It may ryght well be verified of saynte Peter, that the famouse prynce Salomon wryteth in the.ix. chapytre of his Prouerbes, Sciētia sanstorum prudentia, that is to say, The counnynge and knowledge of perfecte good men is Prudency, not in gyuynge them selfe to knowledge onely of worldely matters, remembringe thinges paste,
It may right well be verified of faint Peter, that the famous Prince Solomon writes in the ix chapytre of his Proverbs, Sciētia sanstorum Prudence, that is to say, The cunning and knowledge of perfect good men is Prudency, not in gyving them self to knowledge only of worldly matters, remembering things past,
and howe they were fledde into dyuers parties and scattered about for feare of the same, sent lyke a good Pastor louynge letters to theym, commendyng, comfortyng, exhortynge them.
and how they were fled into Diverse parties and scattered about for Fear of the same, sent like a good Pastor loving letters to them, commending, comforting, exhorting them.
Fyrste he mooste hyghly extolleth, preyseth, and blesseth god, for his inestimable mercye shewed, to regenerate and repare vs by the Resurrection of Iesus Christe from deathe to immortalitie and lyfe euerlastynge, puttynge them in comfort to be part-takers and inheritours of the same glorie, not by their merytes,
First he most highly extolleth, preyseth, and Blesses god, for his inestimable mercy showed, to regenerate and repare us by the Resurrection of Iesus Christ from death to immortality and life everlasting, putting them in Comfort to be partakers and inheritors of the same glory, not by their merits,
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wylling them for this cause to reioyce in their persecutions and other tribulations, whiche shall proue and declare their vnfeyned & true feyth to their praise, and glorye of god.
willing them for this cause to rejoice in their persecutions and other tribulations, which shall prove and declare their unfeigned & true faith to their praise, and glory of god.
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and so to haue the title of a Christian, excepte they wyll declare theym to be suche in dede by innocencye of lyuynge, whiche they muste especially regarde, therby representynge Christ:
and so to have the title of a Christian, except they will declare them to be such in deed by innocency of living, which they must especially regard, thereby representing christ:
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And these perswaded to them in the fyrst chapitre, and parte of the second, he wylleth them, that they shall not vnder the prerexte of Christianitie, to thynke them selfe at liberte to disobey their superiours,
And these persuaded to them in the fyrst chapitre, and part of the second, he willeth them, that they shall not under the prerexte of Christianity, to think them self At liberte to disobey their superiors,
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and what conuersation she oughte to be of, the maner of her tyringe and of her apparell, expressynge the chastitie of her mynde, he also there teacheth,
and what Conversation she ought to be of, the manner of her tiring and of her apparel, expressing the chastity of her mind, he also there Teaches,
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Then he generally exhorteth all to faythe & to vnitie in the same, and to compassion fraternal, loue, gētylnes, mekenes, pacience, not hasty to be reuenged, repayinge one iniurie for an other,
Then he generally exhorteth all to faith & to unity in the same, and to compassion fraternal, love, gentleness, meekness, patience, not hasty to be revenged, repayinge one injury for an other,
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¶ He wylleth also the Christianes to be perfectly instructe in feyth and hope, that if any demande any thing of them, they may be in a redynes to answere them,
¶ He willeth also the Christians to be perfectly instruct in faith and hope, that if any demand any thing of them, they may be in a readiness to answer them,
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and with wysedome & example to allure theym to the Religion of Christe and lyke paciency, if they shoulde suffre. lyke persecution for their innocency.
and with Wisdom & Exampl to allure them to the Religion of Christ and like patiency, if they should suffer. like persecution for their innocency.
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Wherfore for as moche as Christe by afflictions and many tribulations is nowe ascended into heuen, it shall become his disciples to be of his cōdicions & mynde,
Wherefore for as much as Christ by afflictions and many tribulations is now ascended into heaven, it shall become his Disciples to be of his conditions & mind,
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And for yt he wyll not the flocke of Christe to be destytute & lack knowlege, instātly he desireth the senyours, that ar assigned to haue the ouersyghte, to fede them diligentely,
And for that he will not the flock of Christ to be destitute & lack knowledge, instantly he Desires the senyours, that Are assigned to have the ouersyghte, to fede them diligently,
The god of all grace, whiche hathe called vs into his euerlastyng glory by Christ Iesus, shal his owne selfe after you haue suffred a lyttell affliction, make you perfecte, shall settyll and strengthe you.
