A Godlye sermon preached before the Queens Most Excellent Maiestie vpon the 17, 18, 19 verses of the 16 chapter of S. Mathew vvherein is contained the conclusion of a dialogue betweene Christ and his disciples, shewing breefely that the authoritie which the Pope of Rome doth challenge to himselfe is vnlawfully vsurped : very necessarie for these perilous times wherein the simple may perceiue their intollerable impietie, vsurping that office and action which euer appertayned vnto Christ only : published at the request of sundry godly and well disposed persons.
A godly Sermon preached before the Queenes most excellent Maiestie, vpon the 17. 18. 19. verses of the 16. Chapter of S. Matthewe. Matth. Chap. 16. vers. 17. 17 And Iesus answered, and said to him:
A godly Sermon preached before the Queens most excellent Majesty, upon the 17. 18. 19. Verses of the 16. Chapter of S. Matthew. Matthew Chap. 16. vers. 17. 17 And Iesus answered, and said to him:
THese words which I haue read (right honourable, & beloued in our Sauioure Christ) containe the conclusion of a Dialogue, betwéene Christ and his disciples.
THese words which I have read (right honourable, & Beloved in our Saviour christ) contain the conclusion of a Dialogue, between christ and his Disciples.
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For we read immediatly before in the thirtéenth verse of this sixtéenth Chapter, that when Iesus came into the coasts of Caesarea Philippi: our Sauiour Christ, partly to make tryall of the faith, knowledge, and profiting of his disciples:
For we read immediately before in the thirtéenth verse of this sixtéenth Chapter, that when Iesus Come into the coasts of Caesarea Philippi: our Saviour christ, partly to make trial of the faith, knowledge, and profiting of his Disciples:
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hauing bene now so long taught by him, and séene so great & wonderfull miracles: and partly to learn whether they conceiued any better of him than the common multitude:
having be now so long taught by him, and seen so great & wonderful Miracles: and partly to Learn whither they conceived any better of him than the Common multitude:
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as also to cause them to make a confession of their faith and beliefe in him, in which he might strengthen and confirme them against al troubles and persecutions that were after to ensue:
as also to cause them to make a Confessi of their faith and belief in him, in which he might strengthen and confirm them against all Troubles and persecutions that were After to ensue:
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Where it is sayde, that when Herod the Tetrarch, who had beheaded Iohn Baptist, heard of the fame of Iesus, he said vnto his seruaunts, this is Iohn Baptist, that is risen againe from the dead,
Where it is said, that when Herod the Tetrarch, who had beheaded John Baptist, herd of the fame of Iesus, he said unto his Servants, this is John Baptist, that is risen again from the dead,
Some said he was Elias, being deceiued partly by the Prophecie of Malachie, misvnderstoode, who had prophcied that Eliah the Prophet should be sent before the comming of the great and fearfull day of the Lord, partly, by the like spirite they perceiued in Christ that was in Elias, as the frée libertie of rebuking vices in ye scribes and Pharisées, the power of working miracles, raising vp the dead to life againe, as Elias did.
some said he was Elias, being deceived partly by the Prophecy of Malachi, misunderstood, who had prophcied that Elijah the Prophet should be sent before the coming of the great and fearful day of the Lord, partly, by the like Spirit they perceived in christ that was in Elias, as the free liberty of rebuking vices in you Scribes and Pharisées, the power of working Miracles, raising up the dead to life again, as Elias did.
Some other thought him to be Hieremias because he bare a figure of Christ, and for that it was saide of him, Beholde this day haue I set thee ouer the nations,
some other Thought him to be Jeremiah Because he bore a figure of christ, and for that it was said of him, Behold this day have I Set thee over the Nations,
And they that thought him none of these, yet because of his doctrine (for he taught them as hauing authoritie, not as the Scribes) and for his life and miracles they accounted him as one of the Prophets.
And they that Thought him none of these, yet Because of his Doctrine (for he taught them as having Authority, not as the Scribes) and for his life and Miracles they accounted him as one of the prophets.
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as though he should haue said, whatsoeuer other men do thinke of mée, or howsoeuer they be distract in opinions, you who ought to haue better knewledge of mée, whome do ye thinke me to be.
as though he should have said, whatsoever other men do think of me, or howsoever they be distract in opinions, you who ought to have better knewledge of me, whom do you think me to be.
Christ reioycing at this true perfect and constant confession that Peter had made, as it were in recompence and commendation therof, he burst out into these words:
christ rejoicing At this true perfect and constant Confessi that Peter had made, as it were in recompense and commendation thereof, he burst out into these words:
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In the which many things do offer them selues to our considerations, but for this present time and occasion, in these thrée verses, thrée especiall pointes may be here obserued by vs. The first from whence Peter had this knowledge & faith of Christ, that he was the sonne of the liuing God.
In the which many things do offer them selves to our considerations, but for this present time and occasion, in these thrée Verses, thrée especial points may be Here observed by us The First from whence Peter had this knowledge & faith of christ, that he was the son of the living God.
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for so it is taken in sundrie other places of the holie Scriptures, as in ye first of Saint Iohns Gospell, where he saith that such as receiued Christ, they were borne not of bloud nor of the will of flesh,
for so it is taken in sundry other places of the holy Scriptures, as in you First of Saint Iohns Gospel, where he Says that such as received christ, they were born not of blood nor of the will of Flesh,
And in the first to the Galathians, where he testifieth, that when it pleased God to reueale his sonne in him, that he shoulde preach him among the Gentiles, he communicated not with flesh and bloud,
And in the First to the Galatians, where he Testifieth, that when it pleased God to reveal his son in him, that he should preach him among the Gentiles, he communicated not with Flesh and blood,
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and in like manner, in the sixth to the Ephesians, exhorting vs to put on all the armour of God, that we might be able to stande against the assaultes of the diuell,
and in like manner, in the sixth to the Ephesians, exhorting us to put on all the armour of God, that we might be able to stand against the assaults of the Devil,
because we wrestle not against flesh & bloud, but against principalities, and powers, &c. In which places as in diuerse others also, by flesh and bloud is meant nothing but the nature of man,
Because we wrestle not against Flesh & blood, but against principalities, and Powers, etc. In which places as in diverse Others also, by Flesh and blood is meant nothing but the nature of man,
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and whatsoeuer is in him by his naturall birth and procreation, so that this phrase and manner of spéech vsed of our Sauiour Christ here in this place doth signifie and declare vnto vs, that this knowledge of Christ,
and whatsoever is in him by his natural birth and procreation, so that this phrase and manner of speech used of our Saviour christ Here in this place does signify and declare unto us, that this knowledge of christ,
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This doctrin ouerthroweth the iudgement and opinion of the Heathen Philosophers, Pelagian heretikes, and of the church of Rome, who wholly or in parte ascribe the cause of all knowledge of God, of our faith, of the good workes we do, either to the light of nature, force of reason,
This Doctrine Overthroweth the judgement and opinion of the Heathen Philosophers, Pelagian Heretics, and of the Church of Room, who wholly or in part ascribe the cause of all knowledge of God, of our faith, of the good works we do, either to the Light of nature, force of reason,
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or frée will and industrie of man, contrarie not onely to this testimonie of Christ here in this place, which depriueth man of all knowledge of Christ,
or free will and industry of man, contrary not only to this testimony of christ Here in this place, which depriveth man of all knowledge of christ,
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but also vnto the whole tenour of the Scripture in other places, where both generally and in particular sorte, is taken away al vnderstanding and perceuerance, in matters appertaing vnto faith, religion, and the true knowledge of God.
but also unto the Whole tenor of the Scripture in other places, where both generally and in particular sort, is taken away all understanding and perceuerance, in matters appertaing unto faith, Religion, and the true knowledge of God.
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First, for proofe hereof, that it is generally denyed vnto man of himselfe, or by the reache of his own wit and vnderstanding to attaine to the knowledge of Christ,
First, for proof hereof, that it is generally denied unto man of himself, or by the reach of his own wit and understanding to attain to the knowledge of christ,
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& those things which appertaine to the kingdome of God, what can be more plaine then that Paul testifieth to the contrarie in the first of the Corinthes, and the second Chapter, that NONLATINALPHABET.
& those things which appertain to the Kingdom of God, what can be more plain then that Paul Testifieth to the contrary in the First of the Corinthians, and the second Chapter, that.
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and iudgement is not lightened and cleared by the spirite of God (for so is this terme expounded by Iude in his Epistle, in the 19. verse ) that that man perceiueth not these thinges which appertaine vnto the spirit of God,
and judgement is not lightened and cleared by the Spirit of God (for so is this term expounded by Iude in his Epistle, in the 19. verse) that that man perceives not these things which appertain unto the Spirit of God,
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the other, that he cannot knowe those things, because they are spiritually discerned, that is they cannot be known but of them that are endewed with the spirite of God.
the other, that he cannot know those things, Because they Are spiritually discerned, that is they cannot be known but of them that Are endued with the Spirit of God.
euen so the things of God knoweth no man, but the spirite of God, and therefore in the same Chapter he sheweth, that those thinges which God hath prepared for them that loue him, are such as eye hath not séene, eare hath not heard,
even so the things of God Knoweth no man, but the Spirit of God, and Therefore in the same Chapter he shows, that those things which God hath prepared for them that love him, Are such as eye hath not seen, ear hath not herd,
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In respect of this great ignorance in vs, and want of power and abilitie to perceiue, the mysteries of Gods kingdome and of our saluation, the holie Ghost hath by most notable termes and Epithetes, whereby he describeth the nature of man, declared vnto vs,
In respect of this great ignorance in us, and want of power and ability to perceive, the Mysteres of God's Kingdom and of our salvation, the holy Ghost hath by most notable terms and Epithets, whereby he Describeth the nature of man, declared unto us,
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What can more effectually, and significantly, shewe foorth that vnto vs, then for vs to be termed darkenesse it selfe, which is don not in a fewe places of the holy Scriptures,
What can more effectually, and significantly, show forth that unto us, then for us to be termed darkness it self, which is dONE not in a few places of the holy Scriptures,
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as in the first of Saint Iohns Gospell, where it is sayd, that that life which was the light of man shined in darknesse, but darknesse was not able to comprehend it that was man.
as in the First of Saint Iohns Gospel, where it is said, that that life which was the Light of man shined in darkness, but darkness was not able to comprehend it that was man.
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Saint Paul thereof draweth an exhortation in his Epistle to the Ephesians to perswade thē vnto newnesse of life, that forasmuch as they were sometime in darknesse, meaning before their conuersion,
Saint Paul thereof draws an exhortation in his Epistle to the Ephesians to persuade them unto newness of life, that forasmuch as they were sometime in darkness, meaning before their conversion,
And in the second to the Corinthians, setting foorth the power and efficacie of the word he setteth downe, that as God in the creation of the worlde, commaunded the light to shine out of darknesse,
And in the second to the Corinthians, setting forth the power and efficacy of the word he sets down, that as God in the creation of the world, commanded the Light to shine out of darkness,
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so hath he done in the hearts of his ministers, that by the preaching of the Gospell, that light might shine to others to lighten them, that they might sée the glorie of God in Christ.
so hath he done in the hearts of his Ministers, that by the preaching of the Gospel, that Light might shine to Others to lighten them, that they might see the glory of God in christ.
