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Hoc sentite in uobis, quod et in Christo Iesu. &c. Ad Philippen. 2.
Hoc sentite in uobis, quod et in Christ Iesu. etc. Ad Philippians. 2.
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SE THE SAME mind be in you, that was in Iesu Christe, who beinge alredye in the forme of god, thought it no rauyne to be equalle with god,SEE THE SAME mind be in you, that was in Iesu Christ, who being already in the Form of god, Thought it no rauyne to be equal with god,
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but he dyd abase hym selfe, takynge vpon hym the fourme of a seruant, borne in similitude of men,
but he did abase him self, taking upon him the Form of a servant, born in similitude of men,
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and in shape founde as a man.
and in shape found as a man.
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He dyd humble hym selfe, and became obedient vnto deth, ye vnto deth of the crosse.
He did humble him self, and became obedient unto death, you unto death of the cross.
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Therfore god hath exalted him, and hath gyuen hym a name aboue all names.
Therefore god hath exalted him, and hath given him a name above all names.
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soo that in the name of Iesu, euery knee shall bowe downe, of thinges that be in heauen, of thynges that be in earthe, of thynges that be in helle,
so that in the name of Iesu, every knee shall bow down, of things that be in heaven, of things that be in earth, of things that be in hell,
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and that euery tonge maye confesse, that Iesu Christe is our lorde, to the glory of god the father.
and that every tongue may confess, that Iesu Christ is our lord, to the glory of god the father.
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¶ THIS IS IN Englyshe the sentence of the epystle of this daye.
¶ THIS IS IN English the sentence of the epistle of this day.
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And fyrst I do entende by your pacience to declare particularly the lytteral sence therof, conteynyng the infinite and inestimable humilytie and obedience of our sauyour Iesu Christ.
And fyrst I do intend by your patience to declare particularly the lytteral sense thereof, containing the infinite and inestimable humilytie and Obedience of our Saviour Iesu christ.
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Secondly I do entende to speake of disobedience of men by pryde done to man ageinst goddis lawe.
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 eschewed.
And how that may be Eschewed.
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Thirdely I entende to speake of disobedience of al men by pride done to almighty god, ageynste goddis lawe.
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 howe that may be amended. And so to make an ende. And to returne to the fyrste.
And how that may be amended. And so to make an end. And to return to the First.
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¶ Saynte Paule in the seconde chapyter to the Phylyppiens nexte before the wordes, of the pistle of this daye, commaundyng humylitie with charitie to be vsed, sayth.
¶ Faint Paul in the seconde chapter to the Philippians Next before the words, of the pistol of this day, commanding humylitie with charity to be used, say.
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Ye muste thynke by humilytie euery man to be your superyour, not consyderynge euery one of you his owne furtherance, but the furtherāce of other.
You must think by humilytie every man to be your superyour, not considering every one of you his own furtherance, but the furtherance of other.
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And therfore he exhorteth all men by the example of Christe, not to regarde nor to take heede to their owne aduancemente,
And Therefore he exhorteth all men by the Exampl of Christ, not to regard nor to take heed to their own aduancemente,
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but the aduancement of other, sayenge.
but the advancement of other, saying.
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See the same mynde be in you, that is in Iesu Christ, that is to say, Shewe humilitie & pacience for the welth of other, as Christe dyd.
See the same mind be in you, that is in Iesu christ, that is to say, Show humility & patience for the wealth of other, as Christ did.
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Whose hye degre the apostle Paule here first speaketh of. From whyche he was contente to comme downe for our sake.
Whose high degree the apostle Paul Here First speaks of. From which he was content to comme down for our sake.
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For he beinge in the fourme of god thought it noo rauyn to be equalle with god.
For he being in the Form of god Thought it no rauyn to be equal with god.
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what is this to say, in the form of god? The sense therof is this.
what is this to say, in the from of god? The sense thereof is this.
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He was in ful substance, in full essence, in ful glorie, in eternitie, equal 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 thinges incomprehensyble farre aboue oure capacitie,
As for to put for our better erudition of things incomprehensyble Far above our capacity,
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an example of thinges that we maye vnderstande, to dyrecte vs in some parte to the attaynynge of hygher thynges.
an Exampl of things that we may understand, to dyrecte us in Some part to the attaining of higher things.
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As the bryghtnes is in the fyre, 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 worde is in the mynde, 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 brightnes is as soone as the fyre is, and the prynte 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 soone as the seale is.
as soon as the seal is.
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And the worde that man wyll expresse is in the mynde, as soone as the minde hath conceyued it.
And the word that man will express is in the mind, as soon as the mind hath conceived it.
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Saynt Paule in the beginnyng of his epistle to the Hebrues sayth, that the sonne of god is the shynynge of the glory of the father.
Saint Paul in the beginning of his epistle to the Hebrews say, that the son of god is the shining of the glory of the father.
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As in the foresayd example, the brightnes is of the fyre, and fygure 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 prynte is of the feale, supportynge all thynges by the wrde of his strength and vertue,
as the print is of the feale, supporting all things by the wrde of his strength and virtue,
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as the mynde bryngeth forthe the worde.
as the mind bringeth forth the word.
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And where saynt Paule saith, that Christ thoughte it no rauyn to be equalle with god, He meaneth, that he made not hym selfe equal to god by vsurpation,
And where saint Paul Says, that christ Thought it no rauyn to be equal with god, He means, that he made not him self equal to god by usurpation,
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but god the father begatte hym in the begynning equall to hym selfe.
but god the father begat him in the beginning equal to him self.
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For if he shulde haue made hym selfe equall to god, nat beinge so by nature, he shulde haue fallen by rauyn, as Lucyfer dyd.
For if he should have made him self equal to god, nat being so by nature, he should have fallen by rauyn, as Lucifer did.
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For he bycause he wolde make hym selfe equall to god beinge but a creature, dyd falle,
For he Because he would make him self equal to god being but a creature, did fall,
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and of an aungell was made the deuyll.
and of an angel was made the Devil.
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And this his pryde he perswaded to man, by whiche he was ouerthrowē hym selfe, saying to Eue before the fall of Adam.
And this his pride he persuaded to man, by which he was overthrown him self, saying to Eue before the fallen of Adam.
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Taste of the fruite that is forbidden you, and ye shall be as goddis. That is to saye in effect.
Taste of the fruit that is forbidden you, and you shall be as God's. That is to say in Effect.
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Take vpon you by vsurpation that thing, that ye haue not by creation, for so was I ouerthrowen.
Take upon you by usurpation that thing, that you have not by creation, for so was I overthrown.
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But Chryste was borne in the begynnynge equal 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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Wherfore he dyd not vsurpe equalitie vnto god, but was in that equalitie, in whyche he was borne in the begynnyng.
Wherefore he did not usurp equality unto god, but was in that equality, in which he was born in the beginning.
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¶ It foloweth in the text.
¶ It Followeth in the text.
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But he dydde abase hym selfe, takynge vppon hym the forme of a seruaunt, whyche he dyd, not lesyng the forme of god, in which he was before,
But he did abase him self, taking upon him the Form of a servant, which he did, not lesyng the Form of god, in which he was before,
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but takynge the fourme of man, whiche he was not before. And therby he was made inferior 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 stylle equall with hym bothe in one persone, that is to say, by reason that he was the worde of god, equalle 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 hym, one sonne of god, and the same sonne of man. One the sonne of mā,
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 sonnes of god, god & man, but one sonne of god and manne, god without begynnynge, man from a certayne begynninge our lorde Iesu Christe.
Not two Sons of god, god & 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 dothe graunte to his creatures, beinge temporall and subiecte to sufferynge, that they maye begette the same thynge that they are,
For as god doth grant to his creatures, being temporal and Subject to suffering, that they may beget the same thing that they Are,
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howe moche more god the father beinge eternall and impassible dyd begette his sonne, not of an other substance than he hym selfe is, but of the same.
how much more god the father being Eternal and impassable did beget his son, not of an other substance than he him self is, but of the same.
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Whyche is yet to our great admiration, bycause he begattte hym without any alteration, and in suche equalitie with hym self that neither in power nor in aege, the father gothe before the sonne.
Which is yet to our great admiration, Because he begattte him without any alteration, and in such equality with him self that neither in power nor in aege, the father goth before the son.
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¶ But the sonne dothe attrybute vnto the father, and not to hym selfe all that he hath,
¶ But the son doth attrybute unto the father, and not to him self all that he hath,
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and maye, bycause he is not of hym selfe, 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 him self, but of the father. He is equal to the father, but he had that same of his father.
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Nor he toke not of hym selfe to be equall, but he is equall by nature.
Nor he took not of him self to be equal, but he is equal by nature.
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As he was euer borne, he was euer equalle. Wherfore the father bygatte hym not inequalle to hym selfe.
As he was ever born, he was ever equal. Wherefore the father bygatte him not inequal to him self.
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And after he was borne, gaue to hym equalitie, but in bygettynge hym, gaue it vnto him,
And After he was born, gave to him equality, but in bygettynge him, gave it unto him,
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bycause he begat hym equal, not inferiour to him selfe. But yet he saythe.
Because he begat him equal, not inferior to him self. But yet he say.
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his father is superiour to hym, bicause he toke the forme of a seruant, not lesyng the forme of god.
his father is superior to him, Because he took the Form of a servant, not lesyng the Form of god.
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by whyche fourme of a seruaunt he was made inferiour, not onely to his father,
by which Form of a servant he was made inferior, not only to his father,
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but alsoo to hym selfe, as to the sonne of god, and to the holy gooste.
but also to him self, as to the son of god, and to the holy ghost.
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Nor only he was inferyoure to the Trynytie, in his forme of manhod, but also he was made inferiour vnder angels.
Nor only he was inferyoure to the Trinity, in his Form of manhood, but also he was made inferior under Angels.
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And he was also inferyour vnto somme men, that is to say, to his mother, and to Ioseph, whom men tooke to be his father, to whome he was subiecte,
And he was also inferyour unto sum 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 wrytten in the seconde chapter of Luke. And for the form of a seruant, he sayd.
as it is written in the seconde chapter of Luke. And for the from of a servant, he said.
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My father is superiour vnto me. And for the forme of god. whyche he neuer lefte, he said in the tenth chapiter of Iohn̄.
My father is superior unto me. And for the Form of god. which he never left, he said in the tenth chapter of Iohn̄.
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I and my father are one thynge, 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 hym selfe, and in forme of man, he was inferiour to hym selfe.
¶ In Form of god, he was superior to him self, and in Form of man, he was inferior to him self.
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And therfore not without a cause, the scripture sayth both the sonne equall to the father,
And Therefore not without a cause, the scripture say 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 confoundynge the oone nature into the other, bothe natures of god and man, beinge in one persone.
and the father superior to the son, the one for the Form of god, the other for the Form of man, without confounding the oone nature into the other, both nature's of god and man, being in one person.
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In the forme of man, whiche he toke for vs, he 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 he arose from dethe to lyfe, and ascended into heauen.
and he arose from death to life, and ascended into heaven.
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By the fyrste two, that is to say, by his byrthe and his passyon he shewed to vs oure estate, By the two laste, that is to say, his resurrection and his ascention, he shewed to vs an exaumple of our rewarde.
By the First two, that is to say, by his birth and his passion he showed to us our estate, By the two laste, that is to say, his resurrection and his Ascension, he showed to us an Exampl of our reward.
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The two fyrste, all that be borne doo fele, and the two laste we shall attayne,
The two First, all that be born do feel, and the two laste we shall attain,
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if we do beleue in hym.
if we do believe in him.
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¶ And as the apostelle saythe, Chryste thought it no rauyn to be equal with god so saynt Iohn in the begynnynge of his gospell sayth, That the worde, whyche is the sonne was god. And as Paule saithe here.
¶ And as the apostelle say, Christ Thought it no rauyn to be equal with god so saint John in the beginning of his gospel say, That the word, which is the son was god. And as Paul Saith Here.
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That he dyd abase him selfe to take vpon hym the forme of a seruant, so saint Iohn saythe.
That he did abase him self to take upon him the Form of a servant, so saint John say.
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The worde of god is made Fleshe, that is to saye, Man: and hathe dwelte amongest vs, god and man in one person.
The word of god is made Flesh, that is to say, Man: and hath dwelt amongst us, god and man in one person.
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For as the nomber of persons is not increased, whan the sowle is knyt to the body, to make therby 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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soo is not in Christe the nomber of persons increased, whan man is knytte to the word of god, to make one Christe.
so is not in Christ the number of Persons increased, when man is knit to the word of god, to make one Christ.
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¶ It foloweth in the text.
¶ It Followeth in the text.
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He was made in simylytude of men, that is to saye, he toke all our nature vpon hym, al be it, he was without synne,
He was made in simylytude of men, that is to say, he took all our nature upon him, all be it, he was without sin,
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and he left no carnal procreation, by generation carnall.
and he left no carnal procreation, by generation carnal.
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Nor that onely was in hym, that appiered in outwarde vysage, his manhode but godheed 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 only man, but in his person, godheed was knytte with manhoode. And therfore he saith here, that he was lyke to men.
For he was not only man, but in his person, godhead was knit with manhood. And Therefore he Says Here, that he was like to men.
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but more was in hym, than is in men. For we be made of soule and body.
but more was in him, than is in men. For we be made of soul and body.
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He had bothe soule and bodye and godheed. And therfore he saythe here, in similytude of men.
He had both soul and body and godhead. And Therefore he say Here, in similitude of men.
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As saynt Paule saithe in the.viii. chapiter to the Romayns.
As saint Paul Saith in the viii chapter to the Romans.
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God sente his sonne into the worlde, in symylytude of synfull fleshe, not bycause he lacked flesshe,
God sent his son into the world, in similitude of sinful Flesh, not Because he lacked Flesh,
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but bycause the flesshe that he tooke, lacked synne, and yet was it lyke to our flesshe, whiche is subiecte to synne,
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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lyke by nature, but not lyke by wyckednes. ¶ It folowethe in the text. That in shap he was founde as a man.
like by nature, but not like by wickedness. ¶ It Followeth in the text. That in shap he was found as a man.
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That is to say, where he was without bodyly shappe, he toke vppon hym the fourme and shappe of a man, abydynge stylle god as he was before,
That is to say, where he was without bodily shappe, he took upon him the Form and shappe of a man, abiding still god as he was before,
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but in fygure, that is to saye, in flesshe, he was made a man, and cledde with manhode,
but in figure, that is to say, in Flesh, he was made a man, and cledde with manhood,
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as with a clothynge, not that his godheed was chaunged thereby into manhode, as the members of a man be not chaungyd by puttyng 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 foūd in shappe as a man, bycause he seemed outwardly but one of the common sort of men,
And he Says, that he was found in shappe as a man, Because he seemed outwardly but one of the Common sort of men,
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and yet he was more than soo. For he was god therwith. And yet was he a very man in nature, not in phantasy and ymagination.
and yet he was more than so. For he was god therewith. And yet was he a very man in nature, not in phantasy and ymagination.
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Saynt Paule also in the seconde chapyter of the fyrste Epistle to Timothe, callyth hym a manne sayenge.
Saint Paul also in the seconde chapter of the First Epistle to Timothy, Callet him a man saying.
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There is one mediator of god and man, A man Christe Iesu. And as he is in the forme of god, perfyte god,
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 perfyte man. ¶ It foloweth in the texte.
so is he in the Form of man, a perfect man. ¶ It Followeth in the text.
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Christe hath humbled hym selfe, and became obedient vnto dethe.
Christ hath humbled him self, and became obedient unto death.
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Here we may lerne humilitie as Christe dothe teache vs in the.xi. of Mathewe, sayenge, Lerne of me,
Here we may Learn humility as Christ doth teach us in the xi of Matthew, saying, Learn of me,
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for I am meke and humble in harte. He was made for the a man without synne.
for I am meek and humble in heart. He was made for thee a man without sin.
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And thou synfull manne, why wylte thou not come to hym, that callyth the, and sayth? Come to me all ye that do trauayle,
And thou sinful man, why wilt thou not come to him, that Callet thee, and say? Come to me all you that do travail,
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and be ouercharged, and I shal refreshe you.
and be overcharged, and I shall refresh you.
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Thou prowde synful man, why art thou so prowde? Christe became obedient for thy sake to be incarnate,
Thou proved sinful man, why art thou so proved? Christ became obedient for thy sake to be incarnate,
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and to take part of the mortalitie of man. He was obedient so farre, that he suffered.
and to take part of the mortality of man. He was obedient so Far, that he suffered.
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¶ Fyrst to be tempted of the dyuell. He was obediente to suffre the mockynge of the people of Iewes.
¶ Fyrst to be tempted of the Devil. He was obedient to suffer the mocking of the people of Iewes.
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He was obedyente to suffer to be bound, bobbed, and spitted at, to be stryken, and to be scourged.
He was obedient to suffer to be bound, bobbed, and spitted At, to be stricken, and to be scourged.
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And yet he was further obedient to die for the thou synfull man.
And yet he was further obedient to die for the thou sinful man.
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¶ It was a great humilitie at his byrth to lye in the maunger with beastes, for lacke of a cradell.
¶ 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 humylitie to lyue.xxxiii. yeres amongest synners, he beinge without spotte of synne.
It was a more humylitie to live xxxiii Years amongst Sinners, he being without spot of sin.
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The most abundant humilytie was that he suffered vpon the crosse betwyxte two murderers. ¶ It was a harde suffering, that he suffred for wicked men.
The most abundant humilytie was that he suffered upon the cross betwixt two murderers. ¶ It was a harden suffering, that he suffered for wicked men.
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It was more harde that he suffered of wycked men. And the most hardest of all was, yt he suffred with wicked men.
It was more harden that he suffered of wicked men. And the most Hardest of all was, that he suffered with wicked men.
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and the same deth, that wicked men and murtherers do suffer. ¶ It foloweth in the texte.
and the same death, that wicked men and murderers do suffer. ¶ It Followeth in the text.
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That he suffered the deth of the crosse: whiche deathe was worste of all other kyndes of dethe.
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 putte to that deathe, were fyrst nayled vpon the crosse, handes and fete drawen on length,
For those that were put to that death, were fyrst nailed upon the cross, hands and feet drawn on length,
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and stretched abroode, hanged vp in the ayre, quycke, naked, and bledynge, not bycause longer lyfe shoulde folowe thereby,
and stretched abroode, hanged up in the air, quick, naked, and bleeding, not Because longer life should follow thereby,
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but bycause the dethe it selfe was prolonged to make the peyne the more, leste the shortenesse therof shoulde lesse haue bene felte.
but Because the death it self was prolonged to make the pain the more, lest the shortenesse thereof should less have be felt.
