A briefe Treatise agaynst certayne errors of the Romish Church Uery plainly, notably, and pleasantly confuting the same by Scriptures and auncient writers. Compiled by Gregory Scot. 1570 |
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 | A briefe Treatise agaynst certayne errors of the Romish Church |  |
The Printer to the Christian Reader
Though volumes great and learned workes,
Of famous men hereof be ryfe:
VVherby both Papistes, Iewes and Turkes
Haue deadly woundes, for all their strife.
And though these sectes haue not such lyfe,
In these our daies, as late they had:
Yet (gentle Reader) take in briefe,
This treatise gaynst these errors bad.
Of famous men hereof be ryfe:
VVherby both Papistes, Iewes and Turkes
Haue deadly woundes, for all their strife.
And though these sectes haue not such lyfe,
In these our daies, as late they had:
Yet (gentle Reader) take in briefe,
This treatise gaynst these errors bad.
VVhich for the truth in playne discourse,
And pleasant verse, by sence well tryde,
Of such as are learned and wyse:
I thought therefore not it to hyde.
But publish it, to daunt the pryde,
Of them that styll wyll hold the same,
Gaynst God and truth, and therein byde,
Regarding neither truth nor shame.
And pleasant verse, by sence well tryde,
Of such as are learned and wyse:
I thought therefore not it to hyde.
But publish it, to daunt the pryde,
Of them that styll wyll hold the same,
Gaynst God and truth, and therein byde,
Regarding neither truth nor shame.
But chiefely for the symple sorte,
This is set forth, in forme most playne,
In pleasant wyse, and order shorte,
That they may viewe with lesser payne,
And in their mynde the same contayne,
As for the learned though they know,
These errors all, and them refrayne,
For others skyll doth this allow.
This is set forth, in forme most playne,
In pleasant wyse, and order shorte,
That they may viewe with lesser payne,
And in their mynde the same contayne,
As for the learned though they know,
These errors all, and them refrayne,
For others skyll doth this allow.
The Author to me as vnknowne,
To thee good Reader I commende,
This worke out set, and now forth blowne,
Shall shew forth that hedyd entende.
VVhich was (I hope) some folke to mende,
VVho wander in these errours yll,
Thy fauour then to him extende,
Accepting this as hys good wyll.
To thee good Reader I commende,
This worke out set, and now forth blowne,
Shall shew forth that hedyd entende.
VVhich was (I hope) some folke to mende,
VVho wander in these errours yll,
Thy fauour then to him extende,
Accepting this as hys good wyll.
And prayse thou God for this his lyght,
VVhich in our dayes doth now so shine,
VVho opened hath the myndes and syght,
Of many learned, for profyt thyne.,
To God alone therefore resigne,
These prayses due, and not to men,
Yet in thy praiers haue in mynde,
Their good estate, and thanke God them.
VVhich in our dayes doth now so shine,
VVho opened hath the myndes and syght,
Of many learned, for profyt thyne.,
To God alone therefore resigne,
These prayses due, and not to men,
Yet in thy praiers haue in mynde,
Their good estate, and thanke God them.
But chiefely pray thou for those states,
By whose good meanes this light we ioy,
As namely Prince and Magistrates,
VVhich keepeth vs from all anoy.
The Pastors eke, for them do pray,
And frame thy lyfe in vertues trace,
In humble wyse them loue and obay,
So shalt thou quyt their laborous case,
By whose good meanes this light we ioy,
As namely Prince and Magistrates,
VVhich keepeth vs from all anoy.
The Pastors eke, for them do pray,
And frame thy lyfe in vertues trace,
In humble wyse them loue and obay,
So shalt thou quyt their laborous case,
FINIS.
A briefe treatise against certaine errours of the Romish Church.
How is the faythful City chaungde,
from that it was before?
Where righteousnes sometime did syt,
now bloudshed raygneth more.
from that it was before?
Where righteousnes sometime did syt,
now bloudshed raygneth more.
Rome once it had renowmed prayse,
for Truth therein dyd dwell:
A faythfull Citie once it was,
and others dyd excell.
for Truth therein dyd dwell:
A faythfull Citie once it was,
and others dyd excell.
But now vngodlynes doth raygne,
where fayth dyd then abound:
Their wicked and most lothsome liues
throughout the world doth sound.
where fayth dyd then abound:
Their wicked and most lothsome liues
throughout the world doth sound.
Rome is a cage of Birdes vncleane,
a sincke of filthy synne:
Few errours haue the Church infect,
that dyd not there begynne.
a sincke of filthy synne:
Few errours haue the Church infect,
that dyd not there begynne.
From thence they spred ouer the earth
what place could once be found,
That free was from infection?
in Europe none was found.
what place could once be found,
That free was from infection?
in Europe none was found.
Wher canker once hath taken roote,
it creepeth ouer all,
Herein that wicked mother churche
we may to witnes call.
it creepeth ouer all,
Herein that wicked mother churche
we may to witnes call.
Which once declining from the truth,
and from the perfect waye,
Hath euer synce mo errours bred,
and further gone astraye.
and from the perfect waye,
Hath euer synce mo errours bred,
and further gone astraye.
Of these errours my purpose is,
here brieflie to intreate,
But not of all, for that were much,
the number is so greate.
here brieflie to intreate,
But not of all, for that were much,
the number is so greate.
I meane of such as you your selues,
by whom mayntaynd they bee,
Might sone perceiue (so plain they are)
if eyes you had to see.
by whom mayntaynd they bee,
Might sone perceiue (so plain they are)
if eyes you had to see.
This serueth for the ignorant,
whom you do most infecte,
The learned know your errours well,
and haue them all detecte.
whom you do most infecte,
The learned know your errours well,
and haue them all detecte.
Three witnesses confirme a truth,
yet mo that wytnes beare,
Thereby you are more guiltie found,
your errours more appeare.
yet mo that wytnes beare,
Thereby you are more guiltie found,
your errours more appeare.
The errours be so catholicke,
in your religion,
That order ther is none at all,
but great confusion.
in your religion,
That order ther is none at all,
but great confusion.
Which is the cause that orderlesse,
herein I do obserue,
Althoughe to some it be offence,
lesse blame it doth deserue.
herein I do obserue,
Althoughe to some it be offence,
lesse blame it doth deserue.
Therefore myne entrie wher to make,
my mynde is muche in doubt,
Suche heapes of errours do I see,
your Romish church throughout.
my mynde is muche in doubt,
Suche heapes of errours do I see,
your Romish church throughout.
Against Images and Idolatrie.
But worshipping of images,
a grose and greeuous sinne,
Because it is a custome old,
with it I wyll begynne.
a grose and greeuous sinne,
Because it is a custome old,
with it I wyll begynne.
In thinges against the law of God
if that you do offend,
Then pleade you custome commonly,
your errours to defend.
if that you do offend,
Then pleade you custome commonly,
your errours to defend.
But yet such custome here you haue,
you may put in your plee.
Why should it not take place? it is
of suche antiquitie.
you may put in your plee.
Why should it not take place? it is
of suche antiquitie.
Welnigh for age it rotten is,
your Idols shew the same,
The old heathen they vsde it long,
from thence this custome came.
your Idols shew the same,
The old heathen they vsde it long,
from thence this custome came.
But chiefely how they first beganne,
and since haue taken roote,
(Although yet some were long before)
this briefly shall you note.
and since haue taken roote,
(Although yet some were long before)
this briefly shall you note.
The Father mourning for the death
of his beloued Sonne,
An image to remember him
he wild to make anon.
of his beloued Sonne,
An image to remember him
he wild to make anon.
In time, this custome so preuaild,
incrreasing more and more,
That rytes and offerings were deuisde
the Image to adore.
incrreasing more and more,
That rytes and offerings were deuisde
the Image to adore.
And tyrantes did by cruell law,
compell men so to do,
The beutye of the cunning worke,
did much intise therto,
compell men so to do,
The beutye of the cunning worke,
did much intise therto,
Though Father onely for his Sonne,
this image did deuise,
Of small begynninges yet we see
great mischiefes may aryse.
this image did deuise,
Of small begynninges yet we see
great mischiefes may aryse.
But thoughe Idolatry, among
the Heathen thus did raigne:
Yet of long tyme in Christ his church,
no place it did obtayne.
the Heathen thus did raigne:
Yet of long tyme in Christ his church,
no place it did obtayne.
Untill next after Christ his death,
foure hundreth peares were past,
No Image then was worshipped,
nor yet in churches plaste.
foure hundreth peares were past,
No Image then was worshipped,
nor yet in churches plaste.
But when the Apostles of the Lord,
and their Disciples true
Were taken hence, and few were left
their preachinges to renue:
and their Disciples true
Were taken hence, and few were left
their preachinges to renue:
The Church began then to decline,
true knowledge dyd decay,
Then Images crept in withall,
and lead them more astray.
true knowledge dyd decay,
Then Images crept in withall,
and lead them more astray.
