THis is in English the sentence of the Epistle of this day. And first I doe intend by your patience, to declare particularly the literall sence therof, containing the infinite and inesti­mable humility and obedience of our Saviour Iesu Christ. Secondly, I doe intend to speake of disobedi­ence of men by pride done to man against Gods law. [Page 2] And how that may be eschued. Thirdly, I intend to speake of disobedience of all men by pride done to Almighty God, against Gods law. And how that may be amended. And so to make an end. And to returne to the first.

Saint Paul in the second chapter to the Philippians, next before the words of the Epistle of this day, commanding humility with charity to be used, saith; Yee must thinke by humility, every man to be your superiour, not conside­ring every one of you his owne furtherance, but the fur­therance of other. And therefore he exhorteth all men by the example of Christ, not to regard, nor to take heed to their owne advancement, but the advancement of other, saying, See the same minde be in you, that is in Iesu Christ, that is to say, shew humility and patience for the wealth of other, as Christ did. Whose high degree the Apostle Paul here first speaketh of. From which he was content to come downe for our sake. For he being in the forme of God, thought it no robbery to be equall with God: what is this to say, in the forme of God? The sense thereof is this: He was in full substance, in full essence, in full glory, in eternitie, equall with his father. As for to put for our better erudition of things incomprehensible farre above our capacitie, an example of things that we may under­stand, to direct us in some part to the attaining of higher things. As the brightnesse is in the fire, and as the image or print is in a seale, and as a word is in the minde, so the Sonne of God is in the Father. For the brightnesse is as soone as the fire is, and the print is within the seale, as soon as the seale is. And the word that man will expresse, is in the minde, as soone as the minde hath conceived it. Saint Paul in the beginning of his Epistle to the Hebrewes saith, that the sonne of God is the shining of the glory of the Father. As in the foresaid example, the brightnesse is of the fire, and figure of his substance, as the print is of the seale, supporting all things by the word of his strength and vertue, as the minde bringeth forth the word.

And where saint Paul saith, that Christ thought it no [Page 3] robbery to be equall with God, he meaneth, that he made not himselfe equall to God by usurpation, but God the Father begate him in the beginning equall to himselfe. For if he should have made himselfe equall to God, not being so by nature, he should have save fallen by ravyn as Lucifer did. For he because he would make himselfe equall to God being but a creature, did fall, and of an Angell was made the Divell: and this his pride he perswaded to man, by which he was overthrowne himselfe, saying to Eve be­fore the fall of Adam, Taste of the fruit that is forbidden you, and ye shall be as Gods. That is to say in effect: take upon you by usurpation that thing, that yee have not by creation, for so was I overthrowne. But Christ was borne in the beginning equall to his Father, not made after equall, and borne of the substance of the Father. Wherefore he did not usurpe equality unto God, but was in that equality, in which hee was borne in the begin­nin [...] ▪

It followeth in the text. But he did abase himselfe, ta­king upon him the forme of a servant, which he did, not losing the forme of God, in which he was before, but ta­king the forme of man, which he was not before. And thereby he was made inferiour to his Father. And yet he abode still equall with him both in one person, that is to say, by reason that he was the word of God, equall to his Father, and by reason he was man inferiour to him, one sonne of God, and the same sonne of man. One the sonne of man, and the same the Sonne of God. Not two Sons of God, God and man, but one Sonne of God and man, God without beginning, man from a certaine beginning, our Lord Iesu Christ. For as God doth grant to his crea­tures, being temporall and subject to suffering, that they may beget the same thing that they are; how much more God the Father, being eternall and impassible, did beget his sonne, not of another substance than he himselfe is, but of the same. Which is yet to our great admiration, because he begat him without any alteration, and in such equality [Page 4] with himselfe that neither in power, nor in age, the Fa­ther goeth before the Sonne.

But the Sonne doth attribute unto the Father, and not to himselfe all that he hath, and may, because hee is not of himselfe, but of the father. He is equall to the Father, but he had that same of his Father. Nor he tooke not of him­selfe to be equall, but he is equall by nature. As he was e­ver borne, he was ever equall.

Wherefore the Father begat him not inequall to him­selfe. And after he was borne, gave to him equality, but in begetting him, gave it unto him, because he begat him e­quall, not inferiour to himselfe. But yet he saith, his Fa­ther is superiour to him, because he tooke the forme of a servant, not losing the forme of God: by which forme of a servant he was made inferiour, not onely to his Father, but also to himselfe, as to the Sonne of God, and to the holy Ghost. Nor onely he was inferiour to the Trinity, in his forme of manhood, but also he was made inferiour un­der Angels. And he was also inferiour unto some men, that is to say, to his Mother, and to Ioseph, whom men tooke to be his Father, to whom he was subject, as it is written in the second chapter of Luke. And for the forme of a servant, he said; My Father is superiour unto me. And for the forme of God, which he never left, he said in the tenth chapter of Iohn; I and my Father are one thing, that is to say, one substance.

In forme of God, he was superiour to himselfe, and in forme of man, he was inferiour to himselfe. And there­fore not without a cause, the Scripture saith both the Sonne equall to the Father, and the Father superiour to the Sonne, the one for the forme of God, the other for the forme of man, without confounding the one nature into the other, both natures of God and man, being in one person. In the forme of man, which he tooke for us, hee was borne, and he suffered, and hee arose from death to life, and ascended into heaven. By the first two, that is to say, by his birth and his passion, he shewed to us our estate; [Page 5] By the two last, that is to say, his resurrection and his as­cention, he shewed to us an example of our reward. The two first, all that be borne doe feele, and the two last we shall attaine, if we doe beleeve in him.

And as the Apostle saith, Christ thought it no robbery to be equall with God: so Saint Iohn in the beginning of his Gospell saith, That the word, which is the Sonne, was God. And as Paul saith here; That he did abase himselfe to take upon him the forme of a servant; so Saint Iohn saith, The word of God is made flesh, that is to say, Man: and hath dwelt amongst us, God and man in one person. For as the number of persons is not increased, when the soule is knit to the body, to make thereby one man, so is not in Christ the number of persons increased, when man is knit to the word of God, to make one Christ.

It followeth in the Text: He was made in similitude of men, that is to say, he tooke all our nature upon him, albeit he was without sinne, and he left no carnall procre­ation, by generation carnall. Nor that onely was in him, that appeared in outward visage, his manhood, but god­head also was in him. For he was not onely man, but in his person godhead was knit with manhood. And there­fore he saith here, that he was like to men, but more was in him then is in men. For we be made of soule and body, he had both soule and body, and godhead; and therefore he saith here, in similitude of men. As Saint Paul saith in the eighth chapter to the Romans; God sent his Sonne in­to the world, in similitude of sinfull flesh, not because hee lacked flesh, but because the flesh that he tooke, lacked sinne, and yet was it like to our flesh, which is subject to sinne, like by nature, but not like by wickednesse.

It followeth in the Text: That in shape he was found as a man: that is to say, where hee was without bodily shape, he tooke upon him the for me and shape of a man, abiding still God as he was before, but in figure, that is to say, in flesh, he was made a man, and clad with manhood, as with a cloathing, not that his godhead was changed [Page 6] thereby into manhood, as the members of a man be not changed by putting on of a new garment. And he saith, that he was found in shape as a man, because hee seemed outwardly but one of the common sort of men, and yet he was more then so. For he was God therewith: and yet was he a very man in nature, not in phantasie and imagi­nation. Saint Paul also in the second chapter of the first Epistle to Timothy, calleth him a man, saying, There is one Mediator of God and man, A man Christ Iesu. And as he is in the forme of God, perfect God, so is he in the forme of man, a perfect man.

It followeth in the Text; Christ hath humbled him­selfe, and became obedient unto death. Here wee may learne humilitie, as Christ doth teach us in the 11. of Mat­thew, saying, Learne of me, for I am meeke and humble in heart. He was made for thee a man without sinne. And thou sinfull man, why wilt thou not come to him, that calleth thee? and saith, Come to me all ye that doe travell, and be overcharged, and I shall refresh you. Thou proud sinfull man, why art thou so proud? Christ became obedi­ent for thy sake to be incarnate, and to take part of the mortality of man. He was obedient so farre, that hee suf­fered,

First, to be tempted of the devill. He was obedient to suffer the mocking of the people of Iewes. He was obedi­ent to suffer to be bound, robbed, and spitted at, to be stricken, and to be scourged. And yet he was further obe­dient to dye for thee thou sinfull man.

It was a great humility at his birth to lye in the manger with beasts, for lacke of a Cradle. It was a more humility to live thirty three yeeres amongst sinners, he being with­out spot of sinne. The most abundand humility, was that he suffered upon the Crosse betwixt two murtherers.

It was a hard suffering, that he suffered for wicked men: it was more hard that he suffered of wicked men. And the most hardest of all was, that hee suffered with wicked men, & the same death that wicked men & mur­therers doe suffer.

[Page 7]It followeth in the Text. That he suffered the death of the Crosse: which death was worst of all other kindes of death. For those that were put to that death, were first nailed upon the Crosse, hands and feet drawne on length, and stretched abroad, hanged up in the ayre, quicke, na­ked, and bleeding, not because longer life should follow thereby, but because the death it selfe was prolonged, to make the paine the more, lest the shortnesse therof should lesse have beene felt. Hanging, or drowning, or striking off of the head, be paines soone overpassing; but the death of the Crosse, long time doth indure: In which they were wont to breake their legges, to make them dye more painfully, as we reade in the 19. chapter of Iohn.

