
but not such a confession as most men use, but such as 
may most be like unto Jonas’. And let them embrace 
only Christ and his doctrine, and worship God in spirit 
and verity, as his word teacheth. This I mean: let the 
priests teach according to the word of God, the noblemen 
govern and rule thereby, the lawyers conform their law to 


[! What they be may, in the old editions.] [? Gree: degree, step.] 


ek eee 


- 
e 
. 


hide eet Ro eRe, 


GMO 11>¥ w 4, . Loses if te dilosirboann 
i » wide ol thoidae jolt tore ben 
= lmao dt jnA4 | «we wageh ter 

, peririlal han-ieil vm ad dice Labatt 
we peed tauter gil A ord to ad herve ~ 


bap ar ere roe silt “Wo oveldeond, bee: eomanol 
J, “ ; itu davah. onan avol meat 
= Lantiel vp bork 7 Fi i_maar pial 


¢ 
af i oloinie 


at eG pet ) \ Mel ft Bi how etn of. 
{ iid | ad 2 J Tyre >| 
cl wth ib 
l > “pay ; ! tok. RR dul VY 
1 ‘ ‘ art rf a’ ‘ Pa eet oburl to? 


xy 4 vs % ius * meals « ff) jut 
Thi) D 1 tm lad feel fp Hay 7 


tcmeret Hak *wery Seill’ ody tad! ould “ons Aad) ol 
rine 4 ylonvetd Gl!  oreeein' tig power 
| “a sik’ Senttognild a af 

sili «AY c fiend? aA Calerey orn 
iho ean tie @ int) ale ale i988 reals 
| Ta ! rT en ‘ \ Thre Vie lisa: 

a sep i le his i i Age le iat 
ith Gulraiird “oof They 7 Wr Hono: 7% ison : 

! 0 Iduead , 40 ay eiey Gol alent 


j © “ih tele? aes "In dera ott diy yt 
ba hull oo thw dim ton 1 itiw ab deena zi 


y crtieielt Ware Wa ovation wit afin Winter nolée 
TT Hon ol fre) lasint eec-9 fiw errlewwall déaveantd 
” Satelite dveil eV? * : five vse ‘(xe by hewsonn! arin ite 
ead «ap eine oY fosome oh he ror eT beet a 
iis? air In note! © Ohi tector Gatirwoodl? dol 
oa va 


ue tod eu ent (fom ‘ed Nolmilnos £ die oat fad 
vary ty Ten sot fee om. wine ail wt Teenie 
rat iW dnaet cit cre hive uted et? hen asta) 
nl ts : atest Lait” alftioaal Lr ed's ain wT iy 

ronmion silt het? 10° lilen al or ynilinces: the ‘ 


yd wi cond “rere liton) arngyrel’ a » adie tianlian 
. : I si son *) a cemioks w om ' 


7 
470 SERMONS UPON JONAS. [seRM. 


God’s law, and such laws as be contrary to God's laws 
abrogate and abolish. The people should hear the word 
of God, give faith unto it, and follow it. And so say 
every man of us with Jonas: “J am an Hebrew,” that 
is to say, “1 am a christian man, and will from hence- 
forth forsake my sin, that disquieteth not only mine own 
conscience, but also the whole commonwealth.” It followeth 
how the mariners took Jonas’ answer. 


Then were the men exceedingly afraid, and said unto 
him, Why didst thou so? (for they knew that 
he was fled from the presence of the Lord, because 
he had told them), and said moreover unto him, 
What shall we do unto thee, that the sea may 
ecase from troubling of us ? For the sea wrought, 
and was troublous. 


In these mariners we see three things; fear, rebuke 
of disobedience, and taking of counsel how to save the 
ship. This fear, it is most like, sprang of this: that the 
mariners had heard Jonas say, how he was commanded 
by God to preach unto the Ninivites their destruction, 
and the city’s also, for their sin. The mariners, knowing 
themselves guilty of the same, themselves being both idola- 
ters, infidels, and of corrupt condition and living, feared 
the like punishment. Who is it, that will not tremble at 
the angry countenance of God’s displeasure? But now-a- 
days our stony and indurate hearts be past all fear, and 
turneth the threatenings of God to a laughter, saying in 
their hearts, There is no God. 

That these gentilish mariners rebuke Jonas of disobe- 
dience, it declareth the fault to be so great when any 
man leaveth his vocation, and specially the vocation of 
preaching, that ‘¢ meriteth: and is worthy to be rebuked 
of all men. But such is now the proud minds of bishops 
and pastors, that it will suffer no rebuke or christian 
admonition; but will be lauded and praised, yea, m evil 
doing and omission of their vocation, as it is to be seen in 
that horrible and wicked decree: Si papa’. And not only 

[2 Si papa sue ct fraterne salutis negligens, deprehenditur inutilis, 
et remissus in operibus suis, et insuper a bono taciturnus, quod magis 


te 
« 
e 
. 
¢€ 
‘ 
- 
—— 
= 


: i tan wlzvente 
t a fy te Yo - 
‘ I i | i epi | ea) 
: si Uy ‘ eo «@ 
oS 5 yoont «thya) 
I imati 


of ii i 
| 
oe ind ) 9 
. 
' 
4 
1 > 
f | 
i > : ma 
; amie: Sis 
@ : and ail 
~ 4 
vi i> r ti 
1 (14 4 + Dead ya 
» 
i f - ; Y ling 
; ; ; 
; 1o@yrtush? 
; j : hi 449 
; if ary oll] das 
: a 
me is 
> P veh 
nm? ays Cihipivel ‘ s) th wowed 'y dvd 
f. ' _ ‘ =. , 7 : 7) Tr ifs 
| i Aa ; iS jet T 2 
" ti iL ) olde ’ tt ivf nb” 
init sdb culled mallee? ih sleneetl cma 
ly 7 ) s) { 


ih ( jin. ieeliper 4). pesly aeibowrng 
“it ere i iho ml wow @ pin jist man dia Yo 
as elfeban 1tham, Mint A Gackt pevedenny hink® 

efy lene igo twig holy at od Mir. tnd + ceiving 

A f Ole dl aha ms i wane We Wleaifw ETT E Ny ynioh, a 


I -, Lire A io) woaee eal itty, détrrad : L tues. oo 


au iy i’ i 5 rv tess tiie paveainet w 1h wig tt ed. 
Raw onil & beget 1 aia eid Sais 


111. | SERMONS UPON JONAS. 471 


the pope, but also every man that sleepeth and delighteth 
in his sin, refuseth all manner of admonitions. If Jonas 
took well at worth the reprehension of the heathen, it is 
more than a shame one Christian to forsake the admonition 
of another. 

In that they ask counsel of Jonas how to save the ship, 
they declare a singular humanity towards a stranger; that 
although by the means of him they stood in danger both of 
life and goods, yet would they leave no means they could to 
save him, though it were with their great loss and danger. 

. Thus we be bound to do as occasion shall serve; not 
cruelly without discretion to revenge, but charitably with 
patience to bear with the weak, until such time as the 
law requireth execution of the evil. Now followeth the 
answer of Jonas wherewithal he condemneth himself, as it 
is plain in the text, and it? is the fourth danger he fell into. 


(fl Iabeen ie . . 

Take me and cast me into the sea; so shall it let 
you be in rest: for I wot it is for my sake that 
this great tempest is come upon you. 


In this answer we learn and know, what is the nature 
and condition of eyery penitent man, to judge himself worthy 
pain and punishment. And that is so true, in case we 
judge not so of ourselves, and say, ‘“ Heretofore I was 
accounted and took myself for a christian man, but indeed 
I was the contrary ; wherefore I am worthy of punishment ;” 
we be but hypocrites and dissemblers. Thus should the 
nobleman say, the lawyer, the priest, and the common sort 
of men, as David teacheth. 2 Sam. xxiv. When he saw 2Sam. xiv. 
the commonwealth punished, and in danger of destruction 
for his offence, he said unto the Lord, as Jonas did: “I 
have sinned, I haye done evil; what hath these sheep of- 


officit sibi et omnibus; nihilominus innumerabiles populos catervatim 
secum ducit, primo mancipio Gehennw, cum ipso plagis multis in 
eternum vapulaturus; hujus culpas istic redarguere priesumit mor- 
talium nullus: quia cunctos ipse judicaturus, a nemine est judicandus, 
nisi deprehendatur a fide devius: pro cujus perpetuo statu universitas 
fidelium tanto instantius orat, quanto suam salutem post Deum ex 
illius incolumitate animadyertit propensius pendere. Corpus Juris Can. 
Dec. 1. Par: Dist. xu. c: vi, | 

[? ft, omitted in D. 1. ] 


Ss ns 
‘’ ‘ Sayuri 
7 
: Fees (que rale iud cn 


als drei ole etd at 

ea aon volt “Mow da tiew Wiad 

{ i Se \ ned wtour 

z redioura to 

=~ p lL “ rot? teas. ol 
etie . oiahab eorts 

Le ed wi. donoiija 


lms a i ip olsl 


i -Cgoai) ui ove 
IW 7) 
, 31a : 
‘ ‘Maa } 1 lear) 
iusjure-wenl 
4 al 7 
; t die 
« 
t NAR 4 
~_e h j 4 H rv 
S eit 
oly al 
‘ few, 7 7 ¥ sida fia 


ee as Lé.spf veh Lovell = (pur i 
Mivade ' rp j , : Wily ef ea wt ravers ¢ at 
Lind au Line of -eapfio. ent unl 
' Aibsal wot Te el L jtrernio wrad 
ints | wire oe 
. : j ¥ A : ; 
ia jel ) pian aq veh quinn J 
we ye! : * nital { ) @ wi ‘4 violW 50 ate jwaale ; 
: ni mute ity i : =) iv; ‘:eatlen onwiiat 


7) 4 ML IDY ety ire af. # swinhaodaagah tele 
‘> ; fi t (beige jee Qi tered i olax) suite 
i ; ’ ‘| apo “tg sre bem i* nibnulgral eat : 
h i rs ee 
‘Poe 0 belie pt 
Lt Hd Belen 


; i = | 


Jobn xi. 


Prov. xvii. 
Deut. xix. 
Litke xxii. 
Kom. xiii. 
James iy. 


Josh. vii. 


Num. xxy. 


472 SERMONS UPON JONAS. [sERM. 


fended? let thine ire and displeasure be against me and 
my father’s house.” 

But, O my gracious lord and king, such penitent and 
sorrowful Jonases be far out of your realm; for none will 
confess their faults. T hey will rather say, Let the Bible 
m English, and the preacher of God’s word, be cast into 
the sea, and so shall follow quietness, for it was never well 
sith preaching began. But these be, most gracious king 
and honourable councillors, Caiphas’ fellows, that said, “‘ Ye 
understand not.” John xi. chapter. But what followed 2 
It happened unto the wicked as he feared. They lost their 
commonwealth, as their fathers did before, and came into 
bondage both of body and soul. 

Now followeth the fifth danger that Jonas fell into. 
The mariners: cannot save him, as the text saith. 


Nevertheless the men assayed with rowing to bring the 
ship to land: but it would not be; because the 
sea wrought so, and was so troublous against them. 


In these mariners the Holy Ghost teacheth us two 
things: the one, how they would have saved the troubler 
of the ship; the other, that they could not save him. In 
the first is noted the nature and condition of every godly 
magistrate that would, if God would, and the law, all men 
to be saved: as Moses did pray for the people that rebelled, 
for Aaron and Mary’, his brother and sister. Josua called 
disobedient Ahab* son. Here is the partial and corrupt 
judgment of kings, magistrates, Judges, and such as bear 
office in the commonwealth, horribly condemned, that serve 
not the law, but master the law; and for lucre or affection 
damneth him the law quitteth, and sayeth him the law con- 
demneth, contrary to the doctrine of Salomon. Prov. xvii. 
Deut. xix. Luke xxii. Rom. xiii. James iv. 

That they could not save Jonas, we learn that no com- 
monwealth can be quieted except the transgressors be 
punished. Josh. vii. God giveth no victory to the children of 
Israel, till Ahab’ be punished. The plague ceased not from 
the Israelites, till Phinces had slain the adulterous. Num. xxv. 


{! Mary: Miriam. ] [° Ahab: Achan.] 


a= 


rr ors bw aan ave = 


wcinan wl -wvi ounde ged Phebe 


sess «vatliel qa 


i] ki 
é J 
: ‘ 4 Lawes 
a) rot % » cel) Gelinas 
“SS a ala 
eo in wad) 
= { j ‘ita 
wmod ety 
j a SA (aT 
we i ae 
, 
howd 
si ; 
s : , AT 
= 
j 4 
- j ‘ — 
it ae ; l tile 
r 
ra mye 210700 it & te we P " 
~ P ys i 
} g ‘ > ; - 
wads wis 
| F x . if a li 
‘ T ] 
‘ fir 
; Wi . 
, s 4 , r i Th 6) 
= ' fh tra] 
j fol ' ' ‘ l ft dl ih 
] , i ’ ¥ 
* ¢ eee lve 
ito i a ‘ ‘ » ” al?) & 
liege “vhs ‘a t nie abl ia eoltte 
: leg i Ta cat Ian 
‘laren by 4 ‘tes ' stentnab 
\ joie To Goruinal { ; Ties dieniu|l 
2 \ Ane five ik F Pana of ott 
wa ‘ven * 
’ ‘ “J ' a tiny f 1 Vn ines 
i 4 . 
. ; x 19g ‘| we iv ii veered 
‘ ‘ . - A ad Ps 
; od yradvir wil wea: bere?’ ary i eR 
suith 3 by e Mh) Ny mi 1 ay ai “i f, ue doiix 


uv at ce aid wt nee fo hae evu ut | Ms sori ae ar alt 
Fama x Gadde) . Lageals pgs) : i 


7 ae 


un. | SERMONS UPON JONAS. 473 


And the Lord saith, in Ezechiel xxxiii. “ Ye lift up your 
eyes to your idols, and shed blood; and think ye, ye shall 
possess this land? Ye pollute each another’s wife, and 
should ye inhabit this land?” Hithcrunto alludeth Saint Paul 
Kph. vy. “ Let no man seduce you with profane words; for 
these things cometh the ire of God upon the children of 
distrust.” . 

Generally, we learn that there is no more pestiferous 
hurt can come unto a commonwealth, than over much lenity 
and preposterous pity, to suffer the laws of a realm to be 
broken and neglected, without punishment of the trans- 
gressor: as it shall be more declared hereafter. Now to 
the text, which containeth the prayer of the shipmen in 
this wise. 


Wherefore they cried unto the Lord, and said, O 
Lord, let us not perish for this man’s death, 
neither lay thou innocent blood to our charge: for 
thou, O Lord, hast done even as thy pleasure was. 


Of this oration, first, we learn that the mariners were 
converted unto God by the preaching of one Jonas. Be- 
fore each man called upon a sundry God, now all call 
upon one God. They excuse not their old idololatry for 
their old custom’s sake, nor yet for the authority of their 
forefathers ; but simply they embrace the truth. The same 
should we follow, and for our doctrine it is written, as saith 
Saint Paul, in the fifteenth chapter of his epistle to the Ro- 
mans: “* Whatsoever things are written, are written for our 
learning; that we, through patience and comfort of the 
scriptures, should have hope.” Casting away all idololatry 
and false honourmgs of God, we should, in Christ, embrace 
and receive the everlasting God and his infallible word; 
sceing we be not moved thereunto by one Jonas, but by 
many; by king, by couneil, and many other men of God. 

The second thing we learn out of this prayer is, how 
they desire God not to impute unto them the death of 
Jonas, which had not hurt them, but himself in disobeying 
the Lord’s commandment: wherein we may see how the 
gentiles and cthnicks abhorred murder and manslaughter, 


Ezek. xxxiii. 


Eph, vy. 


5 a 
oe a 
see Coe Qrovane am fl 


at I cos "ar. oie frat orld bn 
hi Vesls faa 5 inl ore ae? @ 3 


otal | 


+ as i4 


s i 3 , aviecls qed) 
" 4eetivil 
risa! vy (Yerrormea?) 
nics ox) died 
} | 
ts i i 
eo Amn alt 


iO A 
; P iy ' eet - 
} 
i? 
ir « 
4 % Trae Le ww 
\ ated hehevaute 
r Tu ' 1 Get ae art 
' “7 < i” 6 aq 
i ;* ,4 { To 
: ; ai wil lovin 


t 9 ‘ ith IT is 
‘ ean (it PRE itl 
¢ = pean ims Wy - acto 
aged ‘ornd bleedle ermkjeine 

p Sd , » evel intl celal. bye - 
‘ul twie boa qarldintres etd -eciern | bra 
’ ‘ i  tuvodt tip OD sow. SSH(i « 

= § 
lta © Jiranie ol nti ye et 

HT) Wo 3) ore PW HRhAIt DADToA mT 7 


li oti akivgal de Sane hol! oviiol’ Gadi S. 
Hil ted, rent MWY goa tend yoitte ven 
ii ww ptoview *: nnietlartinnres Whe L | 


i tlreniet buriagida edeiusts line wolite 
_ _— 7 


>. ine an 


Exod, xxi. 


Num, Xxxy. 


Josh. xXx. 


Exod. xxi. 


Levy. Xxiy. 


Gen. ix. 


Matt. xxvi. 


1 Kings ii. 
Num, Xxxv. 


Num. xxxv. 


Rom. xiii. 


4°7 4 SERMONS UPON JONAS. [seRM. 


and accounted it horrible and a thing damned by the law 
of nature. 

They were in the sea, and no man could have accused 
them of murder; yet perceived they well, that the eyes of 
God could mark them wheresoever they were, and would 
punish the fact. And wisely they judged: for so teacheth 
us all the scripture of God, as it shall now appear; for 
T will somewhat touch this horrible crime of murder more 
at large. Murder is commit two manner of ways, by 
chance and ignorantly, or of malice and wittingly. Igno- 
rantly, when against his will, domg and meaning nothing 
less than murder, against his will killeth, Such a mur- 
derer by the law should not die; for God absolveth and 
quitteth him, and prepared in the commonwealth of the 
Israelites sanctuaries and refuges for them, whither as they 
might flee for their safeguard, Exod. xxi. Numb. xxxv. Josh. 
xx., lest their blood should be shed again. He that of 
malice and willingly lalleth a man, should noways be saved ; 
for unto such the Lord commandeth death again. Exod. xxi. 
Levit. xxiv. 

And also in the time of the law of nature this was 
the commandment of God for murder, Gen. ix. “ He that 
sheddeth a man’s blood, shall have his blood shed again :” 
and so saith Christ: Matt. xxvi. “He that striketh with 
the sword shall perish with the sword.” This sin is so 
horrible, that no indulgence or pardon should pity the 
offence, nor pardon the fault; but the murderer, in case 
he fied to the high altar, he should be fet' forth: as ye 
may see the experience in Joab at the commandment of 
Salomon: 3 Regum i. and read Num. xxxv. If the 
magistrate dispense, either for fear of him that should 
suffer execution, or for any profit or gain, and punish it 
not, what doth he other than provoke the ire of God against 
himself and the whole realm? for the Lord saith, he will 
not dwell in the earth till it be purged with the blood of 
him that shed the blood, Num. xxxy. Let all men there- 
fore in the commonwealth know and fear this doctrine of 
Paul: Rom. xiii. “The magistrate bearcth not a sword in 
vain.” Let the magistrate take heed of two things: first, 
that under the pretext and cloak of the law, he serve not 

[? Fet: fetched: ] 


Aw etd fa i if af iati2 thowt fan . 


a ne eve 
| : 7 . 
ot i “oN deteticene baw. . 
ass Se wie 
Nie Ot, ni ov east 
yO] ; nbn to aral} 
_ cane aner) sheet bien bet} 
’ : F : 
7 wit ay 
“ tt if ile oy 
at few H 
ru bn 
isg@ie (a 
(iu t 
| ee 
‘ i s 
| Lamia Trays 
ba eagil a1 
3 ey egy ao toed 
: < oe, 
ia , tr deat 
i oil pies 
— : AS ole aol iss bot 
» tt 
ves. iia vice el 
_ oni (name 4) 
‘ ja Ils 1A 
' * i 1 ON oe 
j alia. 2.) 1? 
j ty | drerns t 
i} ely 
rl i af 
17 t Yih. 
Tr ie) "pe ' 1a’ 7 
rT tee ’ i 4 
‘ r MTOM, “Wepntll 4 
m vol vitite yo @hevde parte fae aan 
' ; ait 4 an  tallite 
food mad 1 pley tralve stan, 
wh inls lwo) bore Madani 


(oll! (ale «ted sop tee dest 
tine worl. Minretaentio aitat ew | 
mon aheiayiny + Mf Y  dtue nll ohsa"l sated 
te Franst viet Maviegoe wale dal avigys 6 

; utld “Ye lovits Leaver 1% serniy ofr wshurs deild ©, 


veal gpd t.17 J] Ny Pig -y a 
a 


iL. | SERMONS UPON JONAS. 4.75 


his affection or gain, nor punish the innocent. In this 
offended the kings and magistrates of the Israclites, that 
for the maintenance of thei superstition, false rehgion, 
and corrupt manners, killed and put to death the prophets 
and the apostles. So Jesabel caused Naboth to be slain. 
3 Regu. xxi. The second, let the magistrate take heed 
he absolve not him that God condemneth, and commandeth 
to be punished, for gain, affection, good intention, or else 
for any foolish and preposterous pity: for so doing Saul 
lost his kingdom: 1 Sam. xy. read the place. And Ahab, 
the king of Israel, for dimissing of Bennaud, God said, 
‘“Thy soul shall be for his soul.” 3 Regum, fourteen. 
Even as here is occasion to admonish of justice towards 
evil-doers, so it is to speak of war, and how it may be 
used lawfully by magistrates. The magistrate offendeth 
when he beginneth or continueth any unjust battle, or of 
affection punisheth any innocent person: so Josias offended, 
although he was a good man, in making war with the 
Egyptians, where as honest conditions of peace was offered, 
and was slain for his labour. The magistrate, of the 
other part, may offend, if he, in case he see his subjects 
oppressed, and will not defend them, as Abraham did his 
nephew Loth, and other. Again, this battle he is daily 
bound unto,—to war against vice, and to purish sin; and 
in case he see any rebellion to resist the just execution of 
justice, not to fear; for God will help his proceedings. 


1 Kings xxi 


1 Sam. xv. 


1 Kings xiv. 


Deut. xiii. And it may be seen, that God will favour the Deut. xiii. 


magistrate that fighteth against his own brother, if it be to 
amend vice and to kill sin; for in manner the whole tribe of 
Benjamin was destroyed for the defence of adultery. Fur- 
ther, a magistrate fighteth justly, when he resisteth unjust 
foree, whether it be of forcign enemies, or of his own 
rebellious subjects. Of such laws as should be kept in 
the time of war it is written, Deut. xx. xxii. Luke mi., 
Our warriors have made of war a means and way to all 
robbery and spoil. The captain by his faith is bound to 
have as many as his allowance chargeth him withal: but 
like a thief, he deceiveth the king both of his number 
of men, and robbeth him of his goods; and, for lack of 
true payment to the half number that he is appointed 


“unto, he wearieth the govd will of the poor soldiers, that 


Deut. xx, 
XXil. 


Luke ii. 


Lig ‘ 4 4 ds : 1 oo) (a now? hiMws 


fi j i vod wi rani al Min tog. cildet 


iset t FP hls By ule (hi ‘yw by ail) dei e “ 
nya way! i Yohuou _ ai al Portry r 


a _ 
se i 
= 4 : ; 
e* 7 é 
' md “(dre s tumtedta ent 
_ a 

i aly teolatic: 
a) “a 7 ‘(i ub od! wh 

; qin “4 ip, 

mn ioe iu is age at huig 

4 tes 


rie yetl i 


‘ J nid cot ovlomla od 


pb lotion) ‘crus oy 
unik2 ef ron 


7 s/w fi, vo 
i ul ty nb I aul 
bs Jha ‘vk ‘ 
Nie é (vikatting aoa) 
caw ek chown 
ey vy Jost at wondet petebiqprall 
— 
' a's ev? a) 
y te Qt shtmy aeallo 
Tt a bea writ 70 
a) J ’ hita,tieed ‘wealgon 
th oie m | 
’ Rta ’ d. Tako i 
nf Pay? ceil tent 


i¢ 27 ; ; ’ H pf is fuel! 


‘ - ‘ — 
* 


: ai i ' bey; UT v dete pay 


“nt ivihaa’ Wa sciens id aah ® vidwminott 
tel ; Pidslyi eit wrod 

, fotos mPanel vu. 2) W ital " roe) 

| | xn evel alan \O-. apeiedtve seilledes 
= »¢ mil mfirr 3) ticw To ‘neit old 


f ). attr 4 9 , ~ or" ) owew sat) af 


cites frond ule townie ail em yton. es way 


4 


iat 


ecient iVeddas. Lata. oO 


Exod. xx. 
Deut. vy. 


s 
476 SERMONS UPON JONAS. [ seRM. 


extreme poverty, with sickness, for lack of payment of 
their wages, causeth them to pass neither of the king, 
neither of the commonwealth. 

And as these unjust and already damned captains, 
(except they repent,) with receivers, paymasters, victuallers, 
and other, destroy not only the law and majesty of arms, 
but also deceive the king, by pilling and polling! the poor 
and needy soldiers; so decay and undo they the whole com- 
monweal; for they come to serve the commonwealth of 
little or no value at all: in serving of the commonwealth 
they enrich themselves unjustly, to the utter impoverishing 
and beggaring both of the commonwealth and the heads 
thereof. 

And well both magistrate and soldier meriteth the same : 
for the one trusteth he knoweth not whom, other than 
upon report; the other prepareth himself to the war for 
defence of his country with whoredom, theft, and all abo- 
nunation; and by false and thievish means bringeth more 
to the war than is his own. No marvel then, though God 
set such a thief over him ag will give him less than is 
his due. True men were wont to go to battle, and such 
as prepared themselves with the fear of God to live and 
die for their magistrate and country: now the verier thief 
and blasphemer of the God of battle, the better soldier. 
Well, God may give the victory to such blasphemers for 
a time; but doubtless it will not, nor cannot continue. 
Look upon all the wars that Moses writeth of in his five 
books, and then shall ye know the same. Wherefore I 
humbly require all magistrates, both in peace and war, 
to punish chiefly these two vices, adultery and blasphemy, 
in case they would haye either victory in war, or quiet- 
ness in peace. 

As touching swearing and blasphemy, it is known unto 
all men of God, how the law condemneth it in the first 
table: Exod. xx. Deut. v. “ Thou shalt not take the name 
of the Lord in vain; for God will not leave unpunished 
such as abuse his name.” Of an oath, I think it there- 
fore convenient to speak somewhat, There is two man- 
ner of oaths: the one of custom or of sport; the other 
serious and grave, required and taken before the magis- 


{? Robbing and cheating. ] 


teh diet Gira hervienpe jaan’ ene. tieme 


Seo = 
J Aauae Pie) 
> 
— 
' f (jie vey creas 
ai 2) iv yenw anigh) 
iliilewes dé Io wovksiout 
t ¥ a r +h. 
’ lajw : o} ypoors) 
TH bie 
panel de ri 
i i th 
#4 ’ ’ *% 
_ p 
1 ) ya 
I 
J ' i Xf 
: : bot 
ehlaee Wy wi 
' muy 
- . : 
ri | "s nsieh 
ceca bani oY 
' i w 
* Ad am tbo due 
' —_ ’ >A ey nid 
2 , > 
f ‘ q j 9 T = 
wh) orca] duis I ' wkd mont oat 
, 1 i bed hew 
4 " » - | , Ae 
ate “a 8 ae in Jd youn —« 
i] f i] ty Aw 7 | 
5 
tf i, i J pion 
Se het : ly ae th fet a 
a uty eta @) 
o % il vitdh Beluce “yokd ine oni" 
el al] im aay a 
’ lt bow aaixeewe ‘wititlowol’ ah 
if ' " Wy } a> lo groedt es - 
ae ier : ' Tyo por sealtp 
1 din ew Sod ait: qater ar. beta) vaple de 
: I « 13 10 a “4 A oe i he a?) say 
Va oitwonna aoe 1a} biveya tcey..eor 
i Riieales: Wo OG aD coat ee 
de 


pubie ri i Tite mdddndl ‘Ty 7 a4 — NY Oates 
op > 
ee 


un. | SERMONS UPON JONAS. 4.7°7 


trate or judge. The first is devilish, damnable, and naught 
of every part, and forbidden by God to all christian men. 
The other, that is taken for the glory of God, the de- 
fence of the truth, or help of a man’s neighbour, as neces- 
sity shall require, is lawful and godly. But in this lawful 
oath a man may offend two manner of ways: first, if 
his heart and mind be not according to his words, but 
that his mouth speaketh one thing, and the heart thinketh 
another thing; the second, if he that sweareth swear by 
any creatures. Both these be blasphemous before God. 

And in case it be damnable in a naughty matter to 
swear by creatures, is it not the same, trow ye, daily 
and foolishly, of custom, to swear by a man’s hand, his 
head, by the mass, and such like? The more vile the 
thing is we swear by, the more is the oath detestable 
before God. Wherefore, in things not necessary and re- 
quired lawfully, to swear by any thing is sin. In weighty 
matters, to swear by any thing except by God is no less 
offence. 

That may we see four manner of ways: by reason ; 
the holy scripture; examples; and the canon law. By 
reason, thus: To swear is to protest and promise the 
thing we swear to be true before him that knoweth the 
thoughts and cogitations of the heart: that knoweth only 
and solely God: therefore is it blasphemy to swear or at- 
tribute the same to any creature, as they do that sweareth 
by creatures. 

Again, every oath hath annexed with it an invocation 
and execration: an execration, that he by whom we swear 
may punish and curse us if we swear false; an invoca- 
tion, that he by whom we swear would help us if we 
swear true. But only God can save and lose: reason would 
then him only to be sworn by. 

The authority of the scripture. This also is double: 
the one teacheth by whom we should swear, the other by 
whom we should not swear: that is, by God and by no 
creatures. Deut. vi. x. “Thou shalt fear the Lord thy 
God and worship him, and algo swear by his name.” 
Esay xly. “Unto me shall every knee bow, and every 
tongue swear.” In the Ixv. speaking of the calling of the 
gentiles, he sayeth, “He that will swear shall swear by the 


Deut. vi. x. 


Tsai.xlv.Ixv. 


vere. tale Ie “Sint qidenc bab hod) 


ru? Sens ‘Tale pil ayy! an ae ee 


a 
ubeveh ot Sea ofl f : . =6 ole 
et hee 4 wary Yo 


Se 4 j ‘ a 31710 sit 


aa J-qlar! “w i if Yo eoosl 
s] tigen ‘ ‘~. ; ee tiest vtis 
) cc nae dine 
A> avivee- demoed 
ae 
‘ : 
‘ fn 
; eRe Ts Ts 
fi } ah 
A 
i ? hms 
a ‘ Fs | aa! || 
“hay er. Gail 
vi- WIG 
Ta ligtoret tol 
. « ; rine 
Tait Na 
; mw dadlT 
rs ; 77) it 
« 
‘ é < ‘ 4 j 
“9 ~¥ see ‘ Ae 
‘ almedoal) 
». elit 
‘ : ' P eradin 
- Tid Lsvrs 
it & a wy aga 
j . i (oti ke Perk 
¥ o> boo ino Gem 
’ ; wily 4A ‘ol Sete soni! 
; Pre Dd Vira JT at 1008 
wd: sregten Wet ‘sf Vee ae 
' mit} iris i he - ty afl 
ia fe ww tion ve i vibe 1 OO. 4 it 


at Sak) Shen Sen: ilies are mole - 
Hagia ull’ 2 % ell 2 lewis 


. 


gids vel Only at 7 “Renee dl 


tcrwe iw. santt sit aut set wal a ’ 


ae 


Jer. xii. 


Josh. xxiii. 


Jer. v. 


Zepn. i. 


=~ 
A478 SERMONS UPON JONAS. [ SERM. 


true God.” And Jer. xii. “They shall swear, The Lord 
liveth.” 

That no man should swear by creatures, ye have Exod. 
xxiii. “ Ye shall not think upon the name. of strange 
gods; neither shall it be heard out of your mouths.” 
Josue xxii, the people be admonished not to swear by 
the names of the gods that the people used. whither they 
were going, Hierem. v. it is said that the people of- 
fended, because they sweared by the gods that were 
not God. And the people think it is no sin to annex 
a creature with God: hear what Sophony! the prophet 
saith, chap. i. “I will, saith the Lord, destroy them that 
worship and swear by Malchon,” that is to say, by their 
patron. Where as the prophet meaneth, they that swear 
by God and creatures matcheth and setteth God and the 
devil in one chair and seat. 

Examples, out of the scriptures: “ Abraham sware by 
the most high God.” ‘God sweareth by himself.” Poly- 
carpus would rather suffer the flames of fire, than to swear 
by Ceesar’s fortune. Euseb. Libro tv. chap. xv. 

The canon law*. Causa xxi. Q. 1. Clericum per crea- 
twras, and, Lt si quis per creaturas, and, Si aliqua causa, 
also, D/ovet te iterum; thus the laws begin: and the gloss 
upon the same places requireth us to swear only by God. 

I have tarried the longer in this matter, because I 


[? Sophony : Zephaniah. ] 

[° Clericum per creaturas jurantem acerrime esse objurgandum : 
si perstiterit in vitio, excommunicandum, 

Si quis per capillum Dei vel caput juraverit, vel alio modo blas- 
phemia contra Deum usus fuerit; si in ecclesiastico ordine, deponatur ; 
si laicus, anathematizetur. Et si quis per creaturas juraverit acerrime 
eastigetur, &c. 

Si aliqua causa fuerit, modicum videtur facere, qui jurat per 
Deum. Qui autem jurat per evangelium, majus aliquid fecisse_vide- 
tur. Quibus similiter dicendum est: stulti, scripture sancte propter 
Deum sunt, non Deus propter scripturas. 

Movet te, utrum cjus fide utendum sit, qui ut eam scrvet, per 
demonia juraverit. Ubi te volo prius considerare, utrum si quispiam 
per Deos falsos juraverit se fidem servaturum, et cam non servaverit, 
non tibi videatur bis peceare. Si enim &c. Corp, Juris Can. Decret. 
2 Pars, Caus. xxii. Q.i. can. 9. 10. 11. 16.] 

[? Hic patet quod non est licitum jurare per creaturas, &c.—Decre- 
tum Gratiani. Antverpii 1575. co. 1500,] 


yr } . seme Boa cnet rallies aye 
mad 40T ~nvee fete gall” ick vol Gah “bed De tee 
Lind 
“ltowsl ; 
Sew d ier sree ql eprom higigls tans -cn set 7 
Weietie Ye miner ot. cogy Anis)’ tegt - Inds sv" itz 
liven mor | » taawi ot i Vesly mulfion. 2vhog 


ae Tele at toe beilwvaenths od ole One tee nee au 


= e*§ 
* 


rel) suldidy: jean sigooy @Ad tett slerg ald io eae ad? 

ws digamy elt 2s i bhese.« & & will ailing, vee ee 
vr ret? ebet alt wl devi Wig nino  babrst 

assy wi in’ ‘i? al i Sxl ij | ul? lon & ine) sont ; 


han “yt para e dase 1994 lost) fOr Wrinieesa att 
init gout? Qtr Avod ad) die .lUa 0° 6 oth Ae + ty 
yd re tre ©) ef dvott “amiedalh Oo qm Goa quieted 
varvee SeAt stp eleendn fubprg wf) ee etl « Boag 
of) tor bold dtatie bre Mo nintwc -eermtpers dca ned qa 
icw jeve “inde oho fe lived 
t sven’ oellaeth * | peinnrtice ode ‘to fue palgmbdal 
lod “Neel qf dtermsse bet = “bed siged deo fff 
spawn oh ad saat wy Oe edt selina walle lice aye 
ee egtdla ore cestnl sreeunl *AniaPtdl ve eaeptdogts 
ev, Tey, A asad Vie Muh vel ant /odT 
aie ean VR: Baa anmwiers 65 gee Oy 1 Dine APROa™ Snes 
us ty oot" fae 7 pine eal af) uli pares @ Vaelh alle 
hat ri qlins ~waite «ol an djetiges? wyaly cmne aiff rej 
1) waasod etre ds, hi erondl ofs.imirreg? Orel f ss 


C.Aatyehde ptt er | 


cries “ae Cia Aan eran Poy amdel)."7; : - 
An eer IAT aC ial shorreret is re 

<alj cleat vite lee Sema) Ime deo Wh only eg deg ee 
w/t) yn Dre orp tertiles Mm & ; fred) oe AG eee wieanby 7 


covrran Hematy| eeriten coy cop ie 11 nu latiiaeltnng golal ip 

wR iia 

oy ito] inp Jee mk) agile Newt mits soils & 
ais: cole Hagin muon! mailers way tere ae sie Tald smth 
wher ote Qaniua iti (ll Motel WitanK antiog* onl 
rs ayrahiiice -viegemy aeatt dua! lav Cl! oe 
im etre fies an lop so wotiuie oe ants miu sf sect” od 
idie= ap » ete aveieblegnt, afi aloe 6} Pee hs feont eheogest 
Jimeserent anes rien ty coomnenreres arbi jee tivveel tal) gall 
ovrmll sia? unk are) ~M ontaw 1 Hrerng til uregher 1s 
[Ot At 2 2 iB iG) oti nan 
oh i ea a OL I A) , 1; 


111. | SERMONS UPON JONAS. 479 


happened to see of late a certain book for the making of 
deacons, priests, and bishops, wherein is required an oath 
by saints ; herons I did not a little wonder'. And how 
it is suffered, or who is the author of that book, I well 
know not. I am led to think it to be the fault of the 
corrector in the printing, for two causes: one is, because 
in the oath for the bishop is no mention made of any 
saints; the other cause is, that in the same book the 
minister must confess, at the receiving of his vocation, that 
the book of God, the holy seripture, to be perfect and 
sufficient for the salvation of man. Yet do I much marvel 
that in the same book it is appointed, that he that will 
be admitted to the ministry of God’s word or his sacra- 
ments, must come in white vestments; which seemeth to 
repugn plainly with the former doctrine, that confessed the 
only word of God to be sufficient. And sure I am, they 
have not in the word of God, that thus a minister should 
be apparelled, nor yet in the primitive and best church. 
It is rather the habit and vesture of Aaron and the 
gentiles, than of the ministers of Christ. Further, where, 
and of whom, and when have they learned, that he that 
is called to the ministry of God’s word, should hold the 
bread and chalice in one hand and the book in the 
other hand? Why do they not as well give him in his 
hand the fount and the water? for the one is a sacrament 
as well as the other. If the fount be too great, take him 
a basin with water, or such like vessel. But in this 
matter and in other, as tolerable things be to be borne with 
for the weak’s sake awhile, so I think it not meet, before 
the king’s majesty and his most honourable council, to 
halt in any part, but to say the truth; that they, know- 
ing the same, may redress it as soon as may be, as my 
part is, and all other private persons’, to pray them to do 
the same, and beseech God to restore us to the primitive 
church, which never yet had nor shall have any match 
or like. Before all things beware of an oath by any crea- 
tures, execpt ye will be glad to have God’s displeasure. 


{* See the Form and Manner of making and consecrating of arch- 
bishops, bishops, priests, and deacons, Grafton, 1549. which is reprinted 
in “Documents of the Reign of King Edward VI.,” by the Parker 
Society. See also the notes in Keeling’s Liturgie Britannic, 1842. ] 


—" eo » ajel ‘tooo at beretsqeyo 
deat bor sheen 

ahr (crnine i 
levtiat a 

ti ee lela t«! Yow work 
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i 90 ola nt etreed will Ue erotetl nie & - 
lyeth ohol ovat of tial od ition we Ar par 
& sj " jin Caw yelalene Weosennkid “leva @ al wala wi. *) io 
iti it wt atobiw adi Jefe) pw hw ot wets ewywaleid snot 
edre'l » wd PAV te Aes i“ te oH isjl wit ‘to Prete 
[ 2h swjaosed] @eytitil ogee ith sateon wolf wale aed 


— Z 


480 SERMONS UPON JONAS. [ SERM. 


Now followeth the sixth danger of Jonas how he is 
east into the sea. 


So they took Jonas, and cast him into the sea; and 
the sea left raging. And the men feared the 
Lord exceedingly, doing sacrifices, and making 
vows unto the Lord. 


Here see we two things: Jonas cast into the sea, and 
how the sea left thereupon his raging. Out of the first 
learneth every magistrate and king their office, to cast 
out of their commonwealth as many Jonases as they find 
stubborn, and will not amend their lives. If Jonas in the 
sea could not be saved, that offended but in neglecting 
of his duty, and yet confessed his fault, and converted the 
mariners, what may we think? Is it possible to sail or 
live quictly with so many obstinate Jonases? Nay, doubt- 
less. What remedy then? Let them be cast all into the 
sea. But lest men should be too much offended with 
this severe punishment, as though I would all to be cast 
into the sea, I will bring the examination of the matter 
to the four sorts of people that I spake of before; and 
so appoint of every sort whom the king’s majesty must 
cast into the sea, or send to the gallies. 

First, let us speak of the bishops and priests. Their 
office was in the primitive and first church to be preachers 
of God’s word, and ministers of Christ’s sacraments; not 
to sacrifice for dead nor live, not to sing or mass, 
or any such like. Unto the first original must all these 
men (as they be called) of the holy church be called: else be 
they no shepherds, but ravening wolves to devour the sheep 
of God. And that this may the better be done, your 
majesty must begin with your chapel and chaplains; make 
them to serve the same souls that laboureth for their 
livings. If your grace do it not, ye shall put your own 
self in danger of God. And from henceforth make your 
chaplains men of the church, and let the chapel go. 
And when your majesty hath done this yourself, cause all 
noblemen of your realm to do the same. Then reform 
your colleges in the universities, and sec honest men to 


oh — 
al 7 
rj aAvOL WOSW exc : oa 
i om aral entol to Tew) ular wily djowalh wot is 


: «or off olny dene ~ 


inte pom ot coal mei dean ban eonel, doot, yoda 08. 
ett To10) pai il). ingse RUE? | TOK oti. 
“tweli Joes eine brrils (tlenthounes front - 


Stel af néied Yoo 


rr a wif hn Digs sen > ears oe) ww 28 esa : 

ih ed} 14 inl soon di) wesuered) 2! ow aff owod 
me a So VIG rh [a Unbibens owen isisspal 
Lae vad) st me ii, Gemecty LM ort pr tote any viwtd Yo Juo 


<a! @ eet Tl < ber! sialp Voaind foo lin? biG srooddate 
Qiiiectewn W! tol teforiiy feild torre cd joa Boome 
i detyordiie frea Sind Gt b-—wide Mead his (ial wil 


ra fies i dimany # =! lanin’) ove gain judy jerodrian 
tle jay] Yow aera OP part beats tig o ditew oly f0p - writ 
fa oder? WO ters o4' ost 15) tS ¢ivar 4 dal on 
itty : Meio dehin “ol oS Lies mde J! Th 7 
jane of of Ihe Vhat | siccn = hina ed tsi Hire” wilt 


ofsamn eff Wa ohiientsiien ad! gored ia!) ise Self Olt 
fas s annied W dere I dg) al ans th ehia woul oly 63 
hor peiae weil ul ane twa pelre 6 ig a 
bits nt Of fun yo sea ct alg inks 
vat shen faje povnibvivt alt We domen oo iol tof 
pedir fi! oJ he apis Sok) fee ovyatnning mol) nl ow salle 
lon , einer Ctl) WW @hteiier bate inew who} Yo 
Set ow oh af fan af goa hah Gel solligees a 
nll fla Guia tinigha fad Gi wha soll Aady ya 0. 
at mola’: Ladle) wl Vvweily“ylail call Yo {alle of foils en) retit 
fr ule oti ay iy wvyl: 7 yarn rs dnd drat on ya? 
vitory, avaeh, ited al vein i} jadi beh - hod 
olin ritieale fia Ioipata ‘Wey Aju nlgod Mut dejan 
angie Me alll nial aos aw (a ontis mult OvToE i 
nite “tnoy pug. als wt Jon 4 ob apne size YW 
sty ovtidn fiver on bith, bay ‘bo teyiah 
ay bert edt. et tet lone. onl 6 aren e 
le denture Hoertnemy, tel) ean dind (seal aaa aa itorkye 
oily felt. Anes ay inh at ntlaot wus 


o} dpe destitadl now ban scienotiay 9A” wap a Gs a 
4 a Sa : 


ut] SERMONS UPON JONAS. 48] 


have the leading and oversight of the youth. Such as will 
amend, let them tarry still in their offices; such as will 
not, your majesty must remoye, if ever ye bring the ship 
to quietness, Unto the clerk from henceforth, as ye will 
answer unto it, give no benefice or spiritual promotions 
to none, but to such a one as ean and will preach true 
doctrine, or else teach unto the youth the catechism, and 
help the people with some good counsel; or else cast them 
all into the sea, that is, put them out of their office, and 
put better in their places. And beware of this ungodly 
pity, wherewith all men for the most part be very much 
now-a-days cumbered withal, which will for pity rather let 
a fool or an evil man to enjoy his benefice’, than a thou- 
sand souls to be brought to knowledge: this in no pity, 
but rather a cruelty and killing of the soul. Therefore 
if it should please the magistrates to make a law, that no 
man should have bishoprick, benefice, prebend, or other 
ecclesiastical vocation longer than he used himself aceord- 
ing to his vocation, it were wonderful well‘. 

The noblemen that buyeth their offices, and selleth 
again the justice and the Jaw that is appointed to the 
office, must be admonished: in ease they will not amend, 
into the sea with them! Put them out of their offices, 
and put better in. These gentlemen that liveth upon dicing, 
carding, idleness, or with other men’s goods, must be also 
admonished: if they will not repent altogether, cast them 
into the sea. Joolish and preposterous pity hath brought 
both king and the laws, not only of this realm, but also 
of God, into contempt; and daily will more and more, if 
it be not foreseen. Now the laws that justly should be 
executed upon thieves and murderers is of foolish pity dis- 
pensed withal; and many judge it were better to save after 
his opinion, than to damn after the commandment of God. 
For they say, ‘“‘O he is a tall fellow, and can do the king 
good service; it were pity he should be hanged.” But in 
ease they knew or God’s laws or man’s laws, and knew 


" [? “Clerks” who favoured popery were allowed to retain their 
benefices; patrons also gave livings to ejected monks, thus saving the 
pensions they must otherwise have paid. See Burnet and Strype. ] 

{* Hooper when translated to Worcester, held that sce for life, 
“provided he behaved so long well.” ] 


oul 
[ Hooper. } 


a 
) . wean ieee 


5 " t J vey ewd sruyete rf besjnees eh don 
' ie , j “ali oi 4 _seonialup ol 

; tere ny + an og aid Ciera 71% 

—— ¥ ys r. ii j lt i} tie dad: ton of 


ban na i) etan- wneod ele w aiiistooh 
r ; r 7,4 iw Oi trie eat? bod 
| io py dad? eek lt oto Ta 
+4 y we A wl ted) ni carpal 0 
arth % | 4 ic i qe Us my Vevatiy slg’ 
| ' berm irae. ev hire Wedt 
leody i , Y 4 tee ne x0 hell e 
ov Y 4 fw gilgead od al. ofvod diem 
a mr a5 t 3 jig ini A ible dunt 
woli a. alec @ il? wopaly Viens Ht v 
valle <<: - erotwon ' pate’ oil bt voile, ont 
ii t ot i Mevhpor til at pit 
Hichion an enaiey ost) Aborrad. sedi motldot att 
olf: of Ix) a <I 4 i 1 teal at Hinge 
arene Ang fiir tetas oear ni x inocabe of Jeuin ole 
weacte. aunt Yo. du , ak wii deen oat adel, 
ube 0 Heye i) Gand? 4 ia seal J it ts tall dkny bes 
ly wi Syae aious \ , ‘go. Joona! led siiines 
, elt » 4 on, at jin oral. TN Lattausowenls 


eg wiitend 1 oth apengeig bein saline Lave ailt 08 ini 
slo Jd ~tleet wal & ; i wal + fate wap st “thhad 


o* ; 
i wrront | bye ite ¥itely % , ara es OTL tet) a 
Ae riderye ii new if Wnt nopeun fi wi ml at 


(laglewil le. oF Q@o7tel tui His eeyaill! tt pit emotes 72 


(atin aie } ’ it mptrigy tins hy ii i Ayiee a 


q 


bell 26 éuieetlpenmoe edt sala onal af nadd yn Miticges 
anil oh oo bas roll) Tab od of ogee eld one 
ob Seki. heeutaett wl Doll col wit in iw at ‘ieoivest ss 
wind ban evel goon w evels hot), 10 wed qudt > 

' 


Ai wien WA I wie, ORr© Che peg a perth ule "Bly 
lj eyo a if} ed 1 Ay niin oih<¢ guivd wing cals ae 


{ yiitetin 4] rial bingy nvnd + renal p tual 
Ait wi tale Atel samen penepeert 


4.82 SERMONS UPON JONAS. [serM. 


what maintaineth best a commonwealth, they would say, 
“Such a thicf or murderer can never do the king’s majesty 
better service than when he is hanged for his fault, that. 
other men may fear to offend the law, by his example.” 
Mark whereunto this preposterous and sinister pity hath 
brought the realm, to be pestered with more thieves than 
half Europe beside; insomuch that a man cannot travel 
surely by the way with twenty pound in his purse, though 
twenty men be together in a company: as it was seen 
by experience of late days, to the great shame of all the 
justices of the country, and to the slander of the whole 
law and the realm. 

The fraud, guile, and covetousness of the lawyers must 
either be amended, either they themselves be cast into 
the sea. For unto this hath their craft and filthy lucre 
brought the law, that whereas at the beginning of it it 
was a succour and defence of the innocent, now be all honest 
men so afraid of it, that they had rather, yea, and it were 
better a man to lose half his right, than to complain and 
seck a remedy at the law. What may wise men think 
of that realm, where as the defence and sinews thereof is 
so weakened and corrupted? Doubtless, nothing but ruin 
and _ perdition. 

The ocivity' and idleness, the impatiency and rebellion 
of the people must be punished and amended; or else 
they will cast the ship, the shipmaster, the king and his 
council, yea, and themselves withal, into the sea, and bring 
this realm to a desolation and utter destruction. 

Even thus, as the king’s majesty must do in his realm, 
so should every man do in his own household. When there 
cometh poverty, pestilence, war, hunger, and such like, 
he must diligently search whether there be any Jonas 
within his house, that is to say, any idle and unoccupied 
men, any thieves, adulterers, swearers, and such like; and 
the same to be amended or cast out of the house. Hereof 
your majesty must also take heed, that ye know the faith 
and conversation of your family; that whosoever of wit 
and knowledge enter your grace’s court, may see the majesty 
of a godly house, and perceive by the order of your family 
that God dwelleth in the court and realm. But, (the more 

{' Ocivity: sloth. | 


47 Mel vem cme =" coh 


ta fitrerv youl Aileor onmance « peal AontAlaiern Pd ; 
eyes rey v0 | sy oh TrratL Gar 4a wal wht 16 boirls q itoan** 


aa? oisAh wet all yop @! of teda Padt Geri eadind 


eae pe eA ri! wal oft bedin , wet whol wan ror 
thal evhy mde die otOredenqeny aly oltinistw dra 
Si> sry) ween althy bier 1Jwoey od ot rian oot saguons 


ert! sore item @ tei Wattamwent © attest yonnt Wad 
met ertim; eit i bawoy vinows diiw yew sale et yon 
mem aie Rag) qermeioes a Oh enleeRe of tree YenaWe 
de 4m Yn ata — nid ty ay Toe eri ee Le vd 
avis at Yo voPeecls.«nlt ar fim yevitie «fi In nec titt 
. ‘ites lt lot Sal 
fen exypeal Grit as terme ores bocfs Ary hunt a P 
nia! ey SI ewhetwit wali vali bohatme vod  subbip 
youd Gil Gis Raw wots diel aide of vt ae aul 
uo o We penis coll pe Seoulw gad? Aral Tat] ikgiead 
johetiel tn hf wor eesoand elt Yo ener dy (in yin £ tow 
tow iota are aliee tel vad salt 4i Ve haeti4 oe ee 
bien eit why tere Of ault 6&6 ea Yot ga! 4) wane yore 
Ailide dany ie qe ae eel vids a hoe 4: Agaa 
a loved) wngete ‘Ine’ cmmdgh ol) eo om Kobe ame le 
eine Seti evihon oul phat Yle mngityir lie lear dae va 
* ; aan lyriey Tare 
ch dlloifen has yoewianwd oil! paeediit tas ‘Wivios od F 
idly Aw \indenyiceg tre broaheignany wl Seay WiGwg ali TW 
wh Tie git eh” yeotwennyhte ate gylide oct Jane be gad 
iv’ bag ee ail? ofol Gilirw @evlaenmeds Liy¢ ee Renu 
jiaiuthel wile tua tutilceth « af aoteny el 
into Gila of ern projais. Cenk alt in sity cowl 
valtad i Aldean wan all alee avai vrove hina: oe 
sf! fan, boa oagutel: san. geralite a Rt | Aiwnitoe 
anol yan ad weeds yelinta sieved: VEinogdil gate ef 
ly rosith leg. sa one eee et we SAP trod afl) pitti. 
time vim. ie 0serwe avertilia Aas nda Toh ont 
ll saul) Wot dni. belie Gay pinew mit’. 
Hie odd word ayia load ated ele Ging teojem ane 
ie Ww wereeody. bali » clang) tue. le (Hitmen gory has 


wnjarnm otf age in antes earner Meche | volits ogl-atwond ot 
(etal nity bs Vols alt a vein hos sited | &, + 
won) wht) ie conbe dae diliea gain te Ad 


es ca Pabhe 


it. | SERMONS UPON JONAS. 483 


to be pitied!) it is so now, that whosoever enter and mark 
the conditions of many men in tbe court, he shall find 
in the most part of the house hangings of God’s wounds, 
his flesh and his blood, with such blasphemous oaths as 
the devil himself, if he were incarnate, would tremble to 
speak. And great wonder it is there falleth not fire from 
heaven to burn them, and the house they tarry in. Like- 
wise, whereas God’s laws forbiddeth dice and cards, and 
also the common statutes of this realm, (the more shame 
it is,) it is used daily and hourly in the king’s majesty’s 
house; whereas not only the majesty of God is offended, 
but many an honest man undone in the year. That dice- 
house must be cast into the sea: if it be not, God will 
cast the maintainers thereof at length into hell. What 
and if all men follow this godly counsel of Jonas ; what 
will follow? This that is in the text: 


The sea shall leave his raging. 
; ro) ro) 


As long as Jonas was in the ship, there was no quiet- 
ness; now, being in the sea, all is at peace: so shall it 
be with us, if we amend, and cease from evil doings, as it 
is written, Hicremy ii. vi. vil. And this is easy to be 
proved by example, that no commonwealth can be paci- 
fied, except evil doers be punished. 2 Par. xvil., Josaphat, 
before he could bring his commonwealth to any good point, 
restored good judges to the civil state of his realm, and 
true doctors to the ecclesiastical state of his realm, chap. 
xix. The same may we see in David, 2 Sam. vill, 2 Par, 
xxii. xxii. So did Artaxerces, that sent Esdras to the 
Jews, Esdras vui. 

The same order took Cambyses’, Cyrus’s son, though 
he was an idle man. He caused the skin of a corrupt 
judge to be pulled over his head, and to be nailed in the 
place of judgment, to put other men in fear how they 
corrupted justice. For the keeping of all men in an order, 
it were well if men would think upon the law of the 


[? Jam Cambyses inusitate severitatis, qui mali cujusdam judicis 
ex corpore pellem detractam selle intendi, in eaque filium ejus ju- 
dicaturum considere jussit. Ceterum et rex et barbarus atroci ac 
noya poena judicis, ne quis postea corrumpi judex posset, providit. 
Valer. Max. Lib. vi. Cap. ili, Sect. 3. Lugd. Bat. aa 550. | 

aD) 


Jers ye 
vil. 


2 Chron. 
xvii. 


2 Chron. 
Na 

2 Chron. 
XXL. XXili. 
Fzra vill. 


G&6 ARAYA GR) / ome = 


Yio) lap dpe towely Sealh Jit ow aba (ilinitiq ad 

bed Mevty eet tron of). ai cee ogee So @artado: eft 
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fl ; Piao. aor (leah! dais spe Jpbwold abel ing leat gid 
al whlinnt Mey gederstnmel que ail Yi! Mosendd-fevaly welt 

1 dom Atullal ott ot A gebeeot any teey Ay apy ys 

: un RR quiet \ Gon md ot ls oends radio carved 
ime Alva leim path divhbidet eesi. abel) at ~ew 
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o¢hesiact ogee oct nf ifm id: inh fowet ax: 3) Lor vt 
delay @ hoi) In prediom 00s eles don serves «J mcal 
ou éotT oy ate ll Gulne nam ont ag quinn dud 
linw 1 die od 1) UV. com oh Glare ad to eaood 
oka Pat Girid ihieaal ts “wernt sa0xe ieee) afl’ Jam 
hotles .cxmel i tengo yllom sali weedbil gape te WF tn 
tame ad od do alAT 4 Wolleh Mle 


pittucr 20% eras! Tae age nt 
int, on mn wwly git et! mh ber engl @ gal uf 
$1 -Uieths we [oom tn a a sa} al sutton “00 + ten 


‘ mm. Ayhit Pu ab : we i iy pining “9 ir] eu dilw of! 
0 wa pd o7 (a) ¢ air? DA ny 


wean telthaw oa 
mey sd iad dilemma of ot) - eh piaee v4 beveny 
een e.,tmubzoesh ure An), S- heM suey ad wrod Gly Apeste « teirt 


lteeg brew Tm oh (leven tru? tives aa! @upled 

hile sont ehh Yo oostetn Wed Wilds -aerahadd dean) Eoveclann 
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= Rye ua"k 8 he 227 & \boval 1) Ge ify Y ROT me AT Pik 
lites 


ment? ol«aealod 4ime--Se7 PrereeirA teil or GK. sine 
ive emsbat aol. 

rues «tie Punts) ¢ wegania) drt wolfe Ot odT ; 
“periow © Wh ade wi! beer wf) jae. alld oe ont oul 

ol? wh deolicn of! of him Jusd did one healing “fot aylay 

Vall ona Gal ny tag “wali Cua 2g eughyy 36 oashg 
Hier ao ai com le Ve Wiqeed ads 07 ood bette] beady, 

alt Le wel ai neque gigite Meow: wang Mow vive di 


sha, milewits Gime lop .a\nilapees Siboal ewnlaw) grub | 
oe) i> WO eae: ‘al Jhomsal Sila oniuaiio crvolleny Seanptes ww : 
© beetle aoeqaalnait de! cre: Ox mipeled | abel 9 be 


MAH) ,tocmey ebay hpeierriier Fevlieay aap ui ) yar 
(00% oe TOBE tT leat: Oh to lee 
4 {— is : - 


% _ 


- 
_ 7 


Ezek, Xiv. 


