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Hoc sentite in vobis, quod & in Christo Iesu, &c. Ad Philippen. 2. Let the same minde be in you, which was also in Christ Iesus:
Hoc sentite in vobis, quod & in Christ Iesu, etc. Ad Philippians. 2. Let the same mind be in you, which was also in christ Iesus:
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who being in the forme of God, thought it not robbery to be equall with God:
who being in the Form of God, Thought it not robbery to be equal with God:
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But made himselfe of no reputation, and tooke upon him the forme of a servant, and was made in the likenesse of men.
But made himself of no reputation, and took upon him the Form of a servant, and was made in the likeness of men.
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And being found in fashion as a man, he humbled himselfe, and became obedient unto death,
And being found in fashion as a man, he humbled himself, and became obedient unto death,
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even the death of the Crosse.
even the death of the Cross.
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Wherefore God also hath highly exalted him, and given him a Name, which is above every Name:
Wherefore God also hath highly exalted him, and given him a Name, which is above every Name:
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That at the Name of Iesus every knee should bow, of things in heaven, and things in earth, and things under the earth:
That At the Name of Iesus every knee should bow, of things in heaven, and things in earth, and things under the earth:
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and that every tongue should confesse, that Iesus Christ is Lord, to the glory of God the Father.
and that every tongue should confess, that Iesus christ is Lord, to the glory of God the Father.
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THis is in English the sentence of the Epistle of this day.
THis is in English the sentence of the Epistle of this day.
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And first I doe intend by your patience, to declare particularly the literall sence therof, containing the infinite and inestimable humility and obedience of our Saviour Iesu Christ.
And First I do intend by your patience, to declare particularly the literal sense thereof, containing the infinite and inestimable humility and Obedience of our Saviour Iesu christ.
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Secondly, I doe intend to speake of disobedience of men by pride done to man against Gods law.
Secondly, I do intend to speak of disobedience of men by pride done to man against God's law.
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And how that may be eschued.
And how that may be Eschewed.
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Thirdly, I intend to speake of disobedience of all men by pride done to Almighty God, against Gods law.
Thirdly, I intend to speak of disobedience of all men by pride done to Almighty God, against God's law.
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And how that may be amended. And so to make an end. And to returne to the first.
And how that may be amended. And so to make an end. And to return to the First.
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Saint Paul in the second chapter to the Philippians, next before the words of the Epistle of this day, commanding humility with charity to be used, saith;
Saint Paul in the second chapter to the Philippians, next before the words of the Epistle of this day, commanding humility with charity to be used, Says;
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Yee must thinke by humility, every man to be your superiour, not considering every one of you his owne furtherance, but the furtherance of other.
Ye must think by humility, every man to be your superior, not considering every one of you his own furtherance, but the furtherance of other.
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And therefore he exhorteth all men by the example of Christ, not to regard, nor to take heed to their owne advancement,
And Therefore he exhorteth all men by the Exampl of christ, not to regard, nor to take heed to their own advancement,
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but the advancement of other, saying, See the same minde be in you, that is in Iesu Christ, that is to say, shew humility and patience for the wealth of other, as Christ did.
but the advancement of other, saying, See the same mind be in you, that is in Iesu christ, that is to say, show humility and patience for the wealth of other, as christ did.
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Whose high degree the Apostle Paul here first speaketh of. From which he was content to come downe for our sake.
Whose high degree the Apostle Paul Here First speaks of. From which he was content to come down for our sake.
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For he being in the forme of God, thought it no robbery to be equall with God:
For he being in the Form of God, Thought it no robbery to be equal with God:
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what is this to say, in the forme of God? The sense thereof is this:
what is this to say, in the Form of God? The sense thereof is this:
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He was in full substance, in full essence, in full glory, in eternitie, equall with his father.
He was in full substance, in full essence, in full glory, in eternity, equal with his father.
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As for to put for our better erudition of things incomprehensible farre above our capacitie,
As for to put for our better erudition of things incomprehensible Far above our capacity,
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an example of things that we may understand, to direct us in some part to the attaining of higher things.
an Exampl of things that we may understand, to Direct us in Some part to the attaining of higher things.
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As the brightnesse is in the fire, and as the image or print is in a seale,
As the brightness is in the fire, and as the image or print is in a seal,
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and as a word is in the minde, so the Sonne of God is in the Father.
and as a word is in the mind, so the Son of God is in the Father.
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For the brightnesse is as soone as the fire is, and the print is within the seale,
For the brightness is as soon as the fire is, and the print is within the seal,
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as soon as the seale is.
as soon as the seal is.
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And the word that man will expresse, is in the minde, as soone as the minde hath conceived it.
And the word that man will express, is in the mind, as soon as the mind hath conceived it.
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Saint Paul in the beginning of his Epistle to the Hebrewes saith, that the sonne of God is the shining of the glory of the Father.
Saint Paul in the beginning of his Epistle to the Hebrews Says, that the son of God is the shining of the glory of the Father.
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As in the foresaid example, the brightnesse is of the fire, and figure of his substance,
As in the foresaid Exampl, the brightness is of the fire, and figure of his substance,
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as the print is of the seale, supporting all things by the word of his strength and vertue,
as the print is of the seal, supporting all things by the word of his strength and virtue,
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as the minde bringeth forth the word.
as the mind brings forth the word.
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And where saint Paul saith, that Christ thought it no robbery to be equall with God, he meaneth, that he made not himselfe equall to God by usurpation,
And where saint Paul Says, that christ Thought it not robbery to be equal with God, he means, that he made not himself equal to God by usurpation,
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but God the Father begate him in the beginning equall to himselfe.
but God the Father begat him in the beginning equal to himself.
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For if he should have made himselfe equall to God, not being so by nature, he should have save fallen by ravyn as Lucifer did.
For if he should have made himself equal to God, not being so by nature, he should have save fallen by ravyn as Lucifer did.
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For he because he would make himselfe equall to God being but a creature, did fall,
For he Because he would make himself equal to God being but a creature, did fallen,
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and of an Angell was made the Divell:
and of an Angel was made the devil:
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and this his pride he perswaded to man, by which he was overthrowne himselfe, saying to Eve before the fall of Adam, Taste of the fruit that is forbidden you,
and this his pride he persuaded to man, by which he was overthrown himself, saying to Eve before the fallen of Adam, Taste of the fruit that is forbidden you,
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and ye shall be as Gods. That is to say in effect:
and you shall be as God's That is to say in Effect:
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take upon you by usurpation that thing, that yee have not by creation, for so was I overthrowne.
take upon you by usurpation that thing, that ye have not by creation, for so was I overthrown.
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But Christ was borne in the beginning equall to his Father, not made after equall, and borne of the substance of the Father.
But christ was born in the beginning equal to his Father, not made After equal, and born of the substance of the Father.
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Wherefore he did not usurpe equality unto God, but was in that equality, in which hee was borne in the beginnin• … ▪ It followeth in the text.
Wherefore he did not usurp equality unto God, but was in that equality, in which he was born in the beginnin• … ▪ It follows in the text.
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But he did abase himselfe, taking upon him the forme of a servant, which he did, not losing the forme of God, in which he was before,
But he did abase himself, taking upon him the Form of a servant, which he did, not losing the Form of God, in which he was before,
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but taking the forme of man, which he was not before. And thereby he was made inferiour to his Father.
but taking the Form of man, which he was not before. And thereby he was made inferior to his Father.
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And yet he abode still equall with him both in one person, that is to say, by reason that he was the word of God, equall to his Father,
And yet he Abided still equal with him both in one person, that is to say, by reason that he was the word of God, equal to his Father,
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and by reason he was man inferiour to him, one sonne of God, and the same sonne of man. One the sonne of man,
and by reason he was man inferior to him, one son of God, and the same son of man. One the son of man,
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and the same the Sonne of God.
and the same the Son of God.
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Not two Sons of God, God and man, but one Sonne of God and man, God without beginning, man from a certaine beginning, our Lord Iesu Christ.
Not two Sons of God, God and man, but one Son of God and man, God without beginning, man from a certain beginning, our Lord Iesu christ.
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For as God doth grant to his creatures, being temporall and subject to suffering, that they may beget the same thing that they are;
For as God does grant to his creatures, being temporal and Subject to suffering, that they may beget the same thing that they Are;
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how much more God the Father, being eternall and impassible, did beget his sonne, not of another substance than he himselfe is, but of the same.
how much more God the Father, being Eternal and impassable, did beget his son, not of Another substance than he himself is, but of the same.
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Which is yet to our great admiration, because he begat him without any alteration, and in such equality with himselfe that neither in power,
Which is yet to our great admiration, Because he begat him without any alteration, and in such equality with himself that neither in power,
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nor in age, the Father goeth before the Sonne.
nor in age, the Father Goes before the Son.
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But the Sonne doth attribute unto the Father, and not to himselfe all that he hath,
But the Son does attribute unto the Father, and not to himself all that he hath,
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and may, because hee is not of himselfe, but of the father. He is equall to the Father, but he had that same of his Father.
and may, Because he is not of himself, but of the father. He is equal to the Father, but he had that same of his Father.
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Nor he tooke not of himselfe to be equall, but he is equall by nature. As he was ever borne, he was ever equall.
Nor he took not of himself to be equal, but he is equal by nature. As he was ever born, he was ever equal.
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Wherefore the Father begat him not inequall to himselfe.
Wherefore the Father begat him not inequal to himself.
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And after he was borne, gave to him equality, but in begetting him, gave it unto him,
And After he was born, gave to him equality, but in begetting him, gave it unto him,
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because he begat him equall, not inferiour to himselfe.
Because he begat him equal, not inferior to himself.
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But yet he saith, his Father is superiour to him, because he tooke the forme of a servant, not losing the forme of God:
But yet he Says, his Father is superior to him, Because he took the Form of a servant, not losing the Form of God:
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by which forme of a servant he was made inferiour, not onely to his Father, but also to himselfe, as to the Sonne of God, and to the holy Ghost.
by which Form of a servant he was made inferior, not only to his Father, but also to himself, as to the Son of God, and to the holy Ghost.
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Nor onely he was inferiour to the Trinity, in his forme of manhood, but also he was made inferiour under Angels.
Nor only he was inferior to the Trinity, in his Form of manhood, but also he was made inferior under Angels.
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And he was also inferiour unto some men, that is to say, to his Mother, and to Ioseph, whom men tooke to be his Father, to whom he was subject,
And he was also inferior unto Some men, that is to say, to his Mother, and to Ioseph, whom men took to be his Father, to whom he was Subject,
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as it is written in the second chapter of Luke. And for the forme of a servant, he said;
as it is written in the second chapter of Luke. And for the Form of a servant, he said;
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My Father is superiour unto me.
My Father is superior unto me.
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And for the forme of God, which he never left, he said in the tenth chapter of Iohn;
And for the Form of God, which he never left, he said in the tenth chapter of John;
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I and my Father are one thing, that is to say, one substance.
I and my Father Are one thing, that is to say, one substance.
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In forme of God, he was superiour to himselfe, and in forme of man, he was inferiour to himselfe.
In Form of God, he was superior to himself, and in Form of man, he was inferior to himself.
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And therefore not without a cause, the Scripture saith both the Sonne equall to the Father,
And Therefore not without a cause, the Scripture Says both the Son equal to the Father,
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and the Father superiour to the Sonne, the one for the forme of God, the other for the forme of man, without confounding the one nature into the other, both natures of God and man, being in one person.
and the Father superior to the Son, the one for the Form of God, the other for the Form of man, without confounding the one nature into the other, both nature's of God and man, being in one person.
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In the forme of man, which he tooke for us, hee was borne, and he suffered,
In the Form of man, which he took for us, he was born, and he suffered,
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and hee arose from death to life, and ascended into heaven.
and he arose from death to life, and ascended into heaven.
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By the first two, that is to say, by his birth and his passion, he shewed to us our estate;
By the First two, that is to say, by his birth and his passion, he showed to us our estate;
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By the two last, that is to say, his resurrection and his ascention, he shewed to us an example of our reward.
By the two last, that is to say, his resurrection and his Ascension, he showed to us an Exampl of our reward.
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The two first, all that be borne doe feele, and the two last we shall attaine,
The two First, all that be born do feel, and the two last we shall attain,
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if we doe beleeve in him. And as the Apostle saith, Christ thought it no robbery to be equall with God:
if we do believe in him. And as the Apostle Says, christ Thought it no robbery to be equal with God:
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so Saint Iohn in the beginning of his Gospell saith, That the word, which is the Sonne, was God. And as Paul saith here;
so Saint John in the beginning of his Gospel Says, That the word, which is the Son, was God. And as Paul Says Here;
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That he did abase himselfe to take upon him the forme of a servant;
That he did abase himself to take upon him the Form of a servant;
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so Saint Iohn saith, The word of God is made flesh, that is to say, Man:
so Saint John Says, The word of God is made Flesh, that is to say, Man:
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and hath dwelt amongst us, God and man in one person.
and hath dwelled among us, God and man in one person.
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For as the number of persons is not increased, when the soule is knit to the body, to make thereby one man,
For as the number of Persons is not increased, when the soul is knit to the body, to make thereby one man,
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so is not in Christ the number of persons increased, when man is knit to the word of God, to make one Christ. It followeth in the Text:
so is not in christ the number of Persons increased, when man is knit to the word of God, to make one christ. It follows in the Text:
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He was made in similitude of men, that is to say, he tooke all our nature upon him,
He was made in similitude of men, that is to say, he took all our nature upon him,
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albeit he was without sinne, and he left no carnall procreation, by generation carnall.
albeit he was without sin, and he left no carnal procreation, by generation carnal.
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Nor that onely was in him, that appeared in outward visage, his manhood, but godhead also was in him.
Nor that only was in him, that appeared in outward visage, his manhood, but godhead also was in him.
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For he was not onely man, but in his person godhead was knit with manhood.
For he was not only man, but in his person godhead was knit with manhood.
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And therefore he saith here, that he was like to men, but more was in him then is in men.
And Therefore he Says Here, that he was like to men, but more was in him then is in men.
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For we be made of soule and body, he had both soule and body, and godhead;
For we be made of soul and body, he had both soul and body, and godhead;
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and therefore he saith here, in similitude of men. As Saint Paul saith in the eighth chapter to the Romans;
and Therefore he Says Here, in similitude of men. As Saint Paul Says in the eighth chapter to the Roman;
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God sent his Sonne into the world, in similitude of sinfull flesh, not because hee lacked flesh,
God sent his Son into the world, in similitude of sinful Flesh, not Because he lacked Flesh,
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but because the flesh that he tooke, lacked sinne, and yet was it like to our flesh, which is subject to sinne,
but Because the Flesh that he took, lacked sin, and yet was it like to our Flesh, which is Subject to sin,
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like by nature, but not like by wickednesse. It followeth in the Text: That in shape he was found as a man:
like by nature, but not like by wickedness. It follows in the Text: That in shape he was found as a man:
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that is to say, where hee was without bodily shape, he tooke upon him the for me and shape of a man, abiding still God as he was before,
that is to say, where he was without bodily shape, he took upon him the for me and shape of a man, abiding still God as he was before,
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but in figure, that is to say, in flesh, he was made a man, and clad with manhood,
but in figure, that is to say, in Flesh, he was made a man, and clad with manhood,
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as with a cloathing, not that his godhead was changed thereby into manhood, as the members of a man be not changed by putting on of a new garment.
as with a clothing, not that his godhead was changed thereby into manhood, as the members of a man be not changed by putting on of a new garment.
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And he saith, that he was found in shape as a man, because hee seemed outwardly but one of the common sort of men,
And he Says, that he was found in shape as a man, Because he seemed outwardly but one of the Common sort of men,
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and yet he was more then so. For he was God therewith: and yet was he a very man in nature, not in phantasie and imagination.
and yet he was more then so. For he was God therewith: and yet was he a very man in nature, not in fantasy and imagination.
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Saint Paul also in the second chapter of the first Epistle to Timothy, calleth him a man, saying, There is one Mediator of God and man, A man Christ Iesu. And as he is in the forme of God, perfect God,
Saint Paul also in the second chapter of the First Epistle to Timothy, calls him a man, saying, There is one Mediator of God and man, A man christ Iesu. And as he is in the Form of God, perfect God,
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so is he in the forme of man, a perfect man. It followeth in the Text;
so is he in the Form of man, a perfect man. It follows in the Text;
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Christ hath humbled himselfe, and became obedient unto death.
christ hath humbled himself, and became obedient unto death.
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Here wee may learne humilitie, as Christ doth teach us in the 11. of Matthew, saying, Learne of me,
Here we may Learn humility, as christ does teach us in the 11. of Matthew, saying, Learn of me,
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for I am meeke and humble in heart. He was made for thee a man without sinne.
for I am meek and humble in heart. He was made for thee a man without sin.
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And thou sinfull man, why wilt thou not come to him, that calleth thee? and saith, Come to me all ye that doe travell,
And thou sinful man, why wilt thou not come to him, that calls thee? and Says, Come to me all you that do travel,
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and be overcharged, and I shall refresh you.
and be overcharged, and I shall refresh you.
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Thou proud sinfull man, why art thou so proud? Christ became obedient for thy sake to be incarnate,
Thou proud sinful man, why art thou so proud? christ became obedient for thy sake to be incarnate,
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and to take part of the mortality of man. He was obedient so farre, that hee suffered,
and to take part of the mortality of man. He was obedient so Far, that he suffered,
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First, to be tempted of the devill. He was obedient to suffer the mocking of the people of Iewes.
First, to be tempted of the Devil. He was obedient to suffer the mocking of the people of Iewes.
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He was obedient to suffer to be bound, robbed, and spitted at, to be stricken, and to be scourged.
He was obedient to suffer to be bound, robbed, and spitted At, to be stricken, and to be scourged.
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And yet he was further obedient to dye for thee thou sinfull man. It was a great humility at his birth to lye in the manger with beasts, for lacke of a Cradle.
And yet he was further obedient to die for thee thou sinful man. It was a great humility At his birth to lie in the manger with beasts, for lack of a Cradle.
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It was a more humility to live thirty three yeeres amongst sinners, he being without spot of sinne.
It was a more humility to live thirty three Years among Sinners, he being without spot of sin.
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The most abundand humility, was that he suffered upon the Crosse betwixt two murtherers. It was a hard suffering, that he suffered for wicked men:
The most abundand humility, was that he suffered upon the Cross betwixt two murderers. It was a hard suffering, that he suffered for wicked men:
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it was more hard that he suffered of wicked men.
it was more hard that he suffered of wicked men.
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And the most hardest of all was, that hee suffered with wicked men, & the same death that wicked men & murtherers doe suffer.
And the most Hardest of all was, that he suffered with wicked men, & the same death that wicked men & murderers do suffer.
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It followeth in the Text. That he suffered the death of the Crosse: which death was worst of all other kindes of death.
It follows in the Text. That he suffered the death of the Cross: which death was worst of all other Kinds of death.
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For those that were put to that death, were first nailed upon the Crosse, hands and feet drawne on length,
For those that were put to that death, were First nailed upon the Cross, hands and feet drawn on length,
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and stretched abroad, hanged up in the ayre, quicke, naked, and bleeding, not because longer life should follow thereby,
and stretched abroad, hanged up in the air, quick, naked, and bleeding, not Because longer life should follow thereby,
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but because the death it selfe was prolonged, to make the paine the more, lest the shortnesse therof should lesse have beene felt.
but Because the death it self was prolonged, to make the pain the more, lest the shortness thereof should less have been felt.