This death of the Crosse was the worst death that the Iewes could imagine for him to dye: but yet Christ did choose his death, and intended to make it to be his signe, and to make of it his badge, that all men beleeving in him, should in their foreheads make his signe of the Crosse, as it was prophecied and figured before in the 9. chapter of Ezechiel: and glory in the Crosse of Christ. As Saint Paul in the last chapter to the Galathians saith, God forbid that I should glory in any thing, but in the Crosse of our Lord Iesus Christ, by which the world is crucified to me, and I to the world.

There was nothing before more intolerable to the flesh of man, then death of the Crosse. And there is now no­thing more glorious set forth in the forehead of a christian man, then the signe of the Crosse. Here we may note, what high reward in heaven is reserved to a christian man, when Christ hath given such an honour to the forme of the Crosse, representing to us his passion, for now the forme of the Crosse is so honoured amongst christian men, that if a man worthy to dye, should be crucified, if should be thought amongst christian men, that he should thereby rather be honoured then punished. The Crosse is now every where amongst christian men erected and set up, as an arch triumphall against the devill, declaring unto [Page 8] us the victory and triumph that Christ upon the Crosse obtained against the devill, in cancelling the bond of our sinne, wherein we were bound to the devill, and fastening it cancelled to his Crosse, as Saint Paul saith in the second chapter to the Colossians.

It followeth in the Text. Therefore God hath exalted him, and hath given to him a name, that is above all names. Here it is to be noted, that God gave to Christ his exaltation, as to man, and not as to God. For there was never no time before he was made man, that he in the forme of God was not exalted, nor no time that all things did not bow downe to him, that be in heaven, earth, and hell. And for that cause he saith; therefore that is to say, for his manhood and forme of a servant taken upon him, and united to his godhead, and for his obedience unto death of the Crosse. For in the same forme of man, in which he was crucified, in the same he was exalted. And a name was given to him above all names; that he being in the forme of a servant, rising from death of the flesh to life, and ascending up into heaven, should be called the onely begotten Sonne of God; which name he, as the Word and Sonne of God eternally begotten of God, and equall to God, had before. Whereof the Angell sent to the blessed Virgin Mary, before his birth prophecied, saying in the first chapter of Luke: That holy birth that shall bee borne of thee, shall be called the Sonne of God. This high exaltation of Christ given to him for his manhood and sufferance of death for mankinde, is like to that, that Christ himselfe spake in the last chapter of Matthew, say­ing, All power is given to me in heaven and in earth, which he spake of his manhood, and not of his godhead, for by his godhead, he had it, before he was man.

It followeth in the Text: That in the name of Iesu, e­very knee shall bow down, of all things that be in heaven, or that be in earth, or that be in hell; That is to say, of An­gels, of men, and of devils. For the Angels of heaven at his ascention glorified in him the nature of man, & bowed [Page 9] downe to him, exalted above all Angels. And men in earth doe glorifie him, and doe kneele downe to him, and adore him, as their Redeemer, and God and man. The de­vils doe stoope downe to him for feare, and one of them whom he expelled from a body possessed by him, said to him, I doe know that thou art the holy one of God. And all the devils shall know his power, when he shall sit in iudgement, rewarding good men, and punishing the evill. And the bowing downe of every knee, is meant the sub­mission of all creatures to their maker, not that either An­gels or Devils have bodily knees, but because we men, that have bodies, in our submission doe bow our knees. And therefore submission of all creatures to their Maker is meant thereby. His godhead once knit by his incarnation to his body and his soule, never departed after from either of them both, but still abode with them, that is to say, with his body in the sepulcher, and with his soule descending into hell, never departing from neither of them, after his incarnation.

It followeth in the Text. And every tongue shall con­fesse and knowledge, that Iesu Christ is our Lord, to the glory of God his father. That is to say, to the high prefer­ment thereof; for the glory of the Father is to have such a Sonne, Lord of all, maker of all, and God of all: To whom all be subjects and doe obey: to whom all creatures doe bow downe, and whom all tongues doe exalt and glo­rifie.

The glory of God the Father is, that the Sonne every where be glorified; like as where God the Sonne is despi­sed, there God the Father is despised; and blasphemy spo­ken against God the Sonne, is spoken also against God the Father. Like as amonst men, dishonour done to the sonne, soundeth to the dishonour of the father. For betwixt God the Father, and God the Sonne, there is no difference, but that that riseth and commeth by diversity of their persons: And therefore the honour or dishonour of God the Son, stretcheth to the honour or dishonour of God the Father. [Page 10] Where the Sonne is perfect in all things, it is the honour of the Father, that so begat him, of whom he had it. And where he needeth nothing, it is the honour of his Father, of whom he hath all plenty. And where he by his godhead is not inferiour to his Father, it is the honour of his Father, of whom he hath the same substance, and the same essence; and where he is wise, it is the honour of the Father, whose wisedome he is, and where he is good, it is the honour of the Father, of whom he hath it. And where he is Almigh­ty, it is the honour of the Father, whose arme he is. In all these things it is the high honour of God the Father, that he eternally begat a Sonne of so much glory.

And it is a great demonstration, that Christ the Sonne of God is God by nature, because he humbled himselfe, ta­king mans nature upon him. For he knew, that by his hu­mility he could suffer no dammage in the highnesse of his godly nature: for his godly nature could not be hid, nor kept under, nor oppressed by any humility. His humility therefore is an evident argument of his naturall godhead. And therefore if any man doe desire to be great in vertue, let him humble himselfe, for humility sheweth the great­nesse of vertue. Let him follow Christ in humility, and he shall gaine great things thereby. He that is poore in ver­tue, feareth to humble himselfe, lest he should fall from his fained and dissembled height. And he that is rich in ver­tue, doth humble himselfe, knowing that he hath in him vertue, whereby he shall be exalted, which vertue cannot be hid. As a candle burning cannot be hid in a dark house, nor a sweet smell hid in any corner, but it will by the good savour thereof, disclose where it is, and allure men to take up the thing that so smelleth.

So we doe see in the Epistle of this day, that Christ for his humility hath received exaltation, as he himselfe saith in the Gospell, in the 23. chapter of Mat. And for his obe­dience he hath received high honour, to have a name a­bove all names. And for his patience and passion, he hath received power over all, that all creatures doe bow down [Page 11] to him. And for his infinite charity against mankinde, he doth receive of all faithfull people, laud, praise, and glory. And thus have we hitherto declared the literall sense of the Epistle of this day, by which ye may see, that the humility and obedience of Christ, doth furmount all examples of humility and obedience of the old testament, as farre as the bright shining of the sunne is above the dimme light of an old lanterne. For if we should compare the humility and obedience of Abraham, who left his Country of Chal­dee by Gods commandement, and went forwards, not knowing whether he should goe, to the humility and o­bedience of Christ, who descended from heaven to be in­carnate and suffer death for us in forme of man: there is al­most no comparison: for where all the world is full of mi­sery, Abraham went but from one wretched place therof, to another much like. But Christ being the Sonne of God, from the beginning ever in glory, and in heaven with his Father, where no misery never was, nor none can be, came downe from heaven to be incarnate, and to live in this wretched world, knowing it before to be the vale of misery.

Likewise if we should compare Isaac, who when his father went to sacrifice him, bare the fagot that should make the fire of his sacrifice, to Christ bearing his Crosse, when he went to his death (whereof Isaac was a figure) The obedience of Isaac is farre beneath Christs obedience. For Isaac going with his father, knew nothing what his father did meane, when he bade him beare the faggot; which appeareth by that when he asked his father, where the sacrifice was, that should be burnt. But Christ the Son of God, before he was incarnate, knew all the counsell and secrets of the Father of heaven, and yet he was con­tent willingly for our sake to be incarnate, and to suffer death upon the Crosse, and shewed before to his Disci­ples, that he would and should so doe; so that in compa­ring the great and infinite humility and obedience of Christ, with the humility and obedience of other, that [Page 12] were in the old Testament, we shall finde them to be, as Saint Paul saith, but figures and shadowes, as figures of men painted, be farre under the living bodies of men. And as the living body of a man farre passeth in substance the shadow of the same; so the vertues of Christ, so farre doe exceed the vertues of good men, that were in the old Te­stament figures of him, that his vertues be further above theirs, than heaven is above the earth.

HItherto we have declared the true sense of the Epi­stle of this day, read in the Church, containing so great humility and obedience of our Saviour Christ, that neither by the tongue of man it can be worthily expressed, nor yet in any wise by mans thought comprised. But now let us somewhat speake of the vice and sinne of Disobedi­ence, which shall more set forth the incomparable vertue of Christs humility and obedience, and also open unto us, how farre they be from Christ, and how contrary to his doctrine, that doe give themselves to disobedience. Which disobedience was the first sinne that man after his creati­on did commit, and is alway joyned with all other sinnes, as a companion never departing from them. For every sin that men doe fall in, is done against Gods law, so that the transgression and disobedience of Gods law is coupled with every sinne. For if we obey Gods law, as we ought to doe, then we should not sinne.

And that disobedience was the first sinne done by man after his creation, it plainely doth appeare in the third chapter of Genesis; where after Adam was put in Para­dice by Almighty God, and commanded to eate of all the fruits in the same, except the tree of knowledge of good and evill; which he was commanded to forbeare, and not to touch, nor eate of the fruit of it▪ the devill in the Serpent said to Eve; God that forbade you to eate of that tree, knoweth, that what day soever ye doe eate of that tree, your eyes shall be opened, and ye shall be as gods, know­ing good and evill. By which false perswasion, the woman [Page 13] induced did eate of the tree forbidden, and gave unto her husband, who eate also of the same, disobeying Gods commandement, who commanded that in no wise they should touch it, upon paine of death to follow for their disobedience: for which disobedience not onely they were forthwith expelled out of Paradice, but also they and all mankinde was by the sentence of Almighty God, made subject to death, and to mortality.