AS4 SERMONS UPON JONAS. [seRM. 


-Corinthes, which men may read in the adages of Eras- 


mus’; (the adage is Proterciam fecit:) where as every 
man was bound to give account how he lived, and main- 
tained himself. And the same law had Solon? at Athens. 

When the magistrate by negligence or preposterous 
pity will not punish for sin, then God striketh; as ye may 
see by the universal flood, by the fire in Sodom and Go- 
morre. Give heed, therefore, most gracious lords, to 
punish these Jonascs, and to put better into their place; 
or else God will punish either with an evil beast, either 
with sword, cither with famine, either with pestilence, as 
it is written, Ezechiel xiv. But in case ye will do it, the 
sea will cease, as I pray God it may. Amen. 


{? Erat hoe religiosum in nonnullis etiam aliis hostiis, ne quid ex 
sacris epulis rclinqueretur ; aut si quid reliquum esset,’id igni absume- 
retur: quemadmodum Moyses tradit de agno paschali. Porro id genus 
sacrificii Romani proterviam appellant; unde celebratur illud Catonis 
festiviter dictum in Albidium quendam, qui patrimonium universum 


luxu absumpserat unis exceptis edibus que incendio conflagrarunt: 


Proterviam (inquit) fecit, propterea quod ea que comesse non potuerit 
quasi combussisset....... Apud veteres erant leges sumptuarie, atque adeo 
Corinthi, que civitas erat ceteris corruptior, tamen lex erat opposita 
sumptuosius quam pro rei familiaris modo viventibus. Erasmi Op. 
Lugd. Bat. 1703. Tom. u. Adagiorum Co. 349. ] 

{? See Plutarchi Vite, in Solon. ] 


ee 5. 
ware} somo vad anomie EB 8 


ai: i conus walt aa ery ve torts abil + peice: 
| ee oe Die oh feats | stdin ef eqabn. ws) ee 
|, emt Jeet ot evel tomese Golp at feted eae nage 8 
: eer A, te “eke? tool Wel are ove Bal prstgce cap “wt al 
AAs epegila ont etevieigens cl 3 
i Tite =w ¢ fuilbte bo pod aie ro rein tom tw yg, oy 

Ett ie amoral Gk aired (toed leerevinn | oilt qed oa = > 
pe 9 Se ee See ne ee ey i 
iste Gal 290) cole lag ‘nt brs prencol weet deinng cb en 
“ate, dred We as ie culita sine Ure Lod eal ga.» 
= Sede Gile et0e uit die wily Jvows sittw. 
a A ae Vie ete th ta vie loilieod aaniiew shat ee 4 
<a> agen het) quong 1 se. eaaan Ling com ~<_s 


_ Sila delle aie inte damien ene ™¢: 
aria mal He, egies up 1 ohewneir! ap er 7 
ee ee eng Jie torre! ovicatigweup rT 

Sa tT trata Waw stellar eden Mitel Reine 
Sais an Sing ep Aves, withith O anhth rahi 
emmy yas nnd wait 
nuit, cae where cawp..2y baky wororgere trv), 

ube pins eye a 


Se rey arses ees 
-” ar sa once | 
_s (Wih6 BA Get ® Sore chalk bakit 


Fire oi NT thon UND EY em oe 


\ 
i 


7 ae 


v.] SERMONS UPON JONAS. 485 


ALE 
POW EW. Si RON 
UPON JONAS, 


MADE BY JOHN HOPER, THE 5th OF MARCH. 


(ee THe PREFACK, 


Saint Paur saith, “‘ It is a most true saying, and worthy 1Tim.i. 

to be received of every part, that Christ Jesus came into 

this world to save sinners.” 1 Timo. i. Unto the which 
saying agreeth the words of our Saviour Christ, Luke xix. 

“The Son of man came to seek and save that which was Luke xix. 
lost.” Who is it among us all that would not joyfully at 

the hearing of so amiable and sweet a saying rejoice, seeing 

we be all miserable and cursed sinners by nature; and yet 
would, as full of misery and blindness as we be, be saved, 

wish ever to be out of pain? But in this is all the heed 

to be taken, lest we sinisterly understand these comfortable 
promises, which the devil aventureth to suade us unto. 
Where as he cannot altogether bereave and rob us of the 
promises, he would us to construe and understand the 
promises amiss. And whereas these promises appertaineth 

to none but unto repentant sinners, he dazeth® and de- 
eciveth our affection and love we bear to ourselves, that he 

will bear us in hand God’s promise appertaineth as well 

to the impenitent and never-minding sinner to amend, as 

unto the sorrowful, afflicted, believing sinner, and he that 

will study the amendment of life; against the which illu- 

sion and craft of the devil Christ speaketh, Matt. ix. Mato 
Luke vy. “I came not to call the just, but sinners to re- 
pentance.” Of the which repentance if we be destitute, 
nothing availeth us the promises of God, Luke xiii. ‘¢ Except Luke xiii. 
ye repent, all shall perish.” And the former promises were 

not so sweet, but these threatenings be as bitter; not unto 

all men, but unto such as be obstinately evil or desperate. 
Against whom crieth John Baptist, “ yen now is the axe Luke ii. 
put unto the root of the tree. Fvery tree that bringeth forth 

no good fruit, is eut down and put into the fire,” Luke ill. 


[? Dazeth: dazzleth. ] 


XX —_ 


224 4).0nnk “eo Wrowndt an [= 


HT 
_ SORA S -KBTHUOR 
#4 AOL VOW 


— i M Oe OH? 749 21 not TH Gua ° 


CAPSS UCT 


wr! WE dia Sorbo sou Mavi» of 07 allie 6409 te 
eget asapy gierel, Gates sal? SU Gres  Yeeetaied ail 
eleitar aA 7 bai? : “W?) Lae Ate om throw ett) 
o@ Gtr) Gav) weir ze We eivecr vif Caexipe | yrel pee 
aan « NUtyw fe evea bine Ca of ears nom Sane my 
en plliferd, ser bine g2ilt he wi yn A iy ods "jwil 
iyfthenan a bn] 94 A ee A bower. bene, aide (7_ Ja yulevd oily 
dot be cerities ni midarie lose ine shlsretn Me wha 
Aneam wl ub 8 ee setonil baw ereniscd Yo the) o@- Dluow 
vives! oAt An at id}-ni Mtl 4otre ls seo of abMwe: ddw 
didatwiaim veal)’ bate iree) yr inthe ow Jel gine! od.of 
ein @r Ohad a4 Ai 10 oa twa) wth end rod erunrnny 
olit to of ia bee avErinl wiiegiils @oauas ed an Sto VJ 
1. dnetersings. bon ontews ©) on digi aul: * esntnnere 
dtinyhotuepye Swayrryi] ows paniotw. hat “Sith Peet 
wh (ov. “shah ef yannhe - dais se an 4d. Wi @ © 
oh tilt erriteaud wt tend ow vied Lede noite dud dievieg 
ive oe dorrareqqe odeetg tei) hdd wi ov ead Tie 
‘nf vice Jt vine greihnldewn hine.- Lira eal ad 
‘Satlt of Tain oendia yniruitad Jota liworna “dhoti 
aul, dabie ef? cutiegs , i! Jo dreeeinoine wl elite ttn 
“ree 2S 4 dite ietel Ord elt Sy Sis lie ndke 
7 oF wre tol tid ld Yee OF dem emis 4% -¥ pdud 
wiiiiseli af we sommatiogey dhivbw-clh WO) “cnn eye 
weetel fps ost ~bol) lo eannwny oll ot iinlions galilten 
neh colammy-cveeet 4d buck: ~~ phenmeg Mocks The nena oy ane 
ajay inn ;qoliel an od *ohierdp ails seule fuel stavWe oo Jon 
Miregeh Wi line ydedijaln al te eee ulon dud ston Tw 
ventana al) ob in’ nor © Selgall dulel Abus aman dwaleg’. ~~ 
Aha A pid went) pera ior wi Ve 100 odd ore du 7 
Jit alt omit wl) otal jug ban srobioe tt ge Togo 
Cvtvabisads <lismael *? in; 


a 7 2 


Ezek, xviii. 


42 
486 SERMONS UPON JONAS. [sprM, 


But a man might ask, to what purpose this thing is 
spoken of by me: doubtless to this end, to prosecute 
and follow my matter begun. I said that the authors of 
this unquietness in the realm, in the church, and in every 
household, were very Jonases, and those that troubled the 
ship; which ought either to be amended, or removed out 
of their office, or else the ship may never come to rest. 
But because these that be east into the sea should not 
despair, there must be some remedy found to solace and 
comfort such as be fallen into danger of drowning. This 
is. tthe sway: If they take the admonitions and the 
admonitors gently, and rail not against them, neither 
wink at their own faults; but with a true repentance of 
the heart follow this our prophet Jonas, who confessed 
his fault, and humbly asked remission and pardon for the 
same; so shall every sinner be saved, as he was, according 
to the oath of God, Eze. xviii, “ As truly as I live, saith 
the Lord, I will not the death of a sinner, but that he be 
converted and live.” This counsel of the Lord except our 
troublous Jonases follow, they shall be drowned in the water 
of eternal damnation with Pharao. 

But as heretofore ye have heard how Jonas for his dis- 
obedience was punished, so now out of the text ye shall 
hear how he, repenting his misbehaviour and offences, is 
preserved in his dangers ; how he prayeth; and at last, 
how he is delivered. And that I may the better and more 
plainly teach and open the same, I will divide the text that 
followeth into four parts. The first part containeth the 
behaviour and doings of the shipmen after they had cast 
Jonas into the sea: the second part containeth how Jonas, 
being cast into the sea, was received into the belly of the 
whale: the third containeth the behaviour and doings of 
Jonas in the whale’s belly: the fourth containeth the deli- 
veranee and casting out of Jonas from the belly of the whale. 


The first : the text sayeth, 
Those men feared wonderfully the Lord, and sacri- 
ficed unto him, and made their vows. 


The shipmen did these three things: they feared ; they 
sacrificed ; and yowed. 


— "a 
i ‘a 
s,veol “id-yeEeS Het = 


ai ode Gils eaeytag. daly io play agit Daw & tuff 

Moved 4 toe ')y wt selbtinh 2410 rd ih] iron ]e 
i poticse wl) Yur> hie figy wel eatin ‘tty wallet hues 
emt os Tae wlesolo oct 8b artinete oth) ji eeypettotn pra nA 


afl? Eeoitten cy weil lem eettiol eiov env; Alodeanod , 
core‘ anne oe’ Jleebenier caf GY valle Avigpes slaitiee peptide 
p= Sd ates Veron Fat (ile ig’ ke ce ite aint eo 
tee fi pote meq os Give Gere Gd beth: ceed) wien! Jutt 
bene wim oo? Init Tester gator ed turn well ivyeab : 
«iil wifi We waqaah etal nil of Moe Twines 
flops anolreaiiia’ ig wt gala 1 afew ad vat 
yodliets ~Gral? Gefen tact Set hee Deeg. sdicomba 
to vAnorn “ay end «a iiuw o ail. new vin iA ee 


jrestliae oi geast. talpony cue att pallid pwovd allt, « 
odt 40 wobeoy bite wéeesintes Trea cided foe bak oie 
Se ae wo Me ee ee lime 4 9 ttle 


Allie oii 1 an Gee? ed, vivee cond) fore) Vo often ol) a eee 
ol set? th 9 onsite a Wa teh oft doer wf tered. eli 

we dfs iat with Ss leeetees eT Tar hon fboPovens 

wane ail? ai Wvndwertteaat [Gs it lie) eumesigt..otnold pursd 


neat’) dite oom terns Ww 

wah @A il oat Goll vey . rue we ati) \edoamAgl i aul 

Lae ov roe 4) We°-@un vWoe ao» Jeokinnd 8 6005 elleedo 

ef onititté ine eultatetin sid aignym ed woiletned : 
jet 1 id | Met Gi AON fe viiol. awh ui EE et | 
atovn bre -te4de? uli Gam | cw? Jad jroemmcg bids ae cael eet 
baell ) wi seule (Lb ww. 1 rete odd ities “tre lh (we (lutaly 
aly (fwalstrins ey eet) aif Fela od: Cay ii tevrallct 
guy foil aide van g renewal elt 4 if poastecihs hin untvestod 
rein wi Apabiletnin Peng Ninced ed) >) eee odd edat vagal 
oat 3 yt of ali adiv leeching aan pre awll ola Se Sithad 7% 
Yo rgifnt: ‘torg Wintel welt obenlearine” lent) ots ident 

vl cal? APintdin. diet ahi ogtind delta wlt ni ange, 
Aeita wt) Ds alka ‘wilt nie? cane, lo farryters die open: 


yi asl ae bent at) tail 6a eed 


rad hin Rs Hitocd wilt eiabinow twrnet nom omd'T:* 


one. @ tod) ohn en oi” og ial ~ ast ae % o 
= jae a 


j hae yo Tego vomit ctl hiteaomqide oT 2. _ 
"vine tei Inpho 


7 


Iv. | SERMONS UPON JONAS. 487 


After they perceived, upon the execution of Jonas, the 
sea to leave his trouble, they neglected not the true religion 
which they learned in their trouble, but are better and more 
strengthened in the same; for they feared the Lord, and 
honoured him only. Of these shipmen let us learn con- 
staney and perseverance in the true knowledge of God; 
and when we be delivered out of danger, let us not give 
ourselves to liberty and folly of life, as naturally we be in- 
clined and propense to do. Thus admonished Moses dili- 
gently the children, Deut. vi. and viii. that when they had 
received the abundant benefits of the Lord, they should not, 
in their saturity and abundance, be unmindful of the Lord 
that brought them out of the land of Egypt, and the 
penury and scarcity of the desert. 

The thankfulness of these mariners shall be laid against 
us at the day of our examination for our unthanktulness. 
For God hath not only quieted the sea for us, but also abun- 
dantly given us the use and commodity both of sea and 
Jand; and not only that for the rest and quietness of the 
body, but also he hath appeased the sea of great displeasure 
and damnation eternal, by casting of his only beloved Son 
Christ Jesus upon the cross, to cease and appease the ire 
and displeasure between us and him: and yet we neither 
fear nor love him, but with continual hatred and despite 
eontemn both him and his holy word. 


They do sacrifice. 


They thought it not enough inwardly to honour the 
Lord, but did outward sacrifice, to protest and declare 
unto the world the good judgment, faith, and knowledge 
they had in the Lord, So should we do: not only know 
God and fear him inwardly, but also outwardly, with prayer, 
thanksgiving, and other good works commanded by God, 
to declare the same, as they did by their sacrifices, before 
the coming of Christ into our flesh ; the which were types 
and significations of Christ to come, that could not take 
away the sin of the world, as Saint Paul saith, Hebrews x. : 
“Tt is impossible that the blood of calves should take away 
sin. Christ’s sacrifice, once offered for -all, by that once 
satisfied for all sin.” Heb. ix. ‘“ And where as is remission 


Deut. vi. 
Vill. 


Heb. x. 


Heb. 1x. 


ihe eo 


724 wat Sone ehomiar ~ fs 
ale atvol To toipeerm ) moqu boven wl nA 
agile cry elt tan bejoohenn qads viduod 2id oval of ame 
Piscine we) ! * tow siihieye aivgle al hoveadies! pad? tloide 
>) ~ 1.0 (easy utd ww) : actigw wil) ai hari pitiade 
ir eet i om aenrgile eee 9: ~ oli ab boronod 


=, 


og bel! kb @plelqeed eh odf al eontevernmp Inte yoneds 
. wig fet a dol pegeh don. Nerpvileb ad ee tate fou 
204 GS on ebrnii Li al ll le yee) baa tpuilll od Pivinetpa 

hh « if tedi pati atl ap, ool wir Gutsy has boaite 

a» a Patul goitt gay Sayli we Wie. ae renal 2: jrehee att Viney, 


het INiuete goel! brrml edd be eiFenee! poahmide eAp beskiogs 
brett od Ve iim = wialtiude luisa “73 urs Aha wi 
» toe dj¢pd ty bel el We di oielt ede dell 
; ret) ete to hove bee yom 

faites DiS wl (ety moniter wets Wo eerelaidedld-alT 
Manin 700 | oofeningsee woe do wols-eda be ony 
Asie Gtie (wes ©) ame gilt fate ays hte deve dlitaal boib vor 
bes ane fo tus viiborrems fea we A a Medal 3 eidels 
onl Ww errs Laity) irs iz eri) 42. dei ‘eee ory bra : bagl 
grumacloght serra Wrese oli times ge siiew wef ool tink planed 
ier. hewn gfow wd 14 ogitres of Lentode condor - here 
wii ecll ‘eeopo fam wee oft sane a43 aoe ore, seen) 
tien) od ine ioe joi ne eo ore wiyaeolepaal hak 
Abnytal; iota beyriad tenuis dat god oid wood a vag 
; drow cle vil Ove cod did ae 


mmitinee of vot T ‘ 
ont vag ot qlnane deere ava ab tguods volt 
wale! bos @jotg 99 JOA tenwteo Bi gull dvd 
agli! nnd) loud elie) Aivenrg ait veg ait ihiew. wal} ofney 
wertd ¢itw. tom ob at _idpals ot. tend wifi ob dad wey 
weeny sliw .aihurwiw) ole tod Alipownt aid at Goe hed 
ghee? vd lea beyriewes et-equy lrovra, craylin, Home aernigd dandy 
wrthe! jeonitremuse abvelt al baile cw eA cies ole. melgols aj 
ty? eee thee ods pooh od ons duh “Fa gation wll > 
oMas tom tliups, katt pndttee, ot deed Yo enol ‘ai turn, 
foun: 2 ewondsll, Siow dan*] jiteea dderw oni lo ne yaa SS 
(eve det bipedly peded Vo book! arth seule abt aa 
fone datld yd far got Denil osteo goalies patience’ = 
tnt cremiceee ob ok orotw, Ora « dude . - 


4 a 


Psal. J. 
Amos iv. y. 
feb. xiii. 
Hosea xiy. 
Micah vi. 

1 Cor. xvi. 
2 Cor. viii. 


Luke xiv. 


Isai. xix 


4S8 SERMONS UPON JONAS, [ SERM. 


of sin, there needeth no more sacrifice.” It is therefore an 
ungodly doctrine, that in this time of the new testament 
teacheth any other sacrifice for sin than the only death of 
Christ. If guestion now be asked, Is there then no sacri- 
fices now left to be done of christian people? Yes, truly; 
but none other than such as ought to be done without 
altars. And they be of three sorts. The first is the 
sacrifices of thanksgiving, Psalms li. Amos the fourth and 
fifth, Hebrews the thirteenth, Oseas xiv.: the second is 
benevolence and hberality to the poor, Mich. vi. 1 Corinth. 
Avi, 22 Cormth!. viii, and ix.: the third lind of sacrifice 
is the mortifying of our own bodies, and to die from sin, 
Rom. vi. Matt. xi. Luke xiv. If we study not daily to 
offer these sacrifices to God, we be no christian men. 

Seeing christian men have none other sacrifices than 
these, which may and ought to be done without. altars, 
there should among Christians be no altars: and therefore 
it was not without the great wisdom and knowledge of God, 
that Christ, his apostles, and the primitive church, lacked 
altars; for they knew that the use of altars was taken 
away. It were well then, that it might please the magis- 
trates to turn the altars into tables, according to the first 
institution of Christ, to take away the false persuasion of 
the people they have of sacrifices to be done upon the altars; 
for as long as the altars remain, both the ignorant people, 
and the ignorant and cyil-persuaded priest, will dream always 
of sacrifice. Therefore were it best that the magistrates 
removed all the monuments and tokens of idolatry and super- 
stition ; then should the true religion of God the sooner 
take place. 


They vow. 

Most like they vowed to go to Hierusalem, there to 
manifest the mighty power of God to the people, and to 
give thanks unto the Lord, according to the law and man- 
ner of Moses’ decrees. Lest we should err in the nature 
and condition of a vow, there be three things to be noted: 
to whom the vow is made; what is vowed; and who it 
is that maketh the vow. The vow should be made unto 
the Lord, as Esay the prophet saith, chapter xix. “ They 
shall make their vows to the Lord.” The thing vowed 


us ! ALSO. So4tl exomite.- 


- 
an cocheentin g) ~ “lire ergo tundeh vont tte For 5 


Himiieaih er it te eit dita add Anthro! vibemeg 5 
in Atealh elas wilt aad? fread ostihan oli Tha itwhons 
Leute aa mult colts! tecdur ud won dialeeup TL¢ demi) borg 
ivingt: er Hey onl tebné Yo. attal of of Doh wow welt 
Sat cab ot a? above tar dene fad? wulbs wie- dd 
ale oi badt. &AT athe Cent Io ai @ety iad. oralla P 7 
live (i wid Gh I) emilee .oreveat ix J; to monetes a 
a4 


pt jaw wit - Tie gel) alipeanlit? onlt ewrnlolt sft "ane 
4.4 A ; i ie 22 
inert) tC je tlh soo wit or vile wih tee <> tbovetied teas 


P } . i : ee) 
alive if inna Yrtirtd on e or Jur Aina 4 : 2 te x? é 
Ne orev ule Av Loa diead ares wr lo SVitawon£ atl s rv wn 


eish joe yia@ ow Wo a efod le chill a7 a 

oun welldals on of oe Aw! oi jer wall adie 
ines) mony ow toy ies myn enpqul par ALLE sibs sien 
nvitie*neriiw @ainh afd wt iam bow Yen torglve * actlt 
epvivigilt ate  iileva al amsifered’) aac bheorle antl 


Jot Ye ¢ ag tnol sraneyl le melate free cl} tunctitw fon-aRwy 5h 
indes! “ewets Gritiadre alll tue Avltewm etd: pent dani 
anict pew Calla Vo oer edt dan) wooed col wh vcetin oa 


eect wl! monly iigint 4 dat? vel lea oven et ou 

Ag P- 4 ny ae) pilvfomia we uider cont wtrtie af) creat: ts) puwad 

le Pein ined > wha oft verte ade) @r Aoi? to aobinbtbeds 
paneila ait Rota april gid 1s entinea Vo cri wads olyooq oult : 
Aberst Iisa) odf Mied ,ninieyy Walle wil) 00 nL a) 
vraels cassih like berg bobenme;p tive’ hoa duos nb bag- 4 
Biomigon od fal deed Gipeere soled = anltinate to) 
voqus baa giivlob: Vo egrvibe? brig alonrenin oft ie levee 
4onog ©4) dell ti nolgeted rt} ode Wiawle mode. ptroeie 

ably vadats ., 


ari ro'T al 
of} oral! rolmateell of op OF leemey embtvelll tao. | oe 
oF Lia lgoeg olf orlw) Ya ‘wowed xidain., lt deplivuece 
“inat ite nel wild of shies dod ot oten ebaads dat) 5 ov, 7 
orien ail) ni G46 Minka ewe tal © ewrpaale: “eoel* Ver tent 
te ing nal nt epedily cauti vl woall prot a Ws ottitenae dog: ‘g¢ 
1 och Gyn phowdye catw gfolan' at q@ar cult candise.oF-1.0.' st 
nite fh ear ut Ehiode ayer oT ottov wilh Modeiededt a e a 
pod *° zis © tints ilies Yollaieny tots ‘ek: pte is ee 
bowed Sudpradl” ie Set wh anor" As lene Gale. 


Iv. | SERMONS UPON JONAS. 489 


may not be contrary to any of the two tables within, 
Exodi xx. Deut. vy. He that voweth must be such a one Exod. xx. 
asis able to pay and satisfy his vow. So Saint Paul advised oie 
the younger widows to marry, perceiving how unruly and 
vehement the passions of young age was, that they were 
not apt to live sole, nor to keep their vow, if they should 
vow so to do. 

Now followeth the second member of the oration ; how 
Jonas, being cast into the sea, was received of the whale: 
and it beginneth the second chapter of the prophet in this 
wise : 


But the Lord prepared a great fish that should devour 
Jonas. And Jonas was in the fish’s belly three days 
and three nights. 


The text containeth two things: first, that the fish 
prepared by the Lord swallowed up Jonas: the second, 
how long time Jonas was in the fish's belly. The things 
to be noted in the first member be also two in number. 
First is declared the wonderful pity and mercy of God, 
that can and will help the afflicted in the days of their 
afflictions. Jonas thought none other but to die, and so did 
the mariners; for they besought God not to require the 
imocent’s blood at their hands: but the Lord, that is ready 
to help as many as eall upon him, Psal. viii. and ix., left not psab. viii.ix. 
his penitent and afflicted servant Jonas, but preserved his 
life, though it were with trouble. Thus will he do with all 
those that be the Jonases of this realm, in case they repent: 
Though they should be cast from all the honour and offices 
they have, better it were to lose them with the favour of 
God, than to keep them with God’s displeasure: as Zacheus Luke xix. 
did, Luke xix.; Jacob, Gen. xxvii. sie a 
he means, how God saveth the afflicted, be unknown 
unto man, and man should not be curious to search too 
much for the knowledge of them, but commend them to God; 
for many times God uscth those for hie, that man judgeth 
should lead unto death. So was Jonas saved by the de- 
vouring mouth of the whale, which seemed unto Jonas’ 
reason rather a present means unto death: so used he the 
crib of Moses, and the wonderful passage of the children of 


te ~~. 
a a - 


wap PAO. WOR  SPRae 2 ois 


mili olde! oxi wit tn Yas ed Apurnieoes od jor qe 
= Tae ile of tore doswey jeg oli @ ninth coe, Heed 


wt deetrine: Lis'l ines oo . coin ad yruiae bie yng od ania vi on 

fy ‘road qt yriaey ty, UT Od eweliser ‘epi oti 

vor call dele, sewley® patter 2) wioleeng edt doneedov 

~~ bheoily pels Ti roe teli-qpad 68 wa pice avi ije don 
ah 0} os wor 


_ Vial , aoltew et lu ero. bedvon tt diswallald wo 
rileshy wali le Leber; w ont pel? atm deat gGod wedet 
wet nt deduct) Te eaiqabs brome oAb-Ateanignd Sh ina 

tiie 


ire erty dal gewelic teal s dal fart, Weunpoig fat end inf 
peabsoul) elle #44 od? oi caw causl Fir ant 
siilytimeords bere 


dof et teil Sevli jal ove sient tenpedl 
pers wl carnal, ite lawullowe. irvnl af) w ro es! 
enmils it Mid. 9 tholl ahd sti me y etal, | minis gral wet 
acolten oh ot, mle ol weliean - dh et). cl iatte Wl ot 
Jae? 1b (tam Jets Rhy idbiehwma ot letaleah oad ter 
gio) Yo. exe at” pre dade ails {hed Liber fyit.wen dcad 
: lida le «li @) Ji) (eke Orns AAs exaol. ew tnlite 
; od wtiugery te) fort decid , pddoueed for gol, epamanni odd 
Gives af dodlé Arrod whe dil ; aluet aindé fo bipcded apni 
si diy dott 190 AN) ti tele tite Adn'L mid weny legen ye ea qhed oF 
aul bees avig tl, ace. frre lrofuliisa fea tiradinsy ail 
lie site ob od Ti. gol Jeidirme Atier wigwelll tgiod! all 
diag tw! cans a fulert sit le cemerel ote wl daptt eavdld 
mmite bith soemied ald te, ap jem od Dlucdiavgnts gant 
Yo mgntat walt si lod), gaol oe. ome Jigodiog sve quilt 
sees Hee OA + Oqapelenibatind) diew jynls qord. oF Gail) teed) 
Aves oe) wheel cate odtol dats 

nworldn dal bates «al ites 600. eval. sneomatT 
vot dyes uo ancien oe jon, Magde mathe. aeRO. 
Hod ad tumlt: hawaseies Wd amills epholwons ade t0t dount 
Hreghiy gain doelt (cli oct. ped) ahi bod anand years set, 
ah, oil wi tage ‘Batrgl sev? oA. Meob shyt dal: lire s, 
orl. cttta deren Holder olyte coals de. digom. gabvne © 
i wth jie i Aalies (oman 
wad wn oF banat engage. Araneae a Pear 


te nviila oli vy pre pey relaggier cot Hite WRN. ly aE 
> ie 


eS 
. 
= 
- 


1 Sam. xv. 


Zech. Vii- 


John xi. 


Matt. xii. 


490 SERMONS UPON JONAS, [sERM. 


Israel through the Red Sea. If we purge and cleanse our 
knowledge, religion and manners, the Lord will find means 
sufficient to save us; which we may not appoint to our- 
selves, but commend them to the providence of God. For 
by the same ways that we seck many tines the favour of 
God and our commodity, we find his displeasure and our own 
destruction ; as Saul did, 1 Regum xv. that sacrificed without 
the commandment of God, purchased the severe and just 
ire of God. The Israelites, that of good meaning and inten- 
tion fasted, Zech. vii. and sought by that means God's good 
will, they found his displeasure. Caiaphas sought by coun- 
sel, John xi., to have oppressed the proceedings of Christ, 
and oppressed himself and the whole state of the common- 
wealth also. Cicero, Rome; Demosthenes, Athens, each put 
their commonwealth in danger by their best advised counsel 
for the preservation thereof: and so shall all the J onases, 
extortioners, oppressors, deccivers, flatterers, and other of 
this realm, come into extreme poverty by the same means 
they seek riches; for the curse of God cannot suffer evil- 
gotten goods and possessions long to prosper. 

Now Jonas sayeth that he was in the belly of the whale 
three days and three nights. Of this we Icarn, that God 
helpeth not by and by the afflicted, but exerciseth them in 
their troubles. First, because he may the better humble 
them, and bring them to a true knowledge of their faults, 
whose greatness is so big that it cannot be perceived, 
whereas the pain for it is casy and light. But the Lord 
would us the better to judge of the fault by the greatness of 
the pain; and therefore the Lord is said to explorate and 
try his in affliction, as the gold is tried by the fire. Farther, 
his mighty power is the better declared, where as he helpeth 
such as be plain desperate of all other remedies and helps. 
Last of all, this time of Jonas being in the whale’s body 
was a type and figure of Christ’s being in the heart of the 
earth three days and three nights. Matt. xii. 

Now followeth it how this man behaved himself in the 
time of his trouble. When he perceived in the fish’s belly 
some hope and sparkle of life, he fell unto prayer. But 
because prayer containeth in itself two things, the know- 
ledge of the fault, and hope of forgiveness, I admonish all 
the Jonases of this realm, that they acknowledge and leave 


a i 

ape] bo. vend e@monmie One : 1 <4r 
a7 coals fw oriny ov 4 sum indi add dguend) fone 
seein bef Mie tuo we jenni Doe wolniion sebelnad : 
ms oF dastye Vee Van ew ile Ht fey ol temattine > 
cod” len) 4 nulveetg alt oh mtd) ingens jad extn oo 
der Sugeest! ist a gies Wt, Galt eae ena oft vd 
mepee-Si  (uan ty bepilh elit fay) ow vii (noire ew saree bare lay} a - 


iFrartenw lexwtiesoe Geeli ve gupetedl 1 tab lone oc piierteal, events 
berti tuss Grave ns GAD ines Sept herd 6 o freet latrittee ait 
=sop ici) 5232. > injeai ie Ly taki seabiliaptal alls ved oe ou 
loyy = las) oO bail xd price bite jy Aloe’. Joel) Ge) an 
ruts «wl Peay mulngn et ay pavitenttl it hee? sand Atte 
anid Ve aguilressy off fomerppype weet os mink ee rer 
nonmare-cl) Ta yefe cbala caf). See Them Teceerqae Jaw 
sony (fisew antl? ih etnitentl ait) cri? . caly ddleee 
juager’ lv asin i Giusht etl Timely Whi ray crue. eds 
ciel, ould dla eile oe ive ergot sankternertyp alba 
> Seles Is eerie Zilia” area pp 7 nts thi Xe 


eqn eusme Gili i! (erry eferi1ds Hi Oro sileet bids 
Abra galtiie (O07 0% bert) Wr ort gilda + owtlire tase, vot: 

perro l Qe! Osea hire «brary ired lang °. =i 
aaa aj de hel alt pe » wt te) Ave rigel woth 


ne). dads ries! tw att) “ue itd & ula fie edb owen y 
al mad? (Seton sad Sotvific ele yo lees veo tener aitegtedl, 
dileald xeired wti jen gd Gl t “a anid wewkl 

Hine auld “% eqtiglenad au ¢ ot fats qniel Run, awl 
ier emateg 40 jos tes oie fm al. emery ook 
Pood gid dell ja) hia ~ase ei At 407) (ig vila @tereortor 
te wenlairrg ods Yd Hank Gli lu ‘ghy} i seid aly ou Higow>: 
hea apntel gyi oo bide oh fie! Sl owlrmat) Dia ping me. 
ole <A eit ef toh Meg ld we peiied a gt gal 
diongladl cul ‘am epenitve — ly “staal OOF ot ‘roq viper ai = 
eqted tote etiverws vette Ma le oteredpraly inte ol ee Or 
thed  galarlw wd ai salad onime® 16, wold wilde Ma douk 
oil) Ye Soynal | ib ai deal erent) VW eurgfl bas “Te aegiwye . 

ee teeth ctrigin wed? 4oeg wood) wrk dite ane 

wilt ot Mocteil Aeevnitlon) Aisa: ehtY weil Hedowwalla wore >.) 
Aol Crt ont wt he! sare od woe akbmoit all teams, e 7 
ais8t owen alow HY git HE Ro abbenge New gyodl sinmmy |= phy Se 
worol salt ede oad Weel a Seehiagags : 99 ure coacepenb 4 abe 
lio shawomiee, I worse Yo caged: Ditters By. m > % 
“ed Ii, ealeshveit{se yall werd telstra wile, An - : od ee iy 


_ 1 


| 


Iv. | SERMONS UPON JONAS. 49] 


off from their faults, and beg pardon for them, except they 
will die eternally. The bishops and the priests, that hath 
either with false doctrine destroyed the church, either by 
negligence not builded it with the true word of God, let 
them acknowledge their faults, amend it, and ask re- 
mission betime, if they will not die in their sin, The 
noblemen and lawyers, that are secretly touched with 
the word of God, and their conscience condemneth them 
of wrongs, frauds, injuries and deceits, let them not. in- 
durate and harden their hearts; but pray to the Lord to 
take from them pride, arrogancy, blindness, and covetous- 
ness, lest they die in their sin, as Saul did. The people, 
let them pray unto God for knowledge and patience, that 
they may know and suffer all things, as true subjects ought 
to do; and that from henceforth they hate discord, dissen- 
sion, treason, conspiracy, whoredom, adultery, idleness, 
hatred, envy, disdain, and such like, as provoketh God’s ire, 
and leadeth to the destruction of a commonwealth. 

But this prayer of Jonas is so acceptable, it might be thought 
of some men that the place where Jonas prayed in should have 
bettered it; as the foolish opinion of the world is at this 
time, that judgeth the prayer said at the high altar to be 
better than that which is said in the quire, that in the quire 
better than it that is said in the body of the church, that in 
the body of the church better than the prayer said in the 
field, or in a man’s chamber. But our prophet sayeth, The 
Lord hath no respect to the place, but unto the heart and 
faith of him that prayeth: and that appeareth ; for penitent 
Jonas prayeth out of the whale’s belly, and miserable Job 
upon the dung-heap, Daniel in the cave of the lions, Hiere- 
my in the clay-pit, the thief upon the cross, Saint Stephin 
under the stones. Wherefore the grace of God is to be 
prayed for in every place and every where, as our necessity 
shall have need and wanteth solace. Although I commend 
the prayer made to God in the name of Christ to be like in 
every place, because that our necessity requireth help in 
every place; yet I do not condemn the public place of 
prayer, where as God’s word is preached, his holy sacra- 
ments used, and common prayer made unto God, but allow 
the same, and sorry it is no more frequented and haunted. 
But this I would wish, that the magistrates should put both 


ok 


— 
1% anv void Wome [ou 


raul) Jqweny arenes 1 nob Pa hoa atianl swt inortt Wo 
eas Gag! oc» , wee) fone Sryattond i a salieiewity “ils Iw 
gt eadgne yleweds oft eeveretenls Sarva wale) Git csesitin 
wl 3 ii’ Lea out oth Vike Sdaiie® fon sorrel yyit 
«<@- tem bas 1 bownn- tthe Gnd? sghalmordng owl) 
“gue dia ridge, ot othe deny Tier eit Y .omfted (ntti 
dtey feutunot slices ore Sill paoewal ‘Die aaemstifiner 
oralh ifn - onsen goat Dieta tint? “he bir arts 
ot tor odd eof pies, has e yur hort) sayiw? Ww 
af jor “oh Go fag Hit pod wel} mobo! bate signs 
mohyyts fee sentioih) eoangerns chivg crnele nel oe) 
alqeeey wilt eh tow) me 0S SR? at aib guilt. tent aan 
jal! .csqanieg fa Milesiwoos Goi bet) ode Yyety wreily sf 
vine. ade antl as Aris fin wetiee hina Ger! ain peut 
(aml jirpaaehs YG feel Call’ dintfnnusd rev) #1 if eecer vob oy 
eenll.{ .-o0tele stiles vet vd A ae a ihe 
ai #'lonk) disdenw Ah ALG fomy tne. ain i ree Jiretenl 
Hiliewtantmsos «2 WO inarusie il» Yoyhy- “i intel fuk 
hag trel edaim bi wilde? Cag i te ef etre rer onl) dull 
ail htumledt lerqetg watol werk? tae fy ald Ered gt Adeta to 
ath pe we Dinw a0) uc. eo iy Hor? eA! fie ae beortext deal 
wl eo satle del wit fa Lies ceeere wl) Vitweleng el ain 


ean om) a dod; ay ve ¢ gt Pies oF Gnatliy Peay unde Paring. 
on dodd joni aft in wlan! alt of) bees ar tel Mob? ated 
ily a lia A aL a? wots VIM Heyes alt Ww thial ald « 


oth deoved daurang md gull - ode Vream eI Doh 
han tied aly mete jad cael) alior (eeequl’ ea fad Tal. 
tani lien, 1A. 4 Mumepye tard Nien + die pieny sod? vated W dial 

dot. shimsriai Gas ped wala alt tons degeiq toask 

amid avieiil will Me adm a) Al telnet! eadepaul wilt frou 

Agnes inne sow itt iresjet walt erth alyr-e ule ctr ant git 

06°01 Ri bot) Vo wae hs] ott) Htilemil'd” pajitite ati hr J 
viene “UM oi ed HS: lets aly TH ab oh toe . 
oan T tyeerlA eauhse (eter loon tea cnet Herta 
biadl d ef Jat Io rind AAS a hon oF aha hin ha 
mt yl Hevileyiny gtiecoen vee dad) Mitrennd’ only 


To aly othe alf pciabeoe tow ob t toy 
~via eet whit Aeseleaperuy |p) brow whet? ee 
Hole jot Led alti when pt ip hom, ate 


heittient, ii fetal oon ett a GT “Dil 
Mit hy Dino! eadetedgony chad 


Isai. Ixy. 


Jer. ii. xv. 


Ezek. xiy. 
Isai. ix. 


Hos. vii. 


Hos. x. 


492 SERMONS UPON JONAS. [ serM, 


the preacher, minister, and the people in one place, and shut 
up the partition ealled the chancel, that separateth the 
congregation of Christ one from the other, as though the 
veil and partition of the temple in the old law yet should 
remain in the church : where, indeed, all figures and types 
ended in Christ. And in case this were done, it should not 
only express the dignity and grace of the new testament, 
but also cause the people the better to understand the 
things read there by the minister; and also provoke the 
minister to a more study of the things that he readeth, lest 
he should be found by the judgment of the congregation not 
worthy neither to read nor to minister in the church. 
Farther, that such as would receive the holy communion 
of the precious body and blood of Christ, might both hear 
and see plainly what is done, as it was used in the primitive 
church, when as the abomination done upon altars was not 
known, nor the sacrifice of Christ's precious blood so con- 
culcated and trodden under foot. 

The third thing in this prayer is to be noted, lest in 
the port itself we make shipwreck, and offend God in 
praying: to whom we pray—unto him that only seeth 
the cogitations of our heart, and can and will do all things 
for us accordingly, help at need, and punish in due sea- 
son; which only God can do. And unto him should we 
direct and make our prayer, after the examples of the 
patriarchs, prophets, and the apostles, who called always 
upon their God; for such as direct otherwise their prayers, 
they fail and err all the heavens wide. Against whom 
speaketh Esay Ixy., Jer. ii. xv. Hzech. xiv. And the 
Lord is angry with his people, as Esay saith, chap. ix., 
‘* because they turned not unto him that strake them, nor 
unto the God of armour.” And in the prophet Osee, 
chap. vil. : “They called not to me,” sayeth the Lord, “in 
their hearts.” And in the same place, a little after, sayeth 
the prophet, “They be returned, but not unto the Highest.” 
So likewise are they no less to be blamed, that divide their 
hearts, part unto God, and part unto creatures; of whom 
speaketh Osce in the tenth chapter. 

If these three things that Jonas used in the whale’s 
belly were used of the people that profess Christ's name 
in our temples, blessed were we. But it is all to the con- 


ar ~ 


oo} annie #0 COOKE... 7 a 
vate fone analy ort at olqieey oft Die serena erostowerney orld = 7 
ali slPebu'e< Ps iy gi 7 ‘ves i ® W heafir> mtdirieg eft ay 


a Pipa a ve le eyett wag sett). 30. LOTiREA gM ps 
Shc see wel Lin ndlt 8. oye afte Qocanuey ban Tor 
epyyd dS rah fis Jobe aruhr s deni alt Wi aint 
3 beer Ee aro) ee Gee Gee ae feeds. - terial bela 
ye o(reitems 1 afd Wo 'tomeigg: hire -gttregel okt exen(eo Yao 
oi bacteria or relpol al$ whyeeq of) mene ralp ad 
wild Res sala behia © pit 4429404 odd vil erat? baat mgs 
peal sini wih G28 mounted yell a alias 
lart Heviezeeretio’ wilt ls tersenr J Wak 1 theuntt od Ssitiotle ri 
ilrynity wiht 01 wikis ob en hevr of “asl ipa niin 
soln “ylod ml! @trerr duu ve Geus th) rotted. 
ipa! (ied thm Ad) Se fend ima ¥L f pmiinety abd uD 
ev tne] di me lew eon Yow emliwe fae abu ly tura 
~ eigle fing ohh woideningala eid au qotly fonda 
ees we boold ora AAT) To moSiwe ol ton angad 
ja aclu nehiertt le Poel 
at GA feed el “eS & erm] aidt-b pemrie tris eft, 
ni be lawto han 2 orunjete slanr ew \hkvelh Og old _ 
Aime ylees agin’ al iti] a) ay apathy of cea | 
evalip fle ot fra tere (oe tere 2tnd ee 0. ane ttigay tll 
ga Site ai ihe, bin Jew te gio ev pn. ee eat 
ow dilveds (01% ctitefimh ie. te todd cho doidt ot) 
- gt No eciqnima ote wila-—aroDy ey atau: foe 2600 
ogvela balls div alway! oft hua ‘Ail aqeiy Ailosais Hy, 
pervnnsng ‘eil) “Ort weedin senth oo Aime 1t gho? iwi? pony 
cnet dein), older arora wii) (le eo bon fete : 
ails ‘hak © ele Aon yet) db) aed , on tee aldpdags | 
reef 
i 


aw qarls dite ye, nin gee af vite cryin at jrod “ 
wet weoll yee sodg-mald ott tan bernat eet seul “* 
sat) Rouliqny sity wi baA© “expenses to fel wide ob : 
i Jot alt Alogne “ct ot tan baller gali “ vie agost ate tt 
line ofa’ efit a ee acc wilt athak. "ateaal sods 
* waelgh ld od) cabin Ze bend leneneesters anh got * jredgnmy off 
cial) abivide 24:08 Searittell od of ent Oo eqs oan utivedil of. ~ 
aevite We reviahesnd “Ost trey bua bod off rag sabtenl Vi 
| . sonqorer dinat ada nit oseOhstodaage, , Age 
votedln auth hb tavern mmetrols 2nd eaeeerield gorls gan 7 
vor onrnk? eadteng tettl slyory rat Ye bone | 
om oj ch Vee rant dpe ever pray ' 


IV. | SERMONS UPON JONAS. 493 


trary: we: know not what prayer is, nor yet will take the 
pains to learn it; the more is the pity, and the more is 
God stirred to vengeance and punishment, and the more 
cruel shall the pain be when it is executed by God. 

As we know by the text he prayed, so may we know 
by the same how he prayed, and what was the form and 
manner of his prayer. ‘That is very requisite to be known, 
marked, and borne away: the effect and sum thereof con- 
sisteth in three points. In two of the first verses he putteth 
forth briefly the abridgement and epitome of his prayer ; 
then declareth he the greatness of his danger and jeo- 
pardy; thirdly, he setteth forth the pity and mercy of God. 
The first part: 


From my troubles I have called upon the Lord, 
and he heard me: from the deepness of ‘whe deep- 
est I cried, and thou heardest my voice. 


Out of this first part we learn two doctrines: the one 
that we should not despair, nor clean cast off God in 
adversity; the other, that in adversity we should not fly, 
nor seck any forbidden or unlawful means of help. And 
these two things observed Jonas in this his trouble; and 
we should do the same according to the commandment of 
God. Psal. xcix. “Call upon me in the day of thy troubles, cpsat. 1.4 
and I shall hear thee,” as he did at all times. Psal. xcix. psat. xcix. 
Aud this cry of Jonas to the Lord was rather the ery 
of his heart than the noise or sound of his mouth, as 
Moses’ was, Exodi xiv., and the good woman’s, 1 Samuel i. Dead oats 
The circumstances of true prayer observed, the Lord — 
hearcth this faithful prayer «according to his promises. 
Whercof all idololatrical bishops and priests may learn, if 
they will forsake their idololatry, and call unto the Lord, 
mercy is ready for them. And if the lascivious, avaricious, 
or coyetous gentleman or Jawyer will acknowledge his fault, 
and ask remission for it, it will be forgiven him. And 
so shall it be to the common sort of people, if they ac- 
knowledge their disobedience, rebellion, treason, pride, con- 
tempt of the superior powers, and ask mercy for it. 
The second part of his prayer containeth a description 
of his dangers that he was in, after this sort: 


. a | ae 
N —s Ny 


gu. SAFOL eOte aroma 


vitt ehed Mig doy so8 oi wyng wele Gon wala syn 

Ho eoo ot Das .oilq edi of ggutyade 9 at opel Oh ening 

5. Pihme ed! ieee Soseuleieney le eoruoguerob bereits bot 
fod pt boheere wi A weta od alag oite Urls for 

Z5 md oe eel Arowveny oul teatvedt al wen aw: oA 
ae tens eerrct oli ane dale Buu ghegesy of woll ona. ods gd 
7 oi “om al OF oh Hiteemh ers e: jadT “reynaq wit Yo vena 
siree Veved’t ome Lae dodtte aalt oypyre <ened heb bode 
Vhesiig wal eave de tt le ows al sinters could ani dliednia 

=~ Dorper 2ef to gambles. bo anlage ied wl) “Ried fp 
wi hah Suyneb ail To eoaterm atl of divcltoh. ald 
tia? te ier bre sa add vigsul Atsteae eal (ylbaida A 

: stray set, Get’ 


Jinsot ott nog hallns went E, esldawsh ee inert 
awed, athe to eexiifeal of3 oot + one rail orf bow 
iar vin inital unity axe Jhaite t 124 


Ni wild 1 @nte enh saeite itenal we dey seth aldd ‘is. rut) 
® beth Ti dea atonls aon jaieyeniy’ sem’ blgodd ww ded 
Ut son blowts 00 qilerpie of teild hid Geld” | quievoevdan 
», i ahh Yo eeu fitenion on cobble? yr ae wut 
lot gehdetes ant ailt 2) cote hevnento ent) owt cond 
is Jewebnntusce «fi oo wiles tia wld wh fifcorls aw 
ert) febionn) lt Ty vely wilt cd ain ioeys ed sige Net bot 
atin a has. Lett wah fle de bib od i * @nlrowal tade td 
» UP wld *adier apm foi adi wt wigel, De vt wile Eutdh. , 
a ghigom add Yo bows temic odd neds ete Hd Yq 
ma hawt. i fear lawotos log of) han, viv thor apie welll 
Tivol, wit terwrunto Sayer vireo * . 
analecoty ph! ot erilnanse smgeng. fiftdid Gay beret 
W wramul eeate chening bias sepia Lomeh daloht My Temi 
_ dapd-adl. ottm_ thay. an sptealotoht vigets afnaged thw ~yoda 
racy duchrmcl wd? Soh stots sey hinst af oat 

Heal vid ogieteenion fiw aneral om mmatrng eros 10 
lth “anid gowhpe le at WOR ale alain an ean 
~e godt MW getqeeg: lo ton grommes edt! ov 40 7 Miho 
tot hing Whee Av silleoabssn peter 


: 2 Stith Serene slew Dine i 
uiqrrenh yy vidsindarn ‘eayEny ” 
ra cite lahore i a abe im pia 


Rom. y. 


Matt. viii. 
1G 


Vzek. iii, 
XNXiil, 


49 4. . SERMONS UPON JONAs. [sern. 


Thow hast cast me down deep in the middest of the 
sea, and the flood compassed me about: yea, all 
the waves and rolls of water went over me: ii 
thought I had been cast away out of thy sight ; 
but I will yet again look toward thy holy temple. 


The waters compassed me even to my very life: 
the deep lay about me, and the weeds were wrapt 
about my head. I went down to the bottom of 
the hills, and was barred in with earth for ever. 


It is the common sort of all holy men for the most 
part, in the holy Scripture, to make mention in their prayers 
of their dangers, and to amplify them, that their ereat- 
hess may be the better marked and known. And this is 
done for three causes - the one because, with the number- 
ing and rehearsal of their great dangers, they may the 
more inflame themselyes to ardent and earnest prayer; for 
the more a man feeleth his own grief, the more diligent 
he will be to seck a remedy. The other ig to bring a 
man the more to a contempt and hatred of himself; for 
the greatness of the pain declareth the enormity and filthi- 
ness of the transgression and gin. The third is to set forth 
the power and good will of God, that can and will help 
in extreme and desperate evils, and save with superabun- 
dant mercy, where as he findeth iniquity and sin to abound. 
Romans y. And So, many times, the slavery and miserable 
state of the afflicted setteth forth the majesty and rich- 
ness of God’s mercy. Matt. vili. ix. John iy. 1X, 

This man of God noted and knew the displeasure of 
God against sin: but our Jonases sleep quictly in both ears, 
and feeleth not the pain of sin; and _ this security and 
insensibleness under the wrath of God cometh by the 
ignorancy that the whole world 1s lapped in almost, as touch- 
ing the danger of their vocations. If the clergy, the bishops 
and priests would think upon this pain annexed unto their 
vocation, if they do it not truly, faithfully, and ag they be 
commanded of God; Sanguinem ilorum de manu tua re- 
quiram, that is to Ray, l owall require their blood at thy 
hand,” Ezechiel iii, Xxxiil. ; they would serve the Lord and 


. et ; 
aa | ae. Yor) tere Dh 1a? o 


ty to nbn wilh Bt qr uty aur deeg dea wont 


ln agay 7 ia ear (oadenniior fay lt ald: Doa..c8 

I Py shan fires “Oine allot bat rer nit ae 

Pods. gl te jue yers’ toe woud Anal I. tiled — 
aeictieeaiell ei! freer + deat slag tog llive 2 aul 

j oul Yu 7 wf Gers ow fp nator aye av afl 

nei ites ahacees wd dane tft Titan gal aqeesh old 


, moliod alt 0 pireb aya D towel git suody 
7" at iis iietw tt Syrqarl -aacet von atiid os 


law @yh) ek wae dlad te to free montanes oe 2 

aeverny deult a) Mela sleut. a) wrirgies tid olf a 2, 
imctS att) ded? sera) Citetle at fies vrgaah vind }o 
dace hah tac’ Oe fclene: died alt od seem melee’ 
edward of) let Guazes ae, (0) © ues ean) 40) aap’ 
iy rie od) ormes) ire oti to feetkader “ham gol 
sl ¢ erry Beare “ath fecine, ti eo aelat crane 
lerwalily @enetl wily ore fire ® i) Aale® Reo @ 20K! adt 
i rere! ab OF Tee afl jist sma c8 ail , (ye ah 
ong teenridl to Tetiat tern “PRapete sand Moor ott net 


if iii ica gar goa terrane ia iy xp niet | wily lo amu) ite i 


ae 


litve® fee ia frliit oAl ale (ote unieergeantl wilt To mand 
qleat Ubn lim Gem dct dwt? i lie doom bas teneg ont 
anya iw ovis pute ati 2 GLa hon eee ni Fe 
icealé oF Ale ud Erin: decitah. ol a coul” prions seth 
vides Se yrds ott ae Train ov an 9 eongi 
ohaty Dew alae aly vive? Atoatee etallie cv) 4 wore 
? Aartol 0 jie Siam - «cena «ho Yo aor ing at, 7 
jo oromeikpil oft wa fhenfGon leit We wm ent Tl : 
boey oT fi AE | eels evens une den! Le Seaiagge bok? 
fen vines ait fine “ould eo cnbetp ad? fon paket, ban 
nat vi Veinod bod tos mere et ‘bie wath eccoal 
fot on cacti hnepgal at brow pilosloy ould tans. yon witgh 
spite ave (aaghets SOUENE: Atraliine es siewt te vigaaliiydd ym 
south eh, eee vey SpiTtogie ayo iiean oreing, baw... ua’ 
af wade wa thee cial, iwi cont oh, yd Y. amitenot tone 
oi Gl} vam Mh morally watiager’,. 49D. Ie hobs | : ee 
ry ba Dukes eign, Ubon A agama ily rib 
bmp teyosd aul oven our yall ¢ didvas Ji tyidyad,> 7 


st ee 


- 
e 


iv. | SERMONS UPON JONAS. 4.95 


use more diligence in their vocation than they do. If the 
noblemen would think upon this text, “The Lord resisteth 
the proud ;” and this text, Esay v., ‘‘ Woe be unto you 
that join house to house, and field to field,” We. ; and 
the lawyers and judges that is written, Proverbs xvii, and 
Matthew xxiii,; they would not sleep in great rest, nor use 
the place they be in with such partiality and falsehood as 
they do. In case the common people would think upon 
the third of Genesis, where as labour is commanded, and also 
1 Thessalonians iv. 2 Thessalonians iii., they would not for- 
sake labour, and seek weapon and strength to turn and alter 
the state and order that God hath appointed upon the earth. 
But this I say to every man of each of those degrees men- 
tionated of: the less they feel the danger of eternal daim- 
nation, the nearer they be unto eternal pain, and have 
already one foot in hell, which shall never come again, but. 
the whole body and soul shall follow, except they repent : 
for no man is farther from heaven than he that feareth 
not hell, nor no man farther from grace than he that 
feeleth not the danger of sin; as we see no man in more 
dangerous disease, than he that knoweth not himself to 
be sick, as those men be that are fallen into frenzy and 
madness. Let us learn with Jonas to know in what danger 
we be. 

Yet is there another thing to be noted in Jonas’ words, 
where as he sayeth: “ Thou hast cast me down.” Of these 
words should those that be damned by the magistrates 
acknowledge, that it is not the magistrate that putteth 
them to execution, but God, whose ministers they be; and 
ought to save such as God’s word saveth, and damn those 
that God’s word damneth. It is God that sendeth to hell, 
that hangeth for transgression upon the gallows, as Jonas 
knew in this his prayer: he accused not the mariners 
that cast him into the sea, but confessed the execution of 
the evil to be from God. 

Let therefore from henceforth the bishop and parson, 
that is deprived of their vocations for their misbehayiour 
and false or negligent preaching in them, say, ‘The Lord 
hath cast me down.” So let the noblemen and the law- 
yers say, when their ravine, covetousness, fraud, and deceit 
erieth vengeance before God, till they be displaced: * The 


( 
c 


[Sat va 


Proy. xvii. 
Matt. xxill. 


Gen, ill. 


1) Thess. iv. 
2 Thess. ili. 


oe hen 
ney , AMOR HOTS eFOutT a 
wT ob edt mad? moklene wind 4 With o100t tee 
Fitview bio) afl tent ail oq aleidy timew wemeliiog 
amelie Wn ot dot” Ly eeell oxen ole hae ">; tuseng ond 

; 1. a Ale iy biuF ims Pui at eatsort pring sodi 
in ot fom en edvpogl] sretairy al dol) womb, hewn awywal olf 
eis ttt Jeon $eyeg wt yvele dow biuww vorls 4 files qultdinll, 
recat! Op teas wie] Sin plleinieq due oldie ntled nil} ssaley ods 
fom wh bun Si] futons olt. ongo al. oh vant 
irons cofha Louw tet artamey> ol ieee wonly idea In Laub wally 
Memmeet 0d 46h Laws cols Ait omalvriiitieenlT 2 vb sheinolintiel ft 
wtla ban ove os itpartis how nogieow dso Iho atel when 
vee wali mej Diviavayae died bo) degts suleuthan etebe ory 
wea eerrgah wotlt Yo door Yo avem tere oe goal atily dell 
nek feiss ty wesech ods bod inet? wasl wi?" Sta teddanld 
ntl LAG abbey Tarim ajay od ped wow wit jeolian 
Mad Ringe one sera) Mele dai {fottmtadet ban (hada 
+ taal Wal) Fiyesea walle) ledy lace fis vhad wiorkw alt 
Leae. hl We) desl) corveadl rr’. mead Piel a “ufsort our wal 
A fl oS comp, Awl) a al: aeroan wee Nod doa 
FRM Ai nwt oie we ep.) ale tetera tad? dour algaled— 
ot Gem! Pot dipwond, iad? sk. tel ead Oy swowmytal 
ina qari aim ose 074 .2f0) od yes eto owe: ding od 
“Sogn daiw ail ned yj same, dite areolar arta 
~ : . 7 aed) aw 
| Shier easton Leton oS at gon Shue od & aT : 
cuit WP “deel ug dene teed ctl * =Atovae oil an vrsdw 
wairctatav wilt ed remand, i dala smpilt’ IMuwate etyvaey 
Hediing* Saal) edaetetuesn Ori fess wi. ab gual Pulibronilis 
Seem” st Yorke eremeigiia. asoee Lad). joc wiedduened uf iol 
colt Hiren Dime ilberas lent, eSvel)- aw ‘ubsoesgyes of idguw 
Pe et Miele desl) hol wt al - closed lsiw eg bot dads 
muio). ea nly adi noqy tomeorgerens tor storelaad dealt 
Crier wh dot Aesatonn, wel. Suen tl epi vronl 
1) Gaineses uh Ieoatows tid aoe eold-ainl iti fees Soult 
: 4) obi gre at Me dive oul 

simcwrtoy Lun otheld wilt alredtonaail sera owlevids- od > 

.  widleelsttein tale vol sroitesav sheild Yo-deite ai sadly 
Won oth ceie, srevilt> ak sesidanony twain % tale tne 


feat ol try wevotldin ails 
wile teil 9 lk eg Sey vanlat mneiginee at 


3 
& 


496 SERMONS UPON JONAS. [seRM. 


Lord hath cast me down.” And the same let the traitorous 
subject, the thief, the murderer, and idle man say: “The 
Lord brought me to the gallows; the Lord would J should 
trouble the commonwealth no longer.” 

