Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	heaven_n	life_n	5,577	5	4.3439	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03769	Of the expresse vvorde of God A shorte, but a most excellent treatyse and very necessary for this tyme. Written in Latin, by the right reuerend, lerned, and vertuous father Stanislaus Hosius, Bishop of VVarmia, Cardinal of the Holy Apostolyke See of Rome, and of the presidents in the late general councel holden at Trent. Newly translated in to English.	Hozjusz, Stanisław, 1504-1579.; Stapleton, Thomas, 1535-1598, attributed name.	1567 (1567)	STC 13889; ESTC S116558	106,428	242

the Hebionytes begāne to sprynge who would needes haue all the ceremonies of the lawe also as precysely obserued and kept as the very Gospell and therfore vtterly denied that this sacrament might be made in leauened bread because all oblation offred to our lord ought by the lawe to be with out leauē the contrary was decreed that is to saye That the sacrament should be made of leauened bread VVhē yet the thing in his owne nature is indifferēt neither seemeth it muche materyall whether you make it in vnleauened or in leauened bread But after the heresie of the Hebionites ceased the Latyn churche thought good to returne agayne to their intermitted manner of consecrating in vnleauened bread Thus wee see our holy fathers thought not good by permission to noorishe heresies but by meere contrary decrees to suppresse them But somwhat they saye is to be graunted to the multitude which require this VVhat yf the multitude should propound this pointe of doctrine that only God the father were to be adored and called vppon but Christ to be holden only for an aduocate Shall we say that this is straight wayes to be graunted because the multitude required it The matter goeth yll when we shall rather chose to followe the vnlearned multitude then the iudgement of those who are properly called to this office Namely synce it is truly sayd that the multitude is the mother of sedition and contumacye and the small nomber the mistrese of discipline The multitude ought to be gouerned and not to gouerne ought to obey but not to prescribe lawes That kingdom is in an hard and pittefull case where the Rule and gouernemēt standeth in the multitude As in all other thinges so chieffly in matters of religion it is diligently to be considered not who or how many doo requyre but what the thing is that is required The multitude requyred of the Apostles and their followers that they should denye Christ and offer incense to idolls The power and auctoritee did also earnestly aduyse thē therunto But what did they to this VVee must sayd they obey God rather then men And so they were ready to indure al kynd of punishemēt yea to laye downe their neckes vnto thē rather thē they would do that they required yea and by their martyr dome they ꝑformed in deed that they had spokē VVhat your part is to doo most vertuous kyng in the suppressing of heresies you are not ignorant You are taught this also by the lawes of your contrey to the keeping wherof you bound your self by an othe when you were inuested in this your kingdom Verely all men which will be accompted Christiās especially wee that be bisshops and guides of religion must rather desire a thowsand deathes then once to denye Christ. But he denyeth Christ not only which confesseth him not to be God and acknowlegeth him only for an aduocat or he which dooth not beleue euery poynt and article which the infallible auctoritee of the canonicall scriptures prescribeth vnto vs either of his diuinite or of his humanite but allso he which dooth not in all pointes communicatt with the vnitee of his churche For Christ is both the head and the body The head is the only begotten sonne of God and his body is the Churche they be as husband and wyfe two in one fleshe VVherfore he dooth as myche denye Christ which dooth so dissent from his body the Churche that he thinketh the communion therof not to be spred ouer all but to be found separat in some one part as he which dissenteth from the holly scriptures in any point touching Christ him self the head therof as S. Augugustine teacheth vs in many places There is extant in Eusebius an epistle of Dionysius Alexādrinus to Nouatus wherin he writeth that martyrdome indured for not deuyding the Churche is as glorious as that which is indured for refusing to committe idolatry Yea and surely in my iudgement saieth Dionysius it is so myche more glory For there he suffreth martirdome but for his owne soule but here for the whole churche VVherby wee may see it is no lesse greuous offence to deuide the Churche or by assent to allowe a schisme then to offer incense to idolls Let it therfore be farre from a christian man and namely from a Bisshopp by and by to