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Hanging, or drowning, or striking off of the head, be paines soone overpassing; but the death of the Crosse, long time doth indure:
Hanging, or drowning, or striking off of the head, be pains soon overpassing; but the death of the Cross, long time does endure:
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In which they were wont to breake their legges, to make them dye more painfully, as we reade in the 19. chapter of Iohn.
In which they were wont to break their legs, to make them die more painfully, as we read in the 19. chapter of John.
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This death of the Crosse was the worst death that the Iewes could imagine for him to dye:
This death of the Cross was the worst death that the Iewes could imagine for him to die:
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but yet Christ did choose his death, and intended to make it to be his signe,
but yet christ did choose his death, and intended to make it to be his Signen,
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and to make of it his badge, that all men beleeving in him, should in their foreheads make his signe of the Crosse,
and to make of it his badge, that all men believing in him, should in their foreheads make his Signen of the Cross,
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as it was prophecied and figured before in the 9. chapter of Ezechiel: and glory in the Crosse of Christ.
as it was prophesied and figured before in the 9. chapter of Ezechiel: and glory in the Cross of christ.
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As Saint Paul in the last chapter to the Galathians saith, God forbid that I should glory in any thing,
As Saint Paul in the last chapter to the Galatians Says, God forbid that I should glory in any thing,
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but in the Crosse of our Lord Iesus Christ, by which the world is crucified to me, and I to the world.
but in the Cross of our Lord Iesus christ, by which the world is Crucified to me, and I to the world.
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There was nothing before more intolerable to the flesh of man, then death of the Crosse.
There was nothing before more intolerable to the Flesh of man, then death of the Cross.
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And there is now nothing more glorious set forth in the forehead of a christian man,
And there is now nothing more glorious Set forth in the forehead of a christian man,
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then the signe of the Crosse. Here we may note, what high reward in heaven is reserved to a christian man,
then the Signen of the Cross. Here we may note, what high reward in heaven is reserved to a christian man,
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when Christ hath given such an honour to the forme of the Crosse, representing to us his passion,
when christ hath given such an honour to the Form of the Cross, representing to us his passion,
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for now the forme of the Crosse is so honoured amongst christian men, that if a man worthy to dye, should be crucified,
for now the Form of the Cross is so honoured among christian men, that if a man worthy to die, should be Crucified,
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if should be thought amongst christian men, that he should thereby rather be honoured then punished.
if should be Thought among christian men, that he should thereby rather be honoured then punished.
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The Crosse is now every where amongst christian men erected and set up, as an arch triumphall against the devill, declaring unto us the victory and triumph that Christ upon the Crosse obtained against the devill, in cancelling the bond of our sinne, wherein we were bound to the devill,
The Cross is now every where among christian men erected and Set up, as an arch triumphal against the Devil, declaring unto us the victory and triumph that christ upon the Cross obtained against the Devil, in cancelling the bound of our sin, wherein we were bound to the Devil,
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and fastening it cancelled to his Crosse, as Saint Paul saith in the second chapter to the Colossians.
and fastening it canceled to his Cross, as Saint Paul Says in the second chapter to the colossians.
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It followeth in the Text. Therefore God hath exalted him, and hath given to him a name, that is above all names.
It follows in the Text. Therefore God hath exalted him, and hath given to him a name, that is above all names.
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Here it is to be noted, that God gave to Christ his exaltation, as to man, and not as to God.
Here it is to be noted, that God gave to christ his exaltation, as to man, and not as to God.
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For there was never no time before he was made man, that he in the forme of God was not exalted,
For there was never no time before he was made man, that he in the Form of God was not exalted,
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nor no time that all things did not bow downe to him, that be in heaven, earth, and hell.
nor no time that all things did not bow down to him, that be in heaven, earth, and hell.
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And for that cause he saith;
And for that cause he Says;
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therefore that is to say, for his manhood and forme of a servant taken upon him,
Therefore that is to say, for his manhood and Form of a servant taken upon him,
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and united to his godhead, and for his obedience unto death of the Crosse.
and united to his godhead, and for his Obedience unto death of the Cross.
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For in the same forme of man, in which he was crucified, in the same he was exalted.
For in the same Form of man, in which he was Crucified, in the same he was exalted.
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And a name was given to him above all names;
And a name was given to him above all names;
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that he being in the forme of a servant, rising from death of the flesh to life,
that he being in the Form of a servant, rising from death of the Flesh to life,
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and ascending up into heaven, should be called the onely begotten Sonne of God;
and ascending up into heaven, should be called the only begotten Son of God;
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which name he, as the Word and Sonne of God eternally begotten of God, and equall to God, had before.
which name he, as the Word and Son of God eternally begotten of God, and equal to God, had before.
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Whereof the Angell sent to the blessed Virgin Mary, before his birth prophecied, saying in the first chapter of Luke:
Whereof the Angel sent to the blessed Virgae Marry, before his birth prophesied, saying in the First chapter of Luke:
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That holy birth that shall bee borne of thee, shall be called the Sonne of God.
That holy birth that shall be born of thee, shall be called the Son of God.
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This high exaltation of Christ given to him for his manhood and sufferance of death for mankinde, is like to that, that Christ himselfe spake in the last chapter of Matthew, saying, All power is given to me in heaven and in earth, which he spake of his manhood,
This high exaltation of christ given to him for his manhood and sufferance of death for mankind, is like to that, that christ himself spoke in the last chapter of Matthew, saying, All power is given to me in heaven and in earth, which he spoke of his manhood,
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and not of his godhead, for by his godhead, he had it, before he was man. It followeth in the Text:
and not of his godhead, for by his godhead, he had it, before he was man. It follows in the Text:
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That in the name of Iesu, every knee shall bow down, of all things that be in heaven,
That in the name of Iesu, every knee shall bow down, of all things that be in heaven,
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or that be in earth, or that be in hell; That is to say, of Angels, of men, and of devils.
or that be in earth, or that be in hell; That is to say, of Angels, of men, and of Devils.
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For the Angels of heaven at his ascention glorified in him the nature of man, & bowed downe to him, exalted above all Angels.
For the Angels of heaven At his Ascension glorified in him the nature of man, & bowed down to him, exalted above all Angels.
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And men in earth doe glorifie him, and doe kneele downe to him, and adore him,
And men in earth do Glorify him, and do kneel down to him, and adore him,
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as their Redeemer, and God and man.
as their Redeemer, and God and man.
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The devils doe stoope downe to him for feare, and one of them whom he expelled from a body possessed by him, said to him, I doe know that thou art the holy one of God.
The Devils do stoop down to him for Fear, and one of them whom he expelled from a body possessed by him, said to him, I do know that thou art the holy one of God.
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And all the devils shall know his power, when he shall sit in iudgement, rewarding good men, and punishing the evill.
And all the Devils shall know his power, when he shall fit in judgement, rewarding good men, and punishing the evil.
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And the bowing downe of every knee, is meant the submission of all creatures to their maker, not that either Angels or Devils have bodily knees,
And the bowing down of every knee, is meant the submission of all creatures to their maker, not that either Angels or Devils have bodily knees,
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but because we men, that have bodies, in our submission doe bow our knees. And therefore submission of all creatures to their Maker is meant thereby.
but Because we men, that have bodies, in our submission do bow our knees. And Therefore submission of all creatures to their Maker is meant thereby.
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His godhead once knit by his incarnation to his body and his soule, never departed after from either of them both,
His godhead once knit by his incarnation to his body and his soul, never departed After from either of them both,
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but still abode with them, that is to say, with his body in the sepulcher,
but still Abided with them, that is to say, with his body in the sepulcher,
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and with his soule descending into hell, never departing from neither of them, after his incarnation.
and with his soul descending into hell, never departing from neither of them, After his incarnation.
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It followeth in the Text. And every tongue shall confesse and knowledge, that Iesu Christ is our Lord, to the glory of God his father.
It follows in the Text. And every tongue shall confess and knowledge, that Iesu christ is our Lord, to the glory of God his father.
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That is to say, to the high preferment thereof;
That is to say, to the high preferment thereof;
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for the glory of the Father is to have such a Sonne, Lord of all, maker of all, and God of all:
for the glory of the Father is to have such a Son, Lord of all, maker of all, and God of all:
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To whom all be subjects and doe obey: to whom all creatures doe bow downe, and whom all tongues doe exalt and glorifie.
To whom all be subject's and do obey: to whom all creatures do bow down, and whom all tongues do exalt and Glorify.
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The glory of God the Father is, that the Sonne every where be glorified; like as where God the Sonne is despised, there God the Father is despised;
The glory of God the Father is, that the Son every where be glorified; like as where God the Son is despised, there God the Father is despised;
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and blasphemy spoken against God the Sonne, is spoken also against God the Father.
and blasphemy spoken against God the Son, is spoken also against God the Father.
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Like as amonst men, dishonour done to the sonne, soundeth to the dishonour of the father.
Like as amongst men, dishonour done to the son, soundeth to the dishonour of the father.
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For betwixt God the Father, and God the Sonne, there is no difference, but that that riseth and commeth by diversity of their persons:
For betwixt God the Father, and God the Son, there is no difference, but that that Riseth and comes by diversity of their Persons:
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And therefore the honour or dishonour of God the Son, stretcheth to the honour or dishonour of God the Father.
And Therefore the honour or dishonour of God the Son, Stretcheth to the honour or dishonour of God the Father.
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Where the Sonne is perfect in all things, it is the honour of the Father, that so begat him, of whom he had it.
Where the Son is perfect in all things, it is the honour of the Father, that so begat him, of whom he had it.
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And where he needeth nothing, it is the honour of his Father, of whom he hath all plenty.
And where he needs nothing, it is the honour of his Father, of whom he hath all plenty.
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And where he by his godhead is not inferiour to his Father, it is the honour of his Father, of whom he hath the same substance, and the same essence;
And where he by his godhead is not inferior to his Father, it is the honour of his Father, of whom he hath the same substance, and the same essence;
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and where he is wise, it is the honour of the Father, whose wisedome he is,
and where he is wise, it is the honour of the Father, whose Wisdom he is,
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and where he is good, it is the honour of the Father, of whom he hath it.
and where he is good, it is the honour of the Father, of whom he hath it.
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And where he is Almighty, it is the honour of the Father, whose arme he is.
And where he is Almighty, it is the honour of the Father, whose arm he is.
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In all these things it is the high honour of God the Father, that he eternally begat a Sonne of so much glory.
In all these things it is the high honour of God the Father, that he eternally begat a Son of so much glory.
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And it is a great demonstration, that Christ the Sonne of God is God by nature,
And it is a great demonstration, that christ the Son of God is God by nature,
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because he humbled himselfe, taking mans nature upon him.
Because he humbled himself, taking men nature upon him.
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For he knew, that by his humility he could suffer no dammage in the highnesse of his godly nature:
For he knew, that by his humility he could suffer no damage in the highness of his godly nature:
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for his godly nature could not be hid, nor kept under, nor oppressed by any humility.
for his godly nature could not be hid, nor kept under, nor oppressed by any humility.
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His humility therefore is an evident argument of his naturall godhead.
His humility Therefore is an evident argument of his natural godhead.
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And therefore if any man doe desire to be great in vertue, let him humble himselfe,
And Therefore if any man do desire to be great in virtue, let him humble himself,
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for humility sheweth the greatnesse of vertue. Let him follow Christ in humility, and he shall gaine great things thereby.
for humility shows the greatness of virtue. Let him follow christ in humility, and he shall gain great things thereby.
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He that is poore in vertue, feareth to humble himselfe, lest he should fall from his fained and dissembled height.
He that is poor in virtue, fears to humble himself, lest he should fallen from his feigned and dissembled height.
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And he that is rich in vertue, doth humble himselfe, knowing that he hath in him vertue, whereby he shall be exalted, which vertue cannot be hid.
And he that is rich in virtue, does humble himself, knowing that he hath in him virtue, whereby he shall be exalted, which virtue cannot be hid.
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As a candle burning cannot be hid in a dark house, nor a sweet smell hid in any corner,
As a candle burning cannot be hid in a dark house, nor a sweet smell hid in any corner,
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but it will by the good savour thereof, disclose where it is, and allure men to take up the thing that so smelleth.
but it will by the good savour thereof, disclose where it is, and allure men to take up the thing that so smelleth.
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So we doe see in the Epistle of this day, that Christ for his humility hath received exaltation,
So we do see in the Epistle of this day, that christ for his humility hath received exaltation,
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as he himselfe saith in the Gospell, in the 23. chapter of Mat. And for his obedience he hath received high honour, to have a name above all names.
as he himself Says in the Gospel, in the 23. chapter of Mathew And for his Obedience he hath received high honour, to have a name above all names.
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And for his patience and passion, he hath received power over all, that all creatures doe bow down to him.
And for his patience and passion, he hath received power over all, that all creatures do bow down to him.
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And for his infinite charity against mankinde, he doth receive of all faithfull people, laud, praise, and glory.
And for his infinite charity against mankind, he does receive of all faithful people, laud, praise, and glory.
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And thus have we hitherto declared the literall sense of the Epistle of this day, by which ye may see, that the humility and obedience of Christ, doth furmount all examples of humility and obedience of the old testament,
And thus have we hitherto declared the literal sense of the Epistle of this day, by which you may see, that the humility and Obedience of christ, does surmount all Examples of humility and Obedience of the old Testament,
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as farre as the bright shining of the sunne is above the dimme light of an old lanterne.
as Far as the bright shining of the sun is above the dim Light of an old lantern.
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For if we should compare the humility and obedience of Abraham, who left his Country of Chaldee by Gods commandement,
For if we should compare the humility and Obedience of Abraham, who left his Country of Chaldee by God's Commandment,
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and went forwards, not knowing whether he should goe, to the humility and obedience of Christ, who descended from heaven to be incarnate and suffer death for us in forme of man: there is almost no comparison:
and went forward, not knowing whither he should go, to the humility and Obedience of christ, who descended from heaven to be incarnate and suffer death for us in Form of man: there is almost no comparison:
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for where all the world is full of misery, Abraham went but from one wretched place therof, to another much like.
for where all the world is full of misery, Abraham went but from one wretched place thereof, to Another much like.
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But Christ being the Sonne of God, from the beginning ever in glory, and in heaven with his Father, where no misery never was,
But christ being the Son of God, from the beginning ever in glory, and in heaven with his Father, where no misery never was,
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nor none can be, came downe from heaven to be incarnate, and to live in this wretched world, knowing it before to be the vale of misery.
nor none can be, Come down from heaven to be incarnate, and to live in this wretched world, knowing it before to be the vale of misery.
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Likewise if we should compare Isaac, who when his father went to sacrifice him, bare the fagot that should make the fire of his sacrifice, to Christ bearing his Crosse,
Likewise if we should compare Isaac, who when his father went to sacrifice him, bore the faggot that should make the fire of his sacrifice, to christ bearing his Cross,
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when he went to his death (whereof Isaac was a figure) The obedience of Isaac is farre beneath Christs obedience.
when he went to his death (whereof Isaac was a figure) The Obedience of Isaac is Far beneath Christ Obedience.
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For Isaac going with his father, knew nothing what his father did meane, when he bade him beare the faggot;
For Isaac going with his father, knew nothing what his father did mean, when he bade him bear the faggot;
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which appeareth by that when he asked his father, where the sacrifice was, that should be burnt.
which appears by that when he asked his father, where the sacrifice was, that should be burned.
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But Christ the Son of God, before he was incarnate, knew all the counsell and secrets of the Father of heaven,
But christ the Son of God, before he was incarnate, knew all the counsel and secrets of the Father of heaven,
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and yet he was content willingly for our sake to be incarnate, and to suffer death upon the Crosse,
and yet he was content willingly for our sake to be incarnate, and to suffer death upon the Cross,
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and shewed before to his Disciples, that he would and should so doe;
and showed before to his Disciples, that he would and should so do;
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so that in comparing the great and infinite humility and obedience of Christ, with the humility and obedience of other, that were in the old Testament, we shall finde them to be,
so that in comparing the great and infinite humility and Obedience of christ, with the humility and Obedience of other, that were in the old Testament, we shall find them to be,
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as Saint Paul saith, but figures and shadowes, as figures of men painted, be farre under the living bodies of men.
as Saint Paul Says, but figures and shadows, as figures of men painted, be Far under the living bodies of men.
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And as the living body of a man farre passeth in substance the shadow of the same;
And as the living body of a man Far passes in substance the shadow of the same;
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so the vertues of Christ, so farre doe exceed the vertues of good men, that were in the old Testament figures of him, that his vertues be further above theirs,
so the Virtues of christ, so Far do exceed the Virtues of good men, that were in the old Testament figures of him, that his Virtues be further above theirs,
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than heaven is above the earth.
than heaven is above the earth.
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HItherto we have declared the true sense of the Epistle of this day, read in the Church, containing so great humility and obedience of our Saviour Christ, that neither by the tongue of man it can be worthily expressed,
HItherto we have declared the true sense of the Epistle of this day, read in the Church, containing so great humility and Obedience of our Saviour christ, that neither by the tongue of man it can be worthily expressed,
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nor yet in any wise by mans thought comprised.
nor yet in any wise by men Thought comprised.
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But now let us somewhat speake of the vice and sinne of Disobedience, which shall more set forth the incomparable vertue of Christs humility and obedience,
But now let us somewhat speak of the vice and sin of Disobedience, which shall more Set forth the incomparable virtue of Christ humility and Obedience,
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and also open unto us, how farre they be from Christ, and how contrary to his doctrine, that doe give themselves to disobedience.
and also open unto us, how Far they be from christ, and how contrary to his Doctrine, that do give themselves to disobedience.
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Which disobedience was the first sinne that man after his creation did commit, and is alway joyned with all other sinnes,
Which disobedience was the First sin that man After his creation did commit, and is always joined with all other Sins,
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as a companion never departing from them.
as a Companion never departing from them.
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For every sin that men doe fall in, is done against Gods law, so that the transgression and disobedience of Gods law is coupled with every sinne.
For every since that men do fallen in, is done against God's law, so that the Transgression and disobedience of God's law is coupled with every sin.
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For if we obey Gods law, as we ought to doe, then we should not sinne.
For if we obey God's law, as we ought to do, then we should not sin.
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And that disobedience was the first sinne done by man after his creation, it plainely doth appeare in the third chapter of Genesis;
And that disobedience was the First sin done by man After his creation, it plainly does appear in the third chapter of Genesis;
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where after Adam was put in Paradice by Almighty God, and commanded to eate of all the fruits in the same,
where After Adam was put in Paradise by Almighty God, and commanded to eat of all the fruits in the same,
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except the tree of knowledge of good and evill;
except the tree of knowledge of good and evil;
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which he was commanded to forbeare, and not to touch, nor eate of the fruit of it ▪ the devill in the Serpent said to Eve;
which he was commanded to forbear, and not to touch, nor eat of the fruit of it ▪ the Devil in the Serpent said to Eve;
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God that forbade you to eate of that tree, knoweth, that what day soever ye doe eate of that tree, your eyes shall be opened,
God that forbade you to eat of that tree, Knoweth, that what day soever you do eat of that tree, your eyes shall be opened,
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and ye shall be as gods, knowing good and evill.
and you shall be as God's, knowing good and evil.
