now with that synnes and yet lik unto men of no senses we fyle nether perceaue how nether when we ar woundyd nether care to syke a remedye of thys yle thowgh ryght well we knowe that euery syne that man committyth of iustyce deseruythe eternall damnation but these thyngz mouyth nothyng at all the man that is ignorant what the deuyll the worold and synne is he felyth nether what his dyseace is nether knowith the craufft malyce and deceyte of his Ennymy and by those meanes departithe not only from god but also from all honesty and fallith he knowith not how into souche detestable crymes and ignorancye of god that booth god the worold and there awne consciens baryth testimonye of there iniquite agaynst them these oure infyrmytes and great offensis we must lern to know and ons knowen diligently study to amend them and to remoue the causes of these yles then the effect is sone destroyde the way to remedy all thys yle and to leade an upright and honest lyffe is to know god by hys trew an holy word who ledyth a man unto uertew only and so lye as dauyd teachyth Psal 119. quo pacto adolescens uitam inculpatam aget nempe si eam custodiat ut dictat uerbum tuum qum autem te queram in toto corde meo ne sinas me errare à mandatis tuis who so euer conform his lief unto the word of god shalbe out of the danger of his ennymye the deuyll thowghe he be subiect unto thinfirmytes of the fleshe and must suffre the temptacyons ther of yet shall he not be ouer com but in chryst able to resyst yea and to be delyueryd from death synne and the deuyll as all godly men before oure tyme hathe don and lykwyce lefft behynd them in wrytyng how we may do the samÄ™ Saynct Paul that kew boothe the thowghtz of the deuyl 2. Corint 2. and also his apert and open malyceagaynst those churches that he had prechid the gospel of Chryst unto among other he teachyth the Church of the galathyans that the principall remedy agaynst synne is to belyue stedfastly the gospell of Chryst that he preachyd unto them and not to admyt ony false doctryne or other learnyng thowgh an angell from heauen shuld preache the contrarye Gal. 1. not to admyt ony false addycyon or dreame of man but be coÌ„tentyd to use the same as he lefft it Rebukyd wonderfully souche audacious persones as toke upon them to set oni glose or interpretacion other then he had preachyd unto them Thus tawght Moses the Chyldren of Israel and bid them obserue the law as it was yeuyn from god and threatenyd the transtrangressours and those that addyd unto the law the dyspleasure of godes yre whyche shuld cause all men to tremble and quak for fere as many tymes as the thynkyth readyth or hearyth readen ony part of the holy strypture because the reseaue it nat with more reuerence and honor with harty prayer that god wyll preserue them from all false sinister and preuerse interpretations therof and with all study and dylygens to folow and practyse waht so euer be commandyd them to do by godes word in godly and uerteues lyuyng for the law was not yeuen to be wroten in perschement or paper but in the hart of man not to bable and prate of it but to lyue as it byddyth not to bare it in the bosom but to shew it unto the worold in godly conuersacyon and uertues lief To mark al thyngz therin conteynid and to thinke uerely that all togather is spoken to the and that god requyryth that honesty and godlynys of lief in the that there is expressyd and would the to be ware how thow transgres hys law and to auoyd hys importable dyspleasure by texample of other for as god lettyd not to puuyshe the transgression of oure fore fathers he is the same god stylle and wyll do the lyke unto the if thow commit like offense Remembre that thorygynall of mannes mysery condemnacyon and death was fyrst wrowght by the false interpretacion of the scripture as thow mayst se by te horible and moost feare full example of adames wyckyd and detestable transgression whych made all hys posterite and succession prisoners eternally unto death hell and synne and compellyd by the same meanes the sonne of the ethernall god to sustayne thyncarnacyon of mortall fleshe to apeace thyre of god for mannes transgressyon that by the meanes and death of his moost innocent body he myght dâ—ryue in to himselfe thole dyspleasure and ucngence of mannes transgression were there no more strypture but that that descrybyth the falle of man and the meanes how he was loost it were sufficient to teach all the worold to be warâ— how to tak the word of god in awrong sense yâ— adame had byn contentyd to haue usyd the word of god as it was yeuen unto hym those myse rys had neuer be knowen neâ—her by hym nether by his postâ—ryte buâ— he wreacchyd man forgote god and god lynis yea and yke his awne wealthe lefte the text and belyuid the glose as the deuyll had tawght eue whych wrowghâ— his woo and payne and where as he would not for the loue of god belyue the text of godes mouth the paynes that â—olowid his transgression tawght hym to know that the glose was diabolycall â—hus being instructyd let us beware of gloses and false interpretations and in all maters of contrauersie and causes of religyon belyue noman except he speak the word of god trewly and in the same sence that god ment it for as paule saith wear ffoundyd upon the fundacion of the prophetes and the Apostoles the cheiffe corner stone being Christ Eph. 2. and let us not dout but only the scrypture is sufficienâ— to theache us all uerite and treuth consernyng rellygyon and to gouern our lief in all godly and honest conuersacion and by the scripture we may cum alone unto all perfection Confute all herâ—sis and false doctrine thowgh there had neuer doctor wroten ne neuer decre made by ony generall councell as paule teachyth 2. Timo. 3. 2. Pet. 1. therefore Christiane reader as thow hopist tobe sauid harken diligently unto the wor des of oure heneuly father and here them not only but undrestond them belyue them and do them his wordes be these Matt. 17. Hiâ— est filius meus dilectus in quo mâ—hi complacitum est ipsum auditâ—â— a few wordes but a great mater conteynid in them thonly saluacion of all oure healthe sufficient autoryte to ouer strow all false doctrine and all Idololatrye of the worold He that teachyth ony thing that Christ tawght not is not tobe harde souche as only hath there redempcion in thonly death of Christâ— wilbe lyue nothing but that Christ commaundith nor do ony work that cannot be aprouyd by the scripture He holdyth alwayes thys texct before his yâ—ys That the father shewyd unto the worold sayng this is my sonne in