geue his assent whē a multitude or power requireth a separation from the Churche of God It is to be wished that it may please God to geue vs this mynd rather to suffer our bodyes to be deuyded from our soules then by our assent to allowe any sacrilegious deuise of separation from Christ or his body the churche Of this mynd as it becometh all Christians to be so chieffly vs that be bisshopps yf wee will duely execute the office of good pastors It is well remēbred most vertuous kyng how when your highnes came first to the gouuernement of this Realme and that some thing was then requyred of you which partly tended to separation your highnes curteously as your manner is and yet well and flatly denyed their request saying you could not without offence of your conscience graunt the same vsing farther in the presence of your councell and a very notable assembly of the people this saying of Christ VVhat auayleth it a man yf he gayne the whole word and suffer his soule to perishe or what exchaunge may a man make for his soule Your princely crowne the empyre of your large and populous kingdome and of so many dominions adioyning therunto were not so deere vnto you that the losse or hazard of any of them could once moue you to do any thing that should seeme to be against your faith and religion And why should not the lyke wordes now allso serue for answer Vnlesse perhapps this separatiō seeme of lesse importaunce then the other being now required to permitt a deuisiō to be made from the holly Catholike Church being the body of Christ But some what is to be graūted say they in respect of a publyke tranquillitie And I pray you was not then allso the publyke tranquillite of the kingdome pretēded VVas it not said that great troubles would ryse yf the request were not graunted Yet God did forsee and prouyde for the tranquillitie of your kyngdome And yf tranquillite and quyet be to be bought with so great losse of suche a number of sowlls it were better as the Prouerb sayeth that heauen and earth should meete and a thousand tymes to indure the losse of this mortall lyfe then being deuided from the body of Christ to lead a whyle a happy lyfe heare in yearth in the iudgement of common men and soone after to change the same with euerlasting death and hell tourments that neuer shall haue end Lighter is the losse of goodes and lyfe then of the soule the losse wherof is not to be recouered I reason not as though it were true which they seke

in the bright and shinyng light of the truth These are they forsothe which so religiously embrace the expresse word of God saying vnto vs honour thy father and thy mother But let vs waygh a litle what feare of God this is wherwith they saye they are so strykē that they may not forbeare the cuppe Sure this is syche an other feare as the Iues semed to be in when they doubted to enter into the place of iudgement lest they should be defyled They had a great conscience to enter into the place of iudgement thinking that by entring therinto they were greuously defyled but to deliuer vp Christ to the gentills to be scornyd whipped and crucified therin had they no religion or conscience at all but rather thought it an offence of conscience and religion to haue done otherwyse For they persuaded them selues that they fulfilled the commaundement of God in deliuering the sonne of God to the Gētills to be done to death VVe haue a lawe sayd they and by that lawe he owght to dye because he made him self the sonne of God They seemyd to them selues by the expresse word of God to shewe that they rightfully deliuered Christ to the Gentills to be put to death and theryn were so litle troubled with any scruple of consciēce that they thowght they should haue committed a wycked act yf they had done otherwyse But what should they not with myche lesse fault for any cause haue entred in to the iudgement place then haue crucified Christ the sonne of God But euen syche is their religion which saye they are forbidden by their conscience to content them selues with receiuing the sacramēt in one kynd Very rightly are they touched with the place of the Psalme They trembled for feare where was no cause of feare and that which Christ him self sayth in the Gospell They straine a gnat and swallowe downe a camell They will seeme to feare God They knowe the churche by the expresse word and precept of God is to be heard and that the custome receyued and allowed by the same is to be receyued and kept yet when the holly catholike Church the mysticall body of Christ which he so loued that he gaue his true and liuing body to death for the same when that I saye is in daunger to be deuyded in to many partes and to be no lesse cruelly torne and rēt then the true and liuely body of Christ was of the Iues there shewe they no feare or