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By which false perswasion, the woman induced did eate of the tree forbidden, and gave unto her husband, who eate also of the same, disobeying Gods commandement, who commanded that in no wise they should touch it, upon paine of death to follow for their disobedience:
By which false persuasion, the woman induced did eat of the tree forbidden, and gave unto her husband, who eat also of the same, disobeying God's Commandment, who commanded that in no wise they should touch it, upon pain of death to follow for their disobedience:
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for which disobedience not onely they were forthwith expelled out of Paradice, but also they and all mankinde was by the sentence of Almighty God, made subject to death, and to mortality.
for which disobedience not only they were forthwith expelled out of Paradise, but also they and all mankind was by the sentence of Almighty God, made Subject to death, and to mortality.
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Disobedience hath also pride evermore annexed unto it, which maketh him, that disobeyeth, to contemne to obey,
Disobedience hath also pride evermore annexed unto it, which makes him, that disobeyeth, to contemn to obey,
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and to care nothing at all to disobey, as doth appeare by the fall of the devill, described unto us by the holy Ghost in the person of Nabuchadonozor the very childe of the devill, in the 14. chapter of Esay, where Lucifer an high and bright Angell, full of beauty and all cleerenesse,
and to care nothing At all to disobey, as does appear by the fallen of the Devil, described unto us by the holy Ghost in the person of Nebuchadnezzar the very child of the Devil, in the 14. chapter of Isaiah, where Lucifer an high and bright Angel, full of beauty and all clearness,
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as soon as he was create, not giving thanks to Almighty God for his naturall gifts, given to him in his creation,
as soon as he was create, not giving thanks to Almighty God for his natural Gifts, given to him in his creation,
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but by pride reputing to have them of himselfe, and not of God, said in his heart: I shall ascend into heaven:
but by pride reputing to have them of himself, and not of God, said in his heart: I shall ascend into heaven:
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I shall exalt my seat above the starres of God: I shall ascend above the height of the clouds:
I shall exalt my seat above the Stars of God: I shall ascend above the height of the Clouds:
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I shall be like to Almighty God. But his fall and ruine is forthwith there described, where the Prophet addeth, saying:
I shall be like to Almighty God. But his fallen and ruin is forthwith there described, where the Prophet adds, saying:
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But yet for all this, thou shalt bee plucked downe to hell, into the bottome of the lake.
But yet for all this, thou shalt be plucked down to hell, into the bottom of the lake.
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And Christ also in the Gospell of Luke, in the 10. chapter testifieth his fall; saying, I saw Sathan fall from heaven as a lightning.
And christ also in the Gospel of Luke, in the 10. chapter Testifieth his fallen; saying, I saw Sathan fallen from heaven as a lightning.
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So we see, that disobedience of the devill, not keeping the order of his creation,
So we see, that disobedience of the Devil, not keeping the order of his creation,
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but surmounting farre above it, and contemning the degree that his Maker had put him in, was the cause of his fall.
but surmounting Far above it, and contemning the degree that his Maker had put him in, was the cause of his fallen.
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Now what shall we say of those, whom God hath create to be subjects, commanding them by his word to obey their Princes and governours? Who not onely doe refuse to obey Gods commandement,
Now what shall we say of those, whom God hath create to be subject's, commanding them by his word to obey their Princes and Governors? Who not only do refuse to obey God's Commandment,
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but contrary to his word, will be above their Governours, in refusing to obey them,
but contrary to his word, will be above their Governors, in refusing to obey them,
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and furthermore also will have their Princes prostrate upon the ground, to whom they owe subjection, to adore them by godly honour upon the earth,
and furthermore also will have their Princes prostrate upon the ground, to whom they owe subjection, to adore them by godly honour upon the earth,
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and to kisse their feet, as if they were God, where they be but wretched men.
and to kiss their feet, as if they were God, where they be but wretched men.
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And yet they looke, that their Princes should doe it unto them, and also all other christian men, owing them no subjection, should of duty doe the same:
And yet they look, that their Princes should do it unto them, and also all other christian men, owing them no subjection, should of duty do the same:
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doe not these, as ye thinke, follow the pride of Lucifer their father? Who make themselves fellowes to God, contrary to his word.
do not these, as you think, follow the pride of Lucifer their father? Who make themselves Fellows to God, contrary to his word.
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But who I pray you be these, that men may know them? Surely the Bishops of Rome bee those, whom I doe meane;
But who I pray you be these, that men may know them? Surely the Bishops of Room be those, whom I do mean;
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who doe exalt their seat above the starres of God, and doe ascend above the clouds,
who do exalt their seat above the Stars of God, and do ascend above the Clouds,
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and will be like to Almighty God. The starres of God be meant the Angels of heaven;
and will be like to Almighty God. The Stars of God be meant the Angels of heaven;
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for as starres doe shew unto us in part the light of heaven, so doe Angels sent unto men, shew the heavenly light of the grace of God, to those to whom they be sent.
for as Stars do show unto us in part the Light of heaven, so do Angels sent unto men, show the heavenly Light of the grace of God, to those to whom they be sent.
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And the clouds signified in the old Testament, the Prophets, and in the new doe signifie the Apostles and Preachers of the word of God.
And the Clouds signified in the old Testament, the prophets, and in the new do signify the Apostles and Preachers of the word of God.
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For as the clouds doe conceive and gather in the skye moysture, which they after poure downe upon the ground, to make it thereby more fruitfull:
For as the Clouds do conceive and gather in the sky moisture, which they After pour down upon the ground, to make it thereby more fruitful:
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so the Prophets in the old Testament, and the Apostles and Preachers in the new, doe poure into our eares the moysture of their heavenly doctrine of the word of God, to make therewith by grace our soules being seere and dry, bring forth fruit of the spirit.
so the prophets in the old Testament, and the Apostles and Preachers in the new, do pour into our ears the moisture of their heavenly Doctrine of the word of God, to make therewith by grace our Souls being seere and dry, bring forth fruit of the Spirit.
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Thus doe all antient Expositours, and among them, Saint Augustine, interpret to be meant in Scripture, stars and clouds, in the exposition of the 45. Psalme.
Thus do all ancient Expositors, and among them, Saint Augustine, interpret to be meant in Scripture, Stars and Clouds, in the exposition of the 45. Psalm.
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But Saint Iohn the Evangelist writeth in the 19. chapter of the Apocalyps, and in the 22. also, that when hee would have fallen down at the Angels foot, that did shew him those visions there written, to have adored him with godly worship, the Angell said unto him:
But Saint John the Evangelist Writeth in the 19. chapter of the Apocalypse, and in the 22. also, that when he would have fallen down At the Angels foot, that did show him those visions there written, to have adored him with godly worship, the Angel said unto him:
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See thou doe not so, for I am the servant of God as thou art. Give adoration and godly worship to God, and not to me.
See thou do not so, for I am the servant of God as thou art. Give adoration and godly worship to God, and not to me.
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Here it-appeareth, that the Bishops of Rome suffering all men prostrate before them, to kisse their feet,
Here it-appeareth, that the Bishops of Rome suffering all men prostrate before them, to kiss their feet,
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yea the same Princes, to whom they owe subjection, doe climbe up above the Angels, which refused such godly worship and adoration.
yea the same Princes, to whom they owe subjection, do climb up above the Angels, which refused such godly worship and adoration.
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We doe reade in the Gospell of Luke, in the 7. chapter, that as Christ sate at dinner in the house of the Pharisee, a sinfull woman of that Citie came into the house, having a boxe of precious oyntment;
We do read in the Gospel of Luke, in the 7. chapter, that as christ sat At dinner in the house of the Pharisee, a sinful woman of that city Come into the house, having a box of precious ointment;
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who kneeled downe, and under the bourd with weeping teares washed his feet, and dryed them with the hayre of her head,
who kneeled down, and under the board with weeping tears washed his feet, and dried them with the hair of her head,
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and kissed his feet, and annoynted them with her precious oyntment:
and kissed his feet, and anointed them with her precious ointment:
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which adoration Christ, being both God and man, there did accept, forgiving the sinfull woman her sinnes for her faith and her repentance:
which adoration christ, being both God and man, there did accept, forgiving the sinful woman her Sins for her faith and her Repentance:
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Whereby he did shew his godhead to the Pharisee, which tooke him but as a holy man; onely God doth remit sinne.
Whereby he did show his godhead to the Pharisee, which took him but as a holy man; only God does remit sin.
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We reade also in the 12. of the Gospell of Iohn, that Mary the sister of Martha likewise did anoynt his feet,
We read also in the 12. of the Gospel of John, that Marry the sister of Martha likewise did anoint his feet,
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and dry them with her hayre of her head. Which godly honour, Christ as God received.
and dry them with her hair of her head. Which godly honour, christ as God received.
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But neither we can finde in Scripture, that such godly honour of that sort hath beene done to man onely,
But neither we can find in Scripture, that such godly honour of that sort hath been done to man only,
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nor we reade not in any Histories, that Christian Princes have admitted such adoration due onely unto God.
nor we read not in any Histories, that Christian Princes have admitted such adoration due only unto God.
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Christian Princes be content to see their Subjects kneele unto them;
Christian Princes be content to see their Subject's kneel unto them;
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and if they suffer their Subjects to kisse their hands, when they put forth their hands to them, it is the most worldly honour, that they suffer to be done unto them.
and if they suffer their Subject's to kiss their hands, when they put forth their hands to them, it is the most worldly honour, that they suffer to be done unto them.
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But yet Christ offered his feet being bare to be washed with teares and kissed, as appeareth by the Gospell of Luke:
But yet christ offered his feet being bore to be washed with tears and kissed, as appears by the Gospel of Luke:
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for hee said to the Pharisee, that bade him to dinner, and wondered why he suffered the sinfull woman to approach so neer unto him, that albeit, he had made him a good dinner,
for he said to the Pharisee, that bade him to dinner, and wondered why he suffered the sinful woman to approach so near unto him, that albeit, he had made him a good dinner,
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yet the sinfull woman had done more then he.
yet the sinful woman had done more then he.
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For he had not given him water to wash his feet, but she since he entred into his house, had not ceased to wash his feet with her teares.
For he had not given him water to wash his feet, but she since he entered into his house, had not ceased to wash his feet with her tears.
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And feet be washed to no man, but when they be naked, so that it appeareth, that Christs feet then washed with teares, and kissed were bare.
And feet be washed to no man, but when they be naked, so that it appears, that Christ feet then washed with tears, and kissed were bore.
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But the Bishop of Rome offereth his feet to be kissed, shod with his shooes on:
But the Bishop of Rome Offereth his feet to be kissed, shod with his shoes on:
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for I my selfe being then present 34. yeeres agoe, when Iulius then Bishop of Rome, stood on his feete,
for I my self being then present 34. Years ago, when Julius then Bishop of Rome, stood on his feet,
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and one of his Chamberlaines held up his skirt, because it stood not as he thought with his dignitie, that he should doe it himselfe, that his shooe might appeare,
and one of his Chamberlains held up his skirt, Because it stood not as he Thought with his dignity, that he should do it himself, that his shoe might appear,
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whiles a Noble man of great age did prostrate himselfe upon the ground, and kissed his shooe.
while a Noble man of great age did prostrate himself upon the ground, and kissed his shoe.
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Which he stately suffered to be done, as of duty:
Which he stately suffered to be done, as of duty:
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where, me thinke I saw Cornelius the Centurion, Captaine of the Italians band spoken of in the tenth chapter of the Acts, submitting himselfe to Peter, & much honouring him;
where, me think I saw Cornelius the Centurion, Captain of the Italians band spoken of in the tenth chapter of the Acts, submitting himself to Peter, & much honouring him;
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but I saw not Peter there to take him up, and bid him rise, saying: I am a man as thou art, as Saint Peter did say to Cornelius;
but I saw not Peter there to take him up, and bid him rise, saying: I am a man as thou art, as Saint Peter did say to Cornelius;
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so that the Bishops of Rome, admitting such adoration due unto God, doe climbe above the heavenly clouds, that is to say, above the Apostles sent into the world by Christ, to water the earthly and carnall hearts of men, by their heavenly doctrine of the word of God.
so that the Bishops of Room, admitting such adoration due unto God, do climb above the heavenly Clouds, that is to say, above the Apostles sent into the world by christ, to water the earthly and carnal hearts of men, by their heavenly Doctrine of the word of God.
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And that by the word of God al men ought to obey the Potestates and Governours of the world,
And that by the word of God all men ought to obey the Potestates and Governors of the world,
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as Emperours, Kings, and Princes of all sorts, what name soever the said supreame powers doe use for the countries in which they be;
as emperors, Kings, and Princes of all sorts, what name soever the said supreme Powers do use for the countries in which they be;
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Saint Peter plainely doth teach us, in the second chapter of his first Epistle, saying:
Saint Peter plainly does teach us, in the second chapter of his First Epistle, saying:
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Be ye subject to every humane creature for Gods sake, whether it be King as chiefe head,
Be you Subject to every humane creature for God's sake, whither it be King as chief head,
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or Dukes, or Governours, as sent from God to the vengeance and punishment of evill doers,
or Dukes, or Governors, as sent from God to the vengeance and punishment of evil doers,
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and to the laud of good doers, for so is the will of God;
and to the laud of good doers, for so is the will of God;
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so that Saint Peter himselfe in his Epistle, commandeth all worldly Princes in their office to be obeyed,
so that Saint Peter himself in his Epistle, commands all worldly Princes in their office to be obeyed,
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as the Ministers of God, by all christian men. And according unto the same, S. Paul in the 13. chapter to the Romans saith:
as the Ministers of God, by all christian men. And according unto the same, S. Paul in the 13. chapter to the Roman Says:
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Every living man be subject to the high powers, for the high powers be of God.
Every living man be Subject to the high Powers, for the high Powers be of God.
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And whosoever resisteth the high powers, resisteth the ordinance of God, and purchaseth thereby to himselfe, damnation;
And whosoever Resisteth the high Powers, Resisteth the Ordinance of God, and purchases thereby to himself, damnation;
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for the high powers be the Ministers of God, to succour and laud well-doers, the ministers of God to punish evilldoers,
for the high Powers be the Ministers of God, to succour and laud well-doers, the Ministers of God to Punish evilldoers,
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and the ministers of God, to doe justice to all men; for which cause they received tribute;
and the Ministers of God, to do Justice to all men; for which cause they received tribute;
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and lest men should forget their duty of obedience to their Princes, it is there thrice repeated, that they be the ministers of God, whose place in their governance they doe represent;
and lest men should forget their duty of Obedience to their Princes, it is there thrice repeated, that they be the Ministers of God, whose place in their governance they do represent;
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so that unto them all men must obey, Apostles, Patriarchs, Primates, Arch-Bishops, Bishops, Priests, and all of the Clergie;
so that unto them all men must obey, Apostles, Patriarchs, Primates, Arch-Bishops, Bishops, Priests, and all of the Clergy;
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and all Noble men of what degree, soever they be being within their governance, with all the people also.
and all Noble men of what degree, soever they be being within their governance, with all the people also.
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And therefore the Bishop of Rome oweth likewise to his Soveraign and superiour, like subjection by the word of God taught unto us by Peter and Paul,
And Therefore the Bishop of Rome owes likewise to his Sovereign and superior, like subjection by the word of God taught unto us by Peter and Paul,
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as other Bishops doe owe to their Princes, under whom they be.
as other Bishops do owe to their Princes, under whom they be.
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And therefore Agatho the Bishop of Rome, in whose time was the sixth Synode and counsell generall,
And Therefore Agatho the Bishop of Rome, in whose time was the sixth Synod and counsel general,
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after his election sent to the Emperour then being at Constantinople to have his election allowed before he would be consecrate,
After his election sent to the Emperor then being At Constantinople to have his election allowed before he would be consecrate,
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after the old custome at that time used.
After the old custom At that time used.
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And another Bishop of Rome, called Vitalianus did the same, as it is written in the decrees, in the 63. distinction, in the chapter beginning, Agatho:
And Another Bishop of Rome, called Vitalian did the same, as it is written in the decrees, in the 63. distinction, in the chapter beginning, Agatho:
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and as Saint Gregory and Saint Ambrose had done before them, as it is written in the chapter;
and as Saint Gregory and Saint Ambrose had done before them, as it is written in the chapter;
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cum longe, in the same distinction;cum long, in the same distinction;
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the Bishops of Rome at that time followed the doctrine of Saint Peter and Saint Paul left unto them, to be subjects, and to obey their Princes.
the Bishops of Room At that time followed the Doctrine of Saint Peter and Saint Paul left unto them, to be subject's, and to obey their Princes.
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The Gospell also teacheth us in the 22 Chapter of Luke, how the Apostles fell at contention among themselves, the night before the passion, who among them should bee superiour, and above the other.
The Gospel also Teaches us in the 22 Chapter of Luke, how the Apostles fell At contention among themselves, the night before the passion, who among them should be superior, and above the other.
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Which their contention Christ discussed, saying on this wise;
Which their contention christ discussed, saying on this wise;
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The Kings of people and nations have dominion over them, and those that have power over them, bee called benefactors of them.
The Kings of people and Nations have dominion over them, and those that have power over them, be called benefactors of them.
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But so it shall not be amogst you, but whosoever amongst you is the greater, shall bee as the younger:
But so it shall not be amongst you, but whosoever among you is the greater, shall be as the younger:
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and whosoever amongst you shall be chiefe, shall be as a servant and a minister.
and whosoever among you shall be chief, shall be as a servant and a minister.
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For who is superiour? hee that sitteth at the table, or he that serveth at the table? is not he superiour that sitteth? But I am amongst you as he that ministreth and serveth.
For who is superior? he that Sitteth At the table, or he that serves At the table? is not he superior that Sitteth? But I am among you as he that Ministereth and serves.
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And yee bee those that have bidden with mee in my temptation;
And ye be those that have bidden with me in my temptation;
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and I ordaine for you, as my father hath ordained for me, a kingdome, that ye shall eat and drinke at my board in my kingdome,
and I ordain for you, as my father hath ordained for me, a Kingdom, that you shall eat and drink At my board in my Kingdom,
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and shall sit upon seats, judging the twelue tribes of Israel.
and shall fit upon seats, judging the twelue tribes of Israel.
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Here wee doe see, that Christ would have the meekest and most humble to be chiefe in his flocke, by humility,
Here we do see, that christ would have the Meekest and most humble to be chief in his flock, by humility,
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and by service done to other.
and by service done to other.
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As Christ by example had washed the feet of his Apostles the same night a little before.
As christ by Exampl had washed the feet of his Apostles the same night a little before.
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And it appeareth also, that he would not leave amongst his Apostles a worldly kingdome, wherby they should worldly reign over other,
And it appears also, that he would not leave among his Apostles a worldly Kingdom, whereby they should worldly Reign over other,
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but that he ordained for them a heavenly Kingdome to reigne with him in heaven,
but that he ordained for them a heavenly Kingdom to Reign with him in heaven,
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and to sit with him in judgement, to judge the 12 tribes of Israel, that is to say, by the example of their faith, who beleeved in Christ, to condemne the infidelity of the Iewes, that would not beleeve in him,
and to fit with him in judgement, to judge the 12 tribes of Israel, that is to say, by the Exampl of their faith, who believed in christ, to condemn the infidelity of the Iewes, that would not believe in him,
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but shamefully put him to death.
but shamefully put him to death.