The god of all grace, which hath called us into his everlasting glory by christ Iesus, shall his own self After you have suffered a little affliction, make you perfect, shall settyll and strength you.
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that I may haue grace to declare ye same more largely to the glory and honor of god, I shall desyre you to calle to god for the assistēce of his grace:
that I may have grace to declare you same more largely to the glory and honour of god, I shall desire you to call to god for the assistance of his grace:
and in your prayer to commende to hym the catholike church of Christēdom, in especial this churche of Englāde, our soueraine lord the kyng supreme heed vnder god of this churche, our most gratious queene, queene Anne, my lady Elisabeth princesse and laufull heire to them bothe. &c. And all though the laste sonday the preacher coude not fynde in his conscience to pray for the soules departed, saying, that he thought his prayer shuld nothynge auayle them:
and in your prayer to commend to him the catholic Church of Christēdom, in especial this Church of Englāde, our sovereign lord the King supreme heed under god of this Church, our most gracious queen, queen Anne, my lady Elizabeth princess and lawful heir to them both. etc. And all though the laste Sunday the preacher could not find in his conscience to pray for the Souls departed, saying, that he Thought his prayer should nothing avail them:
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yet I wyll desyre you to praye for them, trustynge that you haue in remembrance, howe in times paste I haue proued by auctorities of Hierome, Augustin, Ambrose, and Chrysostome,
yet I will desire you to pray for them, trusting that you have in remembrance, how in times past I have proved by authorities of Jerome, Augustin, Ambrose, and Chrysostom,
and also by scriptures, as saynt Augustine vnderstandeth them, that we shulde so do: for they ar in such case, that they maye be reliued by our prayer. &c. ¶ All thoughe in consyderynge the sensible creatures of god, many tymes I am constrayned greattely to meruaylle at the diuyne power:
and also by Scriptures, as saint Augustine understandeth them, that we should so do: for they Are in such case, that they may be relived by our prayer. etc. ¶ All though in considering the sensible creatures of god, many times I am constrained greattely to marvel At the divine power:
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and nowe by his mercye haue lyfe gyuen to them, so knyt and ioyned to hym as one principall heed by vnitie of feythe, that nowe they are one misticall body, hauynge dyuers membres deputed to dyuers offices,
and now by his mercy have life given to them, so knit and joined to him as one principal heed by unity of faith, that now they Are one mystical body, having Diverse members deputed to Diverse Offices,
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and the diuersitie of the same, whiche settynge all customes apart, all humayn lawes, all lernynge, all pleasures, al vices (wherin they had al their lyfe tymes accustomed them selfes before) most humbly receyued the feythe of Christ, from the whiche neyther losse of goodes,
and the diversity of the same, which setting all customs apart, all human laws, all learning, all pleasures, all vices (wherein they had all their life times accustomed them selves before) most humbly received the faith of christ, from the which neither loss of goods,
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so many kynges, so many emperours, ye of so great power and stomake, wolde gyue credence to suche symple, vnknowen, abiecte and vile persones as the Apostols were, after the worldly estimation:
so many Kings, so many Emperors, you of so great power and stomach, would gyve credence to such simple, unknown, abject and vile Persons as the Apostles were, After the worldly estimation:
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whiche preched thinges incredible, as Christ god and man to be borne of a virgin, whiche crucified and put to deth, rise agayne the thirde daye by his owne power from dethe to lyfe,
which preached things incredible, as christ god and man to be born of a Virgae, which Crucified and put to death, rise again the Third day by his own power from death to life,
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and being in great distance, dyd agree, and yet do agree in professinge Christ Iesus and his religion, one spirit workyng and gyuyng vital operation to them all.
and being in great distance, did agree, and yet do agree in professing christ Iesus and his Religion, one Spirit working and gyving vital operation to them all.
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This body was sometyme in Christ and his apostols and disciples, and by them it was nouryshed and increced, some trauaylynge into one coūtrey, and some into an other:
This body was sometime in christ and his Apostles and Disciples, and by them it was nourished and increced, Some travailing into one country, and Some into an other:
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so that the diuersitie of regions and countreys maketh not the diuersite of churches but the vnitie of feyth maketh all regions one churche, all thoughe the same regions were vnknowen to vs and we to them.
so that the diversity of regions and Countries' makes not the diuersite of Churches but the unity of faith makes all regions one Church, all though the same regions were unknown to us and we to them.