But as I sayd, these Idols came
from Gentiles, that did vse
The Images of worthy men,
such as them selues did chuse.
from Gentiles, that did vse
The Images of worthy men,
such as them selues did chuse.
Of whom some memory to keepe,
(by errour so deceiued)
They honoured their Images,
for benefites receiued.
(by errour so deceiued)
They honoured their Images,
for benefites receiued.
These Heathen conuert vnto Christ,
lyke errour keeping styll,
They caused Images to make,
in signe of their good wyll,
lyke errour keeping styll,
They caused Images to make,
in signe of their good wyll,
Of Christ, of Paul, and other mo,
and kept them reuerentlye,
Thus first amongest the Christians,
began Idolatrye.
and kept them reuerentlye,
Thus first amongest the Christians,
began Idolatrye.
Nothing in scripture is forbid,
so muche as Images,
Yet to no synne more prone we be,
then to such wickednes.
so muche as Images,
Yet to no synne more prone we be,
then to such wickednes.
But most vngodly is this worke
wherby you would expresse,
The liuing God in outward forme,
of grauen Images.
wherby you would expresse,
The liuing God in outward forme,
of grauen Images.
Moyses giuing charge hereof,
this cuyll did forsee,
Thou heardst the voice of God, he saith
no Image didst thou see.
this cuyll did forsee,
Thou heardst the voice of God, he saith
no Image didst thou see.
Take heed therfore vnto thy soule,
alway remember this,
No Image make vnto thy selfe,
a damned thing it is.
alway remember this,
No Image make vnto thy selfe,
a damned thing it is.
The godhead is not lyke to gold,
nor lyke to siluer bright,
It is not lyke to wood or stone.
nor subiect to the sight.
nor lyke to siluer bright,
It is not lyke to wood or stone.
nor subiect to the sight.
Who hath sene God at any tyme?
the workeman did but gesse,
When lyke an old man he him made,
of bignes more or lesse.
the workeman did but gesse,
When lyke an old man he him made,
of bignes more or lesse.
Belyke his yeares they now decay,
who can be alwayes yong?
His old gray bearde doth seeme to shew
he cannot sure lyue long.
who can be alwayes yong?
His old gray bearde doth seeme to shew
he cannot sure lyue long.
The glorie of the immortall God,
whose shape was neuer sene,
To Images of mortall men,
thus haue you chaunged cleane.
whose shape was neuer sene,
To Images of mortall men,
thus haue you chaunged cleane.
But whereof be theyr Images?
of God they can be none,
For he doth lyue euen of hym selfe,
and geueth lyfe alone.
of God they can be none,
For he doth lyue euen of hym selfe,
and geueth lyfe alone.
The Image hath no lyfe nor breath,
nor cannot moue at all,
It cannot once get vp agayne,
if that it chaunce to fall.
nor cannot moue at all,
It cannot once get vp agayne,
if that it chaunce to fall.
Moreouer God is infinite,
and measurde cannot bee,
His breadth, his length, how can you shew
in mettall, stone, or tree?
and measurde cannot bee,
His breadth, his length, how can you shew
in mettall, stone, or tree?
No carnall substance is in God,
such thought haue not in mynde,
God is a spirit, and who can
an Image thereof finde?
such thought haue not in mynde,
God is a spirit, and who can
an Image thereof finde?
No liknes then there is of God,
in image wrought by arte,
In substance, nor in outward fourme,
nor any other part.
in image wrought by arte,
In substance, nor in outward fourme,
nor any other part.
Therefore accursed is the worke,
reprochefull vnto God,
Wherby the Godhead you compare
vnto a peece of wood.
reprochefull vnto God,
Wherby the Godhead you compare
vnto a peece of wood.
Yet here my meaning is not suche
percisely to refuse,
All Images of creatures,
or none at all to vse.
percisely to refuse,
All Images of creatures,
or none at all to vse.
For caruing and eke painting are
good giftes we not denye,
In similitudes of creatures,
to vse them lawfullye.
good giftes we not denye,
In similitudes of creatures,
to vse them lawfullye.
As Birdes, or beastes and of such lyke
as here our eyes do see,
Pictures of men some vse they haue,
if story written bee.
as here our eyes do see,
Pictures of men some vse they haue,
if story written bee.
Except some pleasure to the sight,
els profit bring they none,
If that the storye be not she wed,
but Images alone.
els profit bring they none,
If that the storye be not she wed,
but Images alone.
Of Iesu Christ though man he were,
great daunger is therein,
To carue or paynt similitude,
so prone we are to synne.
great daunger is therein,
To carue or paynt similitude,
so prone we are to synne.
For humayne body to suche end,
our sauiour did not take,
That Caruers should lisentiously,
such Image therof make.
our sauiour did not take,
That Caruers should lisentiously,
such Image therof make.
But hauing wrought saluation,
the same he tooke away
Into the heauen, out of our sight,
vntill the iudgement day.
the same he tooke away
Into the heauen, out of our sight,
vntill the iudgement day.
His owne Disciples did depende
so carnallye vpon
Christes bodye when it present was,
He did depart anon.
so carnallye vpon
Christes bodye when it present was,
He did depart anon.
It was not then expedient,
his body here to bee,
What helpe to faith with carnall eyes
his image now to see?
his body here to bee,
What helpe to faith with carnall eyes
his image now to see?
Image at all vnto our God
we are forbid to frame,
To Christ who is both God and man
how may we do the same?
we are forbid to frame,
To Christ who is both God and man
how may we do the same?
Yet be they not his images,
for monstrous then he were,
For of a thousand, not one lyke
another, doth appeare.
for monstrous then he were,
For of a thousand, not one lyke
another, doth appeare.
What great offence, and what abuse,
through Images haue beene,
Experience doth teache to well,
our eyes they haue it seene.
through Images haue beene,
Experience doth teache to well,
our eyes they haue it seene.
The Paynters did to much reproche
vnto the Saintes of God,
To paynte them so lassiuiouslye,
vpon a stocke of wood.
vnto the Saintes of God,
To paynte them so lassiuiouslye,
vpon a stocke of wood.
Or if they were playne on the wall,
all did with gold so glitter,
They lookt lyke wanton Paramours,
I could iudge them no better.
all did with gold so glitter,
They lookt lyke wanton Paramours,
I could iudge them no better.
The blessed Virgin in her lyfe,
both Peter, and the rest,
Had they such precious garments then
wherwith they now be drest?
both Peter, and the rest,
Had they such precious garments then
wherwith they now be drest?
These pearles and rings they vsed not,
they liued soberlye,
But Papists thinke no shame hereof
to vphold Idolatrye.
they liued soberlye,
But Papists thinke no shame hereof
to vphold Idolatrye.
Ful wel they know these things intise
when all doth shyne so bright,
The foolish people thinke it is,
A comlye pleasant sight.
when all doth shyne so bright,
The foolish people thinke it is,
A comlye pleasant sight.
For this they seeke for cunning men,
the Image to set forth,
The offerings els, for which they gape,
they would be nothing worth.
the Image to set forth,
The offerings els, for which they gape,
they would be nothing worth.
Thus of good creatures, they are
made snares to catche men in,
Intrapted haue they many one,
since first they did begyn.
made snares to catche men in,
Intrapted haue they many one,
since first they did begyn.
Therfore an Image may not stand,
in temples where we pray,
Of true religion they haue bene,
alway the great decay.
in temples where we pray,
Of true religion they haue bene,
alway the great decay.
Yea no religion can there be
where Images be plast,
The feare of God they take always,
and bring contempt at last.
where Images be plast,
The feare of God they take always,
and bring contempt at last.
Yea of the Heathen some ther were,
that could not them abyde,
But as vayn workes of Craftes men,
they did them oft deryde,
that could not them abyde,
But as vayn workes of Craftes men,
they did them oft deryde,
Socrates, he did more esteme
a Dog by nature wrought
Then Image made, which he despisde
euen as a thing of nought.
a Dog by nature wrought
Then Image made, which he despisde
euen as a thing of nought.
A Dog rather would he worship
then Image wanting breath,
Wherfore at length the people, did
put him to cruell death.
then Image wanting breath,
Wherfore at length the people, did
put him to cruell death.
When Dionisius went into
the temple of hys God
Iupiter, where ritchly deckt
his gorgeous Image stood.
the temple of hys God
Iupiter, where ritchly deckt
his gorgeous Image stood.
The Idoll he despised so,
he dyd commaund anon,
His golden garment to take of,
and gaue a woollen one.
he dyd commaund anon,
His golden garment to take of,
and gaue a woollen one.