No marueile therefore if Saint Paul being called to preach the Gospell do tel Agrippa the King, that God hath called him to open their eyes, that they may turne from darknesse to light,
No marvel Therefore if Saint Paul being called to preach the Gospel do tell Agrippa the King, that God hath called him to open their eyes, that they may turn from darkness to Light,
and from the power of Satan vnto God, or if Saint Peter compare the doctrine of the Prophets as vnto a light that shineth in a darke place, and compare the preaching of the Gospel vnto the dawning of the day,
and from the power of Satan unto God, or if Saint Peter compare the Doctrine of the prophets as unto a Light that shines in a dark place, and compare the preaching of the Gospel unto the dawning of the day,
vntill by the working of his spirite he openeth him selfe vnto vs. Before which time as Paul testifieth, wee walke as the Gentiles in ye vanitie of our minde, hauing our vnderstanding darkened, being straunger from the life of God, thorough the ignorance in vs,
until by the working of his Spirit he Openeth him self unto us Before which time as Paul Testifieth, we walk as the Gentiles in the vanity of our mind, having our understanding darkened, being stranger from the life of God, through the ignorance in us,
Thus vseth the Spirite of God, to paynt out the estate of man, before God beginneth to worke our regeneratiō to ascribe ignorance & blindnesse vnto our mindes, dulnesse and hardnesse vnto our heartes,
Thus uses the Spirit of God, to paint out the estate of man, before God begins to work our regeneration to ascribe ignorance & blindness unto our minds, dulness and hardness unto our hearts,
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And vnder the person of the Iewes Esaye sayeth, that wee are all obstinate, that our neckes are as Iron sinewes and our browes as browes of brasse, that is not flexible vnto the yoke of Gods commandements,
And under the person of the Iewes Isaiah Saith, that we Are all obstinate, that our necks Are as Iron sinews and our brows as brows of brass, that is not flexible unto the yoke of God's Commandments,
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These manner of termes and epithetes, whereby it hath pleased God in his holy worde, to expresse both the vtter want of knowledge, in matters of faith,
These manner of terms and epithets, whereby it hath pleased God in his holy word, to express both the utter want of knowledge, in matters of faith,
and the corruption of our mindes and manners is diligently to be obserued by vs, by reason of the doctrine of the Romish cleargie, who although they teache, that Adam through his fall, lost part of that excellent knowledge of pure and heauenly thinges wherewith he was endewed at his first creation,
and the corruption of our minds and manners is diligently to be observed by us, by reason of the Doctrine of the Romish Clergy, who although they teach, that Adam through his fallen, lost part of that excellent knowledge of pure and heavenly things wherewith he was endued At his First creation,
& was greatly wounded both in minde and will thorough his disobedience, and that nowe he is not able to perceiue & do these things which God commaundeth him to vnderstand & practise without the helpe of God:
& was greatly wounded both in mind and will through his disobedience, and that now he is not able to perceive & do these things which God commandeth him to understand & practise without the help of God:
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but not extinguished, the image of God, it was appaired, but not vtterly defaced, the frée will of man to good, it was wounded & weakened, but not quite taken away.
but not extinguished, the image of God, it was appeared, but not utterly defaced, the free will of man to good, it was wounded & weakened, but not quite taken away.
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But further we say, that our knowldge is become plaine ignorance, our light, darknesse, our righteousnesse sinfulnesse, our libertie and freedome, seruitude and bondage, the image of God, the image of Satan, that we are not onely depriued of all goodnesse,
But further we say, that our knowledge is become plain ignorance, our Light, darkness, our righteousness sinfulness, our liberty and freedom, servitude and bondage, the image of God, the image of Satan, that we Are not only deprived of all Goodness,
but further defiled with all naughtinesse, that our former power and abilitie was not onely shaken and weakened through the fall of our first parentes,
but further defiled with all naughtiness, that our former power and ability was not only shaken and weakened through the fallen of our First Parents,
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Most iust then and true is that accusation wherwith Paul chargeth all mankinde in generall, that there is none righteous no not one, that there is none that vnderstādeth none that séeketh God, that all are gone out of the way, that we are become altogether abhominable, that there is none that doth good, no not one, our mouth to be as an open sepulchre, our tongues to be vsed to deceit, the poyson of aspes to be vnder our lippes, our mouth to be full of cursing and bitternesse, our feete to be swift to shed blood, nothing but calamitie and destruction to bée in our wayes, that we know not the waye of peace, no feare of God to be before oure eyes.
Most just then and true is that accusation wherewith Paul charges all mankind in general, that there is none righteous no not one, that there is none that understands none that seeketh God, that all Are gone out of the Way, that we Are become altogether abominable, that there is none that does good, no not one, our Mouth to be as an open Sepulchre, our tongues to be used to deceit, the poison of asps to be under our lips, our Mouth to be full of cursing and bitterness, our feet to be swift to shed blood, nothing but calamity and destruction to been in our ways, that we know not the Way of peace, no Fear of God to be before our eyes.
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Thus it is apparant what the Apostle S. Paul thought both of Iew and Gentile, and in them of all men considered in himselfe, to be corrupt abhominable without vnderstanding,
Thus it is apparent what the Apostle S. Paul Thought both of Iew and Gentile, and in them of all men considered in himself, to be corrupt abominable without understanding,
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So that euident it is, sauing to him that will not know how the spirit of God hath in general most plainely and plētifully depriued the whole progenie of mā of all knowledge of God 〈 ◊ 〉 all goodnesse,
So that evident it is, Saving to him that will not know how the Spirit of God hath in general most plainly and plentifully deprived the Whole progeny of man of all knowledge of God 〈 ◊ 〉 all Goodness,
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yea of all abilitie to attaine therevnto, yet for our further assurance herein, & that this thing may be yet more manifest and cleare vnto vs, the holy ghost hath not only in this generall sort,
yea of all ability to attain thereunto, yet for our further assurance herein, & that this thing may be yet more manifest and clear unto us, the holy ghost hath not only in this general sort,
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For to the obtaining or doing of any thing ther be thrée things requisite, the minde to thinke and conceiue it, the will to atchiue it, and the execution thereof.
For to the obtaining or doing of any thing there be thrée things requisite, the mind to think and conceive it, the will to achieve it, and the execution thereof.
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and that euen of his good pleasure, that is of his méere mercie and good will toward vs. If by the giftes and power of nature we were able to do this, the Apostle would not ascribe it to the particular operation of God, especially in them that be iustified.
and that even of his good pleasure, that is of his mere mercy and good will towards us If by the Gifts and power of nature we were able to do this, the Apostle would not ascribe it to the particular operation of God, especially in them that be justified.
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for to think any good thing, lyeth not in vs. So sayeth the Apostle Paul in the seconde to the Corinths: We are not sufficiēt of our selues, to thinke any thing as of our selues,
for to think any good thing, lies not in us So Saith the Apostle Paul in the seconde to the Corinths: We Are not sufficient of our selves, to think any thing as of our selves,
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Wherfore, if both in generall sort, the scripture thus determineth the naturall man to be nothing but darknesse, that in him there is no vnderstanding, that his heart is as hard as a stone, that of himselfe he is dead in sinne and vnrighteousnes, that he is not able to perceiue those things, which appertaine to the spirite of God, that they cannot once enter into his heart or minde:
Wherefore, if both in general sort, the scripture thus determineth the natural man to be nothing but darkness, that in him there is no understanding, that his heart is as hard as a stone, that of himself he is dead in sin and unrighteousness, that he is not able to perceive those things, which appertain to the Spirit of God, that they cannot once enter into his heart or mind:
What then is the true and perfect cause of this knowledge, whensoeuer we attaine thereunto, that is expressed also vnto vs by Christ in ye Euangelist, to be God, who openeth & reuealeth this vnto vs:
What then is the true and perfect cause of this knowledge, whensoever we attain thereunto, that is expressed also unto us by christ in you Evangelist, to be God, who Openeth & Revealeth this unto us:
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yet for that the declaration of the former poynte, hath beene the proofe of this in so cleare a matter, it shal be sufficient to auouche one or two manifest places, for the further establishing thereof.
yet for that the declaration of the former point, hath been the proof of this in so clear a matter, it shall be sufficient to avouch one or two manifest places, for the further establishing thereof.
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For the Prophet shewing what great mercies and benefites he would bestowe vpon his people, he promiseth a newe heart will I giue you, a newe spirit wil I put within you,
For the Prophet showing what great Mercies and benefits he would bestow upon his people, he promises a new heart will I give you, a new Spirit will I put within you,
In which wordes Ezechiel attributeth the whole worke of our regeneration vnto the gift of God, he it is that taketh away that olde & stonie heart, whereby we are giuen to all iniquitie,
In which words Ezechiel attributeth the Whole work of our regeneration unto the gift of God, he it is that Takes away that old & stony heart, whereby we Are given to all iniquity,
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an heart of flesh, whereby we become apt to receiue the commaundements of God, & a new spirite, which leadeth vs, both to the knowledge of the will of God, and to the obedience thereof.
an heart of Flesh, whereby we become apt to receive the Commandments of God, & a new Spirit, which leads us, both to the knowledge of the will of God, and to the Obedience thereof.
Likewise Moses in Deuteronomie, setting foorth the great goodnesse of God to his people Israel, he ascribeth the circumcision of the heart to the operation and working of the Lorde.
Likewise Moses in Deuteronomy, setting forth the great Goodness of God to his people Israel, he ascribeth the circumcision of the heart to the operation and working of the Lord.
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And to conclude this matter which néedeth no further proofe, that which ye Euangelist Saint Iohn writeth in the first of his Gospell, howe iumpeth it with this that our Euāgelist affirmeth here,
And to conclude this matter which needeth no further proof, that which the Evangelist Saint John Writeth in the First of his Gospel, how jumpeth it with this that our Euāgelist Affirmeth Here,
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and how euidently doth it confirme both those pointes wee haue hereto stoode vpon, where he assereth that such as receiued Christ & beléeued in his name, were borne not of bloud,
and how evidently does it confirm both those points we have hereto stood upon, where he assereth that such as received christ & believed in his name, were born not of blood,
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For this word being attributed vnto God, doth signifie a reuealing by him of such things as were quite before hidden frō our knowledge & vnderstanding.
For this word being attributed unto God, does signify a revealing by him of such things as were quite before hidden from our knowledge & understanding.
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Moses in the 29. of Deut. obbraideth ye people of Israel for their obliuiō & forgetfulnes of the graces & mercies god had shewed them in the land of Aegypt, yet therwithal he there noteth, that they could not take any profit by these things but thorough the working & goodnes of God.
Moses in the 29. of Deuteronomy obbraideth you people of Israel for their oblivion & forgetfulness of the graces & Mercies god had showed them in the land of Egypt, yet therewithal he there notes, that they could not take any profit by these things but through the working & Goodness of God.
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And in ye 13. of Math. Christ hauing taught many things by parables, his disciples came to him and demaunded why he spake thus in parables, he made answere, because it is giuē to you, to know the secrets of the kingdom of heauen,
And in the 13. of Math. christ having taught many things by parables, his Disciples Come to him and demanded why he spoke thus in parables, he made answer, Because it is given to you, to know the secrets of the Kingdom of heaven,
& hearing they heare not, neither vnderstand &c. Thus we sée how ye people of Israel although they saw ye great wonders & miracles, which God did for them in Aegypt, notwithstāding they reap no cōmoditie therby,
& hearing they hear not, neither understand etc. Thus we see how you people of Israel although they saw you great wonders & Miracles, which God did for them in Egypt, notwithstanding they reap no commodity thereby,
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Cleophas and the other disciple in the 24. Chapter of Luke, when Christ ouertooke them going to Emaus, although Christe rebuked them for their slowenesse in beléeuing all that the Prophetes had spoken.
Cleophas and the other disciple in the 24. Chapter of Lycia, when christ overtook them going to Emaus, although Christ rebuked them for their slowenesse in believing all that the prophets had spoken.
neither yet vnderstood they the Scriptures vntill such time as God opened their eyes and vnderstanding both to knowe him and vnderstande the Scripture.
neither yet understood they the Scriptures until such time as God opened their eyes and understanding both to know him and understand the Scripture.