the affyrmatiue it is not sufficient to refrayne the tong ffrom swering and speking of yle but that it must confesse the treuth of god and speake well as Dauid saythe declina à malo fac bonum It is not sufficient to leaue yle undon but that we must do the godd commaundid by god and his lawe As Dauid saythe Psal 1. blessid is he that walkythe not in the concell of the yle c. but hathe his meditacions in the law of god day and nyght Wyste I that my laboure shuld neuer do good ner healpe the cōscience of one manne yet for the cōmaundementes sake would I haue wroten to set one oracion agaynst the other because I se the Name of god blasphemid by the opinion that ye defend But I haue hope that it shall somwhat auayle to confound the falshode and bring the truithe the soner to light I know it is the condicion of god to permit unto euery oracion his nature and condicion as we se som tymes by preaching of the trew word of god people ar conuertyd unto faythe some tyme by preaching the doctrine of men people ar seducid and caryd ffrom the faythe It is not the nature of god to make the false oratour domme when he would perswade à false opinion Nether to make his auditours deffe but as Isay he suffrethe the oracion to work his uertewe and leauithe ffre election unto the audience to imbrace whiche part they lyst by grace and à consenting will the good by the deuill and there awne malyce the yle Now the oratour of god must persuade withe none othere argumentes or wordes then the master of the scole Christ hathe tawght The Prophetes and aposteles wrotē It is no orator of Christes that contrarie unto his Canones Rules and preceptes would perswade in the churche ony thing more thē is prescribid in the sccipture the whiche is moost perfete and sufficiēt to persuade in causes of Religiō all thinges That law must nedes be moost perfete that can haue nothing addid unto it nor nothing taken from it of this cōdition is the scripture as ye know by the wordes of Moses and the reuelacion of Iohan. Luc. in his later booke saythe Superiore uolumine diximus Theophile de omnibus quae cepit Iesus facere docere The whych wordes Ioan. Chrysost thus interpretith de omnibus non omnia de omnibus ad salutem necessarijs Consernyng doctrine and how to lede oure liffe it is sufficiently tawght in the scripture Those that will stablishe the Masse as ye do my lord and defend Idolatrye Must proue the thyng ye speke by the scripture and playnly satisfie the places of the scripture browgte agaynst youe ye must not darken the places with gloses of your ymagyon But dissolue the places and content boothe the scripture whyche ys youre mortall Ennymie in this mater and likewyce satisfye the reason of man whyche ye neglect in this cause of the sacrament other wyshe then ye shuld do and for à good reason ye bryng an inuisible miracle God that can resuscitat the Chyldren of Abraham out of the hard stones send youe of his mercyfull grace to take away the uele of blyndenys and yeue youe his light Amen Tiguri 9. Septembris M. D. XLVII Iohannes Hoperus Anglus uoluntate ac legibus IT IS DAYLY PRAYDE IN THE CHVRche of god good Christiane reader of as many as knowith and felith in them selfes there weakenys how soone man is Caryd away ether with affections ether by forse of temptacion whych the nature of man corruptyd in no wyse can resist unto all Kynd of abhominacion that god of his mercye woulde defende those dangerouse assaults of the deuyl the worold the fleshe and synne and saith Ne inducas nos in tentationem suffre not us to be ouer come with temptacion nor caryd away by the forse of the dewyl into the danger of synne and iniquite but delyuer us from yle gouerne us with the ligth of thyne eternal truythe that nether by ignoraynce of knolege of thy moost holy worde nether by thymbecillite ant weakenys of oure infirmę nature we fall not awaye from the. Great and wonuderfull was the prudens of Dauid yet was he diuerse tymes Caryd awaye into manny great synnes and so for the tyme made seruant unto the deuyl and his awne lustes that withe great difficultye and inspekable penitence skarse coulde he in long tyme affter moderat those wilfull and rayshe affectyons so dangerous a thyng is it to be seruant unto the deuyl who would haue all men creatyd unto the similitude of god and redemyd withe the moost pretious blud of his only sonne to be theternall uesselles of godes yre and uengens as he is hymself Ando to bryng thys wykyd purpose to passe he usithe not one simple and playne way but a thousand crafftye and false subtiltes as he seithe occation promptyng to euery mannys nature and inclynation the synne that he is moost prone and dysposyd unto aud leauyth not the man that he assaultithe untill souche tyme as he opttyne the uictorye Except the wrechyd man kepe hymselfe with dread and fere under the protectyon of godes mercye and desyre hym with ardent uehement and daylye prayer that in Chryst he may resist the forse of his mortall ennymy who is finall pretence is none other then to beryue the soule of man of the ioyse eternall and to haue hyme his companyon for euer to course the lyuyng god and to blaspheme his holy name without end but these temtations in Chryst we may ouer come he came into the worold to destroye the workes of the deuill 1. Ioan. 2. and no man may better ouer come the deuill then he that is well perswadyd of his malycyous and insaciable yre towardes god and man knowith and felyth in hymselfe that he is mortall ennymy booth unto god and unto all his moost perfet workes redy allways to peruert godes order in all thyngis as we may to oure payne perceaue in oure selfes the soule that was creatyd unto the similitude of god replynyshyd with all uertewe and grace full of knolege prudence and undrestondyng in all thyngys appertaynyng unto god a hart moost gentle humble and allwayes obedyent unto god and godlynys a wyl moost redy and prompt to imbrase chose and elect the thyngis godlye and eschewe refuse and auoyde what so euer god and reason iudgyd to be yle but now it is contrary for knolege ignorancy for light darkenys for obedience contumacy and rebellyon of hart boothe agaynst god and his word and for a will that would be inclynyd and chose nothyng but uertewe and souch thyngis as might moost appertayne unto the glory of god a will that now chosith nothyng lesse then toserue god and rather to blaspheme god then to refuse thyle offryd by the deuyll contrarye unto god thus is man spoylyd of all his orygnnall ryches dayly woundyd more and more woundes freshe and newe now percid with this syne
unto the people And the right use of his sacramentes and yeue grace unto the people to undrestond the maner of speache usyd in the scripture and to admyt that trope and figurâ— in this holy supper of the lord that best apperteynithe unto the nature of à sacrament Moost commuely usyd and â—amilier in all other sacramentes and to the use of oure sacramentes By the scripture conâ—erring oneplace with other and not to send to the hygh pryst of Egypt or unto the booke of byshoppes decrees to know what our sacramente meane Let us sarch the scripture and makeit the gyde of our study as dauyd dyd Psal 119. Lucerna pedibus meis uâ—rbum tuum lumen semitis meis This we know that as the supper of the lord is à sacrament unto us so was Pesah unto the Chuldren of Israel and for our Baptisme they had circumficyon As well was the promes of eternall lief made unto them as unto us as well they belyuid tobe sauyd by Christ as we They were of Christes church as well as we as well was Christ delyuÌ„id un to them in the use of there sacramentes as unto us But not so openly because he was not then born nor had not suffiyd the death that there sacramentes representyd as ours do declaring unto us what Christ hathe donne for us that now sittith at theright hand of god the father so that the sacramentes of thold testament and the new in effect be one and yeue aright censure and iudgment of thone and then ar we instructid aright in boothe For as all the promyses of god from this unto Adame Semen muliâ—ris conteret caput sâ—rpâ—ntis Gene. 3. unto the last and finall promesse unto the Apostelles