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Hangynge, or drownyng, or stryking of, of the heed, be peynes soone ouerpassyng. But the deathe of the crosse longe tyme dothe endure:
Hanging, or drowning, or striking of, of the heed, be pains soon overpassing. But the death of the cross long time doth endure:
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In whiche they were wonte to breake theyr legges, to make theym dye more peynfully, as we rede in the.xix. chapiter of Iohn̄.
In which they were wont to break their legs, to make them die more peynfully, as we rede in the xix chapter of Iohn̄.
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¶ This deth of the crosse was the worste deathe, that the Iewes coulde ymagyne for hym 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 Christe dyd chose this deathe.
but yet Christ did chosen this death.
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and intended to make it to be his sygne, And to make of it his badge, that all men beleuynge in hym, shulde in theyr forheaddes make his sygne of the crosse,
and intended to make it to be his Signen, And to make of it his badge, that all men believing in him, should in their forheaddes make his Signen of the cross,
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as it was prophecied and fygured before in the.ix. chapiter of Ezechiel: and glorie in the crosse of Christe.
as it was prophesied and figured before in the ix chapter of Ezechiel: and glory in the cross of Christ.
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As sayncte Paule in ye last chapiter to the Galathies sayth.
As saint Paul in the last chapter to the Galatians say.
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God forbyd, that I shuld glory in any thynge, but in the crosse of our lorde Iesu Christe, by which the worlde is crucified to me, and I to the worlde.
God forbid, that I should glory in any thing, but in the cross of our lord Iesu Christ, by which the world is Crucified to me, and I to the world.
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¶ There was nothynge before more intollerable to the fleshe of man, than deth of the crosse.
¶ There was nothing before more intolerable to the Flesh of man, than death of the cross.
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And there is nowe nothyng more glorious sette forth in the forheade of a christen man,
And there is now nothing more glorious Set forth in the forehead of a christian man,
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than the sygne of the crosse. Here we maye note, what hye rewarde in heauen is reserued to a chrysten man,
than the Signen of the cross. Here we may note, what high reward in heaven is reserved to a christen man,
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whan Christe hath gyuen suche an honour to the forme of the crosse, representynge to vs 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 nowe the forme of the crosse is so honoured amongest christen men, that if a man worthye to dye shoulde be crucified, it shoulde be thought amongest christen men, that he shulde thereby rather be honoured than punished.
for now the Form of the cross is so honoured amongst christian men, that if a man worthy to die should be Crucified, it should be Thought amongst christian men, that he should thereby rather be honoured than punished.
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The crosse is now euery where amongest Christen men erected and sette vp as an arche triumphal ageinst the deuyll, declaryng vnto vs the vyctorie and triumphe, that Christ vpon the crosse obteyned agaynst the deuyll in cancellyng the bonde of our synne, wherin we were bounde to the dyuell,
The cross is now every where amongst 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 bond of our sin, wherein we were bound to the Devil,
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and fastenynge it cancellyd to his crosse, as sayncte Paule saythe in the seconde chapiter to the Colossians.
and fastening it canceled to his cross, as saint Paul say in the seconde chapter to the colossians.
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¶ It foloweth in the text.
¶ It Followeth in the text.
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Therfore god hath exalted him, and hath gyuen to him a name, that is aboue all names.
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 gaue to Christe 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 neuer no tyme before he was made man, that he in the fourme 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 tyme that all thinges dyd not bowe downe to hym, that be in heuen, erthe, 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 saythe, Therfore. that is to say, for his manhode & forme of a seruant taken vpon hym,
And for that cause he say, Therefore. that is to say, for his manhood & Form of a servant taken upon him,
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and vnited to his godheed, and for his obedience vnto deathe 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 fourme of man, in whiche 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 gyuen to hym aboue all names.
And a name was given to him above all names.
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That he beinge in the forme of a seruant, rysynge from deathe of the flesshe to lyfe,
That he being in the Form of a servant, rising from death of the Flesh to life,
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and ascendynge vp into heuen, shulde be called the onely begotten sonne of god, whiche name he as the worde and sonne of god eternally begotten of god,
and ascending up into heaven, should be called the only begotten son of god, which name he as the word and son of god eternally begotten of god,
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and equall to god, hadde before.
and equal to god, had before.
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Wherof the aungell sent to the blessed vyrgine Marye before his byrthe prophecied, sayeng, in the first chapiter of Luke.
Whereof the angel sent to the blessed vyrgine Mary before his birth prophesied, saying, in the First chapter of Luke.
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That holy byrthe that shall be borne of the, 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 hyghe exaltation of Christe gyuen to hym for his manhoode and sufferaunce of deathe for mankynde, is lyke to that, that Chryste hym selfe spake in the laste chapiter of Mathewe, sayinge.
This high exaltation of Christ given to him for his manhood and sufferance of death for mankind, is like to that, that Christ him self spoke in the laste chapter of Matthew, saying.
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All power is gyuen to me in heuen and in erthe. whiche he spake of his manhode, and not of his godheed.
All power is given to me in heaven and in earth. which he spoke of his manhood, and not of his godhead.
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for by his godheed, he had it, before he was mā. ¶ It foloweth in the texte.
for by his godhead, he had it, before he was man. ¶ It Followeth in the text.
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That in the name of Iesu euery knee shal bow down of all thynges that be in heauen,
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 erthe, or that be in helle. That is to say, of aungels, of men, and of dyuelles.
or that be in earth, or that be in hell. That is to say, of Angels, of men, and of dyuelles.
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For the aungelles of heuen at his ascention gloryfied in hym the nature of man, and bowed downe to hym exalted aboue all angels.
For the Angels of heaven At his Ascension glorified in him the nature of man, and bowed down to him exalted above all Angels.
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And men in erth do glorifie in hym, and do knéle down to hym, and adore hym,
And men in earth do Glorify in him, and do knéle down to him, and adore him,
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as their redemer, and god and man.
as their redeemer, and god and man.
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The deuylles do stowpe downe to hym for feare, and one of them whom he expelled from a bodye possessed by hym, sayde to hym.
The Devils do stoup down to him for Fear, and one of them whom he expelled from a body possessed by him, said to him.
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I do knowe that thou arte the holy man of god.
I do know that thou art the holy man of god.
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And all the deuyls shall knowe his power, whan he shall sit in iugement, rewardyng good men, and punyshynge the euyll.
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 bowynge down of euery knee, is ment the submyssyon of all creatures to theyr maker, not that eyther aungels or deuylles haue bodily knees,
And the bowing down of every knee, is meant the submyssyon of all creatures to their maker, not that either Angels or Devils have bodily knees,
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but bicause we men, that haue bodies in our submyssion doo bowe oure knees. And therefore submyssyon of all creatures to theyr maker is ment therby.
but Because we men, that have bodies in our submyssion do bow our knees. And Therefore submyssyon of all creatures to their maker is meant thereby.
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The deuyls alsoo feared his power, and bowed downe to hym, whanne his sowle with his godheade descended into helle, there to delyuer the sowles of all ryghtuous men, which were deed before Christ,
The Devils also feared his power, and bowed down to him, when his soul with his godhead descended into hell, there to deliver the Souls of all righteous men, which were deed before christ,
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and descended thyther, bycause heauen gates were not yet by hym opened.
and descended thither, Because heaven gates were not yet by him opened.
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His godheed ones knytte by his incarnation to his body and his sowle, neuer departed after from either of theym bothe,
His godhead ones knit by his incarnation to his body and his soul, never departed After from either of them both,
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but styl abode with them, that is to saye, with his bodye in the sepulchre,
but still Abided with them, that is to say, with his body in the Sepulchre,
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and with his soule descendyng into hell, neuer departyng from neither of theym, after his incarnation.
and with his soul descending into hell, never departing from neither of them, After his incarnation.
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¶ It foloweth in the texte.
¶ It Followeth in the text.
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And euerye tonge shall confesse and knowledge, that Iesu Christe is our lorde, to the glorie of god his father.
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 hye preferrement therof.
That is to say, to the high preferment thereof.
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for the glorye of the father is to haue 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 whome all be subiectes and do obey. To whome all creatures do bowe downe, and whom all tonges do exalte and glorifie.
To whom all be Subjects and do obey. To whom all creatures do bow down, and whom all tongues do exalt and Glorify.
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¶ The glorye of god the father is, that the sonne euery where be gloryfyed. lyke 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 ageinst god the sonne, is spoken also ageynste god the father.
and blasphemy spoken against god the son, is spoken also against god the father.
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Lyke as amongest men, dishonour done to the sonne soundeth to the dyshonour of the father.
Like as amongst men, dishonour done to the son soundeth to the dishonour of the father.
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For betwyxte god the father, and god the sonne, there is no difference, but that that ryseth and commeth by dyuersitie of theyr persones.
For betwixt god the father, and god the son, there is no difference, but that that Riseth and comes by dyuersitie of their Persons.
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And therfore the honour or dyshonoure of god the sonne, stretcheth to the honour or dyshonour 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 perfit in all thynges, it is the honour of the father, that so begat hym, of whome 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 nothynge, it is the honor of his father, of whom he hath all plentie.
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 godheed is not inferiour to his father, it is the honoure of his father, of whome he hathe 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 wyse, it is the honour of the father, whose wysedome 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 almyghty, 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 thynges it is the hyghe honour of god the father, that he eternally begatte a sonne of so moche glorye.
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 Chris• the sonne of god is god by nature,
¶ And it is a great demonstration ▪ that Chris• the son of god is god by nature,
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bycause he humbled hym selfe, takynge mans na•••e vppon hym.
Because he humbled him self, taking men na•••e upon him.
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For he knewe, that by his humilytie he coulde suffer no damage in the highnes of his godly nature.
For he knew, that by his humilytie he could suffer no damage in the highness of his godly nature.
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For his godly nature coulde not be hydde, nor ••pte vnder, nor oppressed by any humilitie.
For his godly nature could not be hid, nor ••pte under, nor oppressed by any humility.
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His humilitie therfore is an euident argument of his natural god heed.
His humility Therefore is an evident argument of his natural god heed.
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And therfore if any man do desyre to be greate in vertue, lette hym humble hym self.
And Therefore if any man do desire to be great in virtue, let him humble him self.
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for humilitie sheweth the greatnes of vertue. Let hym folowe Christe in humilitie, and he shall gayne great thynges therby.
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 pore in vertue feareth to humble hym selfe, leste he shoulde fall from hs feyned & dissembled height.
He that is poor in virtue fears to humble him self, lest he should fallen from hs feigned & dissembled height.
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And he that is ryche in vertue, doth humble hym selfe, knowynge that he hathe in hym vertue, whereby he shall be exalted, whyche vertue can not be hyd.
And he that is rich in virtue, does humble him self, knowing that he hath in him virtue, whereby he shall be exalted, which virtue can not be hid.
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As a candell bournynge can not be hyd in a darke house, nor a swete smell hydde in any corner,
As a candle bournynge can not be hid in a dark house, nor a sweet smell hid in any corner,
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but it wyll by the good flauour therof disclose where it is, and allure men to take vp the thynge that so smelleth.
but it will by the good flavour thereof disclose where it is, and allure men to take up the thing that so smelleth.
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¶ So we do se in the epistle of this day, That Christe for his humylite hath receyued 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 hym self saith in the gospel in the.xxiii. chap. of Mat. And for his obedience he hath receiued highe honor, to haue a name aboue al names.
as he him self Says in the gospel in the xxiii chap. 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 pacience and passion, he hathe receiuid power ouer al, that al creatures do bowe downe to hym.
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 charitie agaynst mankynde, he dothe receyue of al faithful people, laude, praise, and glorie.
And for his infinite charity against mankind, he doth receive of all faithful people, laud, praise, and glory.
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And thus haue we hytherto declared the lytterall sense of the epistle of this day.
And thus have we hitherto declared the lytterall sense of the epistle of this day.
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by whiche ye may se, that the humilytie and obedience of Christ, dothe surmount all examples of humilitie and obedience of the olde testamente,
by which you may see, that the humilytie and Obedience of christ, doth surmount all Examples of humility and Obedience of the old Testament,
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as farre as the bryghte shynynge of the sonne is aboue the dymme lyghte of an olde lanterne.
as Far as the bright shining of the son is above the dymme Light of an old lantern.
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For if we shulde compare the humilitie and obedience of Abraham, who lefte his countrey of Chaldee by goddis commaundement,
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 forwardes, not knowynge whither he shulde goo, to the humilitie and obedyence of Christe, who discended from heauen to be incarnate and suffer deathe for vs in forme of man: there is almooste noo comparison.
and went forwards, not knowing whither he should goo, 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 almooste no comparison.
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for where all the worlde is full of myserie, Abraham went but frome one wretched place therof, to an other moche lyke.
for where all the world is full of misery, Abraham went but from one wretched place thereof, to an other much like.
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But Christ, beinge the sonne of god, from the begynnynge euer in glory, and in heuen with his father, where no miserie neuer 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 heuen to be incarnate, and to lyue in this wretched worlde, knowynge it before to be the valle of mysery.
nor none can be, Come down from heaven to be incarnate, and to live in this wretched world, knowing it before to be the valle of misery.
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¶ Lykewise if we shulde compare Isaac.
¶ Likewise if we should compare Isaac.
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who whan his father wente to sacrifyce hym, bare the fagote, that shulde make the fyre of his sacrifyce, to Chryste bearynge his crosse,
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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whanne he wente to his death (wherof Isaac was a fygure) The obedience of Isaac is farre beneth Chrystis obedience.
when he went to his death (whereof Isaac was a figure) The Obedience of Isaac is Far beneath Christ's Obedience.
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For Isaac going with his father, knewe nothynge what his father dyd meane, whan he badde him beare the fagotte.
For Isaac going with his father, knew nothing what his father did mean, when he bad him bear the faggot.
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whiche appereth by that whan he asked his father, where the sacryfyce was, that shulde be brente.
which appeareth by that when he asked his father, where the sacrifice was, that should be brent.
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But Christe the sonne of god, before he was incarnate, knewe all the counsell and secretes of the father of heauen,
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 contente wyllyngl• for our s•ke to be incarnate, and to •uffer deat•e vppon the crosse,
and yet he was content wyllyngl• for our s•ke to be incarnate, and to •uffer deat•e upon the cross,
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and shewed before to his ••sciples, that he wolde and shulde so do.
and showed before to his ••sciples, that he would and should so do.
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so that in comparynge the greate and infinite humilitie and obedience of Christe, with the humilytie and obedyence of other, that were in the olde testament, we shall fynd them to be as sayncte Paule saythe,
so that in comparing the great and infinite humility and Obedience of Christ, with the humilytie and Obedience of other, that were in the old Testament, we shall find them to be as saint Paul say,
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but fygures and shadowes, as fygures of men paynted, be farre vnder the liuynge bodies of men.
but figures and shadows, as figures of men painted, be Far under the living bodies of men.
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And as the lyuynge body of a man farre passeth in substaunce the shadowe of the same,
And as the living body of a man Far passes in substance the shadow of the same,
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soo the vertues of Christe, so farre do excede the vertues of good men, that were in the old testament fygures of hym, that his vertues be ferther aboue 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 heauen is aboue the erthe.
than heaven is above the earth.
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HYTHERTO we haue declared the trewe sense of the epistle of this daye, redde in the churche, conteynynge soo great humilite and obedience of our sauiour Christe, that nether by the tonge of mā it can be worthyly expressed,HITHERTO we have declared the true sense of the epistle of this day, red 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 wyse by mans thought cōprised.
nor yet in any wise by men Thought comprised.
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But nowe let vs somewhat speke of the vyce and synne of Disobedyence, whiche shall more sette forthe the incomparable vertue of Christis humilitie and obedience,
But now let us somewhat speak of the vice and sin of Disobedience, which shall more Set forth the incomparable virtue of Christis humility and Obedience,
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and also open vnto vs, howe farre they be from Christe and howe contrary to his doct•ine, that do gyue theym selfes to disobedience.
and also open unto us, how Far they be from Christ and how contrary to his doct•ine, that do gyve them selves to disobedience.
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Whiche disobedyence was the fyrste ••nne, that man after his creation dyd commyt, and is alwaye ioyned with all other synnes,
Which Disobedience was the First ••nne, that man After his creation did commit, and is alway joined with all other Sins,
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as a companyon neuer departynge frome theym.
as a Companion never departing from them.
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For euerye synne that men doo fall in, is done agaynst goddes lawe, soo that the transgression and dysobeysaunce of goddis law is coupled with euery synne.
For every sin that men do fallen in, is done against God's law, so that the Transgression and dysobeysaunce of God's law is coupled with every sin.
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For if we obeyde goddis lawe, as we oughte to do, than we shuld not synne.
For if we obeyde God's law, as we ought to do, than we should not sin.
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¶ And that dysobedience was the fyrste synne done by man after his creation, it playnely dothe appere in the thyrde chapiter of Genesis.
¶ And that dysobedience was the First sin done by man After his creation, it plainly doth appear in the Third chapter of Genesis.
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where after Adam was put in Paradyse by almyghtye god, and commaunded to eate of all the fruites 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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excepte the tree of knowledge of good and euyll.
except the tree of knowledge of good and evil.
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Whiche he was commaunded to forbeare, and not to towche nor eate of the fruite of it, the dyuelle in the serpent, sayd to Eue.
Which he was commanded to forbear, and not to touch nor eat of the fruit of it, the dyuelle in the serpent, said to Eue.
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God that forbad you to eate of that tree, knoweth, that what daye so euer ye do eate of that tree, your eyes shall be opened,
God that forbade you to eat of that tree, Knoweth, that what day so ever you do eat of that tree, your eyes shall be opened,
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and ye shal be as goddes, knowynge good and euylle.
and you shall be as God's, knowing good and evil.
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By whyche fals perswasion, the woman induced dydde eate of the tree forboden, and gaue vnto her housbande, who eate also of the same, disobeyenge goddis cōmaundement.
By which falls persuasion, the woman induced did eat of the tree forboden, and gave unto her husband, who eat also of the same, disobeyenge God's Commandment.
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who commaunded that in no wyse they shulde touche it, vpon peyn of dethe to folowe for theyr disobedience.
who commanded that in no wise they should touch it, upon peyn of death to follow for their disobedience.
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for whyche disobedyence not onelye they were forthwith expelled out of Paradise, but also they and all mankynde was by the sentence of almyghty god made subiecte to deathe, and to mortalitie.