Saying, that gold in sommer tyme
to heauy was to beare,
And in the wynter season so,
to cold it was to weare.
to heauy was to beare,
And in the wynter season so,
to cold it was to weare.
He tooke also from Images
great dishes wrought of gold,
Which fastned were wtin their hands,
their offeringes for to hold,
great dishes wrought of gold,
Which fastned were wtin their hands,
their offeringes for to hold,
And sayd, he tooke nothing but that
the Gods dyd freely geue,
So mocking them, of all their gold,
he dyd them thus bereue.
the Gods dyd freely geue,
So mocking them, of all their gold,
he dyd them thus bereue.
Though some in churches would them haue
no honor being done,
Yet where it standeth so in sight,
the Image tempteth soone.
no honor being done,
Yet where it standeth so in sight,
the Image tempteth soone.
As paynted Harlots they allure,
their pleasant lookes entise,
If that they stand there any while,
more euyll wyll aryse.
their pleasant lookes entise,
If that they stand there any while,
more euyll wyll aryse.
Herein few can them selues refrayne,
so corrupt we be all,
Without intising prone we are,
into such vice to fall.
so corrupt we be all,
Without intising prone we are,
into such vice to fall.
Therfore the Fathers would not haue,
an Image any where,
In churches where the seruice was,
nor Picture paynted there.
an Image any where,
In churches where the seruice was,
nor Picture paynted there.
Full well they did the euyll foresee,
that shortlie after came,
Idolatry would take her leaue,
if we would do the same.
that shortlie after came,
Idolatry would take her leaue,
if we would do the same.
But for excuse this is alledgde,
that Images alone,
They haue set vp within theyr church,
but Idols they haue none.
that Images alone,
They haue set vp within theyr church,
but Idols they haue none.
But though an Idoll, and Image,
do differ in outward sounde,
Yet all one thing to signifie,
in Scripture they are founde.
do differ in outward sounde,
Yet all one thing to signifie,
in Scripture they are founde.
The one a Greeke word wel is known
the other Latine is,
Great difference who els do make,
therin they iudge amisse.
the other Latine is,
Great difference who els do make,
therin they iudge amisse.
Then may we cal them Idols playne,
terme you them what you will,
Such as long tyme the Heathen vsde,
and such as you vse still.
terme you them what you will,
Such as long tyme the Heathen vsde,
and such as you vse still.
What Idoll worship hath bene done,
by Infidels before,
But to your Idols you your selues,
haue done asmuch, or more?
by Infidels before,
But to your Idols you your selues,
haue done asmuch, or more?
Temples they builded for their vse,
and chappels in likewise,
They made them shrynes and alters there
for dayly Sacrifice.
and chappels in likewise,
They made them shrynes and alters there
for dayly Sacrifice.
They bowde their knees and fel down flat,
they kist them reuerently,
Their goodes they offred, and withall,
incense aboundantly.
they kist them reuerently,
Their goodes they offred, and withall,
incense aboundantly.
They prayde deuoutly vnto them,
for all kynde of disease,
With floures and garlands they were trymd
the better them to please.
for all kynde of disease,
With floures and garlands they were trymd
the better them to please.
They had also to honour them,
their candels burning bright,
Which far would haue delyted them,
if they had had their sight.
their candels burning bright,
Which far would haue delyted them,
if they had had their sight.
But this discomfort Idols haue,
and greater they haue none.
They be al blinde, and see asmuch,
at midnight as at one.
and greater they haue none.
They be al blinde, and see asmuch,
at midnight as at one.
These heathnish works compard with yours,
wher do they disagree?
Your selues how cā you then discharge
of lyke Idolatrye.
wher do they disagree?
Your selues how cā you then discharge
of lyke Idolatrye.
Agayne, their Idoles to adore,
some of them do denye,
They worship God, or els the Saintes,
whom they do signifie.
some of them do denye,
They worship God, or els the Saintes,
whom they do signifie.
But God wyll not be worshipped
by Image made with hand,
In spirit aud truth do worship him,
for so he doth commaund.
by Image made with hand,
In spirit aud truth do worship him,
for so he doth commaund.
Nor worship to the Saintes of God,
in no wyse may be done,
All glory, worship, and honour,
is due to God alone.
in no wyse may be done,
All glory, worship, and honour,
is due to God alone.
They are they say, but stocks & stones,
we know as well as you,
Thinke not then that we are so mad
to them our knees to bow.
we know as well as you,
Thinke not then that we are so mad
to them our knees to bow.
For that you know them so to be,
and yet offend herein,
This knowledge doth augment your fault.
the greater is your syn.
and yet offend herein,
This knowledge doth augment your fault.
the greater is your syn.
The Heathen so know welinough
their Idols what they were,
Euen Images of fained gods
which they did worship there.
their Idols what they were,
Euen Images of fained gods
which they did worship there.
They were not yet so fond to thinke,
that stones or wood so wrought,
Could be the gods whom they did seeke,
this was not in their thought.
that stones or wood so wrought,
Could be the gods whom they did seeke,
this was not in their thought.
The Israelites that made the Calfe,
they wist it was of gold,
For of their earinges it was formde,
their eyes might this behold.
they wist it was of gold,
For of their earinges it was formde,
their eyes might this behold.
They did not take that Calfe for God,
which did them so deliuer,
But as a signe, their god in deede
the better to remember.
which did them so deliuer,
But as a signe, their god in deede
the better to remember.
Yet were they all Idolaters,
you can it not denay,
Though vayne excuses here be made,
you be as ill as they.
you can it not denay,
Though vayne excuses here be made,
you be as ill as they.
For though you say you meane it not
to th Image that is there.
Yet what your meaning is in deede,
by this it may appeare.
to th Image that is there.
Yet what your meaning is in deede,
by this it may appeare.
For where no Idoll present is,
there present few will bee,
To offer, or to knocke, or kneele,
there candell none we see.
there present few will bee,
To offer, or to knocke, or kneele,
there candell none we see.
Therfore since Idoles were remoude,
all pilgrimage is gone,
Crouches, ships, nor men of ware,
the people offers none.
all pilgrimage is gone,
Crouches, ships, nor men of ware,
the people offers none.
Those Idols haue these euils wrought
and caused to offend,
Destroye them all, and suche abuse,
will soone be at an end.
and caused to offend,
Destroye them all, and suche abuse,
will soone be at an end.
But sundrye meanes the Deuill hath taught
these Idols to vphold:
They serue (they say) for Lay mens bookes
when they do them behold.
these Idols to vphold:
They serue (they say) for Lay mens bookes
when they do them behold.
But knowledge of God and of Christ,
the Scripture doth vs teache,
His power and wisdome infinite,
all creatures do preache.
the Scripture doth vs teache,
His power and wisdome infinite,
all creatures do preache.
These are good bookes to learne vpon,
these God appoynted hath,
But Images accursed are,
and do prouoke his wrath.
these God appoynted hath,
But Images accursed are,
and do prouoke his wrath.
If any would be ignoraunt,
of God his holie will,
These bookes will stand them in good stede,
so to continue still.
of God his holie will,
These bookes will stand them in good stede,
so to continue still.
How Christ for vs was crucified
the scripture doth it shew,
The Sacramentes in memory,
the same doth oft renew.
the scripture doth it shew,
The Sacramentes in memory,
the same doth oft renew.
These are true witnesses of Christ,
his death they set foorth playne,
These be good meanes to thinke on him
vntill he come agayne.
his death they set foorth playne,
These be good meanes to thinke on him
vntill he come agayne.
Errour and vanitie is taught,
by Images of wood,
They be all dumme and cannot speake,
nor teach ought that is good.
by Images of wood,
They be all dumme and cannot speake,
nor teach ought that is good.
But when the Pastors waxed dumme,
and true light did declyne,
Their office to those Images,
the Pastors did resigne.
and true light did declyne,
Their office to those Images,
the Pastors did resigne.
For if that preaching had bene vsde,
and people trulye taught,
Those lying and dead Images,
they needed not haue saught,
and people trulye taught,
Those lying and dead Images,
they needed not haue saught,
For Iesu Christ cannot be knowne,
by sight of eye so cleare,
But faith and truth obtayned is,
by hearyng of the eare.
by sight of eye so cleare,
But faith and truth obtayned is,
by hearyng of the eare.
When th Image stately standes a loft
more power it hath to crooke
The wretched soule, thē truth to teach
to serue for any booke.
more power it hath to crooke
The wretched soule, thē truth to teach
to serue for any booke.
Therfore vnworthie is the worke,
vngodly is the intent,
To know the liuing God thereby,
an Image to inuent.
vngodly is the intent,
To know the liuing God thereby,
an Image to inuent.
For if a mortall liuing man,
whom God him selfe hath made,
To know God or remember him,
cannot at all persuade:
whom God him selfe hath made,
To know God or remember him,
cannot at all persuade:
Then dead men carued out of wood,
how can they moue therto?