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& to what vse it ought to serue vs. First, if God be the authour and fountaine and sole giuer of all knowledge, faith and all other heauenly gifts, it must kindle in vs,
& to what use it ought to serve us First, if God be the author and fountain and sole giver of all knowledge, faith and all other heavenly Gifts, it must kindle in us,
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and I shall kéepe thy law, make me to goe into the path of thy commaundements, encline my hart to thy testimonies, &c. and in the 51. Psalme, that God would make him a cleane heart,
and I shall keep thy law, make me to go into the path of thy Commandments, incline my heart to thy testimonies, etc. and in the 51. Psalm, that God would make him a clean heart,
And the Apostle S. Paul prayeth not onlye for himselfe, but for the Churche of the Ephesians, that the GOD of our Lorde Iesus Christe, the father of glory might yéeld vnto them the spirite of wisedome and vnderstanding, through the knowledge of him that the eyes of their vnderstanding maye bée lightened, that they maye knowe the hope of his calling,
And the Apostle S. Paul Prayeth not only for himself, but for the Church of the Ephesians, that the GOD of our Lord Iesus Christ, the father of glory might yield unto them the Spirit of Wisdom and understanding, through the knowledge of him that the eyes of their understanding may been lightened, that they may know the hope of his calling,
These thinges as the opening of the eyes, the vnderstanding of the waye of Gods commaundementes, the making vs to goe in the path of them, the creating of a cleane hearte, the renewing of a righte spirite, the clensing of sinne, the inclination of oure heartes to his testimonies, they woulde not haue craued so constantlye at Gods hande, by earnest and humble prayer if they had not bene perswaded they came onelye from him, to be his méere giftes.
These things as the opening of the eyes, the understanding of the Way of God's Commandments, the making us to go in the path of them, the creating of a clean heart, the renewing of a right Spirit, the cleansing of sin, the inclination of our hearts to his testimonies, they would not have craved so constantly At God's hand, by earnest and humble prayer if they had not be persuaded they Come only from him, to be his mere Gifts.
Secondlye, as the meditation of this oughte to make vs to praye to obtayne, so hauing atteyned by his goodnesse to anye of these benefites, it shoulde excite vs also to thankefulnesse after the example of all Gods Children,
Secondly, as the meditation of this ought to make us to pray to obtain, so having attained by his Goodness to any of these benefits, it should excite us also to thankfulness After the Exampl of all God's Children,
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and of our Sauioure Christe, who giueth thankes to his father Lorde of heauen and earth, because he had hid his gospell from the wise and men of vnderstanding,
and of our Saviour Christ, who gives thanks to his father Lord of heaven and earth, Because he had hid his gospel from the wise and men of understanding,
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Thirdelye hauing receyued anye lighte of knowledge and graces of GOD, wée must haue a greate care in vsing them to encrease his giftes in vs, to prouoke God through our thankefulnesse to bestowe his mercyes in moste humble manner vppon vs. For whosoeuer hath, to him shall bee giuen,
Thirdly having received any Light of knowledge and graces of GOD, we must have a great care in using them to increase his Gifts in us, to provoke God through our thankfulness to bestow his Mercies in most humble manner upon us For whosoever hath, to him shall be given,
for moste true and excellent is that warning which Saynte Augustine giueth in his Booke De correptione & gratia. Non se itaque fallant qui dicunt, vt quid nobis predicatur, &c. That is:
for most true and excellent is that warning which Faint Augustine gives in his Book De correption & Gratia. Non se itaque fallant qui dicunt, vt quid nobis predicatur, etc. That is:
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Fourthly, and last of all this putteth vs in minde of our owne want and imperfection of our blindnesse and ignoraunce, wherby we are driuen to acknowledge our owne miserye, to humble our selues before the Lorde, to prayse God in his giftes, we sée in our brother,
Fourthly, and last of all this putteth us in mind of our own want and imperfection of our blindness and ignorance, whereby we Are driven to acknowledge our own misery, to humble our selves before the Lord, to praise God in his Gifts, we see in our brother,
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We will, but God worketh in vs to will, we doe, but God worketh in vs the déed after his good pleasure, this is profitable for vs to beleeue and to say, that is godly and true, that our confession may be humble and lowly,
We will, but God works in us to will, we do, but God works in us the deed After his good pleasure, this is profitable for us to believe and to say, that is godly and true, that our Confessi may be humble and lowly,
& the whole may be giuen to God, and in his sixte chapter of the same booke he sayth, Tutiores viuimus si totum Deo damus, non autem nos illi ex parte,
& the Whole may be given to God, and in his sixte chapter of the same book he say, Tutiores viuimus si totum God We give, non autem nos illi ex parte,
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then shall we haue learned this lesson, that Christ here teacheth vs, to good purpose otherwise it shall auaile vs no more then to sée the meate whereof we may not féede, shall nourish our bodies,
then shall we have learned this Lesson, that christ Here Teaches us, to good purpose otherwise it shall avail us no more then to see the meat whereof we may not feed, shall nourish our bodies,
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as the Euthusiasts, Anabaptists, and the family of Loue, to the contemning or neglecting of the preaching of the word of God, who for as muche as here and in diuerse places besides, it is sayde that God reuealeth the misteries of his kingdom vnto vs,
as the Enthusiasts, Anabaptists, and the family of Love, to the contemning or neglecting of the preaching of the word of God, who for as much as Here and in diverse places beside, it is said that God Revealeth the Mysteres of his Kingdom unto us,
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But wée must this learn & vnderstād, that although god reueleth his wil vnto vs, and worketh both knowledge & fayth by his holy spirit, yet doth hee it not,
But we must this Learn & understand, that although god reueleth his will unto us, and works both knowledge & faith by his holy Spirit, yet does he it not,
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& his ministers in his church be appointed by him, that the saints might haue all thinges necessarie to the edifying of the bodye of Christ, what impietie is in these Anabaptisticall spirites eyther to condemn or neglect this so excellent not only an instrument,
& his Ministers in his Church be appointed by him, that the Saints might have all things necessary to the edifying of the body of christ, what impiety is in these Anabaptistical spirits either to condemn or neglect this so excellent not only an Instrument,
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but therewithal he ioyneth yt we despise not prophecying, he himself though he was rapte vp vnto the thirde Heauen, where he hearde wordes which cannot bée spoken, which are not possible for man to vtter,
but therewithal he Joineth that we despise not prophesying, he himself though he was rapt up unto the Third Heaven, where he heard words which cannot been spoken, which Are not possible for man to utter,
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The second point I sayd we had to consider was, what the foundation and rocke is, wherevpon the Church of God is builte for that is expressed in the 18 verse.
The second point I said we had to Consider was, what the Foundation and rock is, whereupon the Church of God is built for that is expressed in the 18 verse.
Concerning the true meaning and sence of these wordes, what it is that Christ appointeth to be that rock, wherevpon he will build his Church, there is no small variance betwéen vs and the church of Rome.
Concerning the true meaning and sense of these words, what it is that christ appoints to be that rock, whereupon he will built his Church, there is no small variance between us and the Church of Rome.
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We according to the tenor of the rest of the scriptures, and circumstance of the place affirme, that Christ by this word Petra a Rocke, meaneth that whiche Peter confessed, whiche was Christe himselfe.
We according to the tenor of the rest of the Scriptures, and circumstance of the place affirm, that christ by this word Petra a Rock, means that which Peter confessed, which was Christ himself.
But the Popishe Cleargie to establishe the authoritie of the Bishop of Rome, and his superioritie, power and dominion ouer all other churches, hath applied this saying of our Sauioure Christ vnto Peter alone, making him that Rocke, whereof Christ here speaketh, against which the gates of Hell cannot preuaile, affyrming that Christ in this place hath giuen by these wordes a certayne chiefetie and preheminence to Peter aboue all other Apostles,
But the Popish Clergy to establish the Authority of the Bishop of Rome, and his superiority, power and dominion over all other Churches, hath applied this saying of our Saviour christ unto Peter alone, making him that Rock, whereof christ Here speaks, against which the gates of Hell cannot prevail, affirming that christ in this place hath given by these words a certain chiefetie and pre-eminence to Peter above all other Apostles,
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and made him the foundation and heade of his church here in earth and his vicar generall for the gouernmente thereof, enduing him with especiall power and authoritie aboue all others.
and made him the Foundation and head of his Church Here in earth and his vicar general for the government thereof, enduing him with especial power and Authority above all Others.
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it shall not bee amisse, being apparante sithens this Progresse, that howsoeuer this Doctrine hath bene heretofore beaten downe, that notwithstanding it remayneth rooted in many mens mindes, it shall be expedient to shew and declare this their interpretation to be erroneous,
it shall not be amiss, being apparent since this Progress, that howsoever this Doctrine hath be heretofore beaten down, that notwithstanding it remaineth rooted in many men's minds, it shall be expedient to show and declare this their Interpretation to be erroneous,
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Firste, that euen the verye wordes of the Texte do argue, that when Christ sayth vppon this Rocke I will builde my Church, by this worde Petra a Rocke, hée meaneth not the person of Peter the Apostle,
First, that even the very words of the Text do argue, that when christ say upon this Rock I will build my Church, by this word Petra a Rock, he means not the person of Peter the Apostle,
but that which Peter confessed, which was Christe it maye appeare by this in that it pleased the holye Ghoste, the Euangelist shoulde alter and chaunge the name NONLATINALPHABET into NONLATINALPHABET when as hee mighte haue vsed the selfe same worde to expresse that their meaning to make Peter the Rock wherevpon he would build his church,
but that which Peter confessed, which was Christ it may appear by this in that it pleased the holy Ghost, the Evangelist should altar and change the name into when as he might have used the self same word to express that their meaning to make Peter the Rock whereupon he would built his Church,
for although the word NONLATINALPHABET and NONLATINALPHABET doe agrée in significatiō, in that both of them by interpretatiō doth signifi a stone or rock:
for although the word and do agree in signification, in that both of them by Interpretation does signifi a stone or rock:
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For the one word NONLATINALPHABET is nomen atticum, after the proprietie of the Attike tongue, the other NONLATINALPHABET is nomen communis linguae, after ye propriety of ye vulgar tōgue, the one word is the masculine gender, the other the feminine, the persō in cōtruction differeth,
For the one word is Nome Atticum, After the propriety of the Attic tongue, the other is Nome Communis linguae, After you propriety of the Vulgar tongue, the one word is the masculine gender, the other the Faemin, the person in contruction differeth,
for from the second person he goeth to the third, he saith not NONLATINALPHABET, vpō thée Peter, but NONLATINALPHABET vpon this rock By this varietie and change it is plain the Euangelist ment to expresse some diuerse thing, otherwise it néeded not to haue made any alteration at all, there is no doubte therefore but the holye ghost vpon purpose, did alter and chaunge the worde NONLATINALPHABET into NONLATINALPHABET euen to auoyde that erroure that mighte bée gathered thereof,
for from the second person he Goes to the third, he Says not, upon thee Peter, but upon this rock By this variety and change it is plain the Evangelist meant to express Some diverse thing, otherwise it needed not to have made any alteration At all, there is no doubt Therefore but the holy ghost upon purpose, did altar and change the word into even to avoid that error that might been gathered thereof,
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as that is, (as they make it,) that Peter muste bée the Heade of the Churche, vppon whome excepte wée bée builte we cannot bée saued, hée woulde not in declaration thereof,
as that is, (as they make it,) that Peter must been the Head of the Church, upon whom except we been built we cannot been saved, he would not in declaration thereof,
but hée also gaue him another name, that whereas before hée was called Simon Bar Iona, hée shoulde nowe bée named NONLATINALPHABET, that is a Rocke, according as hée had promised in the firste of Iohn, because hée knewe and beléeued in the Rocke, vpon whiche not onlye hée,
but he also gave him Another name, that whereas before he was called Simon Bar Iona, he should now been nam, that is a Rock, according as he had promised in the First of John, Because he knew and believed in the Rock, upon which not only he,
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as Christ hath not his name of a Christian, but a Christian of Christe, and Sainte Ierome affirmeth that Peter had his name of Petra, whiche is Christ, whiche name agréeth not onely to the person of Peter, but vnto all Christians and faythfull people, which beléeue in this Rocke,
as christ hath not his name of a Christian, but a Christian of Christ, and Saint Jerome Affirmeth that Peter had his name of Petra, which is christ, which name agreeth not only to the person of Peter, but unto all Christians and faithful people, which believe in this Rock,
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Whosoeuer confesseth and beléeueth that Christ is the sonne of the liuing God, as he did, is a Peter. Therfore Ierome vpon the sixt of Amos, termeth al Christs Apostles Peters: And Origen plainly testifieth, that if we affirme and confesse that Christ is the sonne of the liuing God as Peter did,
Whosoever Confesses and Believeth that christ is the son of the living God, as he did, is a Peter. Therefore Jerome upon the sixt of Amos, termeth all Christ Apostles Peter's: And Origen plainly Testifieth, that if we affirm and confess that christ is the son of the living God as Peter did,
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and againe in the same place, if wee confesse Christ to be the sonne of the liuing god, the father reuealing it vnto vs, it shal bee sayd of eche one of vs, thou art Peter, and vpon thee will I build my congregation, euery man is Petra a Rock, that is, a follower of Christ.