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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¶ Disobediēce hath also pride euermore annexed vnto it, whyche makethe hym, that disobeyeth to contemne to obey,
¶ Disobedience hath also pride evermore annexed unto it, which maketh him, that disobeyeth to contemn to obey,
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and to care nothyng at all to disobey, as doth appere by the falle of the dyuell, described vnto vs by the holy goste in the person of Nabugodonosor the verye chylde of the deuyl, in the.xiiii. chapter of Esai.
and to care nothing At all to disobey, as does appear by the fall of the Devil, described unto us by the holy ghost in the person of Nebuchadnezzar the very child of the Devil, in the xiiii chapter of Isaiah.
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where Lucifer an high and bright aungell, full of beautie and all clerenesse, as soone as he was create, not gyuynge thankes to almyghtye god for his naturall gyftes, giuen to him in his creation,
where Lucifer an high and bright angel, full of beauty and all clearness, as soon as he was create, not gyving thanks to almighty god for his natural Gifts, given to him in his creation,
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but by pride reputynge to haue them of hym selfe, and not of god, sayde in his harte. I shall ascende into heuen.
but by pride reputing to have them of him self, and not of god, said in his heart. I shall ascend into heaven.
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I shall exalte my seate aboue the sterres of god. I shall ascende aboue the height of the clowdes.
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 lyke to almyghtye god. But his falle and ruyne is forthewith there described, where the prophete addeth, sayenge.
I shall be like to almighty god. But his fall and ruin is forthwith there described, where the Prophet adds, saying.
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But yet for all this, thou shalte be plucked downe to helle in to the bottome of the lake.
But yet for all this, thou shalt be plucked down to hell in to the bottom of the lake.
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And Chryste also in the gospelle of Luke, in the.x. chapiter testifieth his fall, sayenge.
And Christ also in the gospel of Luke, in the x chapter Testifieth his fallen, saying.
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I sawe Satan fall from heuen as a lyghtnyng. So we se, that disobedience of the deuyll, not kepynge the order of his creation,
I saw Satan fallen from heaven as a lightning. So we see, that disobedience of the Devil, not keeping the order of his creation,
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but surmountynge farre aboue it, and contempnynge the degree that his maker had put hym in, was the cause of his falle.
but surmounting Far above it, and contemning the degree that his maker had put him in, was the cause of his fall.
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¶ Nowe what shall we saye of those.
¶ Now what shall we say of those.
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whome god hathe create to be subiectes, commandyng them by his •orde to obey their princis and gouernours? Who not onely do refuse to obey goddis commandement,
whom god hath create to be Subjects, commanding them by his •orde to obey their Princes and Governors? Who not only do refuse to obey God's Commandment,
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but contrary to his worde, wylle be aboue theyr gouernours, in refusynge to obey them.
but contrary to his word, will be above their Governors, in refusing to obey them.
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and farthermore also woll haue their pryncis prostrate vppon the grounde, to whome they owe subiection, to adore them by godly honour vpon the erthe,
and farthermore 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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& to kysse their fete, as yf they were god, where they be but wretched menne.
& 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 pryncis shulde do it vnto them, and also all other chrysten men, owynge theym no subiection shulde of duetie do the same.
And yet they look, that their Princes should do it unto them, and also all other christen men, owing them no subjection should of duty do the same.
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do not these, as ye thynke, folowe the pryde of Lucyfer their father? Who make theym selfes felowes to God, contrarye to his word.
do not these, as you think, follow the pride of Lucifer their father? Who make them selves Fellows to God, contrary to his word.
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But who I pray you be these, that men may knowe them? Surely the bysshoppes of Rome be those, whome I doo 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 doo exalte their seate aboue the sterres of god. and do ascende aboue the clowdes, and wyll be lyke to almyghty god.
Who do exalt their seat above the Stars of god. and do ascend above the Clouds, and will be like to almighty god.
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The sterres of god be mente the aungels of heuen, for as sterres do shewe vnto vs in parte the lyght of heauen,
The Stars of god be mente the Angels of heaven, for as Stars do show unto us in part the Light of heaven,
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soo do aungelles sente vnto men, shewe the heauenly lyghte of the grace of god, to those to whome they be sente.
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 clowdes sygnifyed in the olde testament.
And the Clouds sygnifyed in the old Testament.
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the prophetes, and in the newe do sygnyfie the apostels and prechers of the word of god.
the Prophets, and in the new do sygnyfie the Apostles and Preachers of the word of god.
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For as the cloudes doo conceyue and gather in the skye moysture, whyche they after powre down vpon the ground to make it therby more fruitefull:
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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soo the prophetes in the olde testament, and the Apostelles and preachers in the newe, do powre into our eares the moysture of theyr heauenly doctrine of the worde of god, to make therwith by grace our sowles beinge seere and drye, brynge forthe fruite of the spirite.
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 do al auncient exposytours, and amonge theym sayncte Augustine, interprete to be ment in scripture, sterres and clowdes, in thexposytion of the.xlv. psalme.
Thus do all ancient exposytours, and among them saint Augustine, interpret to be meant in scripture, Stars and Clouds, in thexposytion of the xlv psalm.
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¶ But saynt Iohn euangelist writeth in the.xix. chapiter of the apocalips, and in the.xxii. also, that whan he wolde haue fallen downe at the aungelles foote, that dyd shewe hym those vysions there written, to haue adored hym with godly worshyp, the aungelle sayde vnto hym. See thou doo not soo.
¶ But saint John evangelist Writeth in the xix chapter of the Apocalypse, and in the xxii 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. See thou do not so.
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for I am the seruaunte of God as thou arte. Gyue adoration and godly worshyppe to god, and not to me.
for I am the servant of God as thou art. Gyve adoration and godly worship to god, and not to me.
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Here it appereth, that the bysshops of Rome sufferynge all men prostate before them, to kysse their feete, ye the same princis, to whom they owe subiection, do cl•mme vp aboue the aungelles, whyche refused suche godly worshyp and adoration.
Here it appeareth, that the Bishops of Rome suffering all men prostate before them, to kiss their feet, you the same Princes, to whom they owe subjection, do cl•mme up above the Angels, which refused such godly worship and adoration.
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We do rede in the gospelle of Luce. in the.vii. chapiter, that as Chryste satte at dyner in the house of the pharysee, a synfull woman of that citie came into the howse, hauynge a boxe of precious oyntment.
We do rede in the gospel of Luce. in the vii 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 kneled downe, and vnder the bourde with wepinge teares wasshed his fete, and dried them with the heare of her heed,
Who kneed down, and under the board with weeping tears washed his feet, and dried them with the hear of her heed,
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and kyssed his fete, and annoynted them with her precious oyntmente.
and kissed his feet, and anointed them with her precious oyntmente.
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whiche adoration Chryste beinge bothe god and man there dyd accepte, forgyuynge the synful womā her synnes for her fayth and her repentaunce.
which adoration Christ being both god and man there did accept, forgyuynge the sinful woman her Sins for her faith and her Repentance.
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Wherby he dydde shewe his godheed to the pharisee, whyche toke hym but as a holy man.
Whereby he did show his godhead to the Pharisee, which took him but as a holy man.
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for only god dothe remytte synne.
for only god doth remytte sin.
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We rede also in the.xii. of the gospell of Iohn̄, that Mary the syster of Martha lykewise dyd annoynt his feete,
We rede also in the xii of the gospel of Iohn̄, that Marry the sister of Martha likewise did anoint his feet,
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and drie theym with her heare of her heed. Whiche godly honour, Christe as god receyued.
and dry them with her hear of her heed. Which godly honour, Christ as god received.
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But neyther we can fynde in scripture, that suche godlye honour of that sort hath ben done to man only,
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 rede not in any historis, that christen princis haue admytted suche adoration due only vnto god ▪ Christen princis be content to see their subiectes knele vnto them.
nor we rede not in any histories, that christian Princes have admitted such adoration due only unto god ▪ christian Princes be content to see their Subjects knee unto them.
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And if they suffer theyr subiectes to kysse theyr handes, whan they put forth their handes to theym, it is the mooste worldely honour, that they suffer to be done vnto them.
And if they suffer their Subjects 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 Christe offered his fete beinge bare to be wasshed with teares and kyssed, as appereth by the gospel of Luke.
But yet Christ offered his feet being bore to be washed with tears and kissed, as appeareth by the gospel of Luke.
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for he said to the pharisee, that bad hym to dyner, and wondered why he suffred the synfull woman to approche so nere vnto hym, that all be it, he had made hym a good dyner,
for he said to the Pharisee, that bade him to dinner, and wondered why he suffered the sinful woman to approach so never unto him, that all be it, he had made him a good dinner,
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yet the synful woman hadde done more than he.
yet the sinful woman had done more than he.
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For he hadde not gyuen hym water to weshe his fete, but she sens he entred into his house had not cessed to wesshe his fete with her teares.
For he had not given him water to wash his feet, but she sens he entered into his house had not cessed to wash his feet with her tears.
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And fete be wasshed to no man, but whan they be naked, soo that it appereth, that Chrystis feete than washed with teres and kyssed were bare.
And feet be washed to no man, but when they be naked, so that it appeareth, that Christ's feet than washed with teres and kissed were bore.
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But the byshop of Rome offereth his fete to be kissed, shod with his shoes on.
But the bishop of Rome Offereth his feet to be kissed, shod with his shoes on.
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for I se my selfe being than present.xxxiiii. yere ago, whan Iulius than bishop of Rome stode on his fete,
for I see my self being than present xxxiiii year ago, when Julius than bishop of Rome stood on his feet,
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and one of his chamberlaynes helde vp his skyrt, bycause it stode not as he thought with his dignitie, that he shulde doo it hym selfe, that his showe myght appere,
and one of his Chamberlains held up his skyrt, Because it stood not as he Thought with his dignity, that he should do it him self, that his show might appear,
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whyles a noble manne of great age dyd prostrate hym selfe vppon the grounde, and kyssed his shoo.
whiles a noble man of great age did prostrate him self upon the ground, and kissed his shoo.
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Whyche he stately suffered to be doone, as of duetie.
Which he stately suffered to be done, as of duty.
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Where me thynke I sawe Cornelius the Centuryon capytayne of the Italyons bende spoken of in the tenth chapiter of the actes, submyttynge hym selfe to Peter, and moche honourynge hym.
Where me think I saw Cornelius the Centurion captain of the Italians bend spoken of in the tenth chapter of the acts, submitting him self to Peter, and much honouring him.
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but I sawe not Peter there to take hym vp, and to byd hym ryse, sayenge.
but I saw not Peter there to take him up, and to bid him rise, saying.
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I am a man as thou arte. as saynte Peter dyd saye to Cornelius.
I am a man as thou art. as faint Peter did say to Cornelius.
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so that the byshoppes of Rome, admyttynge suche adoration dewe vnto god, do clymme aboue the heuenly clowdes, that is to saye, aboue the apostels sent into the worlde by Chryste, to water the earthlye and carnall hartes of men, by their heauenly doctrine of the worde of god.
so that the Bishops of Rome, admyttynge such adoration dew unto god, do clymme 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 worde of god all men ought to obey the potestates and gouernours of the worlde,
¶ 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, kynges and princis of all sortes, what name so euer the saide supreme powers doo vse for the countreys, in which they be, saynte Peter playnly dothe teache vs, in the second chapiter of his fyrst epistle, sayeng.
as Emperors, Kings and Princes of all sorts, what name so ever the said supreme Powers do use for the Countries', in which they be, faint Peter plainly doth teach us, in the second chapter of his fyrst epistle, saying.
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Be ye subiecte to euery humayn creature for goddis sake, whether it be kynge as chiefe heed,
Be you Subject to every human creature for God's sake, whither it be King as chief heed,
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or dukes, or gouernours, as sente frome god to the vengeaunce and punyshemente of euyll doers,
or Dukes, or Governors, as sent from god to the vengeance and punishment of evil doers,
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and to the laude of good doers.
and to the laud of good doers.
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for so is the wyll of god, so that saynt Peter hym selfe in his Epistle commaundeth all worldly prynces in theyr offyce to be obeyd,
for so is the will of god, so that saint Peter him self in his Epistle commandeth all worldly Princes in their office to be obeyed,
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as the minysters of god by all christen men.
as the Ministers of god by all christian men.
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¶ And accordynge vnto the same, saynte Paule in the.xiii. chapiter to the Romaines saythe.
¶ And according unto the same, faint Paul in the xiii chapter to the Romans say.
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Euery lyuynge man be subiecte 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 who so euer resisteth the highe powes, resysteth the ordynance of god, and purchaseth therby to him self damnation.
And who so ever Resisteth the high powes, Resisteth the ordnance of god, and purchases thereby to him self damnation.
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for the hyghe powers be the mynysters of god, to succour and lawde well doers, the mynysters of god, to punysshe euyll doers.
for the high Powers be the Ministers of god, to succour and laud well doers, the Ministers of god, to Punish evil doers.
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and the mynysters of god, to doo iustice to all men. for whiche cause they receyued 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 shulde forgette theyr duetie of obedyence to theyr princis, it is there thryse repeted, that they be the mynisters of god, whose place in theyr gouernance they do 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 vnto them al men must obey, apostels, patriarches, primates, archebyshoppes, byshoppes, priestes, and all of the clergie.
so that unto them all men must obey, Apostles, Patriarchs, primates, archebyshoppes, Bishops, Priests, and all of the Clergy.
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And all noble men of what degree so euer they be, being within their gouernaunce, with all the people also.
And all noble men of what degree so ever they be, being within their governance, with all the people also.
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And therfore the byshop of Rome oweth lykewyse to his souerain and superiour, like subiection by the word of god taught vnto vs by Peter and Paule,
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 bishoppes do owe to theyr princes, vnder whom they be. And therfore Agatho the byshop of Rome, in whose tyme was the vi.
as other Bishops do owe to their Princes, under whom they be. And Therefore Agatho the bishop of Room, in whose time was the vi.
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synode & counsell general, after his election sent to themperour then beinge at Constantinople to haue his election alowed before he wolde be consecrate,
Synod & counsel general, After his election sent to Emperor then being At Constantinople to have his election aloud before he would be consecrate,
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after the olde custome at that tyme vsed.
After the old custom At that time used.
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And an other byshoppe of Rome called Uitalianus dyd the same, as it is wrytten in the decrees, in the.lxiii. distinction, in the chapitre begynnynge, Agatho.
And an other bishop of Rome called Italian did the same, as it is written in the decrees, in the lxiii distinction, in the chapitre beginning, Agatho.
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and as saynte Gregory and saydte Ambrose had done before theym, as it is written in the chapiter.
and as faint Gregory and saydte 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 byshops of Rome at that tyme folowed the doctrine of sayncte Peter and saynte Paule lefte vnto them, to be subiectes, and to obey theyr princes.
the Bishops of Room At that time followed the Doctrine of saint Peter and faint Paul left unto them, to be Subjects, and to obey their Princes.
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¶ The gospelle also teacheth vs in the xxii.
¶ The gospel also Teaches us in the xxii.
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chapiter of Luce, howe the apostels fell at contention amonge them selfes the nyghte before the passyon, who amonge them shulde be superiour, and aboue the other. Whyche theyr contention Chryste discussed. sayeng on this wyse.
chapter of Luce, how the Apostles fell At contention among them selves the night before the passion, who among them should be superior, and above the other. Which their contention Christ discussed. saying on this wise.
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The kynges of people and nations haue dominion ouer them, and those that haue power ouer them, be 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 amongest you, but who so euer amongest you is the greater, shall be as the yonger:
But so it shall not be amongst you, but who so ever amongst you is the greater, shall be as the younger:
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and who soo euer amongest you shall be chiefe, shall be as a seruant and a minister.
and who so ever amongst you shall be chief, shall be as a servant and a minister.
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For who is superiour? he that sytteth at the table, or he that serueth at the table? is not he superiour that sytteth? But I am amongeste you as he that mynystreth and serueth.
For who is superior? he that Sitteth At the table, or he that serveth At the table? is not he superior that Sitteth? But I am amongst you as he that mynystreth and serveth.
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And ye be those that haue bydden with me in my temptations.
And you be those that have bidden with me in my temptations.
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and I ordeyn for you, as my father hath ordeyned for me a kyngdome, that ye shall eate and drynk at my bourde in my kyngdome,
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 shal sytte vpon seates, iudgyng the.xii. tribes of Israel.
and shall fit upon seats, judging the xii tribes of Israel.
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Here we doo see, that Chryste wolde haue the mekeste and moste humble to be chiefe in his flocke, by humilitie and by seruyce done to other.
Here we do see, that Christ would have the mekeste and most humble to be chief in his flock, by humility and by service done to other.
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As Chryste by example had washed the fete of his apostelles the same nyghte a lyttell before.
As Christ by Exampl had washed the feet of his Apostles the same night a little before.
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And it appereth also, that he wolde not leaue amongest his apostelles a worldly kyngdome, wherby they shulde worldely reygne ouer other,
And it appeareth also, that he would not leave amongst his Apostles a worldly Kingdom, whereby they should worldly Reign over other,
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but that he ordeyned for them a heuenly kyngedome to reigne with hym in heauen,
but that he ordained for them a heavenly Kingdom to Reign with him in heaven,
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and to sytte with hym in iudgement, to iudge the.xii. tribes of Israell, that is to say.
and to fit with him in judgement, to judge the xii tribes of Israel, that is to say.
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by thexample of their fayth, who beleued in Christe, to condemne the infidelite of the Iewes, that wolde not beleue in hym,
by Exampl of their faith, who believed in Christ, to condemn the infidelite of the Iewes, that would not believe in him,
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but shamefully put him to deth.
but shamefully put him to death.
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So that herby it is proued playnly, that Chryste lefte to his disciples no worldely kyngedome here in erthe to haue princis vnder 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 lyke dyscussynge of this contention of superioritie, whiche an other tyme rose also, emonge the apostelles, is conteyned in the tenth chapter of Mark, and the.xx. chaptre of Mathewe,
A like dyscussynge of this contention of superiority, which an other time rose also, among the Apostles, is contained in the tenth chapter of Mark, and the xx chaptre of Matthew,
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and by lyke wordes absolued, that mekenes and not superiorite shulde be regarded amonge them.
and by like words absolved, that meekness and not superiority should be regarded among them.
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for the apostels before the commynge of the holy gost, after the tyme of the resurrection,
for the Apostles before the coming of the holy ghost, After the time of the resurrection,
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euen at the tyme of Christis ascention, asked hym, whether he wolde restore again the worldely kyngedome of Israell.
even At the time of Christis Ascension, asked him, whither he would restore again the worldly Kingdom of Israel.