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As sayncte Paule after his conuersion, vnknowē to Peter and other apostols, preched in Arabie and Damasco.iii. yeres, Iesus, that he is the son of god:
As saint Paul After his conversion, unknown to Peter and other Apostles, preached in Arabia and Damasco iii Years, Iesus, that he is the son of god:
So that it was of no necessytie for them to knowe Peter, as many haue rekened in the byshoppe of Rome, that excepte we knewe hym and his holy college, we coulde not be of Christis churche.
So that it was of no necessity for them to know Peter, as many have reckoned in the bishop of Room, that except we knew him and his holy college, we could not be of Christis Church.
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And for this laboured the apostolles, and yet labour theyr trewe successours, whose continuall study must be to maynteyn the same, takynge example of sayncte Paule, whiche regardynge moche this vnitie, sayth in the.xiiii. chapiter to the Romaynes, Quae pacis sunt, sectemur, et quae aedifi••tionis sunt, inuicem custodiamus, Where he reprouynge vnfruitefull disputations, wyllethe vs to folowe those thinges that maye make for vnitie,
And for this laboured the apostolles, and yet labour their true Successors, whose continual study must be to maintain the same, taking Exampl of saint Paul, which regarding much this unity, say in the xiiii chapter to the Romans, Quae pacis sunt, sectemur, et Quae aedifi••tionis sunt, Inuicem custodiamus, Where he reproving unfruitful disputations, wyllethe us to follow those things that may make for unity,
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& for the edifienge of our brothern and vs. And in lykewise in the fyrst chapitre to the Corinthians, in the firste epistle he saythe, Obsecro uos fratres per nomen domini nostri Iesu Christi, vt idipsum dicatis omnes, et non sint in vobis schismata.
& for the edifienge of our brothern and us And in likewise in the fyrst chapitre to the Corinthians, in the First epistle he say, Obsecro uos Brothers per Nome domini Our Iesu Christ, vt idipsum dicatis omnes, et non sint in vobis schismata.
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sitis autem perfecti in eodem sensu et in eadem sententia, I instauntly desyre you (sayth he to the Corinthians) in the name of our lorde Iesu Christe, that you agree both in word & mynd in one,
sitis autem perfection in Eodem sensu et in Same sententia, I instantly desire you (say he to the Corinthians) in the name of our lord Iesu Christ, that you agree both in word & mind in one,
and lette there be no schisme nor diuision among you. And in the xiiii. chapitre I rede of hym, Non est dissensionis deus, sed pacis, sicut et in omnibus ecclesiis sanctorū do ceo, where the holye apostoll wylleth, that if any man reken hym selfe to haue the spiryte of god, he shall the rather regarde vnitie:
and let there be no Schism nor division among you. And in the xiiii. chapitre I rede of him, Non est dissensionis deus, sed pacis, sicut et in omnibus Ecclesiis sanctorū doe ceo, where the holy apostoll willeth, that if any man reckon him self to have the Spirit of god, he shall the rather regard unity:
and not in any mortall creature, as many haue thought necessarie, that if a mā shuld be of the churche of Christe, he must be of the holy church of Rome,
and not in any Mortal creature, as many have Thought necessary, that if a man should be of the Church of Christ, he must be of the holy Church of Room,
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than any other foreyn byshoppe, and this wyll I playnely proue: and all though I can not do it eloquentely, yet I shall do it feythfully, and that for truthessake.
than any other foreign bishop, and this will I plainly prove: and all though I can not do it eloquentely, yet I shall do it feythfully, and that for truthessake.
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And for that I wyll not be tedious in rehersyng the kynges in the lawe of nature and lawes written tyll the commyng of Christe, I shall speake that the gospelle, the very worde of god prouoketh me to.
And for that I will not be tedious in rehearsing the Kings in the law of nature and laws written till the coming of Christ, I shall speak that the gospel, the very word of god provoketh me to.