and again in the same place, if we confess christ to be the son of the living god, the father revealing it unto us, it shall be said of eke one of us, thou art Peter, and upon thee will I built my congregation, every man is Petra a Rock, that is, a follower of christ.
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Thus muche Origen, By whome it is playne that Peter was so named because of the Rock he beléeued in, not for that hée was to be the foundation of the church:
Thus much Origen, By whom it is plain that Peter was so nam Because of the Rock he believed in, not for that he was to be the Foundation of the Church:
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And as wée are called righteous, because christe is our righteousnesse and wisedome, so are wée tearmed Rockes because by him we are so made, being the true, perfecte and sounde Rocke.
And as we Are called righteous, Because Christ is our righteousness and Wisdom, so Are we termed Rocks Because by him we Are so made, being the true, perfect and sound Rock.
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Wherefore if Peter be pronounced blessed, onely because of the confession hée made, and that his name was chaunged from Simon vnto Peter, for that cause alone,
Wherefore if Peter be pronounced blessed, only Because of the Confessi he made, and that his name was changed from Simon unto Peter, for that cause alone,
and truth of the matter, that the Rocke whereon christe will builde his churche, is not the person of Peter, no more then it is the person of anye other Apostle,
and truth of the matter, that the Rock whereon Christ will build his Church, is not the person of Peter, no more then it is the person of any other Apostle,
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but that whereby both Peter, and other faythfull, shall be come both blessed and Peters. For if wee marke the order and course of the Dialogue betweene Christ,
but that whereby both Peter, and other faithful, shall be come both blessed and Peter's. For if we mark the order and course of the Dialogue between christ,
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For in that he made aunswere alone, that was in the person of them all, to auoide confusion and declare vnitie, as Ciprian sayth, he was but their mouth,
For in that he made answer alone, that was in the person of them all, to avoid confusion and declare unity, as Cyprian say, he was but their Mouth,
So also Austin saith Petrus saepe vnus respondit pro omnibus, &c. Peter oftentimes made aunswere for all, the Lord asking and saying whome say ye that I am, Peter answered, Thou art the sonne of the liuing god, he only gaue answere for many, to declare vnity in many.
So also Austin Says Peter saepe vnus respondit Pro omnibus, etc. Peter oftentimes made answer for all, the Lord asking and saying whom say you that I am, Peter answered, Thou art the son of the living god, he only gave answer for many, to declare unity in many.
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And what was the cōfessiō of Peter, it was that Christ was the son of the liuing God, this confessiō was approued & commended of Christ, not the person of Peter, but in respect of the confession, herewithall if wee marke what happened immediatly after the conclusion of the dialogue vnto Peter, nothing can be more plaine than that Peter cannot be that rocke whereupon God will build his Church,
And what was the Confessi of Peter, it was that christ was the son of the living God, this Confessi was approved & commended of christ, not the person of Peter, but in respect of the Confessi, herewithal if we mark what happened immediately After the conclusion of the dialogue unto Peter, nothing can be more plain than that Peter cannot be that rock whereupon God will built his Church,
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For Peter diswading him from going vp to Ierusalem, to accomplish the worke of our redemption, he saide vnto him, away from mée Satan, thou sauourest not the things that are of God,
For Peter dissuading him from going up to Ierusalem, to accomplish the work of our redemption, he said unto him, away from me Satan, thou savourest not the things that Are of God,
And afterwarde he denyed & abiured his Master, he was farre therefore from being that vnmouable rocke, which could not be shaken, such an one against which the gates of hell could not preuaile,
And afterward he denied & abjured his Master, he was Far Therefore from being that unmovable rock, which could not be shaken, such an one against which the gates of hell could not prevail,
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if the whole course of the dialogue be directed not to know Peters opinion alone, but of them all, what they thought, not of Peter, but of our Sauiour Christ,
if the Whole course of the dialogue be directed not to know Peter's opinion alone, but of them all, what they Thought, not of Peter, but of our Saviour christ,
then the common multitude, if the rocke wheron Gods Church must be founded, must be such an one as cannot be shaken by any force and subtiltie of Satan,
then the Common multitude, if the rock whereon God's Church must be founded, must be such an one as cannot be shaken by any force and subtlety of Satan,
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I may well saye, that euen the wordes, and circumstance of the place, doth euict that Peter is not made that petra the rocke vpon the which the Church is to be built.
I may well say, that even the words, and circumstance of the place, does evict that Peter is not made that Petra the rock upon the which the Church is to be built.
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But yet that this may be further out of doubt, if we well weigh the assertion of our Romish Catholikes, we shal finde it to be contrarie to the expresse wordes of the Scripture,
But yet that this may be further out of doubt, if we well weigh the assertion of our Romish Catholics, we shall find it to be contrary to the express words of the Scripture,
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Saint Paul in the 1. to the Corinthians, finding fault with the Corinthians, who were deuided by choosing to themselues sundrie doctors and teachers, whome they would heare and followe.
Saint Paul in the 1. to the Corinthians, finding fault with the Corinthians, who were divided by choosing to themselves sundry Doctors and Teachers, whom they would hear and follow.
Some saying I am Paules, another, I am Apollos, another, I am Cephas, & the fourth, I am Christes, he flatly setteth downe, that fundamentum aliud nemo ponere potest, preter id quod positum est, Iesum Christum.
some saying I am Paul's, Another, I am Apollos, Another, I am Cephas, & the fourth, I am Christ's, he flatly sets down, that fundamentum Aliud nemo ponere potest, preter id quod positum est, Jesus Christ.
If neither Paul, nor Apollo, nor Cephas, ought to be so accompted, how can they challenge this prerogatiue vnto Peter, being denyed so expressely vnto him or vnto any other.
If neither Paul, nor Apollo, nor Cephas, ought to be so accounted, how can they challenge this prerogative unto Peter, being denied so expressly unto him or unto any other.
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Paul affirmeth, that GOD had made all things subiect vnder Christes feete, and appointed him aboue all things the head of the Churche, which is his bodie,
Paul Affirmeth, that GOD had made all things Subject under Christ's feet, and appointed him above all things the head of the Church, which is his body,
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Besides the head of ye Church is that part of the bodie which giueth life, nourisheth and augmenteth the whole bodie of the faithfull vnto eternall life,
Beside the head of you Church is that part of the body which gives life, Nourishes and Augmenteth the Whole body of the faithful unto Eternal life,
For, therefore he is the head because he is the husband, but there is but one husband therefore whosoeuer shall make any other head of the church then Christ, must also make another husbande,
For, Therefore he is the head Because he is the husband, but there is but one husband Therefore whosoever shall make any other head of the Church then christ, must also make Another husband,
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if another husband, then an adulterer and the church an harlot, for one wife cannot haue two bridegromes or husbandes, Paul sayth of the Corinthians, I haue prepared you for one husband, to present you a pure virgin to Christ,
if Another husband, then an adulterer and the Church an harlot, for one wife cannot have two bridegroom's or Husbands, Paul say of the Corinthians, I have prepared you for one husband, to present you a pure Virgae to christ,
& Iohn Baptist in the Euangelist Iohn sayeth, he is the bridegrome & his Apostles be the only ministers & frinds of ye bridegrome, they are only the makers of the mariage betwéen Christ & his church.
& John Baptist in the Evangelist John Saith, he is the bridegroom & his Apostles be the only Ministers & Friends of the bridegroom, they Are only the makers of the marriage between christ & his Church.
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How can Peter then be accounted as the head of Gods church, Christ himselfe being the head and the husband thereof? Let him therefore be estéemed as a minister,
How can Peter then be accounted as the head of God's Church, christ himself being the head and the husband thereof? Let him Therefore be esteemed as a minister,
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And surely it is not lightly to be regarded, that after Christ had said to Peter, thou art Peter, and vpon this rocke will I build my church, whereby they would establish a chiefetie & preheminence giuen him ouer all other the Apostles and congregation of God, arising this controuersie among them, which of them should be the greatest,
And surely it is not lightly to be regarded, that After christ had said to Peter, thou art Peter, and upon this rock will I built my Church, whereby they would establish a chiefetie & pre-eminence given him over all other the Apostles and congregation of God, arising this controversy among them, which of them should be the greatest,
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and that euen then, when he was readie to go to suffer, & depart from them, supposing (as it shoulde séeme) after the departure of Christ, some one of them should be chief,
and that even then, when he was ready to go to suffer, & depart from them, supposing (as it should seem) After the departure of christ, Some one of them should be chief,
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euen then our Sauiour Christ beateth downe vtterly, that conceite and imagination of theirs, shewing that rule and soueraintie belongeth vnto Kings and Princes.
even then our Saviour christ beats down utterly, that conceit and imagination of theirs, showing that Rule and sovereignty belongeth unto Kings and Princes.
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Hereby although it were the especiall purpose of our Sauiour Christ to take away that ambition which reigned in his disciples by reason they dreamed to obtaine by him an earthly and terrestriall kingdome, notwithstanding being so often occasioned to declare thorough their desire of soueraintie and rule,
Hereby although it were the especial purpose of our Saviour christ to take away that ambition which reigned in his Disciples by reason they dreamed to obtain by him an earthly and terrestrial Kingdom, notwithstanding being so often occasioned to declare through their desire of sovereignty and Rule,
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and especially before his death & passion, whome after his death he would leaue his deputie and vicegerent of whome they should depende and be gouerned, it may giue iust occasion to thinke, that as when he was conuersant with them in flesh, he would not giue any supremacie or preheminence to any one more than to another,
and especially before his death & passion, whom After his death he would leave his deputy and vicegerent of whom they should depend and be governed, it may give just occasion to think, that as when he was conversant with them in Flesh, he would not give any supremacy or pre-eminence to any one more than to Another,
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but made them all equall, so also after his ascension he would haue them so continue, especially the reason of Christ being such as is appliable to the whole course of this life.
but made them all equal, so also After his Ascension he would have them so continue, especially the reason of christ being such as is appliable to the Whole course of this life.