And I do here appeal and burden every subject’s con- 
science of this realm of England. First, those that have 
the doings, recelyings, occupyings and custody, oversight, 
rule, and office of the king’s majesty’s goods or lands, 
Then, their conscience, to whom the kang and his council 
hath commended the teaching and instruction of his people 
in the knowledge and fear both of God and man, Finally, 
I appeal all the consciences of the subjects of this realm 
which meriteth, some for deceit, falsehood, and deceiving 
of the king, loss both of body and goods; some for preaching 
erroneous, seditious, and false doctrine, or for neglecting 
the preaching of the true doctrine, deserve most cruel 
punishment ; some for false judgment merit the loss of 
their lives; the rest for rebellion, sedition and treason, de- 
serve the sword and the gallows—whether, in suffering the 
pain appointed for such transgression, they can from their 
hearts say: “ This suffer I worthily, and will the vengeance 
of God, because I have sinned against him and the Jaw 
of my commonwealth.” No, no, the Lord knoweth, every 
man extenuateth, yea, excuscth all things done against God 
and his order. But I will feign thee, thou thief and robber 
of the king and of the commonwealth, to be king, and the 
king thy officer and receiver: wouldest thou thy officer 
should deceive thee? Or, thou traitorous and false subject, 
if thou were king and the king thy subject, wouldest thou 
be contented that thy subject should conspire and imagine 
how to pluck thee out of thy realm? What if my lord 
bishop and master parson were kings, trow ye their ina- 
jesties would be contented that their bishops and_ priests 
should whisper a tale of treason and sedition in auricular 
confession, or rather privy conyenticles, to their subjects ¢! 

Speak all ye that be feigned kings, and speak of your 
consciences: I dare say ye would not be thus handled. 
Why then do ye handle another so? Remember ye not 


L’ This probably is in allusion to those of the clergy, who adhering 
to popery in their hearts, secretly promoted the rebellions against 
king Edward the sixth. See Burnet, Part 1. Book 25 


Soy 


. mega § HANOL Meld eeoutnak 


aporetert od] Jol oinee wD idk, “ttl ofa Pans died bad) dent we 
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wl = ve , AL iooul anid alt We ae Date value - - 
flares will Lote gi? Gat noe <)/aneiaenr veld bol T ‘ 
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staat i TD tai) wo ate” a4) ¢ tae cop cAxirod oft 


rau ai Ww ane is a) 7 runt an ef} Lis eerqa j 
stead) Lng Ameraedie? phoma 1) Obey ister ilaldlar ; 


er Gea | cmt wale 1 Pheety bala gheah ti Vier) iach gtd alga 

arya Je of ww payee! et) ee itis ae , 

haan oe if Oftpesl SHTMIGh ov? of fu eweladmaverg: ube ‘ 

ns ol wilt Jed -saeaigle!| ald 1) onaw -; doer 

ah san? tue postition sretiotr wil = wy sevell veil ° 

Ae qverstiey al outta r~epeidieg a! fon lyase adi ores 

feel? rei? dam val? Morera moe oy fesuiespye wing ~ 


4 - aay 
ovurmuntiee wld Th Lats tltiew 1 elim eat * (ha rad. 
wal of) bi fed fort Seer pal E pienpeemd shade. 


& 
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juew) pens wearts agai? fla cicarnses. 7 (Ateneo leo rein : 
au we tum Vert (rai? sent ttgin4 ib a Tt el ener abi (han 
mie his Jil of ol wien wht to tune yet ait, to é = 
i ihe wilt apr? 26 iow avec hada witdla qeit yates 
maid is) Vas uiorwilees wilt WP bods pore) OC a 
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itisucie Tae overs Ifanate Soonystzye yer tel Lotawinay od i : 


led om pea? Titged wilt Wwettto ‘volt .douly hwo. had 
m tail) of Ot iid Ger eh) Ste (uta qoilael Toe 

aperg hens eiqyitent tind ee Feotnalives Pa) ley Pr ae w 

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rind Yo deoqa bnew agald iemgtet eof todd me: Me — a ae 
ledhrindt eo) pd dort Itdere oe hee eub.1 i Seat 
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"geal tt @ ee 


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eh 


re 


rv. ] SERMONS UPON JONAS. 497 


in this law of nature, Quod tile non cis fiert, altert ne 
facias; that is to say, “Do not to another that thou 
wouldest not another should do unto thee?” Amend there- 
fore, every man, and be true and faithful unto the realm, 
to the king, and laws of him and his realm. And for the 
love of God, ye noblemen, gentlemen, justices and lawyers, 
the wholesome laws of the realm, the statutes and com- 
missions that hath been made by the king and the council, 
for the preservation of the commonwealth and the help of 
the poor, which be both afflicted with your insatiable and 
never-contented covetousness—let them be faithfully exe- 
cuted, and uprightly interpretated, according to the mind 
and meaning of those that made them ; for the evil con- 
struing and sinister taking of good laws, and godly meaning 
of godly magistrates, doth not only afflict the poor of this 
realm, but will sure at length cast the whole realm under 
the water. It cometh now into my mind, a practice of evil- 
taking the governor's word and commandment, how perilous 
and dangerous thing it is. 

T waa oncelinethedace of Rritaine? with a fore wind 
and contrary flood, the seas in thx place going both hollow, 
and that by reason of a multitué, of rocks in the same place. 
The master of the ship, to conduct her the better, sat upon 
the main yard to see the seas aforehand, and cried to him 
that steered the stern, always upon which side he should 
steer the ship, to break best the danger of the sea. The 
wind blowing high, whereas the master cried a-larboard, he 
that steered mistook it, and steered a-starboard ; and the 
once mistaking of the master’s law had almost cast us under 
the water. Then thought I, It is not without cause that 
wise men compare a commonwealth to a ship; for one thing 
loseth and saveth them both. For in case the master’s 
officer in the ship obey not his law, the ship will of force 
drown. So shall this commonwealth and every other, that 
when the king and his council shall make laws to help and 
save the poor, such as steer the hinder part of the ship 
behind the king's back, follow not that he is bid to do, but 
that that he listeth himself, and his own private com- 
modity to do*; and thus putteth both the ship, the master, 


[? Probably the Race of Alderney.] 
[*? To do, omitted in ae 


froorrr. | 


0 ee aS 


- 


> 

relly Fr eh oie i. bung: areectan Wal eile i 
iit” dard” qetions of jug oT en -at et felt Gana - 
rmi temink “Veal ofow ob Sdosde edna dais Jeotcnw. 


‘ wine Olt ogy lutildio} few . tired af pita SS CIor svat 

ail wrt bed, alee aif burn goitl. to onal deren onl ont of 

' frat: Die senha, coneilieny  .conpslidor we iho) Jo eval 
ee eg, bed <tuhete @dt nleot. add Yo. emat werrcoriingte al 


Fiver oft hem yt wld ed chine gored died fet? enobeim 

= FF obot-edl iiis Atsratnn we evs To. Reiter ul wi. 
hos aldalgoans 9% t dire badel®y diod ax Uniti story wld 
ore (Vuiitigy gd weedy Pyle “OivGs Tmtindaocryred 
hive @2 of sufireaans dacereyice nyse bas jJaloe 
wee Ups wld ell) ditt whens. t9yf3 cont tr geitwenr bes 
pritieny viboy kira gaat dus 3 © ganke wei hav. voigale 
Oot Vs Nery Od defies vir gor ditet) nena tile Yo 
win eleit ely ld Jone Misnal da eve Gliw ud Jas. 
Ate We « tttaasq G Jntiss ( 412) wow diam wiew alg 
Mote Wad Siiceabcreamaren ine-drgrsy wmarivoy “oly onnled 
Ads gpk? eneatpials fata 

* fatter onl & Chive oreleg! oe ee en 
veothey! shea Woe aie hey m anew) Sanlbyerions bad 
onal] artnet fA) ai ott ts Bratt itera to dimes i! Jolt bina 
orp Me orodied Wt aul dutoy..ot aide oh ‘eo aetenm of T 
Gl 0) Desire Torey Aircwlewile adm gut am ot baae tient old 

blow gal shi did y SAT Gents utes mle! forage) als : 
nD Ph Wilt Va pita wl} Sank, second pits ult casts 
_ tal Seeectedl.g ior veletts ol) gecudey dlgid Subyold hugw 
~ edt tre Hineiiew peevists dae ai hecdetm Pertings dual 

Tube ea leas diced ¢ bail onl éraMort abt Sidon som ~ 
Seal? Oiee Moi tna ee ee 

mri: diy Wl ; ithe wh tiMleonsmimaon ARUN Teeny caw 


weil Da Vie gids mls el ot tee tole wale: lt fi oie 
teed allt Yrs Tom diteoweannanen. eidd Uinla 08° eet 


“i as Chee Towa. wid hap Mteiell. edt jal. 
~ * ie Dia» ie acre te ~— ‘ 
. (qutpat a, ‘ta goat atest * fies eo a 
‘a al tihebetniab aa oe 


Isai xxxviii. 


Psal. li. 
CXviil. 


498 SERMONS UPON JONAS. [serat. 


and all the mariners, in danger of drowning. Amend 
therefore every man betime; if ye do not, the Lord at 
length will east ye out from all ye have, to the destruction 
of you and yours. 

But of one thing J pray you all that be true and faithful 
subjects and friends unto the kingdom and _ the king’s 
majesty—that ye will not impute, nor burden the king's 
majesty nor his council with the oppression, extortion, 
theft, injuries, deceits, falseheads, defrauds, cautelles', vio- 
lences, and other wrongs, that those thieves and destroyers 
use towards you and the commonwealth: if their using 
might come to their knowledge, I doubt not but that your 
wrongs should be redressed by them. And this I know 
mysclf by experience in weighty matters, the king’s majesty’s 
council hath not only heard, but given accordingly sentence 
with the truth, and used me rather like fathers than like 
judges in such matters. If they had taken things spoken 
by me honestly, evil construed by mine accusers, there could 
have followed no less than my great undoing, and hinderance 
to all my labours and pains in the vineyard of the Lord. 
Therefore, pray to him that all good laws may be justly 
executed, and all other amended; which God grant ! 

There is one word more in the text which must not 
be neglected ; where Jonas sayeth he shall see again the holy 
temple of the Lord: in the which words note two things : 
the one, how that in the most obscure and dark troubles 
of adversity God suffereth some spark of consolation to 
shine; the other, to what end a man being in trouble, should 
desire to be delivered—to extol and praise for ever the name 
of the Lord. Esay thirty and eight. But how this end of 
deliverance is practised in our days, the Lord knoweth. We 
use not to desire the Lord to be delivered, to glorify and 
Jaud his holy name, as this Jonas did, and David, Peal. li. 
exvill.; but from sickness and adversity we turn ourself to 
all ungodliness and liberty of life; and where we were evil 
before trouble and sickness, we be worse after: therefore 
when God hath wasted one rod upon us in punishment, he 
beginneth to make another, more sharper than the first. 
And even as the fall again into a disease, before the first 
be quite past and overcome, bringeth the more danger 


{' Crafty proceedings. ] 


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479 sey ty jon tyen b Jig alivernd Seetl) of mittee asa 
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tod wir qaken qos Hale pi sthegsn secre, enol y bedwlgan ail 
egilids - gad caret shreww Moule off ai md odd Yo wld 
eitdiets York Ans wiwnelg gen alt ot Mat? wad one orld 
of solrelawion lo aieqe waton devise ‘tou eiheravlih Yo 
tends ely! wi Qiatel art & bre Patter pi -eortio wd) ponds me 
raat oeli-raen 20) oniang. Tita bat ia (ee feat el et 9 wine. 
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i Veet SivoG hee bib ooinl At ot wines tlail wed bual a 
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Iv. | SERMONS UPON JONAS. 499 


unto the patient; even so the relapse and fall again into 
the displeasure and judgment of God, not only doubleth 
the grief and pain of the punishment, but also endangereth 
the afflicted person with the horror and damnation of hell- 
fire ; for every relapse aggravateth the pain for sin. 

After this followeth the third part of Jonas’ prayer, in 
the which is contained a commendation of God’s mercy. 


But thou, O Lord my God, hast brought my life 
again out of corruption. When my soul fainted 
within me, I thought upon the Lord, and my 
prayer came in unto thee, even into thy holy 
temple. ; 


In these verses is declared both the power of God and 
the truth of God: his power that saved his life, where was 
no likelihood but of death, vea, death itself; for he it is 
alone that bringeth to hell, aad saveth from thence, 1 Sam. 
i.; his truth is declared, that whereas he saith, ‘ Call 
upon me in the days of thy trouble, and I will hear thee,” 
Psalm ninety and nine*, here he performeth it in this afilicted 
Jonas; of whom we should learn both to fear his threaten- 
ing justice, and to trust unto his promised mercy ; for he 
can do both, punish the evil that will not repent, and save 


the afflicted that fleeth unto his mercy. 


They that hold of vain vanities will forsake his 
mercy. 

The people of God have a custom in their prayers, 28 
they behold the true and saying health of the living God, 
so of the contrary part, to eonsider the false and deceitful 
help of the false gods; as Damd doth many times, and here 
also our Jonas. So do the true Christians at this day ; 
in beholding the mercy of Gad in Christ, they behold and 
wonder at the fond and fake hope, help and trust, that 
men put in vanity, error, awd forbidden help of the mass, 
water, bread, salt, bough’, e«mdle, pardons and such lke. 
And this note, christian reader, that the prophet calleth 

[? Psalm ninety and nine, omitted in T.] 


le Bough: bowe, D. 1, boagh, D. 2, boughe, T.] 
32—2 


1 Sam. i. 


Aa ene die I On SA 

a ap Sipe ae) al ; a 7 
nO Oe ee [7 
otei nlege 1 ae ecqelr wi ca nore pateite, and ofen 


(Gitooh dao jE bon deneghir tne: wviceeelah ‘wild 
(dereg tala cnde ¢ it ieedanng. wild eo ray, hare iy ei) 
iad Yo nite btn, corunott dare’ aorrsq: Besbaithe welt 
oe “pol iE mtd iitemerncrn opeler ram. tol wit 

mt mreny “gam 3p dung teat ent cated alll qltA 
wpa There «aslo @ baniaty w doiw ed} 


“T gat signori, semd foot) een font O- uodt andl 


betettel lice gaged T? = aealtyirres 13 IRO otedh 


“wor few Arvo eal Wage Wyvoetis T aon miuline 


tied “Vil? opi a ands, one ai i Oye 


= + Meuist 
me’ bath Ww ni 68 Datooh f mated) af 
enw oruiw oil Fenn gail swerog i sel) lo diged ad} 
Hb od wt 3 eel Meah Jove \ittiels Wo fol focdiledil pa 
in 1 one) vet tare tow Stik ot deyalid Juolt ecole 
U2” flees od sortila jadi berialeh et tied? aid Pe 
“fet? went De Clete stoned 9/6 webb aclt mit our ienget 
bectoifite eit) 4 Seurentivoy ol oto “onde Lge vbonie salegt 
<ieinorile old adhe) Miwt uted Llosa anode Yo 2 anal 
wit a0}. 7 yrreny’ bMeirarey ail cov tant of are sonident gai 
toda Tuts laser ton Tiw sed) ys. sili Auicouy diel ob enkp 
a Grina aA ofeuk djoott sols hopafita od} 
ee 
wil susan (i eoititey niny Yo Mod tude godt 
A? ton 
et Pmoyeuy shuld | pt Attn are ho) Yo wtionq uot 
holt yyritvlt orld ‘ty thitaoi! geiivion Tyrie duet wit Moston gud 
Widioost: faty oalat ous vwhianos of (tuzq yurligs ‘el? Yo on 
Graal ben, aint gnicoy Ajob tie! 45 isto selat Gils Wo afoal 
ah elds ta, entaterd) earth att chy o® anno an ode 
far bholool yale Aah) oP ded Ae titer nit wathlelod ‘at 
told turd bie utet sqok ot How Dad oll te sbanw 
econ 9 No glk Gabtidedl Same reros eiiet AE og Grae 
oil tone frya, axidbonrsg  ,oltuminPiigi cal Alnw townk. antew. 
Abulles whoa silt dedt pelheor inalteila® stort eds tak 
‘Yh tea hACione: dlr een pg ‘ 
Me PR priv rae 


Matt. vi. 


500 SERMONS UPON JONAS. [serM. 


false and vain religion vanity. So judge thou of every 
religion that is not contained within the word of God, to 
be nothing else than vanity, from whencesoever it cometh ; 
though the world would bear thee in hand, it were as true 
as the gospel. But ask that true judge, the word of God, 
and it will shew thee it is superstition, beggary, and treachery 
unto the soul; and those do lose the benevolence and 
mercy, that God hath promised in Christ to as many as 
seek him in truth and in verity. Out of this text ye see 
the doctrine of Christ true, that is written Matthew vi., 
‘“*No man can serve two masters,” the true religion of God, 
and the superstition of man. Nor he can be saved that 
trusteth in Christ hanged upon the cross, and Christ offered 
in the mags: ‘for the one is contrary plain unto the other ; 
therefore Jonas confesseth what he will do—follow the one 
and forsake the other, as the text of his oration sayeth. 


But I will do thee sacrifice with the voice of thanks- 
giving, and will pay that I have vowed. 


Here Jonas eftsoons telleth, what he will do being deli- 
vered from his trouble: he will extol, magnify, and set 
forth the goodness of God. Then he will perform his vow 
made, that is to say, live obediently unto the command- 
ment of God. The same must we do, and not use health 
and quietness as an occasion to sin, liberty, and filthiness 
of life. Jonas also amendeth the foolish opinion of the 
Jews, that trusted to have obtained remission of their sins, 
by the offering up of their! calves and other brute beasts: 
but Jonas declareth that the Lord delighteth in no sacrifice 
that man can do, saving in the sacrifice of thanksgiving ; 
for only Christ is the sacrifice propitiatory, and he that 
alone meriteth before God the remission of sin. If then 
in the time of the shadow? Jonas knew the Lord to accept 
the sacrifice of the heart and mouth, that was endued with 
faith, above the sacrifice of the bloody ealves, how much 
more now of us will he do the same, above the idololatrical 
sacrifice of the mass! 


[2 Their’ Ly they a. 1; 2. 
(? “The law having a shadow of good things to come,” &c. Heb. xi. | 


ay — 


sean] SACTR te broifese " es : me 


% 
tree te nul og leit oF Fa mip alny ban old ° 
ou bet? We Drow male aldie Teariedans don oF tell norgiler:. 
+ fete 4H wrexerrmde ooh, viline set cna priMton od ss 
court on crre jt Leet m walt aged Whew beer wil) dyuodts j 
Sastt is Segoe 04) euhad oe ‘ted? Fie inf legen orld at 
Te leetts ae .escgy! rey Dleweipe oUF a(t) worte ive Hi free 
hin ywoooksenaegd al! deol of) “eat bea cine off olne* " 
on (nent ad Mero) oi betoerey iA tsp) tol) ever 
qr “ay, fant gilt We at? pit a be iil ii as room ; 
ie whlsintt seiiive et dnlt lore! he) Yo uttitendty Gal) coral 
toe to wnigiie: éent onl ~ elven oh arin ee oe py 
tuds eores vd Ge ok A etd to” enitieeenye odt bie 
finite il boa sorte aft Ginn) Segaed_sstwl of Ajatarc 
j milto nile wire wala granting «i'd ult Gat + emnnl odd wa? 
any wilt walloi—po Ite otf ache Abmettncn eaaal enctwredy > 
spires qrdlere ail 1. Rest pelt on edie-ett oder bne 


atinils “ta solay oft Aig watered wnlt ob tin TF gol 
Acer cre I dads geq (00 Lan jgaiig 
Slats wetted wh Wo ed. dandy fz enemies patte i ae an 
fou ban Aimygin, Jeger ffir’ ods elihent AA owl Levee 
wov ant ardltyq ie ail ith Ao) to ortilnnrs oft din he 
Sucurmon off oly ¢liasthade el cee or a ted gabemps 7 
Attert wajen fry ob oa dak Gera att 400. Jodannt 
moet ih dun elteld ji ai Fomtcs te wm weeny bas 
alt Vs romiqe dabwt odd tela vip col wtf Tao, 
panies vient? Yo noteiness danintle ved mt fevbersl Met} ral. 
‘Rhend fi) wile. fiw merit ales to qo parvion, added: 
witire on al puatdgileh ron oil) dist dietelveh stl. pial : 
: unirivetands Wy Gohan adl-td stent pb yam mhie tadf 
tet wl bad gpendaliigoay esliicnes felt at anh “lie wh 
tet Ut So tesieaataies 62 teed nd eaten oonlatc © 
nyse ot goed gale wheat wesioh “wabarle ait Yo aafte arf sil .. 
Hii bowen pew taili Dover, Its, ttrad lt lo onfiriene of | 
doin wail sveiee eFeoaghei any Yo osbiias alt wernt ATA i 


lostsrelotoht oft eweeln, panpen ail oly i sed to Won. atone re 

- : \ rs a 7 : * 
; . i) i aan ee - . _ =v 
| en eT te aan 
ee wel os + 

#1) 7 ad i 


4 TP i a : 


Iv.] SERMONS UPON JONAS. 501 


Jonas, well trusting of God’s mercy and promises, shew- 
eth a reason, wherefore he will laud and praise the Lord, 
when he cometh out of trouble, and saith: 


For salvation cometh of the Lord. 


As though he had said, No man can give health of body 
or soul except God; as David saith almost in every psalm, 
and Esay xliii. xliv. H this doctrine were well printed into tsi. alii. 
our heads, we would not go astray to every strange God, eae 
and superstition of man, as the world doth now-a-days more 
like heathens than Christians. Farther, we would the better 
sustain and endure adversity, seeing it can neither go nor 
come without the provision of God. Gracious king, and 
my lords of the council, remember this doctrine of Jonas; 
and then ye need not to fear to reform this church of 
England unto the primitive state and apostolical doctrine. 
Let the devil with all his ministers do what they will: if 
the judges remembered this doctrine, they would not fear 
to punish evil-doers; if the people knew this doctrine, they 
would not take armour and weapon against the magistrates, 
but seek help from God. Before all men let the preacher 
comfort himself with this word; for he is in danger of most 
displeasure, if he preach not truly. Also let the persecutors 
of God’s word take heed of this doctrine: for in the Lord 
shall be their health, let them persecute what and how they 
| will; though they burn, the Lord will quench; if they kil, 
the Lord will make alive ; if they curse, the Lord will bless ; 
if they damn to hell, the Lord will save in heaven. Blessed 
is then the man that trusteth in the Lord. 


| 
\ 


Now followeth the conclusion of the chapter. 


And the Lord spake unto the fish, and it cast out 
Jonas again upon the dry land. 


| Here ye may see the effect of a godly and earnest 
prayer—that it obtaineth deliverance from the danger. Of 
this in the whole we learn, that there is none so great 
danger, but that we may escape, if with penitence we re- 
turn unto the Lord, and ask him mercy. As many Jonases 
therefore, as be in this realm, that hath and doth or 


Poa —" 


itr) are weve ‘onus a 


he sconbrrong | ont shih, o-gaideans We 
periets se tn lire wil gan Be ar ihe 
the sees hes eatin ak eae 


bel att te dfs. sbinevtge 20 


— <i al tn thle a dna nace Atos bad wt dro ; 
sileug gneve ai dary dl tiem divehS we. Tinie 40 
aie. 1 Oe truley tisew oni vitae feel a7] othe yastl ton 
Jet) apegiienem pbgeie ce din blaue eri Alaa 
toot orniva-won dink Abn alt a6 aay Wo eared 
sidind alt buon ee votre » anstnbet? 
20d yy Alin tot Fran ilove parecer ert une 
ban ‘woes Sei Wo ea qny auld duality eine” 
pea Wocawheeb ee edie Jivtinee ado aleol spit 
Ye deals whl! cred ot th att teen oy alt hea 
A  eiriol lesley hoe chee city <0 otow bnalgatt 
VY i iie felor o orvdeinins all Dr dite fol oft Ba] 
val don “ts 200i till Beeetaeusis ails 
qed nveietl: aid) Road elgg le, wranh dies totam eo: 
seerbipen oF) mniepa noqey? Lot aemume sdgt son Whew. 
wiheerig wl tl Gono wicloll Jot wayhyld goa fed 
Ree vegans MF ake! well | Mowe adil iy Viomamnd Prelate 
Ssdieeerring el dal cul), yhert Jan divenng wt Yi, 
Lod wild OF 0h; iittpea eal Yo Ieinil soi Drow ele) to? 
woul fae tnd shoomeyey gual Oot Lilet diol) me : 
po M ; Aeop tee breed, wild, rel dynodd 
ttiy tel OAT poor Yori) Th ovile rate Unda 
Tomagilt” rowed wai ovaia Uw tevoot oly Wid od getiele qadtd Ti 
} triad wh ci vhivdewsy oils tua ald ove 


tga ath onto strat wi > 


ladaabslett or beter tee Pow 
ce inn ee 


502 SERMONS UPON JONAS. [sERM. 


falsely use or negligently contemn their vocation, let them 
acknowledge their offence, and beg pardon; or else doubt- 
less, where penitent Jonas was cast a dry land, they shall 
remain for ever in the pains of hell, as Saul doth. Let 
them see therefore, that be bishops and priests, in what 
danger they be, that neglect or abuse their vocation: if 
they amend, health cometh, as unto this miserable and 
penitent man. This I speak to the noblemen and 
to the lawyers, and also to the common pco- 
ple. I pray God all Jonases of this 
realm thus repent: in case all do 
not, yet that some follow this 
godly man, that they may 
be saved, as he is. 


Bo. be- it. 


jane] Ano MOD See o soe 


fot tel polar ved) untoiaoe ¢liniyihen a aus Yale? 
Hiusl eee jabs cal bee oreo obi egi-lwadia 
athe quilp teu wil: a fone game aiuto. fila einler onal 
jal. abo hws ww led Vo uitory wl) af 4s tal aament 
dicho a o arth, Low paid af Snel prrtirvt® bon sito? 
aN nator tieds coade to toslgqo dele od yet) aygash 
ives oAlgueetin fly “Yeo ee Altoinse ‘tleal drewiend yds 
hae sezacidhag oli ad ol beng T. ad? as rio} eaey 
WY mini: =“) Sf ofA Ontb FOV Oes wit td 
mi Ws eweebl fle bie veyy 2 ‘Ny 
ob fff eae ni °° @enger sui? pale 
» whl? @ufial ties im} ht Sat 
tn Yodt jan} joer Tey 


wl 00 ae Sei, WO ’ 
“3). ad of ~ 
a ‘ _* 
* _ — - ~ 
a” - j 
t ~~ 
‘ 7 
4 
ry et 
8 
' 
' 
4 » 
0 - —— : 
' 7 =, a a 
< _ 3 7 _ Beata 
’ ; = - Ds i) ==) 


v. | SERMONS UPON JONAS. 505 


THE 
FIFTH SERMON 
UPON JONAS, 


MADE BY JOHN HOPER. 


THE PREFACE: 


Turre is no man that hath any respect or care at all 
of his healih, that would not gladly his faith, knowledge, 
and faults should be approved and well taken of God: 
for he knoweth all labours and pains to be in vain and 
lost, that are not commended by him. Yet in this be- 
half men grievously offend and go out of the way, when 
the thing that God most estcemeth is of our parts most 
neglected, and the thing that God hateth and is dis- 
pleased withal, we most diligently do and exercise our- 
selves in. Men be brought to this ignorancy and contempt 
of God and his word, that they judge every thing done 
of a good intention and well meaning should please the 
Lord; from whence sprung this infinite, dangerous, and 
superstitious number of sacrifices and other servings of 
God. But what thing, after the right judgment of the 
scripture, chiefly pleaseth God? Obedience: that is to 
say, when every man in his state and his vocation doth 
the thing he is commanded to do; as it is written, 1 Sam. 
xiii, ‘I desire obedience, and not sacrifice.” Let no man 
therefore think he can do any thing acceptable unto the 
Lord, if he neglect the works necessary appointed unto his 
vocation. 

Here may princes take heed they go not about with 
liberality to make other men good for them, learned for 
them, virtuous for them, wise for them, and they them- 
selves neglect study, prayer, pains, and labour ; but, 
to know and do all things themselves, that is required to 
a princely oflice by the express word of God. Study, 
wisdom, knowledge, and exercise is required in the prince 


1 Sam. xvi. 


a 


XN —— 7 
” _eengh tank @intane. | oaks 


ges in 4 ots » 
s ang Smee ke 
2 tS ye at a 
COMA he WELL: 
sa BAMGL “OTE 6098 5 
een oui, 48 « : 


RE my 7 7 - 
SANIT a 

aay G4 ie! vod omen wrt ah alt 

e fav Siow dali tilend” eid Yo 

HAE bovecrnnqe ib Meebo otha’ been 

at arto hes etorelad Lie domo wal 400 

wet “cast ol Iihiwonene tot wis WRlt, ci 

dF ts te oy heo hadley odor comp Met 

um ta ¢ <tbanueeted tony bn and | rr 

fee sist told jet? sacle ade fag al 
«Tete at qbtirgili aman ew Lektiwe hieasle 

Sone Sil) we tigueil od fold 

te Ogle, gould dart! Srare 8 hax bod 

male yatiraciny Hire tne: moist nog: abe 


ince 
Hie 
ei 


i Fee i 
Hel 


iz 
Re 
Ay 
ih; 
i 
=E2 
: 


| 
J 
i 


‘ 


iityin oil 


aT 


i 
a 
ef 


Kets : 
i 


1 Sam. xiii. 


1 Sam. xy. 


Ezek. xviii. 
Matt. xi. 
John x, 


504 SERMONS UPON JONAS, [SERM. 


himself. Let the bishops and priests beware they go not 
about to please God with mass, dirige, pardons, rites and 
ceremonies invented by men. But leh them do the works 
of their vocation, gravely study, diligently and truly preach 
the word of God, christianly minister the sacraments, and 
severely use discipline and correction of indurate men’s 
faults. So let the councillor see what equity bindeth him 
to do, the honour of God, the obedience unto his prince, 
and the love of his country; and so judge and counsel for 
the glory of God, and wealth of the realm, and not 
for his own affection or profit; and think that the parson, 
bishop or priest is able to sing or say the remission or 
pardon for the neglecting of his duty; but he must do 
the works thereof himself. The common sort of people, 
let them learn to know and obey both God and man, and 
not trust to the pardon and remission of their ignorancy, 
and disobedient treason and sedition, at the parson’s or 
vicar’s hand; but they must know and fear both God and 
God’s magistrate themselves. 

How fair and religious, good and godly soever the good 
intention of man appear and shew itself to men, it. is 
plain iniquity before God; as ye may see by Saul, that 
thought God would be pleased with the well-meant fat 
sacrifice of king Agag. 1 Sam. xiii. And also that he 
fought with the heathen before Samuel’s coming, 1 Sain. xv. 
he was not only rebuked grievously for his fault, but dishe- 
rited also of his kingdom for ever. J dare pronounce that 
all these mischiefs and troubles, that happen in this ship 
and commonwealth of England, spring out of this fountain. 
No man laboureth to do the works that’ God hath ap- 
pointed to his vocation. And an example hereof we haye 
seen in Jonas, whose disobedience and want of doing his 
vocation moved the winds in the air, the waters of the 
sea; so that it had like to have drowned himself, the 
ship, and as many as were within board. And seeing there 
is none of us but is culpable, from the highest to the 
lowest, in neglecting the works of our vocation, and thereby 
inobedient to the good will and commandment of God, let 
us repent and return to a better mind. He that crreth 
shall not perish, if, being admonished, he return home a- 
gains Wzech, xvi, Matt. x1., Joh. x, Let this glass and 


api -eewnibhl Ye wedi Rat ‘aitiegratth em cloreeia. 


. a : 
of ee AA en #06 a? 
an oy pal) yopwed alaay litte nqoulaid wit fal — Uvanid 
hae SIM BOT? pie ere (iiw bod wily of duode - 
otras ull ah awti fol v Hi Jian vd fragererrent moo tiert> 
Aaah) Pitrt fre vite Te elvvarty orien? vied? ta, 


fina aiicmenee oft cobiaber vineiteinks OD YW now att 

; | 
wid isha’ (oo indy ofa wopliotupir nit ‘af of ells eS 
= ny fal avert ee ae e@i} Ai ye several ul} Joh Of: 


au) erie iy i og" ay, @ tire = Tinie eifl W tal owl} thin 
Sou Te sone wld Ain Aas iit Ww reqs and 
moiney all tal) aul) jars, ry oe oe vito nite il Wy: 
1, (ears sail} woh ‘Wy, Gite) # ide a ier ti > epee ; 


oli gaone oth quad; eo ev) la anlderiden Ar at ioivemy 
ahpory ye ote Gon wilt Haw 4 paorrait ebicnwe ade 
Lim nat ne Aoti ied Goda Ina ned oF gael weeiciel> & 
qotmatinetyl SHAE by | Boke find forint nit at “faa Tout 
wc aimee ott jy amiliive bod aieirt! jibe teily lame ' 
(mag het? Abel tefl bie Bees fin nosy fol ; Goad waht? 

wet aaditinit? al eiregan Clue 
tiers pil Seva Ab fy [en bom ai gia lie aid woll 
ee o8 see of Vedi wale bao emepqe Cn Yo nonin 
re eee ee 
i reeeSen a0 tie Weuedg &f Mdnow eat Ailyiiecds 
od jeff eda ind tie ste8 | aeel aa Yo eatiroae i> cote 
ne ett genie Tigo ervte! aati nat «lt dite hidguird "7. og 
sonal dnl So aA wel shetoerNy fedintie cles Ge Qew-oal 
ded? querttacorg gral 7 cvve 2) omifqaid eff to calle Leth 
gids Si) A rrppiue inl estlvetd bin detlstior det Ma 
iessatehagel) Do de porters fares if Th Ailes vn tate .- 
rt died test) doth eoleaw . ol) ohi af Moritodal nd eh «o- 
oval ew Joquil ehyitre an bad Bt) a ee oe 
dil groeb ty joe be eevena tyindl mele nacnd « asl wi dom) é 
of? Wo exten ai? ole add ni ebuin alt bere Cine © 2 
ade Stutenid fenmih gal ot coll fed tt Melt Ga Gcom tee 
soo’ sotone Tah. lepatect nivlhy sow 06 Yeh: of donkeys 
ali. ot Yeigad sad) aor, okteqher i tal wu We sion Oe —o-* 
ciownt) bee ,Uditener. see, to-eAsew wit} qulpabgor of beiirtoe 
So! Jev@ Yo dorontinceeepe bie ite Daeg att of sntbadeniy se 
(iene sedacott> bage wile aod mabe bo dee ees 
1 wtiod winter ol Sratbindeibe, pitted a a) tarhe a 
tig eeoly oil) dal 2 alo’ gtk eh oittk. ‘ ’ 


or 


v.| SERMONS UPON JONAS. 50 


mirror of Jonas suffice us to behold another man’s evil 
in, before we feel the like ourselves. We have seen the 
disobedience of Jonas and the pain thereof; we have seen 
his amendment and pensiveness, and the fruit thereof, his 
deliverance and salvation. Let us also now see how much 
he hath profited and learned in God’s school under the rod 
of adversity, and let us learn todo the same. but be- 
fore we come to the obedience that this man learned in 
adversity, we will pray unto God. 

We be come so far as the text hath made mention of, 
the restitution of Jonas in life upon the dry ground. 
And now followeth his second legation and embassage to 
Ninive. But for the better understanding of all things 
that follow, I will divide the chapter into his parts, which 
are four. 

The first containeth the commandment of God to Jonas: 
the second, Jonas’ obedience : the third, the repentance of 
the Ninivites: the fourth, the mercy and compassion of God 
towards the penitent and sorrowful Ninivites. 


THE FIRST PART. 


The word of God came the second time to Jonas 
after this sort: Rise, go to Ninive, that great 
city, and preach in it the preaching that I have 


spoken unto thee of. 


- That Jonas goeth not to the city to preach of his own 
head, but tarrieth to be called unto it by God, we learn, 
no man should wish or desire for any office or vocation 
to a private commodity and his own luere, but to tarry 
till God call him to it; chiefly the office of a bishop or 
preacher. 

For that office hath so many difficulties, labours, and 
dangers, that in ease the man that is in it be not well 
persuaded that he came to it by the calling of God, 
he shall never be able to endure the troubles annexed to 
the vocation: as the perfeet man’s tediousness and wearl- 


ness therein declareth Jeremiah xx., who decreed with Jer. xx. 


himself to have preached no more because of the malice 


* 
Miz Aw YORU KoA ies an 


livo @ went wilt tfortard @! e/- @vittim eouoly Wo Too 
wt naw ave «ll erlaee oll odt bole ‘aoleef jai 
man avin wr topsed? whey galt bee eanol tame i 
BO orcad) 2d ali hie Pealeragay brs aewnlenote aid 
hin el ae "Mt on, a Gat Molinalee doe emewmileb 
not nt whirw lovtes sleet m lneriod. fat deastoy tel od © 
rns HEL ele Gull “oh dd guesl 1 jo) bone Veiieiewba ‘Yo 
 hormesel wary dit gett eeqailvats nll nb Orns ow. Gal 
cs 1m) abies teu Ur ow ‘clemmrbs 
Jtumlinom beg daft 4, 4 AN2 69 cel on tigi ad GW 
Aaniarny rh gia Wu 6 ebb te HOUT ery 0) 
OF Bi @ietipes fny interred ba <veq diel trowmulfot wor bua 
euesiy ls lu wibactiptina rlfed suly ort te] wnt 
istdw Aimy @il wie “‘whijarls Wi alunh fied sola: deals 
; - ~— e ee 
t@dtnl ib lupt? 45 Nietttihateacnonya wilt dtenigiuys ant olf 
lo Honpinnegy adi In ldé oi i tetas ‘ear duevene otis 
-." ‘Gab Sa tier Line veer ily pepe? ag2 : mieiaivi welt 
mivrak Woes Awe Mystiang gals ebrstrvrnsd 


SEL TERT Airs ae 


anol. ai in, boos adt dores fsok) Yo tiow oT 
tants tlt send, a) my ah 3 x08 2ht?. toity i 
orb f salt yridonyigy ods ti Gi tleviq baa .ydis 

Jo. marly. of tne neditga: 


Wve sik Yo Hewes “ot 99) ‘4 ay on ihhuny sail tail? 
144) aw jhot wl f! ofnme Eeiiis oo) mtotrigt “bid Dawedl 
Rathore Ww enti tm al wild vo heise, Moodie stere Wet 
Gir ob ied Come! ews i bna ytihoanun Strid in ed 
>a qudeld “p to onli oA? lable ¢ at ios tai Hog botd tty 


Ina jercidal \wsishaniBils \vuuese cm Hed wife tmibwd 

Bin it nd 30d FFA toes od) wax Ai dell aerguah ~ 

shed So. yiitien. aly oil Ji ou ot deal eobausrag . 

06 Lest snkfwny vail. af od prec hale ad >, 
3 Wanrth toaha 


" tee bek : 
20 Me bone st ad ae 


= - * 
‘ spiteme orf Yo wenn mou hotlocoay west 9) 
» *¥ oe - 7 a ' a — 


4 | | es 


506 SERMONS UPON JONAS. [sERot. 


of the people, and for the contempt that followed him in 
doing of his vocation. Even so is the office of 2% good 
4 councillor and good magistrate; that in case he look not 
to come to his dignity and honour for wnbition, pride, 
and private Iucre, but cometh when he is called of God, 
he shall find so many labours and unquietness in his vo- 
cation, that doubtless, were it not for God, he could be 
glad to leave it to another man. For in case the magis- 
trate do any thing contrary unto God, doubtless he shall 
fall into two evils ; first, into God’s displeasure, and then 
the thing he doth shall never prosper: as it is to be seen 
by the Israelites, that warred before they were commanded 
Bomba. by God. aNumb. xiv Web mocmam sthereforeeran ante. an 
office before the time God call him, neither buy hinself 
into that office, as is now-a-days commonly used: for I 
know surely he that buyeth will sell, and never do God, 
the king, neither the subjects, good service, but dishonour 

the first, and rob the other. 

That Jonas is bid to rise and go to Ninive, in that 
is declared, that of all things in every vocation idleness and 
sloth must be chicfly avoided, and labours exercised, the 
which if we leave undone, being works annexed with our 
vocation, we declare ourselves unmeet for the room and 
vocation we be appointed unto. In ease any man had a 
servant appointed to dress his meat in the lutchen, or to 
keep his horse in the stable, and yet would neglect the labours 
and pains that the offices ordinarily and of duty required, 
who gladly would be contented with such a servant, or 
desire he should be preferred to any office in his house? 
Therefore commandeth St Paul, “That he that will not 

[2Thess.iii.] Jabour should not eat.” 1 Thess. iy. 

The third doctrine of this first part declared, foras- 
much as it behoveth every man to avoid idleness in his 
vocation, it might be demanded, what should a man do 
to satisfy his vocation! It is told Jonas in this place : 
‘“‘ Preach,” saith the text. He sayeth not, take the regiment 
and governance of the commonwealth; but preach. Of 
these words we learn, that every man is bound to do the 
works of the vocation he beareth the name of; and not 
to meddle with other men’s labours. It is not the office 
of the bishop to play the king and lord, nor the king’s 


A 


_—— 


mony | anes Ae wom aot 


wl cet Ipewet a dade oyereotane alt 20) eae vOlyoo od 2 a 7 
les . a la evi ad} “ Of neat otimor «aid ‘h guiok ; 
Sart death i omar ol duct? S tetelgene bog bre pollinating). = 

tiny votidion so} amend Dim ying Git, ot muye. Op — 
* hnal Yo bolle: ft of ueda diem ford oral arin ban =f 
ae a ined rrp fae wreealel . (1418 vs tuft ileala od 
wi Pine of. dvi gol Plat mh Ory eer) jails jtoktes 

Pye orl wa, if gal wer diene of a7 oveed af help 
basta cad waobntnod fol) cine curanes gids ene ob ala 
wali Lima rene heibegefi a hai) esas tet. :altew> owt etal Db} 


vee of of al fan vapor virea Hede dtob ol grid? ah? 
Lakusemeion itr quel) ended ree pel) eretttoarvel aly <d 
ne alar oad ardounls agen vert fol ete Amu doe) 4d eet 


Younis yd: ud fr sold Neer te’ onal a eprint colle . 
I wt iio elem : wpthoow @ as lle Sed} ality... 
qo ab wea oe Mee We coon sett, ob vivo watts 
mcoinh and eaters bey aiiei tue de yorltwrer wyatt onl), 

covey ely lve tune deine 


lod) om init, nd og! {wae ain tel @ eel, get 7: 
fie eonalhi neihevor (mr) aj quid! Da Yo sage dinahob a. 
wilt, Aeeberors guredal bag bebe is phan wd Jauied dale. 


yee Vier" jexomen elww pied dota wtrel ow At, spl 
fone athe. oh) ved Adare wines, nahh ov panda pert 
«toot tne “ee wm al orm betalegje od air pollasie 
ai we pedott oi) 0] aman onl ean Leviiiagqgn Detar 
equydal Oa! Solgar Delsciy ee dv Liter valitaee eld xl cmeoel’ and oid 
Sovrkupes “(nile te le Ypecnibro exo wih iodld emg Dae, 
~ Anovws'a doe din bstotow at Mluye yibaly” ode 
Tempo ob wh athe. you of berry ty oF - hiveata wd, Grigahs 
hn Mier andy od gat faw!T Se doakceenngaen orfuasdt.. 
at SNES Sheeion Lede pull Lotsa : 
— Jeacioob tag fell U4? leven baile dP 
ih dt eset blow ar nn yive? dpreodaal ap fowat 
ob mao a. iiinele dole deboamel od Adgign Ji otter... 
jrendlep tel, wheats SOM . eR 
TU eS "doen 
1) oem ant 5 dilewnomiows aly Go csaamsyogeban 
mild ob ot hen A aore eoultly 20R1- gerund any abner patlt 
wo, frie ote oat ol oad anomie oft fo abiw 
ite qa doocel ¢]. wenodat wimeteontie gti sony 


eondd eth node Lol hie yoTit oe gal >, qed 


| 


' 
| 
| 


v.| SERMONS UPON JONAS. 507 


part to play the bishop: for the king’s office is enough 
for a king, and the bishop’s office enough for a bishop. 
Let them do the best they can, and study each of them 
in their office. But let the king take heed he be able to 
judge, whether the bishop do true service to God in his 
vocation by the word of God: and let the bishop do the 
same; take heed whether the king or council would com- 
mand him to do any thing contrary to the works of his 
vocation, which is to preach God’s word: in case he do, 
with knowledge and soberness to admonish him, and to bring 
him to a better mind. If thou be a judge, remember thy 
name, and do the works of right judgment: if a justice, 
do according to thy name: if a merchant, buy and sell 
truly: if any other subject, do according to the name 
thou bearest, as our subjects of England of late did never 
a whit. For master parson and an old wife taught them 
to forget the duties of true and godly subjects, and would 
have made them all kings; but the Lord cast them into 
the sea. This duty of each man is handsomely set forth 
by certain pictures in the town-house at Basil, in this 
verse: Tu supplex ora, tu regna, tuque labora', There 
be three images; the one of the pope, the other of the 
emperor, the third of a ploughman: and the verse teacheth 
all three their duties. He biddeth the pope ‘pray ;” the 
emperor to “reign ;” and the ploughman to “ labour.” Let 
therefore all bishops and priests know, their office is to 
preach and pray. This I say, God to record, of no hatred, 
but of love; for I am afraid of God’s threatenings and 
vengeance toward them, if they amend not; for God saith 
he will require the blood of the people at the bishop's 
hand, Ezech. iii, xxxili.; and Paul sayeth, “ Woe be unto 
me if I preach not!” 1 Cor. ix. 

Here might the bishop or the parson, peradventure, 
partly excuse themselves, and say: “J know my fault, 
and would gladly amend it, if 1 could; but I am so old 
I cannot preach, nor never used myself thereunto.” I 
would advise him, then, to follow the doings of Valerius, 
the bishop of Hipponensis, that im his old and latter days, 
perceiving his age could not satisfy the labours due unto 
his vocation, associated to himself a companion and co- 


[? Do thou pray, thou rule, and thou labour. | 


Ezek. iii. 
ANNI, 
1 Cor. ix. 


af 


N a 
THe enon Onl earere — | 


pone a deffo owtd wit oct oqo nt veh WO) Sra 

ajaield g cot ihetnan arlihes vquiid Ad? baw piel zw 

op 0A To place Ghttn Site hie gril deal Gulp antile peT 

ui akle od ad (eos oder gard oly od el Gbilo Wodl di 

oy tt So) ef ool argh obs qdilelt edt redtotw: sabuj 

wR ORM, qorinict und da! Gay obs Ga Where ful yd hodicoor 

ame Mine lietien. 40 gull ele wlth med he” penus 

Ad Wo wdnew of 6) qractoon nid? yas of 6F ahd tam 

Ot) eee, D4 Leer oa lasts dasyey ut G dide awhile 

— tev at dave yond j\ittiew hy 03 2hredie Laie oplehwurdt ddtw 

(2 pediqamy sulin «c of nods VE foie wasted @ er ant 

niu © hk. teingta), den Ww ete wld OD hea noted 

Hoe ivie Gut) toiecndt = Us ern Ghee) iliitions ob 

cnt tod ite ob tenkjie walla - gre Weel 

pwr bili-opal Ww lomo btu*ithee Te we pane pede 

amlsbigues wife lo ue lon degen wien wit Wnhw @ 

®t, Show die etalon eli beet nord to estab ads beret od 

ork, aeons dana fend catial ut Ne weedy aheie evan 

» Aisa, we qlawwoabadl 2: noid dais Ww ginh ehf Ps awe aris 

widd oth lieth: 26 Comdewos odd ai eeuttoly vlates 4d 

aril erale| pl Saw al -col gai ut 5 ee 

wit te vette wilt septal be om alt agar antler ad 

satiate? esas OF) bie «mention: a Wits oll By eg) 

wil) ™; yore ** ogg ods slivhivel oli casitals ceete eeenils a 

top, " bealal “ na degtyiols el bai ~) igh” wy = tne 

OF ab ety vist toed alent Jove eqiatel fle enthered? 
dette aa le Jiro at bol) wee Laid yen tina’ 

, sate eyteternig cbols We hinte dwt <1 yt pewot tw dunt 

: a: Shee Dot) et) g tne bebuth vad? yee? leawe @uleegney 

‘>, Sqidind cde te alqnoy wld Ww Reolt ade-asugl he ed 

Oi eae Chit sacl On” Mepred lel ten) diene wl ahead’ Shoat ; 

sith gh tt PM jon dhaiag PW ont 

Anion ery toaeT old wh qm whe flyin atl 

slat ge wood 1}? Agee nk yorlagnids me ern 

blo os ue Ltd chive VU 9 Dessone yihalye HlsioW tae 

A. Sehronadt Veet heme even ore: ier tuto. 1 


arab vwosial [nit Sie ai Sull ft git: sh 
esau mlls wpe ails. Walden “aw ia a 
a ie 


508 SERMONS UPON JONAS. [seRM. 


adjutor, even Saint Augustine', as he testificth, Epist. exlviii. 
In the beginning of that epistle thus he writeth: ‘“ Before 
all things I would your godly prudence should think, jn 
this our time, nothing to be more acceptable, facile, or 
more desired of men, than the office of a bishop, priest, 
or deacon, if their office be shghtly and slenderly used ; 
but with God nothing is more damnable, miserable, or 
sorrowful.” The same knew Samuel: for in his age 
he instituted his sons to help and ease the intolerancy and 
importance of his office. So I would every bishop and 
parson, that for age or lack of learning cannot do his 
office, should institute and take unto him some wise and 
learned preacher to help him, and not a singer, as now 
is used. 

If this counsel and doings of the godly men rehearsed 
beforenlikexthem not, let) them “devise some other like; 
and all is one to me, so they eschew the ire of God: 
for, doubtless, it is horrible, to fall in this part into the 
hands of God; for what shall it avail them to win all 
the world, and lose their own souls? I would likewise 
pray and admonish the magistrates to see the schools 
better maintained; for the lack of them shall bring blind- 
ness into this church of England again. And such as be 
the patrons and givers of benefices, let them take heed 
they give and bestow them upon worthy men, and sell them 
not to asses and blind block-headed fellows; for if they 
bestow their benefices for lucre or affection to such as 
cannot, or will not, feed with the word of God the people 
of his cure, the patron shall die eternally for it, as well 
as his blind and naughty curate, parson, or vicar. 

The fourth doctrine of this first part is very necessary. 
For when the bishops and priests hear their office is to 
preach, then think they, But what we preach, it is no matter, 
it heth in our arbitrement and pleasure. Nay, sayeth the 


[> Augustinus Valerio episcopo suo, cui erat collega, presertim in 
dispensando verbo Dei, &c. Ante omnia peto ut cogitet religiosa, 
prudentia tua, nihil esse in hae vita, et maxime hoc tempore, facilius 
et lxetius et hominibus acceptabilius episcopi aut presbyteri aut dia- 
coni officio, si perfunctorie atque adulatorie res agatur; sed nihil 
apud Deum miserius et tristius et danimnabilius, Aug. Op. Bas. 1541. 
Tom. u. Ep. exlviil. col, 686.4 


4 


a 3 : seven wot evnnetete Boe , 


treed) Liv “ Pal gad at ay ve KhaargeA jrikal fave protojba 
eutell \dpetow of wult obtebpe fed V0 grlantgalodp af 
ai alt’ Kuedin’ soeturry otharg me lve T egandt tla 
oe “Alieet. pd pene “mots” 0 of pant ton ont 10 eda ~ 
pe ma aodesi i Wo wlio off ont? pal to fownienk quest 
rei abetata bey vitheile at ete aivit WU \ompedhe-ap 
* sldlabaied tm “ae @ Gniibee het) iw Gol 
aps: ac mp eal ‘wiidt weed ete oll “itworgs 


4 
ory 


boris you falar «iis hey joa G) viton at feleteiera add 
hot ‘ atu cure dalled "Es . dim anf da omer 
aid oh Gaga Grieg Ss cord ar égk Tol teil? gopmag 
fap cab oon ais Atay Giese | hits below tiltaris yaotiio : 


wilt » “Ege, & Son kee ot ae!’ «) Caleerg lereteel 
: bean ai 

{wivg mene! pe Thingy aul) i esrsl) jee Vootitos nirit2l 

alll wile dee o@ eh Aendt af foetcireals off wants 

lat) Wa at Bia Caton vault @ om oY on a (le tuen : 

wl) SFr &rayy ad) wi Wd) & cite @ i eavliduel’ aa 

lis aie of eete Dore He flak dale G@) ) hod to vhiund 

cobwedl’ blvew € ° Jelawe ae sindt cul. Dra how os ail 

shucdee od) of WT wetertcgaw ole ilecomibe Dae yey 

Ladid qities. liads neaitt \ deat et} 0); ents sninni wilted 

w ar Pie-bak «mage. herein Qe Wewelo ei’ tay: west 

heed Gia) wGdt Jf gucfiead fe ovata han serve alt 

ils Taw bie teen Yitlrow dine pralt o2ent hug-ovig ted? 

edly Hoe -y Oral? bahxed-iotd dnl brig aowen od deat 

no dud Ce hited qo arpul at. aostlened shal) woteed: 7 

shige ~j att tai8) Ve treo lt Wyive feo). tod (dw. tafe? 

thew oa 1/20) “ilntialy Ah Mate aotion alt gaus. sid We 9 
Eee We Aneriny] etaws tigen faa buitd od es. 


Cite Cire ony aril lt We Whteod denalt off 7 
ol eles sical} Sieur! Gleeig line aqealeny ons. codle aw. 
anton ea GH dynerny ow dade taf} colt daidé pdt alone... 


ode ditiia val Ouray hae emptied ted aw Wisi Yi 5 


ni mipeniq yee te lim ee wmposige -aitula f siodeaugals 4. ; sr 
aig wiiga ie one pinay anh 2% Jb who obctounmplh ; 
culm avery eel cage, fe th? au A oop idle Pepe parian : 
Ali sgn svelyCaniy die hyuontor aa Vid arqnete antidinat ty hope _ . : 
Lda be i eters get, shoidohy yeyye whapandliag | wv splot “ter 


st at gt ap” “uilidcaed sh $0 ota a8 wurhl 
at Tot ue doeceane ee ae 


Do — 
/ J 
7 - 


v.] SERMONS UPON JONAS. 509 


text, Preach that I bid thee; and go saith Saint Peter. 
1 Pet. iv. Matt. xxviii. 

In this vocation of preaching the preacher should so 
use himself, as he might say always, “ My doctrine is not 
my doctrine, but his that hath sent me.” For it is God’s 
word and his law, that turneth the hearts of people to 
repentance. Psal. xix. exix. For the word of God written 
is as perfect as God himself, and is indeed able to make 
a man perfect in all things, 2 Tim. iii.: wherefore it needeth 
not that blasphemous and stinking help of the bishop of 
Rome, that durst say, The law of God is not of itself, 
but by his interpretation, wholesome and sufficient. But 
by this means he got authority over the scripture to bury 
it, and to stablish what he would, were it never so devilish 
and heretical. Therefore let such as be of God do as they 
have in commission from him, and not as they please 
themselves; for if they do, they be of the devil, and not 
of Christ. 


THE OBEDIENCE OF JONAS. 


Then Jonas arose, and went to Ninive, at the 
commandment of the Lord. 


Jonas, now being an obedient servant, looketh no more 
for a ship to fly, but goeth the next way whither he is 
commanded, though the journey was painful and dangerous 
to the flesh. But the cross of trouble is not unprofitable 
to the Christians: it mortifieth the flesh, so that in the 
afflicted dwelleth the Spirit of God; it exerciseth the faith, 
and proveth obedience: as David saith, “ Well it is with 
me that thou hast chastened me, Lord, that I may learn 
thy commandments.” Both good and bad are afflicted in 
this world ; but the good thereby is amended, and the evil 
is apeyred, and so they perish in their trouble. David 
was amended herewith. 2 Regum xii. xxiv. So was Kze- 
chias. Esay xxxvill. So was Daniel. Dan. ix. These and 
like unto them be chastened ir the world, because they 
should not be damned with the world. The evil with afflic- 
tion be not amended, but indurated and hardened through 
their own malice and obstinacy, as Saul and .Pharao; and 


Wet. ive 
Matt. xxviil. 


RS LIN GIs 


2 Tim. iii. 


2 Sam, xii. 
XXIV. 

Jsal. XXxvili. 
Dan. ix. 


rn Sy <——- - 
Oa 7 0ee ROT arOMmsT = 


segyr sitet dein ltite 8 hom outht> Bid det bomen Py 
. alin eM vi aol f 

om .tilsoule ieee t “2 shied a’ Moltoner gid at 
are ai cation qit “ spls yew erignared wt Meamiil wax 
vio « Hoot “wor dase Mead wid god jolsteh ym 
ee ae | | fab yiwiug lo erat alt deems tuba wad aid tin yi 
re onsundionw bok)! laine afi a web okie few PD iateoges 
- iehem 9) Ate begheb ot enw themil hod ee todhoy ane 
Ate diction i obereia <i el & epids nna nine 
Yo. qtaleld Gilt Yo qld pollute lew barcoeceat gen indle - dort 
Mee Yo gone bead lo wel TT) gem Mode Gale, eh 
na. dopo tye iam - Goel Sotelo rein oe vd tual 
vind od erutigizm wl ser 4) ewe dog at wane ot od 
eslivels O& vasa ff aver tilaow ot tothe dadsions of bani 
odt.es om [i fo od 04 shee ag] ovo? <tviterd tem 
onan yedy, on oq bop prt renbcooteauaxaoor end 
SoG Int eet) Ya. et elt ob) yids. UR fervherorel) 
ty teri? Ao 


—S 


adhe 40 ee ant 7 : | 


ould! tm sania ae inew fee doom” sent codT 
ae Jnl oth Yo axomiineititos 


ear on Wicd! Jnerun firlede «= gnied wen parol 
‘ ten waite yoo tan. «8 digey,-ted 2h ob Gils a swt 
: sworn tna Iolag sev qurtuol ois denodd. bobasmiags 
shieouyn dan ri olla te mare oll tu satel edt os 
ol ap Fads on slew vol) tals Si conetibatD ad) os 
AGG mi) livers bo; ho) oe sige oft dtallowh: bedallfiz 
Mie a ONT 4 alting, tore) a 2 eemsbede: Woven daa 
teed que TD sailt shoe en baasgaais taped worl dol om 
mi hepa eu. iw! how hoayg det. “aiabaareuiws yi 
tee oi) p lure. otvrune vf edaqods boggy atidiad: shiow hr 
tivetl solteered tratit mit Rbireneg “enka? ve ban bersqe a, 
ae anate on wore wit ote fix sougell Bema bohtionte saw 
a “ie pit well sa-a0l bho nar: oe i 


ie 
i 
Bue 


aan 
SO) ete weanmenel™ bbe ad’ Oy feinedaals- snl modal alt S 
oie tie feo od Ayer Ott Mae Donainb-ed dow Bivods 
Wgeornl) Teutnbrgdl “Tele am rr ae 


Psal, Ixxv. 