That haue no speeche, no sight nor life
to stir them to or fro?
how can they moue therto?
That haue no speeche, no sight nor life
to stir them to or fro?
No knowledge then can come thereby
nor any good at all,
They are most daungerous stomblyng blocks
occasion of great fall.
nor any good at all,
They are most daungerous stomblyng blocks
occasion of great fall.
Wherfore for warning briefly take,
and keepe it well in mynde,
The fearfull cursse that God doth geue
in Scripture as we fynde.
and keepe it well in mynde,
The fearfull cursse that God doth geue
in Scripture as we fynde.
Accurssed be the man that shall
a molten Image frame,
In any mettall, or by arte
of caruing, do the same,
a molten Image frame,
In any mettall, or by arte
of caruing, do the same,
And shall it place, so beyng wrought,
in secret corner then,
All people with one free consent,
shall therto say, Amen.
in secret corner then,
All people with one free consent,
shall therto say, Amen.
Against the sacrifice of the Masse and the wicked adoration.
God hath his loue vnto mankinde
declarde in sundry wyse,
But most when Christ hys Sonne he gaue
for synne a sacrifice.
declarde in sundry wyse,
But most when Christ hys Sonne he gaue
for synne a sacrifice.
Such was the greuousnes of synne,
such wrath it did deserue,
No sacrifice that euer was
could man from death preserue.
such wrath it did deserue,
No sacrifice that euer was
could man from death preserue.
Vntyll Christ Iesus offred vp
his body on the tree,
An euerlasting Sacrifice
for all our synne to bee.
his body on the tree,
An euerlasting Sacrifice
for all our synne to bee.
Christ is the onely Lambe of God,
whose bloud was shed for synne,
And in full force remayned, since
the world dyd first begynne,
whose bloud was shed for synne,
And in full force remayned, since
the world dyd first begynne,
The sacrifices that haue bene,
and offringes long before,
They were but figures of this one
induring euermore,
and offringes long before,
They were but figures of this one
induring euermore,
This sacrifice was offred once,
Christ was the Priest alone,
To offer vp him selfe for vs,
mo Priestes he needeth none.
Christ was the Priest alone,
To offer vp him selfe for vs,
mo Priestes he needeth none.
How dare you then so wickedly
this office to you take,
To offer vp the Sonne of God
new sacrifice to make?
this office to you take,
To offer vp the Sonne of God
new sacrifice to make?
Though malice let you to confesse,
your errour yet is playne,
No Priest on earth ought to presume,
to offer him agayne.
your errour yet is playne,
No Priest on earth ought to presume,
to offer him agayne.
Both bread and wyne for Sacraments
we offer thankfullye,
We offer almes for the peore,
with prayse to God on hye.
we offer thankfullye,
We offer almes for the peore,
with prayse to God on hye.
An offring of our selues we make,
renude in hart and mynde,
Our praiers so presented be,
such offringes do we fynde.
renude in hart and mynde,
Our praiers so presented be,
such offringes do we fynde.
To offer these the Priests them selues
God doth not onely chuse,
For Priestes we all appointed are,
such sacrifice to vse.
God doth not onely chuse,
For Priestes we all appointed are,
such sacrifice to vse.
But Christ was neuer offered,
nor yet shall be agayne,
But once, when he dyd yelde him selfe
to death for to be slayne
nor yet shall be agayne,
But once, when he dyd yelde him selfe
to death for to be slayne
Therefore herein your wycked wyll.
your purpose doth bewray,
You would againe him crucifye,
if in your power it lay.
your purpose doth bewray,
You would againe him crucifye,
if in your power it lay.
Or els why then do you attempt,
to offer so in vayne
Christes body? which yet cannot be,
except he dye agayne.
to offer so in vayne
Christes body? which yet cannot be,
except he dye agayne.
You say your sacrifice doth purge
both synnes of quicke and dead,
But no forgeuenes can there be,
except some bloud be shed.
both synnes of quicke and dead,
But no forgeuenes can there be,
except some bloud be shed.
By bloud into the holy place,
the hye Priest entred in,
By bloud our Sauiour purchased
remission of our syn.
the hye Priest entred in,
By bloud our Sauiour purchased
remission of our syn.
And if your Masse such merite haue
for lyuing and for dead,
Undoubtedly Christes sacrifice
doth stand in litle sted.
for lyuing and for dead,
Undoubtedly Christes sacrifice
doth stand in litle sted.
What haue we got by Christ his death
but Masse can it obtayne?
From syn, from hell, it can discharge,
and from etternall payne.
but Masse can it obtayne?
From syn, from hell, it can discharge,
and from etternall payne.
Such holynes is hid therein,
that onely hearing Masse,
No daunger can vs then assaile,
all thinges come well to passe.
that onely hearing Masse,
No daunger can vs then assaile,
all thinges come well to passe.
Such Masse we may blasphemous call
if blasphemy there be,
Yea full of wicked sacriledge,
full of Idolatrie.
if blasphemy there be,
Yea full of wicked sacriledge,
full of Idolatrie.
Of all abomination,
it is the wicked head,
Your god on earth, you neede not looke
for other in your neede.
it is the wicked head,
Your god on earth, you neede not looke
for other in your neede.
The sacrifice of Christ you make
no better in effect,
Then Oxe, or Calfe, or then the Gaote,
whose bloud are now reiect.
no better in effect,
Then Oxe, or Calfe, or then the Gaote,
whose bloud are now reiect.
For those before were offered,
but could not synne remyt,
Remembraunce onely they did bryng
of synnes we dyd commyt.
but could not synne remyt,
Remembraunce onely they did bryng
of synnes we dyd commyt.
As feeble make you Christ his bloud
from synne us to redeeme,
Els would you not so vertuous
your wicked Masse esteeme.
from synne us to redeeme,
Els would you not so vertuous
your wicked Masse esteeme.
But Christ hath found redemption,
that perfect is in deede,
For euermore sufficient,
none other do we neede.
that perfect is in deede,
For euermore sufficient,
none other do we neede.
And beyng yet upon the crosse,
our raunsome to fulfyll,
And yelding up the Ghost, such were
the woordes of hys last wyll:
our raunsome to fulfyll,
And yelding up the Ghost, such were
the woordes of hys last wyll:
Mans health and his saluation,
it is now consummate,
And perfectly is finished,
your Masse it comes to late.
it is now consummate,
And perfectly is finished,
your Masse it comes to late.
Why do we then his wordes mistrust,
a Straungers voyce to heare?
And leaue our Christ, who all our syns
dyd in his body beare?
a Straungers voyce to heare?
And leaue our Christ, who all our syns
dyd in his body beare?
The small vertue of your patcht Masse
you might perceiue by this,
The oft repeating of the same
doth proue how weake it is.
you might perceiue by this,
The oft repeating of the same
doth proue how weake it is.
For if it were of such a force,
as could remoue our synne,
Once being sayd, you needed not
agayne it to begynne.
as could remoue our synne,
Once being sayd, you needed not
agayne it to begynne.
This was the cause that sacrifice
was often done before,
Because they could no man agayne
to righteousnes restore.
was often done before,
Because they could no man agayne
to righteousnes restore.
Besides a number here vntoutcht,
this errour is therein,
Your carnall adoration,
Which late you haue brought in.
this errour is therein,
Your carnall adoration,
Which late you haue brought in.
Whereby you do with daunger great
the Sacramentes adore,
The creature for Creator,
what errour can be more?
the Sacramentes adore,
The creature for Creator,
what errour can be more?
What worship due is vnto God,
what vnto Christ the Lord,
Is not by mans wyll measured,
but by Gods holy word.
what vnto Christ the Lord,
Is not by mans wyll measured,
but by Gods holy word.
Such straūge worship as you do teach
was neuer knowne before,
In bread and wine here vpon earth,
Christ Iesus to adore.
was neuer knowne before,
In bread and wine here vpon earth,
Christ Iesus to adore.
Take, eate, and drinke, and do ye this
in memorye of me,
And this deuyde amongst you all
thus oft we charged be.
in memorye of me,
And this deuyde amongst you all
thus oft we charged be.
But mention finde we none at all,
of honour to it due,
This doctrine had not bene forgot,
if that it had bene true.
of honour to it due,
This doctrine had not bene forgot,
if that it had bene true.
The Apostle did deliuer all
receiued of the Lord,
Yet of this adoration,
he speaketh not a word.
receiued of the Lord,
Yet of this adoration,
he speaketh not a word.
Your ydle braynes hath set aworke,
the people so to do,
You haue a spirit reueald you this,
with many other mo.
the people so to do,
You haue a spirit reueald you this,
with many other mo.