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if Peter be the rocke wheron the church is to be built, then must the church also beléeue in Peter, for the church cannot be built but by faith and beliefe,
if Peter be the rock whereon the Church is to be built, then must the Church also believe in Peter, for the Church cannot be built but by faith and belief,
but to affirme that, I think cannot want absurditie, therefore except you will make euen the visible church of God to haue had many visible heads, this their assertion must prooue but a vaine imagination.
but to affirm that, I think cannot want absurdity, Therefore except you will make even the visible Church of God to have had many visible Heads, this their assertion must prove but a vain imagination.
when as to preach vnto the Gentiles belonged not to him? this reason driueth Cardinall Poole into such streightes, that whereas other of his adherents saye, Peter was appointed head of the church here, other immediatly after his resurrection, he is compelled to saye, that Peters supremacie tooke no place before Paules conuersion,
when as to preach unto the Gentiles belonged not to him? this reason Driveth Cardinal Poole into such straights, that whereas other of his adherents say, Peter was appointed head of the Church Here, other immediately After his resurrection, he is compelled to say, that Peter's supremacy took no place before Paul's conversion,
for that before that Peter could not represent the person of Christ, and leaue twelue Apostles to figure vnto vs the twelue tribes of Israell. Wherefore these things being well weyghed together,
for that before that Peter could not represent the person of christ, and leave twelue Apostles to figure unto us the twelue tribes of Israel. Wherefore these things being well weighed together,
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first, that the Apostle flatly setteth downe that no man can, or ought to laye any other foundation then Christ himselfe, the Corinthians seeking especially to depende vppon some one principally,
First, that the Apostle flatly sets down that no man can, or ought to say any other Foundation then christ himself, the Corinthians seeking especially to depend upon Some one principally,
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as their cheife teacher, I denying it to bee lawfull for them to depende vppon Cephas himselfe, who was Peter. Secondly, assigning Christ the head, the husband of his bodie the church, his spouse, his wife, in which thinges there can be no communion or fellowship.
as their chief teacher, I denying it to be lawful for them to depend upon Cephas himself, who was Peter. Secondly, assigning christ the head, the husband of his body the Church, his spouse, his wife, in which things there can be no communion or fellowship.
Further, this controuersie arising so often among his disciples, who shoulde be the chiefest, and our Sauiour Christ denying all superioritie at all times to any of them,
Further, this controversy arising so often among his Disciples, who should be the chiefest, and our Saviour christ denying all superiority At all times to any of them,
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when the holye Ghoste appointeth but one Church, one head, one foundation, and last of all the Holye Ghoste assigning vnto Peter, the ministerie of circumcision onely, wée may iustly affirme the exposition of our Romish Cleargie, to be contrarye to the expresse worde of GOD and rules of our faith.
when the holy Ghost appoints but one Church, one head, one Foundation, and last of all the Holy Ghost assigning unto Peter, the Ministry of circumcision only, we may justly affirm the exposition of our Romish Clergy, to be contrary to the express word of GOD and rules of our faith.
I am not ignorant here of their blinde subtilties and distinctions, whereby they would shift of the force of these reasons, in making Christ natiuum & reale fundamentum: The naturall and substantiall foundation, but Peter ministeriale fundamentum, the ministeriall foundation here in earth:
I am not ignorant Here of their blind subtleties and Distinctions, whereby they would shift of the force of these Reasons, in making christ natiuum & real fundamentum: The natural and substantial Foundation, but Peter ministerial fundamentum, the ministerial Foundation Here in earth:
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that is, that the ministerie and office of Peter is appoynted of GOD aboue the function of all the other Apostles, to be that ministerie wherby he will builde his vniuersall Churche, and gouerne it:
that is, that the Ministry and office of Peter is appointed of GOD above the function of all the other Apostles, to be that Ministry whereby he will build his universal Church, and govern it:
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or gouernement thereof, was by this place or any other committed vnto Peter aboue the other Apostles, it may appeare by this that none of the Apostles, either in their writings or doinges, hath euer acknowledged any such thing,
or government thereof, was by this place or any other committed unto Peter above the other Apostles, it may appear by this that none of the Apostles, either in their writings or doings, hath ever acknowledged any such thing,
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For proofe hereof, what can be more manifest, than that Paul writeth to the Ephesians, where the Apostle of purpose speaking of the building of the Church,
For proof hereof, what can be more manifest, than that Paul Writeth to the Ephesians, where the Apostle of purpose speaking of the building of the Church,
and of the housholde of GOD, and that they were buylt vppon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the head corner stone.
and of the household of GOD, and that they were built upon the Foundation of the Apostles and prophets, Iesus christ himself being the head corner stone.
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for the building thereof hee sayeth Christ after his ascention gaue some to be Apostles, some Prophets, some Euangelistes, some Pastours and teachers, to the gathering together of the Saintes,
for the building thereof he Saith christ After his Ascension gave Some to be Apostles, Some prophets, Some Evangelists, Some Pastors and Teachers, to the gathering together of the Saints,
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Saint Iohn in the one and twentéeth of the Reuelation, describing heauenly Hierusalem the Church of GOD buylt by the similitude of a Citie, he maketh that the Wall of the citie had twelue foundations,
Saint John in the one and twentéeth of the Revelation, describing heavenly Jerusalem the Church of GOD built by the similitude of a city, he makes that the Wall of the City had twelue foundations,
Here wée see in this built citie of GOD, nothing is giuen to Peter aboue the rest, all are made equall, the doctrine of all the Apostles is alike, tearmed by the name of foundations,
Here we see in this built City of GOD, nothing is given to Peter above the rest, all Are made equal, the Doctrine of all the Apostles is alike, termed by the name of foundations,
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Let vs marke that Paul writeth in the 15. to the Romanes, where he sayth, that hee enforceth himself to preach the Gospell, where Christ had not beene preached,
Let us mark that Paul Writeth in the 15. to the Romans, where he say, that he enforceth himself to preach the Gospel, where christ had not been preached,
as a faithfull builder, he had layde the foundation of the Church of Corinth. If Paul in diuerse places did so preache the Gospell, that he might not build vppon an other mans foundation,
as a faithful builder, he had laid the Foundation of the Church of Corinth. If Paul in diverse places did so preach the Gospel, that he might not built upon an other men Foundation,
Peter, Iames, and Iohn, seeing the Gospell of vncircumcision was committed to him, as the Gospell of circumcision was vnto Peter, in that God, which was mightie in the one, was mighty also in ye other, they required no submission or obedience at Saint Paules handes,
Peter, James, and John, seeing the Gospel of uncircumcision was committed to him, as the Gospel of circumcision was unto Peter, in that God, which was mighty in the one, was mighty also in the other, they required no submission or Obedience At Saint Paul's hands,
And further, hee was so farre from acknowledging Peter his superiour or better. That when he came to Antioche he withstoode him and rebuked him to his face,
And further, he was so Far from acknowledging Peter his superior or better. That when he Come to Antioch he withstood him and rebuked him to his face,
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Peter, in his Epistles, he neuer challengeth any superioritie, neither by title nor by doctrine, he maketh Christ the electe precious and chiefe corner stone,
Peter, in his Epistles, he never Challengeth any superiority, neither by title nor by Doctrine, he makes christ the elect precious and chief corner stone,
but commaundeth all Subiectes to bee obedient vnto their Princes and gouernours, he termeth him selfe but compresbyterum, a fellowe elder with the rest,
but commandeth all Subjects to be obedient unto their Princes and Governors, he termeth him self but compresbyterum, a fellow elder with the rest,
but humbly exhorteth, not to be ouerlong in this, it cannot be thought, that Paul and Peter, and the rest of the Apostles hauing so fully and plentifully taught all thinges, appertaining to the Church of God,
but humbly exhorteth, not to be overlong in this, it cannot be Thought, that Paul and Peter, and the rest of the Apostles having so Fully and plentifully taught all things, appertaining to the Church of God,
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as this of Peters supremacie and one general head vnder Christ, for the gouernment of his Church, being suche as it is made of thē, that whosoeuer acknowledgeth it not, cannot be saued.
as this of Peter's supremacy and one general head under christ, for the government of his Church, being such as it is made of them, that whosoever acknowledgeth it not, cannot be saved.
Now if this which I haue taughte by the opinion and iudgement of the Apostles, shall appeare also by their practise and dealing towarde Peter, what can be required further for the ouerthrow of their interpretation.
Now if this which I have taught by the opinion and judgement of the Apostles, shall appear also by their practice and dealing toward Peter, what can be required further for the overthrow of their Interpretation.
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there it is mentioned, that certaine variance and dissention falling oute by reason some of the sect of the Phariseis, vrged the obseruation of circumcision,
there it is mentioned, that certain variance and dissension falling out by reason Some of the sect of the Pharisees, urged the observation of circumcision,
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and other ceremonies of the law, as necessarye to saluation, it was determined that Paule and Barnabas should go vp to the Apostles & Elders at Ierusalem, about this question.
and other ceremonies of the law, as necessary to salvation, it was determined that Paul and Barnabas should go up to the Apostles & Elders At Ierusalem, about this question.
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Thirdly ariseth Iames, hee approueth the former iudgemēt, confirmeth it by ye scriptures, and hauing done so, giueth aduise to send their determination in writing concerning the questiō, it was taken & approued,
Thirdly arises James, he approveth the former judgement, confirmeth it by you Scriptures, and having done so, gives advise to send their determination in writing Concerning the question, it was taken & approved,
Secondly, in the assemblye after Peter had opened his mind, and al the rest had don, last of al, not Peter, but Iames pronounced the sentence, whiche belonged to the head and President of the Councell.
Secondly, in the assembly After Peter had opened his mind, and all the rest had dONE, last of all, not Peter, but James pronounced the sentence, which belonged to the head and President of the Council.
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when we were come together, to send chosen men to you, &c. it séemed good to the holy ghost & vnto vs, to lay no more burthen, &c. Thus we sée how the whole action is made common to them all equallye, none named,
when we were come together, to send chosen men to you, etc. it seemed good to the holy ghost & unto us, to lay no more burden, etc. Thus we see how the Whole actium is made Common to them all equally, none nam,
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or preferred before another, in anye respecte, farre diuerse from the Popes determination, and stile of his letters, the tenour of which runneth much otherwise.
or preferred before Another, in any respect, Far diverse from the Popes determination, and style of his letters, the tenor of which Runneth much otherwise.