Sedebitis uos super sedes iudicantes 12. tribus Israel were made unto the church in Christ and for Christ to saue souch as belyuid from the course and malediction of Adames sinne and to stablysthe the weak infirmites of those that receauyd by fayth the promese god annexyd unto the promese these externall signes Which we call sacramentes that they myght sett before oure yeis the benefitz of godâ—s mercy dew unto oure faith in Christ and were as sea lâ—s and confirmacions of godes promises where he warrantyd and assuryd his churche openlye that he would be her god and she tobe his spouse for euer made here adowre of liefe eternall and gaue her these externall signes wherin she myght allwayes exercyse here fayth and in spryte haue the godly conuersacion of Christ when she would As we may haue dayly in the use of the sacramentes thowgh not bodely yet in spryt and as uerely as we eat and drinke Christ in the holy supper so dyd the fathers eat Christ in there sacramentes no lease Christis body then to be born Then we now that heis borne then to come in â—he fleshe into the worold and now in the fleshe departide out of the worold As sainct Paule sayth 1. Cor. 10 omnes eandem escam spiritualem comedebant omnes undem potum spiritualem bâ—bebant Bibebant autem de spirituali quae illos coÌ„mittabatur petra Petra uero fuit Christus He teachyth manifest ly that the fathers eat in there sacramentes Christ to cum as well as we that be after his byrth in this earthe and ua le of miserie This was Christ the stone that coniunyd the church of the prophetes tyme with the church of the Apostelles times and mad booth these churches one too in externall signes and sacramentes one in effect to be sauyd in Christ one coÌ„sernyng the substance and effect of sacramentes I would aleyge for my purpose saynd August who undrestondyth and expoundid one way and by one figure and trope these too textes Petra erat Christus hoc est corpus meum Sauing that our fayth is not groundyd upon saynct Augustine nor ony other man but upon the word of god thonly scripture and also because I mynd here aâ—ter to declare the iudgment of Augustine and other of the holy ffathers concernyng this mater Be cause they make with tholde truyth agaynst this new papistrye But ffyrst by the worde of god we must know what the nature and use of à sacrament is thoffyce of à sacrament is this to shew unto us uttwardly that the merites of Christ is made oures for the promes sake which god hath made unto those that belyue and these sacramentes by fayth doothe applicat and aplye uttwardy unto hym that in fayth receauyth them the same grace the mercy the same benefites that is representid by the sacraâ—entes but not so by the ministracion of the sacramentes as thowghe they that receaue them were not before assuryd of the same graces and benefites representid by the sacramentes that we re amanyfest errour for incase the sacramentes could yeue us ueri Christ the promesse of god were inuayne the which allwayes appertayne uuto the people of god before they receaue ony sacrament But they be the testimonyes of promese and declare unto us for an infallible uerite and unto the church of Christ that we be the people that god hath chosen unto his mercy and that by fayth we possessyd before Christ and in fayth frendshyppe and amyte with god we receaue thefe sacrameÌ„tes which or nothyng else but abaygge and open signe of godes ffauour unto us and that we by this liuery declare our selfes to lyue and dy in his fayth agaynst the deuyll the worold and sinne But he that supposith tho make Christe his and all Christes merites by the rereauing of the uttward signe and sacrament and bryngith not Christ in his hart to the sacrament he may make â—ymselfe assuryd rather of the deuyll and eternall death as Iudas and Cayn dyd Matt. 26 Gen. 4 For the sacrament makyth not the unyon peace and concord betwen god and us but it ratifith Stablisshyth and confirmyth the loue and peax that is betwen god and us before for his promese sake what is the moost principall significacion and to what end euery sacrament was ordeynid it may be lernid best by the promesse annexyd unto the sacramentes Qui crediderit inquit Christus baptisatus suerit saluus erit Mar. ult therefore baptisme is callid à sacrament because it is annexid unto the promesse of eternall Ioy to testifie that the promes of grace uerely appertaynith unto hyme that is Christenyd yet to declare the uerteue of this more playnely Let us consyder the wordes of baptisme the which conteynith in them selfes thole and somne of the testament the benediction wherewith we ar consecratyd dedicatid and offeryd unto god and godes name inuocatid upon us aâ—ter this sort I sayth the minister by the comanndement of god and in the place of Christ Do Christine the. To say do testifie by this externall signe thy sinnes to be wayshid away and that thow art reconsilyd unto the lyuing god of our mediatoure Iesus Christ this is the signe wherwith all god markith all that be
lyuing in this worold and his ffrendes by these meanes hesealith in the thassurance of remission of sinne whych thow haste fyrst in sprit receauyd by fayth and for the promesse made unto thy father and his posterite for the promesse of god the remission of synne appertaynith not only unto the father but all so unto the seade and succession of the father As it was sayd unto Abraam Gen. 17 Ere firmacion of godes benefites towardes hym and then to manifest open and declare unto the hole church representyd by the minister and souche as be present at thact Christ that allredy secreatly dwellith in his soule that they may bare record of this loue amyte peax an concord that is betwen god and hym by Christ And for asmouche as all dlspleasure ire uengeance an hatred betwen god an hym is agreyd upon by thintercession of Christ whom fayth before baptisme browght beforeâ— the iudgment set of god to plede this charter of remission it is thoffyce of the church which hath an open an manifest declaracion therof to yeue god thankes for the preseruacion of his churche and for the acceptacion of this crystenid person into the comune wealth of his sauid people Remembring that only those be appertayning unto god that be thus callid openly into the uisible church and congregacion except death preuent the act and souch as coÌ„temne this sacrament be not of god as Paule sayth Quos praedefinierat eosdem uocauit Rom. 8. When they may be receauid as they were institudyd and ministrid by souch as the law of god apoyntid in the ministery of te church no Christiane shuld omit for ony occacion the doyng of them But where as souche take upon them as be not lawfulli callid unto the ministration of sacramentes as where the sayge fame or mydwiffe for danger of the chyldes soule will Christine it It is aprophacion of the sacrament and not to be suffrid the child shall reyoyce eternally in heauen with Abraam Isaac an Iacob for Christes sake whois merites apertaynith unto thinfant for his fathers fayth This un godly opinion that attribuith the saluacion of man unto the receauing of an externall sacrament Dooth derogat the mercy of god as thowgh his holy sprit could not be caryd byâ—ayth into the penitent and sorowfull consciens except it ryd allwayes in 〈◊〉 cherot and externall sacrament This errour hath ignorance browght into church because the