Disobedience hath also pride evermore annexed unto it, which maketh him, that disobeyeth, to contemne to o­bey, and to care nothing at all to disobey, as doth appeare by the fall of the devill, described unto us by the holy Ghost in the person of Nabuchadonozor the very childe of the devill, in the 14. chapter of Esay, where Lucifer an high and bright Angell, full of beauty and all cleerenesse, as soon as he was create, not giving thanks to Almighty God for his naturall gifts, given to him in his creation, but by pride reputing to have them of himselfe, and not of God, said in his heart: I shall ascend into heaven: I shall exalt my seat above the starres of God: I shall ascend above the height of the clouds: I shall be like to Almighty God. But his fall and ruine is forthwith there described, where the Pro­phet addeth, saying: But yet for all this, thou shalt bee plucked downe to hell, into the bottome of the lake. And Christ also in the Gospell of Luke, in the 10. chapter testi­fieth his fall; saying, I saw Sathan fall from heaven as a lightning. So we see, that disobedience of the devill, not keeping the order of his creation, but surmounting farre above it, and contemning the degree that his Maker had put him in, was the cause of his fall.

Now what shall we say of those, whom God hath cre­ate to be subjects, commanding them by his word to o­bey their Princes and governours? Who not onely doe re­fuse to obey Gods commandement, but contrary to his word, will be above their Governours, in refusing to o­bey them, and furthermore also will have their Princes prostrate upon the ground, to whom they owe subjection, [Page 14] to adore them by godly honour upon the earth, and to kisse their feet, as if they were God, where they be but wretched men. And yet they looke, that their Prin­ces should doe it unto them, and also all other christian men, owing them no subjection, should of duty doe the same: doe not these, as ye thinke, follow the pride of Lu­cifer their father? Who make themselves fellowes to God, contrary to his word. But who I pray you be these, that men may know them? Surely the Bishops of Rome bee those, whom I doe meane; who doe exalt their seat above the starres of God, and doe ascend above the clouds, and will be like to Almighty God. The starres of God be meant the Angels of heaven; for as starres doe shew unto us in part the light of heaven, so doe Angels sent unto men, shew the heavenly light of the grace of God, to those to whom they be sent. And the clouds signified in the old Testament, the Prophets, and in the new doe signifie the Apostles and Preachers of the word of God. For as the clouds doe conceive and gather in the skye moysture, which they after poure downe upon the ground, to make it thereby more fruitfull: so the Prophets in the old Te­stament, and the Apostles and Preachers in the new, doe poure into our eares the moysture of their heavenly do­ctrine of the word of God, to make therewith by grace our soules being seere and dry, bring forth fruit of the spi­rit. Thus doe all antient Expositours, and among them, Saint Augustine, interpret to be meant in Scripture, stars and clouds, in the exposition of the 45. Psalme.

But Saint Iohn the Evangelist writeth in the 19. chapter of the Apocalyps, and in the 22. also, that when hee would have fallen down at the Angels foot, that did shew him those visions there written, to have adored him with godly worship, the Angell said unto him: See thou doe not so, for I am the servant of God as thou art. Give ado­ration and godly worship to God, and not to me. Here it-appeareth, that the Bishops of Rome suffering all men pro­strate before them, to kisse their feet, yea the same Princes, [Page 15] to whom they owe subjection, doe climbe up above the Angels, which refused such godly worship and adoration. We doe reade in the Gospell of Luke, in the 7. chapter, that as Christ sate at dinner in the house of the Pharisee, a sinfull woman of that Citie came into the house, having a boxe of precious oyntment; who kneeled downe, and un­der the bourd with weeping teares washed his feet, and dryed them with the hayre of her head, and kissed his feet, and annoynted them with her precious oyntment: which adoration Christ, being both God and man, there did accept, forgiving the sinfull woman her sinnes for her faith and her repentance: Whereby he did shew his god­head to the Pharisee, which tooke him but as a holy man; onely God doth remit sinne. We reade also in the 12. of the Gospell of Iohn, that Mary the sister of Martha like­wise did anoynt his feet, and dry them with her hayre of her head. Which godly honour, Christ as God received. But neither we can finde in Scripture, that such godly honour of that sort hath beene done to man onely, nor we reade not in any Histories, that Christian Princes have admitted such adoration due onely unto God. Christian Princes be content to see their Subjects kneele unto them; and if they suffer their Subjects to kisse their hands, when they put forth their hands to them, it is the most worldly honour, that they suffer to be done unto them. But yet Christ offered his feet being bare to be washed with teares and kissed, as appeareth by the Gospell of Luke: for hee said to the Pharisee, that bade him to dinner, and wonde­red why he suffered the sinfull woman to approach so neer unto him, that albeit, he had made him a good dinner, yet the sinfull woman had done more then he. For he had not given him water to wash his feet, but she since he entred into his house, had not ceased to wash his feet with her teares. And feet be washed to no man, but when they be naked, so that it appeareth, that Christs feet then washed with teares, and kissed were bare. But the Bishop of Rome offereth his feet to be kissed, shod with his shooes on: for [Page 16] I my selfe being then present 34. yeeres agoe, when Iuli­us then Bishop of Rome, stood on his feete, and one of his Chamberlaines held up his skirt, because it stood not as he thought with his dignitie, that he should doe it him­selfe, that his shooe might appeare, whiles a Noble man of great age did prostrate himselfe upon the ground, and kissed his shooe. Which he stately suffered to be done, as of duty: where, me thinke I saw Cornelius the Centuri­on, Captaine of the Italians band spoken of in the tenth chapter of the Acts, submitting himselfe to Peter, & much honouring him; but I saw not Peter there to take him up, and bid him rise, saying: I am a man as thou art, as Saint Peter did say to Cornelius; so that the Bishops of Rome, admitting such adoration due unto God, doe climbe a­bove the heavenly clouds, that is to say, above the Apo­stles sent into the world by Christ, to water the earthly and carnall hearts of men, by their heavenly doctrine of the word of God.

And that by the word of God al men ought to obey the Potestates and Governours of the world, as Emperours, Kings, and Princes of all sorts, what name soever the said supreame powers doe use for the countries in which they be; Saint Peter plainely doth teach us, in the second chap­ter of his first Epistle, saying: Be ye subject to every hu­mane creature for Gods sake, whether it be King as chiefe head, or Dukes, or Governours, as sent from God to the vengeance and punishment of evill doers, and to the laud of good doers, for so is the will of God; so that Saint Peter himselfe in his Epistle, commandeth all worldly Princes in their office to be obeyed, as the Ministers of God, by all christian men.

And according unto the same, S. Paul in the 13. chapter to the Romans saith: Every living man be subject to the high powers, for the high powers be of God. And who­soever resisteth the high powers, resisteth the ordinance of God, and purchaseth thereby to himselfe, damnation; for the high powers be the Ministers of God, to succour [Page 17] and laud well-doers, the ministers of God to punish evill­doers, and the ministers of God, to doe justice to all men; for which cause they received tribute; and lest men should forget their duty of obedience to their Princes, it is there thrice repeated, that they be the ministers of God, whose place in their governance they doe represent; so that unto them all men must obey, Apostles, Patriarchs, Primates, Arch-Bishops, Bishops, Priests, and all of the Clergie; and all Noble men of what degree, soever they be being with­in their governance, with all the people also. And there­fore the Bishop of Rome oweth likewise to his Soveraign and superiour, like subjection by the word of God taught unto us by Peter and Paul, as other Bishops doe owe to their Princes, under whom they be. And therefore Aga­tho the Bishop of Rome, in whose time was the sixth Sy­node and counsell generall, after his election sent to the Emperour then being at Constantinople to have his electi­on allowed before he would be consecrate, after the old custome at that time used. And another Bishop of Rome, called Vitalianus did the same, as it is written in the de­crees, in the 63. distinction, in the chapter beginning, Agatho: and as Saint Gregory and Saint Ambrose had done before them, as it is written in the chapter; cum lon­ge, in the same distinction; the Bishops of Rome at that time followed the doctrine of Saint Peter and Saint Paul left unto them, to be subjects, and to obey their Princes.

The Gospell also teacheth us in the 22 Chapter of Luke, how the Apostles fell at contention among themselves, the night before the passion, who among them should bee superiour, and above the other. Which their contention Christ discussed, saying on this wise; The Kings of people and nations have dominion over them, and those that have power over them, bee called benefactors of them. But so it shall not be amogst you, but whosoever amongst you is the greater, shall bee as the younger: and whosoe­ver amongst you shall be chiefe, shall be as a servant and a minister. For who is superiour? hee that sitteth at the ta­ble, [Page 18] or he that serveth at the table? is not he superiour that sitteth? But I am amongst you as he that ministreth and serveth. And yee bee those that have bidden with mee in my temptation; and I ordaine for you, as my father hath ordained for me, a kingdome, that ye shall eat and drinke at my board in my kingdome, and shall sit upon seats, judging the twelue tribes of Israel. Here wee doe see, that Christ would have the meekest and most humble to be chiefe in his flocke, by humility, and by service done to other. As Christ by example had washed the feet of his A­postles the same night a little before. And it appeareth also, that he would not leave amongst his Apostles a worldly kingdome, wherby they should worldly reign over other, but that he ordained for them a heavenly Kingdome to reigne with him in heaven, and to sit with him in judge­ment, to judge the 12 tribes of Israel, that is to say, by the ex­ample of their faith, who beleeved in Christ, to condemne the infidelity of the Iewes, that would not beleeve in him, but shamefully put him to death. So that hereby it is pro­ved plainely, that Christ left to his Disciples no worldly kingdome here in earth to have Princes under them. A like discussing of this contention of superiority, which a­nother time rose also, among the Apostles, is conteined in the tenth Chapter of Marke, and the twentieth Chapter of Mathew, and by like words absolved, that meeknesse, and not superiority should be regarded among them: for the Apostles before the comming of the holy Ghost, after the time of the resurrection, even at the time of Christs ascention, asked him, whether hee would restore againe the worldly kingdome of Israel, for which kingdome at that time they did looke; as Cleophas said in the last chap­ter of Luke unto Christ appearing to him and his fellow going in to Emaus: we trusted that he was the man, that should have redeemed Israel. And yet unto this day the Iewes doe looke for their Messias to come and to raigne among them by a worldly kingdome in Ierusalem as Da­vid did; but Christ left to his Disciples no such worldly [Page 19] kingdome, but said; it should not be so among them, as it was amongst the Princes of the world.