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for whiche kyngedome at that tyme they dyd loke, as Cleophas sayd in the last chapitre of Luce vnto Christ apperyng to hym and his felowe goinge in to Emaus.
for which Kingdom At that time they did look, as Cleophas said in the last chapitre of Luce unto christ appearing to him and his fellow going in to Emaus.
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we trusted that he was the man, that shulde haue redemed Israell.
we trusted that he was the man, that should have redeemed Israel.
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And yet vnto this daye the iewes do loke for theyr Messias to come and to reigne amonge them by a worldely kyngedome in Hierusalem as Dauid dyd.
And yet unto this day the Jews do look for their Messias to come and to Reign among them by a worldly Kingdom in Jerusalem as David did.
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but Christe lefte to his disciples no suche worldelye kyngedome, but sayde.
but Christ left to his Disciples no such worldly Kingdom, but said.
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it shulde not be so emong them, as it was emongest the princis of the world.
it should not be so among them, as it was amongst the Princes of the world.
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¶ And where Christe in the laste chapyter of Mathewe sayde after his resurrection. All power is gyuen to me in heuen and in erthe.
¶ And where Christ in the laste chapter of Matthew said After his resurrection. All power is given to me in heaven and in earth.
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so that both in his godheed and in his manhode also inseparably vnite in one persone, that is to saye, in one Christe,
so that both in his godhead 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.
and two nature's, god and man.
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he had all power gyuen to hym as man, whiche from the begynnynge he euer had as the sonne of god, with god his father.
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 neuer the lesse he neuer chaunged the auctoritie of worldly kinges and princis.
Yet never the less he never changed the Authority of worldly Kings and Princes.
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but by his owne word commanded them stylle to be obeyed by theyr subiectes, as they had ben before his incarnation, sayinge in the.xxii. chapyter of Matthewe,
but by his own word commanded them still to be obeyed by their Subjects, as they had been before his incarnation, saying in the xxii chapter of Matthew,
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whan the Iewes axed hym whether they shulde paye tribute to Ceasar or noo.
when the Iewes axed him whither they should pay tribute to Caesar or no.
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he bad theym gyue to Cesar those thynges that be his, and to god those thinges that be his.
he bade them gyve to Cesar those things that be his, and to god those things that be his.
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sygnifyenge vnto theym, that tribute was dewe to Cesar, and that theyr sowles were due to god.
sygnifyenge unto them, that tribute was dew to Cesar, and that their Souls were due to god.
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And in the.xvii. chapiter of Mathewe it appeareth.
And in the xvii chapter of Matthew it appears.
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that Christe bad Peter paye tribute for hym, and his disciples, whan it was demaunded of hym.
that Christ bade Peter pay tribute for him, and his Disciples, when it was demanded of him.
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And Christe as man, wolde not chaunge the order of obeysaunce to worldly princis by their subiectes.
And Christ as man, would not change the order of obeisance to worldly Princes by their Subjects.
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Whiche he as god with his father had ordeyned before his Incarnation, as sayncte Paule testifieth, sayenge.
Which he as god with his father had ordained before his Incarnation, as saint Paul Testifieth, saying.
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Worldely powers be ordeyned of god, & therfore who so euer resysteth them, dothe resyste god.
Worldly Powers be ordained of god, & Therefore who so ever Resisteth them, doth resist god.
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¶ And that Christe hym selfe wolde not reigne here in erth, by a worldly and temporall kyngedome, it appereth in the.vi. chapiter of Iohn.
¶ And that Christ him self would not Reign Here in earth, by a worldly and temporal Kingdom, it appeareth in the vi chapter of John.
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Where after he hadde fedde fyue thousande Iewes, besydes women and chylder, with fyue barley loues and two fyshes,
Where After he had fed fyue thousande Iewes, besides women and Children, with fyue Barley loves and two fishes,
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and the Iewes wold haue taken hym, and made hym theyr kynge, he fledde from theym,
and the Iewes would have taken him, and made him their King, he fled from them,
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and wolde not consent vnto them, For the kyngdom that he came to serche here in erthe, was not a worldly and temporal kyngedome,
and would not consent unto them, For the Kingdom that he Come to search Here in earth, was not a worldly and temporal Kingdom,
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but a heuenly and spyrituall kyngedom, that is to saye, to reygne spirituallye by grace and faythe in the hartes of all christen and faithfull people, of what degree or of what nation so euer 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 so ever they be,
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and to tourne al people & nations, whiche at his cōming were carnall, & lyued after the lustes of the fleshe, to be spiritual,
and to turn all people & Nations, which At his coming were carnal, & lived After the lusts of the Flesh, to be spiritual,
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& to lyue after the lustes of the spirite.
& to live After the lusts of the Spirit.
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that Christe myght spiritually with his father of heuen reigne in the hartes of all men.
that Christ might spiritually with his father of heaven Reign in the hearts of all men.
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whiche heauenly kyngedome sayncte Iohn Baptist in the deserte preached ofte to the Iewes, sayenge. Repent you, and amend your lyues, for the kyngedome of heauen is at hande.
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 intendynge to manyfeste hym selfe to the worlde, beganne his prechyng lykewyse, sayenge.
After whose death christ intending to manifest him self to the world, began his preaching likewise, saying.
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Do penaunce, for the kyngdom of heuen is at hand.
Do penance, for the Kingdom of heaven is At hand.
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And it is plainly expressed in the.xiii. chapter of Matth. in the parable lykening the kingdom of heuen to a man, which dyd sowe good sede in his field,
And it is plainly expressed in the xiii chapter of Matthew in the parable lykening the Kingdom of heaven to a man, which did sow good seed in his field,
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and after whyles he slepped, his enmy dyd sowe euyl sede in the same. for Christ expoūdyng that parable, saith.
and After whiles he slept, his enemy did sow evil seed in the same. for christ expounding that parable, Says.
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The good sede be the chyldern and inheritours of the kyngedome, so the kyngedome, that Christe seeketh here in erthe, is a spirituall and heauenly kyngedome.
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 Christe sayde to Pylate in the.xviii. chapiter of Iohn̄. My kyngdome is not of this worlde.
And Christ said to Pilate in the xviii chapter of Iohn̄. My Kingdom is not of this world.
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And therfore those that go about to make of Christis spyrytuall kyngdome, a worldly kyngdome, do falle into errour of some heretykes, that loke that Christe after the daye of iudgement shall reygne with all his sayntes here in erthe carnally in Hierusalem.
And Therefore those that go about to make of Christis spiritual Kingdom, a worldly Kingdom, do fall 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 Jerusalem.
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as the Iewes doo beleue, that Messias is yet to come: and whan he shall come, he shall reigne 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 doo see, that Chryste lefte the worldely kyngedomes to prynces 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 he commytted the preachynge of this heauenlye kyngedome to his apostels, gyuynge to them lyke commission and equall auctoritie to preache & teche the same, through all the worlde, sayeng in the last chapyter of Mathewe,
But he committed the preaching of this heavenly Kingdom to his Apostles, gyving to them like commission and equal Authority to preach & teach the same, through all the world, saying in the last chapter of Matthew,
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after the wordes before declared, that all power was gyuen to hym in heuen, and in erthe.
After the words before declared, that all power was given to him in heaven, and in earth.
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Go ye forthe and teache all nations, baptysynge theym in the name of the father,
Go you forth and teach all Nations, baptysynge them in the name of the father,
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and of the sonne, and of the holy goste, teachynge them to kepe all those thynges whyche I haue commaunded 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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Christe also in the.xx. chapter of Iohn sayde the euenynge after his resurrection, whan he appered to his disciples, the dores beinge shutte.
Christ also in the xx 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 sente me, I do sende you. and after he had so sayde, he brethed vppon them, sayinge.
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 synnes so euer ye shall forgyue, be forgyuen. and whose synnes ye shall reteyne be reteyned.
Whose Sins so ever you shall forgive, be forgiven. and whose Sins you shall retain be retained.
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And lykewyse had saide to them all before his death. in the.xviii. chapter of Mathewe.
And likewise had said to them all before his death. in the xviii chapter of Matthew.
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what thynges so euer ye shall bynde vppon erthe shal be bounde in heauen, and what thynges so euer ye shall lose vppon erthe shal be leused in heauen.
what things so ever you shall bind upon earth shall be bound in heaven, and what things so ever you shall loose upon earth shall be leused in heaven.
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whiche power he gaue to them all equally and like, as well to all the resydewe, as to Peter.
which power he gave to them all equally and like, as well to all the resydewe, as to Peter.
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whiche auctoritie Christe declareth in the x. chapter of Luke to be hyghe, and to be regarded of all men, and not to be contemned in any wyse, sayinge.
which Authority Christ Declareth in the x. chapter of Luke to be high, and to be regarded of all men, and not to be contemned in any wise, saying.
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He that herith you, herith me, and he that herith me hereth my father of heuen, that hath sent me.
He that herith you, herith me, and he that herith me heareth my father of heaven, that hath sent me.
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And he that despiseth you, despyseth me, and he that despyseth me, despyseth my father of heuen, that hath sent me.
And he that despises you, despiseth me, and he that despiseth me, despiseth my father of heaven, that hath sent me.
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At the day of iugemente Sodoma and Gomorra, whiche harde not of Christ, shal be in better case, than such despysers shalbe.
At the day of judgement Sodom and Gomorra, which harden not of christ, shall be in better case, than such despisers shall.
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¶ But here the byshoppe of Rome steppeth in, and saith.
¶ But Here the bishop of Rome steppeth in, and Says.
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Peter hadde auctorite gyuen to him aboue all the resydue of the apostels, for Christe sayde to hym in the xvi. chapiter of Matthewe.
Peter had Authority given to him above all the residue of the Apostles, for Christ said to him in the xvi. chapter of Matthew.
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Thou arte Peter, and vpon this rocke I shall bylde my churche, and I shall giue the, the keis of the kyngedome of heuen.
Thou art Peter, and upon this rock I shall build my Church, and I shall give thee, the keis of the Kingdom of heaven.
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and what so euer thou shalt bynde vpon erthe, shalbe bound in the heuens. This sayde Christ.
and what so ever thou shalt bind upon earth, shall bound in the heavens. This said christ.
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And sayncte Peter is buryed at Rome, whose successor I am ▪ and oughte to rule the churche as Peter dyd,
And saint Peter is buried At Room, whose successor I am ▪ and ought to Rule the Church as Peter did,
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and to be porter at heauen gates, as Peter was. And Christe sayde also to Peter, after his resurrection. Fede my shepe.
and to be porter At heaven gates, as Peter was. And Christ said also to Peter, After his resurrection. Fede my sheep.
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whiche wordes, he spake to hym onely. so that therby he had auctoritie ouer all that be of Christis flocke.
which words, he spoke to him only. so that thereby he had Authority over all that be of Christis flock.
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and I as his successour haue the same.
and I as his successor have the same.
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and therfore who soo wyl not obey me, kynge or prince, I wyl curse him and depriue hym his kyngedome 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 gyuen to me, that Christe had:
for all power is given to me, that Christ had:
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and I am his vicar general, as Peter was here in erthe ouer all, and none but I, as Christe is in heuen.
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 pompouse obiection is made by him and his adherentes:
This ambitious and pompous objection is made by him and his adherentes:
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and hath of late yeres moch troubled the worlde, and made discention, debate, and open warre in all partes of Chrystendome, and nourysshed 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 yf the bysshoppe of Rome wolde take those places after the right sense of thē ▪ as both the apostels them selfes taughte vs,
But if the bishop of Rome would take those places After the right sense of them ▪ as both the Apostles them selves taught us,
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and all the auncient beste lerned, and mooste holy interpretours do expound them, the worlde shulde be more at quietnesse than it is.
and all the ancient best learned, and most holy Interpreters do expound them, the world should be more At quietness than it is.
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where nowe by wronge interpretation the scripture is peruerted. and an other gospell in that poynt preached vnto vs, than euer the apostels preached.
where now by wrong Interpretation the scripture is perverted. and an other gospel in that point preached unto us, than ever the Apostles preached.
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soo that thoughe an aungell came fro heuen, and wolde tell vs suche newe 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 wordes, which were spoken for spirituall auctoritie, of preachynge the worde 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 ministringe of the sacramentes, to a worldly auctoritie, we oughte to reiecte hym. as saynt Paule saythe in the fyrst chapiter to the Galathiens.
and ministering of the Sacraments, to a worldly Authority, we ought to reject him. as saint Paul say in the fyrst chapter to the Galatians.
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¶ But to open the true sense of the scripture in the places aforesayd, it is to be obserued that Christe in the sayd.xvi. chapiter of Mathewe, asked his dyscyples, whom men dyd say yt 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 xvi chapter of Matthew, asked his Disciples, whom men did say that he was.
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whervnto after answere giuen by thē diuersly, some sayinge, that he was Iohn̄ Baptist, some saying yt he was Ely, some saying that he was Ieremie, or oone of the prophetes.
whereunto After answer given by them diversely, Some saying, that he was Iohn̄ Baptist, Some saying that he was Ely, Some saying that he was Ieremie, or oone of the Prophets.
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Christe asked them, whom do ye say that I am? whervnto Peter answered for thē al,
Christ asked them, whom do you say that I am? whereunto Peter answered for them all,
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for of al them the question was asked, as he was always redy to make answer, Thou arte Chryste the sonne of god that lyueth. Iesus answered.
for of all them the question was asked, as he was always ready to make answer, Thou art Christ the son of god that liveth. Iesus answered.
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Blessed be thou Symon the sonne of Iona.
Blessed be thou Symon the son of Iona.
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for flesh and bloud hath not reueled this vnto the, but my father, whiche is in heuen.
for Flesh and blood hath not revealed this unto thee, but my father, which is in heaven.
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And I say to the, Thou arte Peter, and vpon this rocke I shall bylde my churche,
And I say to thee, Thou art Peter, and upon this rock I shall build my Church,
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and the gates of hell shall not preuayle agaynste it.
and the gates of hell shall not prevail against it.
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that is to saye, vpon this rocke of thy confessyon of me to be the sonne of god. I shall bylde my churche.
that is to say, upon this rock of thy Confessi of me to be the son of god. I shall build my Church.
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For this confession conteyneth the hole summarye of our faythe and saluation. Which confessyon fyrste was spoken by the mouthe of Peter.
For this Confessi Containeth the hold summary of our faith and salvation. Which Confessi First was spoken by the Mouth of Peter.
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Who of all the.xii. apostelles that Christe chose to sende into the worlde to preache his word, was the fyrst that with his mouthe vttered that confessyon and knowlegynge, by which all Christen men must be saued.
Who of all the xii Apostles that Christ chosen to send into the world to preach his word, was the fyrst that with his Mouth uttered that Confessi and knowlegynge, by which all christian men must be saved.
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and without whyche noo man can be saued. as it is written in the x. chapter to the Romains by Paul.
and without which no man can be saved. as it is written in the x. chapter to the Romans by Paul.
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The worde of faythe that we do preache, is at hande in thy mouthe and in thyne harte.
The word of faith that we do preach, is At hand in thy Mouth and in thine heart.
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for if thou confesse with thy mouthe oure lorde Iesus. and with thy hart do beleue that god raysed hym frome death to lyfe. thou shalt be saued.
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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Upon this fyrst confession of Peter, and not vpon the person of Peter, the church is bylded.
Upon this fyrst Confessi of Peter, and not upon the person of Peter, the Church is builded.
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As Chrysostom expoūdeth that place, in the.xxvi. sermon of the feast of Pentecost, saying. Not vpon the person of Peter, but vpon the fayth Chryst hath bylded his churche.
As Chrysostom expoundeth that place, in the xxvi sermon of the feast of Pentecost, saying. Not upon the person of Peter, but upon the faith Christ hath builded his Church.
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And what is the faithe? This. Thou art Christ the sonne of god that liueth.
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, vpon this confession of Peter. And with this sayenge of Chrisostome, all auncient exposytours treatynge that place, do agree.
what is to say, Upon this rock? that is, upon this Confessi of Peter. And with this saying of Chrysostom, all ancient exposytours treating that place, do agree.
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For if we shulde expound that place, that the Churche is bylded vppon the persone of Peter, we shuld put an other foundation of the churche than Christe, whyche is dyrectedly agaynst saint Paule, saying in the.iii. chapiter of the fyrste epistle to the Corinthians.
For if we should expound that place, that the Church is builded upon the person of Peter, we should put an other Foundation of the Church than Christ, which is dyrectedly against saint Paul, saying in the iii chapter of the First epistle to the Corinthians.
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no man may putte any other foundation, but that whiche is put alredy, whiche is Christe Iesu. and therfore that exposition, that the personne of Peter shoulde be the foundation of the church, shuld make of the trinitie a quaternitie,
no man may put any other Foundation, but that which is put already, which is Christ Iesu. 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 besydes the trinitie, to be the foundation of the churche.
and put a fourth person besides the trinity, to be the Foundation of the Church.
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¶ And this fyrste confession of Peter by faith, that Christe is the sonne of god, is the preeminēce and primacye, that Peter had before the other spokē of in the tenth of Mathewe, where in recitynge the names of the.xii. apostels chosen by Christ, it is written. The fyrst is Symon Peter.
¶ And this First Confessi of Peter by faith, that Christ is the son of god, is the preeminence and primacy, that Peter had before the other spoken of in the tenth of Matthew, where in reciting the names of the xii Apostles chosen by christ, it is written. The fyrst is Symon Peter.
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For he fyrste confessed that fayth, 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 dothe agree with Peter in his sayde fyrste confession, as all the apostels dyd,
For who so doth agree with Peter in his said First Confessi, as all the Apostles did,
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and as al we that pourpose to be saued muste doo, shall be saued. 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 auncient and holy interpretours of the scripture for his faythe, sometyme the chyefe of thapostels, sometyme the mouthe of the apostels, sometyme the prynce of the apostels, sometyme the presydente of the hole churche, all these honorable names be attribute by theym vnto hym for his forsayde fyrste confession, wherin all our faith is conteyned.
¶ And where he is called by many ancient and holy Interpreters of the scripture for his faith, sometime the chief of The apostles, sometime the Mouth of the Apostles, sometime the Prince of the Apostles, sometime the presydente of the hold Church, all these honourable names be attribute by them unto him for his forsayde First Confessi, wherein all our faith is contained.
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And bycause he was of all the apostels moste ardent in fayth.
And Because he was of all the Apostles most Ardent in faith.