& sent from hym, to whom no other creature borne after the common course of nature myghte be compared, lyuynge in suche greate integritie and innocencye, preachynge veritie,
& sent from him, to whom no other creature born After the Common course of nature might be compared, living in such great integrity and innocency, preaching verity,
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and maynteynynge the same to deathe, demaunded of the moste notable offenders in Iury, what they shuld do, commanded them, reuerently to obserue the ordinaunces and lawes of their emperour:
and maintaining the same to death, demanded of the most notable offenders in Jury, what they should do, commanded them, reverently to observe the ordinances and laws of their emperor:
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but he also payde the heed peny, as a token of the same, perswadinge the iewes, whiche had coniured to rebell ageinst their emperour, that without inurmour or grudge they shulde doo their duetie,
but he also paid the heed penny, as a token of the same, persuading the Jews, which had conjured to rebel against their emperor, that without inurmour or grudge they should do their duty,
who so estemeth hym selfe better, let hym vse hym selfe as an inferiour, menyng, that the gretter gracis that a man or woman receyueth of god, the more shall they humble them selfes, in disposyng the same,
who so esteemeth him self better, let him use him self as an inferior, meaning, that the greater gracis that a man or woman receiveth of god, the more shall they humble them selves, in disposing the same,
howe moche more shal we be bounde to do the same to our christen prince? And if they neuer wente about to diminish the royaltie of their Emperour, what good christian can with good conscience attempt the cōtrarie? Saynct Peter, whiche neuer challenged so high honour or dignitie,
how much more shall we be bound to do the same to our christian Prince? And if they never went about to diminish the royalty of their Emperor, what good christian can with good conscience attempt the contrary? Saint Peter, which never challenged so high honour or dignity,
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¶ Howe erneste this holy apostolle was for this veritie, it maye ryghte well appere in his epostol sent to his disciple Titus, whom he had assigned to be byshop of Crete, gyuynge hym amonge all other thinges in cōmaundemente, to warne the people in his sermons, that they submytte them selfes to princis and powers,
¶ How earnest this holy apostolle was for this verity, it may right well appear in his epostol sent to his disciple Titus, whom he had assigned to be bishop of Crete, gyving him among all other things in Commandment, to warn the people in his Sermons, that they submit them selves to Princes and Powers,
<1^PAGE^MISSING> Emperour, what good christian can with good conscience attempt the cōtrarie? Saynct Peter, whiche neuer challenged so high honour or dignitie,
<1^PAGE^MISSING> Emperor, what good christian can with good conscience attempt the contrary? Saint Peter, which never challenged so high honour or dignity,
¶ Howe erneste this holy apostolle was for this veritie, it maye ryghte well appere in his epostol sent to his disciple Titus, whom he had assigned to be by shop of Crete, gyuynge hym amonge all other thinges in cōmaundemente, to warne the people in his sermons, that they submytte them selfes to princis and powers,
¶ How earnest this holy apostolle was for this verity, it may right well appear in his epostol sent to his disciple Titus, whom he had assigned to be by shop of Crete, gyving him among all other things in Commandment, to warn the people in his Sermons, that they submit them selves to Princes and Powers,
consideringe that it is two thynges, to be a prince and a christen prynce, whose office is to procure peace for his people, to se the liberties of his common welth maynteined, to se that the pore people famishe not for lacke of sustenaunce, some hauyng to moche,
considering that it is two things, to be a Prince and a christian Prince, whose office is to procure peace for his people, to see the Liberties of his Common wealth maintained, to see that the poor people famish not for lack of sustenance, Some having to much,
and excessiuely expending the same, and other some hauynge nothinge at all, to se who be called to offices, to be of his counseylours, to se the sedicious and other malefactours punished, remembringe that god hath not giuen him his sword for naught.
and excessively expending the same, and other Some having nothing At all, to see who be called to Offices, to be of his Counselors, to see the seditious and other malefactors punished, remembering that god hath not given him his sword for nought.
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yet he perceyuynge many incommodities to ryse thervpon, chaunged his mynde, and thoughte the argumentis of scripture not sufficient, onelesse the temporall power wolde assiste and gyue aide to them.
yet he perceiving many incommodities to rise thereupon, changed his mind, and Thought the Arguments of scripture not sufficient, Unless the temporal power would assist and gyve aid to them.