scruple of conscience at all But euen as the Iues when they deliuered the true body of Christ to be rent of the tormentors affirmed they did it according to the expresse word of God saying VVe haue a lawe and by that lawe he owght to dye Euen so these men when they are entred into the leeke councell against the mysticall body of Christ when they seeke all the wayes and meanes they can to deuide and cut the same into many partes which their attemptes greate is the pittye haue had to speedy successe taking their entry with the matter of the cuppe will needes seemes to do it according to the expresse word of God still cryeng allso VVe haue a lawe drinke yee all of this and by this lawe the mysticall body of Christ the Churche must be deuyded and cut in soonder How wonderfull are these sleightes of Sathan How great is the subteltie of his crafty deuises Of that very thing which Christ would haue to be a sacrament of pietye a tokē of vnitee a bond of charite he seeketh to make a cause of dissencion a matter of deuisiō and a fyrestone of hatred For what ells is there done in this sacramēt but as S. Pawll sayeth the death of our lord is shewyd And for what cause dyed he Verely to gather in to one as s Iohn sayeth the children of Israell which were dispersid Christ therfore dyed that he might gather together vnite and make vs one body of which matter he allso would this sacrament to be a token For wee which be many be one bread and one body in that wee participate of one bread But here Sathā the true Antichrist not only in word but in deed the very enemye of Christ did therfore cast in this contention about the cuppe to separat deuyde disperse and cut in pieces the church which Christ by the sheading of his precious bloud hath gathered together so as therby he might make voyd the benefitt of the crosse and death of Christ to them that should followe this wicked and sacrilegious counsell of separation Our lord sayth S. Augustine did in this sacrament marke and seale vs by this he would vs to appertayne vnto him in this table did he consecrate the mystery of peace and vnitee he that receiueth this mystery of vnitee and howldeth not the bond of peace he taketh not a mystery for him self but a wittnesse against him self But will you knowe how great a wickednes he committeth then harken to S. Pawll who telleth the that he is giltye of the body and bloud of our lord that is to say he hath committed no lesse wickednes and shall be gilty of no lesse crime then euen they who with their owne hādes whipped Christ shed his bloud crucified his body and put him to greuous death And this is the thing which Sathan seeketh that diuisiō may be wrought in this sacrament of Vnitee so as therby Christ may be crucifyed agayne and as it were scornyd and mockyd at But shall it be thus euen with him which calleth it the sauing word Deserueth this to be called the sauing worde which cōdēneth to euer lasting death Verely this is no sauing word Drinke of the cuppe for Iudas dranke of the cuppe and was condemned many heretikes many false bretherne many confessing Christ and yet denying his power haue dronke of the cuppe But how To death and euerlasting damnatiō not to lyfe and eternall saluation But wilt thow knowe what is this sauing word It is a short worde and an easy Looue Charite is this sauing word which who so hath not lett him drynke of the cuppe so myche as he will yett shall he gayne euerlasting death eternall saluation he shall neuer atteyn therby For it is trewe that is writtē he that loueth not dwelleth in death but he that loueth his neighbour hath fulfilled the lawe And can he possibly seeme to loue his neighbour which doth so iudge of them that haue auctoritee ouer him and whom he is commaunded to obey that they neither haue nor euer had any feare of God or loue to his sauing word but allwayes endeuoured them selues to oppugne and withstand the same Surely these are not signes of loue but of hatred Seemeth he to loue his neighbour which doth not only separat him self from one person but from all which truly professe Christ and from the vniuersall catholyke churche condemning his fathers and