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So that hereby it is proved plainely, that Christ left to his Disciples no worldly kingdome here in earth to have Princes under them.
So that hereby it is proved plainly, that christ left to his Disciples no worldly Kingdom Here in earth to have Princes under them.
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A like discussing of this contention of superiority, which another time rose also, among the Apostles, is conteined in the tenth Chapter of Marke,
A like discussing of this contention of superiority, which Another time rose also, among the Apostles, is contained in the tenth Chapter of Mark,
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and the twentieth Chapter of Mathew, and by like words absolved, that meeknesse, and not superiority should be regarded among them:
and the twentieth Chapter of Matthew, and by like words absolved, that meekness, and not superiority should be regarded among them:
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for the Apostles before the comming of the holy Ghost, after the time of the resurrection,
for the Apostles before the coming of the holy Ghost, After the time of the resurrection,
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even at the time of Christs ascention, asked him, whether hee would restore againe the worldly kingdome of Israel,
even At the time of Christ Ascension, asked him, whither he would restore again the worldly Kingdom of Israel,
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for which kingdome at that time they did looke;
for which Kingdom At that time they did look;
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as Cleophas said in the last chapter of Luke unto Christ appearing to him and his fellow going in to Emaus:
as Cleophas said in the last chapter of Luke unto christ appearing to him and his fellow going in to Emaus:
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we trusted that he was the man, that should have redeemed Israel.
we trusted that he was the man, that should have redeemed Israel.
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And yet unto this day the Iewes doe looke for their Messias to come and to raigne among them by a worldly kingdome in Ierusalem as David did;
And yet unto this day the Iewes do look for their Messias to come and to Reign among them by a worldly Kingdom in Ierusalem as David did;
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but Christ left to his Disciples no such worldly kingdome, but said;
but christ left to his Disciples no such worldly Kingdom, but said;
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it should not be so among them, as it was amongst the Princes of the world.
it should not be so among them, as it was among the Princes of the world.
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And where Christ in the last chapter of Matthew said after his resurrection:
And where christ in the last chapter of Matthew said After his resurrection:
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All power is given to me in heaven and in earth, so that both in his godhead,
All power is given to me in heaven and in earth, so that both in his godhead,
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and in his manhood also inseparably unite in one person, that is to say, in one Christ,
and in his manhood also inseparably unite in one person, that is to say, in one christ,
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and two natures, God and man, he had all power given to him as man, which from the beginning he ever had as the Sonne of God, with God his Father.
and two nature's, God and man, he had all power given to him as man, which from the beginning he ever had as the Son of God, with God his Father.
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Yet neverthelesse he never changed the authority of worldly Kings and Princes;
Yet nevertheless he never changed the Authority of worldly Kings and Princes;
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but by his owne word commanded them still to be obeyed by their subjects, as they had been before his incarnation, saying in the 22. chapter of Matthew,
but by his own word commanded them still to be obeyed by their subject's, as they had been before his incarnation, saying in the 22. chapter of Matthew,
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when the Iewes asked him whether they should pay tribute to Caesar or no, he bade them give to Caesar those things that be his,
when the Iewes asked him whither they should pay tribute to Caesar or not, he bade them give to Caesar those things that be his,
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and to God those things that bee his;
and to God those things that be his;
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signifying unto them, that tribute was due to Caesar, snd their soules were due to God.
signifying unto them, that tribute was due to Caesar, snd their Souls were due to God.
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And in the 17. chapter of Matthew it appeareth, that Christ bade Peter pay tribute for him,
And in the 17. chapter of Matthew it appears, that christ bade Peter pay tribute for him,
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and his Disciples, when it was demanded of him.
and his Disciples, when it was demanded of him.
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And Christ as man, would not change the order of obeysance to worldly Princes by their subjects:
And christ as man, would not change the order of obeisance to worldly Princes by their subject's:
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which he as God with his father had ordained before his incarnation, as Saint Paul testifieth, saying:
which he as God with his father had ordained before his incarnation, as Saint Paul Testifieth, saying:
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Worldly powers be ordained of God, and therefore whosoever resisteth them, doth resist God.
Worldly Powers be ordained of God, and Therefore whosoever Resisteth them, does resist God.
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And that Christ himselfe would not raigne here in earth, by a worldly and temporall kingdome, it appeareth in the 6. chapter of Iohn:
And that christ himself would not Reign Here in earth, by a worldly and temporal Kingdom, it appears in the 6. chapter of John:
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where after he had fed five thousand Iewes, besides women and children, with five barley loaves,
where After he had fed five thousand Iewes, beside women and children, with five Barley loaves,
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and two fishes, and the Iewes would have taken him, and made him their King, he fled from them,
and two Fish, and the Iewes would have taken him, and made him their King, he fled from them,
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and would not consent unto them:
and would not consent unto them:
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for the kingdome that he came to search here in earth, was not a worldly and temporall kingdome,
for the Kingdom that he Come to search Here in earth, was not a worldly and temporal Kingdom,
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but a heavenly and spirituall kingdome, that is to say, to raigne spiritually by grace and faith in the hearts of all christian and faithfull people, of what degree or of what nation soever they be,
but a heavenly and spiritual Kingdom, that is to say, to Reign spiritually by grace and faith in the hearts of all christian and faithful people, of what degree or of what Nation soever they be,
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and to turn all people and nations, which at his comming were carnall, and lived after the lusts of the flesh, to be spirituall,
and to turn all people and Nations, which At his coming were carnal, and lived After the Lustiest of the Flesh, to be spiritual,
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and to live after the lusts of the spirit, that Christ might spiritually with his father of heaven reigne in the hearts of all men;
and to live After the Lustiest of the Spirit, that christ might spiritually with his father of heaven Reign in the hearts of all men;
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which heavenly Kingdome Saint Iohn Baptist in the desert preached oft to the Iewes, saying: Repent you, and amend your lives, for the kingdome of heaven is at hand.
which heavenly Kingdom Saint John Baptist in the desert preached oft to the Iewes, saying: repent you, and amend your lives, for the Kingdom of heaven is At hand.
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After whose death Christ intending to manifest himselfe to the world, began his preaching likewise, saying;
After whose death christ intending to manifest himself to the world, began his preaching likewise, saying;
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Doe penance, for the kingdome of heaven is at hand.
Do penance, for the Kingdom of heaven is At hand.
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And it is plainely expressed in the 13. chapter of Matthew, in the parable likening the kingdome of heaven to a man, which did sow good seed in his field,
And it is plainly expressed in the 13. chapter of Matthew, in the parable likening the Kingdom of heaven to a man, which did sow good seed in his field,
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and after whiles he sleeped, his enemy did sow evill seed in the same: for Christ expounding that parable, saith:
and After while he sleeped, his enemy did sow evil seed in the same: for christ expounding that parable, Says:
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The good seed bee the children and inheritours of the kingdome; so the kingdome that Christ seeketh here in earth, is a spirituall and heavenly kingdome.
The good seed be the children and inheritors of the Kingdom; so the Kingdom that christ seeks Here in earth, is a spiritual and heavenly Kingdom.
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And Christ said to Pilate in the 18. chapter of Iohn. My kingdome is not of this world.
And christ said to Pilate in the 18. chapter of John. My Kingdom is not of this world.
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And therefore those that goe about to make of Christs spirituall kingdome, a worldly kingdome, doe fall into errour of some heretikes, that looke that Christ after the day of iudgement shall raigne with all his Saints here in earth carnally in Ierusalem;
And Therefore those that go about to make of Christ spiritual Kingdom, a worldly Kingdom, do fallen into error of Some Heretics, that look that christ After the day of judgement shall Reign with all his Saints Here in earth carnally in Ierusalem;
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as the Iewes doe believe, that Messias is yet to come: and when he shall come, he shall raign worldly in Ierusalem.
as the Iewes do believe, that Messias is yet to come: and when he shall come, he shall Reign worldly in Ierusalem.
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So we doe see, that Christ left the worldly kingdomes to princes of the world, as is before expressed.
So we do see, that christ left the worldly kingdoms to Princes of the world, as is before expressed.
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But hee committed the preaching of this heavenly kingdome to his Apostles, giving to them like commission and equall authority to preach and teach the same through all the world, saying in the last chapter of Matthew,
But he committed the preaching of this heavenly Kingdom to his Apostles, giving to them like commission and equal Authority to preach and teach the same through all the world, saying in the last chapter of Matthew,
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after the words before declared, that all power was given to him in heaven and in earth.
After the words before declared, that all power was given to him in heaven and in earth.
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Goe ye forth and teach all nations, baptising them in the name of the Father,
Go you forth and teach all Nations, Baptizing them in the name of the Father,
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and of the Sonne, and of the holy Ghost, teaching them to keepe all those things which I have commanded you.
and of the Son, and of the holy Ghost, teaching them to keep all those things which I have commanded you.
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Christ also in the 30. chapter of Iohn, said the evening after his resurrection, when he appeared to his Disciples, the dores being shut;
christ also in the 30. chapter of John, said the evening After his resurrection, when he appeared to his Disciples, the doors being shut;
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As my Father hath sent me, I doe send you; and after he had so said, he breathed upon them, saying:
As my Father hath sent me, I do send you; and After he had so said, he breathed upon them, saying:
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Whose sinnes soever ye shall forgive, be forgiven;
Whose Sins soever you shall forgive, be forgiven;
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and whose sinnes ye shall retaine, be retained ▪ And likewise had said to them all before his death, in the 18. chapter of Matthew;
and whose Sins you shall retain, be retained ▪ And likewise had said to them all before his death, in the 18. chapter of Matthew;
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what things soever ye shall binde upon earth, I shall be bound in heaven; and what things soever ye shall lose upon earth, shall be loosed in heaven:
what things soever you shall bind upon earth, I shall be bound in heaven; and what things soever you shall loose upon earth, shall be loosed in heaven:
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which power hee gave to the• all equally & alike as w• to all the residue,
which power he gave to the• all equally & alike as w• to all the residue,
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as to Peter, Which authority Christ declareth in the 20. chapter of Iuke, to be high,
as to Peter, Which Authority christ Declareth in the 20. chapter of Juke, to be high,
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and to be regarded of all men, and not to be contemned in any wife, saying, He that heareth you, heareth me,
and to be regarded of all men, and not to be contemned in any wife, saying, He that hears you, hears me,
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and he that heareth me, heareth my Father of heaven that hath sent me:
and he that hears me, hears my Father of heaven that hath sent me:
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and he that despiseth you, despiseth me, and he that despiseth me, despiseth my Father of heaven that hath sent mee ▪ At the day of iudgement Sodome and Gomorrah, which heard not of Christ, shall be in better case then such despisers shall be.
and he that despises you, despises me, and he that despises me, despises my Father of heaven that hath sent me ▪ At the day of judgement Sodom and Gomorrah, which herd not of christ, shall be in better case then such despisers shall be.
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But here the Bishop of Rome steppeth in, and saith: Peter had authority given to him above all the residue of the Apostles;
But Here the Bishop of Rome steppeth in, and Says: Peter had Authority given to him above all the residue of the Apostles;
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for Christ said to him in the 10. chapter of Matthew;
for christ said to him in the 10. chapter of Matthew;
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Thou art Peter, and upon this make ▪ I shall build my Church, and I shall give thee the keyes of the kingdome of heaven,
Thou art Peter, and upon this make ▪ I shall built my Church, and I shall give thee the keys of the Kingdom of heaven,
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and whatsoever thou shall binde upon earth, shall be bound in the heavens this said Christ and Saint Peter is buried at Rome, whose successor I • … and ought to rule the Church as Peter did,
and whatsoever thou shall bind upon earth, shall be bound in the heavens this said christ and Saint Peter is buried At Room, whose successor I • … and ought to Rule the Church as Peter did,
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and to be Porter at heaven gates as Peter was. And Christ said also to Peter, after his resurrection:
and to be Porter At heaven gates as Peter was. And christ said also to Peter, After his resurrection:
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Feede my sleepe, which words he spake to him onely:
Feed my sleep, which words he spoke to him only:
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so that thereby he had authority over all that be of Christs flocke and I as •is successour have the same;
so that thereby he had Authority over all that be of Christ flock and I as •is successor have the same;
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and therefore who so will not obey me, King or Prince, I will curse him and deprive him his kingdome or seignorie,
and Therefore who so will not obey me, King or Prince, I will curse him and deprive him his Kingdom or seignory,
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for all power is given to me, that Christ had;
for all power is given to me, that christ had;
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and I am his Vicar generall, as Peter was here in earth over all, and none but I, as Christ is in heaven.
and I am his Vicar general, as Peter was Here in earth over all, and none but I, as christ is in heaven.
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This ambitious and pompous objection is made by him and his adherents:
This ambitious and pompous objection is made by him and his adherents:
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and hath of late yeeres much troubled the world, and made dissention, debate, and open warre in all parts of Christendome, and nourished the same.
and hath of late Years much troubled the world, and made dissension, debate, and open war in all parts of Christendom, and nourished the same.
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But if the Bishop of Rome would take those places after the right sense of them,
But if the Bishop of Rome would take those places After the right sense of them,
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as both the Apostles themselves taught us, and all the antient, best learned, and most holy interpreters doe expound them, the world should be more at quietnesse then it is;
as both the Apostles themselves taught us, and all the ancient, best learned, and most holy Interpreters do expound them, the world should be more At quietness then it is;
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where now by wrong interpretation, the Scripture is perverted, and another Gospell in that poynt preached unto us, than ever the Apostles preached;
where now by wrong Interpretation, the Scripture is perverted, and Another Gospel in that point preached unto us, than ever the Apostles preached;
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so that though an Angell came from heaven, and would tell us such new expositions of those places,
so that though an Angel Come from heaven, and would tell us such new expositions of those places,
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as is now made, to turne the words which were spoken for spirituall authority, of preaching the word of God,
as is now made, to turn the words which were spoken for spiritual Authority, of preaching the word of God,
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and ministring of the Sacraments, to a worldly authority wee ought to reject him, as Saint Paul saith in the first chapter to the Galathians.
and ministering of the Sacraments, to a worldly Authority we ought to reject him, as Saint Paul Says in the First chapter to the Galatians.
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But to open the true sense of the Scripture in the places aforesaid, it is to be observed, that Christ in the said 16. chapter of Matthew, asked his Disciples, whom men did say that he was;
But to open the true sense of the Scripture in the places aforesaid, it is to be observed, that christ in the said 16. chapter of Matthew, asked his Disciples, whom men did say that he was;
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whereunto after answer given by them diversly, some saying that he was Iohn Baptist, some saying that he was Elias, some saying that he was Ieremie, or one of the Prophets:
whereunto After answer given by them diversely, Some saying that he was John Baptist, Some saying that he was Elias, Some saying that he was Ieremie, or one of the prophets:
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Christ asked them, whom doe yee say that I am whereunto Peter answered for them all,
christ asked them, whom do ye say that I am whereunto Peter answered for them all,
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for of all of them the question was asked; as he was alwaies ready to make answer;
for of all of them the question was asked; as he was always ready to make answer;
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Thou art Christ the Sonne of God that liveth:
Thou art christ the Son of God that lives:
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Iesus answered, Blessed be thou Simon the sonne of Iona, for flesh and bloud hath not revealed this unto thee,
Iesus answered, Blessed be thou Simon the son of Iona, for Flesh and blood hath not revealed this unto thee,
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but my Father which is in heaven, And I say to thee, Thou art Peter,
but my Father which is in heaven, And I say to thee, Thou art Peter,
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and upon this rocke I shall build my Church, and the gates of hell shall not prevaile against it;
and upon this rock I shall built my Church, and the gates of hell shall not prevail against it;
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that is to say, upon this rocke of thy confession of mee to be the Sonne of God, I shall build my Church:
that is to say, upon this rock of thy Confessi of me to be the Son of God, I shall built my Church:
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for this confession containeth the whole summary of our faith and salvation. Which confession first was spoken by the mouth of Peter.
for this Confessi Containeth the Whole summary of our faith and salvation. Which Confessi First was spoken by the Mouth of Peter.
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Who of all the twelve Apostles that Christ chose to send into the world to preach his word, was the first that with his mouth uttered that confession and knowledging, by which all christian men must be saved,
Who of all the twelve Apostles that christ chosen to send into the world to preach his word, was the First that with his Mouth uttered that Confessi and knowledging, by which all christian men must be saved,
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and without which no man can be saved, as it is written in the 10. chapter to the Romans by Paul.
and without which no man can be saved, as it is written in the 10. chapter to the Roman by Paul.
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The word of saith that we doe preach, is at hand in thy mouth, and in thine heart:
The word of Says that we do preach, is At hand in thy Mouth, and in thine heart:
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for if thou confesse with thy mouth our Lord Iesus, and with thy heart doe beleeve that God raised him from death to life, thou shalt be saved.
for if thou confess with thy Mouth our Lord Iesus, and with thy heart do believe that God raised him from death to life, thou shalt be saved.
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Vpon this first confession of Peter, and not upon the person of Peter, the Church is builded.
Upon this First Confessi of Peter, and not upon the person of Peter, the Church is built.
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As Chrysostome expoundeth that place, in the 26. Sermon of the feast of Pentecost, saying, Not upon the person of Peter,
As Chrysostom expoundeth that place, in the 26. Sermon of the feast of Pentecost, saying, Not upon the person of Peter,
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but upon the faith Christ hath builded his Church.
but upon the faith christ hath built his Church.
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And what is the faith? This, thou art Christ the Sonne of God that liveth;
And what is the faith? This, thou art christ the Son of God that lives;
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What is to say, upon this rocke? that is, upon this confession of Peter. And with this saying of Chrysostome, all antient expositors treating that place, doe agree.
What is to say, upon this rock? that is, upon this Confessi of Peter. And with this saying of Chrysostom, all ancient expositors treating that place, do agree.
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For it we should expound that place, that the Church is builded upon the person of Peter, we should put another foundation of the Church than Christ, which is directly against Saint Paul, saying in the 3. chapter of the first Epistle to the Corinthians;
For it we should expound that place, that the Church is built upon the person of Peter, we should put Another Foundation of the Church than christ, which is directly against Saint Paul, saying in the 3. chapter of the First Epistle to the Corinthians;
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no man may put any other foundation, but that which is put already, which is Christ Iesu;
no man may put any other Foundation, but that which is put already, which is christ Iesu;
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and therefore that exposition, that the person of Peter should be the foundation of the Church, should make of the Trinitie, a quaternitie,
and Therefore that exposition, that the person of Peter should be the Foundation of the Church, should make of the Trinity, a quaternity,
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and put a fourth person besides the Trinitie, to be the foundation of the Church.
and put a fourth person beside the Trinity, to be the Foundation of the Church.
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And this first confession of Peter by faith, that Christ is the Sonne of God, is the preheminence and primacy, that Peter had before the other spoken of in the tenth of Matthew, wherein reciting the names of the twelve Apostles chosen by Christ, it is written. The first is Simon Peter.