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Besides in the eight of the Acts, when the Apostles heard that Samaria had receiued the Gospell, the Apostles sent Peter and Iohn to confirme them, whiche sending declareth plainelye, that they did not acknowledge him as a superiour,
Beside in the eight of the Acts, when the Apostles herd that Samaria had received the Gospel, the Apostles sent Peter and John to confirm them, which sending Declareth plainly, that they did not acknowledge him as a superior,
I maye iustlye conclude that euen the opinion and practise of the Apostles and primitiue churche, doth manifestly conuict the interpretation of the Papists in this place, making Peter ye rock, foundation,
I may justly conclude that even the opinion and practice of the Apostles and primitive Church, does manifestly convict the Interpretation of the Papists in this place, making Peter you rock, Foundation,
This point notwithstanding by this I haue already said, it be sufficiently proued, yet for diuers mens further contentation, let vs sée howe the auntiente and learned Fathers, haue expounded this place,
This point notwithstanding by this I have already said, it be sufficiently proved, yet for diverse men's further contentation, let us see how the ancient and learned Father's, have expounded this place,
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and vpon the 32 Psalm, Statuit pedes nostros super petram id est super fidem, &c that is he hath set our féete vpon the rocke, that is vpon Faith, for Fayth in Christ may well be called a Rocke which cannot be broken,
and upon the 32 Psalm, Statuit pedes nostros super Petram id est super fidem, etc. that is he hath Set our feet upon the rock, that is upon Faith, for Faith in christ may well be called a Rock which cannot be broken,
Super hanc Petram quā confessus es, &c. that is, vpon this rock which thou hast confessed, vpō this Rock which thou hast acknowledged, saying thou art the son of the liuing God, I will build my congregation, vpon my selfe I will build my church, vpon my self I will build the, not my self vpon thee,
Super hanc Petram quā Confessus es, etc. that is, upon this rock which thou hast confessed, upon this Rock which thou hast acknowledged, saying thou art the son of the living God, I will built my congregation, upon my self I will built my Church, upon my self I will built thee, not my self upon thee,
Againe in another place Super hanc Petram quam confessus est aedificabo ecclesiam, &c yt is, vpon this rock which thou hast confessed I wil build my church,
Again in Another place Super hanc Petram quam Confessus est Aedificabo Church, etc. that is, upon this rock which thou hast confessed I will built my Church,
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for the rocke was Christ, vpō which foūdatiō Peter himselfe was built, for other foundation then that which is laid, cā no mā lay, which is Christ Iesus, the church therfore that is founded on Christ, hath takē the keyes of the kingdome of heauē of him.
for the rock was christ, upon which Foundation Peter himself was built, for other Foundation then that which is laid, can no man lay, which is christ Iesus, the Church Therefore that is founded on christ, hath taken the keys of the Kingdom of heaven of him.
If wée confesse (sayth he) Christe to bee the sonne of God, the Father reuealing it vnto vs, it shall be sayd to ech one of vs, thou art Peter, and vppon this Rocke will I build my Congregation, euery mā is Petra that is a disciple of Christ, vpō such a rock all ecclesiastical learning is builte,
If we confess (say he) Christ to be the son of God, the Father revealing it unto us, it shall be said to each one of us, thou art Peter, and upon this Rock will I built my Congregation, every man is Petra that is a disciple of christ, upon such a rock all ecclesiastical learning is built,
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Wherefore if they will giue credit to Origen who was within 235 yeres after Christ, that, that which was sayd to Peter, shall be sayde to euery Faithfull man, making the like confession,
Wherefore if they will give credit to Origen who was within 235 Years After christ, that, that which was said to Peter, shall be said to every Faithful man, making the like Confessi,
Gregorie was himselfe Bishop of Rome, and whome our Romish Cleargie woulde haue to chalenge this dignitie and prerogatiue, they giue vnto Peter, hée of this place and diuerse others which they vse,
Gregory was himself Bishop of Rome, and whom our Romish Clergy would have to challenge this dignity and prerogative, they give unto Peter, he of this place and diverse Others which they use,
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but I prayed that thy Faith may not faile, thou being conuerted, strengthen thy Brethren, thou art Peter, and vpon this Rocke will I build my church, to thée I will giue the keyes of the kingdome of heauē, whatsoeuer, &c. and he concludeth in the ende, notwithstanding Peter is not called Vniuersall Bishop.
but I prayed that thy Faith may not fail, thou being converted, strengthen thy Brothers, thou art Peter, and upon this Rock will I built my Church, to thee I will give the keys of the Kingdom of heaven, whatsoever, etc. and he Concludeth in the end, notwithstanding Peter is not called Universal Bishop.
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This one man hath lefte sufficient witnesse behind him to condemn in Peter, and in all Bishops of Rome, both the name of that dignitie and superioritie,
This one man hath left sufficient witness behind him to condemn in Peter, and in all Bishops of Room, both the name of that dignity and superiority,
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For first how sharply and bitterly writeth he against this, that eyther Iohn the Bishop of Constantinople, or any other Bishop shoulde clayme or tearm himself to be the vniuersall Bishop of the whole Church in his Epistles:
For First how sharply and bitterly Writeth he against this, that either John the Bishop of Constantinople, or any other Bishop should claim or term himself to be the universal Bishop of the Whole Church in his Epistles:
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So farre then in his iudgement is it from being agréeable to Gods will, for any Bishop to claime this name, that he accounteth it a most vngodly and impious thing,
So Far then in his judgement is it from being agreeable to God's will, for any Bishop to claim this name, that he accounteth it a most ungodly and impious thing,
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but the very office, authority & iurisdiction that is claimed thereby, for otherwise ye reasons he vseth were of no force, for in the 38 Epistle of his 40 Booke hée reasoneth thus.
but the very office, Authority & jurisdiction that is claimed thereby, for otherwise you Reasons he uses were of no force, for in the 38 Epistle of his 40 Book he reasoneth thus.
What answere wilt thou make vnto Christ, at the trial of the last iudgement, that goest about vnder the name of an Vniuersall Bishop to subdue all his members vnto thée.
What answer wilt thou make unto christ, At the trial of the last judgement, that goest about under the name of an Universal Bishop to subdue all his members unto thee.
When as in that place hee sayeth that Iohn Bishop of Constantinople, challenging that Title, doeth Contra Euangelicam Doctrinam against the meaning of the Gospell, against Saint Peter the Apostle, agaynste the Ordinaunce of the Canons, agaynst the faith, agaynste all the Churches of GOD, agaynst GOD himselfe,
When as in that place he Saith that John Bishop of Constantinople, challenging that Title, doth Contra Euangelicam Doctrinam against the meaning of the Gospel, against Saint Peter the Apostle, against the Ordinance of the Canonas, against the faith, against all the Churches of GOD, against GOD himself,
For that some séeke to auoyde it, in posting ouer this whole writing to bée against Iohn the B. of Constantinople, as though Gregorie had misliked this name of vniuersal Bishop in him so ambitiously & gréedily séeking for it,
For that Some seek to avoid it, in posting over this Whole writing to been against John the B. of Constantinople, as though Gregory had misliked this name of universal Bishop in him so ambitiously & greedily seeking for it,
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For thus he sayth in 32 Epistle, Nullus Romanorum Episcoporum hoc singularitatis nomē sibi assumpsit. None of the Bishops of Rome euer receued this name of singularitie.
For thus he say in 32 Epistle, Nullus Romanorum Bishops hoc singularitatis nomē sibi assumpsit. None of the Bishops of Room ever received this name of singularity.
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And againe Nullus predecessorū meorū hoc tam profano vocabulo vti consensit, None of my Predecessours euer consented to vse this vngodlye name, Nos hunc oblatum honorem nol•mus suscipere, We will not take this honour offered vnto vs,
And again Nullus predecessorū meorū hoc tam profano Vocabulo vti consensit, None of my Predecessors ever consented to use this ungodly name, Nos hunc oblatum Honor nol•mus suscipere, We will not take this honour offered unto us,
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and in very déede no more he would, for in his seueth Booke hee findeth fault with Eulogius the Patriarch of Constantinople, for terming him in the preface of his Epistle the vniuersall Pope,
and in very deed no more he would, for in his seueth Book he finds fault with Eulogius the Patriarch of Constantinople, for terming him in the preface of his Epistle the universal Pope,
So that he disaloweth that name and authoritie to be giuen to himselfe as well as to the Bishop of Constantinople. This that Gregorie did, to disallow the authoritie of Vniuersall Bishop in anye, was not onely done by him,
So that he disalloweth that name and Authority to be given to himself as well as to the Bishop of Constantinople. This that Gregory did, to disallow the Authority of Universal Bishop in any, was not only done by him,
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First, that is cleare which Cyprian that godlye man and martir of God writeth in his Oration he made in the Councell of Carthage concerning this poynt, it remaineth, saith Cyprian, that euerye one speake of this thing what hée thinketh.
First, that is clear which Cyprian that godly man and Martyr's of God Writeth in his Oration he made in the Council of Carthage Concerning this point, it remains, Says Cyprian, that every one speak of this thing what he Thinketh.
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For there is none of vs that maketh himselfe Bishop of Bishops, or that doth by tyrannicall feare driue his Fellowes to obey of necessitie, seing euerye Bishop at his pleasure, hath frée libertye and power of his owne will,
For there is none of us that makes himself Bishop of Bishops, or that does by tyrannical Fear driven his Fellows to obey of necessity, sing every Bishop At his pleasure, hath free liberty and power of his own will,
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as if he could not be iudged of another, neyther yet himselfe iudge any other, let vs all waite for the iudgement of our sauiour Christ, who only and alone hath power to make vs gouernours of his Church, and iudge of oure doing.
as if he could not be judged of Another, neither yet himself judge any other, let us all wait for the judgement of our Saviour christ, who only and alone hath power to make us Governors of his Church, and judge of our doing.
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Thus Cyprian denieth to anye to chalenge to himselfe to be Bishop of Bishops, that is to bee vniuersall Bishop, to haue power and authoritie ouer the rest, to compell them to obay,
Thus Cyprian Denieth to any to challenge to himself to be Bishop of Bishops, that is to be universal Bishop, to have power and Authority over the rest, to compel them to obey,
The wordes of pelagius and Gregorie be so plaine, that Edmundus Rufus writing agaynste Molinaeus the Lawyer, cannot tell how to auoyde them, he is driuen to interprete this worde vniuersalis singularis, the vniuersall Bishop, that is the singuler and only Bishop.
The words of pelagius and Gregory be so plain, that Edmundus Rufus writing against Molinaeus the Lawyer, cannot tell how to avoid them, he is driven to interpret this word Universalis singularis, the universal Bishop, that is the singular and only Bishop.
But God wot, this poore shift will not serue the turne, for the gréeke worde NONLATINALPHABET, the Bishop of the whole habitable worlde quite ouerthroweth that,
But God wot, this poor shift will not serve the turn, for the greek word, the Bishop of the Whole habitable world quite Overthroweth that,
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The disliking of this preheminence and power which the Bishop of Rome nowe challengeth to himselfe, was not only gaynsayde by their Bishops priuate opinions, but euen by Councels.
The disliking of this pre-eminence and power which the Bishop of Room now Challengeth to himself, was not only gainsaid by their Bishops private opinions, but even by Counsels.
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or the high Priest or by any other like name, but onelye the Bishop of the first Sea, by whiche name hee was tearmed, not for any principalitie or power, he had aboue the other Patriarkes but because the Romane Empire was the chéefe,
or the high Priest or by any other like name, but only the Bishop of the First Sea, by which name he was termed, not for any principality or power, he had above the other Patriarchs but Because the Roman Empire was the chief,
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and yet had no further authoritie, then the Patriarche of Constantinople, Alexandria, or Antioche, I omitte the Councell of Hippo Rhegius, and of Africa, by which it appeareth too manifestlye, what was the iudgemente of the Churche at those tymes, concerning the geuing any principall power or prerogatiue to the Bishop of Rome aboue all others.
and yet had no further Authority, then the Patriarch of Constantinople, Alexandria, or Antioch, I omit the Council of Hippo Regius, and of Africa, by which it appears too manifestly, what was the judgement of the Church At those times, Concerning the giving any principal power or prerogative to the Bishop of Rome above all Others.
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It is playne by the Historye of tymes, that they neuer heald any suche Article, that it was of the necessitie of saluation, to beléeue the whole Churche of GOD must bée vnder one heade, one generall, of whome they must depende, they would neuer yéelde or consent to any suche decrée or constitution.
It is plain by the History of times, that they never healed any such Article, that it was of the necessity of salvation, to believe the Whole Church of GOD must been under one head, one general, of whom they must depend, they would never yield or consent to any such Decree or constitution.