ministers this many yers knew not to what end à sacrament was institutyd They contend upon certayne wordes of the scripture Ioan. 3. Mar. ult How be it understond aryght an the circumstannce of the text markyd it prouit nothing Nicodemus was aman of sufficient health and ayge and nocause why he shuld not receaue that holy ceremony of baptisme Marks wordes appertayne likwyce cheiffely unto souch as were apt to hyre the gospell and souch to be Christenyd Notwithstonding they may like wyce confirme there by the baptisme of infannce by this reason Ero deus tuus seminis tui post te Deducing this argument of those wordes to whom so euer the promes of god apertayne to thesame the signes annexid unto the promes apertayne To thinâ—auntes the promesse appertaynith Ero deus seminis tui Likwyce the signes of the promes Wher as they say that baptisme appertaynith unto the saluacion of all men that be of godes electes I grant but not unto euery of godes electes I except those that dy before they be Christenid thinâ—antes of the Christians of whois saluacion we may not dout of thinfidels infanntes I will temerously nor damne nor saue saynct agustayne is of the contrary part agaynst me how be that holy doctor yeuith me leaue to leaue his wrytingz and bylyue the scripture If it were my porpose to reason that mater I would get great ayede out of other his workes to serue myne opinion And as for thexcuse of the mydwiues Christening By thexample of Zippora moses wief Exo. 4. that circunsicid in the time of nede it may not proue the myd wiffes fact tobe godd For of one priuat and singuler fact nomam may make à generall law Epiphanius that great clerk libro 3. contra hereses To. 2. cap. 79. prouith mine opinion with strong argumentes Si mulieribus praeceptuÌ„ esset sacrificare deo aut regulariter quicquam agere in ecclesia oportebat magis ipsum mariam sacrificium perficere in nouo testamento c. at non placuit read the chapiter Moses was in danger of death because he neglectyd the commanndemet of god whyche was to circunsice the viij day Ge. 17. As he supposid after the iudgment of the flesh it shuld haue hindrid the chyldes health be cause they had along Iourney to trauell Souch good intencions contrary unto the word of god wese cruelly reuengyd diuerse times The sacramentes must be usyd as they be commaundyd and to the same end that they be commanndyd The ministeri of Christes church cheyffly dependyth in the preaching of the gospell and the ministracion of the sacramentes and as the preaching of the word is not thoffyce of awoman no more is the ministracion of the sacramentes To what end and to whom the sacramentes must be yeuen Saynct Paule teachith Rom. 4. Where he callithe circuncision Sphragida eius iusticiae 1. acceptationis in gratiamdei quae perâ—idem apprehenditur It is the Marke and seale of acceptacion into godes grace Reseauyd before by â—aythe and this externall sacrament was as the conclusion and sealing upp of all that god had promisid unto Abraam before To say inte benedicentur omnes gentes terrae With many other promeses as is expressid in the book of Genesis from the 12. chapiter unto the 17. where as circuncision was yeuen For this word Sphragizo signifieth Sigillo notare insignire concludere By the which word an text of Paule it is manifest that by the sacramentes godes promeses be not fyrst yeuen unto man But that by the sacramentes the promes receauid is confirmid For Paule discernit applicationem gratiae ab ipsa circuncisione as in the same 4. chapiter he she with more playnely Wher he declaryth the condicion of Abraam what he was before he receauid this sacrament prouith hym fyrst to be the frend of god credidit Abraam deo imputatum est ei ad iusticiam As aman fyrst assuryd of god he receauid this sacrament and sawght not fyrst to find hym in an externall signe So dooth allmen at this day if they markyd what is requiryd of them before they receaue ony sacrament There is not so mouch as the specheles infant but by his parentes is bonnd to yeue accompt of his faytk befoâ—e he be Christenid and as Ioan sait 1. cap. dedit eis utliceret filios dei fieri uidelicet his qui credidissent in nomine ipsius So that none is admittid unto the sacramentes but souch as be godes ffrendes fyrst by fayth Abraam credidit Abraam belyuid Thinfant belyuith Cornelius
But to practyse it in lief For it is à sciensâ—practyue and not speculatyue Consistitin Actione non in lingua God yeue grace these holy sacramentes may be moore often and more reuerently usid the neglecting of them is to be condemnyd mouch more the contempt of them But euery man must be aright instructyd why and to what end he usith them as well as to receaue them he that ys ygnorant of the causes can neuer iudge aright of theffect he that knowith not the cause why god made man Shall lyue allwayes like abest and applye his lief to an other end then god made it for to serue hym in iustice and uerteus liefe he applieth it more like adogg and Brute beste contrary unto the order of god and makyth the ymayge of god theymayge of Cacodemon obeyng euer lust that repugnith unto the will of god So far hath the deuill and sinne preuailid that in maner there is nether thone sect of people callyd papistes nether thother callyd gospellers that caryd for the lyefe of the gospell Souch custome of yle hath made so weake oure corrupt nature that it fleyth all honesty and honest lawes that shuld kepe it in order and of à spirituall libertye yeuen unto us by Christ in the gospell we take à carnall lyence and wantones of liefe so that we make uery litle or no resistaince at all Assensus est infirmus cor habet contrarios impetus pugnantes cum lumine dtuitus insito mentibus Trew or the wordes of Medea Video meliora proboque deterio ra sequor ac fertur equis auriga nec audit currus habenas of euery thing the principall cause must be knowyne to say the cause finall the which is fyrst to be considerâ—d As in a commue wealth the finall cause of all lawes â—nd the commue wealth likewice is to lyue well The fâ—nall cause of phesike to cure the sike well The finall cause of Rethoricke to perswade well And the principall aud cheiffe cause of all the sacramentes that be now in the church of Christ or euer where in the churche of Christ is that theybe and euer hath ben the signes of go des will an pleasure towardes us testimonijs and seales annexyd unto the promese of grace They be not the thing that they represend but signes and remembrances therof way the scripture diligently Christiane reader and sarch for the truith there God hath bound his church and all men that be of the churche to be obedient unto the word of god It is bound unto no title or name of men nor unto ony ordinary succession of bishoppes or prystes longer then they teache the doctrine contaynid in the scripture nomam shuld yeue hyring unto them but folow the rule of Paule Si quis aliud EuangeliuÌ„ docet anathema sit he that teachyte ony other gospell them Christes it must be à cursid God hath preseruyd in all captiuites and persequution of the churche miraculously one booke the holy bible deliuerid the same unto the churche and bound the church un to this booke As Christe sayth Ioan. 14. paracletus autem ille qui est spiritus sanctus quem spirituÌ„ mittet pater noie meo ille uos docebit omnia suggeret uobis omnia quaecunque dixi uobis He sayth that his holy sprite shall teache none other doctrine theÌ„ he himselfe tawght and the same that he tawght Therefore with drawe thy hart froÌ„ this openyon that they would deceaue thy soule with all under the pretence of holi church thei on lybe the churche that 〈◊〉 holi booke the bible hyrith it learnyth it and â—olowith the iudgment of it He is à Christiane man that leuith the word of man and kepith the word of god Si quis diligit me sermoneÌ„ meuÌ„ seruabit qui habet praecepta 〈◊〉 seruat ea ille est qui me diligit Ioan. 14. Paule commaundedyd Timothe to be studious in the scripture and not to study in Talmud nor darash or othere decrees of the Pharises 1. Timot. 