And this First Confessi of Peter by faith, that christ is the Son of God, is the pre-eminence and primacy, that Peter had before the other spoken of in the tenth of Matthew, wherein reciting the names of the twelve Apostles chosen by christ, it is written. The First is Simon Peter.
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For he first confessed that faith, that all men must be saved by.
For he First confessed that faith, that all men must be saved by.
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For who so doth agree with Peter in his said first confession, as all the Apostles did,
For who so does agree with Peter in his said First Confessi, as all the Apostles did,
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and as all we that purpose to be saved must doe, shall be saved, and who so doth not agree with that confession shall be damned.
and as all we that purpose to be saved must do, shall be saved, and who so does not agree with that Confessi shall be damned.
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And where he is called by many antient and holy interpreters of the Scripture for his faith;
And where he is called by many ancient and holy Interpreters of the Scripture for his faith;
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sometime the chiefe of the Apostles, sometime the mouth of the Apostles, sometime the Prince of the Apostles, sometime the President of the holy Church;
sometime the chief of the Apostles, sometime the Mouth of the Apostles, sometime the Prince of the Apostles, sometime the President of the holy Church;
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all these honourable names be attribute by them unto him for his foresaid first confession, wherein all our faith is contained.
all these honourable names be attribute by them unto him for his foresaid First Confessi, wherein all our faith is contained.
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And because hee was of all the Apostles most ardent in saith, and feared not being in great tempest on the Sea, upon Christs word, to come out of the shippe,
And Because he was of all the Apostles most Ardent in Says, and feared not being in great tempest on the Sea, upon Christ word, to come out of the ship,
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and goe to him upon the water, being in great rage; which his deed declared his faith to be mervailously vehement in Christ.
and go to him upon the water, being in great rage; which his deed declared his faith to be mervailously vehement in christ.
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The greatnesse and vehemency also of his faith was declared in the 2.3. and 4. chapters of the Acts, when the Iewes in the beginning, withstood the Apostles Preaching the Faith of Christ.
The greatness and vehemency also of his faith was declared in the 2.3. and 4. Chapters of the Acts, when the Iewes in the beginning, withstood the Apostles Preaching the Faith of christ.
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For then Peter as most ardent in faith of all the Apostles, was ever most ready to defend the faith against the impugners of it, speaking for them all unto the people in defence of it,
For then Peter as most Ardent in faith of all the Apostles, was ever most ready to defend the faith against the impugners of it, speaking for them all unto the people in defence of it,
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for the fervent love that he bore to Christ.
for the fervent love that he boar to christ.
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And as Peter was most ardent in faith, in which he had of God a most singular gift,
And as Peter was most Ardent in faith, in which he had of God a most singular gift,
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so was Paul most fervent in zeale both to win the Iewes to Christ, desiring the salvation of his country to win them to Christ,
so was Paul most fervent in zeal both to win the Iewes to christ, desiring the salvation of his country to win them to christ,
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and wishing himselfe in a manner to have beene separate from Christ, so that they might have beene saved thereby:
and wishing himself in a manner to have been separate from christ, so that they might have been saved thereby:
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as it is written in the 9. chapter to the Romans, and also in zeale to winne all the Gentiles and other nations to Christ,
as it is written in the 9. chapter to the Roman, and also in zeal to win all the Gentiles and other Nations to christ,
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as he writeth in the second Epistle to the Corinthians in the 11 chapter, saying, who is weake,
as he Writeth in the second Epistle to the Corinthians in the 11 chapter, saying, who is weak,
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and I am not weake with him? who is offended, and I am not offended with him? where he speaketh also of the cure that he tooke for all Churches, which his fervent zeale doth appeare in many places of all his Epistles.
and I am not weak with him? who is offended, and I am not offended with him? where he speaks also of the cure that he took for all Churches, which his fervent zeal does appear in many places of all his Epistles.
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And as Paul was fervent in zeale, so was Iohn the Evangelist most excellent in innocency and in charity:
And as Paul was fervent in zeal, so was John the Evangelist most excellent in innocency and in charity:
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whereunto he chiefely exhorteth all men in his first Epistle.
whereunto he chiefly exhorteth all men in his First Epistle.
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And all other the Apostles had their speciall gifts diversly given unto them, as the gifts of Almighty God be given diversly,
And all other the Apostles had their special Gifts diversely given unto them, as the Gifts of Almighty God be given diversely,
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and not all to one man, as it is written in the 12. chapter of the first Epistle to the Corinthians:
and not all to one man, as it is written in the 12. chapter of the First Epistle to the Corinthians:
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and as Christ is called by Saint Paul in the 15. chapter of the first Epistle to the Corinthians, the first fruit of those that rose from death to life:
and as christ is called by Saint Paul in the 15. chapter of the First Epistle to the Corinthians, the First fruit of those that rose from death to life:
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so is Peter called the first in faith, for he was the first that with his mouth confessed it.
so is Peter called the First in faith, for he was the First that with his Mouth confessed it.
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And Epenetus is likewise called by Saint Paul, the first that beleeved in the Church of Asia, in the 16. chapter to the Romans.
And Epenetus is likewise called by Saint Paul, the First that believed in the Church of Asia, in the 16. chapter to the Roman.
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And the houshold of Stephen is the first that beleeved in Achaia, in the last chapter of the first Epistle to the Corinthians.
And the household of Stephen is the First that believed in Achaia, in the last chapter of the First Epistle to the Corinthians.
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And that Peter should not have a rule above all other the Apostles in all places;
And that Peter should not have a Rule above all other the Apostles in all places;
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Saint Paul plainely sheweth in the 2. chapter to the Galathians, where he saith;
Saint Paul plainly shows in the 2. chapter to the Galatians, where he Says;
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that as the Apostleship of the Circumcision, that is to say, of the Iewes, was given by Christ to Peter, to was the Apostleship of the Gentiles given to me among the Gentiles,
that as the Apostleship of the Circumcision, that is to say, of the Iewes, was given by christ to Peter, to was the Apostleship of the Gentiles given to me among the Gentiles,
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so that there they divided themselves asunder, that Peter, Iames, and Iohn, should goe preach the faith to the Iewes,
so that there they divided themselves asunder, that Peter, James, and John, should go preach the faith to the Iewes,
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and Paul and Barnabas should goe preach to the Gentiles, as they did.
and Paul and Barnabas should go preach to the Gentiles, as they did.
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Here it appeareth, that Paul knew no primacie of Peter, concerning people or places, but among the Iewes.
Here it appears, that Paul knew no primacy of Peter, Concerning people or places, but among the Iewes.
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For which cause Peter dissembled in Antioch to eate of the Gentiles meates, when the Iewes came thither,
For which cause Peter dissembled in Antioch to eat of the Gentiles Meats, when the Iewes Come thither,
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lest he should offend his flocke of the Iewes committed to him;
lest he should offend his flock of the Iewes committed to him;
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in which matter Paul defending the liberty of meats that he had preached to the Gentiles, withstood him.
in which matter Paul defending the liberty of Meats that he had preached to the Gentiles, withstood him.
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And Saint Ambrose expounding that place, saith:
And Saint Ambrose expounding that place, Says:
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The primacie of the Iewes was given chiefely to Peter, albeit Iames and Iohn were joyned with him,
The primacy of the Iewes was given chiefly to Peter, albeit James and John were joined with him,
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as the primacie of Gentiles was given to Paul, albeit Barnabas was joyned with him, so that Peter had not a rule over all.
as the primacy of Gentiles was given to Paul, albeit Barnabas was joined with him, so that Peter had not a Rule over all.
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And also that Saint Peter himselfe knew no such primacie over all people and places given unto him, it appeareth plainely in the 10. of the Acts:
And also that Saint Peter himself knew not such primacy over all people and places given unto him, it appears plainly in the 10. of the Acts:
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where Saint Peter after the comming of the holy Ghost, being at Ioppa, and sent for by Cornelius to come to him,
where Saint Peter After the coming of the holy Ghost, being At Joppa, and sent for by Cornelius to come to him,
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then being in Cesarea, durst not goe to him without a vision of a sheete letten downe from heaven, containing all manner of Beasts, Birds,
then being in Caesarea, durst not go to him without a vision of a sheet let down from heaven, containing all manner of Beasts, Birds,
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and Serpents, whereof he was bidden eate, and repute not those meats uncleane, that God had purged.
and Serpents, whereof he was bidden eat, and repute not those Meats unclean, that God had purged.
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Which vision opened unto him, that he should not refuse the Gentiles, whom the Iewes did abhorre as uncleane.
Which vision opened unto him, that he should not refuse the Gentiles, whom the Iewes did abhor as unclean.
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Now if he had knowne his commission to be over all, hee should not have needed any such vision:
Now if he had known his commission to be over all, he should not have needed any such vision:
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but he himselfe understood it, not so large or above the other.
but he himself understood it, not so large or above the other.
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But he remembred well, that Christ in the last chapter of Luke, bade them beginne first at Ierusalem to preach to the Iewes, as he did.
But he remembered well, that christ in the last chapter of Luke, bade them begin First At Ierusalem to preach to the Iewes, as he did.
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And after his returne to Ierusalem againe from Cesarea, he made a great excuse to the Iewes of his flocke offended with his going thither, written in the 11. chapter of the Acts:
And After his return to Ierusalem again from Caesarea, he made a great excuse to the Iewes of his flock offended with his going thither, written in the 11. chapter of the Acts:
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so it appeareth, that Peter himselfe doth agree with Saint Paul, that his commission and authority was among the Iewes,
so it appears, that Peter himself does agree with Saint Paul, that his commission and Authority was among the Iewes,
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as Pauls was among the Gentiles.
as Paul's was among the Gentiles.
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And that all the Apostles had like dignity and authority, it appeareth by Saint Paul in the 2. chapter to the Ephesians, where he saith:
And that all the Apostles had like dignity and Authority, it appears by Saint Paul in the 2. chapter to the Ephesians, where he Says:
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Now ye be not guests and strangers, but ye be Citizens and domestickes of Almighty God, builded upon the foundation of the Apostles and the Prophets, Christ being the corner stone, upon whom every edifice builded groweth to be a holy temple in our Lord.
Now you be not guests and Strangers, but you be Citizens and domestics of Almighty God, built upon the Foundation of the Apostles and the prophets, christ being the corner stone, upon whom every edifice built grows to be a holy temple in our Lord.
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Here he saith, that they be builded, not upon the foundation of Peter onely, but upon the foundation of the Apostles:
Here he Says, that they be built, not upon the Foundation of Peter only, but upon the Foundation of the Apostles:
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so that all they be in the foundation set upon Christ the very rocke, whereupon the whole Church standeth.
so that all they be in the Foundation Set upon christ the very rock, whereupon the Whole Church Stands.
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So likewise in the 21. chapter of the Apocalyps it is written, that the wall of heavenly Ierusalem, the Citie of Almighty GOD, which is the Church, Christs Spouse, hath 12. foundations,
So likewise in the 21. chapter of the Apocalypse it is written, that the wall of heavenly Ierusalem, the city of Almighty GOD, which is the Church, Christ Spouse, hath 12. foundations,
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and in them the names of the 12. Apostles written;
and in them the names of the 12. Apostles written;
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so that the name of Peter is not there written onely, for the twelve Apostles through all the world,
so that the name of Peter is not there written only, for the twelve Apostles through all the world,
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as well as Peter, preached Christ to be the Son of God, who is the very rocke whereupon all our faith is founded.
as well as Peter, preached christ to be the Son of God, who is the very rock whereupon all our faith is founded.
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Saint Cyprian also saith in his booke of the simplicitie of Prelates, that all the Apostles had equall power and dignitie given to them by Christ.
Saint Cyprian also Says in his book of the simplicity of Prelates, that all the Apostles had equal power and dignity given to them by christ.
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And because all should preach one thing, therefore the beginning thereof first began by one, which was Peter;
And Because all should preach one thing, Therefore the beginning thereof First began by one, which was Peter;
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who confessed for them all, that Christ was the Sonne of God that liveth:
who confessed for them all, that christ was the Son of God that lives:
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saying further, that in the Church there is one office of all Bishops, whereof every man hath a part allotted wholly unto him.
saying further, that in the Church there is one office of all Bishops, whereof every man hath a part allotted wholly unto him.
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Now if the Bishop of Rome may meddle over all, where he will, then every man hath not wholly his part;
Now if the Bishop of Rome may meddle over all, where he will, then every man hath not wholly his part;
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for the Bishop of Rome may meddle in his part with him, so that he hath it not wholly, which is against Cyprian.
for the Bishop of Rome may meddle in his part with him, so that he hath it not wholly, which is against Cyprian.
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And where Christ said, that he would give to Peter the keyes of heaven, that was said to him, not for himselfe onely, but for the whole Church;
And where christ said, that he would give to Peter the keys of heaven, that was said to him, not for himself only, but for the Whole Church;
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which confessing the Faith that he did, should have the keyes of heaven as well as he;
which confessing the Faith that he did, should have the keys of heaven as well as he;
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as Saint Austine saith, expounding the Gospell of Iohn in the 50. treaty.
as Saint Augustine Says, expounding the Gospel of John in the 50. treaty.
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And as to the authority of the last chapter of Iohn, where Christ said thrice to Peter:
And as to the Authority of the last chapter of John, where christ said thrice to Peter:
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Feede my sheepe, after he had confessed to love Christ, thrice asked; that place is, as Cyrillus saith, expounding the same, thus to be understood;
Feed my sheep, After he had confessed to love christ, thrice asked; that place is, as Cyril Says, expounding the same, thus to be understood;
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that because Peter had thrice denyed Christ, whereby he thought himselfe he had lost his Apostleship:
that Because Peter had thrice denied christ, whereby he Thought himself he had lost his Apostleship:
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Christ to comfort him againe, and to restore him to his office, that he had lost, asked him thrice,
christ to Comfort him again, and to restore him to his office, that he had lost, asked him thrice,
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whether he loved him, and so restored him againe to his office, which else he durst not have presumed unto: saying to him; Feede my sheepe.
whither he loved him, and so restored him again to his office, which Else he durst not have presumed unto: saying to him; Feed my sheep.
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With which Exposition the antient holy Expositours of that place doe agree.
With which Exposition the ancient holy Expositors of that place do agree.
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And where it is said, that those words were spoken onely to Peter, whereby he ought to have a preheminence above the other, Saint Paul in the 22. chapter of the Acts, proveth the contrary:
And where it is said, that those words were spoken only to Peter, whereby he ought to have a pre-eminence above the other, Saint Paul in the 22. chapter of the Acts, Proves the contrary:
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where Saint Paul said to all the Bishops assembled at Milete:
where Saint Paul said to all the Bishops assembled At Miletus:
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Take heed to your selves, and to all your flocke, in which the holy Ghost hath put you to govern his Church:
Take heed to your selves, and to all your flock, in which the holy Ghost hath put you to govern his Church:
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which word, To governe, is in the originall Text of Greeke, Pimenin, the same word that Christ spake to Peter,
which word, To govern, is in the original Text of Greek, Pimenin, the same word that christ spoke to Peter,
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and doth signifie to feed and governe the sheepe, as the shepheard ought to doe:
and does signify to feed and govern the sheep, as the shepherd ought to do:
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so that Saint Paul saith, that the holy Ghost hath ordained all Bishops to feed their flocke, as Peter was bidden doe.
so that Saint Paul Says, that the holy Ghost hath ordained all Bishops to feed their flock, as Peter was bidden doe.
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Saint Peter also in the last chapter of his first Epistle, saith: Yee that be Priests, feed the flocke of God amongst you;
Saint Peter also in the last chapter of his First Epistle, Says: Ye that be Priests, feed the flock of God among you;
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which word there spoken to all Priests, is the same word that Christ spake to Peter.
which word there spoken to all Priests, is the same word that christ spoke to Peter.
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So it appeareth plainely by the Scriptures aforesaid, conferred together, that neither the 16. chapter of Matthew, nor the 21. of Iohn doe prove, that Peter had power, authority or dignity given by Christ over all the other, that they should be under him:
So it appears plainly by the Scriptures aforesaid, conferred together, that neither the 16. chapter of Matthew, nor the 21. of John do prove, that Peter had power, Authority or dignity given by christ over all the other, that they should be under him:
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and yet his primacie that hee first of all the Apostles confessed our faith, that Christ is the Sonne of God, with which his confession all the Apostles did consent,
and yet his primacy that he First of all the Apostles confessed our faith, that christ is the Son of God, with which his Confessi all the Apostles did consent,
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and preached the same, standeth still.
and preached the same, Stands still.
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And all that will be saved must follow that lesson that hee first taught us to confesse.
And all that will be saved must follow that Lesson that he First taught us to confess.
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And so the Bishops of Romes power over all, which he would prove by those places wrong alledged for his purpose, utterly quaileth, and is not proved.
And so the Bishops of Romes power over all, which he would prove by those places wrong alleged for his purpose, utterly quaileth, and is not proved.
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Besides this, when Faustinus, Legate to the Bishop of Rome alledged in the 6, Counsell Carthaginense that the Bishop of Rome ought to have the ordering of all great matters in all places by his supreme authority;
Beside this, when Faustinus, Legate to the Bishop of Rome alleged in the 6, Counsel Carthaginians that the Bishop of Rome ought to have the ordering of all great matters in all places by his supreme Authority;
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he alledged no Scripture for him, for at that time no Scripture was thought to make for it;
he alleged no Scripture for him, for At that time no Scripture was Thought to make for it;
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but hee alledged untruly the first generall Councell Nicene, in which Arrius the heretike was condemned, to make for that purpose.
but he alleged untruly the First general Council Nicene, in which Arius the heretic was condemned, to make for that purpose.
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Which after the Booke was brought forth, and no, such article found in it, but the contrary,
Which After the Book was brought forth, and no, such article found in it, but the contrary,
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yet the Councell at that time sent to Constantinople, Alexandria, and Antioch, where the patriarchall Sees were, to have the true copy of the councell Nicene, which was sent unto them,
yet the Council At that time sent to Constantinople, Alexandria, and Antioch, where the patriarchal Sees were, to have the true copy of the council Nicene, which was sent unto them,
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and also from Rome, whither they sent also for that purpose.
and also from Room, whither they sent also for that purpose.
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And after they found no such article in it, but in the fifth chapter thereof, the contrary, that all causes ecclesiasticall, should either be determined within the Diocesse,
And After they found no such article in it, but in the fifth chapter thereof, the contrary, that all Causes ecclesiastical, should either be determined within the Diocese,
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or else if any were grieved, then to appeale to the Councell provinciall, and there the matter to take full end,
or Else if any were grieved, then to appeal to the Council provincial, and there the matter to take full end,
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so that for no such causes, men should goe out of their Province.
so that for no such Causes, men should go out of their Province.
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The whole Councell Carthaginence wrote to Celestine at that time being Bishop of Rome, that since the Councell Nicene had no such Article in it,
The Whole Council Carthaginians wrote to Celestine At that time being Bishop of Rome, that since the Council Nicene had no such Article in it,
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as was untruely alledged by Faustinus, but the contrary;
as was untruly alleged by Faustinus, but the contrary;
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they desired him to abstaine after to make any more such demand, denouncing unto him, that they would not suffer any cause great or small to be brought by appeale out of their country;
they desired him to abstain After to make any more such demand, denouncing unto him, that they would not suffer any cause great or small to be brought by appeal out of their country;
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And thereupon made a law, that no man should appeale out of the country of Affricke, upon paine to be denounced accursed.