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Halfe a score yeare after, or little more, Boniface the third of that name, obtayned through the helpe of Phocas the Emperoure, whome hée had helped vnto the Empire, by killing Mauritius the former Emperour, his wife, his brother,
Half a score year After, or little more, Boniface the third of that name, obtained through the help of Phocas the Emperor, whom he had helped unto the Empire, by killing Mauritius the former Emperor, his wife, his brother,
and more after the death of our Sauiour Christ, neuer taught, or receiued any such doctrine, either out of this place of Mathew, or anye other that Christ hath left after his ascension an head of his vniuersal church here in earth,
and more After the death of our Saviour christ, never taught, or received any such Doctrine, either out of this place of Matthew, or any other that christ hath left After his Ascension an head of his universal Church Here in earth,
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This I trust, I haue sufficiently declared according as I promised, both by the interpretatiōs of the antient and learned Fathers of this place of Mathew, and by their generall opinion, concerning the appointing of an Vniuersall Bishop ouer Gods Churche,
This I trust, I have sufficiently declared according as I promised, both by the interpretations of the ancient and learned Father's of this place of Matthew, and by their general opinion, Concerning the appointing of an Universal Bishop over God's Church,
Wherein I am the more sparing, because it hath bene at large declared of others in this age, that there is no necessitye in this worde Petra, in this place to make Peter the Foundation of the Congregation of Christe,
Wherein I am the more sparing, Because it hath be At large declared of Others in this age, that there is no necessity in this word Petra, in this place to make Peter the Foundation of the Congregation of Christ,
First besides this consequent followeth not, not to driue them to prooue that euer Peter was at Rome, which they are not able by any sound proofe out of the Scripture, being great presumptions to the contrary,
First beside this consequent follows not, not to driven them to prove that ever Peter was At Room, which they Are not able by any found proof out of the Scripture, being great presumptions to the contrary,
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why should not then the Bishops of Ierusalem and Antioche be accounted Peters successours, as well as the Bishop of Rome. If it be because Peter suffred there,
why should not then the Bishops of Ierusalem and Antioch be accounted Peter's Successors, as well as the Bishop of Room. If it be Because Peter suffered there,
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for both these properties be required to make an Apostle as may appeare Gal. 1. Matth. 28. But neither of these are agréeable to the Bishop of Rome, being neither immediatly called of God,
for both these properties be required to make an Apostle as may appear Gal. 1. Matthew 28. But neither of these Are agreeable to the Bishop of Rome, being neither immediately called of God,
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And further, if we will beléeue auncient writers, Peter was neuer Bishop of Rome, for Irenaeus and Eusebius say, that Paul and Peter founded the Church of Rome, and that Linus by them was appointed the first Bishop.
And further, if we will believe ancient writers, Peter was never Bishop of Rome, for Irnaeus and Eusebius say, that Paul and Peter founded the Church of Rome, and that Linus by them was appointed the First Bishop.
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Then succeded him Anacletus, and thirdly Clemens. And Tertullian nameth Clemens the first Bishop of Rome, appointed by Peter, as Policarpus was ye Bishop of Smirna appointed by Iohn. Thus although Tertullian agreeth not with Irenaeus and Eusebius in appointing the first Bishop,
Then succeeded him Anacletus, and Thirdly Clemens. And Tertullian names Clemens the First Bishop of Rome, appointed by Peter, as Polycarp was the Bishop of Smyrna appointed by John. Thus although Tertullian agreeth not with Irnaeus and Eusebius in appointing the First Bishop,
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So that the Pope cannot be Peters successour in his Bishopricke, because hee was neuer Bishop of Rome. If hee saye, hee is his successour in his doctrine,
So that the Pope cannot be Peter's successor in his Bishopric, Because he was never Bishop of Room. If he say, he is his successor in his Doctrine,
but those that doe the workes of Abraham, euen so those are not to be estéemed the successours of Peter, or any of the Apostles, which followe them in place or in name,
but those that do the works of Abraham, even so those Are not to be esteemed the Successors of Peter, or any of the Apostles, which follow them in place or in name,
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but those which followe them in their faith and doctrine, which thing if they can shewe they doe, we will in parte graunt them to be successours to the Apostles.
but those which follow them in their faith and Doctrine, which thing if they can show they do, we will in part grant them to be Successors to the Apostles.
To thee wil I giue the keyes of the kingdom of Heauen, whatsoeuer thou shalt binde on earth, shalbe bounde in Heauen, &c. which wordes being spoken vnto Peter & giuing him by expresse wordes the keyes of the kingdome of Heauen,
To thee will I give the keys of the Kingdom of Heaven, whatsoever thou shalt bind on earth, shall bound in Heaven, etc. which words being spoken unto Peter & giving him by express words the keys of the Kingdom of Heaven,
and the authoritie of binding and loosing, thereby they haue inferred some speciall authoritie and prerogatiue to haue bene giuen to Peter aboue all other by our Sauiour Christ in this place.
and the Authority of binding and losing, thereby they have inferred Some special Authority and prerogative to have be given to Peter above all other by our Saviour christ in this place.
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Wherefore concerning the interpretation and sense of these wordes séeing there is no agréement betwéene vs & the church of Rome, in that they saye, that hereby Peter was endewed with speciall commission aboue all other the Apostles,
Wherefore Concerning the Interpretation and sense of these words seeing there is no agreement between us & the Church of Room, in that they say, that hereby Peter was endued with special commission above all other the Apostles,
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For the first, that although these wordes were directed to Peter alone, yet that thereby our Sauiour Christ meant not to giue him any speciall priuilege or prerogatiue aboue his fellowes,
For the First, that although these words were directed to Peter alone, yet that thereby our Saviour christ meant not to give him any special privilege or prerogative above his Fellows,
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That the whole course and circumstance of the place doeth euict this promise & gift of our Sauiour Christ, to appertaine to them all, it may be apparant by this.
That the Whole course and circumstance of the place doth evict this promise & gift of our Saviour christ, to appertain to them all, it may be apparent by this.
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If then Christ when he perfourmed this promise, gaue not any special power to Peter, but endued them all with the like, shall we imagine here any special thing giuen him to be preferred before others, in the 20. of Iohn, where Christ perfourmed this after his resurrection, he committed this power and authoritie he promised here vnto al equally in these wordes:
If then christ when he performed this promise, gave not any special power to Peter, but endued them all with the like, shall we imagine Here any special thing given him to be preferred before Others, in the 20. of John, where christ performed this After his resurrection, he committed this power and Authority he promised Here unto all equally in these words:
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But what if any principall authoritie and power had béene giuen to Peter by Christ here, what doth that belong to the Bishop of Rome: where is Peters will and testament, by which he hath bequeathed his keyes, rather vnto him than vnto the Bishops of Ierusalem or Antioche, by what Scripture can they proue that Christ hath made them rather Peters successours in this authoritie and commission then other Bishops.
But what if any principal Authority and power had been given to Peter by christ Here, what does that belong to the Bishop of Rome: where is Peter's will and Testament, by which he hath bequeathed his keys, rather unto him than unto the Bishops of Ierusalem or Antioch, by what Scripture can they prove that christ hath made them rather Peter's Successors in this Authority and commission then other Bishops.
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then was giuen to all the Apostles of Christ, himselfe afterwarde in like manner, and that although some more speciall and excellent office was cōmitted to Peter, then to any other Apostle,
then was given to all the Apostles of christ, himself afterward in like manner, and that although Some more special and excellent office was committed to Peter, then to any other Apostle,
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yet that the B. of Rome cannot claim that more than any other Bishop, it maketh nothing for the establishing of ye supreme power ouer the vniuersall Church of God which the Pope arrogateth vnto himself.
yet that the B. of Room cannot claim that more than any other Bishop, it makes nothing for the establishing of the supreme power over the universal Church of God which the Pope arrogateth unto himself.
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That which Origen writeth is most plaine against them which think any speciall thing was giuen to Peter. An soli Petro dantur claues regni coelorum &c. Doest thou thinke that the keyes of the kingdom were only giuē to Peter and to no other,
That which Origen Writeth is most plain against them which think any special thing was given to Peter. an soli Peter dantur Claws Regni Coelorum etc. Dost thou think that the keys of the Kingdom were only given to Peter and to no other,
neither any other should receiue them? If these words were not common to all men as they are (I will giue thee the keyes of the kingdome of heauen) how can al these sayings & things which are applyed to Peter before be common to all men.
neither any other should receive them? If these words were not Common to all men as they Are (I will give thee the keys of the Kingdom of heaven) how can all these sayings & things which Are applied to Peter before be Common to all men.
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receiue the holie Ghost, whose sinnes ye forgiue, &c. They were all of like authoritie with Peter. Thus much Origen, then which wordes, what can be more plaine.
receive the holy Ghost, whose Sins you forgive, etc. They were all of like Authority with Peter. Thus much Origen, then which words, what can be more plain.
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and so consequently giueth the same power and authoritie to all Pastours and doctours, a token whereof is this that all Pastours, doe equally binde and lose as they list, as well as he.
and so consequently gives the same power and Authority to all Pastors and Doctors, a token whereof is this that all Pastors, do equally bind and loose as they list, as well as he.
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Augustine, de Agone Christiano Cap. 32. Cum Petro dicitur pasce oues meas, omnibus dicitur. When it is sayde to Peter féede my shéepe, it is saide to all. And in the 31. Chapter:
Augustine, de Ago Christian Cap. 32. Cum Peter dicitur Paske oues meas, omnibus dicitur. When it is said to Peter feed my sheep, it is said to all. And in the 31. Chapter:
Wretched men while in Peter they vnderstande not Christ which is the rocke, and while they wil not beléeue that the keyes of the kingdome of Heauen, are giuen vnto the Church (not vnto Peter alone) they haue lost the keyes out of their handes,
Wretched men while in Peter they understand not christ which is the rock, and while they will not believe that the keys of the Kingdom of Heaven, Are given unto the Church (not unto Peter alone) they have lost the keys out of their hands,
Beda sayeth, the power of bynding and loosing, although it seeme to be giuen onely vnto Peter, without doubt this is to bee knowen, that it is giuen also vnto the other Apostles.
Beda Saith, the power of binding and losing, although it seem to be given only unto Peter, without doubt this is to be known, that it is given also unto the other Apostles.
Haymo, one of their owne doctors well weighing the text affirmeth contrarie vnto them. Wee must not thinke, sayeth hee, that vnto blessed Peter alone this power was giuen.
Haymo, one of their own Doctors well weighing the text Affirmeth contrary unto them. we must not think, Saith he, that unto blessed Peter alone this power was given.
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but as hee for all aunswered, Thou art Christ the sonne of the liuing God, so in the person of one, all heard, whatsoeuer thou shalt binde in earth, &c. Cyrill, Christ gaue full power vnto the Apostles and vnto others that succeeded them in the Churches.
but as he for all answered, Thou art christ the son of the living God, so in the person of one, all herd, whatsoever thou shalt bind in earth, etc. Cyril, christ gave full power unto the Apostles and unto Others that succeeded them in the Churches.