4. Intende lectioni also Collos 3. uerbum Christi abundet inter uos To that purpose the holy goost would the scripture to be wroten to detect all falshode that godes name might be aright callyd upon in Christ only and not with inuocacion of ded saynces and his holy supper to be usid as à communion unto all men under booth kindes and not to be made amasse of that blasphemit god for souch as honor the bread there for god dooth nolesse ydolatrie then they that made the sonne there god or sterres Dauid saith Psal 101. scribentur hâ—c in generatione altera populus qui creabitur laudabit dominum to what purpose hath Christe yeuen us his sacramentes and wroten openly manifestly an sufficiently the trew use how they shulde be usid in the scripture When nomam or few men will obserue the commaundement of the scripture But rather the dreames and detestable decrees of hereticall an pharisaicall Bishopes And meyntayne 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 him and theÌ„ moost the holi bible sâ—rue lik à hand mai de awyckid purpose to coloure à stinking ceremonie that aspringes my dominie May proue holy water to be à good and godly ceremony And hoc est corpus meum aâ—ter thinuocacion of dead saynctes is callid to make good the wickid masse Wherin is not as mouch as one thing good sauing the scripture which they abuse to an other purpose then it was wroten for Doutles the princes of thearth unto whom god committith the ciuille gouernaunce of the people shall susteyne thire of god for there negligent indeuoure in this behalfe be cause they suffer souche preachers and byshopes to rule ouer the consciens of there subiectes wher only the law of god shuld haue place These things shuld moue all Christiane princes to à reformacion of these wronges that god susteynith by taking away his word from the people The miserable blindenis that the people bein with danger of Eternall damnacion because of Idolatrie shuld cause princes to rew upon there wofull state an condicion Yea there awne estate and princely digni te yeuen unto them by god shuld moue them to remoue this yle out of there Kealmes or els other men will usurpe falsely there auctoryte and peruert thorder of god in the commune wealth Therfore in the moost noble an famous commune wealth that euer was the commune wealthe of the Israelites Was this order apoyntid Num. 9. fyrst god then his word the celestiall signes the piller of fier and the cloud which were as gydes in there Iourney to shew them wen and where the shuld campe and likewice wheÌ„ and whyche way they shulde marche foreward in the
present and the thing don indeade I would confesse the same and that it were agreat miracle to call Christes moost blessid body from heauen with aword But now herin consistith this hole mater Miracles of god be open and theffect of the miracle so makyth manifest the miracle tkat reason is contendyth that god shuld do his pleasure what so euer reson would atteÌ„pt to the contrary As for an Example the blyssyd uirgine when she hard the messayge of god by thangell that she shuld bare à child in here uirginite it passid the capacite of her intendement and thowgh reason knew not how it might be yet sowghth reason to know the meanes how it shuld be and sayd quomod fiatistud when she was assurid that it shuld be by noman but by the holy gost She let fall reason and belyuid the wordes of godâ— And as she in fayth conceuid by the holy gost the sonnâ— of god wounderfully abouâ— the reche of reason So the sonne of god made man in the bely of that blessid uirgine naturally there incressid for the space of certayne monethes and declarid unto reason the fact that was donne agaynst reason So that reason could not denye but that the blessid uirgine was with childe and had testimonie therof by the mother of loan Baptist Vnde hoc mihi ut ueniat mater domini mei ad me Lucâ—â—â— with souch à godly greating as is confortable for euerie Christiane this miracle was shewid after ward unto all the worold by thactes that Christ dyd which prouid hym selfe to be the sone of god Now mark althowgh man cannot comprehend which wayes Amiracle is don by reason yet must the miracle be perceauid and knowyn by reason Thowgh the leper Matt. 8. could not know by reason how he was helyd sodenly of his diseace yet perceauid he right well theffect of this miracle The Apostoles of Christ that knew not how so great à Numbre of people 5000â— beside wemen and châ—â—dren shuld befed with 5. loues and too fishys Matt. 14. Mar. 6. Luc. 9. loan 6. the miâ—acle that passid there reason was shewid not only to there reason but also unto there senses So all the worold that was inade of nothing agaynst reason by miracle is declaryd manifest unto reason and senses aâ— we see at this day Now if thei would proue Christes body by miracle to be present uery god an man in the â—acrament thowgh reason cannot comprehend how it may be yet let them shâ—w unto reason and unto the senses that it is so then men wilbe lyue it And not before Let them shew me ony miracle that god dyd upon the erthe lik unto there inuisible miracle All the worold seyth the bread remayne and no body of Christe present yet say they it is there is god so mouche thennymie of man to yeue him his senses to his destruction No he hath of his aboundant mercy yeuen them to decern whit from blak soware from swet chalke from chese the gloriouse body of Christe from the signe of à sacrament which is bread There miracle in the transubstacion of bread is asmouâ—h à miracle as the miracle of him that sayth he will make hole amannes blind Iy and yet the blind man seith nothing the better God usith no souche blind miracles But mad eueri thing for man meruelously because man shuld honor him in his workes According to out fayth Credo in deum patrem omnipotentem creatorem coeli terrae It agreith as well to mak the body of Christe present in the sacrameÌ„t without his corporall qualites as to make agreat fier without het An other glose is there which Eckius usith to defend the alteracion of bread with all and sayth thowgh Paule call the body of Christ bread yet it is no bread indead but the uery body of Christ and attemptith to proue his sayng by the rode that Moses usid in Aegypt Before Pharo When the rod was turnid into Aserpent yet was the serpent callid stille arod This simile prouith nothing ffor when the text sayth sed deuorauit uirga Aharon uirgas illorum Exoâ— 7â— there remaynid nor form not figure of Arod but of à uery horrible an ferfull serpâ—nt If this place serue to proue thalteracion of bread into the naturall body of Christ let them shew me the form of bread changid into as naturall aman as therod was changyd into à