And thereupon made a law, that no man should appeal out of the country of Africa, upon pain to be denounced accursed.
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Wherewith the B. of Rome ever after held him content ▪ and made no more businesse with them, seeing he had nought to say or himself to the contrary.
Wherewith the B. of Rome ever After held him content ▪ and made no more business with them, seeing he had nought to say or himself to the contrary.
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And at this councell, amongst other, S. Augustine was present, and subscribed the same:
And At this council, among other, S. Augustine was present, and subscribed the same:
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which he would not have done, if he had known or taken any part of the Gospell,
which he would not have done, if he had known or taken any part of the Gospel,
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or of the Scripture to be contrary.
or of the Scripture to be contrary.
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It is also determined in the sixth Article of the said Councell Nicene, that in the orient the Bishop of Antioch should be chiefe;
It is also determined in the sixth Article of the said Council Nicene, that in the orient the Bishop of Antioch should be chief;
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in Egypt the Bishop of Alexandria; about Rome the Bishop of Rome;
in Egypt the Bishop of Alexandria; about Room the Bishop of Rome;
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and likewise in other countries Metropolitans should have their preheminence, so that the Bishop of Rome never had medling in those countries.
and likewise in other countries Metropolis should have their pre-eminence, so that the Bishop of Room never had meddling in those countries.
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And in the next Article following, the Bishop of Ierusalem, which citie before had beene destroyed and almost desolate, is restored to his old prerogative, to be the chiefe in Palestine, and the country of Iury:
And in the next Article following, the Bishop of Ierusalem, which City before had been destroyed and almost desolate, is restored to his old prerogative, to be the chief in Palestine, and the country of Jury:
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which Church of Ierusalem, if places should be regarded, should be the chiefe, for there was accomplished the mystery of our redemption,
which Church of Ierusalem, if places should be regarded, should be the chief, for there was accomplished the mystery of our redemption,
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and Christ himselfe, the eternall Word and Sonne of God there preached in person, and after his ascention, all the Apostles and Disciples;
and christ himself, the Eternal Word and Son of God there preached in person, and After his Ascension, all the Apostles and Disciples;
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and Saint Paul also preached there in person:
and Saint Paul also preached there in person:
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the whole twelve Apostles began first there, as Christ had commanded, to have the saying of Esay the Prophet in the second chapter fulfilled, where he saith:
the Whole twelve Apostles began First there, as christ had commanded, to have the saying of Isaiah the Prophet in the second chapter fulfilled, where he Says:
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The law shall goe forth out of Sion, and the word of God out of Ierusalem.
The law shall go forth out of Sion, and the word of God out of Ierusalem.
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Which place Saint Ierome there expounding, saith;
Which place Saint Jerome there expounding, Says;
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that the Church first founded at Ierusalem, did fow abroad all other churches of the world.
that the Church First founded At Ierusalem, did fow abroad all other Churches of the world.
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And at that time, and a good season after, Rome had not heard tell of Christ;
And At that time, and a good season After, Rome had not herd tell of christ;
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so that the Church of Rome must needs confesse, that they came out of Ierusalem, which was their mother,
so that the Church of Rome must needs confess, that they Come out of Ierusalem, which was their mother,
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as shee was to all other Churches, as Esay had prophecied.
as she was to all other Churches, as Isaiah had prophesied.
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And now since the purpose and ambitious objection of the Bishop of Rome is cleerely avoyded, let us returne to our purpose, to declare what commission was giuen by Christ to his Apostles.
And now since the purpose and ambitious objection of the Bishop of Rome is clearly avoided, let us return to our purpose, to declare what commission was given by christ to his Apostles.
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We shewed before, that hee bade them preach and teach to all men all things that hee had commanded them:
We showed before, that he bade them preach and teach to all men all things that he had commanded them:
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and in the 10. chapter of Matthew, and of Luke, he sheweth them how they shall enter their charge, saying;
and in the 10. chapter of Matthew, and of Luke, he shows them how they shall enter their charge, saying;
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Into what house or place soever ye shal arrive, first ye shall say; Peace be to this house:
Into what house or place soever you shall arrive, First you shall say; Peace be to this house:
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and if the childe of peace be there, he shall receive you, and if they will not receive you,
and if the child of peace be there, he shall receive you, and if they will not receive you,
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then goe forth out of the house or citie, and wipe the dust off your shooes against them, in witnesse of your labour;
then go forth out of the house or City, and wipe the dust off your shoes against them, in witness of your labour;
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for Sodome and Gomorrah shall be in better case at the day of Iudgement ▪ then they that will not heare you.
for Sodom and Gomorrah shall be in better case At the day of Judgement ▪ then they that will not hear you.
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And as Christ commanded them to make their entry with mention of peace, so did he himselfe after his resurrection, appearing to his Disciples the evening next after,
And as christ commanded them to make their entry with mention of peace, so did he himself After his resurrection, appearing to his Disciples the evening next After,
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when the dores were shut, saying to them, Peace be with you.
when the doors were shut, saying to them, Peace be with you.
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And the Apostles in their Epistles doe beginne with desiring grace and peace to be with them, to whom they write.
And the Apostles in their Epistles do begin with desiring grace and peace to be with them, to whom they write.
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Christ saith also in the 13. chapter of Iohn:
christ Says also in the 13. chapter of John:
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By this shall all men know, that ye be my Disciples ▪ if ye love each other.
By this shall all men know, that you be my Disciples ▪ if you love each other.
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For where charity is, there can be no debate, but all peace; and where it lacketh, discord doth insue.
For where charity is, there can be no debate, but all peace; and where it lacketh, discord does ensue.
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Christ said also to his Apostles in the 9. chapter of Marke; Have peace amongst you.
christ said also to his Apostles in the 9. chapter of Mark; Have peace among you.
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Saint Paul saith also to the Hebrewes in the 12. chapter; Follow peace with all men, and holinesse, without which no man shall see God.
Saint Paul Says also to the Hebrews in the 12. chapter; Follow peace with all men, and holiness, without which no man shall see God.
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And in the 12. chapter to the Romans hee saith:
And in the 12. chapter to the Roman he Says:
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As much as is in you, have peace with all men, and in the 14. he saith:
As much as is in you, have peace with all men, and in the 14. he Says:
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That the Kingdome of God is iustice, and peace, and joy in the holy Ghost. And Christ, when he should goe out of this world, left to his Disciples peace:
That the Kingdom of God is Justice, and peace, and joy in the holy Ghost. And christ, when he should go out of this world, left to his Disciples peace:
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so that peace and charity ought to be amongst all christian men, and who so preacheth not peace,
so that peace and charity ought to be among all christian men, and who so Preacheth not peace,
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but debate, commeth not from Christ, but from Satan.
but debate, comes not from christ, but from Satan.
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But the Bishop of Rome, because he cannot longer in this realme wrongfully use his usurped power in all things as he was wont to doe,
But the Bishop of Rome, Because he cannot longer in this realm wrongfully use his usurped power in all things as he was wont to do,
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and sucke out of this realme, by avarice insatiable, innumerable summes of money yeerely, to the great exhausting of the same;
and suck out of this realm, by avarice insatiable, innumerable sums of money yearly, to the great exhausting of the same;
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he therefore, moved and repleate with furious ire and pestilent malice, goeth about to stirre all Christian nations, that will give eares to his divellish inchantments, to move warre against this realme of England, giving it in prey to all those that by his divellish instigation will invade it.
he Therefore, moved and replete with furious ire and pestilent malice, Goes about to stir all Christian Nations, that will give ears to his devilish enchantments, to move war against this realm of England, giving it in prey to all those that by his devilish instigation will invade it.
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Which few words, to give it in prey, how great mischiefe they doe containe, I shall open to thee, thou true English man:
Which few words, to give it in prey, how great mischief they do contain, I shall open to thee, thou true English man:
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First, to make this realme a prey to all venturers, all spoylers, all snaphanses, all forlorne hopes, all cormerants, all ravenours of the worlds that will invade this Realme, is to say;
First, to make this realm a prey to all venturers, all spoilers, all snaphanses, all forlorn hope's, all cormerants, all ravenours of the world's that will invade this Realm, is to say;
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thou possessioner of any lands of this Realme, of what degree soever thou be, from the highest to the lowest, shalt be slaine and destroyed,
thou possessioner of any Lands of this Realm, of what degree soever thou be, from the highest to the lowest, shalt be slain and destroyed,
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and thy lands taken from thee by those that will have all for themselves.
and thy Lands taken from thee by those that will have all for themselves.
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And thou maist be sure to be slaine, for they will not suffer thee, nor none of thy progeny to live to make any claime afterward,
And thou Mayest be sure to be slain, for they will not suffer thee, nor none of thy progeny to live to make any claim afterwards,
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or to be revenged, for that were their unsuerty. Thy wife shall be abused before thy face, thy daughter likewise defloured before thee;
or to be revenged, for that were their unsurety. Thy wife shall be abused before thy face, thy daughter likewise deflowered before thee;
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thy children slaine before thine eyes; thine house spoyled, thy cattell driven away, and sold before thy visage;
thy children slain before thine eyes; thine house spoiled, thy cattle driven away, and sold before thy visage;
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thy plate, thy money by force taken from thee.
thy plate, thy money by force taken from thee.
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All thy goods wherein thou hast any delight, or had gathered for thy children, ravened, broken,
All thy goods wherein thou hast any delight, or had gathered for thy children, ravened, broken,
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and distributed in thy presence, that every ravenour may have his share.
and distributed in thy presence, that every ravenour may have his share.
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Thou Merchant art sure to be slaine, for thou hast eyther money or ware, or both, which they search for.
Thou Merchant art sure to be slain, for thou hast either money or ware, or both, which they search for.
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Thou Bishop or Priest, whatsoever thou be, shalt never escape, because thou wouldest not take the Bishop of Romes part,
Thou Bishop or Priest, whatsoever thou be, shalt never escape, Because thou Wouldst not take the Bishop of Romes part,
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and rebell against God and thy Prince, as he doth.
and rebel against God and thy Prince, as he does.
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If thou shalt flee, and scape for a season, whatsoever thou be, thou shalt see and heare of so much misery and abhomination, that thou shalt iudge them happy, that be dead before.
If thou shalt flee, and escape for a season, whatsoever thou be, thou shalt see and hear of so much misery and abomination, that thou shalt judge them happy, that be dead before.
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For sure it is, thou shalt not finally escape;
For sure it is, thou shalt not finally escape;
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for to take the whose Realme in prey, is to kill the whole people, and to take the place for themselves.
for to take thee whose Realm in prey, is to kill the Whole people, and to take the place for themselves.
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As they will doe if they can.
As they will do if they can.
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And the Bishop of Rome now of late to set forth his pestilent malice the more, hath allured to his purpose a subject of this Realme, Raynold Pole, come of a noble bloud,
And the Bishop of Rome now of late to Set forth his pestilent malice the more, hath allured to his purpose a Subject of this Realm, Raynold Pole, come of a noble blood,
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and thereby the more errant traytor, to goe about from Prince to Prince, and from country to country, to stirre them to warre against this Realme,
and thereby the more errant traitor, to go about from Prince to Prince, and from country to country, to stir them to war against this Realm,
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and to destroy the same, being his native country.
and to destroy the same, being his native country.
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Whose pestilent purpose, albeit the Princes that he breaketh it unto, have in much abhomination, both for that the Bishop of Rome, (who being a Bishop should procure peace) is a stirrer of warre,
Whose pestilent purpose, albeit the Princes that he breaks it unto, have in much abomination, both for that the Bishop of Rome, (who being a Bishop should procure peace) is a stirrer of war,
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and because this most errant and unkinde traytor is his minister to so divellish a purpose, to destroy the country that he was borne in:
and Because this most errant and unkind traitor is his minister to so devilish a purpose, to destroy the country that he was born in:
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which any heathen man would abhorre to doe:
which any heathen man would abhor to do:
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But for all that, without shame he still goeth on, exhorting thereunto all Princes that will heare him;
But for all that, without shame he still Goes on, exhorting thereunto all Princes that will hear him;
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Who doe abhorre to see such unnaturalnesse in any man, as he shamelesse doth set forwards, whose pernicious treasons late secretly wrought against this Realme, have beene, by the worke of Almighty God so mervailously detected,
Who do abhor to see such unnaturalness in any man, as he shameless does Set forward, whose pernicious treasons late secretly wrought against this Realm, have been, by the work of Almighty God so mervailously detected,
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and by his owne brother, without looking therefore, so disclosed, and condigne punishment insued, that hereafter God willing, they shall not take any more such roote to the annoyance of this Realme.
and by his own brother, without looking Therefore, so disclosed, and condign punishment ensued, that hereafter God willing, they shall not take any more such root to the annoyance of this Realm.
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And where all nations of Gentiles by reason and by law of nature doe preferre their country before their Parents,
And where all Nations of Gentiles by reason and by law of nature do prefer their country before their Parents,
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so that for their countrey, they will die against their Parents, being traytors:
so that for their country, they will die against their Parents, being Traitors:
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this pestilent man worse then a Pagan, is not ashamed to destroy, if he could, his natiue country.
this pestilent man Worse then a Pagan, is not ashamed to destroy, if he could, his native country.
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And where as Curtius a heathen man was content for saving of the Citie of Rome, where he was borne, to leape into a gaping of the earth, which by the illusions of the divell, it was answered, should not be shut,
And where as Curtius a heathen man was content for Saving of the city of Room, where he was born, to leap into a gaping of the earth, which by the illusions of the Devil, it was answered, should not be shut,
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but that it must first have one;
but that it must First have one;
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This pernicious man is content to runne headlong into hell, so that he may destroy thereby his native country of England, being in that behalfe incomparably worse then any Pagan.
This pernicious man is content to run headlong into hell, so that he may destroy thereby his native country of England, being in that behalf incomparably Worse then any Pagan.
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And besides his pestilent treason, his unkindenesse against the Kings Majestie, who brought him up of a childe,
And beside his pestilent treason, his unkindness against the Kings Majesty, who brought him up of a child,
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and promoted both him, and restored his bloud being attainted, to be of the Peers of this Realm;
and promoted both him, and restored his blood being attainted, to be of the Peers of this Realm;
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and gave him money yeerly out of his coffers to finde him honourably at study, maketh his treason much more detestable to all the world,
and gave him money yearly out of his coffers to find him honourably At study, makes his treason much more detestable to all the world,
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and him to be reputed more wilde and cruell then any Tyger. But for all this thou English man take courage unto thee, and be nothing afraid:
and him to be reputed more wild and cruel then any Tiger. But for all this thou English man take courage unto thee, and be nothing afraid:
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Thou hast God on thy side, who hath given this Realme to the generation of English men, to every man in his degree,
Thou hast God on thy side, who hath given this Realm to the generation of English men, to every man in his degree,
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after the lawes of the same: thou hast a noble, victorious, and vertuous King;
After the laws of the same: thou hast a noble, victorious, and virtuous King;
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hardy as a Lyon, who will not suffer, thee to be so devoured by such wilde beasts;
hardy as a lion, who will not suffer, thee to be so devoured by such wild beasts;
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onely take an English heart unto thee, and mistrust not God, but trust firmely in him:
only take an English heart unto thee, and mistrust not God, but trust firmly in him:
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And surely the ruine intended against thee, shall fall in their owne neckes that intend it. And feare not;
And surely the ruin intended against thee, shall fallen in their own necks that intend it. And Fear not;
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though the devill and his disciples be against thee;
though the Devil and his Disciples be against thee;
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for God thy protectour is stronger then he and they, and shall by his grace give him and them a fall.
for God thy protector is Stronger then he and they, and shall by his grace give him and them a fallen.
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And to shew unto thee, that God is on thy side, consider, that it is written in the 6. chapter of the Proverbs, that amongst many crimes there rehearsed, that God hateth;
And to show unto thee, that God is on thy side, Consider, that it is written in the 6. chapter of the Proverbs, that among many crimes there rehearsed, that God hates;
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chiefly he doth detest those persons that sow discord among their brethren; as all we christian men be brethren under our heavenly Father:
chiefly he does detest those Persons that sow discord among their brothers; as all we christian men be brothers under our heavenly Father:
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also it is written in the 8. chapter of Iohn, that those that doe stirre men to murther, be children of the divell, which was from the beginning of mankinde a murtherer,
also it is written in the 8. chapter of John, that those that do stir men to murder, be children of the Devil, which was from the beginning of mankind a murderer,
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and brought Adam to sinne, and thereby to death; as the Iewes his children stirred the people to put Christ to death.
and brought Adam to sin, and thereby to death; as the Iewes his children stirred the people to put christ to death.
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Saint Paul also in the last chapter to the Romans, warneth them to beware of those that doe make dissention and debate among them, against the doctrine that he had taught them,
Saint Paul also in the last chapter to the Roman, warneth them to beware of those that do make dissension and debate among them, against the Doctrine that he had taught them,
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and biddeth them eschue their company; wherein the holy Ghost wrought in Paul:
and bids them eschew their company; wherein the holy Ghost wrought in Paul:
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for these many yeeres past, little warre hath beene in these parts of Christendome, but the Bishop of Rome eyther hath beene a stirrer of it, or a nourisher of it:
for these many Years past, little war hath been in these parts of Christendom, but the Bishop of Rome either hath been a stirrer of it, or a nourisher of it:
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and seldome any compounder of it, unlesse it were for his ambition or profit.
and seldom any compounder of it, unless it were for his ambition or profit.
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Wherefore since as Saint Paul saith in the 14. chapter of the first Epistle to the Corinthians, that God is not God of dissention,
Wherefore since as Saint Paul Says in the 14. chapter of the First Epistle to the Corinthians, that God is not God of dissension,
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but of peace, who commandeth by his word, peace alwaies to be kept;
but of peace, who commands by his word, peace always to be kept;
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wee are sure that all those that goe about to breake peace betweene Realmes, and to bring them to warre, are the children of the divell;
we Are sure that all those that go about to break peace between Realms, and to bring them to war, Are the children of the Devil;
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what holy names soever they pretend to cloake their pestilent malice withall; which cloaking under hypocrisie a double divellishnesse, and of Christ most detested;
what holy names soever they pretend to cloak their pestilent malice withal; which cloaking under hypocrisy a double divellishnesse, and of christ most detested;
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because under his blessed name they doe play the divels part.
Because under his blessed name they do play the Devils part.
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And therefore since Christ is on our side against them, let us not feare them at all.
And Therefore since christ is on our side against them, let us not Fear them At all.
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But putting our confidence in Almighty God, and cleaving fast to the Kings Majestie, our supreame head in earth next under Christ of this Church of England,
But putting our confidence in Almighty God, and cleaving fast to the Kings Majesty, our supreme head in earth next under christ of this Church of England,
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as faithfull Subjects by Gods law ought to doe, though they goe about to stirre Gog and Magog,
as faithful Subject's by God's law ought to do, though they go about to stir Gog and Magog,
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and all the ravenours of the world against us.
and all the ravenours of the world against us.