And where Christ in the last chapter of Matthew said after his resurrection: All power is given to me in heaven and in earth, so that both in his godhead, and in his man­hood also inseparably unite in one person, that is to say, in one Christ, and two natures, God and man, he had all power given to him as man, which from the beginning he ever had as the Sonne of God, with God his Father. Yet neverthelesse he never changed the authority of worldly Kings and Princes; but by his owne word commanded them still to be obeyed by their subjects, as they had been before his incarnation, saying in the 22. chapter of Mat­thew, when the Iewes asked him whether they should pay tribute to Caesar or no, he bade them give to Caesar those things that be his, and to God those things that bee his; signifying unto them, that tribute was due to Caesar, snd their soules were due to God. And in the 17. chap­ter of Matthew it appeareth, that Christ bade Peter pay tribute for him, and his Disciples, when it was demanded of him. And Christ as man, would not change the order of obeysance to worldly Princes by their subjects: which he as God with his father had ordained before his incarna­tion, as Saint Paul testifieth, saying: Worldly powers be ordained of God, and therefore whosoever resisteth them, doth resist God.

And that Christ himselfe would not raigne here in earth, by a worldly and temporall kingdome, it appeareth in the 6. chapter of Iohn: where after he had fed five thousand Iewes, besides women and children, with five barley loaves, and two fishes, and the Iewes would have taken him, and made him their King, he fled from them, and would not consent unto them: for the kingdome that he came to search here in earth, was not a worldly and temporall kingdome, but a heavenly and spirituall king­dome, that is to say, to raigne spiritually by grace and faith in the hearts of all christian and faithfull people, of [Page 20] what degree or of what nation soever they be, and to turn all people and nations, which at his comming were car­nall, and lived after the lusts of the flesh, to be spirituall, and to live after the lusts of the spirit, that Christ might spiritually with his father of heaven reigne in the hearts of all men; which heavenly Kingdome Saint Iohn Baptist in the desert preached oft to the Iewes, saying: Repent you, and amend your lives, for the kingdome of heaven is at hand. After whose death Christ intending to manifest himselfe to the world, began his preaching likewise, say­ing; Doe penance, for the kingdome of heaven is at hand. And it is plainely expressed in the 13. chapter of Matthew, in the parable likening the kingdome of heaven to a man, which did sow good seed in his field, and after whiles he sleeped, his enemy did sow evill seed in the same: for Christ expounding that parable, saith: The good seed bee the children and inheritours of the kingdome; so the king­dome that Christ seeketh here in earth, is a spirituall and heavenly kingdome. And Christ said to Pilate in the 18. chapter of Iohn. My kingdome is not of this world. And therefore those that goe about to make of Christs spiritu­all kingdome, a worldly kingdome, doe fall into errour of some heretikes, that looke that Christ after the day of iudgement shall raigne with all his Saints here in earth carnally in Ierusalem; as the Iewes doe believe, that Mes­sias is yet to come: and when he shall come, he shall raign worldly in Ierusalem.

So we doe see, that Christ left the worldly kingdomes to princes of the world, as is before expressed. But hee committed the preaching of this heavenly kingdome to his Apostles, giving to them like commission and equall authority to preach and teach the same through all the world, saying in the last chapter of Matthew, after the words before declared, that all power was given to him in heaven and in earth. Goe ye forth and teach all nati­ons, baptising them in the name of the Father, and of the Sonne, and of the holy Ghost, teaching them to keepe all [Page 21] those things which I have commanded you. Christ also in the 30. chapter of Iohn, said the evening after his resurre­ction, when he appeared to his Disciples, the dores being shut; As my Father hath sent me, I doe send you; and af­ter he had so said, he breathed upon them, saying: Whose sinnes soever ye shall forgive, be forgiven; and whose sinnes ye shall retaine, be retained▪ And likewise had said to them all before his death, in the 18. chapter of Mat­thew; what things soever ye shall binde upon earth, I shall be bound in heaven; and what things soever ye shall lose upon earth, shall be loosed in heaven: which power hee gave to the [...] all equally & alike as w [...] to all the residue, as to Peter, Which authority Christ declareth in the 20. chapter of Iuke, to be high, and to be regarded of all men, and not to be contemned in any wife, saying, He that heareth you, heareth me, and he that heareth me, heareth my Father of heaven that hath sent me: and he that despi­seth you, despiseth me, and he that despiseth me, despiseth my Father of heaven that hath sent mee▪ At the day of iudgement Sodome and Gomorrah, which heard not of Christ, shall be in better case then such despisers shall be.

But here the Bishop of Rome steppeth in, and saith: Peter had authority given to him above all the residue of the Apostles; for Christ said to him in the 10. chapter of Matthew; Thou art Peter, and upon this make▪ I shall build my Church, and I shall give thee the keyes of the kingdome of heaven, and whatsoever thou shall binde upon earth, shall be bound in the heavens this said Christ and Saint Peter is buried at Rome, whose successor I [...]and ought to rule the Church as Peter did, and to be Por­ter at heaven gates as Peter was. And Christ said also to Peter, after his resurrection: Feede my sleepe, which words he spake to him onely: so that thereby he had au­thority over all that be of Christs flocke and I as [...]is suc­cessour have the same; and therefore who so will not o­bey me, King or Prince, I will curse him and deprive him [Page 22] his kingdome or seignorie, for all power is given to me, that Christ had; and I am his Vicar generall, as Peter was here in earth over all, and none but I, as Christ is in heaven.

This ambitious and pompous objection is made by him and his adherents: and hath of late yeeres much troubled the world, and made dissention, debate, and open warre in all parts of Christendome, and nourished the same. But if the Bishop of Rome would take those places after the right sense of them, as both the Apostles themselves taught us, and all the antient, best learned, and most holy inter­preters doe expound them, the world should be more at quietnesse then it is; where now by wrong interpretati­on, the Scripture is perverted, and another Gospell in that poynt preached unto us, than ever the Apostles prea­ched; so that though an Angell came from heaven, and would tell us such new expositions of those places, as is now made, to turne the words which were spoken for spirituall authority, of preaching the word of God, and ministring of the Sacraments, to a worldly authority wee ought to reject him, as Saint Paul saith in the first chapter to the Galathians.

But to open the true sense of the Scripture in the places aforesaid, it is to be observed, that Christ in the said 16. chapter of Matthew, asked his Disciples, whom men did say that he was; whereunto after answer given by them diversly, some saying that he was Iohn Baptist, some say­ing that he was Elias, some saying that he was Ieremie, or one of the Prophets: Christ asked them, whom doe yee say that I am whereunto Peter answered for them all, for of all of them the question was asked; as he was alwaies rea­dy to make answer; Thou art Christ the Sonne of God that liveth: Iesus answered, Blessed be thou Simon the sonne of Iona, for flesh and bloud hath not revealed this unto thee, but my Father which is in heaven, And I say to thee, Thou art Peter, and upon this rocke I shall build my Church, and the gates of hell shall not prevaile against [Page 23] it; that is to say, upon this rocke of thy confession of mee to be the Sonne of God, I shall build my Church: for this confession containeth the whole summary of our faith and salvation. Which confession first was spoken by the mouth of Peter. Who of all the twelve Apostles that Christ chose to send into the world to preach his word, was the first that with his mouth uttered that confession and know­ledging, by which all christian men must be saved, and without which no man can be saved, as it is written in the 10. chapter to the Romans by Paul. The word of saith that we doe preach, is at hand in thy mouth, and in thine heart: for if thou confesse with thy mouth our Lord Iesus, and with thy heart doe beleeve that God raised him from death to life, thou shalt be saved. Vpon this first confession of Peter, and not upon the person of Peter, the Church is builded. As Chrysostome expoundeth that place, in the 26. Sermon of the feast of Pentecost, saying, Not upon the person of Peter, but upon the faith Christ hath builded his Church. And what is the faith? This, thou art Christ the Sonne of God that liveth; What is to say, upon this rocke? that is, upon this confession of Peter. And with this saying of Chrysostome, all antient exposi­tors treating that place, doe agree. For it we should ex­pound that place, that the Church is builded upon the per­son of Peter, we should put another foundation of the Church than Christ, which is directly against Saint Paul, saying in the 3. chapter of the first Epistle to the Corin­thians; 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 Trinitie, a quaternitie, and put a fourth person besides the Trinitie, to be the foundation of the Church.

And this first confession of Peter by faith, that Christ is the Sonne of God, is the preheminence and primacy, that Peter had before the other spoken of in the tenth of Mat­thew, wherein reciting the names of the twelve Apostles [Page 24] chosen by Christ, it is written. The first is Simon Peter. For he first confessed that faith, that all men must be sa­ved by. For who so doth agree with Peter in his said first confession, as all the Apostles did, and as all we that pur­pose to be saved must doe, shall be saved, and who so doth not agree with that confession shall be damned.