naturall serpent and then iam content I will not dispute of the name so greatly thowgh they callyd ffleshe and bludd bread but they must mak demonstracion of Christes body unto thexternall senses as Moses made of the serpent unto thygypcious When god callyd oure first father Adam because he was creatyd of the earth And Adam sayd by his wief be hold abone of myne bones Gen. 1â— there was nether Adame that had the forme of erth nor Eue the fform of Abone Thone was aman and the other awoman How be it they Kept stille the name of the thing they were creatyd of Change the form of bread in the sacrameÌ„t and make therof the form of Aman. Then thâ—se places will suffre the maner of speche right well that aman may be callyd bread if he be made of breade as well as Aserpent callyd Arod because he was se made of arod But for asmouch as there is no forme of the breade changid in the sacrament belyue with the Euangelistes and Apostoles that it is in mater and substannce uery bread how it apoyntid to an holy use to be ministrid unto the church of god in the remembrace of Christes death With these wordes Christ tok bread and gaue it to his disciples Mat. 26. Luce 22. 1. Cor. 10. 11. These men agre with them selfes in the sprit of god and teachith acertayne doctrine those that defend these maâ—ses and transubstancion agreyth not with them selfes And hath nothing certayne thone sayt the thing that corruptyd is nothing but accidens thother sayth that it is the uery substannce of bread Rede the booke of innocentius tercius de officio missoe where as be these wordes quod sicut miraculose substancia panis uertitur in corpus Christi remanentibus accidentibus panis ita miraculose redire substancia prioris panis possit de qua generetur uel uermis uel quid aliud tale Into what substaynnce the water mynglid in the chalice with the winne is turnid se the mind of Clement in the 3. booke of the Decretalles it is turnid say he into ffleume God of his mercy Delyuer his church effrom souche doctrine Yet haue they an other Reason where with the deceaue themselfes with all and other The pore of god that can do all thinges And of these moost holy wordes they fframe many à false conclusion Be cause god can do all thing therfore Imust belyue that the breade in the sacrament is turnid into the body of Christ I would belyue it were it not agaynst his word Now agaynst his word he will do nothing à sfull
not be hard only for to know god but also to ffolow god in his commaundementes Beati immaculati in uia qui ambulant in lege domini Psalm 110. Beatus qui in lege eius meditatur die ac nocte Psal 1. thus with an holy sermon Christ preparyd the hartes of his disciples unto the holy supper and not with saing of masse He exortid them to pacience And to coÌ„temne the worold thone to loue the other and thone to bare 〈◊〉 thinfirmites of thoter rede the coÌ„fortable sermon of Christ from the 13. of Ioan. to the 17. and then I make thy conscience good Christiane reader iudge which is the best wayes to prepare the wrechyd and sin full man unto the supper of the lord And which of booth is to be preferryd à sermon as Christe usid and his aposteles Or those uile ceremonies that the byshoâ—es hathe browght into the churche euery man baryth 〈◊〉 other in hand that he louithe Christ and doothe ackâ—â—lege him to be wyser then man It apperith not for if tâ—ey belyuid as they say they would not leaue his holy testament seatyd with his precions bludd and folow the supersticion and idolatrie that the testament coÌ„dem nithe This holye sermon shuld prepare the hartes of souche as purposid to communicat with the precious body and bludd of Christ lest they receauid this holy sacrament unworthyly to say with out penitence and the fere of god For althowgh sinne of his awne nature be detestable and condemnyd by god They that without repentaynce receauith this sacrament aggreuat and doble there sinne be cause without condigne honor and reuerence contemptouslye receaue the body of Christ After this preparacion unto the sacrameÌ„t Consider the ceremony it selfe without all mennis addicions only prescribid in the word of god and thow shalt perceaue the action and doing of the supper preche unto thy senses fayth and penitence Christ toke bread gaue thankes unto god brake it and gaue it to his disciples sayng take ye eat ye this is my body that is yeuen for youe Mat. 26. Luc. 22. Mar. 14. 1. Cor. 11. The eris of the Christiane hyrith that the body of Christ was yeuen and his bludd shed for his sinnes These wordes and the breaking of the bread betwene him and his Christiane brother dooth certifie him that the yre of god was greatagaynst sinne that would not other wyce be satisfied then by the death of Christ his only sonne No godly hart can iudge sinne to be lightyle that was purchyd with so meruclous à death and inestimable pryce The calamites of manne be great and his misereis wunderfull as we dayly se Sickenis pouertie exile bauishemeÌ„t warr not only in the fild with oure Ennymiesâ— But also at home with all uertew and honesty discord debathe contencion and stryffe betwen them that shuld be in moost peax and concord Yea dayly war in euery mannys conscience betwyne uice ad uerteue Loost of goddes And loost of ffrendes the greatyst loost of all loostes to be robbid of the trew word of god All these be sacramentes and signes of godes displeasure and yre agaynst sinne And we arr troblyd and afflictid with the se miserys to admonishe us of godes iudgment and augre for sinne But the testimomye of all testimonies of this great and inspekable yre is the sonne of god sweting tyres of blud contending with the iustice of god and fighting agaynst the deuill ad sinne only gote the uictory by deathe He that is not mouid nor ferd with this thowghtes of godes ire and the death of Christ in eating and receauing the sacrament undrestondith not what the sacrament meanith Now except Christ shuld cum downe from heauen and dy agayn before oure faces his death cannot be more lyu ely expressid then it is in the scripture he knew what ways it might best be kept in remembraunce that suffrid the death in his awne body and shewid the manner of this ceremony himselfe and byd them do the same in the memorie of him Christ preachid à sermon brake the bread and delyuerid the cupp unto the hole congregation Matt. 26. Mar. 14. Luc. 22. so did Paule 1. Cor. 11. and then gaue thaukes unto god and aydid the poure 1. Cor. 16. and this was the memori of Christes death and unto this hole accioÌ„ and ceremoni of the supp must these wordes be referrid hâ—c quotiescunque feceritis in mei memoriam facietis And not to the liffting upp of the chalice ouer the pristes hea de as it is usid in the masse Christ commaundyd this ceremonie to break the bread among the hole congregacion that by the doyng therof the might return unto trew repeÌ„taynce and thinke when they break the bread and drink of that holy drinke that as they breake the bread and drink of the cuppe so it was there sinne and there fathers that causid Christ to dye This ceremony is godly and thus dooth the scripture permit to interpretat the doing of the supper and not to breake the bread secreatly with per eundem dominuÌ„ nostrum Christum filium â—uum c. as they do in the masse What neade hath the prist to break his cake at all if he mind not to depart of it to his neyghboure