A sermon preached on Palme-Sunday, before King Henry the VIII by Cuthbert Tonstall ... Tunstall, Cuthbert, 1474-1559. 1633 Approx. 97 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A14015 STC 24323 ESTC S1387 19962262 ocm 19962262 23565

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Early English books online. (EEBO-TCP ; phase 1, no. A14015) Transcribed from: (Early English Books Online ; image set 23565) Images scanned from microfilm: (Early English books, 1475-1640 ; 1717:27) A sermon preached on Palme-Sunday, before King Henry the VIII by Cuthbert Tonstall ... Tunstall, Cuthbert, 1474-1559. [4], 46 p. Printed by Thomas Harper, London : M.DC.XXXIII. [1633] Signatures: A-F⁴ G¹. Imperfect: print show-through. Reproduction of original in the Harvard University. Library.

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eng Bible. -- N.T. -- Philippians II -- Sermons. Sermons, English -- 16th century. 2008-02 Assigned for keying and markup 2008-02 Keyed and coded from ProQuest page images 2008-04 Sampled and proofread 2008-04 Text and markup reviewed and edited 2008-09 Batch review (QC) and XML conversion

A SERMON PREACHED ON PALME-SVNDAY, BEFORE KING HENRY the VIII.

By CVTHBERT TONSTALL, Biſhop of DVRESME.

LONDON: Printed by Thomas Harper, M. DC. XXXIII.

TO The Honourable Knight, Sir IOHN TONSTALL; Servant to her Sacred Majeſtie: AND, To the Right Noble Lady, his WIFE: The Publiſher Conſecrates This, Devotes Himſelfe, Wiſhes all Happineſſe.

T. H.
Hoc ſentite in vobis, quod & in Chriſto Ieſu, &c. Ad Philippen. 2. Let the ſame minde be in you, which was alſo in Chriſt Ieſus: who being in the forme of God, thought it not robbery to be equall with God: But made himſelfe of no reputation, and tooke upon him the forme of a ſervant, and was made in the likeneſſe of men. And being found in faſhion as a man, he humbled himſelfe, and became obedient unto death, even the death of the Croſſe. Wherefore God alſo hath highly exalted him, and given him a Name, which is above every Name: That at the Name of Ieſus every knee ſhould bow, of things in heaven, and things in earth, and things under the earth: and that every tongue ſhould confeſſe, that Ieſus Chriſt is Lord, to the glory of God the Father.

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. 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 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 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; 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 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.

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 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 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. 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 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 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 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, 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, 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 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 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, 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 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 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 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 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 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 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 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 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 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. 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 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, 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 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 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 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: 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, 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 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.

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 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, 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 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 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 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 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 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 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 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.

FJNJS.