And where he is called by many antient and holy inter­preters of the Scripture for his faith; sometime the chiefe of the Apostles, sometime the mouth of the Apostles, some­time the Prince of the Apostles, sometime the Presi­dent of the holy Church; all these honourable names be attribute by them unto him for his foresaid first confessi­on, wherein all our faith is contained. And because hee was of all the Apostles most ardent in saith, and feared not being in great tempest on the Sea, upon Christs word, to come out of the shippe, and goe to him upon the water, being in great rage; which his deed declared his faith to be mervailously vehement in Christ.

The greatnesse and vehemency also of his faith was declared in the 2.3. and 4. chapters of the Acts, when the Iewes in the beginning, withstood the Apostles Preach­ing the Faith of Christ. For then Peter as most ardent in faith of all the Apostles, was ever most ready to defend the faith against the impugners of it, speaking for them all unto the people in defence of it, for the fervent love that he bore to Christ.

And as Peter was most ardent in faith, in which he had of God a most singular gift, so was Paul most fervent in zeale both to win the Iewes to Christ, desiring the salvati­on of his country to win them to Christ, and wishing him­selfe in a manner to have beene separate from Christ, so that they might have beene saved thereby: as it is writ­ten in the 9. chapter to the Romans, and also in zeale to winne all the Gentiles and other nations to Christ, as he writeth in the second Epistle to the Corinthians in the 11 chapter, saying, who is weake, and I am not weake with him? who is offended, and I am not offended with [Page 25] him? where he speaketh also of the cure that he tooke for all Churches, which his fervent zeale doth appeare in ma­ny places of all his Epistles.

And as Paul was fervent in zeale, so was Iohn the Evan­gelist most excellent in innocency and in charity: where­unto he chiefely exhorteth all men in his first Epistle. And all other the Apostles had their speciall gifts diversly given unto them, as the gifts of Almighty God be given diversly, and not all to one man, as it is written in the 12. chapter of the first Epistle to the Corinthians: and as Christ is cal­led by Saint Paul in the 15. chapter of the first Epistle to the Corinthians, the first fruit of those that rose from death to life: so is Peter called the first in faith, for he was the first that with his mouth confessed it. And Epenetus is likewise called by Saint Paul, the first that beleeved in the Church of Asia, in the 16. chapter to the Romans. And the houshold of Stephen is the first that beleeved in Achaia, in the last chapter of the first Epistle to the Corin­thians.

And that Peter should not have a rule above all other the Apostles in all places; Saint Paul plainely sheweth in the 2. chapter to the Galathians, where he saith; that as the Apostleship of the Circumcision, that is to say, of the Iewes, was given by Christ to Peter, to was the Apostle­ship of the Gentiles given to me among the Gentiles, so that there they divided themselves asunder, that Peter, Iames, and Iohn, should goe preach the faith to the Iewes, and Paul and Barnabas should goe preach to the Gentiles, as they did. Here it appeareth, that Paul knew no prima­cie of Peter, concerning people or places, but among the Iewes. For which cause Peter dissembled in Antioch to eate of the Gentiles meates, when the Iewes came thither, lest he should offend his flocke of the Iewes committed to him; in which matter Paul defending the liberty of meats that he had preached to the Gentiles, withstood him. And Saint Ambrose expounding that place, saith: The prima­cie of the Iewes was given chiefely to Peter, albeit Iames [Page 26] and Iohn were joyned with him, as the primacie of Gen­tiles was given to Paul, albeit Barnabas was joyned with him, so that Peter had not a rule over all.

And also that Saint Peter himselfe knew no such prima­cie over all people and places given unto him, it appeareth plainely in the 10. of the Acts: where Saint Peter after the comming of the holy Ghost, being at Ioppa, and sent for by Cornelius to come to him, then being in Cesarea, durst not goe to him without a vision of a sheete letten downe from heaven, containing all manner of Beasts, Birds, and Serpents, whereof he was bidden eate, and repute not those meats uncleane, that God had purged. Which visi­on opened unto him, that he should not refuse the Gen­tiles, whom the Iewes did abhorre as uncleane. Now if he had knowne his commission to be over all, hee should not have needed any such vision: but he himselfe under­stood it, not so large or above the other. But he remem­bred well, that Christ in the last chapter of Luke, bade them beginne first at Ierusalem to preach to the Iewes, as he did. And after his returne to Ierusalem againe from Cesarea, he made a great excuse to the Iewes of his flocke offended with his going thither, written in the 11. chap­ter of the Acts: so it appeareth, that Peter himselfe doth agree with Saint Paul, that his commission and authority was among the Iewes, as Pauls was among the Gen­tiles.

And that all the Apostles had like dignity and authori­ty, it appeareth by Saint Paul in the 2. chapter to the E­phesians, where he saith: Now ye be not guests and stran­gers, but ye be Citizens and domestickes of Almighty God, builded upon the foundation of the Apostles and the Prophets, Christ being the corner stone, upon whom eve­ry edifice builded groweth to be a holy temple in our Lord. Here he saith, that they be builded, not upon the foundation of Peter onely, but upon the foundation of the Apostles: so that all they be in the foundation set upon Christ the very rocke, whereupon the whole Church [Page 27] standeth. So likewise in the 21. chapter of the Apocalyps it is written, that the wall of heavenly Ierusalem, the Ci­tie of Almighty GOD, which is the Church, Christs Spouse, hath 12. foundations, and in them the names of the 12. Apostles written; so that the name of Peter is not there written onely, for the twelve Apostles through all the world, as well as Peter, preached Christ to be the Son of God, who is the very rocke whereupon all our faith is founded.

Saint Cyprian also saith in his booke of the simplicitie of Prelates, that all the Apostles had equall power and dig­nitie given to them by Christ. And because all should preach one thing, therefore the beginning thereof first be­gan by one, which was Peter; who confessed for them all, that Christ was the Sonne of God that liveth: saying fur­ther, that in the Church there is one office of all Bishops, whereof every man hath a part allotted wholly unto him. Now if the Bishop of Rome may meddle over all, where he will, then every man hath not wholly his part; for the Bishop of Rome may meddle in his part with him, so that he hath it not wholly, which is against Cyprian.

And where Christ said, that he would give to Peter the keyes of heaven, that was said to him, not for himselfe onely, but for the whole Church; which confessing the Faith that he did, should have the keyes of heaven as well as he; as Saint Austine saith, expounding the Gospell of Iohn in the 50. treaty.

And as to the authority of the last chapter of Iohn, where Christ said thrice to Peter: Feede my sheepe, after he had confessed to love Christ, thrice asked; that place is, as Cy­rillus saith, expounding the same, thus to be understood; that because Peter had thrice denyed Christ, whereby he thought himselfe he had lost his Apostleship: Christ to comfort him againe, and to restore him to his office, that he had lost, asked him thrice, whether he loved him, and so restored him againe to his office, which else he durst not have presumed unto: saying to him; Feede my sheepe. [Page 28] With which Exposition the antient holy Expositours of that place doe agree.

And where it is said, that those words were spoken onely to Peter, whereby he ought to have a preheminence above the other, Saint Paul in the 22. chapter of the Acts, proveth the contrary: where Saint Paul said to all the Bi­shops assembled at Milete: Take heed to your selves, and to all your flocke, in which the holy Ghost hath put you to govern his Church: which word, To governe, is in the o­riginall Text of Greeke, Pimenin, the same word that Christ spake to Peter, and doth signifie to feed and go­verne the sheepe, as the shepheard ought to doe: so that Saint Paul saith, that the holy Ghost hath ordained all Bi­shops to feed their flocke, as Peter was bidden doe. Saint Peter also in the last chapter of his first Epistle, saith: Yee that be Priests, feed the flocke of God amongst you; which word there spoken to all Priests, is the same word that Christ spake to Peter.

So it appeareth plainely by the Scriptures aforesaid, con­ferred together, that neither the 16. chapter of Matthew, nor the 21. of Iohn doe prove, that Peter had power, au­thority or dignity given by Christ over all the other, that they should be under him: and yet his primacie that hee first of all the Apostles confessed our faith, that Christ is the Sonne of God, with which his confession all the Apo­stles did consent, and preached the same, standeth still. And all that will be saved must follow that lesson that hee first taught us to confesse. And so the Bishops of Romes power over all, which he would prove by those places wrong alledged for his purpose, utterly quaileth, and is not proved.

Besides this, when Faustinus, Legate to the Bishop of Rome alledged in the 6, Counsell Carthaginense that the Bishop of Rome ought to have the ordering of all great matters in all places by his supreme authority; he alledged no Scripture for him, for at that time no Scripture was thought to make for it; but hee alledged untruly the first [Page 29] generall Councell Nicene, in which Arrius the heretike was condemned, to make for that purpose. Which after the Booke was brought forth, and no, such article found in it, but the contrary, yet the Councell at that time sent to Constantinople, Alexandria, and Antioch, where the patriarchall Sees were, to have the true copy of the coun­cell Nicene, which was sent unto them, and also from Rome, whither they sent also for that purpose. And after they found no such article in it, but in the fifth chapter thereof, the contrary, that all causes ecclesiasticall, should either be determined within the Diocesse, or else if any were grieved, then to appeale to the Councell provinciall, and there the matter to take full end, so that for no such causes, men should goe out of their Province. The whole Councell Carthaginence wrote to Celestine at that time being Bishop of Rome, that since the Councell Nicene had no such Article in it, as was untruely alledged by Fausti­nus, but the contrary; they desired him to abstaine after to make any more such demand, denouncing unto him, that they would not suffer any cause great or small to be brought by appeale out of their country; And thereupon made a law, that no man should appeale out of the country of Affricke, upon paine to be denounced accursed. Where­with the B. of Rome ever after held him content▪ and made no more businesse with them, seeing he had nought to say or himself to the contrary. And at this councell, amongst o­ther, S. Augustine was present, and subscribed the same: which he would not have done, if he had known or taken any part of the Gospell, or of the Scripture to be contrary.