he might eat it hole as well it is but an Apyshe contrefeting of Christ to make good the thing that is nowght Because Christ and Paule diuidid the bread unto the hole churche as Acommunion they will diuid it in there priuate masses thowgh it be yle don yet hath it à certaine shew unto the unlernid of uer tewe Is not Christ well ffolowyd godd Christiane reader of these menâ—yes hardely there masse and breaking of breade as like unto the blessid communion of Christes bodi and prâ—cious blud as uice is unto uertewe and false supersticion unto trew religion The masse is no ceremony of Christes supper But à uery prophanacion of Christes supper ffor this is à trew and certayne rule all wayes to be had in remembrannce No ceremonie hathe the nature and strenghe of à sacrament when it is not usid as the word of god teachythe but contrarie unto the word of god and to an other end then the word of god assignithe it The â—ewis and the turkes dooth use at this daye circumsicion yet is it no sacrament This ceremonie pleasithe not god but it is a wickid supersticion damnid by god and don coÌ„trary unto the word of god Lykwice the masse where as one receauith the bread and winne the baring about of the hoste in prosessionâ— Keping of it in the box Doutles it is not à sacrament of Christes moost holy body but à prophanacion of his holy supper For of Christes ceremonie it was sayd Accipite maÌ„ducate take ye and ete ye it agreyth nothing with à sacrament that they do They haue not asmouch as one place of the scripture that speaky the of à priuate masse baring it about in prosession or Keping it in
that these signes that I haue spokeÌ„ of and the signes of the sacramentes ordeynid in the churche be not like All one concerning the nature of signes the diuersite is by the word annexid unto the signe and the use wher unto the signe is apoyntid There ar too kindens and dâ—uerse sortes of sacramentes And god is thauctor of them boothe Thone kind apoyntid unto the ministery of the church all wayes to be usid in the congregation of god and hath the word of god and promesse of godes mercy annexid unto it so that who so euer con temnyd the use of those sacrameÌ„tes were excludid from the promesse of god and also ffrom eternall lieffe of thesesort of sacramentes were too in the churche of the Israelitis Circumsicion and pesah Gen. 17. Exo. 12. Of the other sort of sacramentes Was the arke in the Clodes the which god callid the arke of his allyaunce betwen hym of the one party man and best of the other party Genesis 9. and likwice the coelestiall fier that consumid the sacrifice of our fathers in the beginning of the worold Genes quarto There was none of these too apointid by god to be usid in the ministery of the church as circumsicion and pesah was But god at his pleasure when he lystyd shewid by souch signes his loue and fauour unto the yyes of souch as louid him Not with stonding there was no promesse annexyd un to these sacramentes of lieffe eteruall Now in booth the se sacramentes as well those that were apoyntyd to the minystery of the church as those that were not Were none other then testimonys of the promes that god had mad with them that usyd the signes before the receauid the signes and the cause why God would annex these signes unto his promese thowg there be many yet is this the principall to admonishe hym that receauyd them of Godes pleasure and God will to wardes hyme to excitat and confirme the fayth he hathe in te promises To declare his obedience unto God and by the use of these sacrameÌ„tes to manifest the liuing god unto the worold and yeue occacion to other for to do the same Then ar these sacramentes as uery Chaynes and synewes to coniuÌ„ge and bind to gather all the membres of Christ in one body wherof he is the hed by the whiche exercise and use of sacramentes the church of god declarith it selfe to be deuidid ffrom all other nacions that use not the same sacramentes But beware Christiane reader when thow speakist of thend wherfore the sacramentes were institutid that thow confound not the endes and take one for the other For if thow do thow hast ascendid the next gre to neglect the sacramentes Some say the ar but signes of oure profession that discerne us from other people As in time past the Romaynes were knowen ffrom all other Nacions by there Apparell But we must understond that the ffyrst cheyffe and principaule cause why the sacramentes were institutid To be testimonies of godes pleasure to wordes us as Paule sayth by circumsicion Rom. 4. Behold the scripture and then thow shalt se all wayes that signes of godes ffauor we re yeuen unto the faythfull and ceremonies annexid un to the promesse of grace ffrom the ffall of Adam unto this present day And as the promese was renewid so god gaue new signes and testimonys of the promesse affâ—er the ffyer unto Adam and Abell Circumsicion unto Abraam because the promesse of saluacion was re uewyd and made more open unto Abraam then unto Adam Inimicitias ponam inter te mulierem etsemen tuum semen illius c. Gene. 3. now by expresse wordes unto Abraam In semine tuo benedicentur omnes tribus terrae Shewid that in his seade all the worold shuld be blissid And when this promese of god unto Abraam by reason of the long captiuite of Abraames seade in Egypt was like to haue byn for gothen and the truith of godes worde litle regardyd among the posteri te of Abraam God sent agayne new preachers of his trewith Moses and Aron to call this gospell unto remembrayunce in semine tuo benedicentur omnes tribus terrae And with the restoring of this light agayne unto the churche he gaue like wyce new signes many à one as the 4. latter bookes of Moses testifiy the namely the killing of the â—ame which was à sacrament of Christes death to cum What occacions is there gyuen to mortall man to rendre thankes unto god for the preseruaclon of his churche that when the light of truith semid to be cleane put out he kindelid it agayne Aâ—ter Noe the preacher of the promesse was Abraam Aâ—ter Moses Samuel Dauid and other in the time of the Phariseis and Saduceis Simeon Zacharias Anna Maria When the light of the gospell was browght into the churche there was also new ceremonys and sacramentes gyuen to be signes of godes promesse Baptisme and the supper of the lord The which too sacramentes we haue for circumsicion and Pesah And ar the same in effect with the sacramentes of thold law sauing they signified Christ to cum and oures declare and signifie Christ to be passid bodely out of the worold And that the Elementes and mater of our sacramentes is chaungid ffrom there For the lame that signified Christ to dy we haue bread and winne that signifieth Christ to haue died and as Christes body was not corporally in the lame nomore is it in the bread and winne ffor they be sacramentes of one and the same selfe thing institutid by god to one and the same purpose thone to prophesie the deathe of Christ to cum thother to preach and mani fest the deathe to be past the one coÌ„maundid to be Ame mory of the thing donne in Egypt Exo. 12. thother to be amemorie of the thing don in the mount of Caluary 1. Cor. 11. the memory of thone was not the thing that was remembrid by the memorie nomore is the other For of thinges like must be like iudgment yeuen in the one remaynid uery ffleshe the lame in the other uery bread and winne In the one the iudgment of senses was not reprâ—heÌ„dyd nomore awght it to be in the other theffect of the one sacrament scilicet Pesah was only receauid by fayth and not by hand deliuerid into the mouthe of the receauer so is the other Theone had his promesses and proper ceremonies how it shuld be usid by the word of god and noman to change the use therof so owght the other For the gospell is as suffieieÌ„t to teache us all thinges as the law was unto the lewes and à better and more holy minister is Christ of our church then Mose of the lewes church The false interpretacion of the Iewes corruptid the iudgment of oure fathers as ye may se by the scripture and uehement preachinges of the prophetes so hath the decrees of byshopes corruptid the iudgmenâ— of the worold in oure