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Wherefore I trust this first poynt is manifest by the circumstance of the place and opinion of ancient writers that there is no speciall prerogatiue or function giuen vnto Peter, that was not committed to all,
Wherefore I trust this First point is manifest by the circumstance of the place and opinion of ancient writers that there is no special prerogative or function given unto Peter, that was not committed to all,
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Now secondly haue wee to consider what was that power & authoritie that was giuē vnto Peter here, that was to haue the keyes of the kingdom of heauen, the authoritie of binding & loosing,
Now secondly have we to Consider what was that power & Authority that was given unto Peter Here, that was to have the keys of the Kingdom of heaven, the Authority of binding & losing,
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For the B. of Rome claimeth by right of succession & inheritance whatsoeuer power & iurisdiction was giuen vnto Peter, & therfore by the vertue of these wordes,
For the B. of Room claimeth by right of succession & inheritance whatsoever power & jurisdiction was given unto Peter, & Therefore by the virtue of these words,
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Hereof hath he challenged to himselfe to be aboue kings & Princes, to haue ye authoritie of consecrating & deposing them, to be aboue all general councels to haue fulnes of power to expound the scriptures, to whose determination the Church of God must necessarily stand, to haue authoritie to dispense with Gods worde, to make that lawfull which before was vnlawfull, to haue absolute,
Hereof hath he challenged to himself to be above Kings & Princes, to have you Authority of consecrating & deposing them, to be above all general Counsels to have fullness of power to expound the Scriptures, to whose determination the Church of God must necessarily stand, to have Authority to dispense with God's word, to make that lawful which before was unlawful, to have absolute,
& frée power to decree whatsoeuer he liketh of, and that of the church is to be obserued as an heauenly Oracle, that he hath power to giue heauen, to throwe downe into hell whome he will, that he hath power to assoyle mens sinnes,
& free power to Decree whatsoever he liketh of, and that of the Church is to be observed as an heavenly Oracle, that he hath power to give heaven, to throw down into hell whom he will, that he hath power to assoil men's Sins,
for Bulles, pardons, indulgencies, anathematizations and all the rest of such trishtrash, hath béen founded vpon this power and prerogatiue he challengeth vnto him self by this place, the refutation of which particuler pointes being too ample a matter to be handled at this time,
for Bulls, Pardons, Indulgences, anathematizations and all the rest of such trishtrash, hath been founded upon this power and prerogative he Challengeth unto him self by this place, the refutation of which particular points being too ample a matter to be handled At this time,
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and besides hauing sufficiently both in this seconde part, and also in the thirde, declared and proued that no prerogatiue is giuen vnto Peter aboue others by this place, that his ministerie was endewed with no greater power and authoritie then the ministerie of the rest of the Apostles, it shalbee needelesse to deale with them at this present, onely that is needefull to shewe what is meant by the keyes of the kingdome of heauen,
and beside having sufficiently both in this seconde part, and also in the Third, declared and proved that no prerogative is given unto Peter above Others by this place, that his Ministry was endued with no greater power and Authority then the Ministry of the rest of the Apostles, it shalbe needless to deal with them At this present, only that is needful to show what is meant by the keys of the Kingdom of heaven,
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By the keyes is meant nothing else here but the preaching of the Gospell, and herein wee agree with Chrysostome, that sayeth, they are the knowledge of the Scriptures, with Tertullian which tearmeth them to bee the interpretation of the lawe,
By the keys is meant nothing Else Here but the preaching of the Gospel, and herein we agree with Chrysostom, that Saith, they Are the knowledge of the Scriptures, with Tertullian which termeth them to be the Interpretation of the law,
and the preaching of the Gospell, opening and manifesting vnto vs Christ, as Paul witnesseth, that vnto him the least of al Saints was giuen this grace, that hee shoulde preach among the Gentiles, the vnsearchable riches of Christ,
and the preaching of the Gospel, opening and manifesting unto us christ, as Paul Witnesseth, that unto him the least of all Saints was given this grace, that he should preach among the Gentiles, the unsearchable riches of christ,
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and being the meanes, whereby wee are reconciled vnto Christ, Paul tearming his ministerie therefore the ministerie of reconciliation, the publishing and preachinge of Christ and his Gospell, may well therefore be tearmed a keye.
and being the means, whereby we Are reconciled unto christ, Paul terming his Ministry Therefore the Ministry of reconciliation, the publishing and preaching of christ and his Gospel, may well Therefore be termed a key.
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Ye entred not in your selues, and them that came yee forbad, in which wordes our Sauiour Christ termeth the true interpretation of the lawe and preaching of the Gospel, the key of knowledge.
You entered not in your selves, and them that Come ye forbade, in which words our Saviour christ termeth the true Interpretation of the law and preaching of the Gospel, the key of knowledge.
So then, that by the Metaphore of the keye, the Euangelist should declare that Christ committed vnto his Apostles, the preaching of his worde, by which his Church should be gathered togither,
So then, that by the Metaphor of the key, the Evangelist should declare that christ committed unto his Apostles, the preaching of his word, by which his Church should be gathered together,
To this end God vseth this Metaphore in the Prophet Esay, when he promiseth to Eliachim the chéefe power and authoritie in the King Ezechias house, saying:
To this end God uses this Metaphor in the Prophet Isaiah, when he promises to Eliakim the chief power and Authority in the King Hezekiah house, saying:
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Hereby haue we to learne, that as those to whome this charge is committed to beare the keyes of the Kingdome of heauen, ought to haue a great care of the well ordering of them,
Hereby have we to Learn, that as those to whom this charge is committed to bear the keys of the Kingdom of heaven, ought to have a great care of the well ordering of them,
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so we must also with no lesse carefulnesse and reuerence, embrace and receyue them. The vse of these keyes is in more perticular manner declared by our Sauiour Christ,
so we must also with no less carefulness and Reverence, embrace and receive them. The use of these keys is in more particular manner declared by our Saviour christ,
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when as he saith that whatsoeuer he bindeth on earth shall bée bound in heauen, &c. by ye power of binding and losing is meant that which is expressed by Saint Iohn.
when as he Says that whatsoever he binds on earth shall been bound in heaven, etc. by you power of binding and losing is meant that which is expressed by Saint John.
for when our sinnes are forgiuen, we are losed from them, & when they are not forgiuen, wée remayne bound in them, these things are brought to passe in vs by the ministerie of his word,
for when our Sins Are forgiven, we Are losed from them, & when they Are not forgiven, we remain bound in them, these things Are brought to pass in us by the Ministry of his word,
The Prophet Esai prophecying the sending of Christ, sayth that the Lorde had annointed him that he shoulde preache the Gospell to the poore, that he shoulde heale the broken hearted and preach deliuerance to the Captiue, recouering of sighte to the blind,
The Prophet Isaiah prophesying the sending of christ, say that the Lord had anointed him that he should preach the Gospel to the poor, that he should heal the broken hearted and preach deliverance to the Captive, recovering of sight to the blind,
and restoreth vnto vs the libertie and fréedome of the children of God, which thinges bée brought to passe, not by the bare publishing and hearing of the worde,
and restoreth unto us the liberty and freedom's of the children of God, which things been brought to pass, not by the bore publishing and hearing of the word,
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but when as by faith we lay hold vpon the swéete promises, and greate benefites which bée offered vs in Christ, which be deliuered vnto vs by his ministers,
but when as by faith we lay hold upon the sweet promises, and great benefits which been offered us in christ, which be Delivered unto us by his Ministers,
as by his Legates, for remission of sinnes is in the Priest, as in the messenger, in the worde of God as in the instrument, and in the penitent, as in the receyuer.
as by his Legates, for remission of Sins is in the Priest, as in the Messenger, in the word of God as in the Instrument, and in the penitent, as in the receiver.
and hope of euerlasting life, therefore they are sayde to binde and lose, to reteine and forgiue sins, not because God hath endued his ministers with this absolute power to forgiue and reteine them at their pleasure,
and hope of everlasting life, Therefore they Are said to bind and loose, to retain and forgive Sins, not Because God hath endued his Ministers with this absolute power to forgive and retain them At their pleasure,
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Euen the verye malicious Scribes and Phariseis knew this, for when as Christe had sayde vnto the man sick of the Palsey, sonne thy sinnes are forgiuen, they not acknowledging him to be God, sayd among thēselues, this man blasphemeth, who can forgiue sinnes but God only.
Eve the very malicious Scribes and Pharisees knew this, for when as Christ had said unto the man sick of the Palsy, son thy Sins Are forgiven, they not acknowledging him to be God, said among themselves, this man Blasphemeth, who can forgive Sins but God only.
He remaineth one, for this cannot bée common to any man with Christe to forgiue sinnes, that is only the office of Christ who hath borne the sinnes of the worlde.
He remains one, for this cannot been Common to any man with Christ to forgive Sins, that is only the office of christ who hath born the Sins of the world.
So in another place, the office of baptizing God hath graunted vnto many: the power and authoritie of forgiuing sinnes, he hath reserued to himselfe alone.
So in Another place, the office of baptizing God hath granted unto many: the power and Authority of forgiving Sins, he hath reserved to himself alone.
We reade in scriptures that the Leapers are bidden to shew themselues vnto the Priest, that if they be Leapers, they should be so made of the Priest, not that the Priest doe make the leaprous or vncleane,
We read in Scriptures that the Leapers Are bidden to show themselves unto the Priest, that if they be Leapers, they should be so made of the Priest, not that the Priest do make the leprous or unclean,
euen therefore as the Priest maketh the cleane or vncleane, so doth the Bishop here bind and lose, hereby we sée that Ierome thought Ministers had no further power,
even Therefore as the Priest makes the clean or unclean, so does the Bishop Here bind and loose, hereby we see that Jerome Thought Ministers had no further power,
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then to declare them to be lose or bound, euen as the Priests in the time of the law, had no power but to iudge and pronounce the man eyther cleane or vnclean,
then to declare them to be loose or bound, even as the Priests in the time of the law, had no power but to judge and pronounce the man either clean or unclean,
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What therefore the authoritie of binding and loosing, the forgiuing and reteining of sinnes is, that is giuen to the ministers of God, it is apparant not to haue giuen ful power to absolue and binde of themselues at their will,
What Therefore the Authority of binding and losing, the forgiving and retaining of Sins is, that is given to the Ministers of God, it is apparent not to have given full power to absolve and bind of themselves At their will,
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if we contemne it our sinnes are reteined to oure condemnation, and because he hath committed the publishing of forgiuenesse of sinnes vnto his ministers,
if we contemn it our Sins Are retained to our condemnation, and Because he hath committed the publishing of forgiveness of Sins unto his Ministers,
Howsoeuer they go about to cloke and colour the matter, in very déed they take vpon them that which is proper to God to iudge of the weight & gréeuousnesse of sinnes to appoint and alot to euery one a iust satisfaction, to chaunge eternall paynes into temporall, to haue the disposing of the merites of Christ,
Howsoever they go about to cloak and colour the matter, in very deed they take upon them that which is proper to God to judge of the weight & gréeuousnesse of Sins to appoint and allot to every one a just satisfaction, to change Eternal pains into temporal, to have the disposing of the merits of christ,
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or knew not after his death, how to bestow them, to geue Heauen and throwe downe to Hell, whome they will, to rehearse the particular blasphemies and impieties, whiche by the keyes of heauen,
or knew not After his death, how to bestow them, to give Heaven and throw down to Hell, whom they will, to rehearse the particular Blasphemies and impieties, which by the keys of heaven,
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Thus I trust I haue sufficientlye declared, first that God reuealeth the knowledge of all heauenly thinges, Secondlye that not Peter, but Christe is the Rocke whereon God doth build his Church,
Thus I trust I have sufficiently declared, First that God Revealeth the knowledge of all heavenly things, Secondly that not Peter, but Christ is the Rock whereon God does built his Church,
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and the opening of the kingdome of heauē, by the preaching of his worde, that wee maye obtayne that blessednesse, which Christe hath prepared for them that truly acknowledge and confesse him, To whome with the Father and the holy Ghost be al honour and glory,
and the opening of the Kingdom of heaven, by the preaching of his word, that we may obtain that blessedness, which Christ hath prepared for them that truly acknowledge and confess him, To whom with the Father and the holy Ghost be all honour and glory,
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