510 SERMONS UPON JONAS. [SERM. 


the pains and torments here be the beginning of the pains 
eternal. This diversity and contrary effect of perseeution 
godly setteth forth the holy prophet David, Psalm Ixxv.: 
wonderful godly. The which psalm I would all bishops 
should read, that knoweth the truth, and yet will take 
no pains to set it forth, but live idle; and such as 
have no learning to set it forth, or of malice whister' and 
secretly hindereth the setting forth of it: for, doubtless, 
at length they shall not only drink of the wine of adversity, 
but be compelled to drink dregs and all. So shall all these 
rayening and coyetous noblemen, that with injuries and 
wrongs now afflict the poor; at length they shall be most 
afflicted themselves. So shall the avaricious judge, the covet- 
ous nierchant, and the traitorous and_ seditious subject, 
But I rede you be wise in time; and as ye have followed 
this rebel Jonas in evil, so follow him in the good, and 
amend: if not, the king’s majesty must cast you into the sea. 
The obedience of Jonas is set forth and commended 
with many circumstances, and should therefore the better 
be noted. TFirst, because he went the next way to Ninive, 
and hired none other, nor substituted his suffragan, nor 
went not into Samaria to ask counsel at his friends. what 
was best to do, but went straightway himself. The second 
circumstance is worthy annotation: that he did all things 
as the Lord bad him. Wherein we are taught to be diligent 
we see all our doings, acts, and obedience to be according 
and as the word of God biddeth. There is put in, as 
though it were by a parenthesis, the description of Ninive. 


And Ninive was a great city to the Lord, of three 
days’ journey. 


This description setteth forth the obedience of Jonas, 
that diligently preached thorough the whole city the pleasure 
of God, that it should be destroyed within forty days. The 
city is called great unto God, that is to say, a very great 
city, as the cedar of God, the mount of God, &e.: or 
else it 1s called the city of God, for the wonderful respect 
and pity that the Lord had in the saving of it. Whether 
the city were three days’ journey about, or else three days’ 


[' Whister: probably silence, from whist or hist. | 


, ’2 
sevtie | <2 Fo. vot) «xounge orm - 


ad ay a gaiacived af! ed adil atenwrnm bia eulew’ ok 


ee fending Mr dastio weerin big eteraesth pic. .taecenle ~ 
vent onic’ L Srdeutl teckpony qtal asle Mtmit citatee qihog. covet et 
pore’ Ta dageie cvieey giblitey’ will ‘dive iutrolant 

eda) Hie: fer late Gres GAP fiom neg draat hlvods 

se Asoc ie goths ile aire? ite erting O01 

Toan.  ogilite -anilest Po ta. gl Peo tt ane 8 mrintmeal on wena 
wives sh ¢4 14 stp guilt ew iieshoit ylavte 


Ue Ne wea all be Ainth whar 27 florks wall! ilreaal pic 
eeott tir Tate ot, Me bra Cenk dash of flay Od fort, 
ban serie he jel) corn@ida) ootene boe guinsvet 
gard of Mate Onl) Cigna tw seo id iia weet sion 
toe oft pba ermine, ah) Mido OF avi eornl’> Lejediie 
ppl ie adntihas etm otia’ gt ope ,Forehage@i.. 66 
fwwellol ova ut vo le tens) a qdweat are oben Lj 
lng ,hoog Wi? al md- welll oo Ve ot ettol. betel) 
see orl} aint Dery Jerr tLe #3n (Pal @ a A Of) 100 2 bynrewanse 
lehoaming Lon fry? te wv opt, \ “euetlade 4ff 
yeti wit qelbranl bios Saa seep dereryitg. TREE fin 
onal, BF ee Seng A) taro ad antond Seri jhe ofr- 
x Jepsen 26 5 tr Mr daulpen pepe hy ayon beridl- bag, ° « 
ied civil thi de lownios Yoo of areemed olnt dal ddor- 
hina with Usarnat ynvedaly tA iin hel oh of gen 57 
evalita din ih od Jef , cadelonans. vilken +i wot tentinrn 
tr shel a0 ov vil perc vem oer Dremel fT trl pad Wot ouit on 
utiinugee ato} maitnas fae .eta agra um Un son of 
és ai doe -@ om AP. ..dioiddd 90 Wo bee cf) oo, ae 
Pl Inte iverty wit seecliagieypa @S opo% 4} agen pry 
gual} Yo erat ade at wily dnote cur esa baa 
; eortirel “egal pe 
nH 2® 


eat) % settle wil) ulitu\ ettee nobqhomh wif re 
vinmenbles vd Qinomdudhes erty dgucnelt besboxornyy qlewgiilh ga83 0) «= 

Jt qe qoentgtitahe teeetieed ad duos 1 teil) dvO Yo. ony, 
ory ‘yeery me ad ai ve) bot} ett lnogibolie vi whore pa 
1 |) S&S) We Gacenconl ot) Ve vmles okt on is comet 
toners iMindeow ot wot fo) lee ett doll, & geiedass (40 % 2 
dod te ut to goleas atl 2 towel dvaenL oult anes Vetieg Beene: ve, - 

erat Syed ibs ee tell polite, gn wed new 
T iid ey Stee cot avastiv vidediet “reenkaw ye : = 


v.] SERMONS UPON JONAS. 511 


space to visit all the streets thereof, it is not agreed yet 
upon among all writers; but this we know, it was a notable 
city, and among all cities in the east of most famous report. 

Now it followeth what Jonas did after he entered into 
the city. 


When Jonas had entered the city one day's journey, 
he cried and said, Within this forty days Ninive 
shall be destroyed. 


Of this text we learn, that Jonas lived not idle after 
he came to the place whither he was sent by God, but 
that he walked abroad and cried. So should every man 
that is called to the office of a bishop or pastor. It is not 
enough he go to his diocese or parsonage, but that he must 
walk abroad there, and cry out the commandment of the 
Lord; or else they be, with all their title, glory, pomp, 
and name, dumb dogs, subject unto the vengeance and 
plague of God. And this is the mark thou shouldest know 
a bishop and priest by; by his tongue, that soundeth the 
word of the Lord, and not by his cap or outward vesture. 
So should the judge go abroad in his country, and speak 
and declare everywhere justice : so should the provost, heads 
| of colleges, masters of schools, go and teach the thing ap- 
pertaineth to their place and vocation. 

The text maketh mention of the sum and principal state 
of his sermon, that is, that the city should be destroyed 
within forty days; and that spake he simply and plainly 
without condition or gloss. Yet may we easily gather of 
the long time of forty days that was given unto it, that 
it was reversed unto penance” and amendment of life; and 
God would rather at this time fray them to make them 
amend, than to punish them and lose them for ever, and 
would pierce thus their minds, and bring them to a know- 
ledge of their sins. And as subversion and destruction 
was threatened unto this Ninive, so is it to this whole 
realm. For there is among us as great and as many sins 
(God give grace there be no greater nor no more!) as 
| were among them: we must, then, amend, or else we shall 
perish every each one, Luke xiii.; but what time, the Lord tuke xiii. 


[*? Repentance. ] 


| ae 
ri? wren Sete ewovline cee 08 


dep erga dod ei ii lereelt monte: ode Ha ays oonqy 
Mason a rer M deod ow ebit tod, perstiordls 
fees ern al fo in foe off 1 wrtr le ‘yacuy bs ih 
atm taenizrs of ate beh ancl, dale Agewntiot sb wer 
: ‘ > Jatin gilt 


“7 rant, a 7 by aren vhs ald bvvehes atl anodl nod Vl 
oinit 7 ely yive; alts aistele? ies bie farms orf 
Ahayorteb of Maite 


mila AlTit Ve fore if 10 ww) ae f ow. pans adit w 
jad bow) a Hee ot 4 reals smh mtr o¢ rid et 
peat yr basic he ~” wT lin teary hetilaw al Seoil 


pur @ 21 lees 89 ive wi a lo tedie off @ better @ dayls 
here dol fet aed qenverey to Onencih ent a? og gd-dguone 
aft Yo uvecrhanaaees ods eve oto Ino wd haved slaw 
qerny jetted Wels Es aliew at Gad etiln ve: etriad 
ry conan wit tes es vegas d@mab Styan hee 
word dethtgatle to St Aunty ors a eft brad, odes Ww oupalq 
s(ld Aoshi eels ny we ad at rye * Jesity baer ribad a 
mito faerie w gee sid es don herr level Mi ag Inner 
deqee fam yeh dit 0 heeria " wabut” adé heode of 
pha deorory ait itinde pa « avlsaul wuietiett veers aly forum 
fe sents id damed here cp ehooitae Yor evetater engin ta 
RPoltahoe bem woul « qual’ a Aiuimbrsq 
afreys Legh ey tee ue wilt Je reed chime dian env test alT 
lypewrsents a) . teint te we Jat) 2t Gall soto «ui ‘Yo, 
“plotalg tiie “gee ob eolaqe tealt hua ~ egal yk mdity 
eonattong tens ow gee bY methy oo. nollilngy teed ton 
+ halt VE olay mrtg coe hel eg cret Yoo weal’ good add 
foe «stil Go tuevdvorne une “whiraiiey ened Eeanret saw ae 
rut asein ot ened? cei ete atl te walter bbaowy bei 
Grin ee al qrotlt- ond tite git rhein ofa beens 
ewok @ ot anelt yobd tee almint ett molt, eatig Moow 
nniiaem@ene Vine “dolswerdan we iy ands tad to aphid 
elke oly al di at Ge Avia Ae wth Sivan ees evel? ag" 
cla yhent te bow Lior ox daogevine af amid so: piri . 
er ee nrwilt «sot orig. hot) ‘< 
addon veleae Baap “Ainrn oie + shadkt. gootng Pesidl) 
wn onar bread “ails, ecodd adie jai Peed op deaeceaet 


a ee - 


i 


Gen. x. 


KTaO 
aaa SERMONS UPON JONAS. | SERM. 


knoweth, and not I.—Now it followeth how the preaching 
of Jonas was accepted. 


And the people of Ninive believed God, and pro- 
claimed fasting, and arrayed themselves in sack- 
cloth, as well the ereat as the small of them. 


Out of this text is first to be noted, how that the 
Ninivites resisted not the preaching of Jonas, when they 
had yet, if they would have excused their evil, many re- 
fuges and pretexts. Their obedience to the word of God 
condemneth both the Jews and us of obstinacy and malice. 

First, they might have pretended, ‘This Jonas is but 
one man; therefore not to be credited.’ Second, ‘ He is 
a stranger, and speaketh it of hatred unto us, and of affec- 
tion towards his own country. Third, ‘He is of a con- 
trary religion to ours, and would deceive us from our fathers’ 
faith. Fourth, ‘He is no king, but a man that seemeth 
to have little wit and less experience. Fifth, ‘He is one 
contemned of his own countrymen, and cannot be heard of 
them: and should we credit his words?’ Sixth, ‘He is 
a naughty liver, and one that God hateth and hath pun- 
ished; and should we pass of his sayings?’ But they re- 
membered their own faults. At the preaching of one day 
they amended; they never looked for miracle. They pre- 
tended not the antiquity and ancientness of their city, that 
had stood almost from the time of the flood. Gen. x. 
They that heard him never desired' their amendment until 
such time as the king, the priests, and the other elders 
of the city, had agreed whether Jonas’ doctrine were true 
or not. Of this facility and quickness of belief in the Nini- 
vites we may see, that sooner believeth the very infidels 
the word of God, than such as beareth the name of God 
and be brought up in superstition: and that I think were 
easy to be seen, if experience should be taken to preach 
at Babylon or Constantinople, he should rather convert 
those cities than Rome.  ’arther, their promptness con- 
demneth our obstinacy and hardness of heart, that daily 
hear the word of God preached, and yet nothing the bet- 
ter nor nearer to salvation. 

{2 Desired. Perhaps, deferred. | 


‘ ee ee 
Ta bad | AAMOL & ACOMING on, 
ruler ods wad ddewolle§ 4 wot) ton bine eon 
2 ts anon sant enitol lo 


vir fnin :. boa fsesiind ° -aviaill te ‘afqomt aid ‘hah =. 
deka ns evtivemail) Lyeatrmn hawt sqnitat baenials 9S : 
2 —qusee to ame add en tity ad Loew en tals : ae 


A: path wrod peakea of ol tek ab toad, ofl ie nO 
cle greeter ey, TA gtitiwrup alt dng hae entrant 
7 arm dive <ladt beevios ove bow parle “W, Jey fed 
hat) To Anew wld ox poomiiwle vial! teeing. hate walt 
soiloun Aye Qeutitele Te wnt disap anal, adt ylted Ltoarwehuces d 
tot oi merush alill'* « Jabersiers ound ditpicgy geal) sel oo 
a ali’ doowee « “Aniilar# ec! a 4oa endhivnietly (tiie om 

tie \o bun eo bre tet be Si vitmdnooe fits wnytae A, , 

aon @ 4 oll’ Just « ~retees any ob Wagyol god... 
‘wqgaliel 406 movi tex Sigel fics lite grue of, eorglleccevent - 
(Kno (68 Gon « tod geil oo a oH! Sheed “tial 

we toll) 60T “worries wel tow ser aljail aved ob | 
te fred od donnew hve ort eutaes, Gen vid. lo benpeadiuny? - _ 
4 oh? dt? “teteuw 26) Albers ow Dutele boo. ‘sioedee aes 
ont Abert Gem dtetet Lot Zhe ond dite oovil qohtwan ie 

TD | eal) dog tT eqpnges ae he oD a dliiouke atm: > leedat- p : 
yah eno do piles will i. oihuet fwo salt hereon. 7° : 
nm dt shia of bagtont oven ged) a bobwnacenld <, - 
tod? 7200 weed to eeuctergen Poe etiaphion ody jon bebarad,, <F 

ec r0T) doo aly Wo. ott ala soon) .dewule . beste hed tong 
lier toonahamen theds | bes heals vera actih breil del) yatta 
within Gediovcte han. -tedieng olf contd. sett ox pomldoalaw © ep : 
srt ewe: doisbodh, ‘eagle walle » ‘teers donk pote ott Vo: 5 
li ndt al Totlsd Yo seariajine ace qiiliowl aide 0. ee 
daldval gator’ okt, Mtersiball orice Malt hogs elon wr sutie 2 

bot) la nara elt dewed eos ols inl) Yo. brow elt 
svg veivit 1 amid thee Goi tineepite aye tigewed od Daa. ~ 

darn ot ted anh bhdade osevene I, ome ed) mb gead.. 

rowiiws galbin inate vk lepralinatetoly am eas x he 
aie) eescuherrehy ay tort} oh en 9 
ylivh dyala Mueol “So-eenoizved inte ondaeda: TH 
ral oid prtidton, soeinen: cared Yee deqatee ont 

OPS TeARO NOH ABD 


2 


v.| SERMONS UPON JONAS. 5] 


It followeth, what the Ninivites do when they be con- 
verted. First, they believe in the Lord; second, they 
fast. A man ignorant of God offendeth two manner of 
ways, in body and in soul; and both these offences must 
be amended, if we will be reconciled unto God. By faith 
the mind is reconciled unto .God; and by abstinence the 
body is kept in subjection, and the wantonness of concu- 
piseence kept in obedience. But in this our miserable and 
cursed time of God for sin, is great question and contro- 
versy moved, not only concerning faith, but also fasting ; 
of which two things I judge it meet somewhat to be spoken 
of. As touching faith, it is not an opinion and knowledge 
only, but a vehement, earnest, and certain persuasion of 
God’s promises in Christ: and out of this faith springeth 
all godliness and virtuous works; and whatsoever springeth 
not hereof is sin. And this faith the almighty God con- 
firmeth in his true and virtuous people two manner of ways, 
inwardly and outwardly : inwardly, by the Holy Ghost, 
who testifieth by his Spirit with our spirit, that we be 
the children of God; outwardly, by preaching of God’s 
word, and iinistration of the sacraments. 

The preaching contain the innumerable benefits and pro- 
mises of God made in the new testament and the old unto 
us in Christ, who is the seed that should and doth tread 
and break the head of the serpent. Gen. iii. John ii. 

The sacraments be as visible words offered unto the 
eyes and other senses, as the sweet sound of the word 
to the ear, and the Holy Ghost to the heart. The number of 
these sacraments in the public ministry of the church be 
two; one of baptism, and the other of the Lord’s Supper ; 
and both these teach and confirm none other thing than 
that the mercy of God saveth the faithful and believers. 

Therefore is the bread in the holy supper called the 
body of Christ, and the wine the blood of Christ, because 
they be sacraments and seals of God’s promises in Christ. 
This plain and simple doctrine of the sacraments were suf- 
ficient, if fraud, guile, treason, heresy, superstition, pa- 
pistry, ignorancy, arrogancy, misery, and the malice of 
men would suffer it. But these evils afore rehearsed 
have called into question and controversy, whether carnally, 
corporally, and really, the precious body of Christ be pre- 

33 


[uooprr. | 


‘em dik voto ls 1 cies? tomerre ott Yo: enaligds-skeond: has 


’ - a vi 7 
GIs — ree erie ie : 7 
5 a 
rime cal god> ood ob esliviei od} dette sowellet af 
woe) lvonee =< lvaT “oily nt oveited qott nid hestony 
e ‘itest wes disiotdio bow Ww Inmoogi Anim A bes? 
fog comiitls aout died fom «lene bre vied ml yew 
6G yo ot eft tvliewown wk Tp oh Tt Jahon od 
it careleis gl has ¢ bol) ofan deleune dl Iain of 
on WY ge etuinee edd tin mirelae mm tqadt “ qhed 
tuo Skier ye ote a 2 Joeoelbedlo ii Spal posronane 
ithe ) hae quitesia éeeta al wie 4 lek) We il! Toes 
> paaanl ona arg ze 7) yew vim Ge senirteny yen 
moe et «i toilets Vex 1 phir 1 eeaidt dep dole Jo 
qhelkauns iim! «ol vito: ne Jai tH Ada weplaeo? a, Wi 
to echo) Tette lew .tommo Jturedey p sid ttn 
Magers dit oalt Ly tao him 3 th wh-esabuong stay 
Uienqyzermialy base tetrow eponger fants geceuil berg ie 
i) Gof) caldera ods gis picts hid, atte ot Joell den 
(fete wen wnt Alene wrcctye Dow nun sat disal 
Teuit) er wt! vd sibvenai (yeerton bee yllaemal 
ad srotadl thie son dior thie? wid vd itpdibet ode 
what hs fenton nz ¥d Mileta9 ne. ghod Qo divebluls aft 
Wiis <i!) lw windy heni& ing enovw 
ATT bon edema ool casera a) nixdome puna alT 
cigy Glad bee demnwien wen «il? ot algcy boll ta Gadler 
hors dioh live biel: imlé bow wiih gi Cale nent) it len 


pal whaw (ney tRe OO alias ws ww olnanienge wll 
hyroove alt , be linet ipeyn ol) as ote verso bine wo: 
in ewlombalT pal ats proedl loll od? Ira dries wild at 
64 vont onl) In goniaio olay ole ol eiternenes esi) 
7 SeqQVes Peal oft We walaeedd brie re pat To Gag nurt 
aa? gaa) Tho, ony iene Bow sonst. pets. sland hit 
Aeeviions bei Lildiisd od divas otto yore odd dat 
erly iad yerin thot aie wt thew) oh ap anigndT 
maitre). Pci) To Nouk! afd en ip eile dow plata Yo pod 
a0) 0 eecininzy. Cle) Toveteoe hee oid mmersanod yout 
oy ree stougeuem add Yo adaieoh ohywtie Gane nitely onl’ 
2 Roditemyes . opeanl june? snlien hereto stetaint 
Yo, olan old huia.. reeion. yoneperetry j 
lomaculua ola alters iedt ail 4p : 7 
xaos ealyniy rrrinhtns, tran nnipeogy obi bolle | 
sig od tet We ‘chia pikes at ienten to 
of tg wien 


4 


at: 
> a 
a a 


= 
> 
~ 


Heb. ii. 
Isa. lili. 


1 Cor. xv. 


John xxi. 
1 Joh. i. 
Phil. iii. 


514 SERMONS UPON JONAS. [SERM. 


sent; and how the communion and sacrament of his body 
should be ministered and used: for the resolution and an- 
swering unto the which questions, I will sincerely and plainly 
shew my mind according to the word of God.. 


Of the presence of Christ’s body 
in the sacrament. 


I will not in this question say’ as much as I would or 
could, because of late days, in this place, it was godly and 
learnedly touched. But yet somewhat must I say, because 
the ignorance of it bringeth idololatry, idololatry bringeth 
eternal damnation, eternal damnation cometh not cnly to 
the ignorant, but also unto him that should in his voca- 
tion remove (or do his good will to remove) the ignorancy. 
I am appointed to remove ignorancy: thus therefore, I 
pray you, hear how ye may remove it. I will keep this 
order. First, I will shew by many arguments, that there 
is no corporal presence of Christ’s body in the sacrament ; 


then will I answer to the arguments of the adversaries 


that would have it here. 


The first argument. 


This I take of the name of Christ’s body, which is 
like unto ours in all things except sin; Heb. ii. Esa. Ini. ; 
and in case it were not in all things like unto ours, (ex- 
cept sin and immortality,) Saint Paul’s argument would prove 
nothing. 1 Cor. xv. But our bodies be, one to each one, 
measured certainly with quantity and quality, and occupy 
at one time one place; therefore so doeth and ever hath 
done Christ's body. And thus would Paul prove our re- 
surrection, because our bodies be as Christ’s is, that is risen, 
except sin and immortality. After that they say, Christ 
hath now a glorified body, and so we have not, it maketh 
nothing for their purpose: for when Christ made his supper, 
and instituted the sacrament of his death, he was a mortal 
and passible man, subject unto the tyranny and violence of 
his adversaries; yea, after his immortality he shewed mani- 
fest tokens and arguments of his pure, true, and sensible 
humanity, John xxi. 1 John i, for the apostles’ fingers 
touched him. Farther, Saint Paul saith, he shall, Phil. i. 


a . _—s 


> 


mre | mavoe 0" excucune ath 5 . 


eleal-ald Wo Jnometm Ins soins odd wad bar Zia” 

“mt ber weottetowss ofl! of | baw how bereloicr ed 

‘inate Lite vie etewtie {lin I ete Meextays A duber eff étan atiirioen ° 
chin Yo tadve wilt 89 gailirarath Trite Yr — 


oe Ghat teint) Ae eanowiaiy oil) w 
Jaunirone of} aot 


mi dare Tee dua w& ves imitecp edt oi Ma iliw I 

ine hay ehr i ately eid? ef eth oh! Wo eteet Sioa” 
consted 70 | tam Sectersaee sre fedl = Heemea yfbomreeal + 
Hhepprn! wititeial! qdgiints Wiesptad 1) Yo 4 Bee ort 
of law fon die melt ferees phish feo 
ray MAY Al ‘Marte _ ot @tiu dale fd Aacergl aig 
ce eee § Oe {yfoury af Mle ho > vit oh vo) qvenirgel): 

i awdvedi «nlf : vcr ven rriqan if Ls Joreqqe aa Tt 
mts aged Wie TOS Sekt pet ey worl wel eye gany” 
elt Sa @isafgltgn: Yoes wilt we wits lie 1 tat. xebyo 
us ee rd al? be torrent ety on t= 
echarwas : i> Yo Riyixertge eh G Tywaan Te pnalt.-< 

aol a em prec Sco y eS 


emenere Mah, AT 

we (hide ae ent) YW oman ol) W otal f att ; 

¢ 1 amet it AT pile Speed agile tn ob aod eda all a ee 
ae) arm olin wi sesiticts Ne of (00 ore 2) ame: ay hace a 
every hidaw: srdeearry ie Lan tote? (tll ete hie Gia dgee FEN: 
a0 doet a) ong sol wibod sae dnt 9 ae 1 «eit shal 
teens bina eile fnth (itt tiv einlones levies 
Kied wea fee iso ov whl) real sae onlh one de : 
<r so civeny Tilt Alive onl InAo whes oli) ona &s “ 
or a Vel) at al) en OP relbed qq med noite 

obelisk tal woth .gilleemecelt Jaime abe dqaeey 
ajo 4 Jon wal ew oe fae ehte Ioltimly gwar vila © 
wpe ant ahaor Cine? wade Wl ttiq. tieds wt -gedxisem, 
terror Awew Sil Ue Rit Wo igaeeees uel? Sulutlbad Inet 5! : 
"* Te gegulald (Via yanedy ol) oleae foun Wont oldlaane tne « we 
“ified Cedars mf ‘Ait gasoxetiet wid. ‘tHe ewy i euiemvbe wid. a ‘ 
—_ vat Dae ood thy “wl eae bin pps te 
erent “ayliasyh af) tol pi ately tl ahege T ten 
i HME Mewhecoel Ditew tk iin sedi, vite . = a 


v.] SERMONS UPON JONAS. 515 


that Christ shall mako our bodies like unto his glorious 
body. Therefore they do destroy the true and very hu- 
manity of Christ's body, that say his body is in many places 
at one time, which robbeth his body of all the qualities, quan- 
tities, and properties of a true body. For the scripture 
of God confesseth that Christ's body is but in one place ; 
and many of the popes’ canons confirm the same. Thus 
it is written: De consecrat. distinct. ii. Prima quidem. 
Donec seculum finiatur, sursum Dominus est. Sed tamen hie 
nobiscum est veritas Domini. Corpus enim im quo resurrentt 
in uno loco esse oportet: ceritas autem cus ubique diffusa est’ : 
that is to say, “ Till the world be ended, the Lord is above ; 
but notwithstanding his truth is here with us. The body 
in which he rose must be in one place, and his verity is 
dispersed every where.” 


The second reason. 


This is taken out of the nature and condition of a 
sacrament, which is this, That the thing that is remem- 
bered by the sacrament be itself absent, and yet the signs 
or sacraments take the name and nomination of the thing 
represented and signified by the signs, for a declaration of 
the thing that is done with the signs. 

So is it in all the sacraments of the old testament 
and the new; therefore, also in this sacrament. The thing 
itself in this sacrament, that is, to wit, the precious body 
of Christ broken, and his innocent blood shed, be absent ; 
yet be the bread and the wine called the body broken, 
and the blood-shedding, according to the nature of a sacra- 
ment, to set forth the better the thing done and signified 
by the sacrament. There is done in the sacrament the 
memory and remembrance of Christ’s death, which was done 
on the cross, when his precious body and blood was rent 
and torn, shed and poured out for our sins. 

With this agreeth the mind of Saint Augustine’: Ad 
Bonifacium, Epist. xxii. Si enim sacramenta quandam simt- 
Iitudinem earum rerum quarum sacramenta sunt non haberent, 
omnino sacramenta non essent: that is to say, “ If sacraments 
had not some proportion and likeness of the things whereof 


[' Corp. Jur. Can. Decr. 8 Pars. De consecrat. Dist, 2. c. 44, quoted 


from Aug. | 
f? Aug. Op. Basilie, 1541. Tom. 1. Ep. 23. col. 93. ] 


> s 
a 


= 


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tw 
— 
Fer | 


aititelg wd eicn edil mihod su oda Atavta, fate ai 
wl stor hae viet aly wih ob gold oniowlT yhod 
werhy yercit oi wi Giesl. eut zane derlt hed eed to yfitmar 
7 cnn polite gly We Ip ylowl erel dandelers «fsidive ns one Ja 
siigryas ft Foil “Yio wn 46 wiley fein est 
S= jroedy em a} and a view! @tornh? tet divesinog bod Yo 
att Nine wl? anil <itws ‘sary aly to yiem hate 
= eoting om Osnitlh Agence a conttiew avi 
WA wectyt Weth _.ts Senha. anos (Va iticeh, mmlerana tanh 
Water fing wi dies ow are antinwe ie wleidan 
"ie cai Vey iter pelyy ses en watooy Pe may) wrtr oul ona atl 
iV Ls 5 Tigey) caply Towers el Actor ols LT em 08 Wr Jans 
ed wt? ay diem wed ai itera GA gotleustey aiuto gud». 
© gue ail Jory Juche tio. nk od Menayecmaon ak athe 8 
= “Peale ane howraqarl 
ni tence afk 

® & pottthugy bes aripiey ody Ww toe Mmaet at wd 
; ae ® dots S07 oli dodT itt of cinta Ansiermee 
*. titgte OM toy her jute Uindioad twornsreea, Od} yt juerod 
stl oA? Yo emtigeiena forg aapanpit dat ainanietcuna te 
© @ohtmsinal; @ 44 = aitoie wh vd heliggm Bent featrhawmnpet 
? Cre Goh Diy onols a tad aid’ nel 

borntied ts et) ty atimainiees of) Yas) Bd Gt 
punt) oT Sr wi al nile rwloendy reat wilt (otag 
ood Gowen all ide ob ol) ail} jvomenran «ttt wi Teal 
phittele wd litle fonts atresonh, old big rota betel Ty 
fexkinn’ thod oi, lailes, asin wit) te (onrnl tott ad dere 
ae os Prides wit Gt anid Gritdealybookd gilt tino 
bidieepie Lea. ants Pee rte! ode dow gap ay ene 
ot Iowueree, ott vid wp 2 geet) aman wh el 
ately uxt alates inch ete Ys RTO CU a 
het eee ioalt-bae yhodawiany al. inaber cage aith too 


ES eealnnny aimee whey FL ix. dell queda” 
pallet ves shcartne SOON se Airs: avid 
Senecrarace TS ann OP al todd ttengen Sirens woleene 

ie sundae Genie eal 

lati ,, “ ‘ ; a 

Nn lee AS Metall a Cee a ta 


1< : : font. wnt 
(08 i 228 nee a uh #y 


a 


Luke xxii. 
1 Cor, xi. 


Rom. vi. 


Acts iii. 


Lor. x1, 


Matt. xxvi, 


516 SERMONS UPON JONAS. [SERM. 


they be sacraments, they were no sacraments at all. And 
thus rather of the Ser a and signification of the thing 
they represent and signify they take the name, and not 
that in deed they be as they be named.” 

So after this manner is the sacrament of Christ’s body 


called Christ’s body ; and the sacraments of Christ’s blood 


ealled Christ’s blood; and the sacrament of faith is called 
faith. As Saint Augustine! lJearnedly and godly saith in 
the same argument, Accedat cerbum ad élementum, et fit 
sacramentum. Non ait, Tollat clementum, et fit sacramentum : 
that is to say, “ Let the word come unto the element, and 
then is made the sacrament.” He sayeth not, Let the word 
change or transubstantiate the element, (that is to say, the 
substance and matter of the sacrament,) and then is made 
the sacrament. 


The third reason. 


If he were here in the sacrament bodily and corporally, 
he should every day suffer and shed his precious blood. For 
the scripture saith, “This is my body that is broken for you, 
and my blood that is shed for you:” Luke xxii. 1 Cor. xi. 
but this is not true that he daily suffereth pain and passion, 
Rom. vi.; no more is it true that he is in the sacrament 
bodily, for heaven keepeth him till the last day. Acts ii. 
Neither yet is the bread after consecration his very body, 
1 Cor. xi. nor the wine his blood, Matt. xxvi.; but the 
bread remaineth still bread, and the wine still wine, after 
the word spoken, as they were before, concerning their 
substance, but the use of them be changed. 


The fourth reason. 


The scripture maketh no mention but of one ascen- 
sion, and of two comings; one past, and the other we look 
for in the end of the world, at the latter judgment. 

If their doctrine were true, there should be infinite 
ascensions, and infinite descensions. Farther, they cannot 
tell themselves, what is become of the body they feign to 
have in the sacrament, when the accidents and qualities 
corrupt and be consumed. 


[* Augustine’s words are, Accedit verbum ad elementum, et fit 
sacramentum etiam ipsum tanquam visibile yerbum. Aug. Op. Basilis 
1541. Tom. rx. In Johan. Evang. cap. 15. Tr. 89. co. 445. ] 


' DP 
. : 
we a] eat vooy évdeeaae ara c 7 7 


it? a dn efemereme oa view walt /jDirinnria rw old 
anil) #2? le “etteitiveie Lore chitin wine ser! jee auerid - 
mer hve merett vd) ohe) ‘fouls “Snag [ea soeryant tah ~ 
; “baton el gots ag od gots both i Jat 
bad «held Yo dentate ad! ‘] Segoe ont) vaya OF “4 
en erty ) siaemmdes GF Stn shied ven? ballus 
lalics of Ake) Yo tourney offi fee 2 knoll @ errdS Toles 
oi (ii dies Lap qtrageda ‘arin gah trade’ aL iA 
he" ato’ Sy eee howell, himenrgss “Gino + ry 
Ane tPA THM Mieteeals landy, Aen a, tet eseers tn 


Wit neds iol? afiur cetoe Sup 8) "| Gan tne “ut @t rt} 
teow arly $47 oat Atevee oli | dinmeewenne oily obhbereg tredll 
it ree al fons) ie pede <4 oboe Wirtie!patierd Wo vatinils 


sent Be vit? Tite L,Sipyiey ta off Ir cottes Fae @otbehia 
nience Se! 


Da see werh\ ei 9 


Hermrm hos. yiivel hiuterva weft & owed exited 4] A 
od | dad @fiveny ett inte bets 4 ym och eae ilqorta ait 

Ol oot euler a fait + Lota! mo) Wi ibie “istics ot 

12 90) 7 ve ag. a “dt bi e7 nail? feeds Lis HY Rsk me! 
aiatl Tare hie fisvAad «1i of *cAt were deal « wid ton] 4) mA 
brrearis tres eng) ai oot wil way. i ti & “ote of «iv upoll de owl 
i) ojve, -gehe Pec cafe 1b1 nud eieqeed Gavi xt bend Prete 
jthed gee snl oienatre Wiis Bret af? di dep omlioet 
aft io Siem \finll® leoold eet Gale eof? at fe’ oto)D Ff oat 
eefla one Hitt saxw oll ‘fae been! 1h déerieerss feed (ee 
7.4) uToAeD Ps al an) Oe ad t? i & cAirtonga lawn ail} ~ 

hom ages w) mele Yo gay wilt dud practised 


aay fheGiny OFT. ie wi, 

ieee ep tn tol gavin oF liededy vin lyrica ol : 
inal we nlp lt fiw gem} neo Tepatiiey owt te Dike oom 
hiereghat, vettal oft an blew eb ‘e furs mi al vob 

etidio od. Maia oval) pit ape Antiteot ‘rte VE ey 

tate) Col) und eet erosenemal etiitar bed anntaneed: 
ef ght yor? chad wily W wine af dnb seveloondady Taare 

Tony fons elanhirna old ale iene ait ut pean Tie 

: > heen ors be dei 


ye, ie é 
i ts ,orutonetale: be "pike eek ‘oh where | bvenk’ ; vag Op ; 
‘ithe qt} sk combrep alidiay mipaipria aie ens: 


sys he sph 
4 { fee ioe | L ns pod ft ’ ul Ce 


ve] SERMONS UPON JONAS. whys 


Their gloss upon the canon, Tribus gradibus®, ait avo- 
lare in caelum*®: that is to say, “It flieth into heaven” ; 
but we say, he was there before. They dare not say it 
corrupteth, nor that it is turned into the substance of our 
bodies and souls: what is there then become of this body? 


The fifth reason. 


God had made, by this mean, his church in danger, and 
subject unto idololatry. for there be many chances and 
cases happen, that may let the priest to consecrate; and 
then should the people worship an idol for lack of the 
presence of Christ’s body. 

These dangers may chance three manner of ways: in 
the priest; in the words; and in the matter. 

The priest, if he be not lawfully consecrated, if he be 
an heretic, one excommunicated, or a simoniac, he conse- 


eee 


erateth not. Magister Sententiarum, Lib. rv. dist. xin‘ 
See the gloss De consecrat. dist. i. cap. Quid sit sanguis’. 


[? Corp. Juris Canon. Decr. 3 Pars, De consecrat. Dist. 2. can. 23. ] 

[* In the ordinary gloss upon this canon these words occur: 
Certum cst quod species quam cito dentibus teruntur, tam cito in 
celum rapitur corpus Christi. Decretum Gratiani, Antverpie, 1573, 
co. 2011. A. 

Alcuinus, citante Gregorio, inquit: Uno, eodemque tempore ac mo- 
mento in cwlo rapitur ministerio angelorum corpori Christi consoci- 
andum, ct ante oculos sneha in altari videtur. See Deereti 3 
Pars, De Consecrat. Dist. 2. can. 73. ] 

[# Ili vero qui excommunicati sunt, vel de heres manifeste notati, 
non videntur hoc sacramentum posse conficere, licet sacerdotes sint * * “ * 
Missa enim dicitur eo quod coelestis nuncius ad consecrandum vivi- 
ficum corpus adyeniat, juxta dictum sacerdotis dicentis, Omnipotens 
Deus, jube hee perferri per manus sancti angeli tui in sublime altare 
tuum, &e. Ideirco nisi angelus venerit, missa nequaquam jure vocari 
potest. Nunquid enim, si hoemysterium hereticus ausus fuerit usurpare, 
angelum de celo mittit Deus oblationem ejus consecrare? * * * Ex his 
colligitur, quod hereticus a catholica ecclesia precisus nequeat hoe 
sacramentum conficere; quia sancti angeli, qui hnjus mysterii cele- 
brationi assistunt, tunc non adsunt, quando hereticus vel schismaticus 
hoe mysterium temerarie celebrare presumit. Pet. Lombard. Lugduni, 
1570. Lib. rv. Distinct. 13. fo. 317. | 

[® In the canon Quid sit sanguis, it is written: “ Calix enim quem 
sacerdos catholicus saerificat,” &e. the gloss upon which is, Catholicus. 
Hine collige sacerdotem non catholicuin corpus homini conficere non 
posse. Decretuin Gratiani. Anty. 1573. co. 2043. A. | 


¥ iz RAPA ens + Orda , } 


ae Ke eon earth sv diel ies onl) Ros cody asd 7 
vrvew! edii out ab 2a od) eb ders ulna @b inh 
Ai Yee (00. Ob quilt ruled onl? caw oyl (ee ow tod 
vo tu vorelin alj-oigt baru wd). ded?.ag lisigunae 
ivive: suly io omen! Gedt dnd « gate sabeon, lina astbod 


j ays 
oii oe! bia, ab i 


ban ceovel el murs et cumue etl wl sige had hot 
lead @emnsetlea Giemdti cal weld ood <isioin abu pyopde 
hoe ; attreenps. a) sruyy ied fom taasd ssteepyee] manaty 

oil Wa Geel ed loti. oa pin = meow alt life aad 

“bed waite lo emimog 
i 9 eyre 10 Gangs: seul? Soyrly {ran Peay 16} eexhT 
Kin af ol bee ; chioe el) ao : deatwy. ody : 
ad ad 4: Pineal ‘ihn a) dou od at G aor aT 

emi, wl nouonls 2 ww Peleoxiagammse ana altel oe 

‘hla fel oo AL] Srenenwe watetpalt Jon Histon 
“dae ® GO Mey po 4 dell) Series 4 seale wall g9d 

« [Rea 8 Ae) stream A zal Reet sie’) cirat yw *] aol 

Ses eee opm!) en se) teqe wolg fimibre od} wl *] 

1) ih <- @onvenersaliioeh wipe meee o <sver Lory te awh? 
yee eeviak josie native] Winh? wpm thee “nfo 
z . ; a 2 » of ite - 

<2 Be eons erin jaf) ; dhe! climegest) oinetls oo dil 
Somme: (ici) deuygtes stares wdeebeleiar tothyet fim oi ag 

Cin! @® stir biel, 6 © aioees onlye re to guile 

(Ll oe 2 dM ciecrmw AT goth 
lee eeghliem sored ab ber dea (oles lop eter fil | 

*° °° jole pike ee bel) specie =ey mnie ol Gateulie Ane — 
iniy paaldntenaie Ve winiaa Wee! we loop 0% Gh. malas oallA 

MAiqion snes de bywed Heit) shaw] taleorbe dupes areah 

vinile ewilhes of Yul Hepes Loree com ysq BpGting od oly] moet] 

Mee Gu / denen pan seied dimes ailegre id gies ah woul 

ropa Loe! aaa petite) quilwinge wid gules Mepne deatig 

Wil Get * * Serres auts atomiieldo end t Uttar alee oh arologne 

om fies: wetewny chevluoe aniludlias a vlad fey. stiytiles 

a0 Italegic. auiset lip diopee Moons odie \Maninds. stulnwnegtgs. — § 
ao tttnila toe erniternd alasne dite ae sane Dayle, Inallewd : 
uadqanl Fveline, 5 Gen eny annidskey ateteus). mute ay ond | 
= L116 a 2b death, pti, 

ety dina pila: eepbiew af fi Manage tn bal) goone edt wh 
aibediiat > al Huiniwe sete Aeaally vl ed” frre, dite 
aot apelin julmed exces atupolbodtig, polars 
[4 Face a9 SRBL, mah. 

) woo ne 


- 


518 SERMONS UPON JONAS. [sERM. 


In the words of consceration there is no less danger 
and doubt. First, many of their writers be ignorant with 
what words Christ consecrated. Johanes Duns! and Pope 
Innocent the third? (Libro de Officio Missee, part lil. cap. vi. 
xiv.) do say the consecration to be comprehended in this word 
Benedixit. Comestor doubteth the gloss upon this canon, 
Utrum sub figura*, where as the glossator interpreteth these 
words in the canon of the mass, Jube hae perferri; that 
is to say, “ Command these things to be carried,” as though 
they were the words of consecration. The which opinion 
the Master of the Sentence seemeth to favour in the place 
afore named: “If an heretic,” saith he, “would take upon 
him to usurp this mystery, would God send an angel from 


[? See Joh. Duns Scotus, Lib. 1v. Distin. viii. Quest. 11. fol. 41. &e. 
Parisiis, J. Granion. | 

[? Quando Christus confecit, et qua sub forma. Cap. vi. Bene- 
dixit. Cum ad prolationem verborum istorum, Hoc est corpus meum, 
hie est sanguis meus, sacerdos conficiat, eredibile judicatur, quod et 
Christus eadem verba dicendo confecit. Porro quidam dixerunt quod 
Christus confecit, cum benedixit, literam construentes hoc ordine: 
Accepit panem, benedixit; subaudiendum est, dicens, Hoe est corpus 
meum, et tune fregit et dedit, et ait: Accipite et comedite; et iteravit, 
Hoe est corpus meum. Prius ergo protulit ila verba, ut cis vim 
conficiendi tribueret ; deinde protulit eadem, ut Apostolos formam con- 
ficiendi doceret. Alii vero dixerunt quod et sacramentum confecit 
et formam instituit post benedictionem, cum dixit, Hoc est corpus 
meum ; intelligentes illam benedictionem fuisse, vel aliquod signum 
quod super panem impressit, vel aliquod verbum quod super panem 
expressit. Quibus iJlud videtur obsistere, quod prius fregerit quam 
dixerit, Hoc est corpus meum. Nec etiam est credibile quod prius 
dederit quam confecerit. Sane dici potest, quod Christus virtute divina 
confecit, et postea formam expressit, sub qua posteri benedicerent. Ipse 
namque per se virtute propria benedixit; nos autem ex illa virxtute 
quam indidit verbis——Innoc. III. De Sacro. altaris mysterio. Anty. 
1545. Lib. rv. cap, vi. fol. 166. ] 

[3 The words in the canon are, “Jube, inquit, hoe perferri per 
manus angeli tui sancti in sublime altare tuum in conspectu divine 
majestatis tux.” The gloss upon this is, “Perferri. id est transubstan- 
tiari; vel, perferri. id est, sursum cfferri, id est, converti in sanctum 
altare tuum, id est, corpus tuum super choros angelorum exaltatum. 
Sed contra videtur quod oratio hwe sit superflua, quia hee dicitur 
post verba quorum virtute conficitur corpus Christi, &e. Decretum 
Gratiani, Decret. 8 Pars, De Conscerat. Dist. 2. co. 2041.—See Comestor, 
Hist. Schol. fol. 237, Paris, 1518. Sce also Canon Missi. | 


panicae | eA Wow Wiens et 


comalr peel on & eet) antennae Iw stan alt al 
Wire sam svgt wl malt sate Wh ‘ecient pet edools bra yo a 
sod? Onn lent enotst Aiiewesnes teil -elnew Jede 

i UA isi j sith, oy) iste wid) Mit ot demenal ™ 
frame aid ui Lovdicnilvetnas wl tt alpen tb pee oly Tivte 
—Tasibae ath h ren wule oils its nicah Mimi } Avestan, Ss; 
Sai) PtotonrTed! Ww citys atl] an otalw ‘yore Aya nwt 

juli ¢ bee8uaay Web els piere ili 3) Geren of “ncw 


Ayia) ge ™ Lostetiys act of agnilt ceml) fn arto)” yee al at . 
noobin hi off aniline Uo Greed eal onan yah Ss 
wpily ill ay sipved? ot Carre 4 ve* ald We tetendt-eds 
roqy t&% le) bdo «4 Aes ~ at pe VW orn ens 
dr) bene of tae bot) hluew .prebeva odd prom at aA 

r ae 
ols Ab Lad iy Awe Jie sila”! OL ore «ath, aisl-se® 


: Tctimm slice 
arti Jv qe), avert 1h way f) )P edie? wosint) mam ©) 


norm que te Gl! wie’ @eereicw: qeenftriey i CD ateth 

ey diwp Arr! ae alidtinas eae 6 eee osm siteuss Sed cil 
haope Tneariy ® min ew" iit phects ates feta cominll 
jentie’ wat @iloote ( HOT Jiiniet C2) Sonkuiy ential? t 
ony ¢en walt Qupviili (eA pe ishrcdwi » Ra iiwon wonmepy “Thpral, 
Powel os | <h 7s OC me Ane Vie fy Jideh ve tye cau fo ohuemN - 

nde the ln aviewr afl + hong ogee ain) oven mqne je elt’ : 
fr ATT fale Pay Os yen) Vigo? thie fered Bactilnes 
tieflit LigUneier “im tore: /ainealh «ror 1, + Soonb “Tawi 
corm do @)! Heri we ae iinibewn’ by imiitunl geeqtod fe 
stcerstyhe tinpia ike getty’ oeeditdlem’ mii miegdibiel.) mine 
Hane equa lucy ronivet hoeglin (ve theregal smcng anqow heap 
op dewetting. Garp gue itedhe byt): eptieg ties 


fie kane 6Odiliew 409 i eA Oe ere en wll “meb - 
art Th prirras ey jal: ’ Pas (ys moe balls gk was o ytay cmap Metab : 
eg! repeniiimal (eg kaay Cyr o Gamer ee rq] pam ea OM ne 


sede alll ae ONG bat. (ei ens Oleg PMY) oe eg eRpeG 
eet ising ee wry Ne cel itl «atl edhe HMijhal sermitys 

(aet J Se ae odd et 
es) ichay evil alopat punt" ecr came elt of vieow aT *) i a 
aid pear at GIG ewe andllety ey. nowt mt Lvgaa eanemt =" ae Neal! 
ameter? te 0) Artin ™ si ll ame walg-elh “veut inet s rbd 
qoam of teres Se hi die) cme feo W Deeibeny ile dhe Deas - 
omiptlage epreels oie exods vay url wryers Jen 7) woe: a ‘ os 
roth 4 rea ev Trey 06 meu’ edie iter, willy of pce i i 
erent RG AMIR) anos Te, ote sapeoup ty ‘iyo ea 
vignniuls eee 2 wt werenn? OL Aull 8 iountt pf esl! 

Loasth wow) ole ne AO ieee a ; 


4 | + Sie 


v.| SERMONS UPON JONAS. 519 


agree upon the words of consecration, there is yet another 
rule in their mass-books, that the words must be perfectly 
pronounced, or else they do nothing. How should this be 

known, when they speak them in silence?’ Well, grant 

they would ery or sing them out, yet so might they else 

be vain; for there is also required the intention of him that 
will consecrate. 

The matter must be such bread and such wine as the 
gloss® speaketh of, De conse. dist. ii. Sicut non sanctif- 
cando ; the which properties if they be absent, nothing is 
consecrated. 


heaven to consecrate his oblation?‘” But howsoever they 


The sixth reason. 


| If Christ be present corporally, then shall their sacrifices 
cease, as Saint Paul sayeth, 1 Cor. xi. ‘ Ye shall shew the j cor. xi. 
Lord’s death till he come.” He cometh after their belief 
and learning; then should they cease from sacrificing. 


The seventh reason. 

In case they could dissolve and answer to every one 
of these reasons, yet could not Christ’s body be in the 
mass; for it lacketh the word of God, that is to say, 
the shewing of Christ's death. Farther, the mass de- 
stroyeth and dishonoureth the institution of Christ. 


Solutions of their arguments. 


These I will comprehend all in three points. First, 
they contend by the authority of the fathers. The second, 
by these words of Christ, “ This is my body.” The third, 
by the omnipotency of God. 


[* See Note 4, page 517.] 
[° This refers to the Romish method of performing certain parts 
| of the service inaudibly. ] 

[© Sicut non sanctificando, The words of the canon are: “Sic (or 
sicut) in sanctificando calicem Domini offerri sola aqua minime potest, 
quomodo nec vinum solum potest. Nam si,” &c. The gloss upon which 
is: “Dicitur in hoc cap. quod in sacrificio non debet offerri vinum sine 
aqua nee aqua sine vino; sed simul illa duo, ut perfectum sit sacri- 
ficium ; sicut corpus Christi non de farina solum, sed de pane perfecto 
debet confici.” Decretum Gratiani. Antverpie, 1573. Decret. 3 Pars, 
De Consecrat. Dist. 2. col. 2001. ] 


— 


we as 


M Cie Anno wens enor 


coll evronrod inl © aoitdde gil eterentes of sevend 

mr blot oy a cml). tines anes Wo sia. ale foqu wigs 

= elidelve, of rum elrow ob) ced sdeotescts cial ai elute 
; of wild clvode wohl geidien of god? oslo. a9hesouienng 
ney Mot! *)tetnlee at. aeudt “Aneqe rode oder. jewel 

on ele ds Edpint ue deg ame peel gam coo diluer ¢odi - 
|, sel etl Jo wellushat oft Benlupes yale ak ote wel, | lay od 

= ; tern in 

“edt ‘sp cole five ie deve hees.od tangs sotam ent 

Pas Mawes. irom, Wea, Hi Lasity sees Ah To orltnclente’ “eenky 
% yoidlog jue. od yod? Vi ealiwqorqudate dt 5 vane 
vhcherey ume 


= 


aw tem okt” 7 


esitioet sion late wuld qMerqnis tioneeriy od perl Vl 
et OFA reels Meig OY ae WD C ehiogie lie anin® on. comps 
“I Toul thie) =2%6 Vinee gH “yore wi (0 doh oinnt 

ertiipas gf) wate qed) hloddy eal) ; Spirieol bow 


\ wan Dyna att © 
ire [tere ov movsan boo ovluenih fideo ‘pot ove nil 
ot maf ehal «Aral tow btn ty etoterri aedd Vo 
‘Te OF of tal! Lei Ww frow ali dictail Ae At pie 
aD feet iti sate T  ltesh otigh) lo gotwale wile 
ded Vy sowtaiieni_odd shomuuodeth bar Alpena 


Merve died Vo sqielR 


toil atatny rtd wi Me apitergsins tie T cnftT 
5 ° somal ewitiA oti te odin Ad gl eines yds 
et PT hed gw od MAT inthe Wo sligow eal gd 
mae | ; bod) Wo gointogines dnl og 


(516 eee hth ot * 
niueg dirs gale trey lo feultun (aaesll cath at wives dT 
; Lonlrwe old ta ° 
80) 8" 5 ove erent at) Po eww alt, aleeilrnaan eg duke *f sa! 
Hehe, eemluly ney alge erie (uo) apd ‘ uh (doses 
wh rah felt NG Gok nes ane 
in Soy on Pi : mE pes ; 
OA He govteen, Te cath gti Iniis hie Laeky alk ata, oan iat 
obey nied ab hip tendons gated i 7 
HONE detedh BE eaenla, maetl 
+ pe 


& . 
* ' 


520 SERMONS UPON JONAS. [serM, 


Of the Fathers’ authority. 


-When they be beaten by the authority of God’s word, 
they flee for help at the fathers’ authority. Let them 
make answer: Is this their opinion,—when the priest 
hath spoken these words, “This is my body;” by and 
by the substance of the bread to be changed, or the sub- 
stance thereof to vanish away; (I ask the question, be- 
cause yet they be not fully agreed thereupon ;) and for it 
cometh the corporal body of Christ with the same quality 
and quantity he was born, lived, and died in? So that 
there hangs in the air, in the priest’s hands, the accidents 
and qualities of bread, without any substance, and so thus 
to be honoured there of the people! In what apostle’s 
writings find they this doctrine? Or in what man’s writ- 
ings that followed the apostles within one, two, three, 
four, five, six, yea, seven hundred years? If they can 
shew this in any authentical writer', in any work that 
hath not been doubted of, I will believe ag they do. But 
that it may be known unto you that the fathers were not 
of their opinion, I will propound unto you certain con- 
jectures. 

First: We read not where there was ever any con- 
tention about the words of consecration, where they began 
and where they ended, neither any thing of the minister's 
intention, to be of such virtue they speak of. 

The second: The elders never answered the Arian 
that denied the equality between God the Father and 
God the Son with this, ‘ Christ is God and equal with 
the Father, for we so honour him in the sacrament.’ If 
the catholic church bad so judged of Christ’s bodily pre- 
sence in the sacrament, as the new upstart church doth, 
and hath done of late years, there could not have been 
a stronger argument against Arius and his heresy. 

The third: Neither did the Marcionists ever make 
such a reason, ‘Though Christ seemed to have the qualities 
and conditions of a natural man; yet he had not them 
indeed: for in the sacrament of his body there scemeth 
to be the very qualities and conditions of bread and wine, 

[? Many editions of the fathers were so interpolated by the papists, 
as to be no longer ‘“authentical.” See James on the Corruptions, &c. 
and other writers. | 


al 
ir Avo. ney ynonage” ofa: 
- 
7 —— 
(ret i9 oy iin’ ail4 112 h dd aad 
Oey hot) Ww wore, Ait itt) vd rede /] vmny teal Vf a 7 
and? dS) “eth uv -adde da qialw wih ye 
fe ay alt pedw— cena nade bY Ol enn) aia os 
fae wal Val yar ef OE slave fens odours tet > 


rey re 10 Jewogild ‘@! of Less af? jo comedian att wd 
7 sit eue® ei) see t) yaya (ich fi endl anise be 
tie Ol pie Le urns) 4) bore whi 1 sont ot Yn! Hy ayia 7 


cillaga eect lt us su? YW plied Leegvtn oft) then 
sali w@ tet Herb Loe fev ascend ake Gol Vian ig hin 
aloddvec sili alin! @ 4% 4 iu a we aff nl epi) epell* 
i bea Sontialia gua vide Jucel jo anit) nin ine 
Feline fadwinl >" itn = op De ootl> beniiendl af of 
ihn aramsinia at 1) lami iadts GY gals Leu wayne hve 
ali jeverh ul riliiw solleve) “cals tnwetiot eoals tpt 


aa vals i loony iectted were er vale Ot ie 
mi dew vow © , eRe hortieeitis Wie tS =i) a" 
ttf ly goal) redial Vin Tye leaidooh wd fon wha 
fon ome eriliet cal? Det! aie Clow roves in yanr 41 dul? 
Wy Hest tint Aston teairerertey tow J roe ag alg, le 
<5 ; ° svtniods” tod 
a> eal (ore om al) amin tu bot dW *f4gf=™ 
nieqedl ewls So . iy diaivemnes To enow afl viocale rtrd = 
erridain w gill? gee PeAltian ,friive> ull wrod’ hea 
ko ses etal ainiy vagy wet ( aniteslg 
aah wir teewens ~orat, evhle ud] hone, af T 
fore. leet edi tod vented’ vitae «ls teletls a) an 
Ader baugrs len dood. a std’ ~itld Alia aoe oii ‘boty - * 
of “Snewwtvs off wi dui! iat ee ow wl galie off >’! 
oo ‘Wltnl a’ inti) Yo Teegtn| oe ted “ienits ciuaties dit! -: 
ih dunole godego re of ee tierign A MT come * ei 
amd qevil tba Idd Gel - bere tal Wd ompe lsaul fing, . 
Jevevedl “ial ‘tran@arrd, Hetiias a veyed ae, 
view ean athanisenls, att bil) willed — » Init wl} % 4h e 
eiNilaue al) oral ot Dhcvew Gel dgamtT roe clei” * 
_trelld, Jen, had od Peg Vai evita @ 0 enti a 
one enn via ai te jquatetinte ald ni Tay inahah ; : ‘vg 
coir bes tyernll Yo aapinbinos: bh. eilileoy ‘ter mid od oF" Se s 
cal Cochabesy sot ik dae seven nal hee wehbe galls AY. Cars 
quand ort tin gad m= alae n-th 


> 


v. | SERMONS UPON JONAS. 521 


yet is there neither bread nor wine indeed. If this opinion 
of the accidents, qualities, and sensual judgment? of. the 
bread had been approved and taken in those days for Christi- 
anity and christian religion, how would this illusion and 
witcheraft have defended, I pray you, the Marcionist 
opinion®! Doubtless, nothing more. But Tertullian! against 
the Marcionists doth reason anotherwise, saying, ‘ Christ of 
the bread that he took made his body, saying, ‘This is 
my pease that is to say, a figure of my body.” 

The fourth: They used chalices of wood and glass. 
De consecrat. dist. i. Vasa in quibus®. The wooden 
chalice could soak in the wine consecrated; the glassen 
chalices might soon have been broken: if any of them 
both had contained the precious blood of Christ, they 
would not so temorously® have used it. 

The fifth: The sacrament was given to the children 
in their hands to bear it home with them’. Eccles. Hist. 
Lib. vu. cap. xxxiv. 

The sixth: No scripture of God, neither doctor of 
the catholic faith, taught ever Christ to be honoured here 
in earth with candles and bowings of knees. 

The seventh: In celebrating the supper, they said, 
“Taft up your hearts;” meaning not to have the mind 
affixed in the signs and elements of the sacraments, but 
in heaven. Whereof it may be easily gathered, that they 
never thought of a corporal presence here in the earth. 

The eighth: Origen*, upon the book of Leviticus, de- 

[? Sensual judgment: judgment according to the senses. ] 

[? Viz.—That Christ had no real human nature. | 

[* Acceptum panem ct distributum discipulis corpus suum illum 
fecit, ‘Iloc est corpus meum’ dicendo, id est, figura corporis mei. Ter- 
tul. Ady. Mare. Paris. 1580. Lib. tv. cap. 40, p. 233. C.] 

{® Quondam sacerdotes aurei ligneis calicibus utebantur; nunc e 
contrario lignei sacerdotes aurcis utuntur calicibus—Zepherinus xvi. 
Rom, Epis. patinis vitreis Missas celebrari constituit. Corp. Jur. Can. 
Deeret. 3 pars, De conse. Dist. i, Can. 44.] 

[° Rashly. J 

ie Bpaxv Te Ths edbyaptorias erédwkey TH Tradapio, x. tr. A. Euseb. 
Eccl. Hist. Lib. vi. cap. 44. Narratio Dionysii de Serapione, Moguntia, 
1672, p. 246. ] 

({° Perhaps the author had in his mind the following passage, in 


which though no mention is made of burning the relics, yet in the 
verses under review (c. vii. 16, 17) the two circumstances of keeping the 


a 


iva aargt wong exo 


vice ail) Vo“ dewhen! ation ton tavorad mogldion, seroild ti be 
ed? Yo." donrghil lvoe hoe gondeup wiesbhew odi Yo © 
aierrd) vot eh seodd oh aotet ine Savona Gee) dad barnl_ 
iwie aueilll cht fiber geal | torgion ootieialy. bre “ysis 
reste lA. ald oe. gang 1 “bodies ovat Reroilatow 
note ‘asilictiel tel rien yutien wealideott Moonie - 
lo Joi) weed wtritiidéine cones afals graimroeth add 
GAT! gotpon hod wif alam cot of. dedl Deed mals 
biel qn lo outall « .44 eo dab ‘ebed, it 

mnt, Baa oo ee , idits jaw reat rabbit malt 
phere will footing Ob al 4 odmb Jerre a 
merole. al) jfeimioeut outw edt at leew Diao woulailh 
fait Ww wie Wo conden wed, evad soos sdpin eveilats 
ran) awit leh! epiveny efd Mamata bad «lied 
; i tee: vel *ehcereyrt~e fon bloow 
novreldide at) ot ar, dow tremages off. Anh fT 
itl eos: Suet. ew sctel gow of pleed sindlicm 
Axe ag pas tid 

la & tach sallizs Ais. tp ip Meta rica A ~oiem ial 


onl iecnemat of ot cehet) qwep Jibpoed gibi: oilalies ade 
; vata ty wpnierod bap eelligso gare sles At 
deigs en mop lb anijgenigin . al 4 Atego ad't 
Pee: : th) o) too pulgasar ~ praca: wer yu fiat 


jar Siwmevide @i! je olwwedy bow, angie, od? af delle 
vols gaat) Jwrediag ¢ines ad qeurt Ti Yoon! 47: cervead nt. 

Jin eff a. viral eves UW vueogses 4 tn dilyeinl) wren 
oh yerativel to Leet adi mmy eg) adden oft. 


{ om ing 6) Bullies Pig hag ® ahepnghut lor A | 

u wishes geiuftind deer of Sot band Sol *} 

exafl) give eucpuae hoya wigs ee y 
tet dui wioguy Pry ie 8 sheik ‘ule sungroy te voll® tied ~ 
fy 7 Ti a a Aas wh ad ALL ew oll SGA. foi 

1 Wet pybieeddn pills tony! bet, evtelene dileowy 
igs, robb —nw' 2.9 quidem eben sofia agit ateunte 
as tanlept> lupiect teonlebr yeild shortly elation .egt ant 
ee cis HS gta deel 

‘ budel 

Mi kek ee han, wt avtigbew) ellen a7 ee 


Abtnariglt weeds wh Doe aor Ages « a» hae ta 


Fa Migecmeany gyvdtrn Abel avid fais tad ine. ety 
vs oi} te ear alt edlend Wo pham ol aeallimet-ag, 


will Gabi ed hy everntuniinly wri ail ae aie a hie 


522 SERMONS UPON JONAS. [ SERM, 


clareth that the remanents and relics of the sacraments 
were not kept to be honoured, but they were burned. 
Who would handle his God go cruelly, I pray you, as to 
burn him like an heretic ? 

Also, there is a decree in the canon law!, Tribus gra- 
dibus, the which commandeth the ministers to reecive all 
the relics of the sacrament; and it is the rule of Cle- 
ment III. that lived anno 1190. 

In the mean time I speak no word of that followeth, 
T should say, wicked question, meet for jugglers, enchanters, 
and witches, and not for christian men, much less for divines 
and teachers of God’s people: in what moment of time 
the bread is turned into the bedy, and the wine into the 
blood? when the priest speaketh these words, ‘This is 
my body;” if they grant at least these to be the words of 
consecration. 

Gabriel Biel*, lect. xlviii. sayeth that the body is not 
present whiles this oration is speaking, ‘This is my 
body ;” sed tota oratio est referenda ad ultimum instans 
ipsius orationis, that is to say, “the whole oration must 
be referred unto the last instance of it.’ And with this 
opinion agreeth the gloss upon the canon law: De con- 
secratione, distinct. 1. Cum omne, sayeth that the consecra- 
tion is made only in the last letter’. 

And in another canon, Ante benedictionem*, thus he 


sacrifice and burning it with fire are connected together: “Nam et 
Dominus panem, quem discipulis dabat, et dicebat eis, Accipite et 
manducate, non distulit, nec servari jussit in crastinum.” Orig. Hom. v. 
in Levit. c. vii.] 

[’ Quod si remanserint, in crastinum non reserventur, sed cum 
timore et tremore clericorum diligentia consumantur. Corp. Jur. Can. 
Decret. 8 par. De consecrat. Dist. 2. can. 33.] 

[? Gab. Biel. super can. Missee. Lugduni 1542. fol. 110. co. 3.] 

[* Sed nunquid verum est quod separatim consecratur corpus Christi 
et separatim sanguis? Dicunt quidam, quod non fit transubstantiatio 
nisi in ultima syllaba totius forme prolata. Alii vero dicunt, &c. 
Sed ego dico quod si per copulativam duo dicuntur, tune in prolatione 
hujus vocis, Hoe est corpus eum, transubstantiatur corpus, et in pro- 
Jatione consequentis vocis sive locutionis transubstantiatur sanguis ; sed 
si per copulativain tantum unum dicatur, tune fiet tantum in ultima litera 
transubstantiatio. Decretum Gratiani. Anty. 1573. Decret. ui. Pars. 
De consccrat. Dist. ii. co. 2004. ]. 

[‘ The words of the canon are: “Ante benedictionem illa species 


we +] ACO) OUN Peas 233 


rinntnetom ed Jo eile bas <cheneow add poy dincaio 
abotrud @toe yor! ful Jenuemul ef Wl tpn dearer: * 
@! be cory Wey { vllovis os (bo) aif dined bivaw of‘ W 
olor ae att mid ined 
ae, eect .'wal nome off nt asoeires @ oat relA : 
be tien a epiviviee edd dtohincrenery edsiitw ald jdt” 
et) ‘io alm eff ft] hon ,aeanterom ad) lo wen of 
7 ~ Ovtt oaeta Yoel dete TIT tetiot 
tiieraliol Ants I fernw on Beoee | eat nem oi ul 
Malus Aid 1 few 9 Ia Tf holler yee inenle ? 
enutll wi wal dowia yon cedteude ph he hare coctune tee 
ong! to tren indy m eArooy Stal. erodsen) > fine 
ml) ofa om? ant ban clod aff off leap G heel ailee 
a etl” - Aaw tat ilieds ue irony at codw t teold 
Je elroy ofl! od of sand! gol ef iter ell Tr"; ele Tre 
7S ioe 
fon a: yi4d of) dai) ritieme livia geol "tot bide 
ya » ore Pel tay et aeuvges «i!4 elikw Jersscreey. : 
ovat imei Sy niet fo ei et Yee OE ytd 
i Mine amide waty? Am al hi fr siactieres auleae 
wt dire lich «a lem ettea- 0 al lt vie! ie ual” 
rhe a vet eons oll equ ekg! eit) ifienge aaldiqn 
Peewee oll daly oN ia int @at) ated Atri Tati” 
‘ oket deel ald at ole obec mi aod 
of winit es ee we), gore) geticiy Ai DHA 


2. GN seedtgg al iwi ey oe she ot elite, ban eviioka 
ry aihjboh sty ailelh mm Jado. dloyielh wip .omaeq each 
+. G90 Comin ai ike) teres em Milo nig viel 
UDv_ teed al 
cme ba Teper eat imine Wil ,tritielacen is leu *j ; 
tte gut aw AGIN OND a a5 *ay meatllj Mewes) fa athe} hs weal a 
(HR ees 2 AIRE Deevasanetes 8) suey 8 bGoaglt 
Ans WII Shel antiga . call eres Jill Au y - 
Marnt.) Oey Terres Weve bp ho lore hipaa fe *} *) 
vein Tune 19 ett hoey Jodi ti Pbiopied valine on 
wy oe ape~ mA dual sieot Gal oul aniily ich | lel 
: delet wh Giegdt ettinsily ooh maviiatiqas eq te haw oly pa 
“ry oi DS muepipe siete toa ht yritiris O1ymey bk’ Nae ea ooh ‘whe iarloil, i 
 sdieorm uenirntcty dpiiwal 27 yay wllewegeniad 9 oa 
ri on milittn Od fate idl suey atealls fue ui, 4. Po 
A eA Biel wlah” Mohn Noe A 2. 
‘= (1008 masta an 


wiveera all] cise tvviearbed otk © 3 onal Muria, #4) Nn arava ia 


4 | ae 


wi] SERMONS UPON JONAS, 528 


saith: Licet rerba successice proferantur, non tamen successive 
consecratio fit; sed in uno instanti corrumpitur pants, scilicet in 
ultimo instanti prolationis rerborum: that is to say, ‘* Although 
the words be spoken one after another, yet is not the con- 
sccration made by a little and little; but in one instant, or 
point of time, the bread is altered, to say in the last moment 
of the words spoken.” After this their wicked and idolo- 
Jatrical doctrine, this syllable (wm) in this oration, Hoe est 
corpus meum, to say, ‘This is my body,” hath all the 
strength and virtue to change and deify the bread! But 
T pray you, what syllable is it that changeth and deifieth 
the wine? for even with them these words scem to have 
more difficulty than the other. But let these illusions 
and erafts go, and let us cleave to the truth of God’s 
word, and we shall be out of all danger. 


A QUESTION. 

Thus they say now: If this opinion be neither of the 
apostles, neither from the ancient doctors, how chanceth 
it to be so universally taken, and for so infallible and 
indoubted truth; yea, such a truth as in case men 
forsake all truth, and yet not contrary this truth, is ac- 
counted a man most christian and true? 

Answer. Nothing is more expedient to answer directly 
unto the question, than to consider the time of our fathers. 
They thought it best to name the sacraments by the name 
of the thing was represented by the sacraments. Yet 
in many places of their writings they so interpretate them- 
selves, that no man, except he will be wilfully blind, can 
say but they understood the sacrament to signify, and not 
to be the thing signified ; to confirm, and not to exhibit 
grace; to help, and not to give faith; to seal, and not 
to win the promise of God, Rom. iv.; to shew what we 
be before the use of them, and not to make us the thing 
we declare to be after them; to shew we are Christ's; 
to shew we be in grace, and not by them to be received 


nominatur, post benedictionem corpus Christi significatur.” The gloss 
upon this passage is: “ Et licet verha successive proferantur, non tamen 
successive consecratio fit: sed in uno instanti corrumpitur panis, scilicet 
in ultimo instanti prolationis verborum ; et Jicet panis sit corpus com- 
positum, momentanea est tamen ejus corruptio.” Decretum Gratiani, col. 
2021. ] 


Rom, iy. 


N eS 
Z -—— = 


: 
pe hs 2a7O' OFF BROMERE yaarg 


“wre wan’ fot, 1e Latree at sweet ude wel: + ; 
tas 61424 “anes uuiat ong a> Yew; 5th ocean 
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urct cclt Sn of $0 oaliens gofle ¢to medige od ahvow od) 
ne \teeivetl Gis a7 ped ( abiail fora algal vd obam ftofleise © 
oe edie ball tin vee o) disvelie ay heel ould oan) Ww Jpiog : 
doit tee teathaie gies enlh qo “Atpalone bevere ait} Ww 
“on elie ei/ft a fem) older eff? ~nritoob laorates 


ml) la dat “hed om ait" ee of aim mane 
nd! Sher? ef) fioh bas, evouls oy vate den cegiytie 
ibe) dite dimeapste: valid 44 oldadl ys sadn ae ren t 
weed  fre-@ Chars mal! etal diffe gers vol Taare a 
ws) writ. df oil wullo ed) gaale ctemiltth qrrant 
ghath ja atieet wit 5° ovinds we Ob lene peters bab 

ee diss dene 


‘ THY #& 
oat To adiion of (iad wi St iwoe ‘ta od? eaitT 
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haa itdeiawis ie WO) Aide oneal  vibwetes Lett ~~ ail MW ti 


rn Gm ch mm Grit 2 ow omy, . pilnit. buidvobus 
oe @ dled eu yrtios foo doe boa lft We cde. 5 
* tunt boa aeitieads teow ven, « bolas 


sibsvsit =e le ot dimlespes enum ot neltick aswreA 
wees wai Dy “e r a culdtenon of hawil tivity adt afqu 
wen odd ol elisa tien ol) Ovie Of Jaial fi ‘ral pit 
ia’ Pam warn, ili "i: hoinwe “pt: 20g galt adj to 
emall Mastnee tiene Yous aqiitrre tissll Les wcomiil cj eter ett 
eno dutls’ Hilitiw: oul hw «A yea (ten! itr Ged) aavlge 
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fou tng few od 9 Hid ovig.od ton tun slot at ( sonny 
wane salar wrote Adc .4i ted dunt) Yo mtlaorey od? aie oF 
gal) alt ev oder of tar tow soedt to ea Wit orltet ad 
Phe wa wo walivor ;ceull tetla wl ol sinlol py 
bins od © wove ey doa bor iesirry ah il GW wails > 


auld alt Arsastiitin (eet) wraps sensilla sms whedhewot 
ceeds “ey ehcoecsbon, aviemkhan Elven: Perpmmnnlinas Loves Hoge S 
— choy wiiloimdehd’ Wrteal orp of Int SH ce eenidy wth 
iow «npwie tie hing DLE 4) ; aetna etatbeeltey Senki 
bos Must ned orndatyatl “athperrnte panto nat Met oo 


524 SERMONS UPON JONAS. [seRM. 


into grace; to shew we be saved, and not vet to be 
saved by them; to shew we be regenerated, and not to 
be regenerated by them: thus the old doctors meant. 
But when all good learning, and the lesson of the 
holy scripture, were drowned by the Goths and Vandals 
in Europe, Asia, and Africa, and yet somewhat rescued 
and caught again by Charles the Great, anno S00, men not 
acquainted with the phrases and vein of the scripture accus- 
tomed themselves to the reading of doctors, and left the 
word of God. Whereof followed, among other evils, that 
in France, by certain Italians, this question to be very much 
and many times reasoned upon, as touching the corporal 
presence of Christ’s body in the sacrament. Against the 
which error one John Scot’, and one Bertram’, wrote 
a book of the same matter to Charles the Great. But 
the monks and the priests declined most unto the opinion 
of the carnal and corporal presence: whereupon, in the 
time of Leo the Ninth, a bishop of Rome, anno 1050, 
being a monk, called a council, named Vercellense; the 
which ruled, as chief president and great master, one 
Lancfranck‘, a monk, and afterward bishop of Canterbury. 
He damned Berengarius: but after that the same Beren- 
garius had recanted, one Nicolaus’, pope, assembled a 


[* John Scotus (Erigena), a native of Ireland, lived in the ninth 
century. He was one of the first writers against the newly received 
doctrine of transubstantiation and the real presence, and distinguished 
as aman of great genius and erudition. His chief work, a book against 
Paschasius Radbert, is not extant. It was condemned in several councils 
as heretical, and in the council at Rome, a.p. 1059, Berenger was required 
to burn it with his own hands. Scotus was the personal friend of Charles 
the Bald. Sce Mosheim’s Eccles. Hist. cent. 9. part m1. ch. i. sect. 7, and 
ch. iii, sect. 19. Full and interesting particulars of Berenger will be 
found in Soames’s edition of Mosheim, Vol. 1. p. 880—4. | 

[? Bertram, or Ratramnus, a celebrated monk of Corby, in the ninth 
century. “he Book of Bertram the Priest,” a work written by him 
at the desire of Charles the Bald, on the body and blood of Christ, is 
said to have been mainly instrumental in convincing Bishop Ridley 
of the errors of the church of Rome. See Fabricii Biblioth. Lat. med. 
evi. Vol. x. p. 1661; and Dr Glocester Ridley’s Life of Bishop Ridley. ] 

[* This is an error. It was Charles the Bald, and not Charles the 
Great: the same mistake was made by several of the Reformers. See 
Ridley’s and Grindal’s Works. | 

[* See Note 6, page 117 of this Vol.] 

[? See Concil. Omn. Col. Agrip. 1567. Tom. m1. pp. 577, 589, and 600. | 


wars! oe hid' Gore, eomuenae* 422 a 


wi of tye. ton dita hue al @p wets o) ,homTg ola 
at dn fue dulee cea of ot ede ot paettuill 20 Deeee 
Suman) etotaits hk it sag, o newt vd bylovruegt, of 
3) 1% med ot bo centirted dnog te onde, 208 =% 
devaa? te i) oly vel laneweetby, comer, Seeptqhing lod 
PCsar<t. ana enune | we <exlA. bre ge 4 smgorvel ay 
ie ait. AOS ove Aerie yld éaliade, 3 ql nrvee i(gua ton 
uieg Witheo@ il) To 109 ton av “ihe ont fie dys 181 pOR 


iy Del boe- wmtvel to. geiee, etl eoeGiad, LEMGOR 
tagd ctr: “3h <hr atta. Daan lon Ai heed it) bower 
(aim yor wi al ne ke ¢ ei aeeey? no 4 w a aca ii 
lenepuer 24) weet? fA Aap eeerett 4 oil rebhie hee 
adi atiro sl = ACU i ol Yied oes Wy beryorey 
eure "oie! ga le, dors. eh i, «ato ores .dolde 
jeri . ews oD ‘wiwol) hd. Wei Ames’ vi? io ot. j 
we ofl ain tewte foiled) stehq alt bien wtaoat etl. o* 
wal mi, oreetaal iy Sweeny fweapiee fem lateraw * ail “To 
ipeart an. pated! Ww (jraita yd < ailmr wyl foal te onl) 
45 amie lett omy @ betes unt a gala 


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scrindverrnt) To (nile trae set han drives 2 pdaationnt 
det gee @) Galt wlte Sid see Sans as & 
6 taldarnrt oyoy Stele, Gum | sottytcost bel eumay 


2% 
dl 
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tajiipe Goel a cree tdda lt) gitar Line ibe (ang io mm wer '-< 
(iets 4 > jam cow 9) nares He" ode Ai alt elect? = 
baalojes 0 eependl Ol a+ eal eben ne Dé fim AvP roreel am a 


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i ee Sy Wd Bow hed oli co blots Gxt) teed) be pelesb acl) ae 2 
full) qe®ll sotate wh iniaye' weal. qlain wedlovad ap tle 2 ee 
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[ qeellei GL qumifienll he oULT a galls th Eitan at) Beow )e epee oY tye 1 oe 
1 cdi) sew ehee Stet a) lal a theme cold +e, : 
wi aires sft Yo: lavaves vel obquat ove wiatder coo wht ends 4 
5 faa lade dng dyelletto 
Chi ala bo THE ian of 
| Od Gere te ane ene" PURI aqiegh i) ; rr 


4 = 90 ~ 


v1 SERMONS UPON JONAS. So 


council of the monks of Italy and priests, and so com- 
pelled Berengarius to a recantation, which ye may read. 
De conseerat. dist. ii. Eyo Berengarius®. 

But here we will pause and deliberate awhile upon 
this recantation, and scan it a little. In this recantation, 
mark it, there is no mention made of transubstantiation, 
but the bread and the wine are called the body and blood 
of Christ; and that the same are touched with the hands 
of the priest, broken, and torn with the tecth of the 
faithful. This sentence is not admitted now-a-days among 
our scholastical divines ; yea, the gloss upon the same 
canon saith, (read the place,) “There is more danger of 


[° Confessio Berengarii. Ego Berengarius, indignus sancti Mauritii 
Andegavensis ecclesie Diaconus, cognoscens yveram, catholicam et 
apostolicam fidem, anathematizo omnem heresim, precipue eam, de 
qua hactenus infamatus sum: que astruere conatur panem et vinum, 
que in altari ponuntur, post consecrationem solummodo sacramentum, 
et non verum corpus et sanguinem Domini nostri Jesu Christi esse; 
nec posse sensualiter, nisi in solo sacramento, manibus sacerdotum 
tractari, vel frangi, aut fidelium dentibus atteri. Consentio autem 
sancte Romane et apostolic sedi: et ore et corde profiteor de sacra- 
mentis Dominic mense, eamdem fidem me_tenere, quam dominus 
et vencrabilis Papa Nicolaus, et hee sancta Synodus auctoritate eyan- 
gelica et apostolica tenendam tradidit, mihique firmavit : scilicet panem 
et vinum, que in altari ponuntur, post consecrationem non solum sacra- 
mentum, sed etiam verum corpus ct sanguinem Domini nostri Jesu 
Christi esse, et sensualiter, non solum sacramento, sed in veritate manibus 
sacerdotam tractari, frangi, et fidelium dentibus atteri; jurans per 
sanctam et homousion ‘lrinitatem, et per hee sacrosancta Christi 
evangelia. Eos vero, qui contra hance fidem yenerint, cum dogmatibus 
et sectatoribus suis «eterno anathemate dignos esse pronuntio. Quod 
si ego ipse aliquando contra hee aliquid sentire aut predicare pre- 
sumpsero, subjaceam Canonum severitati—Lecto et perlecto sponte 
subscripsi. 

Hane confessionem fidei de corpore et sanguine Domini nostri Jesu 
Christi a Berengario Rome coram CXIII. episcopis factam smisit 
Papa Nicolaus per urbes Italie, Germanix, Galliz, et ad quecumque 
loca fama pravitatis cjus pervenire ante potuit: ut ecclesia, que prius 
dolucrant de averso atque perverso, postea gauderent de reverso atque 
conyerso. Corp. Jur. Can. Decret. uz Pars. De consecr. Dist. 2. 
can. 42.—Berenger appears to have retained his first views, notwith- 
standing this forced retractation, which was followed by others. See 
Thesaur. Anecd. Vol. 1y. and his reply to Lanfranc, noticed in Soames’s 
Mosheini. | 


yt | ja Olaem al) le forux 
ry il Atl my é& oy ie i a Me it balled 
wal) Oe, i Jeth Jeveeatis of 
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526 SERMONS UPON JONAS. [serM. 


heresy in Berengarius’ words than was in Berengarius 
hinself}.” 

That recantation of Berengarius sent the pope into all 
the cities of Italy, Germany, and France. But this reli- 
gion could not be well accepted, nor judged to be good of 
all men, though Hildebrand’, the monk and sorcerer, con- 
firmed it, anno 1079. Wherefore they excogitated and 
dreamed out transubstantiation; the which opinion holp 
forth the monks of Benedict’s order in their sermons. And 
because this new and wicked doctrine of transubstantiation 
could not be received and admitted of all men; after two 
hundred years almost, Innocentius the third confirmed it in 
the council of Lateranc®, anno 1215, sometime being a doctor 
of Paris. And that this wicked doctrine might take the 
sooner place, he bound men to auricular confession, wherein 
they persuaded men to what they pleased‘. Immediately 
afterward began the begging friars, the self soldiers of anti- 
christ, and meet persons to set forth such abomination. At 
the beginning of these monsters Honorius the third’, bishop 


[> The gloss is, Dentibus. Nisi sane intelligas verba Berengarii, 
in majorem incides haresim quam ipse habuit; et ideo omnia referas 
ad species ipsas, nam de Christi corpore partes non facimus. Decretum 
Gratiani, col. 2022. The gloss upon the canon, Qui manducat, says : 
Sacramentum per partes dividitur, sed non ipsum corpus. Ibid. col. 
2044. ] 

[* Hildebrand. In Regesto Gregorii VII. Lib. m. et vr. in Synodo 
An. Dom. 1079. Habctuyr alia ejusdem Berengarii abjuratio. Cui repe- 
titiont quid causam dederit, exponitur in scholiis Conciliorum, que 
Colonie quatuor tomis sunt impressa. Corr. Rom. Corp. Jur. Civ. 
Paris. 1687, p. 458. ] 

[* Jesus Christus, cujus corpus et sanguis in sacramento altaris 
sub speciebus panis et vini veraciter continentur, transubstantiatis pane 
in corpus ct vino in sanguinem potestate divina, &c. Sac. Concil. Gen. 
Lateran. sub Innoce. III. cap. i. Innocent. Op. Colon. 1575, p. 461. ] 

[* Omnis utriusque sexus fidelis, postquam ad annos discretionis 
pervenerit, omnia sua solus peccata confiteatur fideliter saltern semel 
in anno proprio sacerdoti, &e. Ibid. cap. xxi. p. 472. ] 

[® Honorius III. an. 1212. Rome. Sacerdos vero frequenter doceat 
plebem suam, ut cum in celebratione Missarum elevatur hostia salutaris, 
se reverenter inclinet, idem faciens cum eam defert presbyter ad infir- 
mum. Quam in decenti habitu superposito mundo velamine ferat, et 
referat manifeste ac honorifice ante pectus cum omni reyerentia et timore, 
semper lumine precedente, &c. Deeretal. Greg. IX. Lib. ur, Tit. 41. 
cap. 10. ] 


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lot" eid Tie rea 1 tte reareoe plant Ww entlie eait a : 
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v. | SERMONS UPON JONAS. 527 


of Rome, commanded this new bready god to be honoured, 
anno 1226. Lib. m. Decretal. Tit. De celebra. Misgarum. 
And then began the pindfools® and cloisters to be made 
in the churches, to reserve their new God in. And when 
the monks had farther entered into the consciences of the 
people, and when they had more inculeated and beaten 
to men’s heads more this new article of faith, for tran- 
substantiation, than all the other of our belief in Christ, 
the pope began to excogitate more yet for the honour of 
this new God! For when they had brought Christ from 
heaven to earth again, and so concluded he should be ho- 
noured in the sacrament, he thought it injury to let him 
be withont some solemn feast and day, wherein people 
might honour hin according to their decrees; whereupon 
Urbanus the IV. instituted the feast that is called Corpus 
Christi, 1262.° Then increased the rabble and idololatrical 
number of private masses; and the honouring of this bread 
then was defended with sword and fire. 

In the mean time many godly men were sore afflicted 
in their conscience, yet durst not declare their grief; partly 
for fear, partly because that sophistry had blinded part of 
their judgments. At length the Lord raised up godly men, 
yea, here in England John Wicliff, that resisted this new 
heretical doctrine, 1868. And now, (the Lord be praised !) 
children know the ungodliness thereof, and may see it 
plainly to be naught, if they will not be wilfully blind. 
How childishly they brag of the doctors, now ye may sce; 
and even the same do they with the words, “This is my 
body ;” and with the omnipotency of God, as ye shall hear 
in the next sermon. 


[° Pindfools: a ludicrous form of the word pinfolds; alluding to 
the pyxes. Ne propter incuriam sacerdotum divina indignatio gravius 
exardescat, districte precipiendo mandamus, quatenus a sacerdotibus 
eucharistia in loco singulari mundo et signato semper honorifice collocata, 
devote ac fideliter conservetur. Ibid. ] 

[° For an account of the institution of this feast, see Constitutiones 
Clementis Pape V. Lib. ur. Tit. xvi. cap. 1., in which the decree of 
Urban IV. is recited and confirmed by Clement V. at the Council of 
Vienne, an. 1312. Corp. Jur. Can. Parisiis, 1687. Tom. 1. p. 867. ] 


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a5) 
928 SERMONS UPON JONAS. [SERM. 


THE 
ee eS eye 
UPON JONAS, 


MADE BY JOHN HOPER. 


Tury object against the truth, as concerning the ab- 
sence of Christ’s body in the sacrament, the “nk of 
Christ, “ This is my body.” Unto the which we answer 
briefly. The words should be understanded aceording to 
the matter and purpose they be spoken for. But every 
man knoweth, the matter and purpose that Christ entreateth 
of, is to make and institute a sacrament: therefore ought 
every word to be taken sacramentally ; which is to attri- 
bute unto the sacrament the name of the thing signified 
and represented by the sacrament: therefore they should 
not force nor constrain the sound of the words used in 
the sacrament to make of the sacrament an idol by false 
interpretation, whereas the true sense of the word maketh 
but a necessary weonemony, and help to our infirm faith. 
In the canon law’, Decreta. Lib. tr. De verbor. significat. 
tit. xl. cap. vi. Non sermoni res, sed rei est sermo subjectus : 
that is to say, “The matter should not be constrained to 
the word, but the word to serve the matter.” Et eap. vill.” 
Dum proprictas verborum attenditur, sensus veritatis anit- 
titur: that is to say, “ When the nature of the word 
is forced, the meaning of the verity is lost.” Farther, 
what should moye them to deny us one trope in these 
words, when they themselves use a great many of tropes 
and figures, whereas we use but one; and the same one 
to be in the open word of God, and all theirs to be with- 


[* Decretal. Greg. IX. Lib. v. Tit. 40. cap. 6. Corp. Jur. Can. 
Parisiis, 1687. Tom. 1. p. 278.] 
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eee ee ee ee ee 


Mis SERMONS UPON JONAS. 529 


out, and contrary to, the word of God? Note the words 
of Christ, Hoc est corpus meum, that is to say, “This is 
my body:” what they should make of this word, ‘ This,” 
they cannot tell, and hitherunto they have disputed of 
it; and yet not agreed. Read, I pray thee, Gabricl Biel’, 
Ser. xhv. Lt glossam super Canonem,! Tinorem  docet. 
“Js” they interpretate, “is made.” The bread, they say, 
is the accidents of bread. But in the cup, they be con- 
strained to use with us a figure: “This cup is the new 
testament in my blood;” for they say, the wine in the 
cup, and not the cup. They know themselves how fondly 
they interpretate these words; rather maliciously, obsti- 
nately, and falsely, than truly. We therefore thus take 
them: “ This is my body,” that is to say, the sacrament 
of iny body, “broken and given for you.” Either, ‘“ This is 
the new testament;” that is to say, the sign of the new 
testament, or the remission of sin obtained in the body 
of Christ, broken and torn for us. St Augustine’, Lib. xx. 
contra Iaustum, cap. 21, hath these words: /Zujus sacri- 
ficit caro et sanguis ante adcentum Christi per cictimas simi- 
litudinum promittebatur: in passione Christi per ipsam veri- 
tatem reddebatur: post ascensum Christi per sacramentwn 
memoria celebratur: that is to say, “‘ The flesh and blood 
of this sacrifice before the coming of Christ was promised 
by the sacrifices of similitude: in the passion of Christ 
they were given in deed: after the ascension of Christ they 
be celebrated by a sacrament of memory.” And the 
Gloss,° Dist. ii. Tribus gradibus, saith: Certum est, quod 
species quam cito dentibus teruntur, tam cito in calum ra- 
pitur corpus Christi; that is to say, “It is certain that as 
soon as the accidents and qualities of bread be broken with 
the teeth, straightway the body of Christ is taken into 


[? Gabriel Biel. Super Can. Misse. Lugd. 1542. Lect. xliv. p. 96. ] 

[* The gloss is, Corpus. Solet queri quid demonstretur per hoc 
pronomen doc: aut panis, aut corpus Christi? Panis non ; quia ille non 
est corpus Christi. Item nec corpus; quia non videtur quod ante totius 
forme prolationem fiat transubstantiatio. Ad hoc dico, quod per hance 
dictionem hoc nihil demonstratur, nam, &e. Decretum Gratiani. Anty. 
1573, Paris. De consecr. Distine. 2. Can. 25. co. 2011.] 

[> Aug. Op. Basilie, 1542. Tom. vi. contra Faustum, IUD, Sax 
cap. 21. col. 376.] 

[° Deeretum Gratiani. Anty. 1573, col. 2011. | 

34 


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John vi. 


John vi. 


Or 
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oO 


SERMONS UPON JONAS. [SERM. 


heaven.” So that their own doctors do not believe, that 
the very body of Christ is received in the sacrament ! 

Tf a man should then ask: What faith and opinion 
should the Christian have concerning the presence or ab- 
sence of Christ’s body in the sacrament ? 


Answer. 

The body of Christ should be considered two manner of 
ways: first, as it was born of the blessed virgin, being indeed 
our very natural brother; then, as it was offered upon the 
eross for the redemption of the world. And thus offered 
and put to his passion upon the cross, we consider him in 
the sacrament; for the bread there used is called the body 
of Christ broken, and the wine the blood-shedding. But the 
presence of Christ’s natural body, or the opinion of his pre- 
sence, they so little profit, that in very deed it doeth rather 
hurt and harm, as Christ said, “ The flesh profiteth nothing,” 
John vi.; and again, “It is expedient that I go away.” 

We must therefore lift up our minds into heaven, when 
we feel ourselyes oppressed with the burden of sin, and there 
by faith apprehend and receive the body of Christ slain and 
killed, and his precious blood shed, for our offences: and so 
by faith apply the virtue, efficacy, and strength of the merits 
of Christ to our souls, and by that means quit ourselves 
from the danger, damnation, and curse of God. And thus 
to be partaker of the worthiness end deservings of Christ's 
passion, is to eat the body and to drink the blood: there- 
fore doth Christ in the vi. of John take “eat” for ‘ believe,” 
and “believe” for “eat,” so many times. And St Augustine’ 
saith, Ut quid paras dentem et ventrem ? crede et manducastt : 
“ Why preparest thou the teeth and belly? Believe and thou 
hast eaten.” And whosoever eateth after this sort the body 
of Christ, and drink his blood, hath everlasting life. 

Then object they: If we may thus eat the body and 
blood of Christ without the sacrament, what availeth it to 
have any sacrament 2 


Answer. 


Against these temptations of the devil the use of the 
sacraments were instituted in the church. 
[? Aug. Op. Tom. rx. In Evan, Johan. Tract. 25. col. 218.] 


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4 ony SG 


vie] SERMONS UPON JONAS. oil 


The first temptation of the devil is, he would bear the 
Christian in hand, the promises of God’s mercy to be 
false: therefore doth God confirm them unto us by his 
sacraments. 

The second temptation. . When the devil perceiveth 
we believe the promises of God to be true universally, yet 
would he make us doubt of them particularly, as though 
they appertained not unto the private or singular con- 
science afflicted. That doubt would God remove in us 
by his sacraments, and saith, they appertain to the private 
and particular conscience afflicted, even as every private 
man receiveth the sacraments of the promises. 

The third temptation. The devil laboureth to take from 
us the knowledge of the means of our salyation; and how 
the promises of God be made ours,—by the free grace of 
God or by our merits. The sacraments therefore, which 
behold and represent only Christ, do teach us that tie means 
of our salvation is only in Christ. And to put us out of 
doubt, wherewithal Christ hath merited for us the promises 
of God and this grace of our salvation, the sacrament shew- 
eth us it was with and by his death and blood-shedding ; and 
therefore hath he given the name of his body and blood 
to the signs and elements of the sacrament. So the bread 
is called the body broken, and the wine the blood shed- 
den; admonishing thee that in the receiving of the sacra- 
ment thou shouldest not tarry, nor occupy thy meditations 
and contemplations in the bread and wine, but in the 
merits of the body broken and the blood shed. Whoso- 
ever mark and understand these things, eateth Christ : if he 
be ignorant hereof, he is in danger of eternal damnation. 


Another objection. 


They say: God can do all things, therefore it is not 
impossible for him to make his nar present in the sacra- 
ment. 

We be not so addict and given unto human ration’, 
that we will believe nothing more than reason is able to 
account and give answer for: but we believe many things 
that directly reason say eth we should not believe; as the in- 

[? Ration: reasoning. J 


34—2 


+ Ls ~_ 
pas ee ROT" eee Sia, 5 


miicod tlre al sl iivah afi a finda) a9}. tot olT 
mol owt vedas holt Wy, eunlenatng alt Stand enti, peadienat) 
tid wd as ceo, orods open fie Aah onto) = ell 
heviery (vb adt petW _aotewiqriet bwosae: 
——=Sey SVateryul eis md of bot) Yo ramelereerng old wrgled oe 
feookt ¢a .yituetiveq euelt % Seeley Sdoer af-blawe 
wu. (eale ao nope odd ahin ell, bewie trorqn wads 
1¢ epee Sot fiaow ddl dT . dedédlin norinn 
OT a | ahd ax? military al ae bua Atnoqossas whl «i 
nate, Tle as cer. ee aerate ming taliesiteg ihm. 
ralitemy fy ~~ -eumeyies oll Srapicoty nett 
sim whey 2p Dewetel tye all eeiteiguras bale oll 
Gil Bae jovecrvicd aie lo docs wld aghylonud wld au 
lo wer. emt cit wie—et00 whom af bod Vo “ascirniveg onl? 
dople spAvents stovearmes 4AT sialon wd ao MD 
enaern alt deity carat ol tea) ylgo ineenger dan bigded, | 
jo Se an Oe] at OA ere) nj alge of, eynhoolee Gao We. 
emarmrig sia afl-lntiven diet yard) imtitvwonde Jddagh 
ornls Nowriete ee cell \nctlavlen to Ye weet dd bax bold Ye 
wile z galled dance hugs MMiwks id.vd dpe sifie. aew a) a Ae 
book ite Cie ah Te oyna alr epyey pail died indeed) 
ober! a et free +1) lo ebook. bre wigs ad) of 
chefs honld ole coiw ad tuna outed (ad sold bolipe 
athe alt Ww tei ylome aft re fed) wnat pivlenohe ; aab 
Cite (hh yrs con cm tote pedluots walt aem 
a ai fed ete tine frst | adden wiigneings tae 
cae Lele bold it ind seedy: gio, odd So, atten 
at W s dutet? dives agai: @xdy brperahi hiwdwan tom 
desiicueiil lemrints to aygnale avn od Sowmil seaborrgl 


7 Maite "DAWA LK ; ie , i ‘ 
fos ak 4} doolyesd) eqitid? ite oh cm but) opeeogedT 
wehuae 202 ih duuaeny Ybed rik. nem wa! aid cel oldienagtal 


7 : rh eer i, be | 
ete ceed ofew aevig bee Othhe one pW 
0) aha @ teeter pei) srw smeltion vevpited Uw ww gadae” 


ratids quent Srsdid wer tot 7a) pore cet dca aetna ey 
odd ee, porenthu how bhiwtla rem Merge weeaies -eltoeib valh* 
rr. ee 
BAR ant el teeta iemaeatae a ie 
| 


Matt. xxiv. 
2 Thess. ii. 


532 SERMONS UPON JONAS. [SeERM, 


carnation of Christ, our resurrection, the making of the world. 
three persons in one Godhead and one essence; and these 
things we believe, because the express word of God com- 
mandeth to believe it: but the transelementation and 
alteration of the bread no place of the seripture ecom- 
mandeth us to believe, but many places forbid we should 
believe it. Neither do the papists agree among themselves, 
what should be the words of consecration; and if we had 
but that advantage of them only, it were enough to declare 
their transubstantiation to be no part of God’s word. 

It is a folly to object the omnipotency of God, without 
God’s word: God nor doeth, nor earmot do, more than 
he will do. And ag foolishly do they, making mention of a 
miraculous presence of Christ’s body, and do declare them- 
selves to be of antichrist by the same means; for he shall 
deceive the world, yea, the very elects, if it were possible, 
with new miracles. Matt. xxiv. 2 Thess. ii. The miracle 
of Christ’s visible ascension, and other expressed in the 
seriptures of God, are sufficient for the catholic church. 
And the miracle of the invisible and miraculous presence, 
we leave to them that be deceived with the spirit of error. 
For they would have now Christ present, but in any 
ease dumb and without speech; and whiles he lived and 
could speak, the members of the devil hanged him upon 
the cross. 

Thus was the malice of the devil always great against 
our Saviour. Before he came into the flesh, he made 
many believe he was come, before the time appointed by 
the prophets was expired. When he was come in deed, 
then went he about to persuade he was not come, nor 
was not the Saviour of the world, and never left till he 
had killed him; because he would not deny but that 
the very true Saviour of the world was come. And now 
that in deed he is ascended and departed from us accord- 
ing to the scriptures, he goeth about all he ean to prove 
him now to be here. So that neither before his coming 
into the world, nor at his being corporeally in the world, 
nor yet being out of the world, he cannot be in peace, 
sure and safe from the assaults and temptations of his 
and our mortal enemy, Satan. ; 

But I know how the adversaries of the truth persuade 


4 


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éavi) ee ee st 


: ~~ 
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ine enladeonigl-anser? cal Jud otf owllad ete alawhadin- 


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—owlt Fiesta ie publ, Garvie” Ve ary wolgmerwiat 


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et | wert 41 Ti wk (ive “aul? aiey Jifvee galt oviedoly. - 
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47. tei 9 wolla Tw nh) 0 Vile any ¥ ajar lo ; 
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yd ay dir eer hid) ere eel Hi Feeuewy rear ‘wf ie 
hoe Wel Sf Galniv finn 4 Ae tredtio Gad) datgb ean ie 

mojo alt Weredad (ot oti w etelrer: ail) damp Ble: ? 
eait> Ais 

Muna’ ters +c ole thal) af) Yo qaiteny sc eow OAT 

ine af aol At) odin stat tat eootetl _— owieee org 
ru di) ea) ofS) ef \etedl conte wow . wel ovitibw? (peinnt _ 


Tot wine Wea wate @!) Chests) a) ews of uo dp 
wi Tht dil weer fins idw®. 64) Yo watead wl? 40m wna | 
tells ¢od qook ton. bhww wt meunoed send dllid jad 
von bhA ° Aus wor Tinaw ole Va twotead ott oy ml. 
rong if cas ltd la infivema al agi book. mi jail 
awcmy OF Ga od Ee diesin fhoig wil sepmiqreda elt o4 Bri. 
“sino to eels Ghee snet + Vout if et TOW intl. 
Ahow ad mm Tarde geil ed te you devorcogth; on Gy 
vratey ai tel fopoeg al: bow’ nate to gop ig ei fe ah 
eit Ver eanlichgarol hom elieetal edd are] og bie ome |. 

os untied ° ‘aimnin chat we ba 
4 niem Mi. Wt eaAeereybn ule wid ward {tut 


+ 


See: ~ 
VI. | SERMONS UPON JONAS. 553 


the people maliciously to give no credit to such as preach 
and teach the truth. They say, we condemn the holy sa- 
crament, and make it of no estimation. But believe not 
their slanders and lics; but hear or read our opinion, know- 
ledge, and godly estimation we have of the sacrament, and 
then judge and give sentence afterward. And here receive 
mine opinion as touching the form and manner to celebrate 
and use the sacraments. 


The form and manner how to celebrate the Sacraments. 


It were expedient to entreat this matter at length, if 
time would gerve. But yet in few words I will say some- 
what of the sacrament of the Lord’s supper, and also of 
baptism. 

Baptism consisteth m two parts ; in the word, and the 
element. The word is the preaching of the good and 
merciful promises of God’s goodness, accepting us into his 
favour and grace for the merits of Christ. The which 
promises be briefly comprehended in these words, Matt. 
xxviii. “I baptize thee in the name of the Father, 
and of the Son, and of the Holy Ghost.” These words 
sheweth the form of baptism, and also, that only men, 
reasonable creatures, should be baptized. Mark Vi. SO 
is condemned the gentility’ and superstition that hath 
been used in the christening of bells*. The matter and 
clement of this sacrament is pure water: whatsoever is 
added, oil, salt, cross, lights, and such other, be the in- 
ventions of men; and ‘better it were they were abolished, 
than kept in the church: for they obscure the simplicity 
and perfectness of Christ our Saviour’s institution. I pray 
the king’s majesty and his most honourable council to pre- 
pare a ship, as soon as may be, to send them home again 
to their mother church, the bosom and breast of man. 


The form how to celebrate the Lord’s Supper. 


Here must be marked two persons ; the minister, and 
he that communieateth with the minister. These must come 
and assemble together, as Saint Paul saith, 1 Cor. xi. 

[} Gentility : gentilism. ] 
[2 Sce the service in the church of Rome for the Benediction of 


Bells. ] 


Matt. xxvill. 


Mark xvi. 


1 Cor. xi. 


aN, as 7 
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fie aft am.) 40 Cheat all> Gal tehy fete wtevral 

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etewerst athe’ dials eed fotue sevwlnenlt: Tih’ eypeell lll livin ote 
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ae wed | At, IE lies sa A es oe edzogor whhivenn 
y* ba Be . 
nding M4 7 
lo llsedl ah sud mh ~ ‘epi Va oes, 
io Lie 


534 SERMONS UPON JONAS. [serm. 


The duty and office of the Minister. 


He docth best his office, and is best instructed to 
minister the sacrament, if he in the ministration thereof 
go as near as is possible to the first institution of Christ 
and the apostles. For Christ was and is the Wisdom of 
the Father, and the apostles had received the Holy Ghost 
that brought them into all truth: therefore it must needs 
follow, their doings and ministration to be most perfect, 
holy, and religious. 


How the Minister should prepare himself. 


Inwardly and outwardly. The mward preparation is, if 
his mind and soul be instructed and furnished with godly 
doctrine, and a fervent spirit and zeal to teach his audience, 
to stablish them in the truth, and to exhort them to per- 
pend and mark well the merits and deservings of Christ. 

The outward preparation, the more simple it is, the 
better it is, and the nearer unto the institution of Christ 
and his apostles. If he have bread, wine, a table, and 
a fair table-cloth, let him not be solicitous nor careful for 
the rest, seemg they be no things brought in by Christ, 
but by popes; unto whom, if the kine’s majesty and his 
honourable council have good conscience, they must be 
restored again: and great shame it is for a noble king, 
emperor, or magistrate, contrary unto God’s word to detain 
and keep from the devil or his minister any of their goods 
or treasure, as the candles, vestments, crosses, altars! For 
if they be kept im the church as things indifferent, at 
length they will be maintained as things necessary. 

When the minister is thus well prepared with sound and 
godly doctrine, Ict him prepare himself to the distribution of 
the bread and wine; and as he giveth the bread, let him break 
it, after the example of Christ. He should give the bread, 
and not thrust it into the receiver’s mouth: for the break- 
ing of the bread hath a great mystery in it of the passion 
of Christ, in the which his body was broken for us; and that 
is signified in the breaking of the bread, which in no case 
should be admitted': therefore Jet the minister break the 


[? Admitted, should perhaps be omitted, ox the old word amitécd.] 


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vi.] SERMONS UPON JONAS. 535 


round? bread; for broken it serveth as a sacrament, and 

not whole. Christ did break it, Matt. xxvi. Mark xiv. ate. xxvi. 
Like xxii. And Saint Paul saith, “The bread that we Pati. 
break, is it not the communion of Christ’s body?” J Cor. x. 1 Cor. x. 
Thus should the perfection of Christ’s institution be had 

in honour, and the memory of the dead left out’, and 
nothing done in this sacrament that had not God’s word 

to bear it. But, alas! God is accounted a fool; for men 

can use the sacrament more religiously, devoutly, godly, 

and christianly, than Christ, God’s Son, as it appeareth ! 

For his form and manner is put out, and man’s device 

and wisdom is accepted for it. 


The duty and office of the people. 


The duty of the receiver resteth in three parts: to 
say, what he should do before the receiving of the sacra- 
ment; what he should do in the receiving of it; and what 

after the receiving of it. 
| Before the receiving, he should prepare and make ready 
his mind, as the commandment of St Paul iss Ll Coriext. 1 Corsi: 
“Tet the man prove and search himself,” and so forth. And 
this may be done two manner of ways; first towards God, 
then towards man. 

Towards God he should, from the bottom of his heart, 
confess his faults and sins, and acknowledge his just con- 
demnation. Then should he persuade himself by true and , 
lively faith, that God would be merciful wnto him for the 

death of his dear beloved Son Jesus Christ, done in his 
body torn and in his blood shed. He should prepare him- 
self towards his neighbour also. First, in case he hath 
hurt his neighbour in fame or goods, he should reconcile 
himself again with restitution of them both again. He 
that thus prepareth himself doth eat worthily the body of 
Christ ; and he that doth not thus prepare himself, eateth 
nothing but the sacrament to his everlasting damnation. 


[? In allusion to the form of the wafers, or bread, then and still used 
in the Romish church. ] 
[? See the Canon Miss, or Mass service, in which there is a prayer 


for the dead.] 


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teead Iiide Laan quill hot oe geste al Yr ard eel 6! 0 | ia 


wale a a) ymalY dv fo avery jew 1 


. 4 ie 


5306 SERMONS UPON JONAS, [serM. 


I make no mention here of auricular confession, as thouch 
that were a thing neeessary to be done before or after 
the receiving of th 1e sacrament. For this confession is 
not of God, as their law doeth record: The gloss upon 
the deeree of penance, Distinct. v. [a penitentia’. 

In the receiving of this sacrament, there be things re- 
quired both in the inward man, and also in the ontward man. 
The inward preparation is, when the man receiving the 
bread and the wine, being caiyece and matters ils the 
judgment and censure of the senses, the mind is elevated 
and lift up into heaven ; persuading himself by faith, that 
as truly appertaineth unto him the promises and grace 
of God, through the merits and death of Christ, as he 
sensibly and outwardly recciveth the sacrament and witness 
of God’s promises; and doubt no more of an inward friend- 
ship, famiharity, concord, peace, love, atonement, and fath rerly 
pity and compassion through Christ, by the means of faith, 
than he doubteth that his mouth outwardly doth receive the 
signs and sacraments of God’s mercy?. To excitate in us 
this faith and belief in the merits of Christ, the bread is 
ealled the body, and the wine his blood, after the manner 
and phrase of the seripture. 

The outward behaviour and gesture of the receiver 
should want all kind of suspicion, shew, or inclination of 
idololatry. Wherefore, seeing kneeling is a shew and ex- 
ternal sign of honouring onde une and heretofore 
hath grievous and een idololatry been committed by 
the honouring of the sacrament, I would wish it were com- 
manded by the magistrates, that the communicators and 
receivers should do it standing or sitting. But sitting, 
in mine opinion, were best, for many considerations. The 
Paschal lamb was eaten standing, which signified Christ 
yet not to be come, that should give rest, peace, and 


(? In penitentia—Dicunt quidam institutam fuisse in Paradiso statim 


post peccatum dicente Domino ad Adam, Adam, ubi es?......... Alli 

icunt quod sub lege fuit primo instituta, quando Josue precepit Achor 
q 5 »q 

crimen suum confiteri......... Alii dicunt quod in novo testamento, a 


Jacobo dicente, Confitemini alterutrum peccata vestra, &c. Sed melius 

dicitur eam institutam fuisse a quadam universalis ecclesia traditione 

potius quam ex novi et veteris testamenti auctoritate. Et traditio 

ecclesix obligatoria est, &c. See Gratiani, Anty. 1573, col. 1837. ] 
[® Mercies, D. 1, mercy, D. 2, T.] 


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mon avey 2) die | ricrt A geurbrendainal ould: a 
Lee we iseoliim ie 2 p é i es Gil beahoata 7 
wit Nom wnitenda) 2) Ob ble Me erin x 7 
7 mMrnivens yore eh 4 Com Neivigo. emmy Ai.” - 
tt) Belllowla ifediler asethinais soviet atere fallen! 9 
ne deer corte Vduods deots yomta~ ad 0) 40m dete) @. 


ory berth ey ticle Ur 4 wt ag AN 1] n 
we a DR A $ mit ie nae “) 1 ae om 
iA Ly i ie ek ny Sle HIND) © i wegal Ais barns Ananth % 


' owl feup dtaoth OA.. frees emt qeartte 
: sch ov (iene) etersiia daleralian? « mail oii. 
| il Lietiogs silvia —— h patel mopduatte of man putial 
. ie iM rheliniisite tire’ “Arey? ae I (ROR des wry) er 


CTil wish. jitaly “ real “7 a2, aneeny 
L es ijn t) 


VI. | SERMONS UPON JONAS. 537 


quictness. Christ with his apostles used this sacrament, 
at the first, sitting; declaring that he was come that 
should quict and put at rest both body and soul; and 
that the figure of the passover from thenceforth should 
be no more necessary ; nor that men should travel no more 
to Jerusalem once in the year, to seck and use a sacra- 
ment of the Lamb to come, that should take away the 
sins of the world. 

After the receiving of it, there should be thanksgiving 
of all the church for the benefits of Christ’s death: there 
should be prayer made unto God, that they might perse- 
vere and continue in the grace of God received: they should 
help the poor with their alms. This form, me thinketh, is 
most like unto the form of Christ and the apostles. 

How far the mass differeth from this, all men know. 

I pray God the best may be taken, and the worst 
left, throughout all the world. And all such as be yet 
infirm, by reason of long custom and lack of knowledge, 
let them pray God, and search the scriptures without 
affection. Such as be perverse and obstinate, and will 
admit no reason, for them the ire and displeasure of God 
is ready and prest to punish them when he seeth time: 
as it is to be scen by the Corinthes, 1 Cor. xi, that for 
the abuse of the supper many of them fell sick and into 
diseases: so will he do with us, if we neglect his most perfect 
and godly institution. 

Let us repent therefore with the Ninivites from our 
former sins, and believe the remission of them for God’s 
mercy in the deservings of Christ. Farther, let us submit 
ourselves, all our wisdom and learning, unto his word ; and 
think, that Christ and his apostles have instituted and used, 
it can in no ways be bettered by us. And you, my gracious 
lord and king, restore the right use of the Supper of the 
Lord, as Josias did the right use of the Paschal lamb, 
4 Regum xxiii. 2 Para. xxxy., after the word of God. 

The text now followeth of the fast of the Ninivites. 


OF FASTING. 


There was a fasting proclaimed, and wearing of sack- 
cloth, from the greatest to the smallest. 


1 Corsxi. 


2 Kings 
XXill. 
2 Chron. 
XXXV. 


7 
aha? 


% 
“Ak. FOUN SWCaE 


sderans wild Ieee aattogepe: eich abtiee wind or ubevten 
lt i jadt soeeolewh + art tia Lat. oat a 
bhi hel alod dere de dnq. hae — Msods. 
7 —" ton ee - lo OTE) todd Sas 
ade) ~ oo! Digode oer tolt wt Wes st erimit Of oF 
— et PH jeer an tif endo soleureb wl 
wilt fx} “Liueds 4nd? soem 1 de and od} To deur 


P  @ 
- widsew alt Wo enie 
wer verpemprls Gl. felines! i Mt 2a, gave iit) onan A 
. it wo) alyvente, “ale le Yo 
ij ag ) ; mec SP mip ad hlaods - 
4, ut ; ia ¢ 2 bie ie 7 
; » ‘ 
Mw ATLA 5 @ 1 's { rire om I it} igheard 
Stihirag } i - say odun Ail down 
mao te " ba ; 7 Ail ta woll 
' - ' i. N 
a b hee wa yee deol ot bal) orig | 
iy i ta Gave te hak his ut? tin dueeleaceal Afi A) - 
0 t i ne vn yee 7 ria ereritod 
ms ear —9 slg fDi ec 9 oie 7 id nf 7 
4 ' Livin mv , au Bad a ( Se ai Hea 0H 
quapspuly Pite--n oils eal} col. eye i ge dln iba a 
if P 1 (tei i svi i > Z rij | > ah st “~ 
wet Qa 5! iw) 4 wim wall 4, “wl oi et ti an - 
“1 lt iu aiuvis Hel if te i Taine ods .} spmls i i - 


jolt tevie tif Jealgon aye i ay hii al) of Line wl sexteath <s 
olaatiod ¢lhay bet 7 
mo ood tiv i alia. end) i) iauqgot eu fa.1 = 2 
Gilet SOL erie? de opener off) omnlod- fae (iri. % Lorri ¥ 
' _: + apalvrmdh. add ru youn 
; G/uitiaal bun Gabiniw ae 30 nuee s eileen 
Juan line bridatinat coed & tes edad Desens Sedral, Wert doit 
( rit fired ly 4 rue on ag) sens ai. 
OG) do Wyld aly Wo. can Aight ell ota me 2h rA hug baal 
i laine’ is ‘te © ditler wily | iy ps jjol % “a 
hi ? Wy) lnow oil *aihig oti ae ore. 5 pach mits 
, .4 


i Sent o01) Wa Hassrollch wou dgnp alt 


& v4 Gall 


‘ Viney So 


lane ‘to Be awe bane: hovitnlooi bite: 8 raw s 


mj 


leo] iyi silt of veoh. ayld_ sit fads, 


} Pet. v. 


1 Cor. vii. 


588 SERMONS UPON JONAS. | serM. 


Here be two things to be noted in the fruits and signs 
of penitence: first, concerning the fast, and vileness of 
the apparel; the second, how they fasted from the greatest 
to the smallest. 


Of fasting and sackcloth, 


The hypocrites of the world, when they hear of this 
fastmg and putting on of sackcloth, damn straightways the 
doctrine of faith, and teach that God saveth not only for 
Christ's sake, which only faith apprehendeth. As though 
faith could not only apprehend the mercy of God, and 
yet have fasting annexed with her. But this present text 
confoundeth this error; for it sayeth, The Ninivites first 
believed the Lord, and then fasted. But lest we should 
here err, I will speak a little of fasting; that we may love 
rather to fast well, than obstinately to defend a false fast. 


What is fasting ? 

Fasting is a moderate use and taking of meat and drink, 
lest the flesh should, by abundance and too much of it, 
rebel and overcome the spirit. And this fast, either it is 
continually or at certain times used. 

Continually, when as a christian man moderately feedeth 
his body with thanksgiving for necessary nutriment, and 
not for to abound or surfeit. This fasting and abstinence 
the scripture ealleth sobriety. 1 Peter v. 

The fast done at certain times is, also, either private 
or public. Private, when any man, considering and weigh- 
ing his own infirmities, bindeth himself from meats and 
drinks, to tame and overcome the vehement and lascivious 
inclinations thereof to the obedience and rule of the spirit. 
1 Cor. vu 

A pubhe fast is, When for a public and common calamity, 
trouble, or adversity, the magistrates command a solemn 
and public abstinence and fast. 

But in both these fasts there must be used a circum- 
spect and godly diligence, lest in the abuse of fasting we 
offend and provoke the ire and displeasure of God the more 
against us. We may offend, first, if we fast for any other 
purpose than to keep the body in subjection to the spirit : 
therefore it is to be taken heed of, that we fast not for 


eo. 


sist etl ton wi ab eatidl owl od oie = ; 
| , si) prteonand” Jimi = sneha lo” 
hy wel dimune al? 2 benny oily 
. ~isall@us od; ww 
os Th 
a ie ’ < rey | 
pr aciite nr uti turn qn hot o7 
. ; j - Crit “Tg Wits oh j 
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‘ tel 4 ‘Sart W ifaw? ovnit ad . 7 
devil (ai 7 nl ; ” i baling © 7 
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wl A] iw i Sy i el, 
i 7 r] fay? 5)\ 7 
A 
MINT) tie i ~ hare, on, Mae ten 7 
HY foe wthairnds iieaile ost mild deeaf 
i riittn we) GJ Teh ee me Ginirn hae hailert” _ fl 
) Oia OLePT fy 70 @royeinw '* - 
(i Ba4 den 4 it ni fei) vilennlhes) ' 7 
bre mit ha win! Wel suet Dil) ite ehtal aft” 
mpivta’ cP Fiera logued ww gon : 
¢ 1 dip rans | oA 
ect Ae hig if j i dfs nl or. a 
eet Wee wots pita TT! cee y Sriletoig ae - 
“in Gee mod) lee! dimhnid .iiinnhal +n ant i” _ 
united tha tnomnpiior: ult ances fim otal Ar ate 
eile Yo ofure by atiethrad on OP hitiokt Geljratant’ %"- _ 
ee 0) EO ae aot 
lertAlertornxtnies tin ‘hing @ vot (ul es dae; deny A - 
jiveles’ & Trmtelran hy arts. ill ‘Tirtorha ‘oh alttevty’ 7 7 
: wD teh Gornetideite edi hie i . 
" Rh eet od Jom wey ele Searls vite, u Ai iu(f = fe 
eat Te emle cal) tf tell Donopilit athe y dota doy 
% 


fin tol jah aw. Ws Jeth ghtesiio | 
ito dotipte fn vb tt]. 
Pot act typed HOA * 


i oul we 


nvoiie 


8) le sayteglaedy hie: Stl oody wilovirre tyne Treg 


REA 


(hut oF ea et 


‘ohe feo 
od 


ae | 
Ping 
ane ¥ 


bikie dl 


viet SERMONS UPON JONAS. 539 


merit or for custom. The second is, we offend if we fast 
in the honour of any creature. The third, if for one fasting 
day we make three glutton feasts, as the fashion is for 
the most part. I would wish therefore, that the true fast 
and abstmence were brought in again, and then the Lord 
would be pleased, I doubt not. 

That they amend from the greatest to the smallest, 
we learn two things. First, of what great efficacy the 
sermon of Jonas was, that pleased all people. both great 
and small. The lke hath not been seen; for it is easier 
for a cook to please an hundred mouths with one meat, 
than a preacher to order one sermon or oration to please 
ten heads. Ht were well in our time, if at every sermon 
were one of the magistrates and of the people converted; 
and at ten sermons ong bishop and one priest. 

The second, the facility and promptness of these Nini- 
vites to believe, and amend their religion and conversation, 
doth condemn the ungodly obstinacy and frowardness of 
such as detract and prolong their amendment, and say 
they will believe when the king cometh to age. Thus 
the devil giveth them one occasion or other to defer 
their belief. If the king’s majesty and his nobles should 
hate the truth, they would say, How can we believe the 
doctrine that our learned and wise magistrates detest- 
eth? If the king’s majesty and his nobles love and favour 
the best part, they excuse themselves upon the tender and 
young age of the king; as though his majesty’s young 
age or old age could make any religion of God true or 
false ; when, indeed, all ages and powers be, or ought to 
be, subject unto the religion and law made already, and 
given to be observed of and by all men, of what sort, con- 
dition, or state soever they be of. 


This thing came to the king of Ninive, who arose 
from his seat, doing off his apparel, clothed 
himself in sackcloth. 

It is not without a singular counsel of the Holy Ghost, 
that this king is mentionated of so copiously. 

Neither that his behaviour and doings after his conver- 
sion is so diligently manifested. 


ye 79 


= 


WARN ade ey Merge [ay 
% bed m dnoven ol TT .molein po 
Weil im 4 Ww Jecotd aab] SiR YO te soe 

{4 wy) eollaly-erifl cate aw rah 

id ify Orit) deter ditageo| ine doen 
wf tn h ot ddquvon? ory enonniieda 2 hen : 
ee a ey ebaanoly: od bitow 7 
. ) dt wow) brome qed? fedT 


al ’ 5 SAK Aye res All es ne ' 
5 alive ont iy Joe! @o~ aartol do morn. 
im 6 t oviit ll’ — Alene Ina 
+ sta —xpely tt tong a t0}- 
1 sme 4 cet 
reste ai i ‘ shew! aa 
has we adc ing ; afte loo ww 
4 f mo hus ] ' oy & 2rat dn re 
% sane H mw a4, linoe alt 
tea fee op : pw tte, Low .epilwt of wey 
) thr lias # ‘6 yileusw ott_ogehpen dink 
-_ ; lures a me Jocupab PS hie = 
wanf'l ip ereilod Hiw padj” 
lob. as mo oe des eet Powis Mvals ail 
blusaile ' ar pAaator bof UU. oiled stills 
dazed als) , heloree qoely sified oli: atid 
rial) ws min Selvr lata heey ful? pairdool 


rire? ’ 14 , ebtun 2 i » ain ult pS ‘dbo ar 
bic youl nnel iW. oil ; vay + rolls Pets | dead oft - 


+ es Jue Mis! ue OUR. ty fn Eryx = 
a a _ f slew. ive ) ys idee . i] oe a —s 
tc Wha! WY j Den orsn- lie tected epeiv.z ; wall a 
2 &« (4 FiChas CU IT MRS , OVI) waste en ea 
ia byit ey ewslle vd buat totes eatin ad « se orig - a) 


a od PL) Siem Ginle yg aly - 7 


oma me o7iti, la gatd . odd.or-aues yu at 

Tenl4ats Tey! ww Via greats of IVE id trot” ~ 
™ Alintvaoue ut Yount 
7 Lhd 
benltd ¢io1E ould Agel isan senna e &% wailtiay san at | 
(hts We Cenpiees vr ¥. ee 
: (eiorpee Ye Lperg Dies rr oa a ii He 

| “ey a Tle entiiol a) beat Dae . 

bvdietbioen Sait mea ene 


; a 
; 4 : A 7 


zz > 
‘he 


| ii 


2 Kings 
XXil. 


Deut. xvil. 


5AO SERMONS UPON JONAS. [ ser. 


First, the text setteth forth the manner of his conver- 
sion, and sayeth, he returned unto God upon the fame and 
rumour of Jonas’ preaching. 

Wherefore we learn, how much the truth is worthy to 
be esteemed, secing that a king, upon the bruit thereof made 
by his people, embraced, and resisted not, as now we sce 
many times done by the greatest part of the world. Even 
so did Josias. As soon as he, being yet but a child, heard 
of the true book of God, he embraced it. 4 Regum xxii. 
So did David and Josaphat hear and grant to the admo- 
nitions of the prophets. All kings therefore and magistrates 
should hearken unto the truth, and learn it themselves out 
of the law, Deut. xvii. But this study and knowledge of 
God's Jaw in princes and kings the bishops, priests, and 
other do let, bearmg them im hand that it appertaineth 
nothing to their office to study and labour in the word of 
God, but the judgment and study thereof to be committed 
unto them: and so by the same means they persuade and 
cause princes many times to persecute the truth and verity 
by ignorance; as the kings of Israel did, that burned the 
writings of the prophets. 

But, most gracious king, and ye, my lords of his most 
honourable council, ye have not only heard the rumour 
and fame of God's word, but with your own ears have 
heard yourself the truth, and ye do eredit and believe the 
same: therefore in all things express and declare it in 
fact. 

And, most gracious king, take ye heed that the virtues 
ye learn and be brought up in m youth, ye practise and ex- 
ercise them in age; and in case your majesty will so 
do, beware of one thing, the poison of flattery; the which 
your majesty may use as a good medicine, and not a 
poison, if ye take heed of it. It will be poison, if your 
grace think yourself to be at all times, as flatterers will 
bear your highness in hand to be: it shall be a medicine, 
if your majesty study to be the same in deed that flattery 
commendeth. 

Your majesty may see an example hereof in king Jchoas, 
that in his youth favoured and set forth the truth, but in 
his elder days he fell from it by the means of flatterers, that 
deeeived hin. 


AmGL ' SPO 


= _ 
36 «wenn wi dito) dialed’ Ix0) adi , sent" . 7 
) Taste ty Dbwrnting wt Ayu tink 0 <a 


tnesey Cemihl, Va ro 


< ' 
if lenfriy uff . a) WH Mon ed - ' 
* « _ 
server : i? nog o.ofad oe eolr snrent Levert shee: “! = 
er a , : | " ' j mr il yin 
4 4 ' | 1; pal Gey al eri? “yrean 
=) ay ; 4 P| ; : al tihy oa 
soit trenuidres’ sd Jbotl To chest conf olf Saeey 
is 6 hate vest -tarkyteel fone’ here Lilet Pe 
fi i 7 : ( 7? maa : 
' j ' ‘ im pfegad ti fi 4 4 a 
Mi ‘ J iv : ti ! wo! fj Ww iy 
eon . ’ 1 ; ‘1 uy iit j ¥| fi - 
fear ‘ A j big H pa § att " 1 
ctunetimogna 4 t i vad 
~ lot iff) « mtd ir ' WS aperl pcr zablien ®, 7 
4 7 
benders te) te hos dearefeal ath ted dO 
Lice: nbn ' i i Lewd ulti : 
; * 7 - * + 
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‘ * 2 ' ad M 
iy tiwewud Acay hy ii aie iyi} aT Ji wil 
wae « - 7 a 
me Mey, way PS. tw 
s 7 
Tn 4: wht { if ta) al lant omed ” * : 
j ‘ < << 
: i Ta 1 4 ile | nia - 
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. a 
wort cf 2084 dried 6 é iat ns hed ary J aA a : 


rm fia Goad aa | +4 iiievy OF qu Had nl et “a a “Bend we! 


in ii vy) ie nie ; 4 licrer eon Joo abeal z _ 


Contr elt eoitetl hi peste Ml mal tie ¥ yra wud hte 
ou bier nih mira hie ( ; mt ¥ Tr ¥a an ri suet _ 

Le te Peed waked o¢ Uh neiog | 

| wren «6 wa + tied { «at Wh MUOT arnt lly o 


a 


mite Jvitt Leal oe Grnaa ail a ol ghyy aie \esuia i aude ha 
. alos Bernrian 10 

wilyl, ad ni eral olfamco fat dug sens rind 70 

tal ifeont oll alia «© DKE tranewypt: tucy Yale ak ait 


(i haytorladl 30 enieoen ‘will ob si nto pho vis 
: F ¥ Poa tr 
2 


eviied vet qe -owl -firiefe si. + ad ats bail ais oe iby toy. 


a 


vi. | SERMONS UPON JONAS. 54S 


But your majesty shall do best to follow this godly 
king of the Ninivites, and embrace continually the word 
of the living God: and thus shall your grace be the better 
able to des in case your highness wauld have before you 
every Sunday one sermon, which should bring much know- 
ledge and grace into your highness’ court. “ 

Now followeth the fruit of this godly king’s penitence, 
First, he riseth from his seat, and putteth on Son 

of this we learn, that in faith and true repentance is 
no diversity between the king and a mean subject: and 
thus shall it be at the latter judgment; the rich, the poor, 
the king, the subject, the bishop, the priest, all shall ap- 
pear uaked before the throne of Christ, and be holpen 
nothing there by any title or name of glory. Here the 
honour and riches have their estimation and glory. Let all 
men therefore look to amend their faith and living here 
in this world. 

As for this external doing on of sackcloth, it was the 
manner at that time so to do, and declared their repent- 
ance and amendment: and so I would it were now; he 
that offendeth in apparel, he would remove the pride 
thereof, and go soberly ; he that in meat, would use more 
sobriety. Yet no man should think any holiness to be in 
the external vestment, nor yet any hurt or damnation in 
the meat; but the abuse of both displeaseth God. As for 
the vestments of the priest in the ministry, I would wish the 
magistrate to remove them; for they either shew or not 
shew virtue: if they shew not, they use them in vain ; 
if they do declare and shew virtue, either the virtue is with 
them in deed, or absent. If he that weareth them have 
the virtue, why sheweth it he to the world? If he have not 
the virtue, then ig he an hypocrite, whom God hateth. 

The other fruit of penance of the king with his council, 
being converted to God: There was, as the text sayeth, a 
proclamation made through all the city of Ninive by the 
commandment of the king and his council. 

In this proclamation, first, must be marked who be the 
authors of this proclamation; then what is contained in the 
proclamation. he persons be the king and the nobles of 
his realm. In these persons first note, that it is the king’s 
offices, and the peers’ of the realm, to purge their com- 


- ~~ “Ne ze 


eS 
MACUL, AG ia. Sr vA 


ay 


vila oily waljo) ; berocf wi lina whole if 
fetes Alauirttess seealarme hen geet clad dk ms petal 


ptel ita onl come vatey Maite eal) finn, bot su : ie 


, mnt apd igen sibs SA a Tt into ii ply 0 Ja 
<i cunt binds shetdve.. Scone one, ele 
en ea “ayia “cor, alil. gory lam 4 
d=ttae) ecb) ybou. «iG? Te fier ‘ul Rh deal so 
: -- Axivdoern oD fi un hoe wues-enl an) shreds. ol Jey 
(eae ai ia Ata). or BAT srt af i> wn yi 
bad ide oho ur SA OC) mewyled yarn in 7 
ee Oo) gir whys) oe y wotkes al) be ind ti Oeuhe ashi : 
«ph Dei’ yy seer ai Avinash Of i nl 18. wl god ols. 
anivt inl. ta fait. Yo ooni(lt 2ait anphet be dst co ae 
‘ aul). me pro les que qo ald wa a weeks poistivn 


agnl vinlg tne wolauolo asd) svel core tnitn, narod | 


cad gud bee sid abel) hope on stool eroloustt 
bin a 7 


asl a '& atte new. ta Oi witiol he ray 5 uals wi 8 ra 
+ | uj x 4 Fy yt bits Ph ot? of iis. 4 Squll; 38 wovertne 
-» of ¢ wit oF i Lisaw 1 wo. dome diene bude has + word 


| wi) erent pire . at gli A nh, atebhaeytie de 
mim «a Iden Jeun itt Set Gd 4 Vheedae ws ee 
Olsed a) sexily! “ame Ant) ioe sting. OE Wa reinion 

a omtiriml a6 ar yam tee 1 Howgiteey faunal po 

tMiLeh' boll Aneesigsds diad to ow Mis iit tod iden & rs 
ule dive lao J Cae Ai dt an n i wif Yo shaman tine 7 A 
jon ae eode dultte onl) ws) peel pion 0) “ajestelgan 
paar at aerll ona yult Jon wade quti Th. f outer aale 
Ath Me Sar wilh dies eueuy - he hie a foul ol ett a 
ef weil? Ainvews doit off U nmAla WW deh. w nerd 
bai avad off YL. bbtrew wld 07 Wit Jieltewiile ile anit 
Kisded okt pul otrasey ee ue od af eeplld ing 1 
Jinan eel Wier gard alt 4a Goren j we atl hin oft 
& ,Megpe jee), alt. be ow owalT. 22m) ob Intawase 
ow OY el eet to, pit odd Tv pquoadts ohent * 1 4 
= dtacess ant Doe-pntd dd Ws dna hadi ae 
| ; wll ab cole v ao al Jour 33? ry ,o salir 
; #41 et leutlg Uststs ai, Lachyy took, vif county ie 
We eiion- oA}. bap wid oil. wd a ore 


a 


«were ld ap di Pals ved ray yet! | tit 
2 tN A sath toot tt wt oe 


-. oer teal ey ol beg br: Ties 0") ; 
4 .4 


542 SERMONS UPON JONAS. [| SERM. 


monwealth from false religion by publie and open procla- 
mations. 

So did Nabuchadnezer, Darius, and Cyrus, kings of 
most notable fame: therefore Christ calleth the princes 
the nurses of the church. 

And so I doubt not, most gracious king, but your 
-highness will, according to your title and style, purge this 
church of England to the purity and sincerity of God’s 
word. 

Farther, we learn how that the princes and coun- 
cillors of a realm should help forth the godly purposes and 
statutes made for the glory of God within a realm. 

So was this king’s godly purpose holpen by his council ; 
so Dayid, so Josias. In that the king and his nobles do 
confirm the doings of his people, we learn that godly ma- 
gistrates should not let, but further and confirm, all godly 
purposes and virtuous study of their people, when they 
study amendment of false religion: so did Josaphat, Eze- 
chias, and Josias. 


The sum of the proclamation. 


It containeth the true and right form of repentance that 
pleaseth God, which is contained in four parts. 

First, in outward signs of heaviness. Then, in calling 
upon the Lord. Thirdly, in leaving the wicked and ac- 
customed evil life. Fourthly, in the trust and confidence of 
God’s mercy. 

Of these parts we will speak somewhat by order. 


Of the external signs of a penitent heart. 


Two notes of penance are here described: the one, 
abstinence from meat; the other, sordity and vileness of ap- 
parel; for after such sort, as natural men say, contraries 
are cured by contraries. He that is given to his body, 
cannot. please God by penitence, exeept he come to a 
soberness ; neither the proud and arrogant apparclled, ex- 
cept he remove the excess and abuse thereof. 

I would, and exhort therefore, as many as do ex- 
ceed and offend in these two, to return to penitence with 
the king and people of Ninive. If they would so do, they 


oo _ ae — —_ 
rr, 

| AKU Sore eres. - ¢ 
_ 


7 
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iy (se AL he v4 Wikis j i mais) lat marl Usteeee ¢ ee 


: storia: = 

hey TTT bred u mit) shonin i bth 0A 3! or 
flee > salorestf. « Genet ofdindeat 

lonely ail Yo eeram dae 

oe dat anixt diets pin m ¢leoty 1m bin 2215 sa) 
uti} leis < iz aay @t siilyorsa (iw Been 

Shot Yo etveuile haw <Seug lt ob bunlgelll. Wet dona 0 oe 
| inte 
liga neneyy mit’ told “ryt meet aw 3 ind 


(Vie exeupras Ylneg G68 (avi gi hiwul® Ateet # Yo avollin? ©" 
rivet 2 Girlie Bat) lo winds ® «) ehbect eatedee 

» jase ea yi tay | een iin oat ol lt ww 8 

obs ashdow eed % ” at wll tn ll olen’, cn Isteekl oo. 


(eil elf i: 7 4) Pres we { i mm « iol vl ere, we so 
» ’ ' ” 

ih y teeta rs/ipeert Te ee ddan ee ae tb ’ 

Tl) i iw alg { 7 “a. * oii ® acourily bord a a) 


onl aad TOALW i ib - ‘ 19 ia’ Aa (re bryan Ww qherte “ab 
= anon wea sido - 7 
: mi -— 
a 
i r - » 
a a ee iys4 ( Pac % Yc NY - Ww -_ 2 
. a 
tall? ities We ard itary han win! wit rthuviejiioe ST 7 


‘stag Yeott @ henisinte m rote dat) Hroacoley * 
gills a jeolT | annireod We cogia owt iad Pre 
8 toe bedsip ods yoivedt at linidT eed odd nog - 
Yo anebiuce fina deret ole at oltde’S §=00T tivo Tarwoleng- 

teiony abe me 

raibne yt dedwonm deuge ilivw ov erat aenl YO on nl 
tromh Wale & Ye mye ieee a AO. are 
atm off :todivarsh era! oe nue To. enon owt | 
qa i aa thy fie iiried = ™ vito Of = pun, cot ome 0 a 
Tn Cat eto none letui¢it re dowe willa et els 


Hed eld nt tevrige ad tad) “al eamiineg yd Palas aa 
me) OAT. ot Tpoes eng firnory ¢ bx "> ota Son . ~ 
dratlomaqye timgersa dow betosig ht goddinn ¢ bers 

etl cower nite samsre toh HONE 
“Te Ol @e- qed (ee dresden t. ats He P tr 
(Liiw enuginwy of tvantert 0? wor i at Poile fini bone 


wns doh @ hee ets iW sant Me La ia | Aang nee nt ote 
4 . 


o) 


vi.| SERMONS UPON JONAS. 543 


should not only find grace at God’s hand, but also more 
health and soberness of body, more riches in the coffer, 
more plenty in the realm, more grace, wit, and soberness 
in their household. 

That the beasts be tied up also from their meat, it 
declareth that the king and people had too much a de- 
light in wanton and over-much gayness of their beasts; which, 
being kept out of their accustomed pride, should not allure 
them from their penitence, nor give them occasion to re- 
turn again to the former evil. 

Farther, it pleaseth so the Lord to punish the thing 


that allureth man’s frail nature to sin, because the sin of 


man should the better be known: as we see by the killing 
of the Levitical beasts that never offended, God would preach 
unto man, that his sin deserved none other than present 
and sudden death. So did the Lord punish and curse the 
earth, that Adam and his posterity might know it was not a 
light thing, the transgression of God’s commandment, Gen. ii). 
So do all creatures weep and mourn, until the time of the reve- 
lation of the children of God. Rom. vii. And thus perished 
he the beasts with man in the flood. Gen. vii. 


The second sign. 


Lest men should think that the abstinence from meats, 
or the casting off of gay apparel for certain days, should 
deserve and merit this favour and merey of God, it standeth 
in the proclamation that they called continually upon 
the Lord: that is to say, they asked fervently and con- 
tinually help and favour of God. 

Note in the conversion of this king, how that he 
commandeth not now to call upon strange gods, but upon 
one true and living God. LEyen so should we do in the 
days of our trouble, according to the commandment of 
God, and the example of all the patriarchs, prophets, and 
the apostles. But this is to be noted, that the text 
sayeth they should call strongly upon the Lord; that is 
to say, with a penitent heart, that is sorry for the evil, 
and willing to study for ever after to do good. We call 
earnestly upon the Lord two ways: the one, when we ask 
of God to turn and keep from us his ire and displea- 
sure; the other, when we desire him to take from us, and 


Gen. lil. 


Rom. vill. 


Gen, Vili. 


Ani 


N — 


ras sei hOt PONT anoMRae 


warn vale tol el @ hot. te overs dad. ve to rod 
in ont at ein wont hod Yo eeurrados bn ie 

w oven So nlnos ult ai oyinohy. mi 

foals wok tulsa 

hind ele gn ied od atom call talT 

apg ee gut orld anil? drvrelog 

every dunmeeve loa iniaaw on tidy 7 

“ioe atolls YW dpo lappa gttied 


Be fees ietl wi a y theory thd) ford me 
» Tawra onl ot mizyn iniad - 

aiid @t) i vied alt e¢ sMosmlgo) Jaltiet — 
isin ' » wiwt Len «eam dtowilla jal 
a rage ‘mrttet ofS Siaedla’ meny 
(nese; levee ty Loni 0) eth eteend fevithraT she Ww. 
t : tay ff i “iP Gi ei 2ag tot ata 
iff » | | » _,titent anol hae et 


a an P 3 ’ it ¢lrritagy ei! wie ehh teil Atco | 

o 40 ite) dr 1 @ Teoh). 0s (teen tigated sid eerily dg at 
fi ) pil t mie prem enilnerts ile ody « 

edd tea to oatbtlets wilt Yo spiel 

Beg, dite sland! ailb ad 


r 


v ‘ 
- ¥ 
> _ ; lj F ts wit a lihavvegt Tit jw] 


wu? va War : q7k ap le To peitens gilt a 
Livlaoes) ghd We eee bine oe 1 Bid Seory f We rrenly 
== umusien boll guild tit) ~pohlamslia a] ony tri 
fo hne Giernd tote gal) we ob dott) bond ofp 
bens te ewe) Gna led ‘olaani 

+ ing nl gad shld lw autrewien ol at alot 
(Wo fred vehoy “pnaie wo (lao ot wen dow de Leticia 
; f Sigel ¥ tial a oirivel f het ort ane 


’ ¢ 


lo Jrenbnemnms olf a) Qt aldol . gu ) we 5 Db 
Hite getadiqory, gvlovaiteg itt Thi. Noalyraem.axld, Inne boo 
ey ec a a ee hee: | melteonps odd 
tel jy intief- oft gone. vigwosta en if node vor. ity 7 
VO ht Oo Cerne a Eek at “ih jwedinog Awl iw a ee 
hy of Shewg ob aM Sddie eer wh. ghale a iti 
iss ikutyy omits ould save ered brat erlt nye ot 
igab Inu, or ald a sera qa hee on a iy 
ie ous oa edat at we “ee re safe wa adh 38 


= 


Exod. 


Tsai. iviil. 
Jer. Vil. 


Luke xix, 


Proy. xxii. 


544 SERMONS UPON JONAS. [| serM. 


give us grace to preserve away from us, the sing that 
provoked and merited his displeasure and wrath. 

But we offend in this behalf two manner of ways: 
first, men call upon ereatures; the second, they call coldly 
and unfaithfully, without an earnest mind to amend, and 
faith upon the promises of God for Christ’s sake. So 
did Saul rather call to God to avoid pain, than for any 
love he had to virtue. For some, as soon as the pain 
is removed, they return again to their old iniquity, as 
Pharao. Exodi. 


The third note of penance. 


Every man turned from his wicked ways, and from 
fraud and guile which they used before. 

This is the third property of penance, without the 
which we be rather hypocrites than penitent Christians. 
And the property is this, to forsake all evil and fleshly 
studies, and apply himself to virtue and godliness. 

Note first, that the text sayeth, « Every man turned.” 
If the king offended, the council, the bishop, the parson, 
the parish priest, every one amended. So let us do, except 
we will perish. 

And what shall we do to turn from us the ire of God, 
kindled and inflamed? Shall we by any man’s merits and 
deservings? No, sayeth the text, but every man amend for 
himself ; and so concludeth Esay, lviii. chapter. Jeremy vii. 
And because avarice, as St Paul saith, is the mother and 
root of all' evil, the proclamation of the king of Ninivites is, 
that they should leave their force, violence, and oppression, 
and so make restitution of the false-gotten goods, Here 
let all men learn how to be saved, that have gathered to- 
gether, they care not whether with or against the law, with 
or against charity. Let them leave doing of this violence 
and oppression, and restore again all false-gotten goods, 
or else sure they will perish. So did Zacheus, Luke xix. 
and other godly men and rich men that repented. Let 
men look upon that wise saying of Salomon: Proy. xxii. 
“Spoil not the poor, because he is poor, neither oppress not 
the afilicted in the port: for the Lord will take upon him 
the defence of his cause.” 

(’ All, wanting in D. 1.] 


ror. Ko eerie 
i «i mot oviweng o} SORT, af orig 
if onl wayyow inte, belorony 
dead alt Ya dock wm ath 
, ,oiU seonere amyy Me coat ard 
, yee te teodiie otivbbiglaw bes 
oe oa uaa ‘el 1 cou albu 
ont) , ) | hatoge fue lib 
: ag Oo) wt rete hel dit evel 
, fund ‘ilo ; il sets at 
' t+ woal'l 
7 
. nin é it : poral 
; in 7 : my tevevt 
) aie. sittin ; % way | wi) ot wn ox. 
13 4 ' reag¢ edie wd aw dildo 
ti iva Te cofeey) 0 " vi af atl? utd 
ail ~ od ohtqe bee altos 
ool nah yiayh ~ ‘ewe troy ind th atoll 
ie speed of? Nim tt Leo urea ole Ui 
ot ke tod Dolitmesa ip enrwpalahog mitt, 
; : iheqrny iw ow 
3 si au cur) ) of @h ow toda jady diph 
noi al Vay: Ml Advereatiait iva esto 
Bayer gaargtove dul iss Ga ie es I wquivrrerenb - 
wal Msedais vit fa pialuteng i . pean 
7a sont Fi ial lial 03 pu pore! lei 
ie Ah mete mytecnnloangy add like ‘the To dome 
nqy in iv \  Jiknods (oil dant 
if | rains i la nptliditesy avom oe Dw 
ot bowitteg aria! tedt. deena what wo fod nmeliagal: 


Jtew . Wi , Jato? to re iliwvc u au pelt Pa vhherg 
doiy ent? Yo gnmb eveat gods ol Huh tee 1 

ly ‘mitugendal (le viage rede Yon .rdleasiaqa- ine. ©. 
i ayiiloaN inh a isiveee Ure vos eres ab . a) 
fod he qr, teal tere ils dare nltet 9ilo 2B walie boa 
i i raonteloet Wo p6@yae cure, dont) on fool aut 


nu. 


‘diet 4Gvepal-adl anes Al AOOny and: jour sila sal iw 
‘9 tie 7 


dae IE With. ty 


de Went torllt crt decetos 
bi 

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; ‘j Pitcns yi i i ; 
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— 


vi. | SERMONS UPON JONAS. 545 
The fourth fruit of penitence. 


Who can tell whether God will be converted, and 
moved with pity, turn from the fury of his 
wrath, that we perish not ? 


In this text we see, to turn and bow the anger and 
displeasure of God is a great matter; and that to afflict 
the body with fasting, to pray, and to change the old wicked 
life, is very See to win his favour : tae all these things 
be in yain, except there be likewise a confidence and true 
faith in the merey of God. And this is the thing that 
God most delighteth in, when the sinner coutetth that 
he is merciful for his promises’ sake in Christ, and not 
for the worthiness of his penance. So doth this king in 
the end of his proclamation set forth the mercy of cad 
to his people, whereby both he and they be saved. 

That it seemeth his oration to have a doubt in it, 
truly notwithstanding that he was very well’ persuaded of 
God’s mercy: for as Jonas proponed* nothing but God's 
ire, he maketh mention of his mercy. 

The doubt he putteth, either to put away the slug- 
gardness of his people, either to declare in himself the 
fight and battle that is always between the spirit and the 
flesh about God’s promises. We may say also that in 
desiring worldly things of God we should ask them with 
a condition. Matt. viil. 

We may learn here to put away despair, and trust 
to the Lord’s mercy, although he threaten never so much 
our destruction. 

Also, here princes may learn, what proclamations they 
should make in setting forth of religion; such as only ex- 
tend to the glory and mercy of God in Christ. 

How the people accepted this proclamation, I will shew 
in the next sermon. 


FINIS, 
level Dee, 1, evil, 1 
[* Proponed: set before them. ] 


35 
[Hooprr. | 


aie ieee siea ences, 


a 
bine interes wet Ute bit) oileadiw’ Ho) eo ad OF 
dd Wo qed Gt moh emt lig dil Doeant — 

Slee debiog, on tal aimee 


sgt cetie the tet spores) Ot wer ot annie cone i 
atest hors wopalilices « sacew dl of soul) dynes nige iiod 
pel? Aa? of) ot HP) IA) etd W eald of iid 


y 
ree @& apr iy 
oT. Tew ete : 

be “el os ae ee Yn He 
in? + ? ee wees ene a ae Fe 
big dete pinalh aan ie 


=, = 


546 SERMONS UPON JONAS, [SEnM. 


THE } 
SEVENTH SERMON 
UPON JONAS, 


MADE BY JOHN HOPER. 


Tue Text. 


And when God saw their works, how they turned 
from their wicked ways, he repented of the 
evil which he said he would do unto them, 
and did it not. 


Ye have heard how this mighty king, at the preaching 
of Jonas, corrected both his faith and manners; and how, 
by public proclamation, he willed all his subjects to do 
the same. Of this fact of the Ninivites we may learn, 
how that it is our office to obey unto all godly and virtuous 
commandments, proclamations, and decrees of princes, as 
many times as they command amendment of religion and 
manners. But our people, and especially the multitude of 
priests, be otherwise affected: for they do disobey both 
God and their king. It were a charitable way, if they 
have any thing to object against this reformation, that the 
king’s majesty and the council godly intendeth, to bring 
forth arguments, and not force and violence of armour. 

God therefore seeth, that is to say, approveth their 
works; not because they were clothed in sackcloth, but 
because they turned from their wicked ways; that they 
had changed their false religion, and restored the goods 
again they had by violence and extortion taken from their 
neighbours; and every man walked in his vocation. And 
even as the Lord pitied them, so will he do us if we amend 
our faith and conversation, and live in our vocation accord- 

Isai. Iii, Ingly. Esay Iwi. Ezech. xviii, But and if we hate not 
Brek. xvi: fom the bottom of our hearts the evil we have committed, 
we tarry still in death. 


- 


a 


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Ree roureyt tee jeiir.. ay ae 
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vu. | SERMONS UPON JONAS, 547 


- ‘That God repenteth on the evil he purposed to do unto the 
Ninivites, we learn that all the threatenings of God be con- 
ditionally, that is to say, to fall upon usif we repent not of our 
evil deeds, That is godly shewed in these words, Jer. xviii: 
Repente loquar adversum gentem et adversus regnuim, ut era- 
dicem et destruam et disperdam illud: St panitentiam egerit 
gens ila a malo suo, quod locutus sum adversus cam, ago et 
ego penitentiam super malo quod cogitavi ut facerem ei; that 
is to say, “I will speak quickly against the people or king- 
dom, to waste and destroy them. If that people, against 
whom I have devised, convert from their wickedness, imme- 
diately I repent of the plague that I devised to bring upon 
them.” The same may ye see, Ezech. xviii. Zach. i. “Turn 
unto me, saith the Lord, and J will turn unto you.” Yet 
should not God be accounted inconstant, though he punish 
not as he threatened; for this is his nature that cannot 
be changed, to receive penitent sinners into grace. Ezech. xviii. 
Matt. xi. John iti. v. The heresy and false doctrine of the 
Catharones’, that deny mercy and remission of sin to sin- 
ners, is damnable and naught. 


THE FOURTH CHAPTER OF JONAS. 


| The Argument. 


The sum of this chapter is, that God will shew mercy 
unto penitent and sorrowful sinners, yea, though all the 
world would say nay. This merey God declareth in this 
chapter, not only with words, but also with a metaphor 
and similitude of a tree. 


The division of the Chapter. 
It is divided into two parts. The one containeth how 
Jonas was angry for the merey and compassion God took 
upon the penitent Nimivites, wherefore he is reprehended 


of God. 


[2 Catharones. Hooper appears to refer to the Cathari, and takes 
his view of their character from the Romish writers. Isidore of Seville 
thus describes them: Cathari propter munditiam ita se nominaverunt: 
gloriantes enim de suis meritis, negant peenitentibus veniam peccatorum: 
viduas, si nupserint, tanquam adulteras damnant: mundiores se ceteris 
predicant. Qui nomen suum si cognoscere yellent, mundanos se potius 
quam mundos vocarent. Isidori Etymolog. Lib. vur. cap. 5. Paris 1601. ] 

35—2 


Jer. XVili. 


Ezek. xviii. 
Zech. i. 


Ezek. xviii. 


Matt. xi. 
John iii. v. 


ee 


z. 
[68 o>. 4oTY axoodage 


wind Ob 47 besey wy gal tive ofp-no dtejaprys bof in - a 

us tbe) Yo ostetoonde oft fy dade oveal 

wb du freget ow ioe nege Led Om ot Pt prion Peers 

jive col alsow oops ni hawelle (ay ab sted wlinab fiva 
niet od He) TE en ery Renee Fe aii “sereersin fnmpel seg 
pe a ave Wear TF ell) spi myayh % nee 4 » ani - s 


—— 1 ie nine: man set Way ee all eee 
: tld 420 were, 8 jatliny mail ohavnv wot Kavi ereY ay SS al 
. ~sck 4 e joy ol damtege Gliemy, daoge fiw I“ “yas 684 
; Miia siqng tad) V dived? give Peal lrea Ceaw 0F jem 
nti Miheyoty ea) wel tserece Jcatetdh wend Tmodw 
, oe glad of bee uve T Jel aegotq elt i ttre I yah 
ive cea om ft abi lps: Ateee™ ni ay “gut Opa odT “reine 
ne i a o“goy otew ont (4 1 hue Jeet al ding An aie 


Avrrtcnj eal a Dine wedinnst heidmaex cal throne bhaerle 
axa Gals eriine vil of aldt sel stieeitewals of as fo4 
iva .ents Hive dowd Persp volts ehernda tt As ereg SYNE of donate od 
ot ao one Ot Se gaffes oth ies gierral ofl 0G milot ce dal 


eel, 08 Dien Tee eer oe yreem gotil fadt A prnoredya) = 
: - Attoman Ine ohlennely oF n 
: digi me 6 yal ai a 
PhO” WE RTT Wise MT - = 
o> OP eek ate Le S > 
ert vewily Uv bol) Sol) i Gxhirde b0fi No ‘rams oT 
. il Ne slpowlé pow, eegumia. leeprioe tute dm dtinecg oun : 


Ards i Nismidasly les!) rrr ay Wy hii tak lipow Ateow, 
wiqelnn « iBiw cele hea alawwsliie hina fon ntgedls 
| ayeh n Yo abst livia Deve 
ie at fviqal ‘abs \p peniaty okt 
: wort Wana 03 AtT ahucey oid stat balivth ef a 
“Beet Ae) jwipaeyees. Me dere, Wilk 2 Cys eae satel, 
‘babietlorgys a os wototradber — teoationg ‘edt neg 


. if yl 
. ede? han Matic) OO -at Wiles os wvnedh br i) 
om AB conan’ sande dvofl ef anne ees 
aaa) dient ap cmittheags 
iitberbe “ote cupiyay (aletuartea 
evs on te teihauter (taediaids 
ing e osenhdonr anslley 


[POT chee A aged aie othe, 
4 emit 


—_ 


548 SERMONS UPON JONAS. [SERM, 


The second part containeth, how Jonas, being in the 
ficlds, is taught of the Lord by a tree that suddenly growed 
up, and suddenly perished again, that he did naught to 
be angry with God’s doings towards the Ninivites; and de- 
clareth farther, that he could do none other than save them. 


Therefore Jonas was sore discontent and angry; 
and he prayed unto the Lord, and said, “O 
Lord, was not this my saying, I pray thee, 
when I was yet in my country? Therefore I 
hasted to fly rather to Tharsis. Tor I know 
well enough that thou art a merciful God, full 
of compassion, long suffering, and of great kind- 
ness, and repentest when thou shouldest take 
punishment. 


Of this text we lIcarn, first, how horrible and wicked 
the perverseness of our nature is, seeing Jonas, I cannot 
tell upon what Jove towards himself, is angry; and not 
with man, but with God, that would favour of mercy the 
sorrowful Ninivites. Secing there was such imperfection 
and infirmities in the holy saints, how much need have we 
to see what lieth in us miserable and wretched sinners ! 

Out of this text also we learn, what difficulty and 
hardness is in the office of preaching, if it be truly and 
well done. Continually, whether it happen and come to 
pass that he speaketh, or it come not to pass, the preacher 
standeth in danger of obloquy and contempt. We may 
see an example hereof in Jonas, that preached by the 
word of God the destruction of Ninive: which if it had 
come so to pass, they would have called Jonas a cruel ty- 
rant and seeker of blood; and now that he seeth the 
city spared, he feareth Icast he should be accounted a false 
prophet, not only among his own countrymen the Israelites, 
but also among the gentiles; and then all his preaching 
should be taken for a mockery. This contempt so sore 
feareth Jonas, and he! is therewithal so troubled, that he 
offendeth God grievously. I may accommodate the same 
fortune unto myself and others right well, when we speak 

[' Iie, supplied from T.] 


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bas peau wi sitnert eecioe= len iy Vigne of 
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— 


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mies tory Ve bis orl nitive pial doteugdne te J 


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fiourdatiuneg : 
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eiey e 


vit. | SERMONS UPON JONAS. 549 


for a reformation of the church, schools, and policies. Into 
the church we wish to be put such ministers as can and 
would teach the doctrine of the apostles, and that they 
should not be known by their vestments and_ shavings, 
but by their doctrine: then such as would minister the 
sacraments gravely, religiously and simply, as Christ and 
his apostles did; in baptism nothing to be used but the 
word, and the simple and bare water; in the supper of the 
Lord to use the ceremonies and rites of Christ and his 
apostles, and all occasions of superstition to be avoided. 
But although this doctrine be as true as Christ and his 
apostles be, yet I perceive displeasure and great enmity 
rise hereupon to me and to other; yea, not only unto us 
that be subjects, but also to the king's majesty and his 
most honourable council. But the Lord keep us out of 
temptation, and give grace and strength to do all things 
to the glory of God, and to pray for our enemies! And 
as touching schools, specially the universities, they must 
be amended, and good heads and rulers appointed in the 
colleges; or else the word of God shall? be hindered always 
by such as ought most to set it forth. Such godly men 
as have wherewithal, should help and provide to have 
schools to bring up youth in everywhere through this realm ; 
and then should godly and learned children occupy the 
place of superstitious and ignorant men, wherewithal this 
realm of Mngland is sore and too much, (God amend it!) 
pestered and hurt withal. This might bishops m_ their 
dioceses help well, if they intended as much good as they 
bear the world in hand they do; and bestow some part 
of their excess upon the towardly youth of their dioceses. 
So might the nobility and our® worshipful men of the 
shire do: yea, so might every parson and curate do, either 
with his goods help forth the truth and old ecatholie faith 
of Christ, either with their goodwills animate them to 
learn the doctrine of the patriarchs, prophets, and the 
apostles: and such as have the talent of teaching might 
rather teach than play; help than hinder; build than 
pull down ; help forth than draw back; promote God 
rather than the devil; favour Christ than antichrist ; 
h the king than conspire with the pope. As con- 


agree wit 
. j refor i thereof, I have said 
licy and reformation thereol, 12) ae 


corning the po 
[* Shall, D.2, T, should, D. 1.] f Onur other, 1", 


coe ee oe 


+ egaitele Loa whew bly dy amend ol tet titania 
'_gelt wluiain bleow as deme ormalt enrich ated? Wg mi 
remnant) at) celymire ‘frig qhaiijyiley <elovery stoomaress 


Lelit4 gas wodeed tum sabi yale baad ni dbo’ ald awod 


Pe | OLA Ay oa? cttw ¢ 
ines oved Laat pd cemmngiby 


aN ae 


* 
15 ART. FO) Reeenas 


. ay 
vtal seinitiq bie tiodan shea ot Ye nothings a 7 
fr aes vt ershenle dome soqgod of gabe ved dwivds edt 
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iS toe bw ef ot Erinn qnteed ‘af 76h voPhenute vist 

wld ‘Ye Yogyte el) ni: inten ered fore lqenia odd bas Pere 
wi Kee aces Te wthy fr medoemere odd tae ad Brod 

babnore el 9) mottiierym ) wtieeteatog Mle thet altuna 

a lpn eel? en verti in of selepal uid) Agoortla dull 

poo dort, fea wnnpileth eid T dee od col temps 

PT Ye det leer , velto Ob bre aig ad hea perm gant - 
ad LAG Tiwjait Lie wl) of tole om ¥ ue od aay 
Ye ane ou teed deel edi tefl Anes altiratem) tron) 
‘wei Te «ot Vireuede bee ery orig bes AO Fade ond 
(bate Vasiands “ie 0) weey od an both Ye Gwly old of 
‘Sink: geil pekabrverty alt yliniowgn  plimulon widened as 
with ne, Dodetonyn eraticc. be vheul oo: buty tolsrarta od 
srrwle horelwitbed * latletod ty fenw ot cale 49 itogelion 
omit ges ‘dou thal Al few ot Inam Niwier ax dum yd 
bed. of obtveny. due glut Lunda -dedstenwadw ove ea 
arise side. hgrmdl) ered ogee niallgay, qe garid.ot sloniye 
wl oxqieae consti temgol tara tibeg diivote godt bom 
OM Bitivonde aom prumoo bus surttineque to a 


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‘adueath site Ws ative glqgwya sey nOqa werze tiwt) Yo 
“wild oor eniene inttqgithere “aug: Law -qiilidoe wide ddpiia 
tultio ib @tento hon some oie. ddoler 0: wre sob wily 
seid silat le ima tivad add dont chad. ag: wil dey 
nod “madd eanidiris: sifiwlong sindt mile 'sedlile aad Yeo 
pnts Lane atoning ovtowniuteg : aul? teoaaitooh vad nant F 
merge Syniddonat Yr pret walt set: ae dtowe’ fine: pablinege 
wails bhi “Seobaat eailt gta yet salt Anaad ay oS 
Hot whoa” steed veedh setae erty. steno tg OY 
j teint “aeald ssubnd’) -yeeicilt 6 tan git nit liek 4 
a Titi erdis die uae 
ciety later 


Ut lle 00, es | 


Exod. xxxiv. 


550 SERMONS UPON JONAS. [sERM. 


my mind before. The which God give grace it may be 
accepted and followed! if it be not, yet I have delivered 
my soul, and God shall require your bloods at your own 
hand. And in case any man be offended with me for 
my true.saying, I had rather have displeasure of all the 
world, than of God, that is able to damn both my body 
and my soul. 

In the third place, Jonas putteth an excellent de- 
scription of God, the which we should well keep in mind, 
that he is a pitiful and merciful God, long suffering and of 
much clemency. This description of God agreeth with 
God’s own words spoken to Moses, Exod. xxxiv. ; the which 
encouraged Jonas, and should do the same to us, if we were 
of God. Great, doubtless, was the sin of Jonas, that 
took an occasion to be angry by God's favour and good- 
ness towards this sorrowful city: even thus did the Pha- 
risees, that were angry at Christ, because he kept company 
with sinners. Jonas was then as many men be now-a- 
days, that think wretched sinners should never find pardon 
for their sins before God. 

Now followeth a farther description of Jonas’ fault and 
impatiency. 


And now, O Lord, take my life from me, I beseech 
thee ; for I had rather die than live. 


Of this text we learn two things: first, how sore and 
heinously this Jonas offended, that rather desired to die. than 
God should haye pity upon these penitent people ; by 
whose preservation he thought some shame and rebuke 
should happen unto him, because he did afore speak and 
threaten their perdition and loss. Much better, and more 
godly, did Moses and Paul, that wished rather their own 
harm than the loss of the people. 

Also, this text declareth the weariness and impa- 


' tiency of the flesh, that will not suffer the troubles an- 


1 Kings xix. 


nexed unto the vocation, but rather wisheth to die than 
to live: so did Elias desire death, 3 Reg. xix. : so that the 
text and experience daily sheweth, the best day that ever a 
true preacher shall see is the day of his death. But as the 
devil hath used the yocation of bishops and priests in this 
present time, there is no day so terrible nor fearful to them 


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geo wane ta aloold nu write finda bot bax 


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eb jiullezy ne dvating, ecmt .onaly boils ; ft See 2 
fuvion 1a qed ew loads ay sividw odd Ai) Yo nitlaghione™ (oe 
fo ine quiet gaol bo, hAhpmut bow Hig Rel od tal 
iittw hot) to rcigheesh ad .qsasntwlo Hhogy 
lsidhn oAt eirketa Juonth' coco ob caadnde abn eo BOR vieteeat 
oven mir i ad oF gemee ade. ob Kimwla baw a LE 
iddt asa. te nie Bile cow. pealtdyol tan. bed Woe 
hney, bitn wed whoD~d ca od of noiniven, di door?” Pe 


taaowsd I nea aiea stil xe oaet died © wor boas ~~~ 
* weil anda oth andion bod T 


sevoty sited bweioeh rovirier tertt Jeshialllo. anaol alilt henonind’? 
od colygiq, twat colt aueprt iq. weld Dinh BOG o< * c 


vito bas qaats wine tiiguedd of poitevaomng sender So +o 
ine nope Goole ki of eucrel aid ; A Ulgode | 
erory bad cotted dewlt coal box 

nwo viede todten beadetw dot 


wt? fotton axe uel By 

6 pie Ball yeh tent ade 

alt oo jyi} atigels, shit YW, 
uot) al eeelee Ion Guede | 


vil. } SERMONS UPON JONAS. 551 


as the day of death. The cause thereof, methinkcth, Saint 
Augustine’, Episto. exlvili. ad Valerium, sheweth right well: 
Ante omnia, inquam, peto ut cogitet religiose prudentia tua nihil 
esse in hac vita, et maxvime hoc tempore, facilius ct lwtius 
et hominibus acceptabilius episcopi aut presbyteri aut diaconi 
officio, si perfunctorie atque adulatorie res agatur; sed nihil 
apud Deum miserius et tristius ct damnabilius: that is to 
say, ‘Before all things I desire that your godly prudence 
would think nothing to be more light, facile, or joyful in 
this life, chiefly now this time, than the office of a bishop, 
priest, or deacon, if the thing be done lightly or hypo- 
critically ; but before God there is nothing more miserable, 
sorrowful, and damnable.” 

Now followeth the answer of God to this angry man. 


God maketh answer to angry Jonas. 


Then said the Lord: Art thou so angry? 


Of this demand and question of the Lord we learn, 
how he, in a fume or hasty passion, Gf a man may speak 
so of God,) will not cast away this infirm and weak Jonas ; 
but with sufferance trained him to a better and more ad- 
vised judgment. 

So doth Esay report of God’s nature, chap. xlii. “ He 
will not put out the.tow kindled.” He did not only con- 
sider the weakness of the man, but also the dangers and 
trouble of his pastoral vocation. Pitifully therefore doth 
God bear with him, and schooleth him to a farther and 
better knowledge. Of this man we may learn how to be- 
ware of hasty and rash passions of ire; for if there be 
not in all our acts a moderation thereof, we shall never 
do nor judge things uprightly according to knowledge. If 
men would remember this demand of God towards Jonas, 
they would not be so angry when they be rebuked for their 
faults, but rather thank the admonitor for his good ad- 
‘monition and warning of God’s displeasure. 

Now followeth the second part of the chapter. 


And Jonas gat him out of the city, and sat down 
on the east side thereof, and there made him a 


[? Aug. Op. Basilie, 1541. Tom, 1. col. 686. | 


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552 SERMONS UPON JONAS, [sERM. 


booth, and sat under it in the shadow, till he 
might see what should chance unto the city. 


When Jonas had no excuse to make why he was angry, 
nor would not confess his fault, (for he answercth now nothing 
to the question God demandcth of him,) he goeth himself 
out of the city to see the end; whether the Ninivites 
would persevere in their penance begun, or not. Of this 
we learn: if we be wrongfully angry and admonished, if 
we will not confess the fault, yet should we consider and 
weigh it the more deeply. In that he made himself a booth, 
we see with what simplicity the good man was contented 
withal, and likewise how he himself was content to labour 
to make his own couch. Our bishops and priests have all 
things prepared to their hands: God give them grace better 
to deserve it! 

The text saith: 


The Lord God prepared a wild vine, which sprang 
up over Jonas, that he might have shadow above 
his head, to deliver him out of his pain. 


The Lord here purposeth to help the infirmities of 
Jonas, and remove the sinister and false judgment he had 
of God’s mercy, by the image of a young tree. He bringeth 
forth a young tree, that may give shadow to Jonas; whereof 
Jonas rejoiceth very much. But the Lord queeleth? it again 
straightway, and that maketh Jonas eftsoons angry. In 
the midst of his fumes cometh the Lord, and by a collation 
and similitude between the simple tree and the worthy city 
of Ninive he sheweth Jonas his fault, that was angry 
for the mercy shewed unto the city. But in these things 
be things to be marked, first in Jonas; then in God; 
thirdly in the tree. 

' In Jonas may be seen the image of a man that labour- 
eth and is oppressed with many affections, and never con- 
tented with the doings of God. We should not follow this 
fault, but submit our judgments to his will; saying always, 
and in all God’s works, “ Thy will be done,” whether thou 
send us mirth or sorrow, joy or pain; for every thing shal] 
be to the best unto those that love the Lord. Jonas also, in 

{' Queeleth : quelleth, killeth.] 


P| (Ct eteee Cae 


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vit. | SERMONS UPON JONAS. 558 


this his perverse and froward opinion to withdraw the mercy 
of God from the Ninivites, expresseth the naughty opinion 
that saith, that sinners can never be received into grace, 
after they fall once from the Lord. They would abrogate 
the greatest work of God, to say* his mercy, that it should 
not work where it pleaseth him, but where as it pleaseth 
man’s fancies to appoint it. The Lord doth not only fa- 
your and bear with Jonas’ infirmities, but also covereth 
him from the burning and heat of the sun; and also teach- 
eth him by the tree, that he is offended without cause. 
What tree this was, it is not agreed upon yet among writers: 
but it maketh no matter thereof; it is enough we know it 
was a tree with broad leaves, whereby the Lord would suc- 
cour both the body and knowledge of the infirm Jonas. 
That it grew up suddenly, and withered away suddenly, 
it bearcth therein the image and property of such honours, 
riches, and treasures as be in this world; which suddenly 
rise, and suddenly fall again. No man therefore should 
hazard or danger his soul for so brittle and frail things. 

And by the withering away of this little tree God 
would shew Jonas, how uncharitable he was; angry that 
the great city of Ninive was saved: as though he had 
said, If it grieve thee so much for the loss of this little 
tree, should it not be a greater grief unto thee to see the 
destruction of so great a city? For the tree sprang up 
in one night, and the city had stand many hundred years. 
Again, for the tree Jonas laboured never a deal, but God 
builded Ninive. The tree is but one thing, the city had 
great number, both of men and cattle. And least Jonas might 
have said, Yea, but all men of the city be evil, therefore 
worthy to perish: but God addeth to the matter, and saith, 
there were in the city above a hundred and twenty thou- 
sand persons that knew not between the right hand and 
the left; that is to say, children and fools. 

Of this dialogue between God and Jonas we may gather 
this general and universal doctrine, that God will save all 
penitent sinners, 1 ‘Tim. ii.; for seeing he gave his only Son 
for us, whiles we were yet his enemies, how should it be 
he would not in him give us all things? Rom. vill. 
Matt. xi. But hereof cometh our loss and perdition, that. 
we repent not from our evil, as the proclamation of the 


[? ie. that is to say. 


Leo its 


Roni, vill. 


Matt. xi. 


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1Tim. i. 


554 SERMONS UPON JONAS. [SERM. 


king of Ninive commanded the people and subjects thereof; 
that would not only men to amend their evil lives, but also 
they should restore again all false-gotten goods, and make 
restitution thereof, as well to God as to man. 

Restitution towards God is, when all honour and glory 
is given unto him, as Saint Paul saith, 1 Tim. i. But this 
glory is and hath been taken from God by men of every 
sort, as well by those of the ecclesiastical policy as those 
of the civil policy. . 

Those of the ecclesiastical policy take away this honour 
and praise from God two ways; one by neglecting the 
true doctrine, the other by defending of false doctrine. 
By negligence offend such as know God and his ministry 
by the holy word of God, yet for private respects, either 
for lucre, or for fear of themselves, suffer many tokens, 
monuments, and ceremonies of superstition;. as is the di- 
versity of meats for religion’s sake, (yet I approve the com- 
mandment of the magistrates, that for a civil policy cause 
certain days appointed to eat fish in';) images; forbidding 
of marriage in the Lent; the use of such vestiments or 
apparel, as obscure the ministry of Christ’s church, and 
representeth the form and fashion of the Aaronical ministry 
of the old law, abrogated and ended in Christ; either else 
seldom or never teach the people, neither procure them 
to be taught. All those I exhort to restitution: or else 
doubtless their theft will bring them to damnation. Let 
them preach truly the word of God, and minister his sacra- 
ments after the institution of Christ; and then their harm 
done in time past shall not be thought upon. 

There be another sort, that refuse not only to mock? 
this satisfaction, but also obstinately maintain and defend 
false doctrine, and study to oppress the true doctrine: of 


[? It was lately enacted (1564) for the benefit and commodity of the 
realm, that the fish days in every week, as well those which were of 
ancient time by law allowed and continued, as also Wednesdays in every 
week, were now enjoyned to be observed and kept. Of this act, whereby 
Wednesday was made a fish day, Sir William Cecyl was the chicf 
author, for the great benefit that wise man apprehended to be by spend- 
ing much fish in the realm. Dut this was not well resented by the 
people, and but slenderly observed, the English nation being very much ad- 
dicted to flesh meats, and not pleased to have more fish days imposed upon 
them. Strype, Life of Parker, p. 177. See also the Homily on fasting. ] 

[? Mock: make. ] 


re 


ditt att 4 et 1 dime! fie ee antl of nee (ae 
y 


; ay giitoat ty lane Wp emo ety » & at onlY th 4 pet etl: 3 he 


lead oe all aged tno berevete off tt Gonrentrni, evant ove yale wt», 1 


a a ee 
‘ : = 
vrs} hare BOTS Hee aa 


_— 

- leeds apoyfdine hire wiqoeg on) baineecutinn ovina Yo guid 

pas aul gre Vi iow): Gwigme of ctor 7d bee thos deuld : 
ode Waa rhe imds a- ait ihe ull emai wet aot btucals eorlt : a 

eran © aa lod of thew ns Jory fd nolaaiiherr oy ae 


gale hwrie-> niseed- fle only A hal) vharrent anitietlsadt: _— 


rw % tr VE LoD sti evdey wash alled daa of spray 
ap) on Toivey lesseniai'ry> oC! Ww enacts vl et oe (itoa 
gotlery Vvig ap lo « 
mein ill fenn in v Tg i Hedailas mi) ‘to vent ; 
wit pxbdSpho qd one sete wet boll ait eloug tne Pt 
sie penly eaiet Ve quithepsioh mw twin Sat ecru son , og 
evivtuint eat best Ie weed ct doe iuetta oonee igen vu. — : 
tyilthe winepee aigeyy ot dor DV bn bane flol att yd : 
~aine vita @4in awtsqd) jy tol BI arronit at . a 
i oft of G2 polsieiegem to avibunnss bne- shone, .«. 
amie ali eropyiys f doe) olla dregs st steam Wyn, 
gues pil ny hive & sath carta, ary ear to Moubusut.. 7 
eet bids = iit GE iow tariboper ereh. mera 


fem domtiin ‘eur ly ¢isevEns wit ouuieto en Apsergqa ,= : 
vereiniva lesigwyn fy ett VW actded ban anol el distuerger 
‘ao weddin sie wi bobhen bon leinpouta eel Glo adds Yo 
eat? eum qadtioe aiqery ols donot wren aw. cobbles . - 
oni To 2 movldaltitups ‘4 Gwits’ | oan) 1A ulguad ud 0) 7 
fie Nylteninel ot eoalt gorda rw Neds viet) emlidagls «. & 
ones ast vapinire he 0%) Yo. teow odd eta sauewg dl, ay | 
neta’ seul) pad? Lie ote Yo stillet aid vAlo lugar 
. ato Jetgaealt Gl dor ede Sed een? alk ooh ies 
“docart si tly joe eadiog dels Awe Welionh ad voll nae < 
instal ban clair yleputinin neta dod -sicitedielins alt 
Ww «notdioali mnt ol) G@arrqqs oi ¢bore Toon jtinteb onal. 


wfh > eM enna Lew Nie tt afr vo (Mt) hevano “tlota! agp i“ sa | a oe 

Yo woow tekte eng) fhe aq dow cove ai eqdeh. mid: Init winben 

CrTPs evplaetioil oy aA aoe 4 fica Butea onl yd death jeenierie Los . 
7 


Voids ode wow Deed) onillf WE yak ook, @ alaoe eye Par phe : 
shecnes [lad 85 Tegleayiker gre ryms otter bert a _ 
cae (Mp 


i) ed hyte—ey See tek, Bog aM) yal, 
hn & pay get pitted aniinn daliand etl) tatawtay 
may peoqubuegeh (laf vrei pepot a baal ea 
t af ies GlinoolT 14) old ee sioalt db 


4 . 


vit. ] SERMONS UPON JONAS. 555 


this sort is no small number; but those I exhort also to 
leave their evil sayings, and to make restitution. 