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We trust in God verily, and doubt not, but they shall have such a ruine and ouerthrow,
We trust in God verily, and doubt not, but they shall have such a ruin and overthrow,
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as is prophecied by Ezechiel in the 39. chapter:
as is prophesied by Ezechiel in the 39. chapter:
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against Gog and Magog going about to destroy the people of God, whom the people of God shall so vanquish and overthrow on the mountaines of Israel, that none of them shal escape,
against Gog and Magog going about to destroy the people of God, whom the people of God shall so vanquish and overthrow on the Mountains of Israel, that none of them shall escape,
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but their carcasses there to lye to be devoured by Kites and Crowes, and birds of the ayre.
but their carcases there to lie to be devoured by Kites and Crows, and Birds of the air.
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And if they shall persist in their pestilent malice to make invasion into this Realme,
And if they shall persist in their pestilent malice to make invasion into this Realm,
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then let us wish, that their great Captaine Gog, I meane the Bishop of Rome, may come with them, to drinke with them of the same cup, that he maliciously goeth about to prepare for us, that the people of God might after surely live in peace.
then let us wish, that their great Captain Gog, I mean the Bishop of Rome, may come with them, to drink with them of the same cup, that he maliciously Goes about to prepare for us, that the people of God might After surely live in peace.
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And now that we have spoken of disobedience done to man against Gods law, let us somewhat speake of disobedience daily done to God by us all against Gods law:
And now that we have spoken of disobedience done to man against God's law, let us somewhat speak of disobedience daily done to God by us all against God's law:
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which our disobedience is so great, that the tongue of man cannot expresse it:
which our disobedience is so great, that the tongue of man cannot express it:
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for Christ saith in the 19. chapter of Matthew, to him that asked what he should doe to come to everlasting life,
for christ Says in the 19. chapter of Matthew, to him that asked what he should do to come to everlasting life,
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If thou wilt enter into everlasting life, keepe the Commandements;
If thou wilt enter into everlasting life, keep the commandments;
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which he there rehearsed unto him, when he asked which they were, they be written in the 20. chapter of Exodus, tenne in number.
which he there rehearsed unto him, when he asked which they were, they be written in the 20. chapter of Exodus, tenne in number.
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And because I doubt not, but ye know them, for briefenesse of time I shall omit to rehearse them.
And Because I doubt not, but you know them, for briefness of time I shall omit to rehearse them.
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In the old law, which expresseth rewards temporall for the capacitie of the grosse carnall people of Israel, many worldly pleasures and rewards be promised to the keepers of those commandements,
In the old law, which Expresses rewards temporal for the capacity of the gross carnal people of Israel, many worldly pleasures and rewards be promised to the keepers of those Commandments,
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and mervailous great troubles and paines be threatned to the breakers and transgressors of them.
and marvelous great Troubles and pains be threatened to the breakers and transgressors of them.
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All which be contained in the 28. chapter of Deuteronomie, in so much that in the 8. chapter of that Booke, the people of Israel is threatned by Almighty God, to be expelled out of the land promised unto them,
All which be contained in the 28. chapter of Deuteronomy, in so much that in the 8. chapter of that Book, the people of Israel is threatened by Almighty God, to be expelled out of the land promised unto them,
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if they should not keepe those Comandements and lawes by him given unto them. The Prophet David saith also in the 88. Psalme;
if they should not keep those commandments and laws by him given unto them. The Prophet David Says also in the 88. Psalm;
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If the children of David leave my lawes, and keepe not my commandements, I shall with a rod visite their iniquities, and their sinnes with beatings.
If the children of David leave my laws, and keep not my Commandments, I shall with a rod visit their iniquities, and their Sins with beatings.
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But our Saviour Christ regarding the forgetfulnesse of mans memory, lest he should not remember the whole number of tenne, hath brought them all into two Commandements, comprising in effect the whole tenne, of the which two expressed in the 22. chapter of Matthew, the first is, Thou shalt love thy Lord God with all thy heart, with all thy soule, with all thy minde:
But our Saviour christ regarding the forgetfulness of men memory, lest he should not Remember the Whole number of tenne, hath brought them all into two commandments, comprising in Effect the Whole tenne, of the which two expressed in the 22. chapter of Matthew, the First is, Thou shalt love thy Lord God with all thy heart, with all thy soul, with all thy mind:
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This is the first and greatest Commandement, containing in it, foure Commandements of the first table, which be these:
This is the First and greatest Commandment, containing in it, foure commandments of the First table, which be these:
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Thou shalt have no other Gods in my sight.
Thou shalt have no other God's in my sighed.
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Thou shalt grave no image of things that be in heaven above, or in earth beneath,
Thou shalt grave no image of things that be in heaven above, or in earth beneath,
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or in the water under the earth, nor with adoration worship them. Thou shalt not take the name of God in vaine.
or in the water under the earth, nor with adoration worship them. Thou shalt not take the name of God in vain.
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Thou shalt sanctifie thy Sabbath day. No man will breake any of these foure Commandements that loveth God above all things.
Thou shalt sanctify thy Sabbath day. No man will break any of these foure commandments that loves God above all things.
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The second Commandement given there by Christ, is like unto the first, that thou shalt love thy neighbour as thy selfe:
The second Commandment given there by christ, is like unto the First, that thou shalt love thy neighbour as thy self:
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which comprehendeth all the sixe Commandements of the second Table, which be these. Thou shalt honour thy father and thy mother. Thou shalt not commit adultry. Thou shalt not steale.
which comprehendeth all the sixe commandments of the second Table, which be these. Thou shalt honour thy father and thy mother. Thou shalt not commit adultery. Thou shalt not steal.
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Thou shalt not beare false witnesse. Thou shalt not lust to have thy neighbours house, nor his wife, nor his servant,
Thou shalt not bear false witness. Thou shalt not lust to have thy neighbours house, nor his wife, nor his servant,
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nor his maide, nor any of his goods. No man that loveth his neighbour as himselfe, will offend him in any of these;
nor his maid, nor any of his goods. No man that loves his neighbour as himself, will offend him in any of these;
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for since he loveth himselfe so well, that he cannot be content that his neighbour shall offend him in any of these, hee in loving his neighbour as himselfe, will not offend his neighbour in any of these.
for since he loves himself so well, that he cannot be content that his neighbour shall offend him in any of these, he in loving his neighbour as himself, will not offend his neighbour in any of these.
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In these two Commandements, saith Christ, all the law and the Prophets be contained.
In these two commandments, Says christ, all the law and the prophets be contained.
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But for all this, we thus plainely being taught by Christ, doe fall headlong into all kindes of vices;
But for all this, we thus plainly being taught by christ, do fallen headlong into all Kinds of vices;
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for where we ought to love God above all things, we love the world and worldly things above God, against the counsell of Saint Iohn, in the 2. chapter of his first Epistle.
for where we ought to love God above all things, we love the world and worldly things above God, against the counsel of Saint John, in the 2. chapter of his First Epistle.
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For we be so given to concupiscence of the flesh, that whatsoever it Iusteth to have, we minister it unto it, to the concupiscence of our eyes, that whatsoever we doe see, that liketh us, we will have it by one meanes or other.
For we be so given to concupiscence of the Flesh, that whatsoever it Justeth to have, we minister it unto it, to the concupiscence of our eyes, that whatsoever we do see, that liketh us, we will have it by one means or other.
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Wee be so high also of minde, and proud in heart, that wee will mount above our degree, suffering none to be above us:
we be so high also of mind, and proud in heart, that we will mount above our degree, suffering none to be above us:
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which three faults doe comprehend all vices of the world; so that we may say with the Prophet Osee in his 4. chapter;
which three Faults do comprehend all vices of the world; so that we may say with the Prophet Hosea in his 4. chapter;
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There is no truth, there is no mercy or pitty, there is no knowledge of God left upon the earth.
There is no truth, there is no mercy or pity, there is no knowledge of God left upon the earth.
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Backbiting, lying, murther, theft, adultery hath overflowne the world.
Backbiting, lying, murder, theft, adultery hath overflown the world.
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Perjury raigneth every where, and great pitty it is to see, how the precious name of Almighty God is taken in vaine in all places.
Perjury Reigneth every where, and great pity it is to see, how the precious name of Almighty God is taken in vain in all places.
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No oath should be given, but three things concurrent, as Ieremy the Prophet in his 4. chapter teacheth us;
No oath should be given, but three things concurrent, as Ieremy the Prophet in his 4. chapter Teaches us;
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that is to say, in Iudgement, when a man is called thither to shew the truth.
that is to say, in Judgement, when a man is called thither to show the truth.
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And for iustice there to be ministred, to put away wrong doing. And for truth, that falshood may take no place there:
And for Justice there to be ministered, to put away wrong doing. And for truth, that falsehood may take no place there:
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Else no oath should be given by Gods law;
Else no oath should be given by God's law;
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but we should affirme our saying by yea yea, and deny by nay nay, as Christ taught us in the 5. of Matthew.
but we should affirm our saying by yea yea, and deny by nay nay, as christ taught us in the 5. of Matthew.
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But now every thing that we affirme or deny, must have an oath coupled with it,
But now every thing that we affirm or deny, must have an oath coupled with it,
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when men doe buy or sell any thing, more oathes be oftentimes interchanged betwixt them, then pence that the thing is sold for.
when men do buy or fell any thing, more Oaths be oftentimes interchanged betwixt them, then pence that the thing is sold for.
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In communication and all pastimes, as many oathes, as words be used.
In communication and all pastimes, as many Oaths, as words be used.
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In playing at any games, there the tearing of Gods name, and particular mention of all the wounds and paines that Christ suffered for us, be contumeliously in vaine brought forth.
In playing At any games, there the tearing of God's name, and particular mention of all the wounds and pains that christ suffered for us, be contumeliously in vain brought forth.
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If a muster should be taken of swearers, I thinke that some crooked pieces should be found, not able to take the Kings wages, that would sweare as great oaths,
If a muster should be taken of swearers, I think that Some crooked Pieces should be found, not able to take the Kings wages, that would swear as great Oaths,
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and as many of them, as the best and most able man on the field.
and as many of them, as the best and most able man on the field.
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They think that great oathes doe make them to be of more estimation, and therfore they sweare at every word,
They think that great Oaths do make them to be of more estimation, and Therefore they swear At every word,
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but surely they be foulely deceived, for oathes be ordained where neede is, that truth shall not perish,
but surely they be foully deceived, for Oaths be ordained where need is, that truth shall not perish,
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and that they may finish debates among men, as Paul saith in the sixth chapter to the Hebrewes.
and that they may finish debates among men, as Paul Says in the sixth chapter to the Hebrews.
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But he that at every word sweareth, declareth plainely, that no credence is to be given to any his words,
But he that At every word Sweareth, Declareth plainly, that no credence is to be given to any his words,
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and therefore he joyneth to every word an oath, as a surety of the truth therof, acknowledging the lacke of truth to be in his words.
and Therefore he Joineth to every word an oath, as a surety of the truth thereof, acknowledging the lack of truth to be in his words.
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As if a man would offer a great substantiall surety, when he would borrow a penny of his neighbour, he plainely should make his neighbour, thereby to thinke, that he were of no credence, that would for so small a matter, offer so great a surety, where no need is so to doe.
As if a man would offer a great substantial surety, when he would borrow a penny of his neighbour, he plainly should make his neighbour, thereby to think, that he were of no credence, that would for so small a matter, offer so great a surety, where no need is so to do.
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I feare me, the great role of twenty cubits in length, and ten cubits in breadth, which the Prophet Zacharie saw flying in the ayre in the 5. chapter, which as the Angell shewed to him, did containe the great malediction of God against theeves,
I Fear me, the great role of twenty cubits in length, and ten cubits in breadth, which the Prophet Zacharias saw flying in the air in the 5. chapter, which as the Angel showed to him, did contain the great malediction of God against thieves,
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and against swearors, that should be judged by it, doth flye now over our heads.
and against swearors, that should be judged by it, does fly now over our Heads.
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I pray God we may avoid the danger of it, and abstaine hereafter so to take the name of God in vaine, as is now commonly used.
I pray God we may avoid the danger of it, and abstain hereafter so to take the name of God in vain, as is now commonly used.
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We doe professe the faith of Christ, and doe speake of the Gospell with our mouths,
We do profess the faith of christ, and do speak of the Gospel with our mouths,
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and have the Booke oft in our hands, but we learne it not as we should doe;
and have the Book oft in our hands, but we Learn it not as we should do;
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for the Gospell is given to us to know God thereby, and to be a rule to live by;
for the Gospel is given to us to know God thereby, and to be a Rule to live by;
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but we much doe talke of it, which is very well done, and yet we nothing regard to amend our lives thereby,
but we much do talk of it, which is very well done, and yet we nothing regard to amend our lives thereby,
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and to live as it biddeth us:
and to live as it bids us:
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but we doe use the Gospell, as if it were a Booke of Problemes to dispute upon,
but we do use the Gospel, as if it were a Book of Problems to dispute upon,
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and care not to amend our living, as it teacheth us, which shall be to our great punishment.
and care not to amend our living, as it Teaches us, which shall be to our great punishment.
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For a servant that knoweth his Lords pleasure, and not fulfilling it, is more grievously to be punished than he that knoweth it not,
For a servant that Knoweth his lords pleasure, and not fulfilling it, is more grievously to be punished than he that Knoweth it not,
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as Christ saith in the 12. chapter of Luke. We much extoll faith, as it is much worthy:
as christ Says in the 12. chapter of Luke. We much extol faith, as it is much worthy:
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but workes and deedes many men care not for, saying, God regardeth them nothing: for faith alone justifieth us, and not our workes.
but works and Deeds many men care not for, saying, God Regardeth them nothing: for faith alone Justifieth us, and not our works.
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Here first of all it is to be observed, that no deed nor worke that is done by man without faith, can ever helpe him to heaven:
Here First of all it is to be observed, that no deed nor work that is done by man without faith, can ever help him to heaven:
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for like as a man that runneth out of the race, where the course is set,
for like as a man that Runneth out of the raze, where the course is Set,
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though he runne never so fast, winneth no game; so a man that doth good deeds morall, without faith, deserveth of God no reward,
though he run never so fast, wins no game; so a man that does good Deeds moral, without faith, deserveth of God no reward,
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for without faith it is impossible to please God, as Saint Paul saith, the 11. chapter to the Hebrewes.
for without faith it is impossible to please God, as Saint Paul Says, the 11. chapter to the Hebrews.
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But if he doe good deeds with faith, then they be acceptable to God, and he will reward him for them.
But if he do good Deeds with faith, then they be acceptable to God, and he will reward him for them.
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And Saint Paul teacheth us alwaies to be occupied in doing of good workes: for albeit no man may be justified by his workes alone;
And Saint Paul Teaches us always to be occupied in doing of good works: for albeit no man may be justified by his works alone;
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yet after he hath faith, he must joyne good workes with it, if he have any time thereto,
yet After he hath faith, he must join good works with it, if he have any time thereto,
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or else his faith is unprofitable unto him; for the faith that by grace doth justifie, is the faith that worketh by charitie,
or Else his faith is unprofitable unto him; for the faith that by grace does justify, is the faith that works by charity,
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as Saint Paul saith to the Galathians in the 5. chapter, and not an idle faith, which Saint Iames in his Epistle calleth a dead faith.
as Saint Paul Says to the Galatians in the 5. chapter, and not an idle faith, which Saint James in his Epistle calls a dead faith.
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Saint Paul saith also in the second chapter to the Romans, that the hearers of the law be not justified before God,
Saint Paul Says also in the second chapter to the Roman, that the hearers of the law be not justified before God,
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but the doers of the law.
but the doers of the law.
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And Saint Iames in his Epistle, in the first chapter, doth liken him that heareth the word of God,
And Saint James in his Epistle, in the First chapter, does liken him that hears the word of God,
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and doth not there after, unto a man that looketh in a glasse, and after hee hath so done, layeth it downe,
and does not there After, unto a man that looks in a glass, and After he hath so done, Layeth it down,
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and forgetteth that he looked in it, and thinketh of other matters.
and forgetteth that he looked in it, and Thinketh of other matters.
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And where they say, that faith alone justifieth, that is untrue, and against Saint Iames in the 2. chapter of his Epistle, saying, that a man is not justified by his faith alone.
And where they say, that faith alone Justifieth, that is untrue, and against Saint James in the 2. chapter of his Epistle, saying, that a man is not justified by his faith alone.
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Also to justification of a sinner, repentance of his evill life past is necessarily first required,
Also to justification of a sinner, Repentance of his evil life passed is necessarily First required,
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and must needs be joyned with faith before he be justified;
and must needs be joined with faith before he be justified;
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for else, if hee repent not, he remaineth still in sinne, and so he is not yet justified,
for Else, if he Repent not, he remains still in sin, and so he is not yet justified,
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and all the preaching of Christ and his Apostles, beginneth at repentance and penance; so that faith without that cannot helpe.
and all the preaching of christ and his Apostles, begins At Repentance and penance; so that faith without that cannot help.
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Wherefore it is never true, that faith alone justifieth, for grace of God must goe before faith;
Wherefore it is never true, that faith alone Justifieth, for grace of God must go before faith;
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and on our behalfe, repentance and charity must bee joyned with faith. And as faith is the gift of God, so is penance, and so is charity, so is hope;
and on our behalf, Repentance and charity must be joined with faith. And as faith is the gift of God, so is penance, and so is charity, so is hope;
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but the grace of God, who granteth all, goeth before all.
but the grace of God, who grants all, Goes before all.
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Truth it is, that our good deeds done before faith, doe not justifie for lacke of faith;
Truth it is, that our good Deeds done before faith, do not justify for lack of faith;
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but joyned unto faith, they doe helpe;
but joined unto faith, they do help;
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for comming after faith, they helpe to make us more justified, as it is written in the 21. of the Apocalyps:
for coming After faith, they help to make us more justified, as it is written in the 21. of the Apocalypse:
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Let him that is right wise, be yet more justified.
Let him that is right wise, be yet more justified.
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And that Almighty God requireth of us good workes, it appeareth in the 21. chapter of Matthew, and the 11. of Marke, where Christ comming to a Figge tree, full of leaves, having no fruit, which he sought in it, by his curse did make it seere:
And that Almighty God requires of us good works, it appears in the 21. chapter of Matthew, and the 11. of Mark, where christ coming to a Fig tree, full of leaves, having no fruit, which he sought in it, by his curse did make it seere:
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so if we being the tree, bring not forth fruit of good workes, having time thereto,
so if we being the tree, bring not forth fruit of good works, having time thereto,
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neither the root of faith, nor the leaves of words can alone helpe us. Another parable in the 13. of Luke proveth the same:
neither the root of faith, nor the leaves of words can alone help us. another parable in the 13. of Luke Proves the same:
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where a man having a Vineyard, and in the same a Figge tree that bare no fruit, bade cut it downe:
where a man having a Vineyard, and in the same a Fig tree that bore no fruit, bade Cut it down:
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And at the request of his Gardiner, suffered it yet longer, to see if dung laid to the root would helpe it.
And At the request of his Gardener, suffered it yet longer, to see if dung laid to the root would help it.
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As oft Almighty God, being the Lord of the Vineyard, suffereth us being barren, to have space to repent,
As oft Almighty God, being the Lord of the Vineyard, suffers us being barren, to have Molle to Repent,
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and bring forth fruit of good works.
and bring forth fruit of good works.