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and feared not beinge in great tempeste on the see, vpon Christis worde, to come oute of the shyppe,
and feared not being in great tempest on the see, upon Christis word, to come out of the ship,
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and go to hym vppon the water, beinge in great rage. Whiche his dede declared his fayth to be meruailously vehement in Christe.
and go to him upon the water, being in great rage. Which his deed declared his faith to be marvelously vehement in Christ.
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¶ The greatnes and vehemency also of his fayth was declared in the. ii.iii. and iiii.
¶ The greatness and vehemency also of his faith was declared in thee. ii.iii. and iiii.
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chapiters of the actes, whan the Iewes in the begynnynge, withstode the apostels preachynge the faythe of Chryst. For thā Peter as most ardent in faithe of all the apostels was euer moste redye to defende the faith ageynst the impugners of it, speaking for them all vnto the people in defense of it,
Chapiters of the acts, when the Iewes in the beginning, withstood the Apostles preaching the faith of Christ For than 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 feruente loue that he bare to Christe.
for the fervent love that he bore to Christ.
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¶ And as Peter was mooste ardente in faythe, in whiche he had of god a mooste syngular gyfte,
¶ And as Peter was most Ardent in faith, in which he had of god a most singular gift,
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so was Paule moste feruen in zele bothe to wynne the Iewes to Christe.
so was Paul most feruen in zeal both to win the Iewes to Christ.
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desyrynge the saluation of his countrey to wynne them to Christe, and wysshynge hym selfe in a maner to haue ben separate from Christe,
desiring the salvation of his country to win them to Christ, and wishing him self in a manner to have been separate from Christ,
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soo that they myghte haue bene saued therby:
so that they might have be saved thereby:
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as it is written in the.ix. chapter to the Romaynes, and also in zele to wynne all the gentyles and other nations to Chryst,
as it is written in the ix chapter to the Romans, and also in zeal to win all the Gentiles and other Nations to Christ,
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as he wryteth in the seconde epystle to the Corinthians in the.xi. chaptre, saying.
as he writes in the seconde epistle to the Corinthians in the xi chaptre, saying.
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who is weake, and I am not weke with hym? who is offended, and I am not offended with hym? where he speaketh also of the care that he toke for all churches.
who is weak, and I am not Week with him? who is offended, and I am not offended with him? where he speaks also of the care that he took for all Churches.
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whiche his feruent zele doth appere in many places of all his epistles.
which his fervent zeal does appear in many places of all his Epistles.
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¶ And as Paule was feruent in zeale, so was Iohn the Euangelist most excellent in innocency & in charytie.
¶ And as Paul was fervent in zeal, so was John the Evangelist most excellent in innocency & in charity.
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Whervnto he chiefly exhorteth al mē in his first epistle. And al other thapostels had their speciall gyftes dyuersly gyuen vnto them.
Whereunto he chiefly exhorteth all men in his First epistle. And all other The apostles had their special Gifts diversely given unto them.
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as the giftes of almighty god be giuē diuersely, and not all to one man, as it is writen in the.xii. chapiter of the fyrste epistle to the Corinthians.
as the Gifts of almighty god be given diversely, and not all to one man, as it is written in the xii chapter of the First epistle to the Corinthians.
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And as Christe is called by sayncte Paule in the.xv. chapiter of the fyrste Epistle to the Corinthians the first fruite of those that rose from deth to lyfe.
And as Christ is called by saint Paul in the xv 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 firste in faythe, for he was the fyrste that with his mouthe 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 lykewyse callyd by saynt Paule the fyrste, that beleued in the churche of Asia, in the.xvi. chapter to the Romaynes.
And Epenetus is likewise called by saint Paul the First, that believed in the Church of Asia, in the xvi chapter to the Romans.
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And the housholde of Stephan is the fyrste that beleued in Achaia, in the laste chapiter of the first epistle to the Corinthians.
And the household of Stephen is the First that believed in Achaia, in the laste chapter of the First epistle to the Corinthians.
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¶ And that Peter shulde not haue a rule aboue all other the apostels in all places, saynt Paule playnely sheweth in the.ii. chapter to the Galathiās. where he saith.
¶ And that Peter should not have a Rule above all other the Apostles in all places, saint Paul plainly shows in the ii chapter to the Galathiās. where he Says.
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that as the apostelshyp of the Circumcision, that is to saye of the Iewes, was gyuen by Christe to Peter,
that as the apostelshyp of the Circumcision, that is to say of the Iewes, was given by Christ to Peter,
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so was the apostelshyp of the gentyls gyuen to me among the gentils.
so was the apostelshyp of the Gentiles given to me among the Gentiles.
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so that there they deuided them self is asonder yt Peter, Iames, and Iohn, shulde go preache the faith to the Iewes,
so that there they divided them self is asunder that Peter, James, and John, should go preach the faith to the Iewes,
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and Paule and Barnabas, shulde go preache to the gentyls, as they dyd.
and Paul and Barnabas, should go preach to the Gentiles, as they did.
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Here it appereth, that Paule knewe no primacie of Peter, concernynge people or places, but among the Iewes.
Here it appeareth, that Paul knew no primacy of Peter, Concerning people or places, but among the Iewes.
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For whiche cause Peter dissembled in Antioche to eate of the gentyls meates, whan 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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leste he shoulde offende his flocke of the Iewes committed to hym.
lest he should offend his flock of the Iewes committed to him.
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in whiche matter Paule defendynge the lybertie of meates that he hadde preached to the gentyles, withstode hym.
in which matter Paul defending the liberty of Meats that he had preached to the Gentiles, withstood him.
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And saynte Ambrose expoundynge that place saythe.
And faint Ambrose expounding that place say.
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The prymacye of the Iewes was gyuen chyefly to Peter, all be it Iames and Iohn̄ were ioyned with hym,
The Primacy of the Iewes was given chiefly to Peter, all be it James and Iohn̄ were joined with him,
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as the prymacye of Gentyles was gyuen to Paule, Albeit Barnabas was ioyned with hym, soo that Peter had not a rule ouer 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 sayncte Peter hym selfe knewe no suche primacye ouer all people and places gyuen vnto hym, it appereth playnly in the.x. of the actes.
¶ And also that saint Peter him self knew no such primacy over all people and places given unto him, it appeareth plainly in the x of the acts.
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Where saint Peter after the commynge of the holye gooste, beinge at Ioppa, and sent for by Cornelius to come to hym than being in Cesarea, durste not go to hym without a vysion of a shete latten downe from heauen, conteynynge all maner of beastes, byrdes,
Where saint Peter After the coming of the holy ghost, being At Joppa, and sent for by Cornelius to come to him than being in Caesarea, durst not go to him without a vision of a xx latten down from heaven, containing all manner of beasts, Birds,
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and serpentes, whereof he was bydden eate, and repute not those meates vncleane, 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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Whiche vysion opened vnto hym, that he shulde not refuse the gentyls, whom the Iewes dyd abhorre as vncleane.
Which vision opened unto him, that he should not refuse the Gentiles, whom the Iewes did abhor as unclean.
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Nowe if he had knowen his commission to be ouer all, he shulde not haue neded any suche visyon.
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 hym self vnderstode it, not so large or aboue the other.
but he him self understood it, not so large or above the other.
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But he remembred well, that Christe in the laste chapyter of Luke, badde them begynne fyrste at Hierusalem to preache to the Iewes, as he dyd.
But he remembered well, that Christ in the laste chapter of Luke, bad them begin First At Jerusalem to preach to the Iewes, as he did.
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And after his returne to Hierusalem ageyn from Cesarea, he made a great excuse to the Iewes of his flocke offended with his goinge thither, writen in the.xi. chapiter of thactes.
And After his return to Jerusalem again from Caesarea, he made a great excuse to the Iewes of his flock offended with his going thither, written in the xi chapter of thactes.
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soo it apperethe, that Peter hym selfe dothe agree with saynte Paule, that his commission and auctoritie was amonge the Iewes,
so it appeareth, that Peter him self doth agree with faint Paul, that his commission and Authority was among the Iewes,
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as Paules was amonge the gentyls.
as Paul's was among the Gentiles.
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¶ And that all the apostels had like dignitie and auctoritie, it appereth by saynte Paul in the.ii. chapter to the Ephesians, where he saithe.
¶ And that all the Apostles had like dignity and Authority, it appeareth by faint Paul in the ii chapter to the Ephesians, where he Saith.
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Nowe ye be not guestes and strangers, but ye be citisens and domestikes of almyghty god bylded vppon the foundation of the apostelles.
Now you be not guests and Strangers, but you be Citizens and domestikes of almighty god builded upon the Foundation of the Apostles.
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and the prophetes, Christ beinge the corner stone vpō whom euery edifyce bylded groweth to be a holy temple in oure lorde.
and the Prophets, christ being the corner stone upon whom every edifice builded grows to be a holy temple in our lord.
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Here he sayth, that they be bylded not vppon the foundation of Peter onely. but vpon the foundation of the apostelles.
Here he say, that they be builded 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 vpon Christ the very rocke. whervpon the hole church standeth.
so that all they be in the Foundation Set upon christ the very rock. whereupon the hold Church Stands.
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So lykewise in the.xxi. chapter of the Apocalypse it is wrytten.
So likewise in the xxi chapter of the Apocalypse it is written.
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that the wall of heuenly Hierusalem, the citie of almyghtye god, whyche is the churche, Christis espouse, hath.xii. foundations,
that the wall of heavenly Jerusalem, the City of almighty god, which is the Church, Christis espouse, hath xii foundations,
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and in theym the names of the.xii. apostels wrytten. soo that the name of Peter is not there wrytten onely.
and in them the names of the xii Apostles written. so that the name of Peter is not there written only.
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for the.xii. apostels throughe all the worlde, as well as Peter preached Christ to be the sonne of god, who is the very rocke whervpon all our fayth is founded.
for the xii Apostles through all the world, 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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¶ Sayncte Cyprian also saythe in his boke of the simplicitie of prelates, that all the apostels had equall power and dignitie gyuen to them by Christ.
¶ Saint Cyprian also say 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 bycause all shulde preache done thynge, therfore the begynnynge therof fyrste beganne by one. whiche was Peter.
And Because all should preach done 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 lyueth.
Who confessed for them all, that christ was the son of god that liveth.
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sayinge further, that in the churche there is one offyce of all bysshops, wherof euerye man hath a parte allotted holly vnto hym.
saying further, that in the Church there is one office of all Bishops, whereof every man hath a part allotted holly unto him.
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Nowe if the byshop of Rome may medle ouer all, where he wyll, then euerye man hath not holly his parte.
Now if the bishop of Room may meddle over all, where he will, then every man hath not holly his part.
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for the bysshop of Rome maye medle in his parte with hym, soo that he hath it not holly, which is agein Ciprian.
for the bishop of Room may meddle in his part with him, so that he hath it not holly, which is again Cyprian.
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¶ And where Christe sayd, that he wold gyue to Peter, the keyes of heauen, that was sayd to hym not for hym selfe onely, but for the hole churche.
¶ And where Christ said, that he would gyve to Peter, the keys of heaven, that was said to him not for him self only, but for the hold Church.
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Whiche confessynge the faithe that he dyd, shulde haue the keys of heauen 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 Augustin sayth, expoundynge the gospel of Iohn in the fyfty treaty.
as saint Augustin say, expounding the gospel of John in the fyfty treaty.
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¶ And as to the auctoritie of the laste chapter of Iohn̄, where Christ said thrise to Peter. Fede my shepe.
¶ And as to the Authority of the laste chapter of Iohn̄, where christ said thrice to Peter. Fede my sheep.
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after he hadde confessed to loue Christ, thrise asked. that place is, as Cyrillus sayth, expoundynge the same, thus to be vnderstande.
After he had confessed to love christ, thrice asked. that place is, as Cyril say, expounding the same, thus to be understand.
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that bicause Peter hadde thrise denyed Christe, wherby he thought hym selfe he had loste his apostelshyp, Christe to comforte hym ageyne,
that Because Peter had thrice denied Christ, whereby he Thought him self he had lost his apostelshyp, Christ to Comfort him again,
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and to restore hym to his offyce, that he had loste, asked hym thrise, whether he loued hym,
and to restore him to his office, that he had lost, asked him thrice, whither he loved him,
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and so restored him ageyne to his offyce. Whiche els he durste not haue presumed vnto. sayeng to hym. Fede my shepe.
and so restored him again to his office. Which Else he durst not have presumed unto. saying to him. Fede my sheep.
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With whiche exposition the ancient holy expositours of that place do agree.
With which exposition the ancient holy expositors of that place do agree.
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¶ And where it is sayde, that those wordes were spoken onely to Peter, wherby he ought to haue a preeminēce aboue the other.
¶ And where it is said, that those words were spoken only to Peter, whereby he ought to have a preeminence above the other.
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Saynt Paule in the.xx. chapiter of thactes proueth the contrarye. Where saynt Paule sayde to all the bysshops assembled at Milete.
Saint Paul in the xx chapter of thactes Proves the contrary. Where saint Paul said to all the Bishops assembled At Miletus.
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Take heede to youre selues, and to all your flocke, in whiche the holy gooste hath put you to gouerne his churche.
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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whiche worde, To gouerne, is in the origynall texte of Greke Pimenin, the same worde that Christe 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 signify to fede and gouerne the shepe, as the shepeherde ought to do.
and does signify to fede and govern the sheep, as the shepherd ought to do.
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so that saynte Paule sayth, that the holye gooste hath ordeyned all byshops to fede their flocke,
so that faint Paul say, that the holy ghost hath ordained all Bishops to fede their flock,
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as saynte Peter was bydden do. Saynt Peter also in the laste chapiter of his fyrste epystle sayth.
as faint Peter was bidden doe. Saint Peter also in the laste chapter of his First epistle say.
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Ye that be priestes, fede the flocke of god emongeste you.
You that be Priests, fede the flock of god emongeste you.
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whiche worde there spoken to all pristis is the same worde that Christe spake to Peter.
which word there spoken to all pristis is the same word that Christ spoke to Peter.
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¶ So it appereth playnely by the scriptures afore sayde, conferred to gether, that nother the.xvi. chapter of Mathew, nor the.xxi. of Iohn do proue, that Peter had power auctoritie or dygnitie gyuen by Chryste ouer all the other, that they shulde be vnder hym.
¶ So it appeareth plainly by the Scriptures afore said, conferred to gether, that neither the xvi chapter of Matthew, nor the xxi of John do prove, that Peter had power Authority or dygnitie given by Christ over all the other, that they should be under him.
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and yet his primacie that he firste of al the apostels confessed our fayth, that Christe is the sonne of god, with whiche his confession all the apostels dydde consente,
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 preched the same, standeth still.
and preached the same, Stands still.
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And all that wyll be saued must folow that lesson that he first taughte vs to confesse.
And all that will be saved must follow that Lesson that he First taught us to confess.
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And soo the bysshoppes of Romes power ouer all, whiche he wolde proue by those places wrong alleged for his pourpose, vtterly qualeth, and is not proued.
And so the Bishops of Romes power over all, which he would prove by those places wrong alleged for his purpose, utterly qualeth, and is not proved.
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¶ Besides this whan Faustinus legate to the byshop of Rome alleged, in the.vi. counsel Carthaginense that the bysshop of Rome ought to haue the orderynge of all great matters in all places by his supreme auctoritie, he alleged no scripture for him,
¶ Beside this when Faustinus legate to the bishop of Rome alleged, in the vi counsel Carthaginians that the bishop of Rome ought to have the ordering of all great matters in all places by his supreme Authority, he alleged no scripture for him,
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for at that time no scripture was thought to make for it.
for At that time no scripture was Thought to make for it.
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but he alleged vntruely the fyrste generall counsayle Nicene, in whiche Arrius the heretyke was condemned, to make for that pourpose.
but he alleged untruly the First general counsel Nicene, in which Arius the heretic was condemned, to make for that purpose.
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Which after the boke was brought forth and no suche article founde in it, but the contrarye.
Which After the book was brought forth and no such article found in it, but the contrary.
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yet the counselle at that tyme sent to Constantinople, Alexandria, and Antioche, where the patryarchall sees were, to haue the true copye of the counsel Nicene.
yet the counsel At that time sent to Constantinople, Alexandria, and Antioch, where the patryarchall sees were, to have the true copy of the counsel Nicene.
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Whiche was sent vnto theym, and also from Rome, whether they sente alsoo for that pourpose.
Which was sent unto them, and also from Room, whither they sent also for that purpose.
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And after they founde noo suche article in it, but in the fyfth chapyter therof, the contrarye, that all causes ecclesiasticall, shulde eyther be deterymned within the diocese,
And After they found no such article in it, but in the fyfth chapter thereof, the contrary, that all Causes ecclesiastical, should either be deterymned within the diocese,
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or elles yf any were greued, than to appeale to the counsel prouinciall, and there the matter to take ful ende,
or Else if any were grieved, than to appeal to the counsel provincial, and there the matter to take full end,
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so that for no suche causes, men shulde go out of their prouince.
so that for no such Causes, men should go out of their province.
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the hole counsell Carthaginence wrote to Celestine at that tyme beinge bysshop of Rome, that sens the councel Nicene had no suche article in it,
the hold counsel Carthaginians wrote to Celestine At that time being bishop of Room, that since the council Nicene had no such article in it,
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as was vntrewely alleged by Faustinus but the contrarye, they desired hym to absteyn after to make any more suche demaunde, denouncynge vnto hym, that they wold not suffre any cause great or small to be brought by appele out of their countrey.
as was untruly alleged by Faustinus but the contrary, 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 thervpon made a lawe, that no man shuld appeale out of the countreye of Aphrike, vppon peyne 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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Wherwith the byshop of Rome euer after held hym content, and made no more busynes with them, seinge he had nought to saye for hym selfe to the contrary.
Wherewith the bishop of Room ever After held him content, and made no more business with them, sing he had nought to say for him self to the contrary.
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And at this counsel amongest other saynt Augustine was presente, and subscrybed the same.
And At this counsel amongst other saint Augustine was present, and subscribed the same.
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whyche he wold not haue done, if he had knowen or taken any parte of the gospel,
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 determyned in the.vi. article of the sayd counsel Nicene, that in the orient the byshop of Antioche shoulde be chiefe.
¶ It is also determined in the vi article of the said counsel Nicene, that in the orient the bishop of Antioch should be chief.
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in Egypte the byshop of Alexandria. About Rome the byshop of Rome.
in Egypt the bishop of Alexandria. About Rome the bishop of Rome.