time as ye may se when ye confer there doctrine unto the doctrine of the Aposteles The malice of man could not utterly destroye the truith in our fathers time nomore shall it do in oure time Christ hathe prayed for his churche and his prayer is hard Ioan. 17. it shall be upon the erth till he cum to iudgment Matt. ult thowgh allwayes afflictid and persequutid by souch as contemne boothe god and hit word But it shall suffice the seruaunt to be as his master was we reade how he entryd with many afflictions so must euery man that wilbe sauid Ebre 11. Rom. â— the churche of Christ may welbe comparid unto daniell setting Among the lyons destitute of all humayne ayede and defense deliuer it out of the caue yet shall it wander upon theâ—th as à contemptible thing of no Estimacion not knowing where to rest here â—ed pacience must suffre this opprobrie and abiection and when she can not be receauid as she is worthy into the palyce of the ryche she must be coÌ„tent to lodge in the stable with Christ among the brute bestes Yet god Manie times dooth resuscitat of his great Mercy diuerse princes and godly mindyd kynges for the defense of the church as he dyd Cyrus and Constantinus with many other And in my dayes it pleacid god to moue the hart of the moost noble and uictorious prince Henrye theight of à blessid memorie to deliuer his subiectes ffrom the Tyrannie of the wyckid Antechrist the byshope of Rome with many other godlye and diuine actes which browght the light of godes worde into manie hartes Beseching the eternall and lyuing god That this oure moost gracious and uertewes Souerayne lord Kyng Edward is successor may godly performe the thing that is yet to be desirid and leaue nomore doctrine in the churche of inglond nor other booke to instruct his subiectes with all Then the moost godly yong prince Iosijahu leste in the land of Iuda an Hierusalem His moost noble actes be wroten 4. Reg. 23. heremouid all false doctrine and Idolatrie out of the churche and restoryd the booke of the lawe into the temple bound himselfe and all his subiectes to honor and obey god only as that booke tawght Manasses for the time of many yers conspirid nothing but the abolycion and destruction of godes word killid the prophetes of god and many other godly persones in that time of persequucioÌ„ some godd man hid in the temple an Exampler of godes law which by deuine operacion was found in the raygne of Iosijahu Agod act of him that hyd the booke and à godly act of the king to bind his subiectes unto that booke He that had sawght all te churches in inglond before 16. yeres shuld not haue found one bible but in euery church souch abhominacion and Idolatrie as the like was not sith the time of Iosijahu euery where Idoles with all abhominacion and as I perceaue by à frindes letter of mine of late in à Certayne churche in Inglond was an inquisicion made for the bible by the kynges maiestes officers that in stede of the bible found the leffte arme of one of those chartechouse Monkes that died in the defense of the byshope of Rome Reuerently hyd in the hygh aulter of the church with à wryting conteyning the day and cause of his deathe Doutles à uery sacrament and opyn signe that they be hypocrites and desemblers and not perswadyd of the truith in there hartes And I trust to hyre that the Kynges maiestie neuer put his officers to great payne to bring them to Tiburn But put them to death in the churche upon the same aulter wherin this relique was hyd and burnt there the bones of the treterous ydolatraes with the relique as Iosijahu did all the false pristes 4. Reg. 23. And the doyng therof shuld not haue suspendid the churche at all but haue byn à better blissing therof then all the blissins of the byshopes of the worold for god louithe those that be zealous for his glorie But what the cause shuld be now that the littell ydoles be cast out of the churche thowgh the moder of them all be there yet and yet people be ydolatres It is easi to be perceauid The wannt of the word of god diligently preachid Rede the 33â— chapiter of the 2. bok of Paralip Where as the good king Manasses aâ—ter his captiue in Babylon was returnid ffrom his wyckid lieffe and restoryd unto his Kyngdom with great diligence he destroyd souch Idolatrie as be fore he stablyshid in his Kyngdom ouer trew all the aulters of Idoles with great diligens How be it in the 55. yere of his Reygne he departid out of his mortall lieffe before he could conueniently restore the booke of the lawe and the trew word of god unto the people so that not withe stonding the kynges godly pretence and destroing all â—dolles Populus immolabat in excelso domino deo suo 2. Paralipp 33. Amaniâ—est Argument that it sufficith not to remoue thoccacion ofyle but there must be gyuen occacion of goddâ— when ydoles be cast out of the churche the word of god solye and only must be browght into the church and so preachid unto the people that there false conceuid opinion may be taken out of there hartes and taugh te to abhorre ydolatry by knolege or else will they return agayne to there supersticion as many times as they haue occacion yeue them The trew word and souch as can preach it treuly unto then them will they swere in there conscience neuer to serue other then the lyuing god of heauen as ye may se 4. Reg. 23. by kyng Iosâ—â—ahu and his subiectes Stans rex iuxta columnam percussit foedus coram domino quod ambularent post dominuÌ„ obseruarent praecepta eius testimonia eius atque statuta eius toto corde atque tota anima â—t exequerentur uâ—r ba soederis huius quâ— scripta erantin libro illo Stabaâ—quecunctus populus consenciens soederi illi When they were perswa did by the word of god that ydolatrye was naught it was no nede to bid them beware of ydolatrie in the time of Manasse graunt father unto this uertewes Kyng Iosâ—â—ahu it was no meruell thowghe the people leste not there Idolatrie because the kyng being preuen tid by death could not with the taking awaye of the uice plant uertew as he would haue don doutles But the mercifull lord â—ouche sauid to performe this old kynges godly intencion by the yong uertewes and holy seruaunt of god that was cronid kyng in the viiâ— yere of his ayge Whois exemple I dout not but that our moost gracious Kyng will ffolow Hauing so godly agouernoure and uertewes consolers whois yeys cannot be darid with these manifest and open abhominacions To haue à god of bread or the holy and moost blyssyd supper of the lordes deathe thus abusid There is one no table thing tobe markid in this yong kyng losiahu When that Hilkiâ—ahu