It is also determined in the sixth Article of the said Coun­cell Nicene, that in the orient the Bishop of Antioch should be chiefe; in Egypt the Bishop of Alexandria; a­bout Rome the Bishop of Rome; and likewise in other countries Metropolitans should have their preheminence, so that the Bishop of Rome never had medling in those countries.

And in the next Article following, the Bishop of Ieru­salem, [Page 30] which citie before had beene destroyed and almost desolate, is restored to his old prerogative, to be the chiefe in Palestine, and the country of Iury: which Church of Ierusalem, if places should be regarded, should be the chiefe, for there was accomplished the mystery of our re­demption, and Christ himselfe, the eternall Word and Sonne of God there preached in person, and after his as­cention, all the Apostles and Disciples; and Saint Paul also preached there in person: the whole twelve Apostles be­gan first there, as Christ had commanded, to have the say­ing of Esay the Prophet in the second chapter fulfilled, where he saith: The law shall goe forth out of Sion, and the word of God out of Ierusalem. Which place Saint Ie­rome there expounding, saith; that the Church first foun­ded at Ierusalem, did fow abroad all other churches of the world. And at that time, and a good season after, Rome had not heard tell of Christ; so that the Church of Rome must needs confesse, that they came out of Ierusalem, which was their mother, as shee was to all other Chur­ches, as Esay had prophecied.

And now since the purpose and ambitious objection of the Bishop of Rome is cleerely avoyded, let us returne to our purpose, to declare what commission was giuen by Christ to his Apostles. We shewed before, that hee bade them preach and teach to all men all things that hee had commanded them: and in the 10. chapter of Matthew, and of Luke, he sheweth them how they shall enter their charge, saying; Into what house or place soever ye shal ar­rive, first ye shall say; Peace be to this house: and if the childe of peace be there, he shall receive you, and if they will not receive you, then goe forth out of the house or ci­tie, and wipe the dust off your shooes against them, in witnesse of your labour; for Sodome and Gomorrah shall be in better case at the day of Iudgement▪ then they that will not heare you. And as Christ commanded them to make their entry with mention of peace, so did he him­selfe after his resurrection, appearing to his Disciples the [Page 31] evening next after, when the dores were shut, saying to them, Peace be with you. And the Apostles in their Epi­stles doe beginne with desiring grace and peace to be with them, to whom they write. Christ saith also in the 13. chapter of Iohn: By this shall all men know, that ye be my Disciples▪ if ye love each other. For where charity is, there can be no debate, but all peace; and where it lacketh, dis­cord doth insue. Christ said also to his Apostles in the 9. chapter of Marke; Have peace amongst you. Saint Paul saith also to the Hebrewes in the 12. chapter; Follow peace with all men, and holinesse, without which no man shall see God. And in the 12. chapter to the Romans hee saith: As much as is in you, have peace with all men, and in the 14. he saith: That the Kingdome of God is iustice, and peace, and joy in the holy Ghost. And Christ, when he should goe out of this world, left to his Disciples peace: so that peace and charity ought to be amongst all christian men, and who so preacheth not peace, but debate, com­meth not from Christ, but from Satan.

But the Bishop of Rome, because he cannot longer in this realme wrongfully use his usurped power in all things as he was wont to doe, and sucke out of this realme, by a­varice insatiable, innumerable summes of money yeerely, to the great exhausting of the same; he therefore, moved and repleate with furious ire and pestilent malice, goeth about to stirre all Christian nations, that will give eares to his divellish inchantments, to move warre against this realme of England, giving it in prey to all those that by his divellish instigation will invade it. Which few words, to give it in prey, how great mischiefe they doe containe, I shall open to thee, thou true English man: First, to make this realme a prey to all venturers, all spoylers, all snaphan­ses, all forlorne hopes, all cormerants, all ravenours of the worlds that will invade this Realme, is to say; thou pos­sessioner of any lands of this Realme, of what degree soe­ver thou be, from the highest to the lowest, shalt be slaine and destroyed, and thy lands taken from thee by those that [Page 32] will have all for themselves. And thou maist be sure to be slaine, for they will not suffer thee, nor none of thy proge­ny to live to make any claime afterward, or to be reven­ged, for that were their unsuerty. Thy wife shall be abu­sed before thy face, thy daughter likewise defloured before thee; thy children slaine before thine eyes; thine house spoyled, thy cattell driven away, and sold before thy vi­sage; thy plate, thy money by force taken from thee. All thy goods wherein thou hast any delight, or had gathered for thy children, ravened, broken, and distributed in thy presence, that every ravenour may have his share.

Thou Merchant art sure to be slaine, for thou hast ey­ther money or ware, or both, which they search for. Thou Bishop or Priest, whatsoever thou be, shalt never escape, because thou wouldest not take the Bishop of Romes part, and rebell against God and thy Prince, as he doth. If thou shalt flee, and scape for a season, whatsoever thou be, thou shalt see and heare of so much misery and abhomination, that thou shalt iudge them happy, that be dead before. For sure it is, thou shalt not finally escape; for to take the whose Realme in prey, is to kill the whole people, and to take the place for themselves. As they will doe if they can.

And the Bishop of Rome now of late to set forth his pestilent malice the more, hath allured to his purpose a subject of this Realme, Raynold Pole, come of a noble bloud, and thereby the more errant traytor, to goe about from Prince to Prince, and from country to country, to stirre them to warre against this Realme, and to destroy the same, being his native country. Whose pestilent pur­pose, albeit the Princes that he breaketh it unto, have in much abhomination, both for that the Bishop of Rome, (who being a Bishop should procure peace) is a stirrer of warre, and because this most errant and unkinde traytor is his minister to so divellish a purpose, to destroy the country that he was borne in: which any heathen man would abhorre to doe: But for all that, without shame he [Page 33] still goeth on, exhorting thereunto all Princes that will heare him; Who doe abhorre to see such unnaturalnesse in any man, as he shamelesse doth set forwards, whose per­nicious treasons late secretly wrought against this Realme, have beene, by the worke of Almighty God so mervai­lously detected, and by his owne brother, without looking therefore, so disclosed, and condigne punishment insued, that hereafter God willing, they shall not take any more such roote to the annoyance of this Realme. And where all nations of Gentiles by reason and by law of nature doe preferre their country before their Parents, so that for their countrey, they will die against their Parents, being tray­tors: this pestilent man worse then a Pagan, is not asha­med to destroy, if he could, his natiue country. And where as Curtius a heathen man was content for saving of the Citie of Rome, where he was borne, to leape into a ga­ping of the earth, which by the illusions of the divell, it was answered, should not be shut, but that it must first have one; This pernicious man is content to runne head­long into hell, so that he may destroy thereby his native country of England, being in that behalfe incomparably worse then any Pagan. And besides his pestilent treason, his unkindenesse against the Kings Majestie, who brought him up of a childe, and promoted both him, and restored his bloud being attainted, to be of the Peers of this Realm; and gave him money yeerly out of his coffers to finde him honourably at study, maketh his treason much more de­testable to all the world, and him to be reputed more wilde and cruell then any Tyger.

But for all this thou English man take courage unto thee, and be nothing afraid: Thou hast God on thy side, who hath given this Realme to the generation of English men, to every man in his degree, after the lawes of the same: thou hast a noble, victorious, and vertuous King; hardy as a Lyon, who will not suffer, thee to be so devou­red by such wilde beasts; onely take an English heart un­to thee, and mistrust not God, but trust firmely in him: [Page 34] And surely the ruine intended against thee, shall fall in their owne neckes that intend it. And feare not; though the devill and his disciples be against thee; for God thy protectour is stronger then he and they, and shall by his grace give him and them a fall.

And to shew unto thee, that God is on thy side, consi­der, that it is written in the 6. chapter of the Proverbs, that amongst many crimes there rehearsed, that God ha­teth; chiefly he doth detest those persons that sow discord among their brethren; as all we christian men be bre­thren under our heavenly Father: also it is written in the 8. chapter of Iohn, that those that doe stirre men to mur­ther, be children of the divell, which was from the begin­ning of mankinde a murtherer, and brought Adam to sinne, and thereby to death; as the Iewes his children stir­red the people to put Christ to death. Saint Paul also in the last chapter to the Romans, warneth them to beware of those that doe make dissention and debate among them, against the doctrine that he had taught them, and biddeth them eschue their company; wherein the holy Ghost wrought in Paul: for these many yeeres past, little warre hath beene in these parts of Christendome, but the Bishop of Rome eyther hath beene a stirrer of it, or a nourisher of it: and seldome any compounder of it, unlesse it were for his ambition or profit.

Wherefore since as Saint Paul saith in the 14. chapter of the first Epistle to the Corinthians, that God is not God of dissention, but of peace, who commandeth by his word, peace alwaies to be kept; wee are sure that all those that goe about to breake peace betweene Realmes, and to bring them to warre, are the children of the divell; what holy names soever they pretend to cloake their pestilent malice withall; which cloaking under hypocrisie a double divellishnesse, and of Christ most detested; because under his blessed name they doe play the divels part. And there­fore since Christ is on our side against them, let us not feare them at all. But putting our confidence in Almighty God, [Page 35] and cleaving fast to the Kings Majestie, our supreame head in earth next under Christ of this Church of England, as faithfull Subjects by Gods law ought to doe, though they goe about to stirre Gog and Magog, and all the ravenours of the world against us. We trust in God verily, and doubt not, but they shall have such a ruine and ouerthrow, as is prophecied by Ezechiel in the 39. chapter: against Gog and Magog going about to destroy the people of God, whom the people of God shall so vanquish and over­throw on the mountaines of Israel, that none of them shal escape, but their carcasses there to lye to be devoured by Kites and Crowes, and birds of the ayre. And if they shall persist in their pestilent malice to make invasion into this Realme, then let us wish, that their great Captaine Gog, I meane the Bishop of Rome, may come with them, to drinke with them of the same cup, that he maliciously go­eth about to prepare for us, that the people of God might after surely live in peace.