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and lykewise in other countreyes metropolitans shulde haue their preemynence, so that the bysshop of Rome neuer hadde medlynge in those countreys.
and likewise in other countries Metropolis should have their preeminence, so that the bishop of Room never had meddling in those Countries'.
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¶ And in the next article folowynge, the byshop of Hierusalem, which citie before had bene distroyed and almoste desolate, is restored to his olde prerogatiue to be the chiefe in Palestyne and the countrey of Iure.
¶ And in the next article following, the bishop of Jerusalem, which City before had be destroyed and almost desolate, is restored to his old prerogative to be the chief in Palestine and the country of Iure.
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whiche churche of Hierusalem, if places shulde be regarded, shoulde be the chiefe, for there was accomplysshed the mistery of our redemption,
which Church of Jerusalem, if places should be regarded, should be the chief, for there was accomplished the mystery of our redemption,
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and Christ hym selfe the eternall worde and sonne of god there preached in personne,
and christ him self the Eternal word and son of god there preached in person,
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and after his ascencion, all the apostels & disciples, and sayncte Paule also preached there in person.
and After his Ascension, all the Apostles & Disciples, and saint Paul also preached there in person.
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the hole.xii. apostels began fyrst there, as Christ had commanded, to haue the saying of Esai the prophete in the.ii. chapter fulfilled, where he saith.
the hold xii Apostles began fyrst there, as christ had commanded, to have the saying of Isaiah the Prophet in the ii chapter fulfilled, where he Says.
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The law shall go forth out of Sion, and the word of god out of Hierusalem.
The law shall go forth out of Sion, and the word of god out of Jerusalem.
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Whyche place saynt Hierome there expoundyng sayth, that the churche fyrste founded at Hierusalem dyd sowe abrode al other churches of the worlde.
Which place saint Jerome there expounding say, that the Church First founded At Jerusalem did sow abroad all other Churches of the world.
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And at that tyme, and a good season after, Rome had not hard tel of Christe.
And At that time, and a good season After, Rome had not hard tell of Christ.
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so that the Churche of Rome muste nedes confesse, that they came out of Hierusalem, which was their mother as she was to all other churches. as Esai had prophecied.
so that the Church of Room must needs confess, that they Come out of Jerusalem, which was their mother as she was to all other Churches. as Isaiah had prophesied.
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¶ And nowe sens the pourpose and ambycious obiection of the bishop of Rome is clerely auoyded, let vs retourne to our purpose to declare, what cōmyssyon was gyuen by Christ to his apostels.
¶ And now since the purpose and ambycious objection of the bishop of Room is clearly avoided, let us return to our purpose to declare, what commyssyon was given by christ to his Apostles.
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We shewed byfore that he bad them preache and teache to all men all thynges that he had commanded theym.
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.x. chapyter of Matthew and of Luce, he sheweth them howe they shall enter theyr charge, sayeng.
and in the x chapter of Matthew and of Luce, he shows them how they shall enter their charge, saying.
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Into what howse or place so euer ye shall arriue, fyrste ye shall saye. Peace be to this howse.
Into what house or place so ever you shall arrive, First you shall say. Peace be to this house.
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and if the child of peace be there, he shall receyue you, and yf they wyll not receyue you.
and if the child of peace be there, he shall receive you, and if they will not receive you.
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than go forthe oute of the howse or citie, and wype the duste of your shoes agaynst them, in wytnesse of youre laboure.
than go forth out of the house or City, and wipe the dust of your shoes against them, in witness of your labour.
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for Sodoma and Gomorra shall be in better case at the day of Iudgement than they, that wol not here you.
for Sodom and Gomorra shall be in better case At the day of Judgement than they, that will not Here you.
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And as Christe commaunded theym to make theyr entre with mēcion of peace so did he him selfe after his resurrection, apperynge to his disciples the euenynge next after,
And as Christ commanded them to make their enter with mention of peace so did he him self After his resurrection, appearing to his Disciples the evening next After,
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whan the doores were shutte, sayenge to theym. Peace be with you.
when the doors were shut, saying to them. Peace be with you.
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And the apostels in theyr epistles do begynne with desyrynge grace and peace to be with theym, to whome they wryte.
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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Christe saythe also in the.xiii. chapiter of Iohn.
Christ say also in the xiii chapter of John.
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By this shall all men knowe, that ye be my discyples, yf ye loue eche other.
By this shall all men know, that you be my Disciples, if you love eke other.
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For where charitie is, there can be no debate, but all peace. and where it lacketh, discorde dothe ensue.
For where charity is, there can be no debate, but all peace. and where it lacketh, discord doth ensue.
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Chryst sayde also to his apostels in the.ix. chapiter of Marc. Haue peace amongest you.
Christ said also to his Apostles in the ix chapter of Marc. Have peace amongst you.
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Saint Paul sayth also to the Hebrues in the.xii. chapiter. Folowe peace with al men, and holynes, withoute whiche no man shall see god.
Saint Paul say also to the Hebrews in the xii chapter. Follow peace with all men, and holiness, without which no man shall see god.
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And in the.xii. chapiter to the Romaynes he sayth. As moche as is in you, haue peace with all men.
And in the xii chapter to the Romans he say. As much as is in you, have peace with all men.
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and in the.xiiii. he sayth. That the kyngdome of god is iustice and peace and ioy in the holy gost.
and in the xiiii he say. That the Kingdom of god is Justice and peace and joy in the holy ghost.
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And Christ whan he shuld go out of this worlde, left to his disciples peace.
And christ when he should go out of this world, left to his Disciples peace.
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so that peace and charitie hught to be emongeste al christen men, and who so preacheth not peace,
so that peace and charity hught to be emongeste all christian men, and who so Preacheth not peace,
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but debate, commeth not frome Christe, but from Satan.
but debate, comes not from Christ, but from Satan.
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¶ But the byshop of Rome bycause he can not longer in this realme wrongfully vse his vsurped power in all thynges as he was wonte to doo,
¶ But the bishop of Room Because he can not longer in this realm wrongfully use his usurped power in all things as he was wont to do,
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and sucke oute of this realme by auaryce insaciable, innumerable sommes of money yerelye, to the great exhausting of the same, he therfore moued and replete with furiouse ire and pestilente malice goth about to stirre all Christen nations, that wyl gyue eares to his diuellishe inchantmentes, to moue warre againste this realme of England, gyuynge it in pray to al those that by his dyuellysshe instigation wyll inuade it.
and suck out of this realm by avarice insatiable, innumerable sums of money yearly, to the great exhausting of the same, he Therefore moved and replete with furious ire and pestilent malice Goes about to stir all christian Nations, that will gyve ears to his diuellishe inchantmentes, to move war against this realm of England, gyving it in prey to all those that by his dyuellysshe instigation will invade it.
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whiche fewe wordes, to gyue it in praye, howe great myschefe they doo conteyne, I shall open to the thou trewe englysshe man.
which few words, to gyve it in pray, how great mischief they do contain, I shall open to the thou true english man.
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Fyrste to make this realme a praye to al venturers, al spoylers, all snaphanses, all forlornehopes, all cormerauntes, all rauenours of the worlde, that wyll inuade this realme, is to saye.
First to make this realm a pray to all venturers, all spoilers, all snaphanses, all forlornehopes, all cormerauntes, all rauenours of the world, that will invade this realm, is to say.
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thou possessyoner of any landes of this realme, of what degree so euer thou be fro the highest to the lowest, shalte be slayne and dystroyed,
thou possessyoner of any Lands of this realm, of what degree so ever thou be from the highest to the lowest, shalt be slain and destroyed,
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and thy landes taken frome the by those, that wyl haue al for them selfes, And thou mayste be sure to be slayne,
and thy Lands taken from thee by those, that will have all for them selves, And thou mayste be sure to be slain,
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for they wylle not suffer the nor none of thy progeny to lyue to make any clayme afterward,
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 reuenged, for that were theyr vnsuertie. Thy wyfe shall be abused before thy face, thy doughter likewise defloured before the.
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 chyldern slayne before thyne eyes. thyne howse spoyled, thy cattell dryuen away and solde before thy vysage.
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 the.
thy plate, thy money by force taken from thee.
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All thy goodes wherein thou hast any delyte, or had gathered for thy chyldren, rauened broken and distrybute in thy presence, that euery rauenor may haue his share.
All thy goods wherein thou hast any delight, or had gathered for thy children, rauened broken and distrybute in thy presence, that every rauenor may have his share.
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¶ Thou marchant art sure to be slayne, for thou haste eyther money or ware, or both, which they serch for.
¶ Thou merchant art sure to be slain, for thou haste either money or ware, or both, which they search for.
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Thou bysshop or priest, what so euer thou be, shalt neuer escape, bycause thou woldeste not take the byshop of Romes parte,
Thou bishop or priest, what so ever thou be, shalt never escape, Because thou woldeste not take the bishop of Romes part,
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and rebell agaynst god and thy prince, as he doth.
and rebel against god and thy Prince, as he does.
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If thou shalte flee, and scaape for a seasone, what so euer thou be, thou shalt se & here of soo myche myserye and abhomynation.
If thou shalt flee, and scaape for a season, what so ever thou be, thou shalt see & Here of so much misery and abhomynation.
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that thou shalte iudge them happye, that be deade before. For sure it is, thou shalte not fynally escape.
that thou shalt judge them happy, that be dead before. For sure it is, thou shalt not finally escape.
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for to take the hole realme in praye, is to kylle the hole people, and to take the place for them selfes.
for to take the hold realm in pray, is to kill the hold people, and to take the place for them selves.
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As they wyll do if they can.
As they will do if they can.
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¶ And the byshop of Rome nowe of late to set forth his pestylent malyce the more, hath allured to his purpose a subiecte of this realme Raynolde Pole, commen of a noble bloudde,
¶ And the bishop of Room now of late to Set forth his pestilent malice the more, hath allured to his purpose a Subject of this realm Reynold Pole, come of a noble blood,
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and thereby the more errant traytour, to go aboute fro prince to prince, and from countrey to countreye, to stirre theym to warre agaynst 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 distroy the same, beinge his natiue contrey.
and to destroy the same, being his native country.
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Whose pestilent purpose albeit the princis that he breaketh it vnto haue in myche abhomination, bothe for that the byshop of Rome (who beinge a byshop shulde procure peace) is a styrrer 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 styrrer of war,
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and bycause this moste errant and vnkynde traytour is his mynister to so diuelyshe a purpose to distroy the countreye, that he was borne in.
and Because this most errant and kind traitor is his minister to so diuelyshe a purpose to destroy the country, that he was born in.
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Whiche any heathen man wolde abhorre to doo.
Which any heathen man would abhor to do.
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But for all that without shame he stylle gothe on, exhortynge therevnto all princis that wyll here hym.
But for all that without shame he still goth on, exhorting thereunto all Princes that will hear him.
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Who do abhorre to se suche vnnaturalnesse in any manne, as he shamles dothe set forwardes.
Who do abhor to see such unnaturalness in any man, as he shameless doth Set forwards.
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whose perniciouse treasons late secretely wroughte againste this realme, haue benne, by the worke of almyghty god so meruaylously detected,
whose pernicious treasons late secretly wrought against this realm, have benne, by the work of almighty god so marvelously detected,
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and by his owne brother, without lokynge therfore so disclosed, and condygne punyshement ensued, that hereafter god wyllynge, they shall not take any more suche rote to the noysaunce of this realme.
and by his own brother, without looking Therefore so disclosed, and condygne punishment ensued, that hereafter god willing, they shall not take any more such rote to the noysaunce of this realm.
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And where all nations of gentils by reason and by lawe of nature doo preferre their countrey before their parentes,
And where all Nations of Gentiles by reason and by law of nature do prefer their country before their Parents,
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soo that for theyr countreye they wyll dye agaynste their parentes beinge traytours, this pestilent man worse than a pagan, is not ashamed to destroy if he coud his natyue countrey.
so that for their country they will die against their Parents being Traitors, this pestilent man Worse than a pagan, is not ashamed to destroy if he could his native country.
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And where as Curtius a hethen man was contente for sauyng of the citie of Rome, where he was borne, to leape into a gapyng of the erth, Whiche by the illusions of the dyuell it was aunswered shulde not be shutte,
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 muste fyrste haue one.
but that it must First have one.
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This perniciouse man is contente to runne heedlynge in to hell, so that he maye destroye therby his natyue countrey of England, being in that behalf incomparably worse than any pagan.
This pernicious man is content to run heedlynge in to hell, so that he may destroy thereby his native country of England, being in that behalf incomparably Worse than any pagan.
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And besydes his pestylent treason, his vnkyndnesse against the kynges maiestie, who broughte hym vp of a chylde,
And besides his pestilent treason, his unkindness against the Kings majesty, who brought him up of a child,
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and promoted both hym, and restored his bloude beinge attaynted, to be of the peres of this realme,
and promoted both him, and restored his blood being attainted, to be of the Peers of this realm,
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and gaue hym money yerely oute of his coffers to fynde hym honourably at study, maketh his treason myche more detestable to all the worlde,
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 hym to be reputed more wylde and cruell than any tygre.
and him to be reputed more wild and cruel than any tiger.
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¶ But for all this thou englyshe manne take courage vnto the, and be nothynge affrayd.
¶ But for all this thou english man take courage unto thee, and be nothing afraid.
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Thou hast god on thy syde.
Thou hast god on thy side.
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who hath gyuen this realme to the generation of englyshemen, to euery man in his degre,
who hath given this realm to the generation of englishmen, to every man in his degree,
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after the lawes of the same.
After the laws of the same.
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thou hast a noble victorious and vertuous kynge, hardy as a lyon, who wyll not suffre the to be soo deuoured by suche wylde beastes.
thou hast a noble victorious and virtuous King, hardy as a Lion, who will not suffer thee to be so devoured by such wild beasts.
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only take an englyshe hart vnto the, and mystruste not god, but trust firmely in hym.
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 ageynst the, shall fall in their owne neckes that intende it.
And surely the ruin intended against the, shall fallen in their own necks that intend it.
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And feare not, though the dyuell and his disciples be agaynste the.
And Fear not, though the Devil and his Disciples be against thee.
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for god thy protectoure, is stronger than he and they, and shall by his grace gyue hym and them a fall.
for god thy protector, is Stronger than he and they, and shall by his grace gyve him and them a fallen.
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¶ And to shewe vnto the, that god is on thy syde, consyder, that it is written in the vi. chapter of the prouerbes, that amongest many crimes there rehersed, that god hateth.
¶ And to show unto thee, that god is on thy side, Consider, that it is written in the vi. chapter of the proverbs, that amongst many crimes there rehearsed, that god hates.
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chiefly he dothe deteste those persones that sowe dyscorde amonge theyr bretherne. As all we christen men be brethern vnder our heauenly father.
chiefly he doth detest those Persons that sow discord among their brethren. As all we christen men be brother under our heavenly father.
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Also it is written in the.viii. chapter of Iohn, yt those that do stire men to murder, be childern of the dyuell, whiche was frome the begynnynge of mankynde a murderer,
Also it is written in the viii 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 synne, and therby to deathe. As the Iewes his childer stirred the people to put Christ to deth.
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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saynt Paule also in the last chapiter to the Romaynes warneth thē to be ware of those, that do make dissention & debate among them ageynste the doctrine, that he hadde taught them,
saint Paul also in the last chapter to the Romans warneth them to be aware of those, that do make dissension & debate among them against the Doctrine, that he had taught them,
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and byddeth them eschewe their company. Wherin the holy gooste wrought in Paule.
and biddeth them eschew their company. Wherein the holy ghost wrought in Paul.
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for these many yeres paste, lyttell warre hath ben in these partes of Christendome, but the bysshop of Rome eyther hath ben a styrrer of it, or a nouryssher 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 styrrer of it, or a nourisher of it.
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and seldome any compounder of it. onlesse it were for his ambition or profite.
and seldom any compounder of it. unless it were for his ambition or profit.
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¶ Wherfore sens as saynte Paule saithe in the.xiiii. chapter of the fyrste epystel to the Corinthians, that god is not god of dissension,
¶ Wherefore since as faint Paul Saith in the xiiii chapter of the First epystel to the Corinthians, that god is not god of dissension,
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but of peace, who commaundeth by his worde peace alwayes to be kepte, we are sure that all those that goo about to breake peace betwene realmes,
but of peace, who commandeth by his word peace always to be kept, we Are sure that all those that goo about to break peace between Realms,
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and to brynge them to warre, ar the chylder of the deuyll. What holy names soo euer they pretende to cloke their pestilent malyce withall.
and to bring them to war, Are the Children of the Devil. What holy names so ever they pretend to cloak their pestilent malice withal.
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whiche clokynge vnder hypocrisy is double dyuellisshenes, and of Christe moste detested. bycause vnder his blessed name they do plaie the deuyls parte.
which cloaking under hypocrisy is double dyuellisshenes, and of Christ most detested. Because under his blessed name they do play the Devils part.
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And therfore sens Christ is on our syde agaynst them, let vs not feare them at all.
And Therefore sens christ is on our side against them, let us not Fear them At all.
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But putting our confidence in almyghtye god, and cleauinge faste to the kinges maiestie, our supreme hed in erth next vnder Christ of this church of Englande,
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 subiectes by goddis lawe ought to do.
as faithful Subjects by God's law ought to do.
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Though they go about to stire Gog and Magog & all the rauenors of the worlde ageynst vs. we trust in god verily,
Though they go about to stir Gog and Magog & all the rauenors of the world against us we trust in god verily,
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and doubte not, but they shal haue such a ruine & ouerthrow, as is prophecied by Ezechiel in the.xxxix. chapiter ▪ agaynst Gog and Magog going about to distroye the people of god, whome the people of god shall so vanquish and ouer throw on the mountaynes of Israel, that none of them shal escape,
and doubt not, but they shall have such a ruin & overthrow, as is prophesied by Ezechiel in the xxxix chapter ▪ against Gog and Magog going about to destroy the people of god, whom the people of god shall so vanquish and over throw on the Mountains of Israel, that none of them shall escape,
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but their carkases there to lye to be deuoured by kytes & crowes & byrdes of the ayre.
but their carcases there to lie to be devoured by kites & crows & Birds of the air.
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And if they shal { per } syst in their pestilēt malice to make inuasyon into this realme,
And if they shall { per } syst in their pestilent malice to make inuasyon into this realm,
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than lette vs wyshe, that their great capteyne Gog, I meane the bysshop of Rome, maye come with theym, to drynke with theym of the same cuppe, that he maliciously gothe about to prepare for vs. that the people of god myght after surely lyue in peace.
than let us wish, that their great capteyne Gog, I mean the bishop of Room, may come with them, to drink with them of the same cup, that he maliciously goth about to prepare for us that the people of god might After surely live in peace.