But not the spirit of God, for that,
doth alway well agree,
With gods pure word that written is,
your errours it doth flye.
doth alway well agree,
With gods pure word that written is,
your errours it doth flye.
Our sauiour departing hence,
hath left a pledge behinde,
Of his great loue and benefites,
which he wrought for mankynde.
hath left a pledge behinde,
Of his great loue and benefites,
which he wrought for mankynde.
Euen Sacramentes of bread and wine
the which our eyes do see,
The vertue of his bodye and bloud,
to teach vs sensiblye.
the which our eyes do see,
The vertue of his bodye and bloud,
to teach vs sensiblye.
By bread our body strengthned is,
and noorished to lyue,
Christes bodye so vnto the soule,
the onely lyfe doth gyue.
and noorished to lyue,
Christes bodye so vnto the soule,
the onely lyfe doth gyue.
As wyne the hart it doth reioyce,
and cherefulnes doth bring,
His bloud so comforteth the soule,
aboue all earthly thing.
and cherefulnes doth bring,
His bloud so comforteth the soule,
aboue all earthly thing.
Therfore the bread and wyne do beare
(we neede not thinke it straunge)
The names of thynges they signifye,
yet substance doth not chaunge.
(we neede not thinke it straunge)
The names of thynges they signifye,
yet substance doth not chaunge.
The outwarde visible Sacramentes,
the mouth doth taste alone,
But spirituall foode is geuen therby,
which faith must feede vpon.
the mouth doth taste alone,
But spirituall foode is geuen therby,
which faith must feede vpon.
Of Christ to be partakers here,
it is no let at all,
Thoughe in his body he remayne,
in place celestiall.
it is no let at all,
Thoughe in his body he remayne,
in place celestiall.
The sunne in substance is aboue,
yet feele we here below
The heate and power therof to worke,
on all thinges that do grow.
yet feele we here below
The heate and power therof to worke,
on all thinges that do grow.
So though Christes body be in heauen,
yet here it is by grace,
Through working of Gods holy spirit,
as if it were in place.
yet here it is by grace,
Through working of Gods holy spirit,
as if it were in place.
No carnall presence then beleue,
lift up thyne hart on hye,
There woorship Christ on Gods right hand
if daunger thou wilt flye.
lift up thyne hart on hye,
There woorship Christ on Gods right hand
if daunger thou wilt flye.
These creatures he willed vs,
with thankfulnes to take,
In memorye of that his death,
he suffred for our sake.
with thankfulnes to take,
In memorye of that his death,
he suffred for our sake.
With Christ his Institution
wherein doth Masse agree?
What he comaundeth, that you breaks
and do cleane contrarie.
wherein doth Masse agree?
What he comaundeth, that you breaks
and do cleane contrarie.
Christ in remembrance of his death,
these Sacramentes hath made,
But for the synnes of quick and dead,
your Masse is dayly sayd.
these Sacramentes hath made,
But for the synnes of quick and dead,
your Masse is dayly sayd.
Christes Supper, both the Sacraments
of bread and wyne doth geue,
But of the cup, your wicked Masse
the faithfull doth bereue.
of bread and wyne doth geue,
But of the cup, your wicked Masse
the faithfull doth bereue.
Wher we these sacraments shuld take,
as of his onely gift,
You offer them to God for synne,
as raunsome in his sight.
as of his onely gift,
You offer them to God for synne,
as raunsome in his sight.
That he was once an offring made,
Christes Supper teacheth playne,
But Masse doth daily offer him,
for Sacrifice agayne.
Christes Supper teacheth playne,
But Masse doth daily offer him,
for Sacrifice agayne.
Christes Supper common ought to be,
for all to feede thereon,
But Masse is priuate to the Priest,
to eate and drinke alone.
for all to feede thereon,
But Masse is priuate to the Priest,
to eate and drinke alone.
And when he hath deuoured all,
(to shew his wickednes
In mocking them) with emptie cup
he doth the people blesse.
(to shew his wickednes
In mocking them) with emptie cup
he doth the people blesse.
You vse the wordes lyke to a charme,
as if with your intent,
They had ye power substance to chaũge
where Christ it neuer ment.
as if with your intent,
They had ye power substance to chaũge
where Christ it neuer ment.
What straunge iesture vse you therin,
with turning to and fro?
You blesse and crosse on euery syde,
you becke and bowe therto.
with turning to and fro?
You blesse and crosse on euery syde,
you becke and bowe therto.
You mocke, you mow, you breath and blow,
with coniuring among,
No meruel though wōders be wrought
your breath it is so strong.
with coniuring among,
No meruel though wōders be wrought
your breath it is so strong.
You stand some tyme as in a traunce,
your fingers in your eare,
Which signe doth shew you haue no mynd
the truth at al to heare.
your fingers in your eare,
Which signe doth shew you haue no mynd
the truth at al to heare.
You speake the wordes all to your selfe
and that most secretely,
Least other should your cunning learn,
to make your god thereby.
and that most secretely,
Least other should your cunning learn,
to make your god thereby.
You lift the Sacramentes aloft,
aboue your shauen crowne,
Then when the Idoll is erect,
the people falleth downe.
aboue your shauen crowne,
Then when the Idoll is erect,
the people falleth downe.
You hang him in a rope of hempe,
A signe of small good will,
If any daunger make you flye,
your god there hangeth still.
A signe of small good will,
If any daunger make you flye,
your god there hangeth still.
And so doth stand in great distresse,
him selfe he cannot saue,
As Labans gods were stolne from him,
such hap your God may haue.
him selfe he cannot saue,
As Labans gods were stolne from him,
such hap your God may haue.
You keepe him till he mould agayne,
wher be you taught these thinges?
Then do ye him for synne applye,
to such as mony bringes.
wher be you taught these thinges?
Then do ye him for synne applye,
to such as mony bringes.
He was by Iudas sold but once,
when he did him betraye,
Iudas herein you do excell,
you sell him euerye daye.
when he did him betraye,
Iudas herein you do excell,
you sell him euerye daye.
Your masse doth darkē Christ his death
and driues it out of mynde,
If in the same as you do teach,
forgiueness we may fynde.
and driues it out of mynde,
If in the same as you do teach,
forgiueness we may fynde.
Christes testament of giuing lyfe,
and pardon of our synne,
By death it was confirmed once,
nothing to chaunge therein.
and pardon of our synne,
By death it was confirmed once,
nothing to chaunge therein.
His testament you haue defaste,
his death you do denye,
For euery Masse doth it not graunt,
new righteousnes thereby.
his death you do denye,
For euery Masse doth it not graunt,
new righteousnes thereby.
And new forgeuenes of our synne,
euen for the worke once wrought,
What els do these new testamentes,
but set the first at nought?
euen for the worke once wrought,
What els do these new testamentes,
but set the first at nought?
But if you will haue them to stand,
and ratifyed to be,
To make them perfect Christ wust com
yet once agayne to dye.
and ratifyed to be,
To make them perfect Christ wust com
yet once agayne to dye.
This was ye cause that numbers great
your Masse so did embrace,
As bringing all saluation,
alone in euery place.
your Masse so did embrace,
As bringing all saluation,
alone in euery place.
So beutifull it did appeare,
and shined all so bright,
The simple man (bewitch) did thinke,
it was a heauenly sight.
and shined all so bright,
The simple man (bewitch) did thinke,
it was a heauenly sight.
But who so throughly doth it know,
and looketh well thereon,
A damned thing most detestable,
will it confesse anon.
and looketh well thereon,
A damned thing most detestable,
will it confesse anon.
These few may serue but for a taste,
what of the rest to hold,
For of the errours of the Masse,
the third here is not told.
what of the rest to hold,
For of the errours of the Masse,
the third here is not told.
Against the praying to Saintes.
What profit of true prayer is,
no tong can well expresse,
What comfort to the heauy soule,
opprest with carefulnesse.
no tong can well expresse,
What comfort to the heauy soule,
opprest with carefulnesse.
Thereby our God he present is,
when daunger is at hand,
Defending and eke strengthning vs,
temptacion to withstand.
when daunger is at hand,
Defending and eke strengthning vs,
temptacion to withstand.
His heauenly grace he graunteth soone,
if prayer do complayne,
Thereby forgeuenes of our synne,
and peace we do obtayne.
if prayer do complayne,
Thereby forgeuenes of our synne,
and peace we do obtayne.
As walles the town doth compasse safe,
when enmyes force is bent:
So prayer doth the soule preserue,
when Sathan doth vs tempt.
when enmyes force is bent:
So prayer doth the soule preserue,
when Sathan doth vs tempt.
But of all these great benefites,
the faithfull you bereue,
That in the Saintes of God do teache,
the people to beleue.
the faithfull you bereue,
That in the Saintes of God do teache,
the people to beleue.