_As many as be of the laity, as they be called, that 
is to say, not of the public ministry of the church, robbeth 
also God of his glory and honour: they seek remedy for 
sin by another means than through the death of Christ, 
as by the merchandise of masses, indulgences, invocation 
of saints, the pains of purgatory: but I advise them to 
give God that; for it appertaineth only unto him. Hearken 
unto the word of God, and call upon his name, as he teach- 
eth, through Christ, in spirit and verity; and thank him 
for all his gifts he giveth both to your body and soul. 
At your death commend your souls to him for Christ, that 


died under Pontius Pilate, as Saint Steven did, Acts vil. Acts vii. 


And do not doubt of the dead, for they be at rest already, 


either in heaven, cither in hell, John ii. v. 1 Cor. xv, 1 Thess. Jonn iii. v. 


iv. Apoca. iv. Wherefore rather give thanks to God for 
them, than pray from® them. 


Of restitution to be made to man. 


In external goods may a man offend three manner 
of ways: in evil getting of them; in evil keeping of them ; 
and in evil spending of them. 

They be evil-gotten many ways: first, when they be 
taken from another by murder, rape, violency, craft, or 
theft. Thus offended queen Jesabel in taking away Naboth’s 
vineyard ; 3 Reg. xxi. at length she was torn with dogs 
for her labour. Then be they evil-gotten by subtleties, 
frauds, corruption of laws, by lying, flattery, and such 
other. Let every man make restitution of goods thus 
gotten, or else he shall sure perish. Let the seditious, 
hurtful, and dangerous traitor, that contrary unto God's 
laws taketh weapon against his hege lord and king, re- 
store both his heart and his goods again to the king’s 
pleasure and commandment. Let all men cease from 
getting of their goods by this unlawful means ; and the 
goods so gotten let them restore again, as Zacheus did. 
Luke xix. And that they may be the better fenced against 
this unlawful and ungodly getting together of goods, I pray 
them to read the canon of Saint Paul: 1 Tim. vi. ‘‘ Such 
as will be rich,” Ge. 


[* From: probably a misprint for for. ] 


1eCora sve 

1 Thess. iv. 
Rev. iv, 
[xiv.] 


1 Kings xxi. 


Luke xix. 


1 Tim. vi. 


ures AAG. Ota emu s) | Day. 
i 44 i - 
te onl Peas T- onodt ded vrei lente om ot tron wil 
eeiiiiien inte oF bit celine Lea tiadl wend 
del) dedies ul esdr an pel wh Oe ql ar yee. GA%... a 
rode Acts alte ertaingn sildap oad Yo dod’ y yee 61 at 


: ome) “ebodrea chee got + -ancnel fan ewig ant Wy fod cots 
ee ee ee 
— meet, gowreglibat amen Nth galy a 


or sould qaivies fw) : wedding bo ining od? Guttig Yo 
ote) .afid ed¢ew thaw dtoriia Moai 2) 9) 34a bat 
irons od OA ogaan oil woe Mier kaw > Yo brew atl aden 
amtit dane finn tetiere Tow siya n@ Joho denenll din 
dues Yea abet sucy oi deel ele ed atip-ald Ne aot 
008 stent 401 mil ot elaot moe Vicmwnunee staal Hoy YA 
Ai sen Aty. aia hth wore? sate? an ate ecttew vwbrw teah 
thdele dort de ad youll a Aveb od} Wo dina fon ob bad 
| “ih omit andl { e209 I -¢ ii whet Lindl et qealtee orpwannat rf agile 


Tyr)? 


ote PeeG) Dest ot Clneds- errs nalice eioe Yl - +9] airy hs wt 7 
(neh: trod! "pegn query deal) oped 


tha OOeed eet ot shaky vt ot gouty Wee: : 
‘Gaiety bots cet © cet ehoty. ipowteponl 

p reek) Te pices Tiwe GF paemdit We ynitiog Tes Wht ew Wh’ 

x - : amit? Yo! gaits Nive nt Deew 

; wl gadt rect all | cw Wien Meglio Wheat 

; % firs omit epee soln wi adie eel eda 

. Wee. gare golds) nt lodeul come bobaiiic edt tisdt 

: 


- 


| (hd ome ¢ eiueli Afie ified eow éete tga sw ol ¢ + biagsaiv ar 
sAmltden wl meliegliven ele el ait Cyindal ed ak 7 
i Ges bie redial gant yd yeral We Soitprene shunt 
eit) Kaew Yo martiter: slam we wie gmk dealt: 
» guoithes ad: 144) ~sdhoq ewe Th ad o> 4a" o)io9, 

WO ofoe peti tat? pulled ems has hii 
“mt pott ban biol opal sit tess roger, sttvlad gweld 
egnid ot ol giage sbooy ald dete’ death gid dood 4 
eT nities. cane She sok ~ duménberamenie *“ 

os. ot Oe; cone titetstne vid yd aboog: vials Fo® | 
hel ewetelee) es stipe Gtoferr’ youll a ae 


. tet 
me) ee ilies fergy] Weng wily Pn abe dedt Rak Al 7 


ttig Talooe We wil 7 fate - 
nd’ fast uh 


et | au cy ae et - a ot, k 


hve 


m | i 


. Tae, v0 eee 


Matt. xxv. 


Luke xvi. 


Luke xiii. 


Or 
or 
lor) 


SERMONS UPON JONAS. [sera 


Goods be evil-kept, first, if they exalt them unto 
arroganey and pride, which bringeth the contempt of other : 
and then, if in the abundance of goods thou forget God: 
thirdly, if having goods thou cease from labour, and put 
thyself to ease, so that thou make thyself profitable neither 
to God neither to the commonwealth thou dwellest in. Here 
offend yery sore and dangerously such as possess the goods 
of the church, and preach not; such ag have stipends to 
teach, and teach not ; wages to war, and war not; re- 
ceive for a thousand soldiers, and serveth not with five 
hundred; such as enjoy hospitals, almoshouses, and the 
provision of the poor, to their own private commodity. To 
all these I say, repent ye, and make restitution. 

Goods be evil-spent, first, if they be consumed in an 
evil cause'!; as when they be applied to pride and excess in 
apparel; or meat and drink, to the oppression and hurt 
of the poor; either to find a great company of idle and 
loitering men. 

Then if they be not used to a good use, to the edi- 
fying of Christ’s church, the help of the poor, the prisoners 
and such ike. For im the latter judgment the Lord shall 
ask what care and charge we had of the poor, Matt. xxv. ; 
and we see the rich man damned, because he gave not to 
Lazarus. Luke xvi. Unto those also I say, Repent ye, and 
spend the gifts of God after knowledge and virtue; if ye will 
not, ye shall all perish, Luke xiii. God sleepeth not, but 
seeth all our acts. and noteth our doings. 

In case any of these men, whether they be of the ecele- 
siastical policy or the civil policy of this your realm, most 
gracious king, and you, my lords of his most honourable 
council, detract, and will not make restitution, nor use 
their goods well; for the office ye have taken from God 
ye be bound to compel them to do it. And first of all, 
because there is no man but sinneth, look first unto your- 
selves, and then, with the king of Niniye and the nobles 
of his realm, repent ye, and restore unto God that is” 
God’s, and unto man that which is for the comfort of 
your subjects—good laws, and diligent execution and usage 
of the same. Then compel both the spiritualty, as they 
be called, and also the temporalty, to make restitution 
both to God and man accordingly. And now the Lord 


[Cases Dip cause, Ds 2 sand al 


Savoy Froid éeourtr 


term rmsd ole emitt VW tei epaliee ef “aboo® 
euliw > hyprettiers oi?) Mager flyaghw Alar tuty TetrQone 
md meh elt showy to eomelede alt ai Vi gett hee 
ie Pe 2 oil. torn Cy tie! ehnog ynived tt colli 


pail: ") (Deu Veepilt edauet wel) ielfoe eme.cn Theeils 


= ¢ ’ a a - 
— ~ eel Ac See Py + imal) piles won? gabt Az ror there bed ot Mi - 
- : no 


shdon oi omeng at deg tieoorpral lute tes gree. badly’. 


af thaw’ Gall @ no < ina faewng bow iierunis. oly an 
se ul var ink Seer of @ranW +a tees? ive A 
ma die don Aierve fee breitlen pbiremiodl? a wl erie: = 


i bur seentienile «iniiget wires @ tome 4 foovy fined 
JT (Qe atery 2OG VO et way off Yo notetrony 

waeietijer? ada ina jer Oper eR 1 west? He 
ie ml peniramrin git vod Ti feu ie dari ot -uhse 


fii eer fie ei vy al jects pe? op Y ull Qed et ex ‘oa io i” 
puyd tule Pde aq wily al liza him Inn = = stents 
hea olhi To qiediyios gaan; @ bntd oF auilies-; gong oil) 
0 gibrodial 

a 


dha off Gd ney lrivty el ben faa af od i malt 
anand nth woo el! to alei orl} tinue ep itS en zetyl 
eile Lote wf) healt 49 le Slt oy a4 waill heehee 


| V2 siulé lt “| “ald ‘hi teal eee oases Jae eo Jahon vee as 
i a 


if “ie arti: al reareen! Aeon) cent det of) ase aw bur 


lina oy iWapest ven 1 cele Oe Ar nan Weasel -dinesed lal 


ile 4 Vi ;outtiy hike eybolrodd ifn boi) to efity ot lange 


hud sal Goel folk Viz wha! charpy Ce (hile at vt Ppl 
aptint wwe sistem hos ated 1i0 Ta die =: 


fows od VW od pal yelled 4 coy Apel “le Vin fens al 
dean orlpen sie ote te volley livey odt.ao gelfng daaiieale 
tdmicnet dim oid Vo elsol een ate, based guokerg 
vu tnt woltulite edie ton tw fora” ahaatels . ltsaios 
lot! diol qudat-onml of ella wilt «oh 7 Mow alow, wiped 
ale lo (OR die oi ale of ree? Luenie mn! beerod od ~ 
stave OTe Get: aod AlMurie cod anti an et omrtt 

welded ell jaw oviai¥i Yo gent ols atin “awd hos ora 
zt jal? tod igen gd hem et sepa yma eit we. 


jo Tothaes alt cul @& detle Seat (err oben) bem. 4 7 


nies a futit ea lagoon bevel hie proal by ee 
nd ettlayalriigs ond diod daqade godt. 
fiolivdilion otdint od” gtlydnepraa ts gith: soa th 


Ligand why wen tip Mlenileresan i c 
4 (ct toe ae eee 


Wil. SERMONS UPON JONAS. 557 


hath given you peace, because ye might have leisure to 
do these things, as Paul saith, 1 Tim. ii.: do therefore as 
Salomon did, 3 Reg. vili.; abuse not the peace in playing 
sports and pastime, but in the building of God’s temple, 
which hath a Jong time lain desolate. Ye have an example, 
Numbers y.; and in any case let that example be fol- 
lowed. There be the gests* of Josaphat, the king, written 
2 Paral. xvii., in the which are three notable things. 

First, he took away and removed from his people 
idololatry. 

The second, he gave them true judges, whose godly 
conditions are written in the same book, chap. xix. that 
feared the Lord, accepted in judgment no persons; third, 
they received no bribes nor rewards. 

The third, he placed and appointed priests, not in 
one place, but im all the cities of Juda; and not to the 
end they should play and pastime, but to teach, and not 
every thing, but the law of God. All these things must 
ye do, most gracious king, and you, my honourable lords 
of his high and wise council, if ye will live in peace and 
quictness. I do not exhort your majesty nor your most 
honourable council lightly, but upon great and weighty 
consideration, to remove all these things, that be either 
the devil’s either man’s invention. 

For in the scripture I find that God many times is 
offended, when we give him but half honour. How well 
began Jehu, the king of Israel, 4 Reg. x.; but because 
he remained in the sins of Hieroboam, his kmgdom was not 
only afilicted, but at length destroyed also. Abolish there- 
fore, godly king, all iniquity, and permit not mass, nor 
such abomination, to any man within your highness’ realm ; 
no, not to the strangers, which doubtless should be an 
occasion of slander to your realm and subjects. For Asa, 
the king of Juda, 8 Reg. xv., removed his mother from 
the rule and governance of the realm, because she had 
an idol in a grove, the which her son the king brent. 
Then your majesty must institute true, faithful, and judges 
of good conscience: then send such priests through your 
realm, that have these two conditions, first, that they teach ; 
then, that they teach the word of God. If your majesty 
do these things, then shall God send pcace and quietness 


[? Gests: gesta, deeds. ] 


1 Tim. ii. 


1 Kings yiil. 


2 Chron. 
XVil. 


2 Kings x 


1 Kings xv. 


di aets ts OCUDewedé ob : 22 fl | ite fad ec wepids ob 


ur 


: 
ae 
— 


beanie enaieeeT doth ior ott & navel to paid uli ailet teged « 


=—— 
wo . 6 ~~ ; 
ton barn) Coty ehuneeae we * 


_ 
ot emai eon! tlyphw vy tarp! JAC UTE ery idseil 


each) guiteld 9) —uoy of) 400 unin OR ghd E tih ‘aiaree® 
plows ale % gaitiad af ot id pmibag bar bhoge 
aliyine mane wauley «toes aan’ Fo uty gee & itgil diidw 
"sat od olftunts Set? Ld ace yn al toe. gor Sada 
ameroa Habe geeld G1) Apelguie’ Ws “etery O0i wf axed Deewol 
“ pill wiheon erety ive Ve4e ade Wi yiite teed 2 
hp] did set fern tin eees doo) ad dell 
. etatoloht 
Vlog rattle aeyink ott tent? Oi od Soo aff 
levi} ». 92 party Aol eye off of intiw off wali 
jt: pen? a dnsaghal i: Dsipone Jopd oft beta 
; Alvinwy? veut esdin’ on Boviesrt gods 
| shanty Dalivesyge tere biapehiy na dnihte—calT 
any @) fom tute jell Wo mals 3 Up mi dud poaiy ene 
© tot tow dlegat st Jel oriteoy baw yhy Gly peedt hag * 
peter epotit wad Be hoik he wal ols hal jams qos 
ete olilenenel youre laa sgt sucingty deni ab “~ 
in ooaiay oi oll (Dy. ie Yi lower’ asin Dae ttyl vil. Yo 
cele GE Wet Cee gupy Medao foq ob f°. axininiog 


thipetw jae tare gope fd .rloil Leaves cifimucaod 


iieSod jet! ppd gedit Me ovoown 08 uligrchiens 

7 aoteores a'nem velia Tivol od. 
"eds ean, GeO darks had T wnat oth. ot wT = 
lew wot weeriod Mil Gal ail avhg ew cody babelio. 


fot nave stiolyghil eid somodoriTT W ania wii ai backunaos of 
“pail aledd,  .onla hiipertesh dtgeal gn hel fateila yloo 
wu Sao tom Harwy ln spivpiai Me .yonl yiboy aw 
i (viele “seonlgit suey addiiy agar yOu Of coldaciaroda das” 
be Od dds @alldach datdy Jrogorr off ob jon jon 


eh wil Abrntis fine nleurt yoy of tefinle To noletina q 


1 oped 9 Gary} Wilion wil bavoni _¥F yo} f stiles, to yes ode 


boil of omen wlio wl) lo emameroy ban: store odd 
vw gail’ ot coe ait ibitw adi orig oat fobe ae 
boghel bre Didi. gine _olutiant-tann OX B 
Wo Kpperl ehearny doce hand mold 5 wont no hooy. 
: dafal quid dats im eunitihays. cet enahd sel. 
yieolenr saoy UL hoD Yo Serew nest vod) 3 
wonsatop. bite a] bhutan boo. : ariel 


pe 


a. 


— 


2 Kings xii. 


538 SERMONS UPON JONAS. [sERM. vii.] 


to his pleasure. Farther, God shall make you a fear and 
terror to foreign and strange nations that know not the 
living God. 

And this your majesty shall avoid the better, if ye 
beware of flatterers, and think, as Joada’ in his youth 
favoured the truth of God, and in his age by flattery 
departed from it, 4 Reg. xil.; so the same evil and danger 
may corrupt your highness. ' Then, if it may please you 
to command more sundry times to have sermons before 
your majesty, it will not be a little help to you, if 
they be well made, well borne away, and well practised. 
And seeing there is in the year eight thousand seven 
hundred and sixty hours, it shall not be much for your 
highness, no, nor for all your household, to bestow of them 
fifty-two in the year to hear the sermon of God. If 
your majesty do these things, the blood of your people 
shall not be required at your hands. But I rede both 
king and council to be admonished, and to amend things 
amiss: if not, the king of Ninive with his people shall 
rise at the latter day, and condemn both king and council 
to death: for they converted at the preaching of one man, 
yea, at the preaching of a stranger ; we have not only heard 
the same by the mouth of strangers, but also by the mouth 
of our own countrymen, and that many times. Let us, 
therefore, believe and amend, or else we must perish. 

God preserve, for the death of Christ, the king’s majesty, 
all his honourable council, with the whole realm! Amen. 


TéXos. 
Oeq oka. 


Imprinted at London by Jhon Daye 
dwellyng over Aldersgate, and 
Wylliam Seres dwellinge 
in Peter Colledge. 


Cum privilegio ad impri- 
mendum solum. 


[2 Joada. It should be Joash. 


Se — 
|... zea] seeks Ree ERR 


bax un eoy efectos hot. scot) crammuby gid-apr oo 


a 


ist won td) qmilen ger tom eqiont of wre 
7 7 . hot 
ie ee Gl? tote ligdy ghenier omeg: acts. bah, 
dire del am ‘ate ar cheldy ben etl Io rmwed. 
eS! aye enh dl ite DoD diet alt bomen 
a tijoils Lie lee emrme wilt pa) lie ae Bak ed bereyah angele 
1) ee eke Cea Wael * eure! Gory, sqerien. gecr 
ewe? autores oved of ead yolne Gempy  lakeunes oF 
Wop Of ght atifil © Wt den tre Getta wor 
i ire boo eown card flew ahem lire ad gory ’ 
tore havent Sigg sexy off « U aid? goign bad 
we, val aoe ot gon Tels sued diem has Ithand - 
tral m wotind 63 bindowent anor fle 2 sem on pmapigile 
TE bat? Ro anor tlt wrt vt Gore. val) att Omen 
wlqpeq ming Wo hodld wt? jsgaidt onal) ob yte(am ayer 


7. 


= J 


a 
l 
® 
: 
: 
i 

e 
2 
® 


Hanno wid td goile tond — be iron wld yates 

or oD rat? qm bun preavgriones awe a Yo - 
alrintey deuer-an- gala vy name jue oretlod! extirndt - 

‘tieiant egal wl dete) So siti ali we ener oD, | 
dA lundess oleda edivinw jones shire! edlia © | 5 


oar] Pry 7 oo aa 


A 


FUNERAL SERMON, 


ON REVELATION XIV. 13. 


PREACHED JANUARY 13, 1549. 


$ 


4 


MORATA LARIVOT 


x Sed 
VIS MOTRIN TSS YN 


= 


mats) VORIMel TD ARaT 


a 


“~ 


funeral 

Orafpon made the rit. dap 

of Januarp bp John Doyper, the 
pere of our saluation, 1549. 


upon the texte forptune 
fn the Weuclatnone of 
Saynete Yohne. 
Ga. 14. 


BG. 


@ 1. Chessalo. 4. 
Murne not as other to Mhich 
Haue no hope, 


ve 


‘Hetat 2 BD 
qe Wit vt stem nadir 
adi Surtees ntog od amc? a 

dre _rontnalna wale Tag 

dopegved seen 1s noagy 
Ve soaewlavalS sdi-nh 
antag. mynd,” : 
ot 2D ior 


A 
PUNE RAT, SERMON, 
BY JOHN HOPER, 


I heard a voice from heaven, saying unto me, Write, 
Blessed are the dead that die in the Lord straight- 
way, so saith the Spirit, that they may rest from 
their labours, but their works follow them. [ Rev. 
xiv, Lai 

A PREFACE TO THE TEXT. 


Tue death of a man’s friend is painful for two con- 
siderations: the one, because he that liveth is forsaken 
and destitute of the familiarity and friendship of him that is 
dead; the other, that the living doubteth where the soul 
of his friend departed is become, whether it be in heaven 
or in hell. Both these ills may be redressed with one good; 
that is, to wit, if he that liyeth be assured by the word 
of God, that his friend departed is by mortal death entered 
in Christ into eternal life. But now in this standeth all 
the doubt, how the living may know in what state the souls 
departed stand. . 

This doubt cannot the gentile dissolve, the wise men 
of the world, nor the common sort of such as beareth the 
name of Christianity ; namely, for this: that they imagine 
their friends’ souls to be broiled and roasted in the fire of 
purgatory: wherefore, even as they fear they wot not. what, 
so seck they their remedy they know not how; with mass, 
dirige, and such other. This pains (by the living) pre- 
supposed of the dead, who can justly reprehend the mis- 
believing living for the state of the dead, that more than 
need is, paineth themselves, and more than profit is, re- 
deemeth the prayers of other? But what may the truth 
conclude? Is there any certainty’ that putteth all out of 
doubt our friends’ souls to depart from the earth straight 


36 


[vooren. | 


é 


, herestery tant [crea yd af bebsergely framtd al de 
Ka blends ida ai wor full ail Nawteis. opt) terutd 


a Saou “ot YR” © 


A. « — 


OMMTS LEAAHTM 


——= _ 


stn aa oto gaipts icra inet wiot o inaed T 
-sifqintin bok sokt nbvellodotis ture oils gun beweslit” 
casita pres yes deka tiv q ation om yaw 
weKt) casts wollet efter stoke rad. espoded azailt 
7 a letovix 
“aia arr oy Soa h 


a, 
lige sit «vedo Weidvoh ‘dfteli odd dad? 2 | 
voveod af od KN cqwljalw patiood al batty "bookt ald 


hod | . 
Deve off qd tevyouee oG<dtori] tal ad Vi 


i 
youn gaivit ort wod Advob odd, 


_ Ye ant galt nt Frotaners Nom ‘frliond ad af lnm 


562 A PUNERAL SERMON. 


unto eternal life? Truly, after the judgment of the flesh 
there is no such knowledge; for the flesh in this case either 
will plainly despair for the horror and greatness of sin, or 
else doubt of the means how it may be remedied. Only 
therefore the certainty is known by the scripture of God. 
Give therefore heed what in this case what the word of God 
certifieth us of the dead. 


I heard a voice from heaven, saying unto me, Write, 
Blessed are the dead that die in the Lord straight- 
way. 


In a matter of doubt here behold the diversity between 
the learning of God and the learning of man. The learning 
of man without judgment, knowledge, and grace will compel 
and force them that live to believe their friends’ souls de- 
parted to be broiled in purgatory. Desire them to give you 
a reason why: answer have they none; but that ye must so 
believe, or else be accounted for an heretic. So that rather 
they will foree men with doubt to abide in sorrow, than 
with judgment of God's word happily to comfort them with 
joy. Blessed therefore be the God of mercy, that hath in 
this case put unto us an infallible truth and doctrine, to 
warrant the troubled mind of the living for the state of the 
dead! And among other places of most certain truth, here 
in this place he plainly sheweth them to be blessed that die 
in the Lord; that is to say, obtain the end that man was 
created unto, eternal felicity and joy everlasting. or a 
proof of the same against reason and man’s doctrine, Saint 
John saith: “I heard a voice from heaven;” as though he had 
said, It is so true, it can be no way false, for it is from 
heaven. And because it should instruct the afflicted of our 
time, and ascertain us of the state and condition of the dead, 
as well as it did Saint John and them of his time, and for 
ever till the world’s end, the angel bid Saint John write the 
same, saying, “ Write, Blessed are the dead in the Lord.” 
Although all men indifferently wish and covet to be blessed 
after their death, yet all men come not to the thing they 
most wish for, because they live contrary unto the will of 
God that solely giveth the bliss eternal, as Saint Paul 


Ephes.v. saith, Ephe. y.; 1 Cor. vi. “ No fornicator, covetous man, shall 
Cor. vi. 


pois - aS 
ae i 
¥ — 
wit rag 
la vie oi) Gpggete hen} 
ok dant a) intr”? imerdane 
5 ‘ “~ - ! ie 
ris snes ad il) wh stages) fniatq, Mp a 
, : *- 
) hrythbeuwet 1h i & nm ng Al aby 
pv A ¥ 
sare? » suuian ricci) wl ‘@i » ad) ret pult 
vis - 
ener ts Gene wld-inde dy ti task Tool obcdhewwta eB? : 
— ] ' 7 ' 7 ta a! 
= vv 5 = 
be I 
mice @ are wy) 4 Y te pred ct ay 12.015 | 
. Lal e 
~ oe. t <4 ; 4 ; ! ! 
5 <ae TOE : ede 
’ =, 
, 
‘ Pal) f inf Ti 
. + 
i ’ ' Fi — y j i I haw re 7 
° ' 4 M a é a 
lag { 4-4) j Lil wi ° 
y aa aed 
iro! j i é | t 
re f feat) i } hada 
in ‘ Seis) 4 cr. iy H i A 7 ; 
. ~ ‘ *; - = 
4 ily i | j ¢t Solin : 7 . a t 20 
i) ) 4 c a 7 
mest Were ry : ] J wet j mat ‘J = 
‘ Sho iia <ort nem 
7 rt ; 7 hive GP Viet! Ww = wis bo t ule nae — 
f ees le ot 
ima i it ho ‘les A O Others? Teli] hs 4 ; 
; ‘> : 7 ae ( r ? >. 
$ «gn ' me vifvn? eililianwd fh ee om tule ~e) 
aga 4 an Ww cirri! ors ' haid Los hel 1} asf! iteriew a. y : 
= 
ayo ) j g Shy wounds eA LAE! baP a byevads s 
‘ o % ; a 
“als jei)7 leew" be hroel? Ul oeenil sit belay antl tr hy ent ni" : . : 
ww can ji f Y ahha ,yes wt at Seilt Pred ods al =" 
| a 
: e viinilal | ' w balseo a 
asad Wis) » Yel boe vitoilel lands ony 0719 é 
os - a a2 
indn® 29 ob Span five wakor wattage sntiaa ait} long ot 


7 


| iohnt? en "20a ened? wink oY b tetegl TY Pale mulol, 
mel a all yew on od ce 1 ar ae r) it bee 


os 


ik 1 brepullty ve eureiiol f fra fe Ji SPot’Y vf bith. sowvand 
— le tn ob ibons Dh kia mild lo ay lope » Ina poor ma 
bine ici i eae fifio® the® (il Hh ap Tow a 


nl} are 08> drach “Wal Pepa oll hilo w hie Ady it a 9 
wily! wilt if domafy edi bg lvooaltt Poe yt © /Aiiyew “ities 


| i ay dvds bere “lle glaewatilvas dane Ie furl, 
yal? wild? off of ton’ tur warn He 29%, Adah abit eld 
‘ | } « 


iW’ evla_ Cc vue Tii709" week Vas i ‘eaitatcasal got a t eit, 
linc’! tniet #e°Samets il nil bavi “ghalbon 3 geld | iw? 


Ov) tp aired OH” Wy and sie ; 4 


4 a 


A FUNERAL SERMON, 563 


have any heritage in the kingdom of Christ and God.’ And 
as Paul excludeth from heaven the doers of the fruits of 
infidelity; so doth Saint John exclude for infidelity itself, 
John iii. “He that believeth not the Son of God shall see 
no life, but the ire of God tarricth upon him.” ‘True it is 
then, that all men obtain not this blessing of God after death. 
And even as the places before shew who shall miss of this 
joyful felicity, so Saint John in this place sheweth who shall 
come unto it, saying, ‘* Blessed are they that die in the 
Lord.” They only therefore be blessed that die in the Lord: 
and seeing a death in the Lord is the gate to eternal life, we 
will more at large declare what it is to die in the Lord. 

To die in the Lord is to die in the faith of Christ, 
whom he sent into the world for the redemption thereof, 
John iii.: which is done when four things is observed. 

First, if the sick man in his sickness call unto his 
remembrance what he hath done all his lifetime against the 
first and second table of the Lord’s commandments: the 
second, if upon his examination he find his brother and 
neighbour hurt by him in goods or fame, he study unfeign- 
edly to satisfy him as near as he can again in both: the 
third, that the sick man acknowledge unto the Lord as much 
as he hath offended against the commandments of the first 
table, with a detestation of them all: the fourth, that he ask 
of God, for the death of Christ, remission of them all. 

But he that will assuredly trust to obtain this forgiveness 
had need to have ready and prompt many places of the 
scripture, that sheweth in Christ the Father of heaven to re- 
mit the sick man’s offences, Gen. iii., Esa. liii., Matthew i. ii, 
Joh. i. iii. iv. v., Romano. iil. iv., 1 John i. ii. The assurance 
of faith by grace obtained, it is the sick man’s part, and 
as many as be with him, religiously to pray for the perse- 
verance of the same faith: and also to his power to help 
the needful with his alms, that they also may pray to the 
Lord for him. Then, thus commended himself unto God, 
let him commend all his likewise with some exhortation, that 
they diligently live in the fear of God, as the scripture teache 
eth. Gen. xlix. Deuter. xxx, Josua xxiii. 3 Re. ii. 

He that thus dieth, dieth in the Lord, and therefore 
blessed, as this text teacheth, and as it is taught in the fifth 
of Saint John: ‘Verily, verily, I say unto you, he that hear- 

36—2 


John tii. 


John iii. 


Gen. iii. 
Isai. lit. 
Matt. i. ii. 
John i. iii. 
iv. vy. 

Rom, iit. iv. 
1 John i, it. 


Gen. xlix. 

Deut. xxxi. 
Josh. xxiii. 
1 Kings ii. 


—— ; ta eid eali den.oleh = ila ducdt pins 


: ovuartOR a ul? i] ae 1 cw ii wohreodl evi A bed 


ba. “ot Love adel) Yelimediggthl- ot bi panied enn! 
in oy ‘bys i wh a (i. pen) Linhebxea lel an 
‘Laas holuie ethyl. Sxistir dinlow 9 siitohdni 

valtad sti wide’ © all nob 


7, ' “tilo art. oals jar ait on 


1 t i jar ti f : ¢ aus . J j fy i, Nore bal 
fii i a : ? ts pvt ib de ‘ lal. Snies | finial ihgoy 


u alls lamer) ** sorry  offfy enicD 
iver eat ol J % lieth well * trad 
i feared 0d 5 als ai died © stiown brn 
hy ' ta) i de wont Te 

mt i Dau, bial ody cj off aT 
i, Gnlgc r ' ot Lda ert fi en arodiy 
‘Lovenh: shamitls tact asele vend: wt dole: olitadlel 

if odin (iéo eee ul anil YJ “ia 
iid} (gee aati f if wa . Of ‘wy coreerUitmennet 
: , hme crt gpl 
yorliousl aid esl cal ert if nequ Ti ba se 
wm ¥) ® oi Ly ote : an 7 ‘ 7 i fig 7 
Oi iated, a ee, ss al il ‘Galo: oy tiie 
Jara et teal ebee ie Lolly eijles afm Ba aif fails ed 
pout ald mivintot old Innings bebutky Met od an. 
jee od fale dltmediot We c! in aoile ga hil @ ajive ale 

ls suet So oieade FD le tues Adee! bed “to 

‘wy NWiga! A? j aad ous Paw + a ut hs wal ight > 


ye iy apes afi qe Fs 7 oT doo} baan ao 
) aod Yo satin " wl) teruld at soporte toils conaleyenn 
seit wrod ig lt jth 1.0 4 4 Ponitytny & ORa “avin od) ¢ 


hue daoq anam Avie od) oi ti jyniaide o1ey yd dit Yo - - 
rag. od} wl yarqeod ylewodgelos soil alii id as 

n tal ol sewoq md of ean ban | Ae) aqiae 4) Wo eonatiy 

i ob, (org. Yen ols quits dal cryin wt diiw liitteadw oil)” 

Ao) edba Viweretd ‘Sbelaeaiatos ascilt ot AT ated ew bred. 


led Tull ts bs oar Hal r% ne ae ¥ a ie (ronunees weld aul. 
unl ty Mew eli : Jims) Po yodt Peli ai fell Ylinngilib - fi 
i ot-& tine eet etree retin CT, cat tay) 5, i. 


eed ler dyved.uelt af Mavile. Abell utd ‘da cal 
(Ot oli ge ddyond-ab tt ee bare Abts by “aes er ¥ 
now badd uh iC i qt Runt de t dui ato 
ane. A : a _ _ 


564 A FUNERAL SERMON. 


eth my word, and believe in him that sent me, hath everlasting 
life, and shall not come into judgment, but pass from death 
to life.” He cannot die a wicked death, that is blessed and 
sanctified in the blood of Christ; as he must needs be that 
in his sickness seeketh health by this medicine prescribed by 
Saint John; that by four words helpeth the greatest and 
damigerous’ desperation, if credit and faith be given unto 
them. The first word is, “I heard a voice:” the second, | 
“from heaven:” the third, “write:” the fourth, “ Blessed 
be the dead that dieth in the Lord.” If ye learn it well, it 
shall not only make you blessed at the hour of death, but 
also moderate the sorrows and mournings, which otherwise 
ye shall suffer while ye live here for your friends that die. 
Likewise it shall assure you of the state and condition of 
your friends departed, that they have the favour and pre- 
sence of God, and better at ease in heaven with God than 
ye be in the earth with men. Learn to die well, therefore, 
by this lesson, ye mortal men; and leave not the medicine 
prescribed and taught by God the Father, made and tem- 
pered with the blood of Christ, ministered into the soul of 
man by the Holy Ghost, brought from heaven by an angel, 
written upon and to the people of the earth by holy Saint 
John, for the medicines appointed by man, as mass, dinige, 
peregrinations, pardons, other men’s merits, when ye be 
gone ; trentals, anniversaries, invocation and prayers ef and 
to saints departed; auricular confession, and such other 
men’s inventions, which cannot ease nor quiet the con- 
science of the poor sick man. 

But the more of these trifles is promised unto the 
conscience of the afflicted man, the more (wretched crea- 
ture) he desireth; as your conscience shall know at the 
time and hour of your sickness and danger. And then 
shall ye feel, when all other things be too little, that 
the precious blood of Christ is enough ; and where as 
without doubt your own conscience shall bear you record 
(do you and all other men for you whatsoever may be 
done), ye are culpable and worthy death everlasting. So 
shall Christ’s Spirit, if he be in you by faith, bear record 
with your spirit that ye are for Christ's sake only the heirs 
of eternal life. This is the only way to quiet every troubled 
[? Damigerous: damnigerous, injurious; unless it should be dangerous. | 


* » - 
A : 4 
- 2 
i) ul } Aa teag? fi v7 ij w is é os we ol nity _ 
' cro?) 7 i 4 Ohi abn i ton i ila bine ay > _— 
vee iD aa! i« ' ww ) id . btu ail “anil o 7 an 
be ieee ef). | } PY , By Py ' te le af ca <i ( worti Seong . v ald 7 - 
Slr Linea 4) i (i f > eas ‘ad a. 7 alien. = 
oe aoe wl! tented elven tet of WAL coutio anak Pa 
Ob gad a itr 4th / ie eal eely: tases ou numeb ee we he > 
busca it "yen? @ { Ae OF ell ayes ; . 7 
~_ ; 
iyaeeeit) ** Jilin iy ge «at Ay ten £ wn a 
> Alin i (ie! ey i etl oe | {4 Cay Miah inl! « ant ri 
; fh alow 4 ' i of : = a 
eu wt “i iy Tet | > ‘ hy : ‘ ' 8 Ci 971 (Leste - _ 
= a 
 arwre hunt? areca Ta ° Tr ' pieighene ola. = i 
| th diel) feet tune ed) ment esi oy efile wes fete " — 
7 ‘ es. \ > i ¢ ai - 
w iweb bre ” s As | sae | _ 
oe) DUa WH) 9Gi dead weld ats Sel eS oh jot va 
if ho) aihe § ded Gi onl P “Fie pe iin jis Ww & Pin. | =) =i, 
> ewherrmdt Nee « rte tm! non aliew Aha -ai?- ai el Ct ea =a 7 
> Cay util ec? Don fm wun Pall 1Ohcm wr nage wilh gd 7 
; —iiet fm @ sit aad «ele haat? t tee) (a emarbedn. ye iy 
it lifoe nly uti beapspertiin «4 ned Wea 


iG 14 dd « Bn ae hes. os - 
Hegre im ah Wrtenel inet ulgerer el Yloll wit CEU ty gy 
mie Ment ab iis ais In Gaiey ot) A) i 18 Hogi pottery . 9 

ey 


garth Sean a . Sipus ri bua be ayy Use of} adel annae 
: wat fd wank eq 4 (tomy ito nolriag Atobdaed vt ar7Sq & oe 
. hers ie ore ‘7 hive 4 wikot( inwevar tine ale aie , neg, .. hehe 


oo ise De sisiteshns ailvora jhe my de eras os — Sit 
“it iz ify Sor ha jor dhide Art? vial owm,, — eaten 
; hin doit tomy silt Yo saree - sine 
Re otto b@iateny wi gollltt sent Vo wha ev a 7a) Re _ 
“aed - is it) eve oily, tacts Tratoiltin wily Ip em 264 
of) 4p waned Hatle spfeizaton “Wu0y an i stivsiesh. od 


wult Dick, vegans few! eeudoie Te? 4 vier tip = 
dete oto uot od vonidy, alte Ile nat jen ", ‘Vole 
eraivn faré 2 PTs «. brul) hott auctor oil) 
Li voy Yet Thi anes aes sey sdinh twoditee 
we, Tati Tove seiies ise Tot ent wala din Tawy nag 
quitaahers Widen nibs bik noe oe 91, om 
ieee yp” AGM 4d ei ak wd v “Sivig@ dt) 
eit | ol ving Rew © is on) wt wae av Sold teal Yue, 
lokiuges Chive Pata; ic ‘Cae ylin oti er rc * Dl Pew 


ee ot eh 
i a rs 


) Wiaeeqnie ot bloga Sl petldis: sae wemiat ti —_ eae net * 


4 a i, 7 = 


A FUNERAL SERMON. 565 


and afflicted conscience in the day of death, as Saint John 
saith: *‘ Blessed are the dead that dic in the Lord.” : 
But secing the devil cannot bear this doctrine, a man 
to be saved in Christ for the promise of God’s sake, he 
goeth about to persuade this word of God to be false 
that saith, “He that dieth in the Lord is blessed ;” 
and so with the most part of men he subverteth this 
godly consolation. Either he maketh the sick to de- 
spair of his salvation for the greatness of his sm: either 
causeth him to seck unsufficient and unlawful means to 
remove his sins. And that you and I be subject unto 
this temptation, read Matt. xxvu. Luke xxili,; and see 
what the devil adventured to persuade unto Christ him- 
self, and would have borne him in hand he was not the 
Son of God, neither that God cared for him, seeing he 
suffered his enemies thus to prevail against him: and the 
same temptation he burdened the holy prophet David 
withal. Psal. iii. If he could object and -burden the Son 
of God with arguments, that he could not be blessed that 
died in the Lord, how much more doth he, yea, or may 
he not only suade and attempt, but also persuade and 
overcome our miserable and weak condition, ill prepared 
(God knoweth !) of a thousand sorts of temptation to sus- 
tain of them the least. Wherefore learn by time, or time 
deceive you, how to live without time. Of none ye may 
learn so well as by the life and death, and also the doc- 
trine, of the patriarchs, prophets, Christ, and the apostles: 
whose example if ye follow not here, in case hereafter 
ye never come where they be, thank yourselves. And that 


ye take upon you to use another remedies (yea, and as many 


men saith, better) to warrant and stand at the time of 
death against the tyranny of sin, hell, the devil, and the 
world; if after your departure from hence it be worse 
with you than it is with them, blame none but yourselves. 
And the better blame-worthy be ye, so many times ad- 
monished, yet not a deal the better. Judge other men as 
they list, thus I believe. He that dieth as an apostle, 
shall hereafter live like an apostle. And he that believeth 
as an apostle shall be saved like an apostle. Understand 
what I say. It is of their doctrine and sufficient learning 
that I speak of, which is fully and_ sufficiently able to 


Matt. xxvii. 
Luke xxiil. 


Psal. iit. 


= i ' Pigay ebony) i we fine wt how 
— D 4) see wf) dade ( teh f medina 4 if 
7 ; ate: . whe of io fi " i ow a ihevla ant le ‘Mage 7 
J “ ery YOST jee a nnitl ft Peart 
7 a ehip lu Ol Wein eit? fie > aula sis srrocaer 
fives intl ae lind tiveg mane hog find) s. hqure) vil 
en Udit 


| ekromclt wt Nepal wel anh) ely bualy « ADEs, itis anda 


iped rcleny ie: Wort. af). rotring. wel ¢ ew mga = 
) t36@ 4 Pr. orl) iy lrogef bps is ' Bel ‘” ad iL; ba bi : dat 


@ - 7 2 i. _ 
LY Tn woh giti ie MT DeN. ig a ] vad 


rtd Of? ti oth Qeekt hath wir a tne + itiiee. 
Hisfeoh hilt eed PSGTRIS het ml? agrline quot 

las «bad Yo oeluiony ithe et ah. booten 

vn ' Gi (etl le bees hs adap if 6) dnide 


+ 


ris #3 ferotarke Ueol alr tate 


aly ra Girw 


mi a : ty is iad reat le}es bie dn 
mat me. itil oa) - deep 1 Death walsh: athe D to frok 


oly 4 srnatt hens =o) 3 eT “ti eiivity. r stomata 
PY are 


Sald Jomanld aol rly wt J 


Veul @) ag cual ify ru (hang. 
bore ely merc gar) os fod 


ishtHiee Siw Tai oe 
wt Sd Te a} m te. 
ithe’ jie mba 5 y! re ‘iia a 
Sern. Ut witless degy fate olden — “wus MTOOT9 "0 | 
C4 hy Weert etepree I) ite fy aml « oO ¢h ‘demons Ba 

“oni¥ G0 ,amlt cd are iol veal 47 ie si oe cul to nied! 
YA? ec oman Wi AMM Auetiia ceil og Weal Pig errlonely — 
eb att eile tent Vinaa “slit onl, WW a Hw te erro, a 
1 Wel bes fs i} Gig petal thodqoy) adgraletgg-nll. Yo Saale 

1 rreil > 


cP ger wrath ry Yeliymze , meh 
aay btA  ,werhwenicy ¥ waned? ved madly pradter ws 7s te 7 - 
qin as hewn eo t) enibontin mds na ous OS unre ane yd 
to wei wld de Danie boa doer iv ot (velted , rising. fone 
wit tw. Jivoh oil) “died vais Ya qaany’ ald der ond 
Sor wl geaol pret wrists wor wile i 
aett OY dont OT nel sends “yi ab SMaMAd.2 
ln seenit vies oo At wh Hhierenald pena ‘ot 
eK seat Asslic heb wedded whieh & 400 tre bovine 
pilings “a ee Mieih tadd off avallat amit gait 
ddowerkul dads od bred olteon pa valid oy) atta ae a 
leredevahert] nhaegh thn a oilil: boven oil Vac itm A. 


vUied tovalling hie ware hg ie it xe T sia 
tb obrly eank TfLy i tan, ns ia " . i di Ab 


Py 


~s 
ian 


Tim. tii. 


Malt. xxv. 


56 A FUNERAL SERMON 


lead a man into all truth. 2 Tim. iii. August.’ Lib. 
Confess. vi. Cap. y. If any council, general or provincial, 
if any learning of man, could shew you how better to live 
and more godly to die, than the writings of the prophets 
and the apostles, in whose writings ye have a plate both- 
of their life and also of their death, I would commend 
it unto you. But you know there is none: seeing ye be 
this persuaded of them, and allow so much their holiness 
and name, disable not their doctrine; lest peradventure » 
those that ye now account to be your friends, hereafter 
shall be tests and records of your just damnation, because 
ye commend their name and persecute their blood in such as 
offereth you their doctrine. 

The ignorancy of this true doctrine to teach men to live 
and die well, hath brought in that false and untrue opimion 
of feigned purgatory. The which induced four great ills: the 
first, it causeth the death of a man’s friend to be more pain- 
ful. The second,-it abolisheth one of the chief articles of our 
belief, which is, ‘I believe the remission of sin.” The third is, 
that it brought the works and deservings of men into greater 
estimation than the merits of Christ. The fourth, it causeth 
men to live in a greater security and liberty of life; be- 
cause their opinion is, that their friends’ doings for them 
after death shall help to their salvation. Beware there- 
fore of this doctrine of purgatory, as of a most pestilent 
ill: and seeing al] our salvation resteth in this, that we die 
in the Lord; whiles we be in health, Jet us learn this doc- 
trine well, and exercise the same. It is not a Christian’s 
part to sleep in sin, as an ill soldier, till the trump blow; 
neither yet to provide for weapon till his enemy be upon 
him: but to have it ready, that it. serve as time and 
necessity requireth. And so we be admonished to do by 
the horrible example of the five foolish virgins in the 
xxv. chap. of Saint Matthew, that neglecting their own 
bound duty to know and live well, and trusting to the help 
of others, were shut out of the joy eternal. Jor whiles 
they were a buying other men’s merits, they lost their own 
salvation. 

The adversaries of the truth doth use to object 


[} Aug. Op. Basilie 1548. Tom.1. p. 110. The title of the chapter 
is, “ De sacrorum librorum auctoritate et necessario usu.” | 


- —eet, | | (S 


>t pOseye ¢ . a . wae 


- 

ee wt 4 hey Qe ofa nar ‘foreat a . 
Lanetrets to loeneg fiance vane UW fF (a> tt anlacde 
vil { ; yl) J afi? Gacy d LT hae i) 4 on w Piatis af pita a 


diuil serury wal? | ali diy migt sh of Gig Senn : 
> yal atehy rpiitrrd sale al- Pabveage mir hon” ie = 
lene Slaw 1 al “rind i iam whl inate we. os 
= 7 » oie A , { Pv ra | rae nacre ah 
| ith quia! Gea, on ite pb Pe (bare vey Ct | 


ork tye)! = SUE Tre) { ait cords MANY barr 
7 @ sh eeods ” ions 
: exiene! rian fey «i e om 7 loom eho af Deda 5 ear - 


Neral dorset fui ; j yaa 


Aé doos i heel We wirey Bile werke «ail? breitiens og: rio y 
7 ’ “4 gil ; 7 Atria > We i - 7 a 
oi’ of Goa (hoa fi Tk el j ; (324tUvy fT : uy a § 
7 Pr oe | f ri “ ” : a.) 
Gy ui belie i idt mel mal reall wi wernt ips A rrp olf fee t a 
; ou) - alli \eem rot fe iirialt fide T . evs pny ewer: it th, *% = _ a 


iiifvy qrar? ad OF fen] a rea a th (hs 44§ Qed. ca 
"ti slo rulsijag Yate LF Vb Gre Wodede 1) Hosen: iT fiber ty 
a fale off in We a ht ‘ods rere f # Avil Jellies” aes OE oe 
Tuer off lia le ative fie edney at) Shyetel dead 4 
lieyes & sibatrat att , eer “to alenites oilt Geet avisoneitews ; enh 
i io wired?) ge Eire tule iy a ui ovil of man 
wert nt eelind “hott xieds by At mt wor nh anal) sen oe bay 
oul) esenott  foliertes viel 0) ‘qlad faile déenh Walle 
inelitee: jeom «© Wo GA Hoty Se ditch silt Io weleos 4» 
wb ow ledt pits Gu deter 0 nvintie eh (ly gc huta “hh ” aed 
ool eli ical ag fal diidet a: od ow owt: 9 dead op oi! ifenoe 
‘enn @ bes NO jodie Of) onistoee 7 haw se 
pool qed el) Tin -wihiow Ni uae oma gts wp | ganache 
rege ml pare gat tfhy eapee wl chtrony 68 tay nie a Hid Pag 
hte oan! ee ervm 1 go ae thoews Avail ot sud atti Sipite 
fd ob o) diiaba sds ew of bok orth “1 3 
wh 6) schpdw delost evi ad) To alpen abdirvad dt > 
ro “iailt wii Yeatan m Tayti wWaliye! i. nile ”. yan - ne 3 
qful 14 of Qnitiny jee jue ol tee wood orpnat bit 
itil wt lnurrain voy of! Yo wee tile oper pemidew 
‘Teva sind) tol yore a . wot wee ahold a ww 


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=, 


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gO .guh*y 
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_ ~ 


y ae ; 


A FUNERAL SERMON. 567 


against this dectrine of God, that such as die in the Lord 
should straightway be blessed with him in heaven; and say, 
we deny not but they be blessed, but it is in hope to 
come, and not with present joy and felicity; for they must 
suffer the pains of purgatory, and so enter the place ap- 
poimted. To the which objection Saint John in this place 
answereth, and denieth any deferring of time betwixt the 
death of a Christian and his acceptation into the fruition 
of God, and saith “ by and by,” not to go first into purga- 
tory and then after into heaven. And so saith Christ 
himself, John y. The same teacheth us the parable of Jonny. 
Lazarus’ soul, straightway upon his death that was taken 
into Abraham’s bosom. Luke xvi.; where as ye may learn Luke xvi. 
the state of the souls departed. And here Saint John 
sheweth the cause why the souls that die be not drawn 
through purgatory, nor passeth through no such pains to come 
to heaven: ‘“ because,” saith he, “they may rest from their 
labours,” that is to say, from the pains due for sin, and from 
all other miseries of right annexed and laid upon men for 
sin. If the christian souls go into purgatory, they be not 
quit from their labours, but put unto more labours; from 
a hot fever into a hot fire, from pains tolerable to the 
pains that be (as their doctrine saith) as grievous as the 
pains of hell. So the death of man were not the end of 
his miseries, but the beginning. Neither were not death, 
as Saint Paul saith, 1 Cor. xv., the last enemy of man, 1 Cor. xv. 
but purgatory were. Neither were it true that he saith, 
Heb. ix. chap. ‘That man receiveth his judgment after 
his death ;” but after he is first dead, and then sufficiently 
purged in purgatory. Whereof ye have no example in 
the New Testament nor in the Old: ye have neither any 
commandment to pray for the dead, nor yet promise that 
God will hear your prayer when ye pray. Who taught 
you to bring any religion into the church of God without 
God’s commandment, and the decrees of the universal 
church, which is the church of the patriarchs, prophets, 
and the apostles, whose faith, life, death, and doctrine is 
and ought to be the ground and foundation of christian 
religion, as Saint Paul writeth, Ephes. ii.? Neither in the Ephr ii. 
word of God is there any more mention than of two places, 
the right hand for the good in Christ, the left hand for 


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_ 


568 A FUNERAL SERMON, 


the il: Abraham’s bosom for the one, a place of joy; 
hell for the other, a place of pain. Let the adversaries 
of the truth shew by the scripture (which we esteem full 
sufficient to make a perfect man in all things) a third 
place, and then we will, as we be bound, give place unto 
them; but sure we be, the scripture canonical, which is 
sufficient, hath no such thing: but of this shall be more 
spoken hereafter. For in this text I mean to teach, and 
not to dispute. 

Learn therefore here of Saint John to know that 
all miseries endeth with the Christians at their death ; 
and seeing the word of God putteth them in joy, let. 
not us put them in pain: nor those that the scriptures 
saveth, Jet not us condemn: if the scripture say they 
be “straightways blessed that die in Lord,” let us not 
put them under the curse of the painful fire of purgatory. 
It is not the part of a good scholar to find fault at his 
master’s doctrine, until such time as he be better learned 
than hig master; neither before he hath or can learn the 
elements and principles of God's law, to add unto his 
master’s rules; nor to better the thing that is perfectly good 
of itself with any wit of his, which is perfectly naught; 
nor to say his master’s doctrine is not sufficient, when all 
the world knoweth the contrary. For the best learned 
men hath come out of his master’s school, and yet never 
added neither diminished one iota to that their masters 
taught them. Behold the ancient stole of the patriarchs, 
prophets, and the apostles, which lived virtuously and died 
holily ; yet never added to the souls any third place or 
pains of fire, but were contented with the two places that 
God had appointed ; one for the good, the other for the 
ill. Wherefore it is my belicf that the doctrine that suf- 
ficed them, sufficeth us, and the faith that saved them in 
Christ, saveth us; except God be changed, and hath made 
new ways to heaven since their death. Either they erred, 
and knew not what was sufficient to lead to eternal life, 
or these dreamers of purgatory err. For the one goeth 
as contrary in this article to the other as black is con- 
trary unto white, and the catholic church of Christ to the 
smerm! and multitude of antichrist, and as far from the ' 


[' Smerm, probably swarm. ] 


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4 1 oS (oe 


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A FUNERAL SERMON. 569 


primitive church of the apostles, as God’s word is from the 
superstition of man, and the doctrine and life of Saint 
Peter (that was but a record of Christ and his doctrine, 
Acts i.) from the life and doctrine of Boniface the Eighth, Acts. 
which is written post Sertuin Decretalium.’ Better therefore 
it is to believe with Saint John and the catholic church, 
that the dead be at rest, than with the school of the gen- 
tiles and multitude of men to judge them in pain. But 
let us hear what more the Holy Ghost saith unto Saint 


John. 
Their works follow them. 


By this text we learn two things: first, how these 
that die in the Lord be not nor cannot be hurt by the 
obloquy and slanderous report of ill speakers. Sceing the 
world for the most part accounted the very Christians of 
God to be heretics and seditious persons; therefore saith 
the Holy Ghost, “ They depart hence with their own works:” 
which saying should cause us to bear strongly_ the perverse 
judgment of the world; for the judgment of God is just, 
and judgeth not after the face, but according to the truth. 
Let all us therefore lament and bewail our sins past, pre- 
sently begin a better life, and hereafter beware in Christ 
of the like fall; then let the world say what it will. 

The second doctrine here of Saint John repugneth and 
overthroweth the opinion of many ignorant and superstitious 
persons, that whiles they yet live here themselves passeth 
little what faith, religion, or works commanded by God 
they do; but in the time of death they think to redeem 
all their sins by other men’s works after death, with mass, 
pilgrimage, pardons, and other. Foolish be they that sell 
this abomination; but more fools be the buyers, seemg Christ 
once cast such sellers out of the temple. But those hath 
the pope and his received in again with both hands. And 
as Christ beat them out with scourges, so the pope and 
his adherences with whip and fire beateth.as many as 
call the people from this merchandise ; and no marvel, for 


[? Platina gives a very dark picture of the character of Boniface the 
Highth, in his Lives of the Popes. The book of Decretals called “Sextus” 
was collected under his pontificate. See Platine Vit. Pontif. and Corp. 


Juris Canon. | 


oS - 


13 
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; . Ui eave) gta bow, erie al daibw 
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| gap ‘iw Wi onl oplal of qe ba sitthtin bao eelld 

tinh nite the Mid) Yodlt wil? oem Jada ved oy a 
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far, a aA A Nesarehul ails OT ¢ Lsbotiee ait _ le greemnghe 


: CH) Od? 09 Delve Zod asd) inl} 1 ify ton Modul baw ; 
sty tiey sole wy vod bag Jonarad arbors wa - 
ew tt rive! wilcoral bon ll “br a nena 

; * le a tadw (m how cit dsl itond 5 ligt: oil 

“baw dpaigprses wists trie? Yo wrod atiefoal Lenses 

avarlimpdhe hae joxiorat ‘ertany Vy Awgnrgo owl dinna 

: ; Niet govleurrad? wil geil dor, cods wilnie “Soli 
be) &! foloamines eow qw dtorgiies oe 9 

eolveg @ dais yal! vWiaod jn omis old a 

ut ite Wteoh tofle elaw rhotan tilts bs 
; n me ball) wut od ihiiooT ulio bug poh ihe 
; iD yyitowe vervend oy od clock ogoet smd jr | 
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A bat “jeleml fad div mene mt levisoey onl baa: mt a 
~ bine por 4 wid oe Kyi jlarw ti drrall, pa ) oe 
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2 Cor. Ve 


Gen. iil. 

Isai. lili. 

Ephes. ii. 
Isai. i. 