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¶ And nowe that we haue spoken of disobedience done to man agaynste goddis lawe, let vs somewhat speake of disobedience dayly done to god by vs al against goddis 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 greate, that the tonge of man can not expresse it.
which our disobedience is so great, that the tongue of man can not express it.
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for Christe saith in the.xix. chapiter of Matthewe to hym, that asked what he shulde do to come to euerlastyng lyfe.
for Christ Says in the xix chapter of Matthew to him, that asked what he should do to come to everlasting life.
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If thou wylt enter into euerlasting lyfe, kepe the commandementes. whiche he there rehersed vnto hym, whan he asked whyche they were.
If thou wilt enter into everlasting life, keep the Commandments. which he there rehearsed unto him, when he asked which they were.
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they be written in the.xx. chapiter of Exodi, tenne in nomber.
they be written in the xx chapter of Exodus, tenne in number.
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And bycause I doubte not, but ye knowe them, for brefenes of tyme I shal omytte to reherse them
And Because I doubt not, but you know them, for brefenes of time I shall omit to rehearse them
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¶ In the olde lawe, whiche expresseth rewardes temporall for the capacitie of the grosse carnall people of Israell, manye worldly pleasures and rewardes be promysed to the kepers of those commandementes,
¶ 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 meruaylous great troubles and peynes be threttened to the breakers and transgressours of them. All whiche be conteyned in the.xxviii. chapiter of the Deuteronomye.
and marvelous great Troubles and pains be threttened to the breakers and transgressors of them. All which be contained in the xxviii chapter of the Deuteronomy.
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in soo myche that in the viii.
in so much that in the viii.
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chapyter of that boke, the people of Israell is thretned by almyghtye god, to be expellyd out of the lande promysed vnto them,
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 shuld not kepe those commandementes and lawes by hym gyuen vnto them. The prophete Dauid saythe also in the.lxxxviii. psalme.
if they should not keep those Commandments and laws by him given unto them. The Prophet David say also in the lxxxviii psalm.
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If the chylder of Dauid leaue my lawes, and kepe not my commandementes, I shall with a rodde vysite their iniquities and theyr synnes with beatynges.
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 sauior Christe regardynge the forgetfulnes of mannes memorye, leste he shulde not remember the hole nomber of tenne, hathe brought them all into two cōmandementes, comprysynge in effect the hole tenne.
But our Saviour Christ regarding the forgetfulness of Man's memory, lest he should not Remember the hold number of tenne, hath brought them all into two Commandments, comprising in Effect the hold tenne.
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of the which two expressed in the.xxii. chapiter of Matthewe, the fyrste is.
of the which two expressed in the xxii chapter of Matthew, the First is.
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Thou shalt loue thy lorde god with al thy hart, with all thy sowle, with all thy mynde.
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 fyrst and greattest commandement, conteynyng in it.iiii. commaundementes of the fyrste table, whyche be these.
This is the fyrst and greatest Commandment, containing in it iiii Commandments of the First table, which be these.
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Thou shalte haue no other goddes in my syght.
Thou shalt have no other God's in my sight.
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Thou shalte graue noo ymage of thinges that be in heuen aboue or in erthe benethe,
Thou shalt graven no image of things that be in heaven above or in earth beneath,
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or in the water vnder the erthe, nor with adoration worshyppe them. Thou shalte not take the name of god in vayne.
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 shalte sanctifie thy sabbotte daye. No man wylle breake any of these.iiii. commaundementes that loueth god aboue all thynge.
Thou shalt sanctify thy sabbotte day. No man will break any of these iiii Commandments that loves god above all thing.
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¶ The seconde commaundement gyuen there by Christe is lyke vnto the fyrste, that thou shalte loue thy neyghboure as thy selfe. Whyche comprehendeth all the vi. commandementes of the seconde table. whiche be these.
¶ The seconde Commandment given there by Christ is like unto the First, that thou shalt love thy neighbour as thy self. Which comprehendeth all the vi. Commandments of the seconde table. which be these.
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Thou shalt honoure thy father and thy mother. Thou shalte not commytte auoutrie. Thou shalte not steale.
Thou shalt honour thy father and thy mother. Thou shalt not commit auoutrie. Thou shalt not steal.
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Thou shalt not beare fals witnes. Thou shalte not luste to haue thy neyghbours hous, nor his wyfe, nor his seruāt,
Thou shalt not bear falls witness. Thou shalt not lust to have thy neighbours house, nor his wife, nor his seruamt,
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nor his mayde, nor any of his goodes.
nor his maid, nor any of his goods.
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No man that loueth his neyghboure as him selfe, wyl offend hym in any of these,
No man that loves his neighbour as him self, will offend him in any of these,
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for sens he loueth hym selfe so welle, that he canne not be content, that his neyghbour shall offende hym in any of these, he in louyng his neyghbour as hym selfe wyll not offende his neyghboure in any of these.
for since he loves him self so well, that he can not be content, that his neighbour shall offend him in any of these, he in loving his neighbour as him self will not offend his neighbour in any of these.
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¶ In these two commandementes sayth Chryste, all the lawe and the prophetes be conteyned.
¶ In these two Commandments say Christ, all the law and the Prophets be contained.
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¶ But for al this we thus plainly beinge taught by Christe do fall heedlynge into all kyndes of vices ▪ for where we oughte to loue god aboue all thynge, we loue the worlde and worldly thynges aboue god ayenste the counsell of sayncte Iohn, in the.ii. chapiter of his fyrst epistle.
¶ But for all this we thus plainly being taught by Christ do fallen heedlynge into all Kinds of vices ▪ for where we ought to love god above all thing, we love the world and worldly things above god against the counsel of saint John, in the ii chapter of his fyrst epistle.
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For we be so giuen to concupiscence of the fleshe, that what soo euer it lusteth to haue, we minyster it vnto it, to the concupiscence of our eyes, that what so euer we doo see, that liketh vs, we wyl haue it by one meanes or other.
For we be so given to concupiscence of the Flesh, that what so ever it Lusteth to have, we minister it unto it, to the concupiscence of our eyes, that what so ever we do see, that liketh us, we will have it by one means or other.
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We be so highe also of mynd and prowde in hart, that we wyll mounte aboue our degree, sufferynge none to be aboue vs. whiche thre fautes do comprehende all vyces of the worlde.
We be so high also of mind and proved in heart, that we will mount above our degree, suffering none to be above us which Three Faults do comprehend all vices of the world.
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so that we maye saye with the prophete Osee in his iiii. chapter.
so that we may say with the Prophet Hosea in his iiii. chapter.
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There is no truthe, there is no mercy or pitie, there is no knoweledge of god lefte vpon the erth.
There is no truth, there is no mercy or pity, there is no knowledge of god left upon the earth.
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Backbytynge, lyinge, murder, thefte, aduoutrie hathe ouerflowen the worlde. Periury reigneth euery where.
Backbiting, lying, murder, theft, adultery hath overflown the world. Perjury Reigneth every where.
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and great pytie it is to see, howe the preciouse name of almyghtye god is taken in vaine in all places.
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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Noo othe shulde be gyuen, but three thynges concurrent, as Hieremy the prophete in his.iiii. chapiter teacheth vs. that is to say, In iudgement.
No other should be given, but three things concurrent, as Jeremiah the Prophet in his iiii chapter Teaches us that is to say, In judgement.
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Whan a man is called thither to shewe the trouthe. And for iustice there to be mynistred, to put away wronge doynge.
When a man is called thither to show the truth. And for Justice there to be ministered, to put away wrong doing.
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And for trouthe, that falsehode may take no place there. Elles no othe shulde be gyuen by goddis lawe.
And for truth, that falsehood may take no place there. Else no other should be given by God's law.
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but we shuld affirme our saying by ye ye, and deny by nay nay, as Christe taughte vs in the.v. of Mathewe.
but we should affirm our saying by you you, and deny by nay nay, as Christ taught us in the v of Matthew.
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But now euery thynge that we affirme or deny, muste haue an othe coupled with it,
But now every thing that we affirm or deny, must have an other coupled with it,
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whan men do bye or selle any thynge, moo othes be oftetymes enterchanged betwyxte them, than pens that the thyng is solde for.
when men do buy or sell any thing, moo Oaths be oftetymes interchanged betwixt them, than pens that the thing is sold for.
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In communication and all pastimes as manye othes, as wordes be vsed.
In communication and all pastimes as many Oaths, as words be used.
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In playenge at any games there the tearynge of goddis name and particular mention of all the woundes and peynes, that Christe suffered for vs, be contumeliouselye in vayne brought forthe.
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 shuld be taken of swearers, I thynke that some croked peces shoulde be founde, not able to take the kynges wages, that wolde sweare as greatte othes,
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 manye of them, as the beste and moste able man on the fielde. They thynke that greatte othes do make theym to be of more estymation.
and as many of them, as the best and most able man on the field. They think that great Oaths do make them to be of more estymation.
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and therfore they sweare at euerye worde. but surely they be fowelye deceyued.
and Therefore they swear At every word. but surely they be fowelye deceived.
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for othes be ordeyned where nede is, that trewthe shall not perysshe, and that they may fynysshe debates amonge menne.
for Oaths be ordained where need is, that truth shall not perish, and that they may finish debates among men.
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as Paule saythe in the syxth chapiter to the Hebrewes.
as Paul say in the syxth chapter to the Hebrews.
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But he that at euerye worde sweareth, declareth playnely, that noo credence is to be gyuen to any his wordes,
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 therfore he ioynethe to euery worde an othe, as a suertie of the trewthe therof, knowledgyng the lacke of trewthe to be in his wordes.
and Therefore he Joineth to every word an other, as a surety of the truth thereof, knowledging the lack of truth to be in his words.
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As yf a manne wolde offre a greatte substantiall suretie, whan he wolde borowe a penye of his neyghbour, he playnly shulde make his neyghbour, thereby to thynke, that he were of noo credence, that wolde for so small a matter offer so great a suertie, where no nede is so to do.
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.xx. cubites in lengthe and.x. cubytes in bredthe, whiche the prophete Zacharie sawe fleinge in the aire in the.v. chaptre.
¶ I Fear me, the great role of xx cubits in length and x cubits in breadth, which the Prophet Zacharias saw fling in the air in the v chaptre.
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whiche as the aungell shewed to hym, dyd contein the great malediction of god ageinst theues and ageynst swearers, that shulde be iuged by it, do flye nowe ouer our heedes.
which as the angel showed to him, did contain the great malediction of god against thieves and against swearers, that should be judged by it, do fly now over our heeds.
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I pray god we maye auoyd the danger of it, and absteyn hereafter so to take the name of god in vayne as is nowe commonly vsed.
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 doo professe the fayth of Chryste, and doo speake of the gospell with oure mouthe,
¶ We do profess the faith of Christ, and do speak of the gospel with our Mouth,
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and haue the booke ofte in oure handes.
and have the book oft in our hands.
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but we lerne it not, as we shulde do, for the gospel is giuen to vs to know god thereby,
but we Learn it not, as we should do, for the gospel is given to us to know god thereby,
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and to be a rule to lyue by. but we moche do talke of it, whiche is very well done.
and to be a Rule to live by. but we much do talk of it, which is very well done.
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and yet we nothyng regard to amende our lyues therby, and to lyue as it byddeth vs. but we doo vse the gospel,
and yet we nothing regard to amend our lives thereby, and to live as it biddeth us but we do use the gospel,
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as if it were a boke of problemes to dyspute vppon ▪ and care not to amende oure lyuynge,
as if it were a book of problems to dispute upon ▪ and care not to amend our living,
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as it teacheth vs, whyche shall be to our great punyshement.
as it Teaches us, which shall be to our great punishment.
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For a seruant that knoweth his lordes plesure, and not fulfyllynge it, is more greuousely 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 Christe saythe in the.xii. chapiter of Luce. We myche extolle fayth, as it is myche worthy.
as Christ say in the xii chapter of Luce. We much extol faith, as it is much worthy.
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But workes and deedes many men care not for, sayenge, god regardeth them nothynge: for faithe alone iustifieth vs, 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 fyrste of all it is to be obserued, that no dede nor worke that is doone by man without faithe, can euer helpe hym to heuen,
¶ 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 lyke as a man, that renneth out of the race, where the course is sette,
for like as a man, that renneth out of the raze, where the course is Set,
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though he runne neuer so faste, wynneth no game, so a man that doth good dedes morall, without faythe, deserueth of god no rewarde.
though he run never so fast, winneth no game, so a man that does good Deeds moral, without faith, deserves of god no reward.
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for withoute faythe it is impossible to please god. as sayncte Paule sayth the.xi. chapiter to the Hebrues.
for without faith it is impossible to please god. as saint Paul say the xi chapter to the Hebrews.
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But if he do good dedes with faith, than they be acceptable to god, and he wyll reward hym for them.
But if he do good Deeds with faith, than they be acceptable to god, and he will reward him for them.
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And saynt Paule teacheth vs always to be occupyed in doynge of good workes. for albe it no man may be iustified by his workes, alone.
And saint Paul Teaches us always to be ocupied in doing of good works. for albe it no man may be justified by his works, alone.
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Yet after he hath faith he must ioyne good workes with it, yf he haue any tyme therto, orels his faith is vnprofytable vnto hym,
Yet After he hath faith he must join good works with it, if he have any time thereto, Earls his faith is unprofitable unto him,
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for the faythe that by grace dothe iustyfie, is the faithe that worketh by Charytie,
for the faith that by grace doth iustyfie, is the faith that works by Charity,
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as saynt Paule sayth to the Galathians in the fyfte chapiter, and not an ydell faith, whych saynt Iames in his epistle calleth a deed faythe.
as saint Paul say to the Galatians in the Fifth chapter, and not an idle faith, which saint James in his epistle calls a deed faith.
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¶ Saynt Paule sayth also in the second chapiter to the Romains, that the herers of the lawe be not iustified before God,
¶ Saint Paul say also in the second chapter to the Romans, that the hearers of the law be not justified before God,
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but the doers of the lawe.
but the doers of the law.
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And saynt Iames in his epystle in the fyrste Chapyter doth lyken hym, that heareth the worde 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 dothe not thereafter, vnto a manne, that loketh in a glasse, and after he hath soo doone, layeth it downe,
and doth not thereafter, unto a man, that looketh in a glass, and After he hath so done, Layeth it down,
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and forgetteth that he looked in it, and thynketh of other matters. ¶ And where they say, that fayth alone iustifieth. that is vntrewe.
and forgetteth that he looked in it, and Thinketh of other matters. ¶ And where they say, that faith alone Justifieth. that is untrue.
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and agaynste sayncte Iames in the.ii. chapiter of his epistell, sayenge, that a man is not iustified by his faithe alone.
and against saint James in the ii chapter of his epistle, saying, that a man is not justified by his faith alone.
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Also to iustification of a synner repentance of his euylle lyfe paste is necessarilye fyrste requyred,
Also to justification of a sinner Repentance of his evil life past is necessarily First required,
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and muste nedes be ioyned with faith before he be iustified.
and must needs be joined with faith before he be justified.
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for elles yf he repent not, he remayneth styl in synne, and so he is not yet iustified,
for Else if he Repent not, he remaineth still in sin, and so he is not yet justified,
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and all the preachyng of Christe and his apostelles, begynneth at repentance and penance. so that faithe without that can not helpe.
and all the preaching of Christ and his Apostles, beginneth At Repentance and penance. so that faith without that can not help.
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Wherfore it is neuer true, that faith alone iustifyeth, for grace of god muste goo before faithe,
Wherefore it is never true, that faith alone Justifieth, for grace of god must goo before faith,
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and on our behalfe repentance and charitie muste be ioyned with faythe. And as faith is the gyfte of god, so is penaunce, and so is charitie, 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, goth before all.
but the grace of god who grants all, Goes before all.
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¶ Truth it is that out good dedes done before faithe, doo not iustifie for lacke of faith.
¶ Truth it is that out good Deeds done before faith, do not justify for lack of faith.
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but ioyned vnto faythe, they doo helpe:
but joined unto faith, they do help:
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or cōmyng after faith, they helpe to make vs more iustified, as it is writen in the.xxi. of the apocalipse.
or coming After faith, they help to make us more justified, as it is written in the xxi of the Apocalypse.
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Let hym that is ryghtwyse, be yet more iustified.
Let him that is rightwise, be yet more justified.
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¶ And that almyghtye god requireth of vs good workes, it appeareth in the.xxi. chapiter of Mathewe, & the.xi. of Marc. where Christe commynge to a figge tree, full of leaues, hauyng no fruite, whyche he sought in it, by his curse dyd make it sere.
¶ And that almighty god requires of us good works, it appears in the xxi chapter of Matthew, & the xi of Marc. where Christ coming to a fig tree, full of leaves, having no fruit, which he sought in it, by his curse did make it sere.
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so if we being the tre, bring not forth fruite of good workes, hauynge tyme therto,
so if we being the Tree, bring not forth fruit of good works, having time thereto,
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neyther the roote of faythe, nor the leaues of wordes can alone helpe vs. An other parable in the.xiii. of Luc proueth the same.
neither the root of faith, nor the leaves of words can alone help us an other parable in the xiii of Luke Proves the same.
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Where a man hauynge a vyneyarde, and in the same a fygge tree, that bare no fruite, badde cutte it downe.
Where a man having a vineyard, and in the same a fig tree, that bore no fruit, bad Cut it down.
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And at the request of his gardyner, suffred it yet longer, to se if donge layde to the roote wolde 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 almyghty god being the lorde of the vyneyarde, suffreth vs beinge bareyne to haue space to repent,
As oft almighty god being the lord of the vineyard, suffers us being bareyne to have Molle to Repent,
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and bringe forth fruite of good workes.
and bring forth fruit of good works.
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For it is written in the thirde of Matthewe, that euery tree, that bringeth not forth good fruite, shalbe cut downe, and caste into the fyre.
For it is written in the Third of Matthew, that every tree, that brings not forth good fruit, shall Cut down, and cast into the fire.
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¶ After as our deedes be, so shall oure iudgement be, as Christe sayth in the.xvi. of Mathew, the sonne of man shal come in the glorye of his father with his aungels, and shall rewarde euery man after his workes.
¶ After as our Deeds be, so shall our judgement be, as Christ say in the xvi of Matthew, the son of man shall come in the glory of his father with his Angels, and shall reward every man After his works.