All contrary to Christian faith,
so leading them away,
From God the geuer of good giftes,
our onely hope and stay.
so leading them away,
From God the geuer of good giftes,
our onely hope and stay.
And so a wicked fayth reposde,
then prayer did succeede,
Whereby their names were cald vpon
for helpe iu tyme of neede.
then prayer did succeede,
Whereby their names were cald vpon
for helpe iu tyme of neede.
By this we know your church to be
all false and counterfeat,
Euen that same whore in skarlet red
where Sathan hath his seat.
all false and counterfeat,
Euen that same whore in skarlet red
where Sathan hath his seat.
For wher ye church of Christ remaines
there God alone is knowne,
His onely name who cals vpon,
those people be his owne.
there God alone is knowne,
His onely name who cals vpon,
those people be his owne.
But with your Romish church it is
worsse, then with Iuda was,
Because the number of your gods
doth all your Cities pas.
worsse, then with Iuda was,
Because the number of your gods
doth all your Cities pas.
For no disease nor daunger is,
but there was euer one,
To whom you did ascribe the power
of curing it alone.
but there was euer one,
To whom you did ascribe the power
of curing it alone.
Saint Mary and saint Margaret
for women great with childe,
Saint Barbara from fearfull stroke
of thunder, did vs shilde.
for women great with childe,
Saint Barbara from fearfull stroke
of thunder, did vs shilde.
Saint Loy was leach for al your horse,
saint Patricke for your Oxe,
Saint Iob he had the onely gift
for healing of the poxe.
saint Patricke for your Oxe,
Saint Iob he had the onely gift
for healing of the poxe.
Saint Iohn, and so saint Benedict
all poyson could expell,
Sebastian, and saint Roche for plage
all others dyd excell.
all poyson could expell,
Sebastian, and saint Roche for plage
all others dyd excell.
Saint Blase for swelling of the necke,
Otilia for the sight,
Saint Steuen also was prayde vnto,
to saue vs in the night.
Otilia for the sight,
Saint Steuen also was prayde vnto,
to saue vs in the night.
Saint Clement and saint Christofer
from drowning could preserue,
For payne of teeth the onely prayse
Appoline did deserue.
from drowning could preserue,
For payne of teeth the onely prayse
Appoline did deserue.
For headach Anastacius,
Urbane was God of wyne,
For sodaine death S. Marke was sought
saint Antony for our swyne.
Urbane was God of wyne,
For sodaine death S. Marke was sought
saint Antony for our swyne.
For ague was Saint Petronell,
Cornelis had the skill,
Of falling sickenes daungerous,
to saue vs from the ill.
Cornelis had the skill,
Of falling sickenes daungerous,
to saue vs from the ill.
Saint Valentine for the kinges euyll,
saint Laurence for the fyre,
All prisoners saint Leonard prayd,
to graunt them their desyre.
saint Laurence for the fyre,
All prisoners saint Leonard prayd,
to graunt them their desyre.
The Hunters had Custaehius,
the whores had Magdalene,
Unto saint George in tyme of warre.
what seeking hath there bene?
the whores had Magdalene,
Unto saint George in tyme of warre.
what seeking hath there bene?
These be your gods and many mo,
on whom the people call,
These be your stinking cesterns, that
no water hold at all.
on whom the people call,
These be your stinking cesterns, that
no water hold at all.
When you thus ranne lyke Infidels,
to seeke helpe at the dead,
You thought no doubt in Israell
there was no God to dread,
to seeke helpe at the dead,
You thought no doubt in Israell
there was no God to dread,
You thought hys power was verye weake
and yet do think the same,
Els would you not put confidence,
in any other name.
and yet do think the same,
Els would you not put confidence,
in any other name.
But Papistes and the Heathen both,
in this faith do agree,
If many gods they haue to helpe,
the safer shall they bee.
in this faith do agree,
If many gods they haue to helpe,
the safer shall they bee.
This fond opinion was the cause,
the Romaines would not chuse
The God of Israel, nor consent
his seruice for to vse.
the Romaines would not chuse
The God of Israel, nor consent
his seruice for to vse.
For then they knew that for their God
him onely they should take,
But graunt they wold not, for one God
all other to forsake.
him onely they should take,
But graunt they wold not, for one God
all other to forsake.
The first commaundement doth charge
in one God to beleue,
To praise him, and to pray to him,
all woorship so to geue.
in one God to beleue,
To praise him, and to pray to him,
all woorship so to geue.
These are chief points in seruing God,
these thinges if we applye,
Or geue to any Saint at all,
our God we do denye.
these thinges if we applye,
Or geue to any Saint at all,
our God we do denye.
Therefore this one thing must you do,
if prayer you will make,
To Saintes departed, and your selues,
to their defence betake:
if prayer you will make,
To Saintes departed, and your selues,
to their defence betake:
First find ye meanes to make them gode
then all this stryfe shall ende,
Such prayer and such seruice done,
they may you well defende.
then all this stryfe shall ende,
Such prayer and such seruice done,
they may you well defende.
Your Pope he can canonize Saintes,
your selues do teach it playne,
Perhaps he hath euen as great power
to make them gods agayne.
your selues do teach it playne,
Perhaps he hath euen as great power
to make them gods agayne.
Untill you bring this thing to passe,
in vayne you call vpon
The names of Saintes, for they know not
the things that here be done.
in vayne you call vpon
The names of Saintes, for they know not
the things that here be done.
They know not yet the thoughts of mē,
nor power haue they none.
To search mās hart, how can they then
graunt helpe to any one?
nor power haue they none.
To search mās hart, how can they then
graunt helpe to any one?
This is not to despise the Saintes,
as you make some beleue,
But this vnto God is his due,
honour and praise to geue.
as you make some beleue,
But this vnto God is his due,
honour and praise to geue.
But you do them most iniurye,
for they yet neuer dyd
Seeke that belonged vnto God,
nor to be worshipped.
for they yet neuer dyd
Seeke that belonged vnto God,
nor to be worshipped.
Therfore those blessed Saintes ech one
in whom you now do trust,
When Christ shall come to iudge vs al
will then accuse you furst.
in whom you now do trust,
When Christ shall come to iudge vs al
will then accuse you furst.
And where you make them Aduocates
to God in tyme of neede,
That through their intercession,
we may the better speede:
to God in tyme of neede,
That through their intercession,
we may the better speede:
Such intercessors for mankynde,
God hath appoynted none,
As meanes to bring vs vnto him,
but Iesu Christ alone.
God hath appoynted none,
As meanes to bring vs vnto him,
but Iesu Christ alone.
He is the way, he is the doore,
by whom we enter all,
The doore it serueth for true men,
but theeues doo clyme the wall.
by whom we enter all,
The doore it serueth for true men,
but theeues doo clyme the wall.
As theeues we may you then accompt,
such false wayes to inuent,
If you ment well, with Christ alone,
then would you be content.
such false wayes to inuent,
If you ment well, with Christ alone,
then would you be content.
He is the Mediator of
all intercession,
And not onely (as you do teach)
of our redemption.
all intercession,
And not onely (as you do teach)
of our redemption.
Of prayse which is perpetuall,
you thus do him bereue,
And that which was but temporall
you are content to geue.
you thus do him bereue,
And that which was but temporall
you are content to geue.
For once he wrought redemption,
but raigning now on hye,
He there remaineth an Aduocate
for us continuallye.
but raigning now on hye,
He there remaineth an Aduocate
for us continuallye.
The Apostle hauing prayer taught,
he sheweth orderly,
One Mediatour Iesus Christ
of God and Man to be.
he sheweth orderly,
One Mediatour Iesus Christ
of God and Man to be.
And least that errour should remayne
or any doubt at all,
Saint Iohn also, Iesus alone
our Aduocate doth call.
or any doubt at all,
Saint Iohn also, Iesus alone
our Aduocate doth call.
On Gods right hand he that doth sit,
doth intercession make,
Angell or Saynt, how can you then
for Intercessors take?
doth intercession make,
Angell or Saynt, how can you then
for Intercessors take?
Yet prayers which the faithfull make,
as long as they do lyve,
One for another in distresse
for gooly we beleue.
as long as they do lyve,
One for another in distresse
for gooly we beleue.
But those are wicked which you geue,
and offer to the deade,
Or when you seeke mo Aduocates,
then Christ in tyme of nede.
and offer to the deade,
Or when you seeke mo Aduocates,
then Christ in tyme of nede.
Our onely Priest is in the heauen,
and there doth pray for thee,
Who here on earth, euen for thy sake
contented was to dye.
and there doth pray for thee,
Who here on earth, euen for thy sake
contented was to dye.
The powre and vertue of his death
which did vs all redeeme,
This intercession whole doth worke,
so God doth it esteeme.
which did vs all redeeme,
This intercession whole doth worke,
so God doth it esteeme.