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And he saith that these wordes of the prophete, Et nunc reges intelligite, erudimini qui iudicatis terram, Seruite domino in timore, were spoken sometyme in prophecy nowe to be put in effect of euery christē prince, that they shall nowe lerne to knowe god, of whome they haue their kyngdomes,
And he Says that these words of the Prophet, Et nunc reges Understand, Be educated qui iudicatis terram, Servite domino in Timore, were spoken sometime in prophecy now to be put in Effect of every christian Prince, that they shall now Learn to know god, of whom they have their kingdoms,
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and meking them selfes vnder the mighty hande of god, shall lerne true and holsome doctrine, to iudge the people & serue god with due fere and reuerence, diuisinge lawes to represse errours & other vices repugnaunt to the pleasure and wyll of god:
and meking them selves under the mighty hand of god, shall Learn true and wholesome Doctrine, to judge the people & serve god with due fere and Reverence, devising laws to repress errors & other vices repugnant to the pleasure and will of god:
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and that their subiectes may lerne to preferre truth to mans inuentions and imaginations. And therfore he preyseth the lawes made by emperours against the pagans, sayeng:
and that their Subjects may Learn to prefer truth to men Inventions and Imaginations. And Therefore he preyseth the laws made by Emperors against the Pagans, saying:
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Quis enī nostrū, quis uestrū nō laudat leges ab imperatoribus datas ad uersus sacrificia paganorū? And in ye same epistol he sayth, that such sharpe and penalle lawes haue caused many to leue their errours,
Quis enī nostrū, quis uestrū nō Laudat leges ab imperatoribus datas ad uersus Sacrifice paganorū? And in you same Epistle he say, that such sharp and penalle laws have caused many to leave their errors,
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For as saynct Augustine sayth in an nother place, Quomodo reges seruiūt domino in timore, nisi ea, quae cōtra domini iussa sunt, religiosa seueritate { pro } hibēdo at { que } plectēdo? Our lorde Iesus putte this in the heedes and hartis of princis, to know their powers gyuen of god,
For as saint Augustine say in an neither place, Quomodo reges serviunt domino in Timore, nisi ea, Quae cōtra domini Iussa sunt, religiosa seueritate { Pro } hibendo At { que } plectendo? Our lord Iesus put this in the heeds and hearts of Princes, to know their Powers given of god,
as Tertuliane dyd by his emperour, whiche in a litell treatise made ad Scapulam, saythe, Christianus nullius est hostis, nedum imperatoris, quem sciens à deo suo constitui, necesse est ut et ipsum diligat, et reuereatur, et honoret, et saluum uelit, cum toto Romano imperio, quous { que } saeculum stabit. tam diu enim stabit.
as Tertullian did by his emperor, which in a little treatise made ad Scapulam, say, Christian Nullius est hostis, nedum imperatoris, Whom sciens à God Sue constitui, Necessary est ut et ipsum diligat, et revereatur, et honoret, et saluum uelit, cum toto Romano Imperial, quous { que } saeculum stabit. tam Diu enim stabit.
Colimus ergo et imperatorem sic, quomodo et nobis licet, et ipsi expedit, ut hominem à deo secundum, et quicquid est, à deo consecutum, solo deo minorem, A christen man is no mans ennemie, moche lesse is he the emperours ennemye, whom he knowynge to be ordeyned of god, of necessite must loue him, reuerence him,
We worship ergo et Imperatorem sic, quomodo et nobis licet, et ipsi expedit, ut hominem à God secundum, et quicquid est, à God consecutum, solo God Minor, A christian man is no men enemy, much less is he the Emperors enemy, whom he knowing to be ordained of god, of necessity must love him, Reverence him,
Ioannes et Paulus dixerunt, Non praeponimus tibi personam qualemcun { que }, deum tibi praeponimus, You shall vnderstande, that this Iuliam had gyuen in commaundement, that all his subiectes shoulde make sacrifice to idols,
Ioannes et Paulus dixerunt, Non praeponimus tibi Personam qualemcun { que }, God tibi praeponimus, You shall understand, that this Julia had given in Commandment, that all his Subjects should make sacrifice to Idols,
as theyr supreme heed nexte vnto god? Except you wyll be blynde styl, these fewe authorities may suffice to shew vnto you, that nexte to god we shall honour our prince.
as their supreme heed Next unto god? Except you will be blind still, these few authorities may suffice to show unto you, that Next to god we shall honour our Prince.