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Saynt Paul in the.ii. chaptre to the Romaynes sayth also lykewise, that god wyll rewarde euerye man after his dedes good or euyll.
Saint Paul in the ii chaptre to the Romans say also likewise, that god will reward every man After his Deeds good or evil.
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And in the.iiii. chaptre of the fyrste epystle to the Corinthians he sayth.
And in the iiii chaptre of the First epistle to the Corinthians he say.
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that euery man shall receyue his hyre, after as his labour is, soo that for good dedes done with faythe he shall receyue rewarde,
that every man shall receive his hire, After as his labour is, so that for good Deeds done with faith he shall receive reward,
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and for euel dedes done after fayth, or out of fayth, he shall receyue punishement.
and for evil Deeds done After faith, or out of faith, he shall receive punishment.
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¶ Therfore those that say, that god regardeth not our workes done with faythe, do say agaynst Chryst,
¶ Therefore those that say, that god Regardeth not our works done with faith, do say against Christ,
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and his doctrine gyuen to vs by hym, and by his apostelles.
and his Doctrine given to us by him, and by his Apostles.
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For sens our workes done with fayth be the measure of our rewarde 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 founde to be greatter or smaller, who soo saythe, that god regargeth not them, saythe he regardeth not the measure of our rewarde.
as they shall be found to be greater or smaller, who so say, that god regargeth not them, say he Regardeth not the measure of our reward.
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and yet he sayth it shall be measured after our dedes done with faythe. and soo he saythe agaynst Christe.
and yet he say it shall be measured After our Deeds done with faith. and so he say against Christ.
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Saint Paule saythe also in the.ii. chapytre to the Ephesians.
Saint Paul say also in the ii chapytre to the Ephesians.
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that by fayth whiche is the gyfte of god, we be of newe create in Chryste,
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 forwardes in theym.
and in good works that we may walk forwards in them.
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and sens he hath create vs in good workes to walk in them, he must nedes regarde theym.
and since he hath create us in good works to walk in them, he must needs regard them.
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or els he cared not what he create, which is blasphemie and denyall of his highe prouidence.
or Else he cared not what he create, which is blasphemy and denial of his high providence.
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¶ Nowe this holye weke we be bydden and called to come to the great supper of our blessed lorde Chryste 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 heuenly meate and of the bred of lyfe, that came from heauen, the blessed body of our sauyour Iesu Christe in the sacrament of the aulter.
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 alter.
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Unto whiche we may not go in our fylthy and spotted cote, leste we commynge thyther, not hauynge the cleane garmente of our soule, that we receyued at our baptisme, be expelled out of the feaste.
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 therfore we muste make cleane our garmente, before we be bolde to goo thyther.
And Therefore we must make clean our garment, before we be bold to goo 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.xiiii. chapiter of Luke.
But I Fear me soar, lest many shall make such worldly excuses, as be written in a parable, in the xiiii chapter of Luke.
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some sayeng, they be newe maryed, and therfore they may not come.
Some saying, they be new married, and Therefore they may not come.
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Whyche do sygnifie men gyuen so to carnall pleasure of the body, that they care not to come to heuen.
Which do sygnifie men given so to carnal pleasure of the body, that they care not to come to heaven.
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some sayinge, they haue boughte fyue yoke of oxen. whiche doo sygnyfye those, that folowe the sensualitie of theyr fyue senses and worldly busynes.
Some saying, they have bought fyue yoke of oxen. which do signify those, that follow the sensuality of their fyue Senses and worldly business.
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some sayenge, that they haue bought a vyllage.
Some saying, that they have bought a village.
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Whiche sygnifie those that purchase landes here in erthe, and care not by faithe and good liuynge to purchase heuen.
Which sygnifie those that purchase Lands Here in earth, and care not by faith and good living to purchase heaven.
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All whiche 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 forbyd, that any of vs shuld be of that sorte.
But god forbid, that any of us should be of that sort.
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And therfore lette vs euery man prepare our selfe, and make cleane our spotted and fylthye garment.
And Therefore let us every man prepare our self, and make clean our spotted and filthy garment.
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Lette vs purge and purifie the tabernacle of our sowle, and make it a lodgynge worthy to receyue Christe 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 dysdayn vs, for the fylthynesse of our vncleane lyuynge.
and not to disdain us, for the filthiness of our unclean living.
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¶ But howe maye this be done, and by what meanes? surely surely by no meane but by penaunce,
¶ But how may this be done, and by what means? surely surely by no mean but by penance,
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and repentaunce, and callynge for mercye to all myghtye god with a sorowfull harte, that we hauynge receyued soo innumerable benefytes of god,
and Repentance, and calling for mercy to all mighty god with a sorrowful heart, that we having received so innumerable benefits of god,
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so lytel haue regarded our obedience to his cōmandementes, proudly and vnkyndly despysyng hym, and more regarding our own wretched cōcupiscence and pleasure in all worldly delytes, then god.
so little have regarded our Obedience to his Commandments, proudly and unkindly despising him, and more regarding our own wretched concupiscence and pleasure in all worldly delights, then god.
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Let vs folowe the exhortation of almightye god, spoken to vs by the mouthe of Iohell in the.ii. chaptre, sayinge.
Let us follow the exhortation of almighty god, spoken to us by the Mouth of Joel in the ii chaptre, saying.
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Turne ye synners againe to me by fastynge, by wepynge, by myche lamentynge your myserable estate,
Turn you Sinners again to me by fasting, by weeping, by much lamenting your miserable estate,
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and teare sunder your hartes, and not your clothes.
and tear sunder your hearts, and not your clothes.
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Almyghty god wyll rather regarde a sorowfull and contryte harte to dwell in it, than all the temples that we can bylde for hym.
Almyghty god will rather regard a sorrowful and contrite heart to dwell in it, than all the Temples that we can build for him.
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As it is written in the laste chapiter of Esai.
As it is written in the laste chapter of Isaiah.
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Let vs knowlege and confesse our owne fautes fyrst, before we be accused of them at iudgement.
Let us knowledge and confess our own Faults fyrst, before we be accused of them At judgement.
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Lette vs wepe for our vngracious lyfe: and sure it is, god wyll regarde our teares.
Let us weep for our ungracious life: and sure it is, god will regard our tears.
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Dauid sayth in the.lv. psalme.
David say in the lv psalm.
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Almyghtye god, I haue shewed my lyfe to the, and thou haste putte my teares in thy syghte.
Almighty god, I have showed my life to thee, and thou haste put my tears in thy sight.
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We that haue vsed our eyes all the yere in regardyng worldly pleasures, so that through vehemente ioye somtymes the teares haue braste out with myche lawghynge. nowe latte vs wepe.
We that have used our eyes all the year in regarding worldly pleasures, so that through vehement joy sometimes the tears have braste out with much lawghynge. now latte us weep.
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as Dauid techeth vs in the Cxviii. psalme, sayenge to almyghtye god.
as David teacheth us in the Cxviii. psalm, saying to almighty god.
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The teares haue braste oute of my eyes, bycause they haue not regarded and kepte thy lawe.
The tears have braste out of my eyes, Because they have not regarded and kept thy law.
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Let vs folowe the counselle of saynt Paule in the.vi. chapiter to the Romaynes sayenge to vs. As ye haue gyuen your members to serue to iniustyce, to do wronge:
Let us follow the counsel of saint Paul in the vi chapter to the Romans saying to us As you have given your members to serve to iniustyce, to do wrong:
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soo lykewyse gyue youre members to serue iustice to your sanctifienge. Dauid sayth also in the.vi. psalme, I haue trauayled in my waylyng.
so likewise gyve your members to serve Justice to your sanctifienge. David say also in the vi psalm, I have travailed in my wailing.
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I shal washe euerye nyghte my bedde with wepynge teares. And after that he saythe. God hathe herde the voyce of my wepynge.
I shall wash every night my Bed with weeping tears. And After that he say. God hath herd the voice of my weeping.
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for god dothe regarde teares cōmynge forthe out of a sorowfull and contrite harte. If thou saye, thou canste not wepe: thou doeste confesse thy folye.
for god doth regard tears coming forth out of a sorrowful and contrite heart. If thou say, thou Canst not weep: thou dost confess thy folly.
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For yf thou lese by example any substance of worldely goodes, as yf thy house be robbed, thy shyppe laden with marchandyse perysshed in the see, thy wyfe that thou dyd loue, departed. thy sonne deade.
For if thou less by Exampl any substance of worldly goods, as if thy house be robbed, thy ship laden with merchandise perished in the see, thy wife that thou did love, departed. thy son dead.
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than thou canste weepe myche more thanne ynough.
than thou Canst weep much more than enough.
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and where thy sowle is by synne departed from almyghty god, whiche departynge from hym is the very deathe of the sowle,
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 stynkynge in synne, not foure dayes as the body of Lazarus dyd in his graue,
and lies stinking in sin, not foure days as the body of Lazarus did in his graven,
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but myche more than foure monthes, ye thrise foure monethes, canst thou not wepe? Surely thou haste great cause to lament thy selfe.
but much more than foure months, you thrice foure months, Canst thou not weep? Surely thou haste great cause to lament thy self.
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For what exchaunge canst thou deuyse to make, so dere to the, as thy sowle is?
For what exchange Canst thou devise to make, so dear to thee, as thy soul is?
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¶ Wherfore lette vs with the sworde of the spirite, whiche as saynt Paule sayth, is the worde of god, make a quycke sacrifice of our selfes, with a sorowful hart,
¶ Wherefore let us with the sword of the Spirit, which as saint Paul say, is the word of god, make a quick sacrifice of our selves, with a sorrowful heart,
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bycause we haue broken goddis comman••mentes, applienge the sharpe worde of go• •o our synfull lyfe, that we may therwith kyll our concupiscēces and al fleshly and worldly lustes,
Because we have broken God's comman••mentes, applienge the sharp word of go• •o our sinful life, that we may therewith kill our concupiscences and all fleshly and worldly lusts,
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and so makyng of our sorowfull hart a sacrifice to almyghty god, obteyne 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 vs by Dauid in the fyfty psalme sayeng.
as he hath promised to us by David in the fyfty psalm saying.
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The sacrifyce to god is a spirite troubled with sorowe, and thou God wylte not despyse a harte contryte and mekened.
The sacrifice to god is a Spirit troubled with sorrow, and thou God wilt not despise a heart contrite and mekened.
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¶ We must brynge forthe fruites of our penance and repentance by the amendemente of oure synfulle lyues,
¶ We must bring forth fruits of our penance and Repentance by the amendment of our synfulle lives,
¶ pns12 vmb vvi av n2 pp-f po12 n1 cc n1 p-acp dt n1 pp-f po12 j n2,
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as sayncte Iohn̄ Baptyste sayde to the Iewes in the thyrde of Mathewe. For God canne not be deluded with the fayre wordes only of a synner, sayinge.
as saint Iohn̄ Baptist said to the Iewes in the Third of Matthew. For God can not be deluded with the fair words only of a sinner, saying.
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I am a synner, and yet wyll not amend. For God loketh whether those wordes come fro the harte being contrite.
I am a sinner, and yet will not amend. For God looketh whither those words come from the heart being contrite.
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Whyche if they dydde, amendement of the euyll lyfe shuld ensue, & good workes shuld springe out, where the euyll dyd growe before.
Which if they did, amendment of the evil life should ensue, & good works should spring out, where the evil did grow before.
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whiche newe sprynge of good workes is the fruyte of penaunce.
which new spring of good works is the fruit of penance.
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¶ We must also go forwarde in the way of our lorde, and not stande styll.
¶ We must also go forward in the Way of our lord, and not stand still.
¶ pns12 vmb av vvi av-j p-acp dt n1 pp-f po12 n1, cc xx vvi av.
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for elles we can not come to our iourneys ende. Dauid saythe in the. Cxviii. psalme.
for Else we can not come to our journeys end. David say in thee. Cxviii. psalm.
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The immaculate and vnspotted men be blessed, that do go forwarde in the way of our lorde.
The immaculate and unspotted men be blessed, that do go forward in the Way of our lord.
dt j cc j n2 vbb vvn, cst vdb vvi av-j p-acp dt n1 pp-f po12 n1.
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He that saithe, that he dwelleth in Chryste, muste walke after Christe in his way, whiche is his commandementes, as he hym selfe dyd.
He that Saith, that he dwells in Christ, must walk After Christ in his Way, which is his Commandments, as he him self did.
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As saynte Iohn̄ saythe in the.ii. chapiter of his fyrste epistle.
As faint Iohn̄ say in the ii chapter of his First epistle.
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and therfore we maye not stand styll, but go on in doinge good, to our iorneys ende, as he dydde.
and Therefore we may not stand still, but go on in doing good, to our journeys end, as he did.
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Saynte Paule saythe to the Galathians in the.vi. chapiter.
Faint Paul say to the Galatians in the vi chapter.
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Se that ye erre not, god can not be mocked, suche as a man dothe sowe, suche shall he reape.
See that you err not, god can not be mocked, such as a man doth sow, such shall he reap.
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he that soweth in the flesshe, shall reape therof corruption. and he that soweth in the spirite, shal of the spirite repe lyfe euerlastynge.
he that Soweth in the Flesh, shall reap thereof corruption. and he that Soweth in the Spirit, shall of the Spirit repe life everlasting.
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Lette vs not ceasse in good doing, for we shall reape it, not failynge, whan the tyme commeth.
Let us not cease in good doing, for we shall reap it, not failing, when the time comes.
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Therfore whiles we haue tyme, let vs do good to all men, and chiefly to the domestykes of our fayth.
Therefore while we have time, let us do good to all men, and chiefly to the domestykes of our faith.
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And as we shulde study to be ryche in faythe:
And as we should study to be rich in faith:
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for Christe dyd chose suche to be of his flocke, thoughe they were poore in worldly goodes.
for Christ did chosen such to be of his flock, though they were poor in worldly goods.
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As saynt Iames saythe in the.ii. chapyter of his epistle. so muste we studye to be ryche in good workes.
As saint James say in the ii chapter of his epistle. so must we study to be rich in good works.
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As saynt Paule saythe in the.vi. chapiter of the fyrst epistle to Timothe, where he byddeth hym teache the ryche men of the worlde, to be redye with their abundaunce of goodes, to helpe the poore.
As saint Paul say in the vi chapter of the fyrst epistle to Timothy, where he biddeth 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 therby a treasure in heuen: and to studye to be ryche 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.ii. rychesses, the one the rychesse of faythe, the other the rychesse of good workes, we shoulde chiefly studye.
so for these ii richesses, the one the richesse of faith, the other the richesse of good works, we should chiefly study.
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¶ Also Chryste in the.vi. of Mathewe doth teache vs thre chiefe exercises, whiche wyll conferre greatly, to the amendement of our lyfe, that is to saye, fastynge to tame therby the inordynate lustes of the fleshe.
¶ Also Christ in the vi of Matthew does teach us Three chief exercises, which will confer greatly, to the amendment of our life, that is to say, fasting to tame thereby the inordinate lusts of the Flesh.
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Almesse dede, to refrayne couetousnesse, and to helpe to redeme our synnes therwith, as Daniel saithe in the.iiii. chapiter.
Almesse deed, to refrain covetousness, and to help to Redeem our Sins therewith, as daniel Saith in the iiii chapter.
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And prayer to almyghtye god, therby to abate our pryde and outrequydaunce and arrogance, that we not trustynge of our selfes,
And prayer to almighty god, thereby to abate our pride and outrequydaunce and arrogance, that we not trusting of our selves,
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but of his helpe, may aske of hym thynges necessarye for vs from tyme to tyme.
but of his help, may ask of him things necessary for us from time to time.
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And that we shoulde ofte praye, Christe teacheth vs by the parable of the wydowe, whiche by her importunitie and ofte cryenge to the wicked Iudge, that feared neither god nor man, obteyned at the laste Iustyce of hym.
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 laste justice of him.
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As it is written in the.xviii. chapiter of Luc. ¶ We rede, also of Christe, that he some tyme prayed all night to god.
As it is written in the xviii chapter of Luke ¶ We rede, also of Christ, that he Some time prayed all night to god.
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as it is writen in the.vi. chapter of Luke. And saint Paule sayth to the Colossians in the. ii•i. chapiter.
as it is written in the vi chapter of Luke. And saint Paul say to the colossians in thee. ii•i. chapter.
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Gyue you to prayer beinge vigilant in it. And to Timothe he wryteth in the.v. chapiter.
Gyve you to prayer being vigilant in it. And to Timothy he writes in the v chapter.
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She that trewely is a wydowe, lette her giue her selfe to prayer nyght and daye.
She that truly is a widow, let her give her self to prayer night and day.
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And to the Thessalonicense he writeth in the.v. chapyter of the fyrste epistell, sayenge.
And to the Thessalonians he Writeth in the v chapter of the First epistle, saying.
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Pray without any day leauynge of, not that we shoulde doo nothynge elles, but that we shoulde ofte amongest other thynges that we do, pray to almighty god, lauyng him & callynge hym to remembraunce, that he may helpe vs, puttynge in all our dedes, our confidence in hym.
prey without any day leaving of, not that we should do nothing Else, but that we should oft amongst other things that we do, pray to almighty god, laving him & calling him to remembrance, that he may help us, putting in all our Deeds, our confidence in him.
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Whiche we myghte easely do, briefely sayinge diuerse tymes on the daye, thoughe it were but one Pater noster at one tyme.
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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soo that Christe thereby shuld be not far from our remembrance. nor we shulde not by worldely pleasures or busines straye abrode farre from hym.
so that Christ thereby should be not Far from our remembrance. nor we should not by worldly pleasures or business stray abroad Far from him.
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nor the deuyll shoulde not so boldely approche vs, seinge vs alwayes vnder the wynge and protection of our heauenlye father.
nor the Devil should not so boldly approach us, sing us always under the wing and protection of our heavenly father.
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And surely if we coulde thus dyspose our selfe, our affaires shuld prosper th• more in this worlde,
And surely if we could thus dispose our self, our affairs should prosper th• more in this world,
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and we shulde also thereby please almyghty god, and come to the glorye euer lastynge. Whervnto our sauyour Iesu Christ, who hath redemed vs, bryng vs all.
and we should also thereby please almighty god, and come to the glory ever lasting. Whereunto our Saviour Iesu christ, who hath redeemed us, bring us all.
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Qui viuit & regnat cum deo patre in vnitate sancti spiritus per omnia secula seculorum. Amen. Qui viuit & Reigneth cum God patre in vnitate sancti spiritus per omnia secula seculorum. Amen.
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