= 
570 A FUNERAL SERMON. 


he is Christ’s adversary. Because therefore this error hath 
so much availed in many men’s consciences, that it is very 
difficult to remove it, (partly because they that sell wax 
rich by the means, partly because the merchandise seemeth 
good to the buyer, that trusteth to appease the ire of God 
with money,) I will rehearse testimonies of the scripture 
to prove that no man is the better for another man’s 
works when he is dead. Christ, Matt. xxv., asketh, of 
the same he gave his talents unto, account of the same 
man again for the use of his talents, and thereunto con- 
straineth each of his creditors. In the same chapter, 
sitting in the last judgment, as it were requireth ac- 
count of such works as were done by them that shall be 
judged whiles they were yet alive: ‘I was an hungered, 
‘and ye gave me meat; athirst, and ye gave me drink ;” and 
so forth: read the place. In the Old Testament and in 
the New is written many times, that the just God will give 
unto every man after his own works: so saith Saint Paul, 
Gal. vi., and to the Corinthians, ‘‘ As he soweth, so shall he 
reap;” and that saith he also, 2 Cor. v. ‘‘ Every man shall 
receive as he hath done in his body, be it good or ill.” And 
be mindful of the five foolish virgins, that teach us how dan- 
gerous a thing it is to trust unto boughten merits. When 
they were waked out of the sleep to go meet the bridegroom, 
and had not oil sufficient in their lamps, they went unto 
their merchants to buy: but in the meantime, whiles they 
were agreeing upon the price, the gate was shut, and the 
miserable virgins excluded, and kept out from the eternal 
joys. After the same sort men, being ignorant of the truth 
of God’s word, useth in the time of their sickness with the 
unlearned priests. Whiles the miserable and afflicted sick 
yan is crucified and tormented with the fire of hell, in his 
agony and passion of death, asking counsel of his curate ; 
when his curate should persuade the sick man to the resti- 
tution of his neighbour's goods and fame, if any such wrongs 
were committed, and then persuade him of Almighty God's 
mercy in Christ, in whose blood he forgiveth all offences, 
Gen. iii. Esa. liii. Ephes. ii. and maketh the sinner more 
whiter than the snow, Esa. i.; then the ungodly curate 
setteth forth his merchandise to sale; masses, ringing, 
lights, peregrinations, with other like. The wretched sick 


_— — = 7s 


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A FUNERAL SERMON. ‘ Dial 


man, though his conscience beareth him record these things 
satisfy not, nor remoyeth the greatness of his temptation ; 
yet seeing he knoweth no better, and hath learned no far- 
ther than the opinion of man hath taught, he beginneth to 
entreat with the pricst upon the price of his merchandise, 
and many times before they be fully at a point, the buyer 
and seller, the poor sick buyer dieth, and the gate of sal- 
vation is shut in: and thus for the lust of feigned purgatory, 
that the scripture of God feareth no man withal, he findeth 
unfeigned hell (eternal damnation), from whence neither the 
living, neither the dead, can release him. And thus I will 
yet add, in case there were any purgatory, yet could not the 
souls be delivered by these remedies that superstition hath 
prescribed, sceing their remedics for the most part be blas- 
phemy against God: as the mass, a profanation of the Lord’s 
supper, holy water, with other such like; and other of their 
remedies be foolish and to be mocked at, as the ringing 
of bells, to ease the pain of the dead, with other. 

I beseech you all, brethren, in the dear blood of Christ, 
to leave buying of God’s grace, and the merits of men, that 
cannot merit enough for themselves: your own goods thus 
bestowed shall work your own damnation. Remember this 
saying of Saint John: “Their works follow them.” Live 
hereafter virtuously, that ye may die godly. He fighteth 
not manfully, that is brought up always delicately. In the 
hour of death is like to be our hardest assault and greatest 
danger. The book of our conscience shall be opened. The 
deyil will aggravate and give all the strength he can to our 
sin, and will (if God suffer him) either extenuate and di- 
minish the mercy of God, or clean cause us to despair: hell 
then will gape and open his mouth upon us. Make ready, 
therefore, while ye have time, for yourselves in the blood of 
Christ, and study amendment of life. Besides the scripture, 
hear what Saint Augustine! saith, Tract. xlx. super Jo. 
Unusquisque cum causa sua dormit, et cum causa sua resurget : 
that is, “ Every man sleepeth with his own cause, and shall 


[? Sed quomodo interest in ipsis qui quotidie dormiunt et exsurgunt, 
quid quisque videat in somnis ; alii sentiunt lxta somnia, alii torquentia, 
ita ut evigilans dormire timeat, ne ad ipsa iterum redeat : sic unus- 
quisque hominum cum causa sua dormit, cum causa sua surgit. Aug. 
Op. Basilie 1542, Expos. in Joan, tr. 49. Tom, 1x. col, 360. ] 


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ef 
LNA ° A FUNERAL SERMON. 


rise with his own cause.” In our sickness let us therefore 
do these two things ; reconcile ourselves to our neighbours : 
the second, let us ery unto the Lord in Christ, saying, “I 
believe remission of sin.” 


THE CONCLUSION. 


If we will not lament the death of our friends, let us hear 
and read the scripture diligently, that saith, “They be 
blessed that die in the Lord.” And we, if we purpose to 
die well, while we be in health, let us learn to know, to fear, 
and to put all our trust in the Lord, solely and only through 
Christ ; and then in the trance and dangerous agony of death 
we shall overcome manfully, and say rather for our fricnds 
that die, ‘“‘ Blessed and thanked the Lord, who hath vouch- 

safed to take unto him his servant in the blood of 

Christ, from the miseries of this world, and the 
ills thereof ;” rather than to say, (as the most 
part of men doth,) “God have mercy upon 
his soul!” which word includeth a very 
doubt of the state of the dead, and 
more spoken of custom than of 
knowledge. Let us therefore 
with the Holy Ghost say, 
“« Blessed be the dead 
that dicth in the 
Lord.” So 
be it. 
De 


FINIS. 


@[ Imprinted at London by 
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at the signe of the 
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DN Dre. 


A. 


AaRON and Moses fell, 23. 

Abraham, his life as well as his faith 
is to be followed, 57. 

Adelmannus, 118. 

Adrastus, 164. 

Adversity is sent to teach self-know- 
ledge, 89; is an impediment that lead- 
eth from Ged, 303; what thoughts 
follow, ib.; why God punisheth there- 
with, 304; the true charch 1s more 
visited with than others, id.; two 
good things in, 305; we should not 
despond in, 493; consolation from 
God shines in the deepest, 498. 

Agathos, (Abbot,) 144. 

Agrippa, Henry Cornelius, 327. 

Algerus, 118, 

Aloysius, 310, 457. 

Altars, among Christians there should 
be none, 488; should be turned into 
tables, ib.; prayers said at high, are 
foolishly imagined better than in the 
quire, 491. 

Amartian, 261, 

Ambrose, 28; calleth the bread the 
thing that it representeth, 254 ; 
books de sacramentis are not his, id.5 
calleth the cup the figure of the blood, 
234; his division of the ten com- 
mandments, 349 ; on divorce, 385. 

Amit, 534. 

Anabaptists, 246. 

Andrew, St, 314. 

Anger, to beware of, 551. 

Ansegisus, 228. 

Answer to the bishop of Winchester’s 
book, 97. 

Anthropomorphita, 160. 

Antilochus, 164. 

Apethian, 261. 

Apollinaris saith, there is no martyrdom 
where js not the truth of Christ, vii. 

Apostles were not Christ’s vicars, 22. 

Apparel, excess in, is forbidden by the 
seventh commandment, 377. 

Apuleius, 327. 

Aquinas, Thomas, 193, 

Aretinus, 118. 

Aristides, v. vi- 

Aristotle’s authority with his scholars, 
44 definition of invisible, 70; Pe- 
litics, 78, 80; his sehool admits no 


229, 291. 


accident without subject, 123; de 
gen. et corrup. 124; Topic., 274; 
condemneth the act, when the mind 
consents not, 283, 297, 325, 351; 
saith religion is man’s principal work, 
352, 399, 361, 372. 

Arius defended heresies by mistaking 
of scripture, 162, 282, 402 ; Christ’s 
bodily presence in the sacrament was 
unknown in the church in his time, 
520. 

Arts, the fine, are not forbidden, 44. 

Assemannus, 457. 

Asthenean, 261. 

Astrology, practice of, against the first 
commandment, 308. 

Athanasius, contra gentes, denieth 
images to be laymen’s books, 43; 
creed ascribed to, 125, 169. 

Aubertin (Albertinus), 161. 

Audius, 160. 

Augustine, 118, 160, 103, 214, 226, 
230, 231, 234, 282, 314, 320. 

Augustine saith, that not the death but 
the cause maketh a martyr. vii.; erred, 
28,29; against images, 47; saith that 
Christ meant not to reign worldly, 79 5 
expoundeth Petra erat Christus, 127 ; 
our faith is not grounded upon, 7b. ; 
his opinion of unbaptized infants, 
132; allows appeal to scripture 
against himself, 132; writeth of cer- 
tain heretics, 161; teacheth a godly 
way to understand scripture, 162; 
saith Christ’s death was not of neces- 
sity, but of his own will, 1685 saith 
Christ’s body is in heaven, 192; de- 
clareth plainly no body can be, except 
it occupy space, 194; how he under- 
stands the words diem mewm, 212; 
saith Christ was wholly in the womb, 
wholly on the cross, &c., 224; denies 
any miracle to be in the sacrament, 
225; notes Tertullian’s errors, 231 ; 
saith sacraments are food for the 
mind, not the mouth, 2333 spirit- 
ually eaten, 235; writeth against 
those who say they worship not the 
image, but what it represents, 319 ; 
saith, images bring into error, ih. ; 
condemns necromancy, 327; praises 
Regulus for keeping his oath, 536; 
on the rest of the sabbath, 339 5 saith, 
all are not glorificd saints whose re- 


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. afl 4 a) Bavede o¢ inne wD del ® oie let) pe) in - 
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o\. : (th ed eh Died ecient) geeure > 
Wo GA Mh) Als i Pe A hewn oF iumile ) Wee sna S 
7 Ob 45 209 5 > ad Aye is hick hepems 5. ie 
fil Ciedrwe* frit 1) aoe avigues ¢ ; ch bog “WoO Moot rant 
ei. eyes : i, Agee J 
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7 IM AMS e@wye 4 0 ree: soo? #2  bewet aot dost 
i Ol zat 0 es 1 Cnhemarss ifs siterttee ei one ; 
7 bedi y O04 @) Kite? os iA oid wat queieunes sr ¢ a 
a Sand gad se “ve dete olf Feiralal 4+ home fh aay hire wrth heal - 
vaigirns « is ise seule qa? = wh t-te walebeily beg put. 
on frere 290! egit eviage BM soveull qo 1 G60, ae 
vi a O70! egee tag ou | win 
G0! sang bonny i Tee . 
ire am. cow Mash seit) ile ae RN 
Hine , id poe new af to pet erie tae i ins 
<i onl stevied a of gleed eyehutt) 
Sera? al atoll as stale senate | teeny ‘quill ate 
Jadyre ‘sf wed /101 som qreeest 7 2S? 
TH ow ave sheaie a hinade fl 0 
whi rorw wily pri tila ie ee) die : —— 
ii | CN ek pew alien 4itede z 188. 
lier oft ih 4 OL Ye Wliisdiiem evans as 
L TRY @yphe rt estlaneT aaa rit? die pete) Wp Pret wh | 
al 1° je. eo friretigpet die SS onde Sil ate 
. bitter, | Oa wie wil) mi | , ode 7) ved) tea a yal 
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<6 
oT 4 INDEX. 


lics are worshipped on earth, 315; 
quotes Seneca, 346; mentions only a 
few saints’ days, 347 ; his division of 
the ten commandments, 349, 350; 
describes Paulinus as rich for the 
poor, 397 ; writeth of making resti- 
tution, 404; De iis qui infumiam ir- 
rogant, 406; against talebearers, 407; 
was coadjutor to Valerius, 508; saith 
sacraments take their name from a 
similitude to the thing they represent 
and signify, 515; saith the word comes 
to the element, and the sacrament is 
made, 516; calleth the Lord’s supper 
a sacrament of memory, 529 ; saith, 
‘ Believe, and thou hast eaten,’ 530; 
describes the miserable state before 
God of unfaithful ministers, 551; on 
the authority and use of the scrip- 
tures, 565; saith that every man sleep- 
eth and shall rise with his own cause, 
571. 

Augures, 327 5 various names of, 328. 

Augustus, forbad necromancy, 329. 

Auricular confession, 526. 

Auxentius, 161. 

Averroes, 70, 332. 

Avicenna, 70, 332. 


B. 


Baptism, the external sacrament of, doth 
not cleanse us from sin, 74; penance 
and faith precede it, ib.; is twofold, 
ib. ; explained by the ceremony of 
coronation, 74; is God’s livery, id. ; 
why it is called a sacrament, 128; is 
a sign and seal of remission of sin 
already received by faith, id. ; infants 
are saved that have not received, 129, 
132; is the confirmation of Christ’s 
promise received before admission 
thereto, 130, 133; ought not to be 
omitted, 131; nor administered ex- 
cept by lawful ministers, i).; of in- 
fants, 132; in what it consisteth, 
533; of bells condemned, id. 

Barbara, St, 457. 

Baronius, 376, 455. 

Basil, St, 28; allowed monasticism, 
29; was not author of private mass, 
226, ; ; 

Basyll (Basle), instructive pictures in 
the town-house of, 507. 

Becon, 310. 

Bede, 118; knew not of transubstan- 
tiation, or private mass, 227. 

Bellarmine, 47. 

Benedict, the order of, 227. 

Senedizxit, consecration in sacrament 
said to be in the word, 518. 

Benno, cardinal, his life of Hildebrand, 
123. 


| 


Berenger, written against by Lanfranc, 
&c., 118; denied the corporal presence, 
ib. ; was an excellent and learned man, 
124, 230 ; condemned, 524; his re- 
cantation, 525, 526. 

Bernard, 28, 312. 

Bertram, or Ratramnus, wrote against 
Paschasius on the eucharist, Ie O24 

Bevis, Sir, of Southampton, 77. 

Bible, the, children should be taught, 
32 was preserved miraculously, 138; 
Were as well burned as rendered use- 
less, 139; is made to serve a wicked 
purpose, 140 ; abused, ib. ; is the best 
Judge in controversy, 278. See Scrip- 
ture and Word of God. 

Biel, Gabriel, 522,529. 

Bishops, the first part of their office is 
to teach, 19; of Rome, arrogantly 
and wickedly claim to be Christ’s 
vicars, 22; their ungodly lives prove 
them to be the first-begotten of anti- 
christ, 23; succession of, a fallible 
token of true church, 82; the book 
of decrees no authority for the nature 


ofa sacrament, 125; there are more of 


their decrees for the soul than of ciyil 
laws for the body, 142; should not 
make laws, ib.; how they should 
please God, 146; their Jaws are often 
changed, 154; laws of, pernicious, 
284 ; office of, degenerated from scrip- 
tural original, 396; should be rea- 
sonably provided for, 398; and 
priests, their officein primitive church, 
480; should retain their office only 
so long as they behaved well therein, 
481 office very difficult, 505 ; those 
that cannot do their office should have 
coadjutors, 508 ; should be known by 
their tongue, and not by their cap or 
vesture,.o11. 

Blasphemy condemned, 476. 

Body of Christ, the, is eaten spiritually 
by faith, and not otherwise, 44; Christ 
will have our senses judge of its ye- 
tity, 63; isnot invisibly in the sacra- 
ment, 68 is eaten spiritually, 69; the 
bread and wine are not changed into it 
by words of consecration, 119; cannot 
be pantotopon, 157; must occupy 
space, 158; isnot in the sacrament by 
miracle, 164; is not corporally present 
in the sacrament, 514; the papists’ 
own doctors believe not that the very 
body of Christ is received in the 
sacrament, 530; what our opinion 
should be concerning, ib.; may be 
eaten without the sacrament, ib. See 
Sacraments and Supper. 

Bonaventura, 228, 229. 

Boniface VIII., 568. 

Bridget, St, saw wonders, 291. 


SEBS ee eS 


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INDEX, 


Broided (broidered), 377. 

Bucer, 246. 

Buckstone, St Anne of, 40. 

Budeus, 221, 237. 

Bullayne, our Lady of, 455. 

Burnet’s Hist. Retorm., xi., xii, 38, 
4], 


C. 


Cambyses’ punishment of a corrupt 
judge, 483. 

Canon Misse, 518, 535. 

Canons: Si Pupa, 284, 471, Cod. lib. 
IX. tit. xviii. cap. 5. 329, 330; cap. 
2. 330; Clericum per creaturas, 478; 
Si quis per creaturas, ibid. ; Sialiqua 
causa, ibid.; Dlovet te iterum, ibid.; 
gloss upon, ibid.; Prima quidem, 
515; Tribus gradibus, 522; gloss 
upon, 517, 5293; Quid sit sanguis, 
gloss, 517; Utrum sub figura, gloss 
upon, 518; Sicut (Sic in) non sunc- 
tificando, gloss upon, 519; Vasa in 
guibus, 621 ; Cun omne, gloss upon, 
522; Ante benedictionem, gloss upon, 


532; Ego Berengurius, 5253 gloss 
upon, ibid.; Qui manducat, gloss 


upon, 626; De celebra. Missarum, 
ibid. ; De verbor. significat. 528 ; Ti- 
morem docct, gloss upon, 529; In 
penitentia, gloss upon, 536; Sextus, 
568. 

Canterbury, idol of, 40. 

Carthusians sutfered death for denying 
king’s supremacy, 202. 

Catharenes, (Cathari), 169, 547. 

Cato, precepts of, 264, 407. 

Cave, 455. 

Celsus, 273, 297. 

Ceremonies, absurd, in churches at Eas- 
ter, 46; augmented in sacraments by 
Bishops of Rome, 237. 

Cerinthus, his heresy, 17. 

Chalice, the, is transubstantiated, if the 
bread be, 122. 

Charles the Bald, 118, 524. 

Charles the Great, 47, 227, 228, 524. 

Charterhouse monk, a, an arm of, found 
in a church, 202. 

Chastity, wherein it consisteth, 375. 

Chemnitius, 47. 

Chiliastz (millenarians), 161. 

Christopher, Pope, 217. 

Christian, a, his office, 15; what his 
office is when he is sanctified in Christ, 
76; must live holily, 77, 93 ; is bound 
to obey the law, 94; to be one is diffi- 
cult, 137 ; a science practive, not spe- 
culative, ib.; must leave man’s word 
and cleave to God’s, 139. 

Christ, what he is, 16; light of light, 
id. ; becoming man retained his God- 
head, 17; as God suffered not, id. ; 


| 


575 


raised his body by the power of his 
Godhead, 18; his might declared by 
creation, &c., his mercy by experi- 
ence, &c., #b. ; his title as omnipotent, 
ib.; his priesthood, 19; revealed all 
things. necessary to salvation, 20; 
taught his disciples what to preach, 
ib. ; though bodily absent, is spirit- 
ually present with his church, 2] ; 
admits of no vicar on earth, 24; al- 
ways answered objections by the word 
of God, 25; his shadow is to be fol- 
lowed, rather than the body of coun- 
cils, or doctors, ib. ; his death is to be 
preached by the tongue of man from 
Scripture, and not from decrees of bi- 
shops, 31; his intercession, 33; at 
God’s righthand ministereth to saints, 
34; Mediator ofoldand new testament, 
ib, 3 suffered for man’s sin, as though 
himself a sinner, 48; made satisfac- 
tion by his death, ib. ; his sacrifice 
once offered sufficeth, id. ; his death the 
only sufficient price and gage for sin, 
50; the mean wherein we are justified, 
515 his discourse with Nicodemus, 
52; the cause, effect, and use of his 
incarnation, 54 ; how we eat his flesh 
and drink his blood, 62; is in his 
natural body in heaven, 67, 70; his 
office is to consecrate and sanctify be- 
lievers, 71; prayed for his whole 
church, 72; his kingly office, 78; 
defendeth his church by his power and 
his laws, ib. ; not by carnal weapons, 
79 ; his kingdom spiritual, 2d. ; hath 
no body invisible, 112; the nature of 
his humanity, 113; his words, hoc 
est corpus mcum, how to be taken, 
115; is present in the sacrament at 
the contemplation of faith, 121; be- 
fore his advent was eaten by the fa- 
thers in their sacraments, 127; his 
body was given to be slain, not eaten, 
156; his body must occupy space, 
158; is in heaven, and not out of 
heaven, 159, 192; his death the 
means of our reconciliation, 257 ; all 
the promises were made in and for, 
ih. 3 received our infirmities, but not 
the contempt of God and his law, 
263; how God draweth unto, 265 
hath fulfilled the law for us, 412; 
offered on the cross and in the mass, 
contrary to each other, 500; what it 
is to die in, 563. 

Chrysostom interprets de omnibus, 106; 
how he understands diem meum, 212; 
saith, Christ is present in spirit unto 
faith, 224; on the Lord’s day, 342; 
saith, the first degree of chastity is 
pure virginity, the second faithful 
matrimony, 379. 


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76 , INDEX, 


hurch, the, is tied to the doctrine of 
Christ, 20; governed and protected 
by the Holy Ghost for ever, 21; as 
redeemed, so is defended by Christ, 
ib. 3; is not bound to a succession of 
bishops, 27, 138; is tied to the word 
of God, 27, 81, 138; is not to be 
taught by images, 30; is bound to 
scripture, and not to men’s writings, 
315 magistrates may make laws for, 
31, 85; here shall always be in af- 
fliction, 80; the name of, abused, 83 ; 
true, is asmall congregation, 84 ; dis- 
cipline necessary in, and why, 91 ; of 
old testament is one with that of new, 
127; they only belong to, who follow 
scripture, 139; there always haye 
been in, such as followed the truth, 
170; the discipline of, 185 5 its per- 
petuity and security, 201; what is 
the most pure, 313. 


Cicero, de Clar. Orat. 27:3 de Oratore, 
>) 


44, 214, 235; de Legibus, 273, 285; 
de Nat. Deor. 285; Divin., 309; 
de Repub., 327; Tusc. Quest., 329, 
356; De Offic., 336, 352, 378, 407 ; 
De Repub.. 390; Ep. ad Var., ib.; 
ad Heren., 408; endangered Rome, 
490. 


Claudius (Cesar), abolished necroman- 


cy, 329. 


Clement says, the water in sacramental 


cup is turned into phlegm, 168. 


Clement IITI., Decrees of, 228, 522. 
Clement V., Constitutions of, 527. 
Cloyshe, or closh, a game, 393. 
Cenonia, (communion,) meaning of, 


148. 


Collier exposes the fraud of the blood 


of Hales, 41. 


Comestor, (Peter the Eater,) held tran- 


substantiation, 116, 518. 


Commandments, the, should be daily 


explained, 144; are an epitome of 
scripture, ib.; Hooper’s Declaration 
of the Ten Holy, 248; why they were 
given, 255; what they contain, ¢b. ; 
the condition of, on God’s behalf, 
and on man’s, ib. ; for whom made 
and given, 256 ; expounded by Christ 
and the apostles, 271 ; contain matter 
enough for every man to exercise him- 
self in the exposition of, 272; he is 
nota Christian that knoweth not, 274; 
excuses for ignorance of, taken away, 
ib. ; preparative rules unto, 286 3 se- 
ven preparatives, 287 ; first command- 
ment, what it requires and forbids, 
293; the foundation of all true re- 
ligion, 294; the effect of, 296; sum 
of, 316; second commandment, the 
end of, ib.; the parts of, 317; third 
commandinent, the design of, 322 ; 


) 


the right use of, 3235; can be kept 
only by a reconciled sinner, 324; 
works repugnant to, 2. ; fourth coin- 
mandment, why instituted, 337; 
persons rehearsed in, 339; what con- 
demned in, 340 ; observance of, to be 
enforced, 341 ; ten, division of, 349; 
fifth commandment, who should be 
honoured, 3556; how, 356; sixth 
commandment, God’s purpose in, 
367; what is forbidden by, 368 ; se- 
venth commandment, theend of, 374 ; 
what it forbiddeth, 376; eighth com- 
mandment, the end of, 387 ; what it 
forbiddeth, 388; ninth command- 
ment, what it requires and forbids, 
4055 three kinds of lies, it. ; tenth 
commandment, the purpose of, 409 ; 
declareth specially our weakness, 410; 
no man can fulfil it, ib. self-love 
prevents its fulfilment, 411; was ful- 
filled for us by Christ, 412. 

Commoonwealths are preserved by force, 
and by law, 78; the devil is an en- 
emy to, 80; should have only two 
governors, God and the prince, 142 ; 
how they are to be appeased when 
troubled, 459 ; the contempt of God's 
word is occasion of trouble to, 464; 
overmuch lenity in, is pestiferous, 
473 ; compared toa ship, 497. 

Compostella, St James at, 4595. 

Communion, the meaning of, 148, &c. ; 
betwixt Christ’s body and us, how 
made, 154; private, in what case it 
is lawful, 173. 

Condemnation in man, the cause of, 264. 

Conjurors break the third command- 
ment, 326. 

Consecration of Archbishops, &c., 
form of, 479. 

Conscience is to be left free, 32; finds 
peace only in Christ, 50. 

Consolation, what it rests in, 16 ; under 
bereavements, destroyed by doctrine 
of purgatory, 562. 

Constantine V. condemned the use of 
images, 47. 

Constantine, Edict of, 276, 278, 329, 
352. 

Constantinople, the church of, never 
acknowledged the supremacy of the 
Romish church, 226. 

Conversion, ungodly doctrine and human 
tradition are a great: hindrance to, 
448, 

Corporal presence, the, in the mass, is not 
to be believed till seen, 112; is dis- 
proved from the nature of Christ’s hu- 
manity, 1135; a late-invented doc- 
trine, 125; arguments against, 147, 
514, 528; when it began to be dis- 
cussed, 524. 


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IXDEX. ag 


Corpus Christi, the feast of, how insti- 
tuted, 527. 

Corpus Juris Canoniei: see Canons. 

Corpus Juris Civilis: see Justinian. 

Cranmer, archbishop, describes idolatry 
at Walsingham, &c., 40; his answer 
to Gardiner, 100; speaks of seditious 
priests, 461. 

~ the, should be daily explained, 

Cresus, 184. 

Curiosity, an impediment to obedience 
to God’s law, 419. 

Cyprian, in his time the bread of the 
Lord’s supper was giyen to children, 
172; is not to be followed, but rather 
Christ’s institution, 1735 saith, the 
Supper is a mystical eating, &c., 232; 
his advice respecting scripture, 238. 

Cyril saith, Christ meant not to reign 
worldly, 79 ; quotes Pythagoras, 285. 

D. 

D'Acheri, 160. 

Damascene calleth images laymen’s 
books, 39. 

Death of friends painful, 561; how 
the pain may be alleviated, id. } 

Decree, Si Papa, horrible and wicked, 


470. 

Decretals contain marvels and mys- 
teries, 291. 

Decretum Gratiani, 478, 517, 518, 519, 
522, 523, 526, 529, 536. 

Demosthenes, 214, 490. 

Denis, St, (Dionysius, ) 313. 

Desperation detracteth from God's 
mercy, 422; how men yield to it, id. 

Detection, A, of the devil’s sophistry, 
title-page to, 99; preface to, 100; 
quoted, 213, 218, 220, 222, 293 
224, 225, 236, 239, 244, 245. 

Devil, the, danger of being his servant, 
107 ; to be ayoided by conformity to 
God’s word, 109; subtleties of, 294. 

Diagoras, 297. 

Diocesan, why so called, 143. 

Dioclesian, 387. 

Diodorus, 298. 

Divorce, 378; what it is, 382; when 
lawful, id. 

Doctrine, false, the teaching thereof, a 
work against the fourth command- 
ment, 345. 

Documents of Edward VI.’s reign, 479. 

Dugdale’s Monasticon, 40. 

Duns Scotus, 119, 167, 325, 518. 

Duty, danger of flying from, 451. 

E. 

Ebion, his heresy, 17, 161. 


Eckius, his argument for transubstan- 
tixtion from Aaron’s rod, 166. 


3 


| HoopER. | 


Edward VI., 41; sermons on Jonas de- 
dicated to, 435; his youthful age, no 
excuse for errors in religion, 439, 
539; earnestly exhorted to virtue, 
540; and to beware of flattery, id. ; 
advised to hear one sermon every 
Sunday, 541; encouraged to purify 
the church, 542; exhorted to abo- 
lish the mass, &e., 557. 

Election, the cause of man’s, 264. 

Ellis’ early Eng. Met. Romances, 77. 

Enthusiaste, 245. 

Epicureans, absurd notions respecting 
the sun, 222; blasphemous, 324. 
Epiphanius, 28 ; would haveimages and 
pictures taken out of churches, 42; 
against women ministering, 152 ; 
160,161, 169; against Mariolatry, 

206, 208. 

Epitheton, 124. 

Eras, St, (Erasmus), 309, 310. 

Erasmus describes the evils of pilgrim- 
ages, &c., 40, 41; declares people 
should not be taught by images, 46; 
quoted, 240; on Lord’s day, 342; 
adages of, proterviam fecit, 484, 

Error, the best of men have fallen into, 
28. 

Est is expounded differently by papists 
to suit their purpose, 116 ; expound- 
ed per (fit), 119, 529. 

Eusebius referred to, vi, 83, 161, 169, 
170; 172, 347, 383, 478, 521. 

Eutyches, 64, 65. 

Excommunication proper against open 
offenders, 90. 

Exorcism, or conjuration of water, 
form of, 283. 

Exuperius, Bishop of Tolosa, 233. 


F. 


Faith, true, is imperfect, 22; justifying, 
to be accompanied by repentance and 
honesty of life, 33; applies merits 
of Christ’s death to us, 50; remis- 
sion of sin is obtained only through, 
ib. ; Christ’s righteousness is appre- 
hended by, 51; is mistress in the soul, 
78; required before receiving of the 
sacraments, 134; what it is, 143; 
the sole gift of God, 246; imper- 
fect, how accepted of God, 261 ; 
for lack of it, we are called enemies 
of God, 262; lively, what it de- 
clares, 265; what it is, 513. 

Fasting, an indifferent act, 32; false 
gloss on, 348; what it is, 538. 

Fathers, the, allege the testimonies ot 
the primitive church not to establish 
faith, but to shew in what sense the 
word of God was used, 169; of their 
authority, 520; interpolated by the 


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papists, 520; named the sacraments 
by the name of the thing represented 
by them, 523. 

Fear, the first cause of idolatry, 453. 

Feast-days, observance of, an indifferent 
act, Set 

Festival, the, 182, 

Formosus, Pope, 217, 218. 

Fredericus Suevus, emperor, 229. 

Friars, begging, soldiers of antichrist, 
526. 

Frith, John, 243. 

Fuchsius, Leonardus, 278. 


: G. 


Galen, 278, 286, 297, 318, 333. 
Gardiner, bishop: see Winchester. 
Gellius, Aulus, 297, 329. 

George, St, 313, 320. 

Gilby, Anthony, his answer to Gar- 
diner, 1060. 

Gloss, a fair, makes not good an evil 
thing, 30; upon canon: see Canons. 

God, the great love of, in giving his 
Son, 17; a severe punisher of sin, 
16; his ire against the impenitent, 
ié.; his people must hear Christ’s 
voice, 19: slow to anger, but pun- 
ishes heavily at length, 24: must be 
obeyed before all, 31; his glory, and 
majesty, and power seen in his crea- 
tures, 40; his mercy to Adam shewn 
in the fire descending on sacrifices, 
48; declared his hatred of sin by 
death of Christ, 49; right hand of, 
means heaven, 66; also, it betokens 
power, 67; his mercy is the sole 
cause of the deliverance of Israel, 
2573 his justice intendeth to two di- 
verse ends, 266; how we should love 
him, 299 ; in naming him, what is to 
be taken heed of, 322; his will must 
be known to be practised, 443; what 
his will is, 445; his mercy and pity, 
489; mysterious in his deliverances, 
ib. ; why he exerciseth the afflicted in 
their troubles, 490. 

Gospel, holiness of, less welcome to 
some than its freeness, 59. 

Gospellers, the, uphold an unholy reli- 
gion, 58. 

Gratianus, 259. 

Gregory calleth images laymen’s books, 
29, 41 ; defendeth them, 47 ; his time 
overcharged with superstition, yet 
communion of both kinds used, 226, 
227, 237; saw a child in the bread 
of the altar, 290. 

Gregory VII, (Hildebrand), his life 
by Cardinal Bruno, 123; condemned 
Berenger, 526. - 

Gregory Nazianzen saith, it is not ne- 


te INDEX. 


cessary to observe all things in the 
Lord’s supper as Christ did, 241. 
Guymundus, or Guitmundus, upheld 


transubstantiation, 118. 
H. 


Tales, the blood of, 40. 

Health, six rules for preserving, 297. 

Heaven, a particular place, 66; what it 
signifies in our own creed, 67; isa 
place of joy, it.; Christ sits there 
in his natural body, id. 

Helvidius, 161. 

Henry the Sixth, emperor, poisoned by 
the sacrament, 123. 

Henry the Wighth, 37, 40, 41,201, 438. 

Hermias, 160. 

Herodotus, 320, 417. 

Hertford, earl of, the Declaration of 
Christ dedicated to, by Rosdell, v. 

Hilarius, 235. 

Hildebrand : see Gregory VIT. 

Hippocrates, v., 286, 297. 

Hoc, the pronoun, referred to action 
of the whole supper, 116, 148; dis- 
pute upon, 529. 

Hollingshed’s Chronicles, 455. 


‘Homer, 184, 298. 


Honorius III. commanded a new 
bready God to be honoured, 526. 

Hooper, account of his life, i., v.; no- 
tices, in letter to Bullinger, offer of a 
bishoprick, 434; his reasons for in- 
terpreting Jonah, 445; his reasons 
for being faithful, 468; marvels at 
the book for ordaining bishops, &c., 
479; objects to the oath and the 
vestments, 2.3; held his see during 
good behaviour, 481; wisheth chan- 
cels to be shut up, and minister 
and people to be in one place, 491; 
reflections in a storm in the Race of 
Britaine, 497; notices the enmity 
arising to himself from his faithful 
preaching, 549; would have the sa- 
craments ministered simply, id. 

Horace, 356, 403, 418, 428, 430. 

Hugo, 118; de St Victor, id. ; Lingo- 
nensis, 248. 

Hypanis, viii. 


Ele 


Idolatry, occasion of to be removed. 30, 
373; continued, from God’s word not 
being diligently preached, 201 ; what 
it is, 307; hath infected all the 
Latin church, 3103 whereby it is to 
be examined, id.; is committed in 
private masses, 31]; inward, forbid- 
den, 318; danger of, 457 ; all tokens 
of, should be removed, 488. 

Ignorance, an impediment to obedience 
to God’s law, 426. 


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INDEX, 


579 


Images have occasioned much harm to | Justice, divine, correctivam and retribu- 


the church, 30; never used in the old 
or new testament church, ib. ; against 
the use of, 36; the worship of, is 
destructive of many souls, 38; the 
temple of God dishonoured by, 39; 
called laymen’s books, 39, 413 live 
long in churches, 40; excluded from 
the Greek church, #d.; haying them 
in churches, idolatry, 85; what it 
is to honour, 317; not to be honour- 
ed, ib.; themselves to be avoided 
as well as the worship of, 320; not 
needed to shew God unto us, 321. 

Imputed righteousness, Abraham and 
all the faithful saved by, 21. 

Infants, dying unbaptized, saved, 129. 

Innocentius IIT., 118, 123, 167, 168, 
192; would prove transubstantiation 
by miracle, 225, 518. 

Institutes: see Justinian. 

Intercession of Christ, the, alone suffi- 
cient, 34; his church is bound there- 
to, ib. ; the doctrine of, to be preached 
diligently, ib. 

Invocation of saints, the, never practised 
by apostles, &c., 35 ; a derogation of 
God’s honour, ib.; evils of, i). ; pre- 
ferreth man’s doctrine to God’s word, 
36; idolatry, 85; forbidden, 458. 

Ippeswiche, our lady of, 40. 

Jrenzus quoted as to Christ’s divine 
nature, 17, 63 5 interprets diem meum, 
212; saith that two things are in the 
sacrament, one to the senses, the other 
to the spirit, 224; calleth bread 
of thanksgiving a creature of God, 
2s 

«Ts, interpreted by the papists, “ is 
made,” 529. 

Isidore of Seville, 547. 


J. 


Jerome saith, his time was darkness, 
27; quoted, 41, 42; wrote against 
Helvidius, 1615 calleth sacrament of 
Christ’s body the body itself, 233, 
237 ; mentions few saints’ days, 347. 

Jews, the, teach their children the scrip- 
tures carly, 189; made not their 
sacrament their God, as Christians 
do, 211. 

John X., 217. . 

John XI., 218. 

John XIIL., 218. 

John XY., life of, 124. 

Jonas, sermons on, when preached, 434, 

Jonases, many to be found in the 
realm, 4663; who they are, ib., 469; 
ought to be cast out, 480. 

Josephus referred to, ix., 249. 

Julian, Emperor, 329. 


tivam, 267. 

Justification by faith, meaning of, 49; 
two things to be observed in, AI; 
evils arising from denial of, 56; 
productive of holiness, 57. 

Justinian, 78, 171, ZAR Zin Bete, 
352, 368, 376, 383, 386, 387, 390, 
391, 392, 393, 394, 407, 408. 

Justinus, 423. 

Juvenal, 423. 

K. 

Keeling’s Liturg. Brit. 479. 

KKimchi saith, idols bring men into ha- 
tred with God, 43. 

Kings, duty of, 350. 

Kknowledge should be practical, 182. 


Ibe 


Lactantius inveigheth against images, 
43, 403 de Resurrect. 46; de Opi- 
Jjicto Dei, 86; de Orig. Err. 318; 
on the Lord’s day, 342. 

Lanfranc, one of the inventors of tran. 
substantiation, 117, 124; wrote 
against Berenger, 118; procured 
his condemnation as a heretic, 124, 
o24. 

Lateran, the council of, 526. 

Latimer exposes the abomination of the 
blood of Hales, 41. 

Law of God, the, wherein it differs from 
man’s, 263 delivereth not from sin, 
92; believers delivered from curse 
of, by Christ, 945; believers bound 
to obey it, 993 perfection of, 105; 
why it was given, 256; for whom, 
ib.; what itis, 271; requires diligence 
and circumspection in interpreting it, 
ib. 3 expounded by Christ, id. ; what 
it teacheth, 272; what the word 
meaneth, 273 ; by it we come to the 
end of our profession, ib. ; the dif- 
ference of man’s and God’s, 274; 
God’s law, every man must learn, i. ; 
Christ’s law, many causes to provoke 
to study of, 2753; man erreth from, 
many ways, 7).; erreth from igno- 
rance, ib. ; erreth from power of the 
world, 2763; erreth from mistaking 
of the time, ib.; prescribed for a time, 
pernicious, ib.; in matter of faith, 
conscience of man bound only unto, 
277; all realms are to be governed 
by, 280; use of, 281 ; corrupt nature 
cannot obey, ib. ; prohibitory and 
primitive, 282; convicting and con- 
demning, ib. ; directing, #4. 5 the esti- 
mation of the, 290; the profit that 
{t bringeth, 7d. ; the meaning thereof 
must be rightly understood, 201; is 


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580 


to be interpreted by consent of other 
places and allegory of the letter, 
2923; not to be added to or taken 
from, ib.; our works cannot fulfil 
the, 411; Christ hath performed it for 
us, ib. ; Moses’ forcible persuasions 
to obey, 413; objections thereto so- 
luted : (1) of time and place, id. ; (2) 
exception of persons, 414; obedience 
alike required of all, 415; (3) pre- 
sumption, i).; (4) curiosity, 419; 
(5) desperation, 422; (6) ignorance, 
426. 

Legenda Aurea, 182. 

Leo III. condemned image-worship, 


47. 


Leo IX., 118; condemned Berenger, 
124,524. | 

Lepidus, M., 297. 

Lights (high) idolatrous, 317. 

Livius, Titus, 327, £17. 

Lombard, Peter, 118, 167, 168, 192, 
193, 224, 228, 229, 350, 517, 518. 

Loye, St (Eloi), 310. 

Lucan, 328, 329. 

Lucretia, 284. 

Ludovicus, 228. 

Lugd. (Lyons), council of, 347. 

Lupus, Father, 376. 

Luther pre-eminent in preaching jus- 
tification, 29, 144, 246. 

Lycurgus, 351. 


M. 


Magister Sententiarum: see Lombard. 

Magistrates are bound to punish trans- 
gressors as well as to protect the in- 
nocent, 369, 475; godly, would all 
men to be saved, 472. 

Maimonides, 350. 

Malmsbury,; William of, 291, 451. 

Man, of the knowledge of, 86; what 
he is, 87; his misery, 89; it is in- 
creased by malice of the devil, 90; 
natura] corruption and wilful malice 
joined in him, 304; perverseness of 
his nature, 548. 

Manes, 65. 

Manichees, 263. 

Marcion, 28, 65, 70, 162, 168, 282, 
520, 521. 

Martial, 393. 

Martin I. established image-worship, 
47. 

Mass, the, a profanation of Christ’s 
supper, 31; a yesterday’s bird, 112; 
nothing good in the form of, save the 
scripture, 140; to partake of it is 
idolatry, 152, 512; no ceremony of 
God’s, 174; or of Christ’s supper, 
181; but a profanation thereof, id. ; 
the name of, when first used, 226; 


INDEX. 


all the rites of should be taken away. 
440; Christ offered in the, contrary 
to Christ on the cross. 500. : 

Matrimony, definition of, 380; ends 
of, 3815 not to be avoided for po- 
verty, or any such cause, i). s chris- 
tian and approved, ib.; offence in, 
ib. ; remedies against offences in, 
382; when the faith of it may be 
broken, 385 ; true, forbids plurality 
of wives, 386. 

Maximianus, 387. 

Maximinus, 169. 

Medea, 138. 

Mediator, Christ the only, 34; media- 
tors, vain distinction of, 35. 

Meletius, bishop of Lycopolis, sowed 
a false doctrine, 169. 

Memoria, two things to be noted in the 
word, 209. 

Mene (Menna), archbishop, 171. 

Jilenno, 246. 

Merey of God, the only source of Is- 
rael’s blessings, 257. 

Metaphrastes, Simeon, 457. 

Minhah, meaning of, 241. 

Ministers, how to be esteemed, 20; how 
far to be followed, 21; not Christ’s 
Vicars, 22; are tied to the word of 
God alone, ib. ; the office of a good, 
26; to be believed only as preaching 
God’s word, 28. 

Miracles, strange, are sent of God to 
call men to repentance, 417. 

AMissah, meaning of, 241. 

Missale Romanum, 283, 284, 

Mosheim, 47, 246, 263, 375, 524. 

Mould engendered in the consecrated 
bread, 123, 2247 

Miucktar, meaning of, 241. 

Multitude, the, not always to be fol- 
lowed, 84. 

Munzer, 246. 

Murder may be of the heart, 372; or 
tongue, 373 ; how committed, 474. 
N. 

Nations, law of, to be respected, 289. 

Nero, 284. 3 

Nestorius, 64, 65. 

Nice, council of, 64, 276, 376. 

Nicolaus, pope, 193, 524. 

Novatians, 169. 

Numa Pompilius, forbad images, 284, 
352. 

O. 


Oaths lawful, 324; if needless, sinful, 
3803; two kinds of, 476; swearing 
by creatures is unlawful, 477. 

Obedience to God's law is required alike 
of all, 418. 

Onkelos, 341. 


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INDEX. 581 


Oration, a fair and well-ordered, very 
persuasive, 102. 

Orators, custom and manner of, 413. 

Orestes, 184. 

Origen, 160, 3.40, 521. 

Ovid quoted, 58, 120, 138, 278, 407. 


P 


Puntotopon: Christ’s body would be, 
if Christ’s words in the sacrament be 
not figurative, 157. 

Paphnutius, 376. 

Papistry, all remains of, should be taken 
away, 
the church, a common practice in, 
447. 

Parents, duty of, 360. 

Paschasius, one of the authors of the 
doctrine of transubstantiation, 118, 
o24. 

Patrick, St, his purgatory, 290. 

Paulinus, bishop of Nola, 397. 

Pelagius, 263. 

Peleus, 184. 

Penitent, pardon for the, 48 o 493 5 ex- 
ternal sens of the, d42 God will 
save all the, 533. 

Pesah, (Passover), 125, 172, 190: 

Peter, bishop of Ale Sadana 169. 

Phocas first declared church of Rome to 
be head of Greeks and Latins, 226. 

Phenix, 164, 

Physiognomy, 329. 

Pighius preterreth adultery. before wed- 
lock, 32. 

Pindfools, the word applied to pyxes, 
527. . 

Pinkey, the battle of, xi. 

Platina, 47, 120, 217, 225, 
451, 569. 

Plato, 351. 

Pliny, 297, 328, 359, 365, 393. 

Ploughman, a, instructed in the re- 
surrection by corn sown, better than 
by a crucifix, 45. 

Plutarch, 297, 4 

Poison aieiaistered in the sacrament, 
123; in the cup, 441. 

Pole, Cardinal, 37. 

Polycarp, vi., 28, 39, 88, 347 ; refused 
to swear by Czsar’s fortune, 478. 

Polycreta, 207. 

Pope, the, not Christ's vicar, 225 is 
the beast in the Apocalypse, 24; his 
doctrine of the eucharist is opposed 
to Christ’s, 120; he breaks the third 
commandment, 325, 

Powers, superior, how to be honoured 
and obeyed, 347. 

Prayer, the tenor of David's, in 5lst 
Psalm, 57 3 a difficult work, 144; its 
efficacy, 184; the Lord's prayer, a 


276, 291, 


438; to buy the ministry of 


compendium of all the Psalms and 
prayers in scripture, 428; duty of, 
458; place of, God hath not ee 
to, but to the heart and faith, 491. 

Preachers of human imaginations break 
the third commandment, 325; of 
God’s word must be called, ordinarily 
or extraordinarily, 447 ; how hard and 
difficult it is to be, 450; should 
always be able to say, ‘my doctrine 
1s not mine, but his that sent me,’ 
508. 

Preaching, to abolish, against the fourth 
commandment, 345; hardness in the 
office of, 549. 

Presence, a real, in sacrament, reasons 
against, 62,115, 119, 155, 158, 400, 
5)4. 

Presumption, the occasion of continu- 
ance in sin, 416; original cause of, 
b.; how nourished, i 

Priest, his office, 183 ; itis not necessary 
that he wear a shaven crown and 
leng gown, 245; should be known 
by his tongue, preaching God’s word, 
and not by cap or yesture, 51). 

Priesthood of Christ, 19, 48 

Princes, the most godly the most op- 
posed, 80; shall sustain God’s ire if 
they sufler ungodly preachers to rule 
over the conscience, 140; they sustain 
wrongs from usurping bishops, 141 ; 
are to have neither more nor less 
honour than God’s word allows, 288; 
to be honoured and obeyed, 356 ; the 
duty of, 360; their noblest work is 
to promote religion, 435. 

Promise, the, made in and for Christ. 
258; is co-extensive with the curse, 
i).; howbeit within certain limits, 
259; was made to faith, 261; that 
is made to all, how we are excluded 
from, 263 ; made to the penitent, id. 

Prosperity, how to behave in, 301; 
Moses’ rule therein, id. ; two precepts 
in his rule, 302. 

Purgatory, St Patrick's, 290; belief in, 
is a cause of doubt to survivors, 561 ; 
how such doubts are removed, 562 ; 
evils arising from the doctrine of, 
567; is a most pestilent ill, 566. 

Pythagoras, 289. 


Yo 


221. 


Quintilian, 
R. 


Race of Britaine, (Alderney), 497. 

Radbert, Paschasius, 201, 624 

Rainbow, a sacrament of God’s promise 
to Noah, 134. 

Heloenianon to be according to God’s 
word, 29 


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4 a 


582 INDEX. 


Regulus shameth christian men, 336. 
Religion, the foundation of, 294; first 


point of, is the fear of God, 2 298) ; 
second, faith and contidence in his 
word, il.; third, love, 299; what is 
the fountain and origin of all true, 
306. 

Restitution to God, 554; to man, 555. 


Restoration of man, means prepared by 
God for, 15. 

Ridley, 524. 

Rituale Romanum, 345, 533. 

Robin Hood, gestes of, 77. 

Roch, St, 457. 

Romanus I., pope, 217. 

Rome, the see of, is a tyranny of body 
and soul, 23; the council of, 117; 
the seat of, is the nest of abomina- 
tion, 447. 

Rosdell, Christopher, iv., v. 

Rutherius, 160. 

Rutilius, P., 297. 


S. 


Sabbath, how far the observation of ex- 
tendeth, 339; the observance of, to 
be enforced, 341; is not man’s pre- 
cept, 342; is bn by any common 
work unnecessarily done, 349. 

Sabellicus, referred to, v. 

Sabellius, 161. 

Sackeloth, 536. 

Sacrament, a, the nature and use of, 
127, 147; it maketh not, but ratifieth 
our peace, 127; the attributing sal- 
vation unto, is an ungodly opinion, 
1313 carnal presence in the, not sup- 
ported by John vi., 154; a memory 
of Christ’s death, 156, 190; what 
ceremony should be in the church, 
before the use of, 177 ; preaches pe- 
nitence and faith, 178; how Christ 
administered it, 1805; is not a bare 
sign or picture, 190, 199; is a seal 
to confirm and declare, 191; there 
is no miracle in, 225; in both kinds 
was not formerly forbidden, 22) ; is 
a memory of Christ’s passion in the 
flesh, and not a distribution of flesh, 
402 ; of Christ’s corporal presence 
in, 514; when the corporal presence 
began to be maintained, 424. 

Dyed oe spoken of sacramentally, 
62, 528; to be used holily, yet not 
to have Christ’s office given to them, 
76; of old and new testament im 
effect are one, 126, 190, 200; Christ 
to come was eaten in, by the ancient 
Fathers, 127; they give not Christ, 
ib.; are not to be adininistered by 
women, 133; to what end given, ib. ; 
what is required betore their being 
received, 1343 are unavailing where 


| 


faith is not, 135, 146; are witnesses 
to God's promise, 136; when not 
rightly used, are abhorred by God, 

146 ; however misused they are not 
to be contemned, 1753 are Sphrau- 
gides, signs and confirmations, 14 ; 

illustrated by a banner of an anny, 

195, the keys of acity, ib., bells, 197. 
ia by the crowing of a cock, 17; 
two kinds of, 198; of the old and 
hew testament churches compared, 
200; in both churches received by 
faith, id.; not to be honoured for 
God, nor for the things they repre- 
sent, 208; they do nothing but sig- 

nifty and confirm the things that they 
represent, id.; are testimonies of 
God’s good will to man, 211; the 
manner of observance to be decided 
by word of God, 213; that the true 
use of is not to be known by the un- 
learned, is a false opinion, 214; every 
man is bound to know it, 216; it is 
to be known by scripture, 218 ; they 
should be administered only as God 
commandeth, 236; to deprayate the 
use of, is a breach of the tourth com- 
mandment, 344; to add toomuch to, 
or take from, is sacrilege, 399; too 
much taken from, when they are said 
to be but external signs, id.; too 
much is added to, when as much is 
attributed to them, as unto the grace 
and promise that they confirm, id. ; 
of the old testament were contirma- 
tions of, and not the things they 
were called, 403; are as visible 
words offered to the senses, 513; 
Christ is not corporally present in, 
514; what it availeth to have, 530; 
the form and manner of celebrating, 
533. 


Sallust, 383. 
Salvation, means of, when and to whom 


revealed, 15. 


Samosata, Paul of, condemned in the 


council of Nice, 64; his heresy, 83. 


Sanctification, the nature of, 71; is 


through Christ’s blood, 72: is not 
by the bishop of Rome, or by holy: 
water, &c., 73. 


Sardanapalus, 422, 423. 

Satisfaction for sin, false gloss on, 348 
Scipio, 365. 

Scotland, occasion of war with, xii. 
Scott, John, wrote against Paschasius, 


1105 wrote against the corporal pre- 
sence in the sacrament, 524. 


Scripture, the, teacheth what Christ is, 


also man, heaven, and hell, 26; how 
to be interpreted, 28, 84; is to be 
for holiness as well as for wisdom, 
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INDEX. 583 


is alone sufficient for doctrine and 
practice, 105, 1115 all heresies and 
false doctrines may be confuted by, 
IJ]; is its own best interpreter, 271 ; 
two things are to be marked in doubt- 
ful texts of, 292; the meaning of, 
and not the words only to be taken, 
401. Sce Bible and Word of God. 

Seleuciani, 160. 

Self-knowledge, how attained, 88, 89. 

Seneca to Lucilius, 2855; contra super- 
stitiones, 346. 

Serenus was reprehended for breaking 
images, 41. 

Sergius, II., private masses were not 
known prior to, 228. 

Sergius, III., 218. 

Sermon, a, should be preached before 
the holy supper, 177, 178; it must 
not be heard only, but followed, id. 

Serpent, the brasen, cause of its erec- 
tion, effect, and use, 54. 

Sextus, Decret., 568. 

Sextus, Pompeius, 329. 

Sign, a, should be known what it is, 
195; is not the thing signified, 196. 

Similitudes, and not images, are used 
by Christ for instruction, 45. 

Sin, all Christians should beware of, 
TES insensibility to, is dangerous, 
87; flourishes where there is no 
correction for it, 90; God's judgment 
against, is not to be extenuated, 92; 
the principal remedy against, is to 
believe Christ’s gospel, 109; the ser- 
vitude of, how called, 261; is the 
cause of all trouble, 459; will be 
known at length, ih. 

Sion House, formerly a Monastery of 
St Bridget, 291. 

Sloth and idleness to be avoided, 506. 

Socrates, 169, 376. 

Solinus quoted, vi. 

Solon, 351, 484. 

Somerset, duke of, Declaration of Christ 
dedicated to, by Hooper, xi. 

Sons of God, how the faithful are, 16. 

Sophocles, 285. 

Sorcery, 308. 

Sozomen, 376. 

Sphragizo, meaning of, 133. 

Spirit, the Holy, the power of, 21. 

Spirits, evil, to seek intercourse with, is 
a breach of the third commandment, 
326. 

Stephen, VI., 217. 

Stoic, 263. 

Storck, 246. | 

Stubner, 246. 

Sufferings of Christ, 60. 

Superiors, the duty of, 360. 

Superstition is to be avoided, 85; all 
monuments and tokens of, should be 


removed, 488 ; persons brought up in, 
are more slow to believe God’s word 
than infidels, 512. 

Supper, the Lord’s, the true use of, 
is to be learned from the doctrine of 
justification, 60; the abuse of it is 
the conculcation of Christ’s blood, 
G1; how rightly to use it, 61, 182; 
how Christ is present in it, 121; is 
the banner of Christ, 154; is not to 
be received alone, 170; was not cele- 
brated in private houses for the sick 
by the apostles, 170; was command- 
ed by St Paul to be done in the 
church, 171; the definition of, 175; 
the right use of, very profitable, 186; 
a law requiring all to partake of, once 
a year, 228; was simply used by 
apostles, 2573 the form of celebra- 
tion, 533: the office of minister in, 
544; how he shonld prepare himself 
for, 534; the office of people in, 
535; what is required in receiving, 
536. See Sacrament. 

Suspire, meaning of, illustrated from 
Rituale Romanum, 345. 

Sylvester, 278. 


T. 


Tarquinius Sextus, 284. 

Tatian, 370: 

Temperance, on, 349. 

Temptations of the devil, respecting the 
sacraments, 530. 

Terence, 370. 

Termin (Thermopyle), 356. 

Tertullian, 29; de corona militis, con- 
demneth images, 43, 160; saith, 
Deum posse, velle est,168 ; calleth the 
bread of thanksgiving a creature of 
God, 227; expoundeth Hoc est cor- 
pus meum, 23), 521; denieth the 
bread to be Christ’s body, 232, 282. 

Theft, what it is, 391; greatest of all, 
sacrilege, 395. 

Theodore II., pope, 217. 

Theodoret, 169, 242. 

Theodosius, perhaps Theodorus I., de- 
fends images, 47. 

Theophylact, 237. 

Theostygas, contemners of God, 262. 

Thomas of Canterbury, (a Becket), 40, 
41. 

Tradition is a fallible token of a true 
church, 62; the mass falsely sup- 
ported by, 236. : 

Transubstantiation, whether it bea doc- 
trine of Christ, 112; Rome is its 

mother, 117; illegitimate, 70.; by 

whom it was introduced into the 
church, 118; the words of consecra- 
tion make nothing for, 120; absurdity 
of its doctrine shewn, 122; arguments 


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584 INDEX. 


e 


against, 147; is not to be proved 
from the words, Hoc est corpus meum, 
162; defenders of, are not agreed in 
themselves, 167; is not to be proved 
from God’s power, 168; a new term, 
210; not to be stablished from the 
nature of faith, 220; disproved by 
mould in the bread, 224; antiquity 
is against it, 235; a new and wicked 
doctrine, 526, 

Travise, (traverse) and play between 
conscience and law, 89. 

Tribbechovius, 47. 

Tripartita Tistoria, makes no men- 
tion of saints’ days, 347. 

Tritemius, J., 327. 

Triveth, Nic., 314. 

Trope, a, the words of Christ are not to 
be taken without, 115; papists deny, 
but use, 121, 628. 

Yrophonius’ cave, 20. 

Trouble, protitable to Christians, 409. 

Truth, the, always assaulted by Satan, 
26; darkened by man’s wisdom, 27. 

Turner’s History of Henry VIIL., 38. 

Tyndall, 245. 


V. 


Valentinian, 65. 

Valerius (bishop), associated Augustine 
with himself, 507. 

Valerius Maximus, 24, 297, 298, 327, 
328, 336, 357, 417, 483. 

Valesius, 376. 

Valla, Laurentius, 221. 

Valois, Tho., 314. 

Varenius, viil. 

Varro, 27. 

Vatablus, 242. 

Vercelli, council of, transubstantiation 
unknown until after, 118, 524. 

Vestments, Hooper’s opinion upon, 
479, 554. 

Vicars, Christ’s, the apostles assumed 
not to be, 21, 22. 

Victor III., poisoned by the sacrament, 
123, 451. 

Virgil, ix., 353, 365, 393. 

Virgil (Polydore), 239. 

Vite (Vitas) Patrum, 144, 291. 


| 


Vitruvius, villi. 
Vocation, danger of transgressing, 456. 


Uz 


Union between Christ and his church, 
not by eating his body corporally, 
but by the Spirit of God received by 
faith, 153. 

Urbau DV, 527), 


Mie 


War, in what case it may be lawful, 
475. 

White, St, 320. 

Wickliff, resisted the popish doctrine 
of the mass, 527. 

Will of man opposed to virtue, 152. 

William of Malmsbury, 291, 451. 

Winchester, (Gardiner) bishop of, his 
book on the sacrament, 99; answer 
to, 98; Hooper’s dedication to, 101 ; 
his arguments answered, 213. 

Word of God, the truth of, 1s darkened 
by man’s wisdom, 27; is the judge of 
the doctors’ writings, 30; the know- 
ledge of, leadeth to virtue, 109; 
glosses and false interpretations of, 
are to be avoided, 110; the true 
preaching of, needs to be restored, 
205; is to be read believingly, 287 : 
obediently, 289; forsaken for the 
writings of doctors in ninth century, 
524. See Scripture and Bible. 

Works, the imperfection of our, 61; de- 
serve not remission of sin, 56. 

Wormius, 161. 

Worns are sometimes in consecrated 
bread, 123. 

xX. 

Xenophon saith, that a good prince dif- 
fereth nothing from a good father, 
361. 

Xerxes, 417. 

Z. 
Zeloten, force of the word, 94. 


Zilam (umbra), 104. 
Zurich, viii. 


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