And now that we have spoken of disobedience done to man against Gods law, let us somewhat speake of disobe­dience daily done to God by us all against Gods law: which our disobedience is so great, that the tongue of man cannot expresse it: for Christ saith in the 19. chapter of Matthew, to him that asked what he should doe to come to everlasting life, If thou wilt enter into everlasting life, keepe the Commandements; which he there rehearsed unto him, when he asked which they were, they be written in the 20. chapter of Exodus, tenne in number. And because I doubt not, but ye know them, for briefe­nesse of time I shall omit to rehearse them.

In the old law, which expresseth rewards temporall for the capacitie of the grosse carnall people of Israel, many worldly pleasures and rewards be promised to the keep­ers of those commandements, and mervailous great trou­bles and paines be threatned to the breakers and transgres­sors of them. All which be contained in the 28. chapter of Deuteronomie, in so much that in the 8. chapter of that [Page 36] Booke, the people of Israel is threatned by Almighty God, to be expelled out of the land promised unto them, if they should not keepe those Comandements and lawes by him given unto them. The Prophet David saith also in the 88. Psalme; If the children of David leave my lawes, and keepe not my commandements, I shall with a rod vi­site their iniquities, and their sinnes with beatings. But our Saviour Christ regarding the forgetfulnesse of mans me­mory, lest he should not remember the whole number of tenne, hath brought them all into two Commandements, comprising in effect the whole tenne, of the which two expressed in the 22. chapter of Matthew, the first is, Thou shalt love thy Lord God with all thy heart, with all thy soule, with all thy minde: This is the first and greatest Commandement, containing in it, foure Commande­ments of the first table, which be these: Thou shalt have no other Gods in my sight. Thou shalt grave no image of things that be in heaven above, or in earth beneath, or in the water under the earth, nor with adoration worship them. Thou shalt not take the name of God in vaine. Thou shalt sanctifie thy Sabbath day. No man will breake any of these foure Commandements that loveth God a­bove all things.

The second Commandement given there by Christ, is like unto the first, that thou shalt love thy neighbour as thy selfe: which comprehendeth all the sixe Commande­ments of the second Table, which be these. Thou shalt ho­nour thy father and thy mother. Thou shalt not commit adultry. Thou shalt not steale. Thou shalt not beare false witnesse. Thou shalt not lust to have thy neighbours house, nor his wife, nor his servant, nor his maide, nor any of his goods.

No man that loveth his neighbour as himselfe, will of­fend him in any of these; for since he loveth himselfe so well, that he cannot be content that his neighbour shall offend him in any of these, hee in loving his neighbour as himselfe, will not offend his neighbour in any of these.

[Page 37]In these two Commandements, saith Christ, all the law and the Prophets be contained.

But for all this, we thus plainely being taught by Christ, doe fall headlong into all kindes of vices; for where we ought to love God above all things, we love the world and worldly things above God, against the counsell of Saint Iohn, in the 2. chapter of his first Epistle. For we be so given to concupiscence of the flesh, that whatsoever it Iusteth to have, we minister it unto it, to the concupis­cence of our eyes, that whatsoever we doe see, that liketh us, we will have it by one meanes or other. Wee be so high also of minde, and proud in heart, that wee will mount above our degree, suffering none to be above us: which three faults doe comprehend all vices of the world; so that we may say with the Prophet Osee in his 4. chap­ter; There is no truth, there is no mercy or pitty, there is no knowledge of God left upon the earth. Backbiting, lying, murther, theft, adultery hath overflowne the world. Perjury raigneth every where, and great pitty it is to see, how the precious name of Almighty God is taken in vaine in all places. No oath should be given, but three things concurrent, as Ieremy the Prophet in his 4. chap­ter teacheth us; that is to say, in Iudgement, when a man is called thither to shew the truth. And for iustice there to be ministred, to put away wrong doing. And for truth, that falshood may take no place there: Else no oath should be given by Gods law; but we should affirme our saying by yea yea, and deny by nay nay, as Christ taught us in the 5. of Matthew. But now every thing that we af­firme or deny, must have an oath coupled with it, when men doe buy or sell any thing, more oathes be oftentimes interchanged betwixt them, then pence that the thing is sold for. In communication and all pastimes, as many oathes, as words be used. In playing at any games, there the tearing of Gods name, and particular mention of all the wounds and paines that Christ suffered for us, be con­tumeliously in vaine brought forth. If a muster should be [Page 38] taken of swearers, I thinke that some crooked pieces should be found, not able to take the Kings wages, that would sweare as great oaths, and as many of them, as the best and most able man on the field. They think that great oathes doe make them to be of more estimation, and ther­fore they sweare at every word, but surely they be foulely deceived, for oathes be ordained where neede is, that truth shall not perish, and that they may finish de­bates among men, as Paul saith in the sixth chapter to the Hebrewes. But he that at every word sweareth, declareth plainely, that no credence is to be given to any his words, and therefore he joyneth to every word an oath, as a sure­ty of the truth therof, acknowledging the lacke of truth to be in his words. As if a man would offer a great substanti­all surety, when he would borrow a penny of his neigh­bour, he plainely should make his neighbour, thereby to thinke, that he were of no credence, that would for so small a matter, offer so great a surety, where no need is so to doe.

I feare me, the great role of twenty cubits in length, and ten cubits in breadth, which the Prophet Zacharie saw flying in the ayre in the 5. chapter, which as the An­gell shewed to him, did containe the great malediction of God against theeves, and against swearors, that should be judged by it, doth flye now over our heads. I pray God we may avoid the danger of it, and abstaine hereafter so to take the name of God in vaine, as is now commonly used.

We doe professe the faith of Christ, and doe speake of the Gospell with our mouths, and have the Booke oft in our hands, but we learne it not as we should doe; for the Gospell is given to us to know God thereby, and to be a rule to live by; but we much doe talke of it, which is very well done, and yet we nothing regard to amend our lives thereby, and to live as it biddeth us: but we doe use the Gospell, as if it were a Booke of Problemes to dispute upon, and care not to amend our living, as it teacheth us, [Page 39] which shall be to our great punishment. For a servant that knoweth his Lords pleasure, and not fulfilling it, is more grievously to be punished than he that knoweth it not, as Christ saith in the 12. chapter of Luke. We much extoll faith, as it is much worthy: but workes and deedes many men care not for, saying, God regardeth them no­thing: for faith alone justifieth us, and not our workes.

Here first of all it is to be observed, that no deed nor worke that is done by man without faith, can ever helpe him to heaven: for like as a man that runneth out of the race, where the course is set, though he runne never so fast, winneth no game; so a man that doth good deeds morall, without faith, deserveth of God no reward, for without faith it is impossible to please God, as Saint Paul saith, the 11. chapter to the Hebrewes. But if he doe good deeds with faith, then they be acceptable to God, and he will reward him for them. And Saint Paul teacheth us al­waies to be occupied in doing of good workes: for albeit no man may be justified by his workes alone; yet after he hath faith, he must joyne good workes with it, if he have any time thereto, or else his faith is unprofitable unto him; for the faith that by grace doth justifie, is the faith that worketh by charitie, as Saint Paul saith to the Galathians in the 5. chapter, and not an idle faith, which Saint Iames in his Epistle calleth a dead faith.

Saint Paul saith also in the second chapter to the Ro­mans, that the hearers of the law be not justified before God, but the doers of the law. And Saint Iames in his E­pistle, in the first chapter, doth liken him that heareth the word of God, and doth not there after, unto a man that looketh in a glasse, and after hee hath so done, layeth it downe, and forgetteth that he looked in it, and thinketh of other matters.

And where they say, that faith alone justifieth, that is untrue, and against Saint Iames in the 2. chapter of his Epistle, saying, that a man is not justified by his faith [Page 40] alone. Also to justification of a sinner, repentance of his evill life past is necessarily first required, and must needs be joyned with faith before he be justified; for else, if hee repent not, he remaineth still in sinne, and so he is not yet justified, and all the preaching of Christ and his Apostles, beginneth at repentance and penance; so that faith with­out that cannot helpe. Wherefore it is never true, that faith alone justifieth, for grace of God must goe before faith; and on our behalfe, repentance and charity must bee joyned with faith. And as faith is the gift of God, so is pe­nance, and so is charity, so is hope; but the grace of God, who granteth all, goeth before all.

Truth it is, that our good deeds done before faith, doe not justifie for lacke of faith; but joyned unto faith, they doe helpe; for comming after faith, they helpe to make us more justified, as it is written in the 21. of the Apoca­lyps: Let him that is right wise, be yet more justified.

And that Almighty God requireth of us good workes, it appeareth in the 21. chapter of Matthew, and the 11. of Marke, where Christ comming to a Figge tree, full of leaves, having no fruit, which he sought in it, by his curse did make it seere: so if we being the tree, bring not forth fruit of good workes, having time thereto, neither the root of faith, nor the leaves of words can alone helpe us. Another parable in the 13. of Luke proveth the same: where a man having a Vineyard, and in the same a Figge tree that bare no fruit, bade cut it downe: And at the re­quest of his Gardiner, suffered it yet longer, to see if dung laid to the root would helpe it. As oft Almighty God, be­ing the Lord of the Vineyard, suffereth us being barren, to have space to repent, and bring forth fruit of good works. For it is written in the third of Matthew, that every tree that bringeth not forth good fruit, shall be cut downe, and cast into the fire.