Then Christ appeareth so for vs,
before the heauenly throne,
That euen the merit of his bloud,
can speake for us alone.
before the heauenly throne,
That euen the merit of his bloud,
can speake for us alone.
All promises that God hath made,
in Christ he doth fulfill,
What things we aske in Christes name
he graunteth with good will.
in Christ he doth fulfill,
What things we aske in Christes name
he graunteth with good will.
None other patrone neede me seeke,
nor long discourse to make,
But if by Christ we come to him,
he can vs not forsake.
nor long discourse to make,
But if by Christ we come to him,
he can vs not forsake.
In him if prayer do not ende,
and so with him begynne,
Such prayer doth nothing auaile,
but turned is to synne.
and so with him begynne,
Such prayer doth nothing auaile,
but turned is to synne.
He is our mouth, by whom alwaye
to God we may be bold
To speake, he is our eye also,
wherby we him behold.
to God we may be bold
To speake, he is our eye also,
wherby we him behold.
So our right hand he is, wherewith
we do our selues present,
The waye to lyfe they do forsake,
that other meanes inuent.
we do our selues present,
The waye to lyfe they do forsake,
that other meanes inuent.
The key of Dauid he it hath,
that can both ope and shut,
All power is his, therfore for helpe
to him we ought to suite.
that can both ope and shut,
All power is his, therfore for helpe
to him we ought to suite.
Call vpon God in thy distresse,
seeke his powre euer more,
He will defend thee, and thou shalt
yeld him the praise therfore.
seeke his powre euer more,
He will defend thee, and thou shalt
yeld him the praise therfore.
His name it is a towre most strong,
to all in tyme of neede,
Who so his name doth call vpon,
hath promise for to speede.
to all in tyme of neede,
Who so his name doth call vpon,
hath promise for to speede.
The man is curst that flesh doth take,
to be his arme and strength,
And in his hart from God the Lord
departeth at the length.
to be his arme and strength,
And in his hart from God the Lord
departeth at the length.
Against the iustification of Workes.
From Adam euen as from the roote,
synne hath spred ouer all
The braunches that be of his stocke,
through that his greeuous fall.
synne hath spred ouer all
The braunches that be of his stocke,
through that his greeuous fall.
Such is the poyson that from him
all mankynde hath receiued,
That since we all be borne in synne,
and so in synne conceiued.
all mankynde hath receiued,
That since we all be borne in synne,
and so in synne conceiued.
Therewith came all our myserye,
therewith did enter in
Death, both of body and of soule,
the iust reward of synne.
therewith did enter in
Death, both of body and of soule,
the iust reward of synne.
Then entred hate, and ignorance
of God, and all distrust
Of heauenly grace and righteousnes,
thus Man was spoyled furst.
of God, and all distrust
Of heauenly grace and righteousnes,
thus Man was spoyled furst.
And so became the childe of wrath,
once loued entirelye.
O Adam if thou hadst remaynde
in that feelicitie,
once loued entirelye.
O Adam if thou hadst remaynde
in that feelicitie,
Then honger, cold, nor yet disease,
had neuer man assailde,
Then Sathans power, syn, death, nor hell
had neuer so preuailde.
had neuer man assailde,
Then Sathans power, syn, death, nor hell
had neuer so preuailde.
But sithe the Diuell such wickednes
into the world hath brought,
And so betwixt God and mankynde,
such enmitie hath wrought:
into the world hath brought,
And so betwixt God and mankynde,
such enmitie hath wrought:
Of our religion greatest poynt,
truly to learne is this,
How man to perfect righteousnes
agayne restored is.
truly to learne is this,
How man to perfect righteousnes
agayne restored is.
And how Gods fauour is obtaynd,
from whence we were exilde,
The meane we seeke to vnderstand,
how man is reconcilde.
from whence we were exilde,
The meane we seeke to vnderstand,
how man is reconcilde.
Your Romish church doth falsely teach
in workes of men to trust,
And righteousnes in vaine to seeke,
through merites of the iust.
in workes of men to trust,
And righteousnes in vaine to seeke,
through merites of the iust.
But Scripture teacheth contrarie,
that righteousnes is none,
Whereby man can be iustefyed,
in workes that here be done.
that righteousnes is none,
Whereby man can be iustefyed,
in workes that here be done.
But rightuousnes that shall auayle
and euer more remayne,
By faith in Iesu Christ his death,
alone we do obtayne.
and euer more remayne,
By faith in Iesu Christ his death,
alone we do obtayne.
Before God he is iustefyed
whom God for iust doth take,
And doth acquite as Innocent,
euen for his mercies sake.
whom God for iust doth take,
And doth acquite as Innocent,
euen for his mercies sake.
This Iustification then is wrought,
when God doth synne forgeue,
And doth impute Christs righteousnes
to such as doo beleue.
when God doth synne forgeue,
And doth impute Christs righteousnes
to such as doo beleue.
When man to grace God first did call
his mercye for to show,
What worke of mā did once him moue
such mercie to bestow?
his mercye for to show,
What worke of mā did once him moue
such mercie to bestow?
He chose vs of his own accord,
not as he did foresee
The worthynes of any worke
that afterward should be.
not as he did foresee
The worthynes of any worke
that afterward should be.
The tree thus beyng all corrupt,
what good fruite can it bring?
What water cleare once can proceede
from foule and filthie spring?
what good fruite can it bring?
What water cleare once can proceede
from foule and filthie spring?
Euen such is man with al his thoughts
his wordes and workes he hath,
All is corrupt, and doth deserue
of God nothing but wrath.
his wordes and workes he hath,
All is corrupt, and doth deserue
of God nothing but wrath.
If any thing be worthy praise,
if any worke be good,
By grace the same is wrought in vs,
the praise is due to God
if any worke be good,
By grace the same is wrought in vs,
the praise is due to God
The natural strength of mans free wil
whereof so much you boast,
Not one good worke can worke in vs,
that freedome now is lost.
whereof so much you boast,
Not one good worke can worke in vs,
that freedome now is lost.
When man was create, then he had
the power of free will,
To stand in grace, and had the choise,
so to continue still.
the power of free will,
To stand in grace, and had the choise,
so to continue still.
But so his will he did abuse,
he lost him selfe withall,
That ryse he could not by his strength,
his wil be made it thrall.
he lost him selfe withall,
That ryse he could not by his strength,
his wil be made it thrall.
Therefore what Sathan moueth to,
we do it readilye,
As captiues all he doth vs leade,
Christ onely maketh free.
we do it readilye,
As captiues all he doth vs leade,
Christ onely maketh free.
His holy spirite doth geue the grace
all godly workes to chuse,
It is his onely gift also
that synne we do refuse.
all godly workes to chuse,
It is his onely gift also
that synne we do refuse.
Were it not to great iniurye,
the inheritance to clayme,
Of landes or goods that were but lent,
a while to vse the same?
the inheritance to clayme,
Of landes or goods that were but lent,
a while to vse the same?
No lesse trespasse it is to God,
to challenge as our right,
The power to worke a godly worke,
which is his onely gift.
to challenge as our right,
The power to worke a godly worke,
which is his onely gift.
Then seyng no good worke we haue,
what righteousnes can be?
What merit, wher nothing doth raign
but great iniquitie?
what righteousnes can be?
What merit, wher nothing doth raign
but great iniquitie?
Yea though we be regenerate,
and borne in Christ agayne,
No worke yet here so perfect is,
Gods fauour to obtayne.
and borne in Christ agayne,
No worke yet here so perfect is,
Gods fauour to obtayne.
Our righteousnes all stayned is,
whose hart is pure within?
Who lyueth here so innocent,
that dayly doth not synne?
whose hart is pure within?
Who lyueth here so innocent,
that dayly doth not synne?
The starres that be in firmament,
are not pure in Gods sight,
The Sun and Moone comparde to him,
at all they giue no light.
are not pure in Gods sight,
The Sun and Moone comparde to him,
at all they giue no light.
Then Man that is corruption,
how can he iustefye
Hym selfe, when God as iudge shal sit,
hys righteousnes to trye?
how can he iustefye
Hym selfe, when God as iudge shal sit,
hys righteousnes to trye?
But when we haue done what we can
euen then both more and lesse
Unprofitable seruantes all
our selues let vs confesse.
euen then both more and lesse
Unprofitable seruantes all
our selues let vs confesse.
Our dutie for we haue but done,
nothing here can be founde.
Of supererogation,
in workes that doth abounde.
nothing here can be founde.
Of supererogation,
in workes that doth abounde.
If any thing we do besides,
that God doth not require,
It is but synne, and doth deserue
nothing but wrath and ire.
that God doth not require,
It is but synne, and doth deserue
nothing but wrath and ire.