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and vppon this stone I wyll buylde my churche, were spokē to Peter, not as to a priuate persone but to Peter representynge the holle nombre of the apostols, and the vniuersall churche.
and upon this stone I will build my Church, were spoken to Peter, not as to a private person but to Peter representing the holle number of the Apostles, and the universal Church.
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Also whan Christ sayd, A ccipite spiritum sanctum, quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt, Rehersynge this texte, saynt Iohn̄ sayth, that he brethed vpon them,
Also when christ said, A ccipite spiritum sanctum, quorum Remiss Peccata, remittuntur eis, et quorum retinueritis, retenta sunt, Rehearsing this text, saint Iohn̄ say, that he breathed upon them,
Therfore whanne so euer you shall haue any scripture, that soundeth for Peters authoritie, vnderstande the same spoken to all the apostols, represented in Peter.
Therefore when so ever you shall have any scripture, that soundeth for Peter's Authority, understand the same spoken to all the Apostles, represented in Peter.
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And euen so saynt Hierome in his fyrste boke ageynste Iouinian, although he may be sene to some reder, that he speaketh vtterly for the prelacy of Peter,
And even so saint Jerome in his First book against Jovinian, although he may be seen to Some reder, that he speaks utterly for the Prelacy of Peter,
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So that saynte Hierome mente not, that Peter had more auctoritie than the other, but that he was chosen as one to be preloquutour and speaker for his felowes,
So that faint Jerome mente not, that Peter had more Authority than the other, but that he was chosen as one to be preloquutour and speaker for his Fellows,
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and that to auoyde confusion, whiche shulde haue bene, if all shoulde speake to gether. And yet this pueth hym not to haue more authorite thā an other.
and that to avoid confusion, which should have be, if all should speak to gether. And yet this pueth him not to have more Authority than an other.
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maister Recorder is not nowe a priuate person, but a common persone: and what so euer he speaketh, durynge his commission, the holle citie speaketh it:
master Recorder is not now a private person, but a Common person: and what so ever he speaks, during his commission, the holle City speaks it:
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and India, and all other strange nations honour Christe, and kepe one rule of truth. If auctoritie be asked therfore, the worlde is bygger then one citie.
and India, and all other strange Nations honour Christ, and keep one Rule of truth. If Authority be asked Therefore, the world is bigger then one City.
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and that none shall challenge by the lawes of god any prelacye aboue an nother. Saint Cyprian in lyke maner, what so euer he semeth to say in other places,
and that none shall challenge by the laws of god any Prelacy above an neither. Saint Cyprian in like manner, what so ever he Seemeth to say in other places,
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yet in his epistolle ad Cornelium, whome he calleth brother, he saythe, that it is decreed to hym and all byshops, that euery one shall haue the ouersight & gouernāce of their owne diocesans,
yet in his Epistle and Cornelius, whom he calls brother, he say, that it is decreed to him and all Bishops, that every one shall have the oversight & governance of their own diocesans,
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And if they so were, what is then become of Peters prelacye? I thynke if in this matter he were reuerently handeled, he shulde be vnderstōde as saint Ierome was:
And if they so were, what is then become of Peter's Prelacy? I think if in this matter he were reverently handled, he should be understand as saint Jerome was:
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whiche commendynge the auctoritie of byshoppis dyd neuer derogate the royaltie of princis, but wolde euery byshoppe to haue the gouernance of his flocke, maynteyninge alway the auctorytie of princes.
which commending the Authority of byshoppis did never derogate the royalty of Princes, but would every bishop to have the governance of his flock, maintaining always the auctorytie of Princes.
but ofte I doo rede, howe they submytted them selfes and called vpon temporal power for helpe & maintenance of truth, not presuming to call any general Councels, but vpon their fauours:
but oft I do rede, how they submitted them selves and called upon temporal power for help & maintenance of truth, not presuming to call any general Counsels, but upon their favours:
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In the whiche councell it was determyned thus, Mos antiquus perduret in Aegypto, uel Lybia, et Pentapoli, ut Alexandrinus episcopus horum omnium habeat potestatem, quoniam quidem et Romano episcopo parilis mos est.
In the which council it was determined thus, Mos Antiquus perduret in Egypt, uel Libya, et Pentapolis, ut Alexandrian episcopus horum omnium habeat potestatem, quoniam quidem et Romano Bishop parilis mos est.