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For it is written in the third of Matthew, that every tree that bringeth not forth good fruit, shall be cut downe, and cast into the fire.
For it is written in the third of Matthew, that every tree that brings not forth good fruit, shall be Cut down, and cast into the fire.
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After as our deeds be, so shall our judgement be, as Christ saith in the 16 of Matthew, the Sonne of man shal come in the glory of his Father with his Angels,
After as our Deeds be, so shall our judgement be, as christ Says in the 16 of Matthew, the Son of man shall come in the glory of his Father with his Angels,
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and shall reward every man after his workes.
and shall reward every man After his works.
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Saint Paul in the 2. chapter to the Romans saith also likewise, that God will reward every man after his deeds good or evill.
Saint Paul in the 2. chapter to the Roman Says also likewise, that God will reward every man After his Deeds good or evil.
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And in the 4. chapter of the first Epistle to the Corinthians, he saith, that every man shall receive his hire, after as his labour is;
And in the 4. chapter of the First Epistle to the Corinthians, he Says, that every man shall receive his hire, After as his labour is;
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so that for good deeds done with faith, he shall receive reward, and for evill deeds done after faith,
so that for good Deeds done with faith, he shall receive reward, and for evil Deeds done After faith,
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or out of faith, he shall receive punishment.
or out of faith, he shall receive punishment.
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Therefore those that say, that God ragardeth not our workes done with faith, doe say against Christ,
Therefore those that say, that God ragardeth not our works done with faith, do say against christ,
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and his doctrine given to us by him, and by his Apostles:
and his Doctrine given to us by him, and by his Apostles:
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for since our workes done with faith be the measure of our reward to be greater or smaller,
for since our works done with faith be the measure of our reward to be greater or smaller,
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as they shall be found to be greater or smaller, who so saith, that God regardeth not them, saith he regardeth not the measure of our reward;
as they shall be found to be greater or smaller, who so Says, that God Regardeth not them, Says he Regardeth not the measure of our reward;
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and yet he saith it shall be measured after our deeds done with faith, and so he saith against Christ.
and yet he Says it shall be measured After our Deeds done with faith, and so he Says against christ.
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Saint Paul saith also in the 2. chapter to the Ephesians, that by faith which is the gift of God, we be of new create in Christ,
Saint Paul Says also in the 2. chapter to the Ephesians, that by faith which is the gift of God, we be of new create in christ,
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and in good workes, that we may walke forwards in them, and since he hath created us in good workes to walke in them, hee must needs regard them;
and in good works, that we may walk forward in them, and since he hath created us in good works to walk in them, he must needs regard them;
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or else he cared not what hee created, which is blasphemy, and denyall of his high providence.
or Else he cared not what he created, which is blasphemy, and denial of his high providence.
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Now this holy weeke we be bidden and called to come to the great supper of our blessed Lord Christ Iesus,
Now this holy Week we be bidden and called to come to the great supper of our blessed Lord christ Iesus,
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and to eate of the heavenly meate, and of the bread of life, that came from heaven, the blessed body of our Saviour Iesu Christ in the Sacrament of the altar:
and to eat of the heavenly meat, and of the bred of life, that Come from heaven, the blessed body of our Saviour Iesu christ in the Sacrament of the altar:
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unto which we may not goe in our filthy and spotted coate, lest we comming thither, not having the cleane garment of our soule, that we received at our Baptisme, be expelled out of the feast.
unto which we may not go in our filthy and spotted coat, lest we coming thither, not having the clean garment of our soul, that we received At our Baptism, be expelled out of the feast.
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And therefore we must make cleane our garment, before we be bold to goe thither:
And Therefore we must make clean our garment, before we be bold to go thither:
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But I feare me sore, lest many shall make such worldly excuses, as be written in a parable, in the 14. chapter of Luke, some saying, they be new married,
But I Fear me soar, lest many shall make such worldly excuses, as be written in a parable, in the 14. chapter of Luke, Some saying, they be new married,
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and therefore they may not come.
and Therefore they may not come.
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Which doe signifie men given so to carnall pleasure of the body, that they care not to come to heaven;
Which do signify men given so to carnal pleasure of the body, that they care not to come to heaven;
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some saying, they have bought five yoake of Oxen, which doe signifie those that follow the sensualitie of their five senses, and worldly businesse;
Some saying, they have bought five yoke of Oxen, which do signify those that follow the sensuality of their five Senses, and worldly business;
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some saying, that they have bought a Village, which signifie those that purchase lands here in earth,
Some saying, that they have bought a Village, which signify those that purchase Lands Here in earth,
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and care not by faith and good living to purchase heaven.
and care not by faith and good living to purchase heaven.
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All which sort of men shall not taste of that supper, as it is there written:
All which sort of men shall not taste of that supper, as it is there written:
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but God forbid that any of us should be of that sort:
but God forbid that any of us should be of that sort:
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and therefore let us every man prepare our selves, and make cleane our spotted and filthy garment.
and Therefore let us every man prepare our selves, and make clean our spotted and filthy garment.
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Let us purge and purifie the Tabernacle of our soule, and make it a lodging worthy to receive Christ into our house,
Let us purge and purify the Tabernacle of our soul, and make it a lodging worthy to receive christ into our house,
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and not to disdaine us, for the filthinesse of our uncleane living. But how may this be done, and by what meanes? surely, surely;
and not to disdain us, for the filthiness of our unclean living. But how may this be done, and by what means? surely, surely;
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by no meane but by penance and repentance, and calling for mercy to Almighty God with a sorrowfull heart, that we having received so innumerable benefits of God,
by no mean but by penance and Repentance, and calling for mercy to Almighty God with a sorrowful heart, that we having received so innumerable benefits of God,
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so little have regarded our obedience to his commandements, proudly and unkindely despising him, and more regarding our own wretched concupiscence,
so little have regarded our Obedience to his Commandments, proudly and unkindly despising him, and more regarding our own wretched concupiscence,
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& pleasure in all worldly delights, then God.
& pleasure in all worldly delights, then God.
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Let us follow the exhortation of Almighty God, spoken to us by the mouth of Ioel, in the 2. chapter, saying, Turne ye sinners againe to me by fasting, by weeping, by much lamenting your miserable estate,
Let us follow the exhortation of Almighty God, spoken to us by the Mouth of Joel, in the 2. chapter, saying, Turn you Sinners again to me by fasting, by weeping, by much lamenting your miserable estate,
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and teare asunder your hearts, and not your cloathes.
and tear asunder your hearts, and not your clothes.
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Almighty God will rather regard a sorrowfull and contrite heart to dwell in it, then all the Temples that we can build for him:
Almighty God will rather regard a sorrowful and contrite heart to dwell in it, then all the Temples that we can built for him:
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as it is written in the last chap. of Esay, Let us acknowledge & confesse our own faults first,
as it is written in the last chap. of Isaiah, Let us acknowledge & confess our own Faults First,
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before we be accused of them at iudgement.
before we be accused of them At judgement.
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Let us weepe for our ungracious life, and sure it is, God will regard our teares.
Let us weep for our ungracious life, and sure it is, God will regard our tears.
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David saith in the 55. Psalme, Almighty God, I have shewed my life to thee, and thou hast put my teares in thy sight.
David Says in the 55. Psalm, Almighty God, I have showed my life to thee, and thou hast put my tears in thy sighed.
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We that have used our eyes all the yeere in regarding worldly pleasures, so that through vehement joy sometimes the teares have burst out with much laughing:
We that have used our eyes all the year in regarding worldly pleasures, so that through vehement joy sometime the tears have burst out with much laughing:
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now let us weepe, as David teacheth us in the 118. Psalme, saying to Almighty God, The teares have burst out of my eyes,
now let us weep, as David Teaches us in the 118. Psalm, saying to Almighty God, The tears have burst out of my eyes,
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because they have not regarded and kept thy law.
Because they have not regarded and kept thy law.
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Let us follow the counsell of Saint Paul, in the 6. chapter to the Romans, saying to us:
Let us follow the counsel of Saint Paul, in the 6. chapter to the Roman, saying to us:
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As ye have given your members to serve to injustice to doe wrong, so likewise give your members to serve justice to your sanctifying.
As you have given your members to serve to injustice to do wrong, so likewise give your members to serve Justice to your sanctifying.
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David saith also in the 6. Psalme, I have travailed in my wayling: I shall wash every night my bed with weeping teares.
David Says also in the 6. Psalm, I have travailed in my wailing: I shall wash every night my Bed with weeping tears.
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And after that he saith, God hath heard the voyce of my weeping; for GOD doth regard teares comming forth out of a sorrowfull and contrite heart.
And After that he Says, God hath herd the voice of my weeping; for GOD does regard tears coming forth out of a sorrowful and contrite heart.
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If thou say thou canst not weepe; thou dost confesse thy folly;
If thou say thou Canst not weep; thou dost confess thy folly;
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for if thou lose by example any substance of worldly goods, as if thy house be robbed, thy ship laden with merchandise perished in the Sea, thy wife that thou didst love, departed;
for if thou loose by Exampl any substance of worldly goods, as if thy house be robbed, thy ship laden with merchandise perished in the Sea, thy wife that thou didst love, departed;
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thy sonne dead, then thou canst weepe much more then enough;
thy son dead, then thou Canst weep much more then enough;
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and where thy soule is by sinne departed from Almighty God, which departing from him is the very death of the soule,
and where thy soul is by sin departed from Almighty God, which departing from him is the very death of the soul,
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and lyeth stinking in sinne, not foure daies, as the body of Lazarus did in his grave,
and lies stinking in sin, not foure days, as the body of Lazarus did in his grave,
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but much more then foure moneths, ye thrice foure moneths, canst thou not weepe? Surely thou hast great cause to lament thy selfe.
but much more then foure months, you thrice foure months, Canst thou not weep? Surely thou hast great cause to lament thy self.
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For what exchange canst thou devise to make, so deere to thee, as thy soule is?
For what exchange Canst thou devise to make, so deer to thee, as thy soul is?
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Wherefore let us with the sword of the Spirit, which, as Saint Paul saith, is the word of God, make a quicke sacrifice of our selves, with a sorrowfull heart,
Wherefore let us with the sword of the Spirit, which, as Saint Paul Says, is the word of God, make a quick sacrifice of our selves, with a sorrowful heart,
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because wee have broken Gods commandements, applying the sharpe word of God to our sinfull life, that we may therewith kill our concupiscences and all fleshly and worldly lusts,
Because we have broken God's Commandments, applying the sharp word of God to our sinful life, that we may therewith kill our concupiscences and all fleshly and worldly Lustiest,
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and so making of our sorrowfull heart a sacrifice to Almighty God, obtaine his mercy thereby,
and so making of our sorrowful heart a sacrifice to Almighty God, obtain his mercy thereby,
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as he hath promised to us by David in the fiftieth Psalme, saying:
as he hath promised to us by David in the fiftieth Psalm, saying:
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The sacrifice to God is a spirit troubled with sorrow, and thou GOD wilt not despise a heart contrite and meekened.
The sacrifice to God is a Spirit troubled with sorrow, and thou GOD wilt not despise a heart contrite and meekened.
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Wee must bring forth fruits of our penance and repentance by the amendment of our sinfull lives,
we must bring forth fruits of our penance and Repentance by the amendment of our sinful lives,
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as Saint Iohn Baptist said to the Iewes in the third of Matthew.
as Saint John Baptist said to the Iewes in the third of Matthew.
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For God cannot be deluded with the faire words onely of a sinner, saying, I am a sinner, and yet will not amend.
For God cannot be deluded with the fair words only of a sinner, saying, I am a sinner, and yet will not amend.
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For God looketh whether those words come from the heart being contrite:
For God looks whither those words come from the heart being contrite:
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which if they did, amendment of the evill life should insue, and good workes should spring out, where the evill did grow before:
which if they did, amendment of the evil life should ensue, and good works should spring out, where the evil did grow before:
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which new spring of good workes is the fruit of penance. We must also goe forward in the way of our Lord, and not stand still,
which new spring of good works is the fruit of penance. We must also go forward in the Way of our Lord, and not stand still,
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for else wee cannot come to our journeys end.
for Else we cannot come to our journeys end.
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David saith in the 118. Psalme, The immaculate and unspotted men be blessed, that doe goe forward in the way of our Lord.
David Says in the 118. Psalm, The immaculate and unspotted men be blessed, that do go forward in the Way of our Lord.
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He that saith that he dwelleth in Christ, must walke after Christ in his way, which is his commandements, as he himselfe did.
He that Says that he dwells in christ, must walk After christ in his Way, which is his Commandments, as he himself did.
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As Saint Iohn saith in the 2. chapter of his first Epistle;
As Saint John Says in the 2. chapter of his First Epistle;
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and therefore wee may not stand still, but goe on in doing good, to our journeyes end, as he did.
and Therefore we may not stand still, but go on in doing good, to our journeys end, as he did.
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Saint Paul saith to the Galathians, in the 6. chapter: See that ye erre not, God cannot be mocked;
Saint Paul Says to the Galatians, in the 6. chapter: See that you err not, God cannot be mocked;
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such as a man doth sow, such shall he reape; he that soweth in the flesh, shall reape thereof corruption;
such as a man does sow, such shall he reap; he that Soweth in the Flesh, shall reap thereof corruption;
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and he that soweth of the spirit, shall of the spirit reape life everlasting.
and he that Soweth of the Spirit, shall of the Spirit reap life everlasting.
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Let us not cease in good doing, for wee shall reape it, not failing when the time commeth.
Let us not cease in good doing, for we shall reap it, not failing when the time comes.
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Therefore whiles we have time, let us doe good to all men, and chiefely to the domestickes of our faith.
Therefore while we have time, let us do good to all men, and chiefly to the domestics of our faith.
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And as we should study to be rich in faith:
And as we should study to be rich in faith:
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for Christ did choose such to bee of his flocke, though they were poore in worldly goods:
for christ did choose such to be of his flock, though they were poor in worldly goods:
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As Saint Iames saith in the 2. chapter of his Epistle; so must we study to be rich in good workes:
As Saint James Says in the 2. chapter of his Epistle; so must we study to be rich in good works:
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as Saint Paul saith in the 6. chapter of the first Epistle to Timothy, where hee biddeth him teach the rich men of the world, to be ready with their abundance of goods, to helpe the poore,
as Saint Paul Says in the 6. chapter of the First Epistle to Timothy, where he bids him teach the rich men of the world, to be ready with their abundance of goods, to help the poor,
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and to make thereby a treasure in heaven, and to study to be rich in good workes;
and to make thereby a treasure in heaven, and to study to be rich in good works;
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so for these two richesses, the one the riches of faith, the other the riches of good workes, we should chiefly study.
so for these two richesses, the one the riches of faith, the other the riches of good works, we should chiefly study.
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Also Christ in the sixth of Matthew, doth teach us three chiefe exercises, which will conferre greatly to the amendement of our life:
Also christ in the sixth of Matthew, does teach us three chief exercises, which will confer greatly to the amendment of our life:
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that is to say, fasting to tame thereby the inordinate lusts of the flesh.
that is to say, fasting to tame thereby the inordinate Lustiest of the Flesh.
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Almesdeeds, to refraine covetousnesse, and to helpe to redeeme our sinnes therewith, as Daniel saith in the fourth chapter:
Almsdeeds, to refrain covetousness, and to help to Redeem our Sins therewith, as daniel Says in the fourth chapter:
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And prayer to Almighty GOD, thereby to abate our pride and outrequydance and arrogance, that we not trusting of our selues,
And prayer to Almighty GOD, thereby to abate our pride and outrequydance and arrogance, that we not trusting of our selves,
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but of his helpe, may aske of him things necessary for us from time to time.
but of his help, may ask of him things necessary for us from time to time.
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And that wee should oft pray, Christ teacheth us by the parable of the Widow, which by her importunitie and oft crying to the wicked Iudge, that feared neither God nor man, obtained at the last, iustice of him:
And that we should oft pray, christ Teaches us by the parable of the Widow, which by her importunity and oft crying to the wicked Judge, that feared neither God nor man, obtained At the last, Justice of him:
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as it is written in the •8. chapter of Luke.
as it is written in the •8. chapter of Luke.
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We reade also of Christ, that hee sometime prayed all •ight to God, as it is written in the sixth chapter of Luke.
We read also of christ, that he sometime prayed all •ight to God, as it is written in the sixth chapter of Luke.
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•nd Saint Paul saith to the Colossians in the fourth chap•er: give you to prayer, being vigilant in it:
•nd Saint Paul Says to the colossians in the fourth chap•er: give you to prayer, being vigilant in it:
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and to Timo•hy he writeth in the fifth chapter:
and to Timo•hy he Writeth in the fifth chapter:
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Shee that truely is a Widow, let her give her selfe to prayer night and day.
She that truly is a Widow, let her give her self to prayer night and day.
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808
And to the Thessalonians he writeth in the fift chapter of the first Epistle, saying;
And to the Thessalonians he Writeth in the fift chapter of the First Epistle, saying;
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809
Pray without any day leaving off, not that wee should doe nothing else, but that wee should oft amongst other things that we doe, pray to Almighty God, laving him,
Pray without any day leaving off, not that we should do nothing Else, but that we should oft among other things that we do, pray to Almighty God, laving him,
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810
& calling him to remembrance, that hee may helpe us, putting in all our deeds, our confidence in him.
& calling him to remembrance, that he may help us, putting in all our Deeds, our confidence in him.
cc vvg pno31 p-acp n1, cst pns31 vmb vvi pno12, vvg p-acp d po12 n2, po12 n1 p-acp pno31.
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811
Which wee might easily doe, briefely saying divers times on the day, though it were but one Pater noster at one time,
Which we might Easily do, briefly saying diverse times on the day, though it were but one Pater Noster At one time,
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812
so that Christ thereby should not bee farre from our remembrance; nor wee should not by worldly pleasures or businesse, stray abroad farre from him;
so that christ thereby should not be Far from our remembrance; nor we should not by worldly pleasures or business, stray abroad Far from him;
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813
nor the devill should not so boldly approach us, seeing us alwaies under the wing and protection of our heavenly Father.
nor the Devil should not so boldly approach us, seeing us always under the wing and protection of our heavenly Father.
ccx dt n1 vmd xx av av-j vvb pno12, vvg pno12 av p-acp dt n1 cc n1 pp-f po12 j n1.
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814
And surely if wee could thus dispose our selves, our affaires should prosper the more in this world,
And surely if we could thus dispose our selves, our affairs should prosper the more in this world,
cc av-j cs pns12 vmd av vvi po12 n2, po12 n2 vmd vvi dt av-dc p-acp d n1,
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815
and wee should also thereby please Almighty God, and come to the glory everlasting. Whereunto our Saviour Iesu Christ, who hath redeemed us, bring us all.
and we should also thereby please Almighty God, and come to the glory everlasting. Whereunto our Saviour Iesu christ, who hath redeemed us, bring us all.
cc pns12 vmd av av vvi j-jn np1, cc vvb p-acp dt n1 j. c-crq po12 n1 np1 np1, r-crq vhz vvn pno12, vvb pno12 d.
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816
Quo vivit & regnat cum deo patre in •nitate sancti spiritus per omnia secula seculorum, Amen. FJNJS.Quo vivit & Reigneth cum God patre in •nitate sancti spiritus per omnia secula seculorum, Amen. FINES.
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