After as our deeds be, so shall our judgement be, as Christ saith in the 16 of Matthew, the Sonne of man shal come in the glory of his Father with his Angels, and shall [Page 41] reward every man after his workes. Saint Paul in the 2. chapter to the Romans saith also likewise, that God will reward every man after his deeds good or evill. And in the 4. chapter of the first Epistle to the Corinthians, he saith, that every man shall receive his hire, after as his la­bour is; so that for good deeds done with faith, he shall re­ceive reward, and for evill deeds done after faith, or out of faith, he shall receive punishment.

Therefore those that say, that God ragardeth not our workes done with faith, doe say against Christ, and his doctrine given to us by him, and by his Apostles: for since our workes done with faith be the measure of our reward to be greater or smaller, as they shall be found to be grea­ter or smaller, who so saith, that God regardeth not them, saith he regardeth not the measure of our reward; and yet he saith it shall be measured after our deeds done with faith, and so he saith against Christ. Saint Paul saith also in the 2. chapter to the Ephesians, that by faith which is the gift of God, we be of new create in Christ, and in good workes, that we may walke forwards in them, and since he hath created us in good workes to walke in them, hee must needs regard them; or else he cared not what hee created, which is blasphemy, and denyall of his high provi­dence.

Now this holy weeke we be bidden and called to come to the great supper of our blessed Lord Christ Iesus, and to eate of the heavenly meate, and of the bread of life, that came from heaven, the blessed body of our Saviour Iesu Christ in the Sacrament of the altar: unto which we may not goe in our filthy and spotted coate, lest we comming thither, not having the cleane garment of our soule, that we received at our Baptisme, be expelled out of the feast. And therefore we must make cleane our garment, before we be bold to goe thither: But I feare me sore, lest many shall make such worldly excuses, as be written in a para­ble, in the 14. chapter of Luke, some saying, they be new married, and therefore they may not come. Which doe [Page 42] signifie men given so to carnall pleasure of the body, that they care not to come to heaven; some saying, they have bought five yoake of Oxen, which doe signifie those that follow the sensualitie of their five senses, and worldly bu­sinesse; some saying, that they have bought a Village, which signifie those that purchase lands here in earth, and care not by faith and good living to purchase heaven. All which sort of men shall not taste of that supper, as it is there written: but God forbid that any of us should be of that sort: and therefore let us every man prepare our selves, and make cleane our spotted and filthy garment. Let us purge and purifie the Tabernacle of our soule, and make it a lodging worthy to receive Christ into our house, and not to disdaine us, for the filthinesse of our uncleane living.

But how may this be done, and by what meanes? sure­ly, surely; by no meane but by penance and repentance, and calling for mercy to Almighty God with a sorrow­full heart, that we having received so innumerable bene­fits of God, so little have regarded our obedience to his commandements, proudly and unkindely despising him, and more regarding our own wretched concupiscence, & pleasure in all worldly delights, then God. Let us follow the exhortation of Almighty God, spoken to us by the mouth of Ioel, in the 2. chapter, saying, Turne ye sinners againe to me by fasting, by weeping, by much lamenting your miserable estate, and teare asunder your hearts, and not your cloathes. Almighty God will rather regard a sorrowfull and contrite heart to dwell in it, then all the Temples that we can build for him: as it is written in the last chap. of Esay, Let us acknowledge & confesse our own faults first, before we be accused of them at iudgement. Let us weepe for our ungracious life, and sure it is, God will regard our teares. David saith in the 55. Psalme, Al­mighty God, I have shewed my life to thee, and thou hast put my teares in thy sight. We that have used our eyes all the yeere in regarding worldly pleasures, so that [Page 43] through vehement joy sometimes the teares have burst out with much laughing: now let us weepe, as David teacheth us in the 118. Psalme, saying to Almighty God, The teares have burst out of my eyes, because they have not regarded and kept thy law. Let us follow the coun­sell of Saint Paul, in the 6. chapter to the Romans, saying to us: As ye have given your members to serve to inju­stice to doe wrong, so likewise give your members to serve justice to your sanctifying. David saith also in the 6. Psalme, I have travailed in my wayling: I shall wash every night my bed with weeping teares. And after that he saith, God hath heard the voyce of my weeping; for GOD doth regard teares comming forth out of a sorrowfull and contrite heart. If thou say thou canst not weepe; thou dost confesse thy folly; for if thou lose by example any substance of worldly goods, as if thy house be robbed, thy ship laden with merchandise perished in the Sea, thy wife that thou didst love, departed; thy sonne dead, then thou canst weepe much more then enough; and where thy soule is by sinne departed from Almighty God, which departing from him is the very death of the soule, and lyeth stinking in sinne, not foure daies, as the body of Lazarus did in his grave, but much more then foure moneths, ye thrice foure moneths, canst thou not weepe? Surely thou hast great cause to lament thy selfe. For what exchange canst thou devise to make, so deere to thee, as thy soule is?

Wherefore let us with the sword of the Spirit, which, as Saint Paul saith, is the word of God, make a quicke sa­crifice of our selves, with a sorrowfull heart, because wee have broken Gods commandements, applying the sharpe word of God to our sinfull life, that we may therewith kill our concupiscences and all fleshly and worldly lusts, and so making of our sorrowfull heart a sacrifice to Al­mighty God, obtaine his mercy thereby, as he hath pro­mised to us by David in the fiftieth Psalme, saying: The sacrifice to God is a spirit troubled with sorrow, and [Page 44] thou GOD wilt not despise a heart contrite and meeke­ned.

Wee must bring forth fruits of our penance and re­pentance by the amendment of our sinfull lives, as Saint Iohn Baptist said to the Iewes in the third of Matthew. For God cannot be deluded with the faire words onely of a sinner, saying, I am a sinner, and yet will not amend. For God looketh whether those words come from the heart being contrite: which if they did, amendment of the evill life should insue, and good workes should spring out, where the evill did grow before: which new spring of good workes is the fruit of penance.

We must also goe forward in the way of our Lord, and not stand still, for else wee cannot come to our journeys end. David saith in the 118. Psalme, The immaculate and unspotted men be blessed, that doe goe forward in the way of our Lord. He that saith that he dwelleth in Christ, must walke after Christ in his way, which is his commandements, as he himselfe did. As Saint Iohn saith in the 2. chapter of his first Epistle; and therefore wee may not stand still, but goe on in doing good, to our journeyes end, as he did. Saint Paul saith to the Galathi­ans, in the 6. chapter: See that ye erre not, God cannot be mocked; such as a man doth sow, such shall he reape; he that soweth in the flesh, shall reape thereof corruption; and he that soweth of the spirit, shall of the spirit reape life everlasting. Let us not cease in good doing, for wee shall reape it, not failing when the time commeth. There­fore whiles we have time, let us doe good to all men, and chiefely to the domestickes of our faith. And as we should study to be rich in faith: for Christ did choose such to bee of his flocke, though they were poore in worldly goods: As Saint Iames saith in the 2. chapter of his Epistle; so must we study to be rich in good workes: as Saint Paul saith in the 6. chapter of the first Epistle to Timothy, where hee biddeth him teach the rich men of the world, to be ready with their abundance of goods, to helpe the [Page 45] poore, and to make thereby a treasure in heaven, and to stu­dy to be rich in good workes; so for these two richesses, the one the riches of faith, the other the riches of good workes, we should chiefly study.

Also Christ in the sixth of Matthew, doth teach us three chiefe exercises, which will conferre greatly to the amendement of our life: that is to say, fasting to tame thereby the inordinate lusts of the flesh. Almesdeeds, to refraine covetousnesse, and to helpe to redeeme our sinnes therewith, as Daniel saith in the fourth chapter: And prayer to Almighty GOD, thereby to abate our pride and outrequydance and arrogance, that we not tru­sting of our selues, but of his helpe, may aske of him things necessary for us from time to time. And that wee should oft pray, Christ teacheth us by the parable of the Widow, which by her importunitie and oft crying to the wicked Iudge, that feared neither God nor man, obtained at the last, iustice of him: as it is written in the [...]8. chapter of Luke.

We reade also of Christ, that hee sometime prayed all [...]ight to God, as it is written in the sixth chapter of Luke. [...]nd Saint Paul saith to the Colossians in the fourth chap­ [...]er: give you to prayer, being vigilant in it: and to Timo­ [...]hy he writeth in the fifth chapter: Shee that truely is a Widow, let her give her selfe to prayer night and day. And to the Thessalonians he writeth in the fift chapter of the first Epistle, saying; Pray without any day leaving off, not that wee should doe nothing else, but that wee should oft amongst other things that we doe, pray to Al­mighty God, laving him, & calling him to remembrance, that hee may helpe us, putting in all our deeds, our confi­dence in him. Which wee might easily doe, briefely saying divers times on the day, though it were but one Pater noster at one time, so that Christ thereby should not bee farre from our remembrance; nor wee should not by worldly pleasures or businesse, stray abroad farre from him; nor the devill should not so boldly [Page] approach us, seeing us alwaies under the wing and prote­ction of our heavenly Father. And surely if wee could thus dispose our selves, our affaires should prosper the more in this world, and wee should also thereby please Almighty God, and come to the glory everlasting. Whereunto our Saviour Iesu Christ, who hath re­deemed us, bring us all. Quo vivit & regnat cum deo patre in [...]nitate sancti spiritus per omnia secula seculorum, Amen.