what wee beleued but beleeuing what good or euill wee haue done here in this liffe But seeme they not on bothe sydes armed with the woordes of the lawe of godd Truly both partes glory of his expresse woorde Bothe crye ▪ the woorde of the lord The mouthe of the lord hath spoken it Thus sayeth the lord The Catholikes bring foorth these scriptures Shewe foorth good fruictes of penaunce Except yee repent yee shall all perishe VVee must suffer with Christ yf wee wyl be glorified with him wee must dye with him yf wee will lyue with him wee must indure with him yf wee will raigne with him If thow wilt enter ynto life keepe the commawndementes If you knowe these thinges yee are happy so that yee doo them Thow lord wilt geeue to euery man according to his woorkes VVee must all be browght before the iudgement seate of Crist that eche man may carry away according as hee hath done yn the flleshe either good or euill Mercy shall make a place to eche man according to the merytt of his workes I comme quickly and my reward is with me to yeeld to euery man according to his workes They which haue doon good shall coome foorth to the Resurrection of lyffe and they which haue doon euyll to the Resurrection of Iudgement Man knowyth not whither hee bee woorthy of loue or hatred VVho vnderstandeth his offences From my secret and hidden sinnes lorde clense me who can saye my hart is cleane I am pure from synnes I fearid all my woorkes knowing that thow wooldest not spare an offender My conscience dooth not accuse me of any thing yet am I not Iustified therby Of synne pardoned yett stand not cleerly without feare Say not the mercy of the lorde is great he will haue mercy on the multitude of our sinnes For his mercye and wrathe are soone at hand and wrath is bent vppon synne VVith feare and trembling worke your saluation Blessed is the man ▪ that is all wayes fearfull He that is without feare can not be iustified These and many others which were to long to recyte are the scriptures wherby the Catholykes and right beleeuers as by the expresse word of God Indeuour to proue that it is not Inough for a man to beleeue his sinnes be thorowgh Christ forgeuen him that hee standeth yn good grace and is an heyre of the lyfe euerlasting howe so euer the matter goe with his workes but euen as It behoued Christ first to suffer and so to enter ynto his glory so must wee allso suffer before wee come to that glorye and as hee walked so must wee allso walke That wee must by our good workes make stronge or sure our vocation and yett when wee haue all doon wee must not stand assured or Carelesse but mistrust all our workes and say wee be vnprofitable seruauntes so farre foorth as wee be not without feare euen of that synne which is forgeeuen vs. They on the other syde which haue deuyded them selues from the Churche bring foorth allso their scriptures and defend the contrary opinion Hee that beleeueth and is baptised shall be saued So God looued the world that he gaue his only begotten sonne that euery mā that beleeueth yn him should not peris he but haue lyfe euerlastīg Doo manfully and feare not at the sight of them Doo manfully and thy hart shal be comfortyd Saye yee vnto the cowardes be yee of good chere feare not Putt on you all the armour of God that yee may resist yn the euyl daye VVhom resist you being strong yn faythe Hee hath sent his sonne yn to the world that wee should liue throwgh him Godd shewyd foorth his loue towardes vs in that that when wee were yet sinners Christ was doon to deathe for vs. The lord gouerneth me and I shall want nothing If I walke yn the middes of the shadow of death I will feare no euill because thow art with me The lord is the protector of my lyffe of whom should I bee affrayed In thee lord haue I trusted I shall neuer be Confownded Sure I am that neither deathe nor lyfe nor Angels nor anny other creature can seperatt me from the looue of God All that my father geeueth me shall come vnto me and him that cometh to me I will not cast foorthe VVhoo so euer callyth on the name of the lord shal be sauyd All that is borne of God ouercometh the world and this is our victory which ouercometh the world Our fayth These be the scriptures which Brentius bryngeth to confirme his assurednes and vayne suerty by Yett they be suche as you shall sooner drawe foorth mylke of a poomisse stone then owt of thē the thing which Brētius seeketh You see now how owld a practys this hath been of heretikes to glory yn the woord of God sins it was vsed euen yn the dayes of Hieremy and Ezechiel But what Euen soone after the coomyng of Chryst was not that deuyse allso putt yn vre VVell knowen is that Storye of the Gospell wher in it is wrytten howe Christ so soone as he was baptised was ledd by the spiryt ynto the wildernes and was there tempted of the deuill But with what other weapons did he assault Christ but with the very scriptures The Euangelyst Mathew sayth The diuell sett him on the pinacle of the Temple and sayd vnto him If thow be the sonne of God throwe thy self downe For it is written he hath geeuen his Angelles charge of thee that they shall take thee yn their handes lest thow hurt thy foote ageinst soome stone which place S. Ambrose treating of prouidently warnyth vs saieng Learne here allso for the diuell transsormyth him self yn to an Angell of light and of the diuyne scriptures thē selues makyth ofte tymes snares to intāgle the faith full So dooth the heretike so dooth hee ripp vp the faith so dooth hee assault the lawes of pietye Therfore lett not the heretike deceyue thee because he can bring foorth some exāples of scripture Lett hī not stande much in his owne conceyte because he hath some shew of Learning for the diuell allso vseth the testimonye of the scriptures not to teache but to cumpas and deceiue Very excellenty allso doth Vincentius Lirynensis a writer allso in the dayes of S. Ambrose handle that place yn that his goulden booke which hee intitules For the antiquitee and vniuersalyte of the Catholyke faythe I will the more at large repete his wordes because they are worthy not only to be read but to be lernyd without booke Here sayth hee some man will perhaps aske whither heretikes doo allso vse the testimony of the scriptures They doo sure and that vehemently for youe shall see thē fllee throwgh euery volume of the holly lawe Throwgh Moyses the bookes of the kinges the psalmes Apostles Euangelystes

syche lyke gape after sych toyes But they which haue been trayned vpp in the holly scriptures can not suffer to haue one syllable therof brought in question or hasard But vse rather to offer them selues to any kynd of death yf the case so requyre And therin Basill seemed to the heretikes to be froward as before him Athanasius and Hilary were allso reputed But that which the heretikes iudged frowardnes that the Catholikes and right beleuers esteemed for great constācy VVherby I find my self allso the lesse greued if to soome I seeme stubborne in sayeng ther can be no concord between Catholikes and heretikes onles they which haue departyd frō vs retourne agayne to the place they went from that is to the lap of our mother the holly Churche onles they beleeue her commytt them selues to her and submytt their iudgementes to hers I had rather be counted styffe and stubborne with Athanasius Hilary and Basill thē lyke a vayne reed to waue with euery wynd But these procedinges which I haue remembryd were of long tyme past Lett vs see how oftē in this our age there hath been practyse for concord between the Lutherans and the Suinglians But how hansoomly fell that out to the Lutherans VVhat a concord was it that was made between Martin Luther and Martin Bucer Martyn Bucer in fauor of Luther was cōtent to graunt the body and blood of Chryst to be substancially in the sacrament so that Luther would agayne to pleasure him graunt that the body and blood of Christ was not there but at the very instant when it was receyuid VVhich of these Martyns I pray you drewe the other to his opinyon VVhether became Martyn Luther a sacramentary or Martyn Bucer of a sacramentary a Lutheran Verely Iohn Caluin dooth not any other way make a more effectuall argument that the body of Christ is not substancially in the sacrament then of that graunte of Luther confessing a reall presence only when it is receiued VVherof also he gathereth that the body and bloud of our lord are geuē vnto vs only by vertu and efficacy but not by their substācial presence and none otherwyse then they be present and geuen vnto vs in baptisme and penaunce or when so euer the death of Christ worketh any effect in vs. Of which opinion he gloriously sayeth Phillip Melancthon allso was Is not this a proper concord wherby they which are allredy heretikes become greater heretikes And by their sacrilegious bouldnes growing stronger in blasphemies and errours wexe daily worse and worse not only erring them selues but drawing allso others into errours But let vs passe ouer the Sacramentaryes whose impietye the Lutherans them selues though they differ not myche frō them doo yet so abhorre and detest as they may not afoord any of them so myche as a good morowe or indure their fellowship or company or once to receiue or harbour them but so sone as it is knowen that there is a sacramentary emong them they straight way bannish him out of their Cittyes How often hath there been concorde intreated between the Lutherans and the Christians VVhereupon was the Interim Religion agreed vnto but that there were some gaue great hope that concorde by this meanes might growe betwen the Christians and Lutherans But hath that succeded according to their expectation No God wot But looke what was with full iudgement of all except only a fewe allowed at the dyetts of the Empyre and with their good willes ther determined that soone after was not obserued by them selues which had receiued it They of Lipsia lest they should seeme not to be wyser then the rest of the whole Empyre though at those assemblyes they had agreed to many thinges touching the Interim religion which was there prescribed yet thought they many things of their owne and of their master Martin Luthers deuise meete to be kept and therfore set foorth a dooble Interim which in some things agreed and in some disagreed from the former Interim agreed on at the assemblyes But they of VVittemberg though they were neer neyghbours to them of Lipsia and subiects to the same Prince who had subscribed to the Interim religion set out allso in writing an other deuise of theirs wherin they would not be caulled Interimistes but Adiaphoristes and therin departed from the doctrine of their maister Luther in fewer thinges then the Lipsians hadd done But the Cittyes of Saxony when Mathias Flaccus the Illyrican had kindled fyrebrands amongest them would not goo one heare bredth from the deuyses of their M. Martin Luther but thought what so euer was spoken or written by him meete to be receyued and adored as the expresse word of God VVe see therfore that after concord attempted and thought to haue been in manner brought to passe there is growen greater discord then before For as the Lutherans most wickedly deuided them selues from the Catholike vnitee and the mysticall body of our Sauiour Christ so did they soone disperse their owne vnitee with hellish discordes among them selues VVhat a reuell was ther how many and how bitter contentions between the Zelous Lutherans for so they would be accompted that follow Flaccus Illyricus and between the degenerat disciples of Luther whom Flaccus calleth Adiaphoristes and Interimistes of which sort they be that follow Melancthon what a doo I say hath there been between these only about the surplesse which of auncient tyme the Priestes haue vsed to weare in the churches But what was the cause that they thus pursued one an other in syche small matters Sure none other but for that the Germayne Lutherans feared lest yf any of the auncient customes and ceremonyes were restoryd againe to the churche it might seeme in parte an inclinyng from Luther to Christ and doubted lest they might seeme therby to open a wyndow agayne to the papacy If they then which reioyce to be caulled true Lutherans tooke syche ware and carefull heed leest by restoring the auncient ceremonyes of the church they should open a wyndow to the papacy with how myche more diligēce ought wee that glory in no name but in the name of Christ to forsee that ther be none opened for Sathan to enter at To whom without doubt they are opened when men are accustomed not to geue eare to the churche and to set at naught her ordinaūces preferring their owne priuat iudgementes before the iudgement therof It is most certayne and vndoubted that this whole Sathanisme which now with teares I speake it florissheth in Germany and buddeth euen in your kyngdom most vertuous Prince hath chieffly growen heerby that euery mā dispising the iudgemēt of the churche hath thought it lawfull for him self to interprett the scriptures and of his owne head to alter the rytes and ceremonyes therof VVherfore wee are not vnwilling in this poynt to agree in opinion with Vergerius that the matter of religion now in controuersy may not admyt

followers Brentius also with his bande are throwen foorth of that Churche which would be counted of the Augustan not Christian confession as wee may plainly see by the writinges of Mathias Flaccus and Ioachimus Merlinus who glory themselues to be vpright perfect Lutherans But yf any man will geue more credyt to the iudgement of Melancthon or of his disciple Iustus Menius then shal he fynd that they geue the like iudgemēnt of Flaccus as Flaccus doth of them VVhere then shall wee now fynde this churche of Luther Melancthon will not graunt it to be emong the Illiricans The Illiricans on the other syde say it is not emong the Melancthonistes or Brentiās whom they haue allredy throwen out from the communion of their Churche And haue not thus the very followers of Luther by hellis he discord deuided allso their owne vnitee euen as their maister before did by most impious sacrilege diuide and separat him self frō the catholyke vnitee as from our lordes barne flower VVhere then shall wee seeke this church of theirs which neither of themselues wyll graunt to the other VVho is there so destitute of all reason that will not rather chose to remayne in that Churche wherin he was borne and allso regenerat in Christ which was the greater benefyt then forsaking this to betake him self vnto that which to them selues is so vncertayne and vnknowen But God forbid that a Christiā catholyke and right beleuing man should haue any doubt whether that churche wherin not only him self but his parentes his graundfathers and great graūdfathers haue been entred into the faith of Christ be the true church of God or no. For what were this ells but to doubt whether he be a Christiā man or borne of christian parentes and as it is written by the Prophet to stumble at none daye as in the darke God hath placed his tabernacle in the sunne He hath planted his churche as a citye vpon an hill which can not be hidden But of that matter our purpose is not to taulke any more in this place for that it apperteyneth not properly to this treatyse and for that as well in our christian confession as in our writing which we haue late pubblisshed against the prolegomena of Brētius we haue at large treated of that matter wher we haue taught you which be the markes of the true churche To wytte that it be one holy catholyke and Apostolyke churche wherof except one haue the chiefrule whose auctoritee all do acknowledge it can not be caulled the churche of God Now therfore we wyll not tary any lenger vpon this matter For that I trust wee haue sufficiently shewed that the expresse word of God wherof those mē brag so myche is not the word of God but the expresse word of the diuel For the cleer and expresse word of God is Charite VVhich that it may please God by his holy spirite to power into our hartes and once to geue ende to thies schismes and heresies and to restore to his churche the desired tranquillite wee humbly beseeche his infinite mercy VVhich no doubt he will do not for our merites wherunto most greuous punishementes are dewe but of his owne exceding great goodnes so that we amend our lyues and with confidence adressing our selues to the throne of his grace incessantly contine we in feruent prayer THE CONCLVSION THis myche I had to write vnto your highnes most vertuous Kyng of the expresse word of God at what tyme I was preparing to take my iourney to Rome and by that occasiō letted with myche and mani folde busynes How be it the faithfull hart I beare your grace enforced me to bestowe this trauayll in writing of this matter The great benefytes allso which without my desert you haue heaped vpon me being so great as I doubt whether any man haue receiued the lyke of any kyng of Polonia hath driuen me therūto VVherfore howe myche the more I ꝓfesse and acknowledge my self boūde vnto you so myche ▪ the more carefull am I of your safety and namely of the euerlasting saluation of your soule For the defence wherof I will not only not flee any payne and trauail but most willingly aduenture my lyfe For it is possible ther want not some which do allso beate vpon your eares with thies wordes Throw thy self downe for it is writtē But I haue so great a confidence in your constancy and in the mercy of God that assisted therwith you will neuer imbrace their wycked counsells of separation or suffer their pestilent persuasions to haue any place with you For myne owne part yf I should see your highnes which God of his mercy forbyd slipping downe from that high tower of the church I would not fayle God geuing me strēghth yea though I should presently dye therfore but with my body receyue you faulling downe and with the death therof redeme the safegard of your sowll You knowe most worthy Kyng how often I haue imployed my trauaill in the defence of the sound and holly doctrine of the churche You know how synce the tyme your highnes pleasure was to haue me called to the office of a Bisshop I haue not spared any charges labours or perill to staye the declyning religion within this your kyngdom and dominions and to the vtter most of my power to susteyne and shore vp the same seeming redy to faull VVho can be a better witnesse then your highnes what study labour and diligence I haue imployed in auowing defending and proouing our aunciēt Christiā Catholike and right religion But for that God is iustly angry with our synnes how litle good hath yet followed therof I see to my great grief This Sathanisme doth daily increase more and more For when men haue once begonne to throwe them selues downe then are they caryed daily downe hedlong more and more into the bottomles dungiō of errours For as it was in their power to let them selues fall so when they be once going it is not then in their power to stay them selues VVhat is now the state of your kyngdome your highnes seeth VVhyle euery man allmost hath none other thing to dispute of but of the expresse word of God VVhyle eche man arrogateth vnto him self the knowledge therof and will haue his owne fancy adored as the expresse word of God Yea and often is it seene that how myche the more vnlerned a mā is with so myche the more bouldnes he will take on him to taulke and dispute of that which he vnderstandeth not But lord how myche I feare lest while euery mā wil haue what so euer him self sayeth or deuiseth to be houlden for the expresse word of God we shall shortly recken emong vs so many Polonian Gods as allredy we see of Germayne Gods VVould God your highnes would be induced most vertuous Prince to harken to the Prophets and Apostles which styll crye vnto you Auoyde idolls For what can they be ells but idolls