A free gift is our rightuousnes,
obtayned all by grace,
Least any man should boast him selfe,
our workes here haue no place.
obtayned all by grace,
Least any man should boast him selfe,
our workes here haue no place.
For where to workes reward is due,
there grace is none at all,
The worke once done, the workman may
by right for wages call.
there grace is none at all,
The worke once done, the workman may
by right for wages call.
Thus make you God in debt to man,
if that without delaye
The hyre that we haue labourd for,
he do not trulye paye.
if that without delaye
The hyre that we haue labourd for,
he do not trulye paye.
But those that in ye vineyard wrought
a penny did receaue,
Not as their labours did exceede,
but as the Lord it gaue.
a penny did receaue,
Not as their labours did exceede,
but as the Lord it gaue.
So our inheritance in heauen,
by promise free we haue,
Mercye doth measure all reward,
no merites can it craue.
by promise free we haue,
Mercye doth measure all reward,
no merites can it craue.
Their rightuousnes who leaneth to,
Christes righteousnes doth leese,
All workes reiecte, the Publicane
by faith the Lord did please.
Christes righteousnes doth leese,
All workes reiecte, the Publicane
by faith the Lord did please.
And Abraham his righteousnes
by fayth he dyd obtayne,
Because to God his promise made
constant he did remayne.
by fayth he dyd obtayne,
Because to God his promise made
constant he did remayne.
So freely are we iustefied
by Christes redemption,
Through faith sure fixed in his bloud
we haue remission.
by Christes redemption,
Through faith sure fixed in his bloud
we haue remission.
As Iacob did his father please
the garment hauing on
That was his brothers, and thereby
the blessing gat anon:
the garment hauing on
That was his brothers, and thereby
the blessing gat anon:
So in Gods presence when we shall
at any tyme appeare,
Christes righteousnes the garment
that we must onely weare.
at any tyme appeare,
Christes righteousnes the garment
that we must onely weare.
The sweete fauour that Isaac felt
our faith doth signifie,
The smell whereof so pleaseth God,
it doth vs iustefye.
our faith doth signifie,
The smell whereof so pleaseth God,
it doth vs iustefye.
Faith is the hand wherwith we reach
forgeuenes of our synne,
For this we say our righteousnes
onely doth stand therein.
forgeuenes of our synne,
For this we say our righteousnes
onely doth stand therein.
Fayth onely therefore and no workes
doth synners iustefye,
Because Christes righteousnes to vs
alone it doth applye.
doth synners iustefye,
Because Christes righteousnes to vs
alone it doth applye.
Faith it doth purifye the hart,
then God doth vs accept,
From Faith if they do not proceede,
all workes he doth reiect.
then God doth vs accept,
From Faith if they do not proceede,
all workes he doth reiect.
Abell therefore God dyd regarde,
his offryng he dyd chuse,
But Cain and his sacrifice,
as wycked dyd refuse.
his offryng he dyd chuse,
But Cain and his sacrifice,
as wycked dyd refuse.
Yet meane we not of such a Faith,
as fruite hath none at all,
For that which dead is without works
true Faith we cannot call.
as fruite hath none at all,
For that which dead is without works
true Faith we cannot call.
But Faith which is effectuall,
whereby the iust doth lyue,
As fire his heate alway doth yeld,
so good fruite doth it gyue.
whereby the iust doth lyue,
As fire his heate alway doth yeld,
so good fruite doth it gyue.
As tyme doth serue, and neede require,
so Faith doth worke withall,
Therefore good workes through onely Faith
are not destroyd at all.
so Faith doth worke withall,
Therefore good workes through onely Faith
are not destroyd at all.
The company of godly workes,
faith euermore doth loue,
But when our Faith doth iustefy,
then workes we do remoue.
faith euermore doth loue,
But when our Faith doth iustefy,
then workes we do remoue.
For vnto Faith is promised
all our saluation,
Which to obtaine, no works can help,
but power of Fayth alone.
all our saluation,
Which to obtaine, no works can help,
but power of Fayth alone.
But here the slaūderous tong doth say,
good workes we neede not haue,
It is lost labour to lyue well;
sithe workes no man can saue.
good workes we neede not haue,
It is lost labour to lyue well;
sithe workes no man can saue.
But faithful works they haue this end
to glorify our God,
When other seyng them so shine,
his prayse doth spread abrode.
to glorify our God,
When other seyng them so shine,
his prayse doth spread abrode.
The Sun, the Moone, and eke the stars,
they all created are,
The glory of God throughout the world
here dayly to declare.
they all created are,
The glory of God throughout the world
here dayly to declare.
Then might the loue of God alone
moue vs continually,
To shew forth fruites of godly workes,
his name to gloryfy.
moue vs continually,
To shew forth fruites of godly workes,
his name to gloryfy.
Besides the helpe the nedy haue,
by workes commaunded here,
Our faith by such hir fruites is known
and lyuing doth appeare.
by workes commaunded here,
Our faith by such hir fruites is known
and lyuing doth appeare.
For Faith doth shew obedience,
in outward righteousnes,
Els dead it is and counterfet
the faith that we professe.
in outward righteousnes,
Els dead it is and counterfet
the faith that we professe.
We are now saued from our foes,
from daunger and distres,
To serue the Lord without all feare
in perfect holynes.
from daunger and distres,
To serue the Lord without all feare
in perfect holynes.
Darkenes we are no longer now
but cleare light in the Lord,
In newnes of a godly lyfe
to walke with one accorde.
but cleare light in the Lord,
In newnes of a godly lyfe
to walke with one accorde.
These may persuade vnto good workes
though not to trust therein,
Our calling vnto grace doth moue
a new lyfe to begin.
though not to trust therein,
Our calling vnto grace doth moue
a new lyfe to begin.
And least we should faynt by the way,
or thinke our labour vayne,
Unto good workes is promised
reward of heauenly gayne.
or thinke our labour vayne,
Unto good workes is promised
reward of heauenly gayne.
Not for the worke of his reward,
nor yet for our desart,
But doth proceede of mere good wyll,
not due in any part.
nor yet for our desart,
But doth proceede of mere good wyll,
not due in any part.
For as good workes they be his gift,
when God doth them regarde,
So doth he crowne his own in vs,
when he doth them rewarde.
when God doth them regarde,
So doth he crowne his own in vs,
when he doth them rewarde.
To vs nothing belongeth, but
shame and confusion,
To thee O Lord the praise is due
of our saluation.
shame and confusion,
To thee O Lord the praise is due
of our saluation.
Therefore as we be poore in dede,
and destitute of grace,
Euen so let vs confesse the same,
in truth, before his face.
and destitute of grace,
Euen so let vs confesse the same,
in truth, before his face.
Who craueth almes beyng ritch,
of siluer hauing store?
All beggers shew their poore estate,
thereby to moue the more.
of siluer hauing store?
All beggers shew their poore estate,
thereby to moue the more.
So if we come as ritch in workes
to God, how can we speede?
Such beggers proude he doth refuse,
to helpe in tyme of neede.
to God, how can we speede?
Such beggers proude he doth refuse,
to helpe in tyme of neede.
The tree doth lift it selfe aloft,
that hath least fruite theron,
But where great plenty groweth most
it boweth down anon.
that hath least fruite theron,
But where great plenty groweth most
it boweth down anon.
So are we proude, and yet but poore,
no goodnes we haue here,
Though we lyue well, yet euermore
let vs fall downe in feare.
no goodnes we haue here,
Though we lyue well, yet euermore
let vs fall downe in feare.
And so not in our rightuousnes,
but for his mercies sake,
To God in tyme of troubles great,
our prayers we will make.
but for his mercies sake,
To God in tyme of troubles great,
our prayers we will make.
As vnto godly workes in Christ,
we all be created.
So let vs warely walke therein,
as God hath ordayned.
we all be created.
So let vs warely walke therein,
as God hath ordayned.
Forsaking all our former synnes,
renude in hart and mynde,
Least vnto Christ our Sauiour,
we shew our selues vnkynde.
renude in hart and mynde,
Least vnto Christ our Sauiour,
we shew our selues vnkynde.
Who by his death dyd vs redeeme,
not to our selues to lyue,
But vnto him, his lyfe for vs,
that did so freely gyue.
not to our selues to lyue,
But vnto him, his lyfe for vs,
that did so freely gyue.
O God be mercyfull to vs,
and blesse vs plenteously,
The brightnes of thy countenance
shew vs continually.
and blesse vs plenteously,
The brightnes of thy countenance
shew vs continually.
That we on earth thy waies mai learn
and euer thinke thereon,
And that all nations here may know
thy sauing health alone.
and euer thinke thereon,
And that all nations here may know
thy sauing health alone.
FINIS.
quoth Grig. Scot.
| A briefe Treatise agaynst certayne errors of the Romish Church | |