Simíliter autem et apud Antiochiam, ceteras { que } prouincias honor suus unicui { que } seruetur ecclesiae, We wylle that the olde custome and maner shall continue in Egipte, Libie,
Simíliter autem et apud Antioch, ceteras { que } prouincias honour suus unicui { que } seruetur ecclesiae, We will that the old custom and manner shall continue in Egypt, Libya,
then beinge present.iii. hundred and.xviii. byshops and holy fathers, determined that ye byshoppe of Alexandria shulde haue as moche authoritie in his parties,
then being present iii hundred and xviii Bishops and holy Father's, determined that you bishop of Alexandria should have as much Authority in his parties,
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that Peters successour shoulde by the lawes of god haue more iurisdiction then any other byshoppe? seinge that these holy fathers iudged than and decreed the contrarie, whiche beinge so nigh the apostels tyme not only approued the custome,
that Peter's successor should by the laws of god have more jurisdiction then any other bishop? sing that these holy Father's judged than and decreed the contrary, which being so High the Apostles time not only approved the custom,
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whiche accordynge to other councelles, and also to the mynde of saynt Cypriane, concludeth, that no forein byshoppe shulde meddell out of his owne diocesse.
which according to other Councils, and also to the mind of saint Cyprian, Concludeth, that no foreign bishop should meddell out of his own diocese.
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Wherfore as you haue harde, I truste hit be playnly proued, that the bishoppe of Rome shall neuer proue by scriptures suche preheminence to be due to hym, as he challengeth:
Wherefore as you have harden, I trust hit be plainly proved, that the bishop of Room shall never prove by Scriptures such pre-eminence to be due to him, as he Challengeth:
& causeth theyr subiectis dampnably to disobeye the ordynaunce of god, as of late you haue had experien ceof some, whom neyther frendes nor kynsfolkes,
& Causes their subjectis damnably to disobey the Ordinance of god, as of late you have had experien ceof Some, whom neither Friends nor kinsfolks,
but also in prison write to theyr mutualle comforte in their damnable opinions, I meane doctour Fysshare and syre Thomas More, whom I am as sory to name as any man here is to here them named:
but also in prison write to their mutual Comfort in their damnable opinions, I mean Doctor Fishermen and sire Thomas More, whom I am as sorry to name as any man Here is to hear them nam:
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And if the bysshoppe of Rome wyll thrette you with interdictions or excommunications, or any other person or persons with warris or other displeasures, referre all to god:
And if the bishop of Room will thrette you with interdictions or excommunications, or any other person or Persons with warris or other displeasures, refer all to god:
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For what nede you regarde the byshops curse at Rome, when Christ blesseth you at whom? sayeng Matthei.v. Beati estis cum maledixerint uohis homines, et persequuti uos fuerint, et dixerint omne malum aduersum uos, mentientes propterme, Blessed ar you,
For what need you regard the Bishops curse At Room, when christ Blesses you At whom? saying Matthew v Beati Ye are cum maledixerint uohis homines, et persequuti uos fuerint, et dixerint omne malum aduersum uos, mentientes propterme, Blessed Are you,
& not hym onely, but also all other, what sorte so euer they be of, eyther apostols or aungelles in heuen, that teacheth contrarie to the truthe of scriptures, ye and Christe courseth hym in the gospelle of Matthew, Ve uobis scribe et phariseihypocritae, quiae clauditis regnum celorum ante homines.
& not him only, but also all other, what sort so ever they be of, either Apostles or Angels in heaven, that Teaches contrary to the truth of Scriptures, you and Christ courseth him in the gospel of Matthew, We uobis scribe et phariseihypocritae, Since clauditis Kingdom celorum ante homines.
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& yet ye neyther entre in to theym your selfes, nor suffre other to entre. ¶ It foloweth in the epistoll, Sobrij estote, et uigilate, Be sobre in your diet,
& yet you neither entre in to them your selves, nor suffer other to enter. ¶ It Followeth in the epistoll, Sobrij estote, et vigilate, Be Sobrium in your diet,
Sobre your selfes in your wordes, and be circumspecte, for your aduersarye the dyuell, raungethe aboute in euerye corner, seekynge whome he may deuoure:
Sobrium your selves in your words, and be circumspect, for your adversary the Devil, raungethe about in every corner, seeking whom he may devour:
