Hoc
sentite
in
uobis
,
quod
et
in
Christo
Iesu.
&c.
Ad
Philippen
.
2.
SE
THE
SAME
mind
be
in
you
,
that
was
in
Iesu
Christe
,
who
beinge
alredye
in
the
forme
of
god
,
thought
it
no
rauyne
to
be
equalle
with
god
,
but
he
dyd
abase
hym selfe
,
takynge
vpon
hym
the
fourme
of
a
seruant
,
borne
in
similitude
of
men
,
and
in
shape
founde
as
a
man
.
He
dyd
humble
hym selfe
,
and
became
obedient
vnto
deth
,
ye
vnto
deth
of
the
crosse
.
Therfore
god
hath
exalted
him
,
and
hath
gyuen
hym
a
name
aboue
all
names
.
soo
that
in
the
name
of
Iesu
,
euery
knee
shall
bowe
downe
,
of
thinges
that
be
in
heauen
,
of
thynges
that
be
in
earthe
,
of
thynges
that
be
in
helle
,
and
that
euery
tonge
maye
confesse
,
that
Iesu
Christe
is
our
lorde
,
to
the
glory
of
god
the
father
.
¶
THIS
IS
IN
Englyshe
the
sentence
of
the
epystle
of
this
daye
.
And
fyrst
I
do
entende
by
your
pacience
to
declare
particularly
the
lytteral
sence
therof
,
conteynyng
the
infinite
and
inestimable
humilytie
and
obedience
of
our
sauyour
Iesu
Christ
.
Secondly
I
do
entende
to
speake
of
disobedience
of
men
by
pryde
done
to
man
ageinst
goddis
lawe
.
And
how
that
may
be
eschewed
.
Thirdely
I
entende
to
speake
of
disobedience
of
al
men
by
pride
done
to
almighty
god
,
ageynste
goddis
lawe
.
And
howe
that
may
be
amended
.
And
so
to
make
an
ende
.
And
to
returne
to
the
fyrste
.
¶
Saynte
Paule
in
the
seconde
chapyter
to
the
Phylyppiens
nexte
before
the
wordes
,
of
the
pistle
of
this
daye
,
commaundyng
humylitie
with
charitie
to
be
vsed
,
sayth
.
Ye
muste
thynke
by
humilytie
euery
man
to
be
your
superyour
,
not
consyderynge
euery
one
of
you
his
owne
furtherance
,
but
the
furtherance
of
other
.
And
therfore
he
exhorteth
all
men
by
the
example
of
Christe
,
not
to
regarde
nor
to
take
heede
to
their
owne
aduancemente
,
but
the
aduancement
of
other
,
sayenge
.
See
the
same
mynde
be
in
you
,
that
is
in
Iesu
Christ
,
that
is
to
say
,
Shewe
humilitie
&
pacience
for
the
welth
of
other
,
as
Christe
dyd
.
Whose
hye
degre
the
apostle
Paule
here
first
speaketh
of
.
From
whyche
he
was
contente
to
comme
downe
for
our
sake
.
For
he
beinge
in
the
fourme
of
god
thought
it
noo
rauyn
to
be
equalle
with
god
.
what
is
this
to
say
,
in
the
form
of
god
?
The
sense
therof
is
this
.
He
was
in
ful
substance
,
in
full
essence
,
in
ful
glorie
,
in
eternitie
,
equal
with
his
father
.
As
for
to
put
for
our
better
erudition
of
thinges
incomprehensyble
farre
aboue
oure
capacitie
,
an
example
of
thinges
that
we
maye
vnderstande
,
to
dyrecte
vs
in
some
parte
to
the
attaynynge
of
hygher
thynges
.
As
the
bryghtnes
is
in
the
fyre
,
and
as
the
image
or
print
is
in
a
seale
,
and
as
a
worde
is
in
the
mynde
,
so
the
sonne
of
god
is
in
the
father
.
For
the
brightnes
is
as
soone
as
the
fyre
is
,
and
the
prynte
is
within
the
seale
,
as
soone
as
the
seale
is
.
And
the
worde
that
man
wyll
expresse
is
in
the
mynde
,
as
soone
as
the
minde
hath
conceyued
it
.
Saynt
Paule
in
the
beginnyng
of
his
epistle
to
the
Hebrues
sayth
,
that
the
sonne
of
god
is
the
shynynge
of
the
glory
of
the
father
.
As
in
the
foresayd
example
,
the
brightnes
is
of
the
fyre
,
and
fygure
of
his
substance
,
as
the
prynte
is
of
the
feale
,
supportynge
all
thynges
by
the
wrde
of
his
strength
and
vertue
,
as
the
mynde
bryngeth
forthe
the
worde
.
And
where
saynt
Paule
saith
,
that
Christ
thoughte
it
no
rauyn
to
be
equalle
with
god
,
He
meaneth
,
that
he
made
not
hym selfe
equal
to
god
by
vsurpation
,
but
god
the
father
begatte
hym
in
the
begynning
equall
to
hym selfe
.
For
if
he
shulde
haue
made
hym selfe
equall
to
god
,
nat
beinge
so
by
nature
,
he
shulde
haue
fallen
by
rauyn
,
as
Lucyfer
dyd
.
For
he
bycause
he
wolde
make
hym selfe
equall
to
god
beinge
but
a
creature
,
dyd
falle
,
and
of
an
aungell
was
made
the
deuyll
.
And
this
his
pryde
he
perswaded
to
man
,
by
whiche
he
was
ouerthrowen
hym selfe
,
saying
to
Eue
before
the
fall
of
Adam
.
Taste
of
the
fruite
that
is
forbidden
you
,
and
ye
shall
be
as
goddis
.
That
is
to
saye
in
effect
.
Take
vpon
you
by
vsurpation
that
thing
,
that
ye
haue
not
by
creation
,
for
so
was
I
ouerthrowen
.
But
Chryste
was
borne
in
the
begynnynge
equal
to
his
father
,
not
made
after
equall
,
and
borne
of
the
substance
of
the
father
.
Wherfore
he
dyd
not
vsurpe
equalitie
vnto
god
,
but
was
in
that
equalitie
,
in
whyche
he
was
borne
in
the
begynnyng
.
¶
It
foloweth
in
the
text
.
But
he
dydde
abase
hym selfe
,
takynge
vppon
hym
the
forme
of
a
seruaunt
,
whyche
he
dyd
,
not
lesyng
the
forme
of
god
,
in
which
he
was
before
,
but
takynge
the
fourme
of
man
,
whiche
he
was
not
before
.
And
therby
he
was
made
inferior
to
his
father
.
And
yet
he
abode
stylle
equall
with
hym
bothe
in
one
persone
,
that
is
to
say
,
by
reason
that
he
was
the
worde
of
god
,
equalle
to
his
father
,
and
by
reason
,
he
was
man
inferiour
to
hym
,
one
sonne
of
god
,
and
the
same
sonne
of
man
.
One
the
sonne
of
man
,
and
the
same
the
sonne
of
god
.
Not
two
sonnes
of
god
,
god
&
man
,
but
one
sonne
of
god
and
manne
,
god
without
begynnynge
,
man
from
a
certayne
begynninge
our
lorde
Iesu
Christe
.
For
as
god
dothe
graunte
to
his
creatures
,
beinge
temporall
and
subiecte
to
sufferynge
,
that
they
maye
begette
the
same
thynge
that
they
are
,
howe
moche
more
god
the
father
beinge
eternall
and
impassible
dyd
begette
his
sonne
,
not
of
an
other
substance
than
he
hym selfe
is
,
but
of
the
same
.
Whyche
is
yet
to
our
great
admiration
,
bycause
he
begattte
hym
without
any
alteration
,
and
in
suche
equalitie
with
hym self
that
neither
in
power
nor
in
aege
,
the
father
gothe
before
the
sonne
.
¶
But
the
sonne
dothe
attrybute
vnto
the
father
,
and
not
to
hym selfe
all
that
he
hath
,
and
maye
,
bycause
he
is
not
of
hym selfe
,
but
of
the
father
.
He
is
equall
to
the
father
,
but
he
had
that
same
of
his
father
.
Nor
he
toke
not
of
hym selfe
to
be
equall
,
but
he
is
equall
by
nature
.
As
he
was
euer
borne
,
he
was
euer
equalle
.
Wherfore
the
father
bygatte
hym
not
inequalle
to
hym selfe
.
And
after
he
was
borne
,
gaue
to
hym
equalitie
,
but
in
bygettynge
hym
,
gaue
it
vnto
him
,
bycause
he
begat
hym
equal
,
not
inferiour
to
him selfe
.
But
yet
he
saythe
.
his
father
is
superiour
to
hym
,
bicause
he
toke
the
forme
of
a
seruant
,
not
lesyng
the
forme
of
god
.
by
whyche
fourme
of
a
seruaunt
he
was
made
inferiour
,
not
onely
to
his
father
,
but
alsoo
to
hym selfe
,
as
to
the
sonne
of
god
,
and
to
the
holy
gooste
.
Nor
only
he
was
inferyoure
to
the
Trynytie
,
in
his
forme
of
manhod
,
but
also
he
was
made
inferiour
vnder
angels
.
And
he
was
also
inferyour
vnto
somme
men
,
that
is
to
say
,
to
his
mother
,
and
to
Ioseph
,
whom
men
tooke
to
be
his
father
,
to
whome
he
was
subiecte
,
as
it
is
wrytten
in
the
seconde
chapter
of
Luke
.
And
for
the
form
of
a
seruant
,
he
sayd
.
My
father
is
superiour
vnto
me
.
And
for
the
forme
of
god
.
whyche
he
neuer
lefte
,
he
said
in
the
tenth
chapiter
of
Iohn
.
I
and
my
father
are
one
thynge
,
that
is
to
say
,
one
substance
.
¶
In
forme
of
god
,
he
was
superiour
to
hym selfe
,
and
in
forme
of
man
,
he
was
inferiour
to
hym selfe
.
And
therfore
not
without
a
cause
,
the
scripture
sayth
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
confoundynge
the
oone
nature
into
the
other
,
bothe
natures
of
god
and
man
,
beinge
in
one
persone
.
In
the
forme
of
man
,
whiche
he
toke
for
vs
,
he
was
borne
,
and
he
suffered
,
and
he
arose
from
dethe
to
lyfe
,
and
ascended
into
heauen
.
By
the
fyrste
two
,
that
is
to
say
,
by
his
byrthe
and
his
passyon
he
shewed
to
vs
oure
estate
,
By
the
two
laste
,
that
is
to
say
,
his
resurrection
and
his
ascention
,
he
shewed
to
vs
an
exaumple
of
our
rewarde
.
The
two
fyrste
,
all
that
be
borne
doo
fele
,
and
the
two
laste
we
shall
attayne
,
if
we
do
beleue
in
hym
.
¶
And
as
the
apostelle
saythe
,
Chryste
thought
it
no
rauyn
to
be
equal
with
god
so
saynt
Iohn
in
the
begynnynge
of
his
gospell
sayth
,
That
the
worde
,
whyche
is
the
sonne
was
god
.
And
as
Paule
saithe
here
.
That
he
dyd
abase
him selfe
to
take
vpon
hym
the
forme
of
a
seruant
,
so
saint
Iohn
saythe
.
The
worde
of
god
is
made
Fleshe
,
that
is
to
saye
,
Man
:
and
hathe
dwelte
amongest
vs
,
god
and
man
in
one
person
.
For
as
the
nomber
of
persons
is
not
increased
,
whan
the
sowle
is
knyt
to
the
body
,
to
make
therby
one
man
,
soo
is
not
in
Christe
the
nomber
of
persons
increased
,
whan
man
is
knytte
to
the
word
of
god
,
to
make
one
Christe
.
¶
It
foloweth
in
the
text
.
He
was
made
in
simylytude
of
men
,
that
is
to
saye
,
he
toke
all
our
nature
vpon
hym
,
al
be
it
,
he
was
without
synne
,
and
he
left
no
carnal
procreation
,
by
generation
carnall
.
Nor
that
onely
was
in
hym
,
that
appiered
in
outwarde
vysage
,
his
manhode
but
godheed
also
was
in
him
.
For
he
was
not
only
man
,
but
in
his
person
,
godheed
was
knytte
with
manhoode
.
And
therfore
he
saith
here
,
that
he
was
lyke
to
men
.
but
more
was
in
hym
,
than
is
in
men
.
For
we
be
made
of
soule
and
body
.
He
had
bothe
soule
and
bodye
and
godheed
.
And
therfore
he
saythe
here
,
in
similytude
of
men
.
As
saynt
Paule
saithe
in
the
.viii.
chapiter
to
the
Romayns
.
God
sente
his
sonne
into
the
worlde
,
in
symylytude
of
synfull
fleshe
,
not
bycause
he
lacked
flesshe
,
but
bycause
the
flesshe
that
he
tooke
,
lacked
synne
,
and
yet
was
it
lyke
to
our
flesshe
,
whiche
is
subiecte
to
synne
,
lyke
by
nature
,
but
not
lyke
by
wyckednes
.
¶
It
folowethe
in
the
text
.
That
in
shap
he
was
founde
as
a
man
.
That
is
to
say
,
where
he
was
without
bodyly
shappe
,
he
toke
vppon
hym
the
fourme
and
shappe
of
a
man
,
abydynge
stylle
god
as
he
was
before
,
but
in
fygure
,
that
is
to
saye
,
in
flesshe
,
he
was
made
a
man
,
and
cledde
with
manhode
,
as
with
a
clothynge
,
not
that
his
godheed
was
chaunged
thereby
into
manhode
,
as
the
members
of
a
man
be
not
chaungyd
by
puttyng
on
of
a
new
garment
.
And
he
saith
,
that
he
was
found
in
shappe
as
a
man
,
bycause
he
seemed
outwardly
but
one
of
the
common
sort
of
men
,
and
yet
he
was
more
than
soo
.
For
he
was
god
therwith
.
And
yet
was
he
a
very
man
in
nature
,
not
in
phantasy
and
ymagination
.
Saynt
Paule
also
in
the
seconde
chapyter
of
the
fyrste
Epistle
to
Timothe
,
callyth
hym
a
manne
sayenge
.
There
is
one
mediator
of
god
and
man
,
A
man
Christe
Iesu.
And
as
he
is
in
the
forme
of
god
,
perfyte
god
,
so
is
he
in
the
forme
of
man
,
a
perfyte
man
.
¶
It
foloweth
in
the
texte
.
Christe
hath
humbled
hym selfe
,
and
became
obedient
vnto
dethe
.
Here
we
may
lerne
humilitie
as
Christe
dothe
teache
vs
in
the
.xi.
of
Mathewe
,
sayenge
,
Lerne
of
me
,
for
I
am
meke
and
humble
in
harte
.
He
was
made
for
the
a
man
without
synne
.
And
thou
synfull
manne
,
why
wylte
thou
not
come
to
hym
,
that
callyth
the
,
and
sayth
?
Come
to
me
all
ye
that
do
trauayle
,
and
be
ouercharged
,
and
I
shal
refreshe
you
.
Thou
prowde
synful
man
,
why
art
thou
so
prowde
?
Christe
became
obedient
for
thy
sake
to
be
incarnate
,
and
to
take
part
of
the
mortalitie
of
man
.
He
was
obedient
so
farre
,
that
he
suffered
.
¶
Fyrst
to
be
tempted
of
the
dyuell
.
He
was
obediente
to
suffre
the
mockynge
of
the
people
of
Iewes
.
He
was
obedyente
to
suffer
to
be
bound
,
bobbed
,
and
spitted
at
,
to
be
stryken
,
and
to
be
scourged
.
And
yet
he
was
further
obedient
to
die
for
the
thou
synfull
man
.
¶
It
was
a
great
humilitie
at
his
byrth
to
lye
in
the
maunger
with
beastes
,
for
lacke
of
a
cradell
.
It
was
a
more
humylitie
to
lyue
.xxxiii.
yeres
amongest
synners
,
he
beinge
without
spotte
of
synne
.
The
most
abundant
humilytie
was
that
he
suffered
vpon
the
crosse
betwyxte
two
murderers
.
¶
It
was
a
harde
suffering
,
that
he
suffred
for
wicked
men
.
It
was
more
harde
that
he
suffered
of
wycked
men
.
And
the
most
hardest
of
all
was
,
that
he
suffred
with
wicked
men
.
and
the
same
deth
,
that
wicked
men
and
murtherers
do
suffer
.
¶
It
foloweth
in
the
texte
.
That
he
suffered
the
deth
of
the
crosse
:
whiche
deathe
was
worste
of
all
other
kyndes
of
dethe
.
For
those
that
were
putte
to
that
deathe
,
were
fyrst
nayled
vpon
the
crosse
,
handes
and
fete
drawen
on
length
,
and
stretched
abroode
,
hanged
vp
in
the
ayre
,
quycke
,
naked
,
and
bledynge
,
not
bycause
longer
lyfe
shoulde
folowe
thereby
,
but
bycause
the
dethe
it selfe
was
prolonged
to
make
the
peyne
the
more
,
leste
the
shortenesse
therof
shoulde
lesse
haue
bene
felte
.
Hangynge
,
or
drownyng
,
or
stryking
of
,
of
the
heed
,
be
peynes
soone
ouerpassyng
.
But
the
deathe
of
the
crosse
longe
tyme
dothe
endure
:
In
whiche
they
were
wonte
to
breake
theyr
legges
,
to
make
theym
dye
more
peynfully
,
as
we
rede
in
the
.xix.
chapiter
of
Iohn
.
¶
This
deth
of
the
crosse
was
the
worste
deathe
,
that
the
Iewes
coulde
ymagyne
for
hym
to
dye
.
but
yet
Christe
dyd
chose
this
deathe
.
and
intended
to
make
it
to
be
his
sygne
,
And
to
make
of
it
his
badge
,
that
all
men
beleuynge
in
hym
,
shulde
in
theyr
forheaddes
make
his
sygne
of
the
crosse
,
as
it
was
prophecied
and
fygured
before
in
the
.ix.
chapiter
of
Ezechiel
:
and
glorie
in
the
crosse
of
Christe
.
As
sayncte
Paule
in
the
last
chapiter
to
the
Galathies
sayth
.
God
forbyd
,
that
I
shuld
glory
in
any
thynge
,
but
in
the
crosse
of
our
lorde
Iesu
Christe
,
by
which
the
worlde
is
crucified
to
me
,
and
I
to
the
worlde
.
¶
There
was
nothynge
before
more
intollerable
to
the
fleshe
of
man
,
than
deth
of
the
crosse
.
And
there
is
nowe
nothyng
more
glorious
sette
forth
in
the
forheade
of
a
christen
man
,
than
the
sygne
of
the
crosse
.
Here
we
maye
note
,
what
hye
rewarde
in
heauen
is
reserued
to
a
chrysten
man
,
whan
Christe
hath
gyuen
suche
an
honour
to
the
forme
of
the
crosse
,
representynge
to
vs
his
passion
.
for
nowe
the
forme
of
the
crosse
is
so
honoured
amongest
christen
men
,
that
if
a
man
worthye
to
dye
shoulde
be
crucified
,
it
shoulde
be
thought
amongest
christen
men
,
that
he
shulde
thereby
rather
be
honoured
than
punished
.
The
crosse
is
now
euery
where
amongest
Christen
men
erected
and
sette
vp
as
an
arche
triumphal
ageinst
the
deuyll
,
declaryng
vnto
vs
the
vyctorie
and
triumphe
,
that
Christ
vpon
the
crosse
obteyned
agaynst
the
deuyll
in
cancellyng
the
bonde
of
our
synne
,
wherin
we
were
bounde
to
the
dyuell
,
and
fastenynge
it
cancellyd
to
his
crosse
,
as
sayncte
Paule
saythe
in
the
seconde
chapiter
to
the
Colossians
.
¶
It
foloweth
in
the
text
.
Therfore
god
hath
exalted
him
,
and
hath
gyuen
to
him
a
name
,
that
is
aboue
all
names
.
Here
it
is
to
be
noted
,
that
God
gaue
to
Christe
his
exaltation
,
as
to
man
,
and
not
as
to
god
.
For
there
was
neuer
no
tyme
before
he
was
made
man
,
that
he
in
the
fourme
of
god
was
not
exalted
,
nor
no
tyme
that
all
thinges
dyd
not
bowe
downe
to
hym
,
that
be
in
heuen
,
erthe
,
and
hell
.
And
for
that
cause
he
saythe
,
Therfore
.
that
is
to
say
,
for
his
manhode
&
forme
of
a
seruant
taken
vpon
hym
,
and
vnited
to
his
godheed
,
and
for
his
obedience
vnto
deathe
of
the
crosse
.
For
in
the
same
fourme
of
man
,
in
whiche
he
was
crucified
,
in
the
same
he
was
exalted
.
And
a
name
was
gyuen
to
hym
aboue
all
names
.
That
he
beinge
in
the
forme
of
a
seruant
,
rysynge
from
deathe
of
the
flesshe
to
lyfe
,
and
ascendynge
vp
into
heuen
,
shulde
be
called
the
onely
begotten
sonne
of
god
,
whiche
name
he
as
the
worde
and
sonne
of
god
eternally
begotten
of
god
,
and
equall
to
god
,
hadde
before
.
Wherof
the
aungell
sent
to
the
blessed
vyrgine
Marye
before
his
byrthe
prophecied
,
sayeng
,
in
the
first
chapiter
of
Luke
.
That
holy
byrthe
that
shall
be
borne
of
the
,
shall
be
called
the
sonne
of
god
.
This
hyghe
exaltation
of
Christe
gyuen
to
hym
for
his
manhoode
and
sufferaunce
of
deathe
for
mankynde
,
is
lyke
to
that
,
that
Chryste
hym selfe
spake
in
the
laste
chapiter
of
Mathewe
,
sayinge
.
All
power
is
gyuen
to
me
in
heuen
and
in
erthe
.
whiche
he
spake
of
his
manhode
,
and
not
of
his
godheed
.
for
by
his
godheed
,
he
had
it
,
before
he
was
man
.
¶
It
foloweth
in
the
texte
.
That
in
the
name
of
Iesu
euery
knee
shal
bow
down
of
all
thynges
that
be
in
heauen
,
or
that
be
in
erthe
,
or
that
be
in
helle
.
That
is
to
say
,
of
aungels
,
of
men
,
and
of
dyuelles
.
For
the
aungelles
of
heuen
at
his
ascention
gloryfied
in
hym
the
nature
of
man
,
and
bowed
downe
to
hym
exalted
aboue
all
angels
.
And
men
in
erth
do
glorifie
in
hym
,
and
do
knéle
down
to
hym
,
and
adore
hym
,
as
their
redemer
,
and
god
and
man
.
The
deuylles
do
stowpe
downe
to
hym
for
feare
,
and
one
of
them
whom
he
expelled
from
a
bodye
possessed
by
hym
,
sayde
to
hym
.
I
do
knowe
that
thou
arte
the
holy
man
of
god
.
And
all
the
deuyls
shall
knowe
his
power
,
whan
he
shall
sit
in
iugement
,
rewardyng
good
men
,
and
punyshynge
the
euyll
.
And
the
bowynge
down
of
euery
knee
,
is
ment
the
submyssyon
of
all
creatures
to
theyr
maker
,
not
that
eyther
aungels
or
deuylles
haue
bodily
knees
,
but
bicause
we
men
,
that
haue
bodies
in
our
submyssion
doo
bowe
oure
knees
.
And
therefore
submyssyon
of
all
creatures
to
theyr
maker
is
ment
therby
.
The
deuyls
alsoo
feared
his
power
,
and
bowed
downe
to
hym
,
whanne
his
sowle
with
his
godheade
descended
into
helle
,
there
to
delyuer
the
sowles
of
all
ryghtuous
men
,
which
were
deed
before
Christ
,
and
descended
thyther
,
bycause
heauen
gates
were
not
yet
by
hym
opened
.
His
godheed
ones
knytte
by
his
incarnation
to
his
body
and
his
sowle
,
neuer
departed
after
from
either
of
theym
bothe
,
but
styl
abode
with
them
,
that
is
to
saye
,
with
his
bodye
in
the
sepulchre
,
and
with
his
soule
descendyng
into
hell
,
neuer
departyng
from
neither
of
theym
,
after
his
incarnation
.
¶
It
foloweth
in
the
texte
.
And
euerye
tonge
shall
confesse
and
knowledge
,
that
Iesu
Christe
is
our
lorde
,
to
the
glorie
of
god
his
father
.
That
is
to
say
,
to
the
hye
preferrement
therof
.
for
the
glorye
of
the
father
is
to
haue
such
a
sonne
,
lord
of
all
,
maker
of
all
,
and
god
of
all
.
To
whome
all
be
subiectes
and
do
obey
.
To
whome
all
creatures
do
bowe
downe
,
and
whom
all
tonges
do
exalte
and
glorifie
.
¶
The
glorye
of
god
the
father
is
,
that
the
sonne
euery
where
be
gloryfyed
.
lyke
as
where
god
the
sonne
is
despised
,
there
god
the
father
is
despised
.
and
blasphemy
spoken
ageinst
god
the
sonne
,
is
spoken
also
ageynste
god
the
father
.
Lyke
as
amongest
men
,
dishonour
done
to
the
sonne
soundeth
to
the
dyshonour
of
the
father
.
For
betwyxte
god
the
father
,
and
god
the
sonne
,
there
is
no
difference
,
but
that
that
ryseth
and
commeth
by
dyuersitie
of
theyr
persones
.
And
therfore
the
honour
or
dyshonoure
of
god
the
sonne
,
stretcheth
to
the
honour
or
dyshonour
of
god
the
father
.
Where
the
sonne
is
perfit
in
all
thynges
,
it
is
the
honour
of
the
father
,
that
so
begat
hym
,
of
whome
he
had
it
.
And
where
he
needeth
nothynge
,
it
is
the
honor
of
his
father
,
of
whom
he
hath
all
plentie
.
And
where
he
by
his
godheed
is
not
inferiour
to
his
father
,
it
is
the
honoure
of
his
father
,
of
whome
he
hathe
the
same
substance
,
and
the
same
essence
.
and
where
he
is
wyse
,
it
is
the
honour
of
the
father
,
whose
wysedome
he
is
.
and
where
he
is
good
,
it
is
the
honour
of
the
father
,
of
whom
he
hath
it
.
And
where
he
is
almyghty
,
It
is
the
honour
of
the
father
,
whose
arme
he
is
.
In
all
these
thynges
it
is
the
hyghe
honour
of
god
the
father
,
that
he
eternally
begatte
a
sonne
of
so
moche
glorye
.
¶
And
it
is
a
great
demonstration
▪
that
Chris●
the
sonne
of
god
is
god
by
nature
,
bycause
he
humbled
hym selfe
,
takynge
mans
na●●●e
vppon
hym
.
For
he
knewe
,
that
by
his
humilytie
he
coulde
suffer
no
damage
in
the
highnes
of
his
godly
nature
.
For
his
godly
nature
coulde
not
be
hydde
,
nor
●●pte
vnder
,
nor
oppressed
by
any
humilitie
.
His
humilitie
therfore
is
an
euident
argument
of
his
natural
god
heed
.
And
therfore
if
any
man
do
desyre
to
be
greate
in
vertue
,
lette
hym
humble
hym self
.
for
humilitie
sheweth
the
greatnes
of
vertue
.
Let
hym
folowe
Christe
in
humilitie
,
and
he
shall
gayne
great
thynges
therby
.
He
that
is
pore
in
vertue
feareth
to
humble
hym selfe
,
leste
he
shoulde
fall
from
his
feyned
&
dissembled
height
.
And
he
that
is
ryche
in
vertue
,
doth
humble
hym selfe
,
knowynge
that
he
hathe
in
hym
vertue
,
whereby
he
shall
be
exalted
,
whyche
vertue
can
not
be
hyd
.
As
a
candell
bournynge
can
not
be
hyd
in
a
darke
house
,
nor
a
swete
smell
hydde
in
any
corner
,
but
it
wyll
by
the
good
flauour
therof
disclose
where
it
is
,
and
allure
men
to
take
vp
the
thynge
that
so
smelleth
.
¶
So
we
do
se
in
the
epistle
of
this
day
,
That
Christe
for
his
humylite
hath
receyued
exaltation
,
as
he
hym self
saith
in
the
gospel
in
the
.xxiii.
chap.
of
Mat.
And
for
his
obedience
he
hath
receiued
highe
honor
,
to
haue
a
name
aboue
al
names
.
And
for
his
pacience
and
passion
,
he
hathe
receiuid
power
ouer
al
,
that
al
creatures
do
bowe
downe
to
hym
.
And
for
his
infinite
charitie
agaynst
mankynde
,
he
dothe
receyue
of
al
faithful
people
,
laude
,
praise
,
and
glorie
.
And
thus
haue
we
hytherto
declared
the
lytterall
sense
of
the
epistle
of
this
day
.
by
whiche
ye
may
se
,
that
the
humilytie
and
obedience
of
Christ
,
dothe
surmount
all
examples
of
humilitie
and
obedience
of
the
olde
testamente
,
as
farre
as
the
bryghte
shynynge
of
the
sonne
is
aboue
the
dymme
lyghte
of
an
olde
lanterne
.
For
if
we
shulde
compare
the
humilitie
and
obedience
of
Abraham
,
who
lefte
his
countrey
of
Chaldee
by
goddis
commaundement
,
and
went
forwardes
,
not
knowynge
whither
he
shulde
goo
,
to
the
humilitie
and
obedyence
of
Christe
,
who
discended
from
heauen
to
be
incarnate
and
suffer
deathe
for
vs
in
forme
of
man
:
there
is
almooste
noo
comparison
.
for
where
all
the
worlde
is
full
of
myserie
,
Abraham
went
but
frome
one
wretched
place
therof
,
to
an
other
moche
lyke
.
But
Christ
,
beinge
the
sonne
of
god
,
from
the
begynnynge
euer
in
glory
,
and
in
heuen
with
his
father
,
where
no
miserie
neuer
was
,
nor
none
can
be
,
came
downe
from
heuen
to
be
incarnate
,
and
to
lyue
in
this
wretched
worlde
,
knowynge
it
before
to
be
the
valle
of
mysery
.
¶
Lykewise
if
we
shulde
compare
Isaac
.
who
whan
his
father
wente
to
sacrifyce
hym
,
bare
the
fagote
,
that
shulde
make
the
fyre
of
his
sacrifyce
,
to
Chryste
bearynge
his
crosse
,
whanne
he
wente
to
his
death
(
wherof
Isaac
was
a
fygure
)
The
obedience
of
Isaac
is
farre
beneth
Chrystis
obedience
.
For
Isaac
going
with
his
father
,
knewe
nothynge
what
his
father
dyd
meane
,
whan
he
badde
him
beare
the
fagotte
.
whiche
appereth
by
that
whan
he
asked
his
father
,
where
the
sacryfyce
was
,
that
shulde
be
brente
.
But
Christe
the
sonne
of
god
,
before
he
was
incarnate
,
knewe
all
the
counsell
and
secretes
of
the
father
of
heauen
,
and
yet
he
was
contente
wyllyngl●
for
our
s●ke
to
be
incarnate
,
and
to
●uffer
deat●e
vppon
the
crosse
,
and
shewed
before
to
his
●●sciples
,
that
he
wolde
and
shulde
so
do
.
so
that
in
comparynge
the
greate
and
infinite
humilitie
and
obedience
of
Christe
,
with
the
humilytie
and
obedyence
of
other
,
that
were
in
the
olde
testament
,
we
shall
fynd
them
to
be
as
sayncte
Paule
saythe
,
but
fygures
and
shadowes
,
as
fygures
of
men
paynted
,
be
farre
vnder
the
liuynge
bodies
of
men
.
And
as
the
lyuynge
body
of
a
man
farre
passeth
in
substaunce
the
shadowe
of
the
same
,
soo
the
vertues
of
Christe
,
so
farre
do
excede
the
vertues
of
good
men
,
that
were
in
the
old
testament
fygures
of
hym
,
that
his
vertues
be
ferther
aboue
theirs
,
than
heauen
is
aboue
the
erthe
.
HYTHERTO
we
haue
declared
the
trewe
sense
of
the
epistle
of
this
daye
,
redde
in
the
churche
,
conteynynge
soo
great
humilite
and
obedience
of
our
sauiour
Christe
,
that
nether
by
the
tonge
of
man
it
can
be
worthyly
expressed
,
nor
yet
in
any
wyse
by
mans
thought
comprised
.
But
nowe
let
vs
somewhat
speke
of
the
vyce
and
synne
of
Disobedyence
,
whiche
shall
more
sette
forthe
the
incomparable
vertue
of
Christis
humilitie
and
obedience
,
and
also
open
vnto
vs
,
howe
farre
they
be
from
Christe
and
howe
contrary
to
his
doct●ine
,
that
do
gyue
theym selfes
to
disobedience
.
Whiche
disobedyence
was
the
fyrste
●●nne
,
that
man
after
his
creation
dyd
commyt
,
and
is
alwaye
ioyned
with
all
other
synnes
,
as
a
companyon
neuer
departynge
frome
theym
.
For
euerye
synne
that
men
doo
fall
in
,
is
done
agaynst
goddes
lawe
,
soo
that
the
transgression
and
dysobeysaunce
of
goddis
law
is
coupled
with
euery
synne
.
For
if
we
obeyde
goddis
lawe
,
as
we
oughte
to
do
,
than
we
shuld
not
synne
.
¶
And
that
dysobedience
was
the
fyrste
synne
done
by
man
after
his
creation
,
it
playnely
dothe
appere
in
the
thyrde
chapiter
of
Genesis
.
where
after
Adam
was
put
in
Paradyse
by
almyghtye
god
,
and
commaunded
to
eate
of
all
the
fruites
in
the
same
,
excepte
the
tree
of
knowledge
of
good
and
euyll
.
Whiche
he
was
commaunded
to
forbeare
,
and
not
to
towche
nor
eate
of
the
fruite
of
it
,
the
dyuelle
in
the
serpent
,
sayd
to
Eue.
God
that
forbad
you
to
eate
of
that
tree
,
knoweth
,
that
what
daye
so
euer
ye
do
eate
of
that
tree
,
your
eyes
shall
be
opened
,
and
ye
shal
be
as
goddes
,
knowynge
good
and
euylle
.
By
whyche
fals
perswasion
,
the
woman
induced
dydde
eate
of
the
tree
forboden
,
and
gaue
vnto
her
housbande
,
who
eate
also
of
the
same
,
disobeyenge
goddis
commaundement
.
who
commaunded
that
in
no
wyse
they
shulde
touche
it
,
vpon
peyn
of
dethe
to
folowe
for
theyr
disobedience
.
for
whyche
disobedyence
not
onelye
they
were
forthwith
expelled
out
of
Paradise
,
but
also
they
and
all
mankynde
was
by
the
sentence
of
almyghty
god
made
subiecte
to
deathe
,
and
to
mortalitie
.
¶
Disobedience
hath
also
pride
euermore
annexed
vnto
it
,
whyche
makethe
hym
,
that
disobeyeth
to
contemne
to
obey
,
and
to
care
nothyng
at
all
to
disobey
,
as
doth
appere
by
the
falle
of
the
dyuell
,
described
vnto
vs
by
the
holy
goste
in
the
person
of
Nabugodonosor
the
verye
chylde
of
the
deuyl
,
in
the
.xiiii.
chapter
of
Esai
.
where
Lucifer
an
high
and
bright
aungell
,
full
of
beautie
and
all
clerenesse
,
as
soone
as
he
was
create
,
not
gyuynge
thankes
to
almyghtye
god
for
his
naturall
gyftes
,
giuen
to
him
in
his
creation
,
but
by
pride
reputynge
to
haue
them
of
hym selfe
,
and
not
of
god
,
sayde
in
his
harte
.
I
shall
ascende
into
heuen
.
I
shall
exalte
my
seate
aboue
the
sterres
of
god
.
I
shall
ascende
aboue
the
height
of
the
clowdes
.
I
shall
be
lyke
to
almyghtye
god
.
But
his
falle
and
ruyne
is
forthewith
there
described
,
where
the
prophete
addeth
,
sayenge
.
But
yet
for
all
this
,
thou
shalte
be
plucked
downe
to
helle
in
to
the
bottome
of
the
lake
.
And
Chryste
also
in
the
gospelle
of
Luke
,
in
the
.x.
chapiter
testifieth
his
fall
,
sayenge
.
I
sawe
Satan
fall
from
heuen
as
a
lyghtnyng
.
So
we
se
,
that
disobedience
of
the
deuyll
,
not
kepynge
the
order
of
his
creation
,
but
surmountynge
farre
aboue
it
,
and
contempnynge
the
degree
that
his
maker
had
put
hym
in
,
was
the
cause
of
his
falle
.
¶
Nowe
what
shall
we
saye
of
those
.
whome
god
hathe
create
to
be
subiectes
,
commandyng
them
by
his
●orde
to
obey
their
princis
and
gouernours
?
Who
not
onely
do
refuse
to
obey
goddis
commandement
,
but
contrary
to
his
worde
,
wylle
be
aboue
theyr
gouernours
,
in
refusynge
to
obey
them
.
and
farthermore
also
woll
haue
their
pryncis
prostrate
vppon
the
grounde
,
to
whome
they
owe
subiection
,
to
adore
them
by
godly
honour
vpon
the
erthe
,
&
to
kysse
their
fete
,
as
yf
they
were
god
,
where
they
be
but
wretched
menne
.
And
yet
they
looke
,
that
their
pryncis
shulde
do
it
vnto
them
,
and
also
all
other
chrysten
men
,
owynge
theym
no
subiection
shulde
of
duetie
do
the
same
.
do
not
these
,
as
ye
thynke
,
folowe
the
pryde
of
Lucyfer
their
father
?
Who
make
theym selfes
felowes
to
God
,
contrarye
to
his
word
.
But
who
I
pray
you
be
these
,
that
men
may
knowe
them
?
Surely
the
bysshoppes
of
Rome
be
those
,
whome
I
doo
meane
.
Who
doo
exalte
their
seate
aboue
the
sterres
of
god
.
and
do
ascende
aboue
the
clowdes
,
and
wyll
be
lyke
to
almyghty
god
.
The
sterres
of
god
be
mente
the
aungels
of
heuen
,
for
as
sterres
do
shewe
vnto
vs
in
parte
the
lyght
of
heauen
,
soo
do
aungelles
sente
vnto
men
,
shewe
the
heauenly
lyghte
of
the
grace
of
god
,
to
those
to
whome
they
be
sente
.
And
the
clowdes
sygnifyed
in
the
olde
testament
.
the
prophetes
,
and
in
the
newe
do
sygnyfie
the
apostels
and
prechers
of
the
word
of
god
.
For
as
the
cloudes
doo
conceyue
and
gather
in
the
skye
moysture
,
whyche
they
after
powre
down
vpon
the
ground
to
make
it
therby
more
fruitefull
:
soo
the
prophetes
in
the
olde
testament
,
and
the
Apostelles
and
preachers
in
the
newe
,
do
powre
into
our
eares
the
moysture
of
theyr
heauenly
doctrine
of
the
worde
of
god
,
to
make
therwith
by
grace
our
sowles
beinge
seere
and
drye
,
brynge
forthe
fruite
of
the
spirite
.
Thus
do
al
auncient
exposytours
,
and
amonge
theym
sayncte
Augustine
,
interprete
to
be
ment
in
scripture
,
sterres
and
clowdes
,
in
th
exposytion
of
the
.xlv.
psalme
.
¶
But
saynt
Iohn
euangelist
writeth
in
the
.xix.
chapiter
of
the
apocalips
,
and
in
the
.xxii.
also
,
that
whan
he
wolde
haue
fallen
downe
at
the
aungelles
foote
,
that
dyd
shewe
hym
those
vysions
there
written
,
to
haue
adored
hym
with
godly
worshyp
,
the
aungelle
sayde
vnto
hym
.
See
thou
doo
not
soo
.
for
I
am
the
seruaunte
of
God
as
thou
arte
.
Gyue
adoration
and
godly
worshyppe
to
god
,
and
not
to
me
.
Here
it
appereth
,
that
the
bysshops
of
Rome
sufferynge
all
men
prostate
before
them
,
to
kysse
their
feete
,
ye
the
same
princis
,
to
whom
they
owe
subiection
,
do
cl●mme
vp
aboue
the
aungelles
,
whyche
refused
suche
godly
worshyp
and
adoration
.
We
do
rede
in
the
gospelle
of
Luce.
in
the
.vii.
chapiter
,
that
as
Chryste
satte
at
dyner
in
the
house
of
the
pharysee
,
a
synfull
woman
of
that
citie
came
into
the
howse
,
hauynge
a
boxe
of
precious
oyntment
.
Who
kneled
downe
,
and
vnder
the
bourde
with
wepinge
teares
wasshed
his
fete
,
and
dried
them
with
the
heare
of
her
heed
,
and
kyssed
his
fete
,
and
annoynted
them
with
her
precious
oyntmente
.
whiche
adoration
Chryste
beinge
bothe
god
and
man
there
dyd
accepte
,
forgyuynge
the
synful
woman
her
synnes
for
her
fayth
and
her
repentaunce
.
Wherby
he
dydde
shewe
his
godheed
to
the
pharisee
,
whyche
toke
hym
but
as
a
holy
man
.
for
only
god
dothe
remytte
synne
.
We
rede
also
in
the
.xii.
of
the
gospell
of
Iohn
,
that
Mary
the
syster
of
Martha
lykewise
dyd
annoynt
his
feete
,
and
drie
theym
with
her
heare
of
her
heed
.
Whiche
godly
honour
,
Christe
as
god
receyued
.
But
neyther
we
can
fynde
in
scripture
,
that
suche
godlye
honour
of
that
sort
hath
ben
done
to
man
only
,
nor
we
rede
not
in
any
historis
,
that
christen
princis
haue
admytted
suche
adoration
due
only
vnto
god
▪
Christen
princis
be
content
to
see
their
subiectes
knele
vnto
them
.
And
if
they
suffer
theyr
subiectes
to
kysse
theyr
handes
,
whan
they
put
forth
their
handes
to
theym
,
it
is
the
mooste
worldely
honour
,
that
they
suffer
to
be
done
vnto
them
.
But
yet
Christe
offered
his
fete
beinge
bare
to
be
wasshed
with
teares
and
kyssed
,
as
appereth
by
the
gospel
of
Luke
.
for
he
said
to
the
pharisee
,
that
bad
hym
to
dyner
,
and
wondered
why
he
suffred
the
synfull
woman
to
approche
so
nere
vnto
hym
,
that
all
be
it
,
he
had
made
hym
a
good
dyner
,
yet
the
synful
woman
hadde
done
more
than
he
.
For
he
hadde
not
gyuen
hym
water
to
weshe
his
fete
,
but
she
sens
he
entred
into
his
house
had
not
cessed
to
wesshe
his
fete
with
her
teares
.
And
fete
be
wasshed
to
no
man
,
but
whan
they
be
naked
,
soo
that
it
appereth
,
that
Chrystis
feete
than
washed
with
teres
and
kyssed
were
bare
.
But
the
byshop
of
Rome
offereth
his
fete
to
be
kissed
,
shod
with
his
shoes
on
.
for
I
se
my selfe
being
than
present
.xxxiiii.
yere
ago
,
whan
Iulius
than
bishop
of
Rome
stode
on
his
fete
,
and
one
of
his
chamberlaynes
helde
vp
his
skyrt
,
bycause
it
stode
not
as
he
thought
with
his
dignitie
,
that
he
shulde
doo
it
hym selfe
,
that
his
showe
myght
appere
,
whyles
a
noble
manne
of
great
age
dyd
prostrate
hym selfe
vppon
the
grounde
,
and
kyssed
his
shoo
.
Whyche
he
stately
suffered
to
be
doone
,
as
of
duetie
.
Where
me
thynke
I
sawe
Cornelius
the
Centuryon
capytayne
of
the
Italyons
bende
spoken
of
in
the
tenth
chapiter
of
the
actes
,
submyttynge
hym selfe
to
Peter
,
and
moche
honourynge
hym
.
but
I
sawe
not
Peter
there
to
take
hym
vp
,
and
to
byd
hym
ryse
,
sayenge
.
I
am
a
man
as
thou
arte
.
as
saynte
Peter
dyd
saye
to
Cornelius
.
so
that
the
byshoppes
of
Rome
,
admyttynge
suche
adoration
dewe
vnto
god
,
do
clymme
aboue
the
heuenly
clowdes
,
that
is
to
saye
,
aboue
the
apostels
sent
into
the
worlde
by
Chryste
,
to
water
the
earthlye
and
carnall
hartes
of
men
,
by
their
heauenly
doctrine
of
the
worde
of
god
.
¶
And
that
by
the
worde
of
god
all
men
ought
to
obey
the
potestates
and
gouernours
of
the
worlde
,
as
emperours
,
kynges
and
princis
of
all
sortes
,
what
name
so
euer
the
saide
supreme
powers
doo
vse
for
the
countreys
,
in
which
they
be
,
saynte
Peter
playnly
dothe
teache
vs
,
in
the
second
chapiter
of
his
fyrst
epistle
,
sayeng
.
Be
ye
subiecte
to
euery
humayn
creature
for
goddis
sake
,
whether
it
be
kynge
as
chiefe
heed
,
or
dukes
,
or
gouernours
,
as
sente
frome
god
to
the
vengeaunce
and
punyshemente
of
euyll
doers
,
and
to
the
laude
of
good
doers
.
for
so
is
the
wyll
of
god
,
so
that
saynt
Peter
hym selfe
in
his
Epistle
commaundeth
all
worldly
prynces
in
theyr
offyce
to
be
obeyd
,
as
the
minysters
of
god
by
all
christen
men
.
¶
And
accordynge
vnto
the
same
,
saynte
Paule
in
the
.xiii.
chapiter
to
the
Romaines
saythe
.
Euery
lyuynge
man
be
subiecte
to
the
high
powers
.
for
the
high
powers
be
of
god
.
And
who
so
euer
resisteth
the
highe
powes
,
resysteth
the
ordynance
of
god
,
and
purchaseth
therby
to
him self
damnation
.
for
the
hyghe
powers
be
the
mynysters
of
god
,
to
succour
and
lawde
well
doers
,
the
mynysters
of
god
,
to
punysshe
euyll
doers
.
and
the
mynysters
of
god
,
to
doo
iustice
to
all
men
.
for
whiche
cause
they
receyued
tribute
.
and
lest
men
shulde
forgette
theyr
duetie
of
obedyence
to
theyr
princis
,
it
is
there
thryse
repeted
,
that
they
be
the
mynisters
of
god
,
whose
place
in
theyr
gouernance
they
do
represent
.
so
that
vnto
them
al
men
must
obey
,
apostels
,
patriarches
,
primates
,
archebyshoppes
,
byshoppes
,
priestes
,
and
all
of
the
clergie
.
And
all
noble
men
of
what
degree
so
euer
they
be
,
being
within
their
gouernaunce
,
with
all
the
people
also
.
And
therfore
the
byshop
of
Rome
oweth
lykewyse
to
his
souerain
and
superiour
,
like
subiection
by
the
word
of
god
taught
vnto
vs
by
Peter
and
Paule
,
as
other
bishoppes
do
owe
to
theyr
princes
,
vnder
whom
they
be
.
And
therfore
Agatho
the
byshop
of
Rome
,
in
whose
tyme
was
the
vi
.
synode
&
counsell
general
,
after
his
election
sent
to
th
emperour
then
beinge
at
Constantinople
to
haue
his
election
alowed
before
he
wolde
be
consecrate
,
after
the
olde
custome
at
that
tyme
vsed
.
And
an
other
byshoppe
of
Rome
called
Uitalianus
dyd
the
same
,
as
it
is
wrytten
in
the
decrees
,
in
the
.lxiii.
distinction
,
in
the
chapitre
begynnynge
,
Agatho
.
and
as
saynte
Gregory
and
saydte
Ambrose
had
done
before
theym
,
as
it
is
written
in
the
chapiter
.
Cum
longe
.
in
the
same
distinction
.
the
byshops
of
Rome
at
that
tyme
folowed
the
doctrine
of
sayncte
Peter
and
saynte
Paule
lefte
vnto
them
,
to
be
subiectes
,
and
to
obey
theyr
princes
.
¶
The
gospelle
also
teacheth
vs
in
the
xxii
.
chapiter
of
Luce
,
howe
the
apostels
fell
at
contention
amonge
them selfes
the
nyghte
before
the
passyon
,
who
amonge
them
shulde
be
superiour
,
and
aboue
the
other
.
Whyche
theyr
contention
Chryste
discussed
.
sayeng
on
this
wyse
.
The
kynges
of
people
and
nations
haue
dominion
ouer
them
,
and
those
that
haue
power
ouer
them
,
be
called
benefactors
of
them
.
But
so
it
shall
not
be
amongest
you
,
but
who
so
euer
amongest
you
is
the
greater
,
shall
be
as
the
yonger
:
and
who
soo
euer
amongest
you
shall
be
chiefe
,
shall
be
as
a
seruant
and
a
minister
.
For
who
is
superiour
?
he
that
sytteth
at
the
table
,
or
he
that
serueth
at
the
table
?
is
not
he
superiour
that
sytteth
?
But
I
am
amongeste
you
as
he
that
mynystreth
and
serueth
.
And
ye
be
those
that
haue
bydden
with
me
in
my
temptations
.
and
I
ordeyn
for
you
,
as
my
father
hath
ordeyned
for
me
a
kyngdome
,
that
ye
shall
eate
and
drynk
at
my
bourde
in
my
kyngdome
,
and
shal
sytte
vpon
seates
,
iudgyng
the
.xii.
tribes
of
Israel
.
Here
we
doo
see
,
that
Chryste
wolde
haue
the
mekeste
and
moste
humble
to
be
chiefe
in
his
flocke
,
by
humilitie
and
by
seruyce
done
to
other
.
As
Chryste
by
example
had
washed
the
fete
of
his
apostelles
the
same
nyghte
a
lyttell
before
.
And
it
appereth
also
,
that
he
wolde
not
leaue
amongest
his
apostelles
a
worldly
kyngdome
,
wherby
they
shulde
worldely
reygne
ouer
other
,
but
that
he
ordeyned
for
them
a
heuenly
kyngedome
to
reigne
with
hym
in
heauen
,
and
to
sytte
with
hym
in
iudgement
,
to
iudge
the
.xii.
tribes
of
Israell
,
that
is
to
say
.
by
th
example
of
their
fayth
,
who
beleued
in
Christe
,
to
condemne
the
infidelite
of
the
Iewes
,
that
wolde
not
beleue
in
hym
,
but
shamefully
put
him
to
deth
.
So
that
herby
it
is
proued
playnly
,
that
Chryste
lefte
to
his
disciples
no
worldely
kyngedome
here
in
erthe
to
haue
princis
vnder
them
.
A
lyke
dyscussynge
of
this
contention
of
superioritie
,
whiche
an
other
tyme
rose
also
,
emonge
the
apostelles
,
is
conteyned
in
the
tenth
chapter
of
Mark
,
and
the
.xx.
chaptre
of
Mathewe
,
and
by
lyke
wordes
absolued
,
that
mekenes
and
not
superiorite
shulde
be
regarded
amonge
them
.
for
the
apostels
before
the
commynge
of
the
holy
gost
,
after
the
tyme
of
the
resurrection
,
euen
at
the
tyme
of
Christis
ascention
,
asked
hym
,
whether
he
wolde
restore
again
the
worldely
kyngedome
of
Israell
.
for
whiche
kyngedome
at
that
tyme
they
dyd
loke
,
as
Cleophas
sayd
in
the
last
chapitre
of
Luce
vnto
Christ
apperyng
to
hym
and
his
felowe
goinge
in
to
Emaus
.
we
trusted
that
he
was
the
man
,
that
shulde
haue
redemed
Israell
.
And
yet
vnto
this
daye
the
iewes
do
loke
for
theyr
Messias
to
come
and
to
reigne
amonge
them
by
a
worldely
kyngedome
in
Hierusalem
as
Dauid
dyd
.
but
Christe
lefte
to
his
disciples
no
suche
worldelye
kyngedome
,
but
sayde
.
it
shulde
not
be
so
emong
them
,
as
it
was
emongest
the
princis
of
the
world
.
¶
And
where
Christe
in
the
laste
chapyter
of
Mathewe
sayde
after
his
resurrection
.
All
power
is
gyuen
to
me
in
heuen
and
in
erthe
.
so
that
both
in
his
godheed
and
in
his
manhode
also
inseparably
vnite
in
one
persone
,
that
is
to
saye
,
in
one
Christe
,
and
two
natures
,
god
and
man
.
he
had
all
power
gyuen
to
hym
as
man
,
whiche
from
the
begynnynge
he
euer
had
as
the
sonne
of
god
,
with
god
his
father
.
Yet
neuer
the
lesse
he
neuer
chaunged
the
auctoritie
of
worldly
kinges
and
princis
.
but
by
his
owne
word
commanded
them
stylle
to
be
obeyed
by
theyr
subiectes
,
as
they
had
ben
before
his
incarnation
,
sayinge
in
the
.xxii.
chapyter
of
Matthewe
,
whan
the
Iewes
axed
hym
whether
they
shulde
paye
tribute
to
Ceasar
or
noo
.
he
bad
theym
gyue
to
Cesar
those
thynges
that
be
his
,
and
to
god
those
thinges
that
be
his
.
sygnifyenge
vnto
theym
,
that
tribute
was
dewe
to
Cesar
,
and
that
theyr
sowles
were
due
to
god
.
And
in
the
.xvii.
chapiter
of
Mathewe
it
appeareth
.
that
Christe
bad
Peter
paye
tribute
for
hym
,
and
his
disciples
,
whan
it
was
demaunded
of
hym
.
And
Christe
as
man
,
wolde
not
chaunge
the
order
of
obeysaunce
to
worldly
princis
by
their
subiectes
.
Whiche
he
as
god
with
his
father
had
ordeyned
before
his
Incarnation
,
as
sayncte
Paule
testifieth
,
sayenge
.
Worldely
powers
be
ordeyned
of
god
,
&
therfore
who
so
euer
resysteth
them
,
dothe
resyste
god
.
¶
And
that
Christe
hym selfe
wolde
not
reigne
here
in
erth
,
by
a
worldly
and
temporall
kyngedome
,
it
appereth
in
the
.vi.
chapiter
of
Iohn
.
Where
after
he
hadde
fedde
fyue
thousande
Iewes
,
besydes
women
and
chylder
,
with
fyue
barley
loues
and
two
fyshes
,
and
the
Iewes
wold
haue
taken
hym
,
and
made
hym
theyr
kynge
,
he
fledde
from
theym
,
and
wolde
not
consent
vnto
them
,
For
the
kyngdom
that
he
came
to
serche
here
in
erthe
,
was
not
a
worldly
and
temporal
kyngedome
,
but
a
heuenly
and
spyrituall
kyngedom
,
that
is
to
saye
,
to
reygne
spirituallye
by
grace
and
faythe
in
the
hartes
of
all
christen
and
faithfull
people
,
of
what
degree
or
of
what
nation
so
euer
they
be
,
and
to
tourne
al
people
&
nations
,
whiche
at
his
comming
were
carnall
,
&
lyued
after
the
lustes
of
the
fleshe
,
to
be
spiritual
,
&
to
lyue
after
the
lustes
of
the
spirite
.
that
Christe
myght
spiritually
with
his
father
of
heuen
reigne
in
the
hartes
of
all
men
.
whiche
heauenly
kyngedome
sayncte
Iohn
Baptist
in
the
deserte
preached
ofte
to
the
Iewes
,
sayenge
.
Repent
you
,
and
amend
your
lyues
,
for
the
kyngedome
of
heauen
is
at
hande
.
After
whose
death
Christ
intendynge
to
manyfeste
hym selfe
to
the
worlde
,
beganne
his
prechyng
lykewyse
,
sayenge
.
Do
penaunce
,
for
the
kyngdom
of
heuen
is
at
hand
.
And
it
is
plainly
expressed
in
the
.xiii.
chapter
of
Matth.
in
the
parable
lykening
the
kingdom
of
heuen
to
a
man
,
which
dyd
sowe
good
sede
in
his
field
,
and
after
whyles
he
slepped
,
his
enmy
dyd
sowe
euyl
sede
in
the
same
.
for
Christ
expoundyng
that
parable
,
saith
.
The
good
sede
be
the
chyldern
and
inheritours
of
the
kyngedome
,
so
the
kyngedome
,
that
Christe
seeketh
here
in
erthe
,
is
a
spirituall
and
heauenly
kyngedome
.
And
Christe
sayde
to
Pylate
in
the
.xviii.
chapiter
of
Iohn
.
My
kyngdome
is
not
of
this
worlde
.
And
therfore
those
that
go
about
to
make
of
Christis
spyrytuall
kyngdome
,
a
worldly
kyngdome
,
do
falle
into
errour
of
some
heretykes
,
that
loke
that
Christe
after
the
daye
of
iudgement
shall
reygne
with
all
his
sayntes
here
in
erthe
carnally
in
Hierusalem
.
as
the
Iewes
doo
beleue
,
that
Messias
is
yet
to
come
:
and
whan
he
shall
come
,
he
shall
reigne
worldly
in
Ierusalem
.
¶
So
we
doo
see
,
that
Chryste
lefte
the
worldely
kyngedomes
to
prynces
of
the
world
,
as
is
before
expressed
.
But
he
commytted
the
preachynge
of
this
heauenlye
kyngedome
to
his
apostels
,
gyuynge
to
them
lyke
commission
and
equall
auctoritie
to
preache
&
teche
the
same
,
through
all
the
worlde
,
sayeng
in
the
last
chapyter
of
Mathewe
,
after
the
wordes
before
declared
,
that
all
power
was
gyuen
to
hym
in
heuen
,
and
in
erthe
.
Go
ye
forthe
and
teache
all
nations
,
baptysynge
theym
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
goste
,
teachynge
them
to
kepe
all
those
thynges
whyche
I
haue
commaunded
you
.
Christe
also
in
the
.xx.
chapter
of
Iohn
sayde
the
euenynge
after
his
resurrection
,
whan
he
appered
to
his
disciples
,
the
dores
beinge
shutte
.
As
my
father
hath
sente
me
,
I
do
sende
you
.
and
after
he
had
so
sayde
,
he
brethed
vppon
them
,
sayinge
.
Whose
synnes
so
euer
ye
shall
forgyue
,
be
forgyuen
.
and
whose
synnes
ye
shall
reteyne
be
reteyned
.
And
lykewyse
had
saide
to
them
all
before
his
death
.
in
the
.xviii.
chapter
of
Mathewe
.
what
thynges
so
euer
ye
shall
bynde
vppon
erthe
shal
be
bounde
in
heauen
,
and
what
thynges
so
euer
ye
shall
lose
vppon
erthe
shal
be
leused
in
heauen
.
whiche
power
he
gaue
to
them
all
equally
and
like
,
as
well
to
all
the
resydewe
,
as
to
Peter
.
whiche
auctoritie
Christe
declareth
in
the
x.
chapter
of
Luke
to
be
hyghe
,
and
to
be
regarded
of
all
men
,
and
not
to
be
contemned
in
any
wyse
,
sayinge
.
He
that
herith
you
,
herith
me
,
and
he
that
herith
me
hereth
my
father
of
heuen
,
that
hath
sent
me
.
And
he
that
despiseth
you
,
despyseth
me
,
and
he
that
despyseth
me
,
despyseth
my
father
of
heuen
,
that
hath
sent
me
.
At
the
day
of
iugemente
Sodoma
and
Gomorra
,
whiche
harde
not
of
Christ
,
shal
be
in
better
case
,
than
such
despysers
Shal
be
.
¶
But
here
the
byshoppe
of
Rome
steppeth
in
,
and
saith
.
Peter
hadde
auctorite
gyuen
to
him
aboue
all
the
resydue
of
the
apostels
,
for
Christe
sayde
to
hym
in
the
xvi
.
chapiter
of
Matthewe
.
Thou
arte
Peter
,
and
vpon
this
rocke
I
shall
bylde
my
churche
,
and
I
shall
giue
the
,
the
keis
of
the
kyngedome
of
heuen
.
and
what
so
euer
thou
shalt
bynde
vpon
erthe
,
shal
be
bound
in
the
heuens
.
This
sayde
Christ
.
And
sayncte
Peter
is
buryed
at
Rome
,
whose
successor
I
am
▪
and
oughte
to
rule
the
churche
as
Peter
dyd
,
and
to
be
porter
at
heauen
gates
,
as
Peter
was
.
And
Christe
sayde
also
to
Peter
,
after
his
resurrection
.
Fede
my
shepe
.
whiche
wordes
,
he
spake
to
hym
onely
.
so
that
therby
he
had
auctoritie
ouer
all
that
be
of
Christis
flocke
.
and
I
as
his
successour
haue
the
same
.
and
therfore
who
soo
wyl
not
obey
me
,
kynge
or
prince
,
I
wyl
curse
him
and
depriue
hym
his
kyngedome
or
seignorie
.
for
all
power
is
gyuen
to
me
,
that
Christe
had
:
and
I
am
his
vicar
general
,
as
Peter
was
here
in
erthe
ouer
all
,
and
none
but
I
,
as
Christe
is
in
heuen
.
This
ambitious
and
pompouse
obiection
is
made
by
him
and
his
adherentes
:
and
hath
of
late
yeres
moch
troubled
the
worlde
,
and
made
discention
,
debate
,
and
open
warre
in
all
partes
of
Chrystendome
,
and
nourysshed
the
same
.
But
yf
the
bysshoppe
of
Rome
wolde
take
those
places
after
the
right
sense
of
them
▪
as
both
the
apostels
them selfes
taughte
vs
,
and
all
the
auncient
best
lerned
,
and
mooste
holy
interpretours
do
expound
them
,
the
worlde
shulde
be
more
at
quietnesse
than
it
is
.
where
nowe
by
wronge
interpretation
the
scripture
is
peruerted
.
and
an
other
gospell
in
that
poynt
preached
vnto
vs
,
than
euer
the
apostels
preached
.
soo
that
thoughe
an
aungell
came
fro
heuen
,
and
wolde
tell
vs
suche
newe
expositions
of
those
places
,
as
is
now
made
,
to
turne
the
wordes
,
which
were
spoken
for
spirituall
auctoritie
,
of
preachynge
the
worde
of
god
,
and
ministringe
of
the
sacramentes
,
to
a
worldly
auctoritie
,
we
oughte
to
reiecte
hym
.
as
saynt
Paule
saythe
in
the
fyrst
chapiter
to
the
Galathiens
.
¶
But
to
open
the
true
sense
of
the
scripture
in
the
places
aforesayd
,
it
is
to
be
obserued
that
Christe
in
the
sayd
.xvi.
chapiter
of
Mathewe
,
asked
his
dyscyples
,
whom
men
dyd
say
that
he
was
.
whervnto
after
answere
giuen
by
them
diuersly
,
some
sayinge
,
that
he
was
Iohn
Baptist
,
some
saying
that
he
was
Ely
,
some
saying
that
he
was
Ieremie
,
or
oone
of
the
prophetes
.
Christe
asked
them
,
whom
do
ye
say
that
I
am
?
whervnto
Peter
answered
for
them
al
,
for
of
al
them
the
question
was
asked
,
as
he
was
always
redy
to
make
answer
,
Thou
arte
Chryste
the
sonne
of
god
that
lyueth
.
Iesus
answered
.
Blessed
be
thou
Symon
the
sonne
of
Iona.
for
flesh
and
bloud
hath
not
reueled
this
vnto
the
,
but
my
father
,
whiche
is
in
heuen
.
And
I
say
to
the
,
Thou
arte
Peter
,
and
vpon
this
rocke
I
shall
bylde
my
churche
,
and
the
gates
of
hell
shall
not
preuayle
agaynste
it
.
that
is
to
saye
,
vpon
this
rocke
of
thy
confessyon
of
me
to
be
the
sonne
of
god
.
I
shall
bylde
my
churche
.
For
this
confession
conteyneth
the
hole
summarye
of
our
faythe
and
saluation
.
Which
confessyon
fyrste
was
spoken
by
the
mouthe
of
Peter
.
Who
of
all
the
.xii.
apostelles
that
Christe
chose
to
sende
into
the
worlde
to
preache
his
word
,
was
the
fyrst
that
with
his
mouthe
vttered
that
confessyon
and
knowlegynge
,
by
which
all
Christen
men
must
be
saued
.
and
without
whyche
noo
man
can
be
saued
.
as
it
is
written
in
the
x.
chapter
to
the
Romains
by
Paul
.
The
worde
of
faythe
that
we
do
preache
,
is
at
hande
in
thy
mouthe
and
in
thyne
harte
.
for
if
thou
confesse
with
thy
mouthe
oure
lorde
Iesus
.
and
with
thy
hart
do
beleue
that
god
raysed
hym
frome
death
to
lyfe
.
thou
shalt
be
saued
.
Upon
this
fyrst
confession
of
Peter
,
and
not
vpon
the
person
of
Peter
,
the
church
is
bylded
.
As
Chrysostom
expoundeth
that
place
,
in
the
.xxvi.
sermon
of
the
feast
of
Pentecost
,
saying
.
Not
vpon
the
person
of
Peter
,
but
vpon
the
fayth
Chryst
hath
bylded
his
churche
.
And
what
is
the
faithe
?
This.
Thou
art
Christ
the
sonne
of
god
that
liueth
.
what
is
to
say
,
Upon
this
rocke
?
that
is
,
vpon
this
confession
of
Peter
.
And
with
this
sayenge
of
Chrisostome
,
all
auncient
exposytours
treatynge
that
place
,
do
agree
.
For
if
we
shulde
expound
that
place
,
that
the
Churche
is
bylded
vppon
the
persone
of
Peter
,
we
shuld
put
an
other
foundation
of
the
churche
than
Christe
,
whyche
is
dyrectedly
agaynst
saint
Paule
,
saying
in
the
.iii.
chapiter
of
the
fyrste
epistle
to
the
Corinthians
.
no
man
may
putte
any
other
foundation
,
but
that
whiche
is
put
alredy
,
whiche
is
Christe
Iesu.
and
therfore
that
exposition
,
that
the
personne
of
Peter
shoulde
be
the
foundation
of
the
church
,
shuld
make
of
the
trinitie
a
quaternitie
,
and
put
a
fourth
person
besydes
the
trinitie
,
to
be
the
foundation
of
the
churche
.
¶
And
this
fyrste
confession
of
Peter
by
faith
,
that
Christe
is
the
sonne
of
god
,
is
the
preeminence
and
primacye
,
that
Peter
had
before
the
other
spoken
of
in
the
tenth
of
Mathewe
,
where
in
recitynge
the
names
of
the
.xii.
apostels
chosen
by
Christ
,
it
is
written
.
The
fyrst
is
Symon
Peter
.
For
he
fyrste
confessed
that
fayth
,
that
all
men
must
be
saved
by
.
For
who
so
dothe
agree
with
Peter
in
his
sayde
fyrste
confession
,
as
all
the
apostels
dyd
,
and
as
al
we
that
pourpose
to
be
saued
muste
doo
,
shall
be
saued
.
and
who
so
doth
not
agree
with
that
confession
,
shall
be
damned
.
¶
And
where
he
is
called
by
many
auncient
and
holy
interpretours
of
the
scripture
for
his
faythe
,
sometyme
the
chyefe
of
th
apostels
,
sometyme
the
mouthe
of
the
apostels
,
sometyme
the
prynce
of
the
apostels
,
sometyme
the
presydente
of
the
hole
churche
,
all
these
honorable
names
be
attribute
by
theym
vnto
hym
for
his
forsayde
fyrste
confession
,
wherin
all
our
faith
is
conteyned
.
And
bycause
he
was
of
all
the
apostels
moste
ardent
in
fayth
.
and
feared
not
beinge
in
great
tempeste
on
the
see
,
vpon
Christis
worde
,
to
come
oute
of
the
shyppe
,
and
go
to
hym
vppon
the
water
,
beinge
in
great
rage
.
Whiche
his
dede
declared
his
fayth
to
be
meruailously
vehement
in
Christe
.
¶
The
greatnes
and
vehemency
also
of
his
fayth
was
declared
in
the
.
ii.iii
.
and
iiii
.
chapiters
of
the
actes
,
whan
the
Iewes
in
the
begynnynge
,
withstode
the
apostels
preachynge
the
faythe
of
Chryst.
For
than
Peter
as
most
ardent
in
faithe
of
all
the
apostels
was
euer
moste
redye
to
defende
the
faith
ageynst
the
impugners
of
it
,
speaking
for
them
all
vnto
the
people
in
defense
of
it
,
for
the
feruente
loue
that
he
bare
to
Christe
.
¶
And
as
Peter
was
mooste
ardente
in
faythe
,
in
whiche
he
had
of
god
a
mooste
syngular
gyfte
,
so
was
Paule
moste
feruen
in
zele
bothe
to
wynne
the
Iewes
to
Christe
.
desyrynge
the
saluation
of
his
countrey
to
wynne
them
to
Christe
,
and
wysshynge
hym selfe
in
a
maner
to
haue
ben
separate
from
Christe
,
soo
that
they
myghte
haue
bene
saued
therby
:
as
it
is
written
in
the
.ix.
chapter
to
the
Romaynes
,
and
also
in
zele
to
wynne
all
the
gentyles
and
other
nations
to
Chryst
,
as
he
wryteth
in
the
seconde
epystle
to
the
Corinthians
in
the
.xi.
chaptre
,
saying
.
who
is
weake
,
and
I
am
not
weke
with
hym
?
who
is
offended
,
and
I
am
not
offended
with
hym
?
where
he
speaketh
also
of
the
care
that
he
toke
for
all
churches
.
whiche
his
feruent
zele
doth
appere
in
many
places
of
all
his
epistles
.
¶
And
as
Paule
was
feruent
in
zeale
,
so
was
Iohn
the
Euangelist
most
excellent
in
innocency
&
in
charytie
.
Whervnto
he
chiefly
exhorteth
al
men
in
his
first
epistle
.
And
al
other
th
apostels
had
their
speciall
gyftes
dyuersly
gyuen
vnto
them
.
as
the
giftes
of
almighty
god
be
giuen
diuersely
,
and
not
all
to
one
man
,
as
it
is
writen
in
the
.xii.
chapiter
of
the
fyrste
epistle
to
the
Corinthians
.
And
as
Christe
is
called
by
sayncte
Paule
in
the
.xv.
chapiter
of
the
fyrste
Epistle
to
the
Corinthians
the
first
fruite
of
those
that
rose
from
deth
to
lyfe
.
so
is
Peter
called
the
firste
in
faythe
,
for
he
was
the
fyrste
that
with
his
mouthe
confessed
it
.
And
Epenetus
is
lykewyse
callyd
by
saynt
Paule
the
fyrste
,
that
beleued
in
the
churche
of
Asia
,
in
the
.xvi.
chapter
to
the
Romaynes
.
And
the
housholde
of
Stephan
is
the
fyrste
that
beleued
in
Achaia
,
in
the
laste
chapiter
of
the
first
epistle
to
the
Corinthians
.
¶
And
that
Peter
shulde
not
haue
a
rule
aboue
all
other
the
apostels
in
all
places
,
saynt
Paule
playnely
sheweth
in
the
.ii.
chapter
to
the
Galathians
.
where
he
saith
.
that
as
the
apostelshyp
of
the
Circumcision
,
that
is
to
saye
of
the
Iewes
,
was
gyuen
by
Christe
to
Peter
,
so
was
the
apostelshyp
of
the
gentyls
gyuen
to
me
among
the
gentils
.
so
that
there
they
deuided
them self
is
asonder
that
Peter
,
Iames
,
and
Iohn
,
shulde
go
preache
the
faith
to
the
Iewes
,
and
Paule
and
Barnabas
,
shulde
go
preache
to
the
gentyls
,
as
they
dyd
.
Here
it
appereth
,
that
Paule
knewe
no
primacie
of
Peter
,
concernynge
people
or
places
,
but
among
the
Iewes
.
For
whiche
cause
Peter
dissembled
in
Antioche
to
eate
of
the
gentyls
meates
,
whan
the
Iewes
came
thither
,
leste
he
shoulde
offende
his
flocke
of
the
Iewes
committed
to
hym
.
in
whiche
matter
Paule
defendynge
the
lybertie
of
meates
that
he
hadde
preached
to
the
gentyles
,
withstode
hym
.
And
saynte
Ambrose
expoundynge
that
place
saythe
.
The
prymacye
of
the
Iewes
was
gyuen
chyefly
to
Peter
,
all
be
it
Iames
and
Iohn
were
ioyned
with
hym
,
as
the
prymacye
of
Gentyles
was
gyuen
to
Paule
,
Albeit
Barnabas
was
ioyned
with
hym
,
soo
that
Peter
had
not
a
rule
ouer
all
.
¶
And
also
that
sayncte
Peter
hym selfe
knewe
no
suche
primacye
ouer
all
people
and
places
gyuen
vnto
hym
,
it
appereth
playnly
in
the
.x.
of
the
actes
.
Where
saint
Peter
after
the
commynge
of
the
holye
gooste
,
beinge
at
Ioppa
,
and
sent
for
by
Cornelius
to
come
to
hym
than
being
in
Cesarea
,
durste
not
go
to
hym
without
a
vysion
of
a
shete
latten
downe
from
heauen
,
conteynynge
all
maner
of
beastes
,
byrdes
,
and
serpentes
,
whereof
he
was
bydden
eate
,
and
repute
not
those
meates
vncleane
,
that
god
had
purged
.
Whiche
vysion
opened
vnto
hym
,
that
he
shulde
not
refuse
the
gentyls
,
whom
the
Iewes
dyd
abhorre
as
vncleane
.
Nowe
if
he
had
knowen
his
commission
to
be
ouer
all
,
he
shulde
not
haue
neded
any
suche
visyon
.
but
he
hym self
vnderstode
it
,
not
so
large
or
aboue
the
other
.
But
he
remembred
well
,
that
Christe
in
the
laste
chapyter
of
Luke
,
badde
them
begynne
fyrste
at
Hierusalem
to
preache
to
the
Iewes
,
as
he
dyd
.
And
after
his
returne
to
Hierusalem
ageyn
from
Cesarea
,
he
made
a
great
excuse
to
the
Iewes
of
his
flocke
offended
with
his
goinge
thither
,
writen
in
the
.xi.
chapiter
of
th
actes
.
soo
it
apperethe
,
that
Peter
hym selfe
dothe
agree
with
saynte
Paule
,
that
his
commission
and
auctoritie
was
amonge
the
Iewes
,
as
Paules
was
amonge
the
gentyls
.
¶
And
that
all
the
apostels
had
like
dignitie
and
auctoritie
,
it
appereth
by
saynte
Paul
in
the
.ii.
chapter
to
the
Ephesians
,
where
he
saithe
.
Nowe
ye
be
not
guestes
and
strangers
,
but
ye
be
citisens
and
domestikes
of
almyghty
god
bylded
vppon
the
foundation
of
the
apostelles
.
and
the
prophetes
,
Christ
beinge
the
corner
stone
vpon
whom
euery
edifyce
bylded
groweth
to
be
a
holy
temple
in
oure
lorde
.
Here
he
sayth
,
that
they
be
bylded
not
vppon
the
foundation
of
Peter
onely
.
but
vpon
the
foundation
of
the
apostelles
.
so
that
all
they
be
in
the
foundation
set
vpon
Christ
the
very
rocke
.
whervpon
the
hole
church
standeth
.
So
lykewise
in
the
.xxi.
chapter
of
the
Apocalypse
it
is
wrytten
.
that
the
wall
of
heuenly
Hierusalem
,
the
citie
of
almyghtye
god
,
whyche
is
the
churche
,
Christis
espouse
,
hath
.xii.
foundations
,
and
in
theym
the
names
of
the
.xii.
apostels
wrytten
.
soo
that
the
name
of
Peter
is
not
there
wrytten
onely
.
for
the
.xii.
apostels
throughe
all
the
worlde
,
as
well
as
Peter
preached
Christ
to
be
the
sonne
of
god
,
who
is
the
very
rocke
whervpon
all
our
fayth
is
founded
.
¶
Sayncte
Cyprian
also
saythe
in
his
boke
of
the
simplicitie
of
prelates
,
that
all
the
apostels
had
equall
power
and
dignitie
gyuen
to
them
by
Christ
.
And
bycause
all
shulde
preache
done
thynge
,
therfore
the
begynnynge
therof
fyrste
beganne
by
one
.
whiche
was
Peter
.
Who
confessed
for
them
all
,
that
Christ
was
the
sonne
of
god
that
lyueth
.
sayinge
further
,
that
in
the
churche
there
is
one
offyce
of
all
bysshops
,
wherof
euerye
man
hath
a
parte
allotted
holly
vnto
hym
.
Nowe
if
the
byshop
of
Rome
may
medle
ouer
all
,
where
he
wyll
,
then
euerye
man
hath
not
holly
his
parte
.
for
the
bysshop
of
Rome
maye
medle
in
his
parte
with
hym
,
soo
that
he
hath
it
not
holly
,
which
is
agein
Ciprian
.
¶
And
where
Christe
sayd
,
that
he
wold
gyue
to
Peter
,
the
keyes
of
heauen
,
that
was
sayd
to
hym
not
for
hym selfe
onely
,
but
for
the
hole
churche
.
Whiche
confessynge
the
faithe
that
he
dyd
,
shulde
haue
the
keys
of
heauen
as
well
as
he
.
as
saint
Augustin
sayth
,
expoundynge
the
gospel
of
Iohn
in
the
fyfty
treaty
.
¶
And
as
to
the
auctoritie
of
the
laste
chapter
of
Iohn
,
where
Christ
said
thrise
to
Peter
.
Fede
my
shepe
.
after
he
hadde
confessed
to
loue
Christ
,
thrise
asked
.
that
place
is
,
as
Cyrillus
sayth
,
expoundynge
the
same
,
thus
to
be
vnderstande
.
that
bicause
Peter
hadde
thrise
denyed
Christe
,
wherby
he
thought
hym selfe
he
had
loste
his
apostelshyp
,
Christe
to
comforte
hym
ageyne
,
and
to
restore
hym
to
his
offyce
,
that
he
had
loste
,
asked
hym
thrise
,
whether
he
loued
hym
,
and
so
restored
him
ageyne
to
his
offyce
.
Whiche
els
he
durste
not
haue
presumed
vnto
.
sayeng
to
hym
.
Fede
my
shepe
.
With
whiche
exposition
the
ancient
holy
expositours
of
that
place
do
agree
.
¶
And
where
it
is
sayde
,
that
those
wordes
were
spoken
onely
to
Peter
,
wherby
he
ought
to
haue
a
preeminence
aboue
the
other
.
Saynt
Paule
in
the
.xx.
chapiter
of
th
actes
proueth
the
contrarye
.
Where
saynt
Paule
sayde
to
all
the
bysshops
assembled
at
Milete
.
Take
heede
to
youre selues
,
and
to
all
your
flocke
,
in
whiche
the
holy
gooste
hath
put
you
to
gouerne
his
churche
.
whiche
worde
,
To
gouerne
,
is
in
the
origynall
texte
of
Greke
Pimenin
,
the
same
worde
that
Christe
spake
to
Peter
,
and
doth
signify
to
fede
and
gouerne
the
shepe
,
as
the
shepeherde
ought
to
do
.
so
that
saynte
Paule
sayth
,
that
the
holye
gooste
hath
ordeyned
all
byshops
to
fede
their
flocke
,
as
saynte
Peter
was
bydden
do
.
Saynt
Peter
also
in
the
laste
chapiter
of
his
fyrste
epystle
sayth
.
Ye
that
be
priestes
,
fede
the
flocke
of
god
emongeste
you
.
whiche
worde
there
spoken
to
all
pristis
is
the
same
worde
that
Christe
spake
to
Peter
.
¶
So
it
appereth
playnely
by
the
scriptures
afore
sayde
,
conferred
to gether
,
that
nother
the
.xvi.
chapter
of
Mathew
,
nor
the
.xxi.
of
Iohn
do
proue
,
that
Peter
had
power
auctoritie
or
dygnitie
gyuen
by
Chryste
ouer
all
the
other
,
that
they
shulde
be
vnder
hym
.
and
yet
his
primacie
that
he
firste
of
al
the
apostels
confessed
our
fayth
,
that
Christe
is
the
sonne
of
god
,
with
whiche
his
confession
all
the
apostels
dydde
consente
,
and
preched
the
same
,
standeth
still
.
And
all
that
wyll
be
saued
must
folow
that
lesson
that
he
first
taughte
vs
to
confesse
.
And
soo
the
bysshoppes
of
Romes
power
ouer
all
,
whiche
he
wolde
proue
by
those
places
wrong
alleged
for
his
pourpose
,
vtterly
qualeth
,
and
is
not
proued
.
¶
Besides
this
whan
Faustinus
legate
to
the
byshop
of
Rome
alleged
,
in
the
.vi.
counsel
Carthaginense
that
the
bysshop
of
Rome
ought
to
haue
the
orderynge
of
all
great
matters
in
all
places
by
his
supreme
auctoritie
,
he
alleged
no
scripture
for
him
,
for
at
that
time
no
scripture
was
thought
to
make
for
it
.
but
he
alleged
vntruely
the
fyrste
generall
counsayle
Nicene
,
in
whiche
Arrius
the
heretyke
was
condemned
,
to
make
for
that
pourpose
.
Which
after
the
boke
was
brought
forth
and
no
suche
article
founde
in
it
,
but
the
contrarye
.
yet
the
counselle
at
that
tyme
sent
to
Constantinople
,
Alexandria
,
and
Antioche
,
where
the
patryarchall
sees
were
,
to
haue
the
true
copye
of
the
counsel
Nicene
.
Whiche
was
sent
vnto
theym
,
and
also
from
Rome
,
whether
they
sente
alsoo
for
that
pourpose
.
And
after
they
founde
noo
suche
article
in
it
,
but
in
the
fyfth
chapyter
therof
,
the
contrarye
,
that
all
causes
ecclesiasticall
,
shulde
eyther
be
deterymned
within
the
diocese
,
or
elles
yf
any
were
greued
,
than
to
appeale
to
the
counsel
prouinciall
,
and
there
the
matter
to
take
ful
ende
,
so
that
for
no
suche
causes
,
men
shulde
go
out
of
their
prouince
.
the
hole
counsell
Carthaginence
wrote
to
Celestine
at
that
tyme
beinge
bysshop
of
Rome
,
that
sens
the
councel
Nicene
had
no
suche
article
in
it
,
as
was
vntrewely
alleged
by
Faustinus
but
the
contrarye
,
they
desired
hym
to
absteyn
after
to
make
any
more
suche
demaunde
,
denouncynge
vnto
hym
,
that
they
wold
not
suffre
any
cause
great
or
small
to
be
brought
by
appele
out
of
their
countrey
.
And
thervpon
made
a
lawe
,
that
no
man
shuld
appeale
out
of
the
countreye
of
Aphrike
,
vppon
peyne
to
be
denounced
accursed
.
Wherwith
the
byshop
of
Rome
euer
after
held
hym
content
,
and
made
no
more
busynes
with
them
,
seinge
he
had
nought
to
saye
for
hym selfe
to
the
contrary
.
And
at
this
counsel
amongest
other
saynt
Augustine
was
presente
,
and
subscrybed
the
same
.
whyche
he
wold
not
haue
done
,
if
he
had
knowen
or
taken
any
parte
of
the
gospel
,
or
of
the
scripture
to
be
contrary
.
¶
It
is
also
determyned
in
the
.vi.
article
of
the
sayd
counsel
Nicene
,
that
in
the
orient
the
byshop
of
Antioche
shoulde
be
chiefe
.
in
Egypte
the
byshop
of
Alexandria
.
About
Rome
the
byshop
of
Rome
.
and
lykewise
in
other
countreyes
metropolitans
shulde
haue
their
preemynence
,
so
that
the
bysshop
of
Rome
neuer
hadde
medlynge
in
those
countreys
.
¶
And
in
the
next
article
folowynge
,
the
byshop
of
Hierusalem
,
which
citie
before
had
bene
distroyed
and
almoste
desolate
,
is
restored
to
his
olde
prerogatiue
to
be
the
chiefe
in
Palestyne
and
the
countrey
of
Iure
.
whiche
churche
of
Hierusalem
,
if
places
shulde
be
regarded
,
shoulde
be
the
chiefe
,
for
there
was
accomplysshed
the
mistery
of
our
redemption
,
and
Christ
hym selfe
the
eternall
worde
and
sonne
of
god
there
preached
in
personne
,
and
after
his
ascencion
,
all
the
apostels
&
disciples
,
and
sayncte
Paule
also
preached
there
in
person
.
the
hole
.xii.
apostels
began
fyrst
there
,
as
Christ
had
commanded
,
to
haue
the
saying
of
Esai
the
prophete
in
the
.ii.
chapter
fulfilled
,
where
he
saith
.
The
law
shall
go
forth
out
of
Sion
,
and
the
word
of
god
out
of
Hierusalem
.
Whyche
place
saynt
Hierome
there
expoundyng
sayth
,
that
the
churche
fyrste
founded
at
Hierusalem
dyd
sowe
abrode
al
other
churches
of
the
worlde
.
And
at
that
tyme
,
and
a
good
season
after
,
Rome
had
not
hard
tel
of
Christe
.
so
that
the
Churche
of
Rome
muste
nedes
confesse
,
that
they
came
out
of
Hierusalem
,
which
was
their
mother
as
she
was
to
all
other
churches
.
as
Esai
had
prophecied
.
¶
And
nowe
sens
the
pourpose
and
ambycious
obiection
of
the
bishop
of
Rome
is
clerely
auoyded
,
let
vs
retourne
to
our
purpose
to
declare
,
what
commyssyon
was
gyuen
by
Christ
to
his
apostels
.
We
shewed
byfore
that
he
bad
them
preache
and
teache
to
all
men
all
thynges
that
he
had
commanded
theym
.
and
in
the
.x.
chapyter
of
Matthew
and
of
Luce
,
he
sheweth
them
howe
they
shall
enter
theyr
charge
,
sayeng
.
Into
what
howse
or
place
so
euer
ye
shall
arriue
,
fyrste
ye
shall
saye
.
Peace
be
to
this
howse
.
and
if
the
child
of
peace
be
there
,
he
shall
receyue
you
,
and
yf
they
wyll
not
receyue
you
.
than
go
forthe
oute
of
the
howse
or
citie
,
and
wype
the
duste
of
your
shoes
agaynst
them
,
in
wytnesse
of
youre
laboure
.
for
Sodoma
and
Gomorra
shall
be
in
better
case
at
the
day
of
Iudgement
than
they
,
that
wol
not
here
you
.
And
as
Christe
commaunded
theym
to
make
theyr
entre
with
mencion
of
peace
so
did
he
him selfe
after
his
resurrection
,
apperynge
to
his
disciples
the
euenynge
next
after
,
whan
the
doores
were
shutte
,
sayenge
to
theym
.
Peace
be
with
you
.
And
the
apostels
in
theyr
epistles
do
begynne
with
desyrynge
grace
and
peace
to
be
with
theym
,
to
whome
they
wryte
.
Christe
saythe
also
in
the
.xiii.
chapiter
of
Iohn
.
By
this
shall
all
men
knowe
,
that
ye
be
my
discyples
,
yf
ye
loue
eche
other
.
For
where
charitie
is
,
there
can
be
no
debate
,
but
all
peace
.
and
where
it
lacketh
,
discorde
dothe
ensue
.
Chryst
sayde
also
to
his
apostels
in
the
.ix.
chapiter
of
Marc.
Haue
peace
amongest
you
.
Saint
Paul
sayth
also
to
the
Hebrues
in
the
.xii.
chapiter
.
Folowe
peace
with
al
men
,
and
holynes
,
withoute
whiche
no
man
shall
see
god
.
And
in
the
.xii.
chapiter
to
the
Romaynes
he
sayth
.
As
moche
as
is
in
you
,
haue
peace
with
all
men
.
and
in
the
.xiiii.
he
sayth
.
That
the
kyngdome
of
god
is
iustice
and
peace
and
ioy
in
the
holy
gost
.
And
Christ
whan
he
shuld
go
out
of
this
worlde
,
left
to
his
disciples
peace
.
so
that
peace
and
charitie
hught
to
be
emongeste
al
christen
men
,
and
who
so
preacheth
not
peace
,
but
debate
,
commeth
not
frome
Christe
,
but
from
Satan
.
¶
But
the
byshop
of
Rome
bycause
he
can
not
longer
in
this
realme
wrongfully
vse
his
vsurped
power
in
all
thynges
as
he
was
wonte
to
doo
,
and
sucke
oute
of
this
realme
by
auaryce
insaciable
,
innumerable
sommes
of
money
yerelye
,
to
the
great
exhausting
of
the
same
,
he
therfore
moued
and
replete
with
furiouse
ire
and
pestilente
malice
goth
about
to
stirre
all
Christen
nations
,
that
wyl
gyue
eares
to
his
diuellishe
inchantmentes
,
to
moue
warre
againste
this
realme
of
England
,
gyuynge
it
in
pray
to
al
those
that
by
his
dyuellysshe
instigation
wyll
inuade
it
.
whiche
fewe
wordes
,
to
gyue
it
in
praye
,
howe
great
myschefe
they
doo
conteyne
,
I
shall
open
to
the
thou
trewe
englysshe
man
.
Fyrste
to
make
this
realme
a
praye
to
al
venturers
,
al
spoylers
,
all
snaphanses
,
all
forlornehopes
,
all
cormerauntes
,
all
rauenours
of
the
worlde
,
that
wyll
inuade
this
realme
,
is
to
saye
.
thou
possessyoner
of
any
landes
of
this
realme
,
of
what
degree
so
euer
thou
be
fro
the
highest
to
the
lowest
,
shalte
be
slayne
and
dystroyed
,
and
thy
landes
taken
frome
the
by
those
,
that
wyl
haue
al
for
them selfes
,
And
thou
mayste
be
sure
to
be
slayne
,
for
they
wylle
not
suffer
the
nor
none
of
thy
progeny
to
lyue
to
make
any
clayme
afterward
,
or
to
be
reuenged
,
for
that
were
theyr
vnsuertie
.
Thy
wyfe
shall
be
abused
before
thy
face
,
thy
doughter
likewise
defloured
before
the.
thy
chyldern
slayne
before
thyne
eyes
.
thyne
howse
spoyled
,
thy
cattell
dryuen
away
and
solde
before
thy
vysage
.
thy
plate
,
thy
money
by
force
taken
from
the.
All
thy
goodes
wherein
thou
hast
any
delyte
,
or
had
gathered
for
thy
chyldren
,
rauened
broken
and
distrybute
in
thy
presence
,
that
euery
rauenor
may
haue
his
share
.
¶
Thou
marchant
art
sure
to
be
slayne
,
for
thou
haste
eyther
money
or
ware
,
or
both
,
which
they
serch
for
.
Thou
bysshop
or
priest
,
what
so
euer
thou
be
,
shalt
neuer
escape
,
bycause
thou
woldeste
not
take
the
byshop
of
Romes
parte
,
and
rebell
agaynst
god
and
thy
prince
,
as
he
doth
.
If
thou
shalte
flee
,
and
scaape
for
a
seasone
,
what
so
euer
thou
be
,
thou
shalt
se
&
here
of
soo
myche
myserye
and
abhomynation
.
that
thou
shalte
iudge
them
happye
,
that
be
deade
before
.
For
sure
it
is
,
thou
shalte
not
fynally
escape
.
for
to
take
the
hole
realme
in
praye
,
is
to
kylle
the
hole
people
,
and
to
take
the
place
for
them
selfes
.
As
they
wyll
do
if
they
can
.
¶
And
the
byshop
of
Rome
nowe
of
late
to
set
forth
his
pestylent
malyce
the
more
,
hath
allured
to
his
purpose
a
subiecte
of
this
realme
Raynolde
Pole
,
commen
of
a
noble
bloudde
,
and
thereby
the
more
errant
traytour
,
to
go
aboute
fro
prince
to
prince
,
and
from
countrey
to
countreye
,
to
stirre
theym
to
warre
agaynst
this
realme
,
and
to
distroy
the
same
,
beinge
his
natiue
contrey
.
Whose
pestilent
purpose
albeit
the
princis
that
he
breaketh
it
vnto
haue
in
myche
abhomination
,
bothe
for
that
the
byshop
of
Rome
(
who
beinge
a
byshop
shulde
procure
peace
)
is
a
styrrer
of
warre
,
and
bycause
this
moste
errant
and
vnkynde
traytour
is
his
mynister
to
so
diuelyshe
a
purpose
to
distroy
the
countreye
,
that
he
was
borne
in
.
Whiche
any
heathen
man
wolde
abhorre
to
doo
.
But
for
all
that
without
shame
he
stylle
gothe
on
,
exhortynge
therevnto
all
princis
that
wyll
here
hym
.
Who
do
abhorre
to
se
suche
vnnaturalnesse
in
any
manne
,
as
he
shamles
dothe
set
forwardes
.
whose
perniciouse
treasons
late
secretely
wroughte
againste
this
realme
,
haue
benne
,
by
the
worke
of
almyghty
god
so
meruaylously
detected
,
and
by
his
owne
brother
,
without
lokynge
therfore
so
disclosed
,
and
condygne
punyshement
ensued
,
that
hereafter
god
wyllynge
,
they
shall
not
take
any
more
suche
rote
to
the
noysaunce
of
this
realme
.
And
where
all
nations
of
gentils
by
reason
and
by
lawe
of
nature
doo
preferre
their
countrey
before
their
parentes
,
soo
that
for
theyr
countreye
they
wyll
dye
agaynste
their
parentes
beinge
traytours
,
this
pestilent
man
worse
than
a
pagan
,
is
not
ashamed
to
destroy
if
he
coud
his
natyue
countrey
.
And
where
as
Curtius
a
hethen
man
was
contente
for
sauyng
of
the
citie
of
Rome
,
where
he
was
borne
,
to
leape
into
a
gapyng
of
the
erth
,
Whiche
by
the
illusions
of
the
dyuell
it
was
aunswered
shulde
not
be
shutte
,
but
that
it
muste
fyrste
haue
one
.
This
perniciouse
man
is
contente
to
runne
heedlynge
in
to
hell
,
so
that
he
maye
destroye
therby
his
natyue
countrey
of
England
,
being
in
that
behalf
incomparably
worse
than
any
pagan
.
And
besydes
his
pestylent
treason
,
his
vnkyndnesse
against
the
kynges
maiestie
,
who
broughte
hym
vp
of
a
chylde
,
and
promoted
both
hym
,
and
restored
his
bloude
beinge
attaynted
,
to
be
of
the
peres
of
this
realme
,
and
gaue
hym
money
yerely
oute
of
his
coffers
to
fynde
hym
honourably
at
study
,
maketh
his
treason
myche
more
detestable
to
all
the
worlde
,
and
hym
to
be
reputed
more
wylde
and
cruell
than
any
tygre
.
¶
But
for
all
this
thou
englyshe
manne
take
courage
vnto
the
,
and
be
nothynge
affrayd
.
Thou
hast
god
on
thy
syde
.
who
hath
gyuen
this
realme
to
the
generation
of
englyshemen
,
to
euery
man
in
his
degre
,
after
the
lawes
of
the
same
.
thou
hast
a
noble
victorious
and
vertuous
kynge
,
hardy
as
a
lyon
,
who
wyll
not
suffre
the
to
be
soo
deuoured
by
suche
wylde
beastes
.
only
take
an
englyshe
hart
vnto
the
,
and
mystruste
not
god
,
but
trust
firmely
in
hym
.
And
surely
the
ruine
intended
ageynst
the
,
shall
fall
in
their
owne
neckes
that
intende
it
.
And
feare
not
,
though
the
dyuell
and
his
disciples
be
agaynste
the.
for
god
thy
protectoure
,
is
stronger
than
he
and
they
,
and
shall
by
his
grace
gyue
hym
and
them
a
fall
.
¶
And
to
shewe
vnto
the
,
that
god
is
on
thy
syde
,
consyder
,
that
it
is
written
in
the
vi
.
chapter
of
the
prouerbes
,
that
amongest
many
crimes
there
rehersed
,
that
god
hateth
.
chiefly
he
dothe
deteste
those
persones
that
sowe
dyscorde
amonge
theyr
bretherne
.
As
all
we
christen
men
be
brethern
vnder
our
heauenly
father
.
Also
it
is
written
in
the
.viii.
chapter
of
Iohn
,
that
those
that
do
stire
men
to
murder
,
be
childern
of
the
dyuell
,
whiche
was
frome
the
begynnynge
of
mankynde
a
murderer
,
and
brought
Adam
to
synne
,
and
therby
to
deathe
.
As
the
Iewes
his
childer
stirred
the
people
to
put
Christ
to
deth
.
saynt
Paule
also
in
the
last
chapiter
to
the
Romaynes
warneth
them
to
be
ware
of
those
,
that
do
make
dissention
&
debate
among
them
ageynste
the
doctrine
,
that
he
hadde
taught
them
,
and
byddeth
them
eschewe
their
company
.
Wherin
the
holy
gooste
wrought
in
Paule
.
for
these
many
yeres
paste
,
lyttell
warre
hath
ben
in
these
partes
of
Christendome
,
but
the
bysshop
of
Rome
eyther
hath
ben
a
styrrer
of
it
,
or
a
nouryssher
of
it
.
and
seldome
any
compounder
of
it
.
onlesse
it
were
for
his
ambition
or
profite
.
¶
Wherfore
sens
as
saynte
Paule
saithe
in
the
.xiiii.
chapter
of
the
fyrste
epystel
to
the
Corinthians
,
that
god
is
not
god
of
dissension
,
but
of
peace
,
who
commaundeth
by
his
worde
peace
alwayes
to
be
kepte
,
we
are
sure
that
all
those
that
goo
about
to
breake
peace
betwene
realmes
,
and
to
brynge
them
to
warre
,
ar
the
chylder
of
the
deuyll
.
What
holy
names
soo
euer
they
pretende
to
cloke
their
pestilent
malyce
withall
.
whiche
clokynge
vnder
hypocrisy
is
double
dyuellisshenes
,
and
of
Christe
moste
detested
.
bycause
vnder
his
blessed
name
they
do
plaie
the
deuyls
parte
.
And
therfore
sens
Christ
is
on
our
syde
agaynst
them
,
let
vs
not
feare
them
at
all
.
But
putting
our
confidence
in
almyghtye
god
,
and
cleauinge
faste
to
the
kinges
maiestie
,
our
supreme
hed
in
erth
next
vnder
Christ
of
this
church
of
Englande
,
as
faithfull
subiectes
by
goddis
lawe
ought
to
do
.
Though
they
go
about
to
stire
Gog
and
Magog
&
all
the
rauenors
of
the
worlde
ageynst
vs
.
we
trust
in
god
verily
,
and
doubte
not
,
but
they
shal
haue
such
a
ruine
&
ouerthrow
,
as
is
prophecied
by
Ezechiel
in
the
.xxxix.
chapiter
▪
agaynst
Gog
and
Magog
going
about
to
distroye
the
people
of
god
,
whome
the
people
of
god
shall
so
vanquish
and
ouer
throw
on
the
mountaynes
of
Israel
,
that
none
of
them
shal
escape
,
but
their
carkases
there
to
lye
to
be
deuoured
by
kytes
&
crowes
&
byrdes
of
the
ayre
.
And
if
they
shal
ꝑsyst
in
their
pestilent
malice
to
make
inuasyon
into
this
realme
,
than
lette
vs
wyshe
,
that
their
great
capteyne
Gog
,
I
meane
the
bysshop
of
Rome
,
maye
come
with
theym
,
to
drynke
with
theym
of
the
same
cuppe
,
that
he
maliciously
gothe
about
to
prepare
for
vs
.
that
the
people
of
god
myght
after
surely
lyue
in
peace
.
¶
And
nowe
that
we
haue
spoken
of
disobedience
done
to
man
agaynste
goddis
lawe
,
let
vs
somewhat
speake
of
disobedience
dayly
done
to
god
by
vs
al
against
goddis
law
.
which
our
disobedience
is
so
greate
,
that
the
tonge
of
man
can
not
expresse
it
.
for
Christe
saith
in
the
.xix.
chapiter
of
Matthewe
to
hym
,
that
asked
what
he
shulde
do
to
come
to
euerlastyng
lyfe
.
If
thou
wylt
enter
into
euerlasting
lyfe
,
kepe
the
commandementes
.
whiche
he
there
rehersed
vnto
hym
,
whan
he
asked
whyche
they
were
.
they
be
written
in
the
.xx.
chapiter
of
Exodi
,
tenne
in
nomber
.
And
bycause
I
doubte
not
,
but
ye
knowe
them
,
for
brefenes
of
tyme
I
shal
omytte
to
reherse
them
¶
In
the
olde
lawe
,
whiche
expresseth
rewardes
temporall
for
the
capacitie
of
the
grosse
carnall
people
of
Israell
,
manye
worldly
pleasures
and
rewardes
be
promysed
to
the
kepers
of
those
commandementes
,
and
meruaylous
great
troubles
and
peynes
be
threttened
to
the
breakers
and
transgressours
of
them
.
All
whiche
be
conteyned
in
the
.xxviii.
chapiter
of
the
Deuteronomye
.
in
soo
myche
that
in
the
viii
.
chapyter
of
that
boke
,
the
people
of
Israell
is
thretned
by
almyghtye
god
,
to
be
expellyd
out
of
the
lande
promysed
vnto
them
,
if
they
shuld
not
kepe
those
commandementes
and
lawes
by
hym
gyuen
vnto
them
.
The
prophete
Dauid
saythe
also
in
the
.lxxxviii.
psalme
.
If
the
chylder
of
Dauid
leaue
my
lawes
,
and
kepe
not
my
commandementes
,
I
shall
with
a
rodde
vysite
their
iniquities
and
theyr
synnes
with
beatynges
.
But
our
sauior
Christe
regardynge
the
forgetfulnes
of
mannes
memorye
,
leste
he
shulde
not
remember
the
hole
nomber
of
tenne
,
hathe
brought
them
all
into
two
commandementes
,
comprysynge
in
effect
the
hole
tenne
.
of
the
which
two
expressed
in
the
.xxii.
chapiter
of
Matthewe
,
the
fyrste
is
.
Thou
shalt
loue
thy
lorde
god
with
al
thy
hart
,
with
all
thy
sowle
,
with
all
thy
mynde
.
This
is
the
fyrst
and
greattest
commandement
,
conteynyng
in
it
.iiii.
commaundementes
of
the
fyrste
table
,
whyche
be
these
.
Thou
shalte
haue
no
other
goddes
in
my
syght
.
Thou
shalte
graue
noo
ymage
of
thinges
that
be
in
heuen
aboue
or
in
erthe
benethe
,
or
in
the
water
vnder
the
erthe
,
nor
with
adoration
worshyppe
them
.
Thou
shalte
not
take
the
name
of
god
in
vayne
.
Thou
shalte
sanctifie
thy
sabbotte
daye
.
No
man
wylle
breake
any
of
these
.iiii.
commaundementes
that
loueth
god
aboue
all
thynge
.
¶
The
seconde
commaundement
gyuen
there
by
Christe
is
lyke
vnto
the
fyrste
,
that
thou
shalte
loue
thy
neyghboure
as
thy selfe
.
Whyche
comprehendeth
all
the
vi
.
commandementes
of
the
seconde
table
.
whiche
be
these
.
Thou
shalt
honoure
thy
father
and
thy
mother
.
Thou
shalte
not
commytte
auoutrie
.
Thou
shalte
not
steale
.
Thou
shalt
not
beare
fals
witnes
.
Thou
shalte
not
luste
to
haue
thy
neyghbours
hous
,
nor
his
wyfe
,
nor
his
seruant
,
nor
his
mayde
,
nor
any
of
his
goodes
.
No
man
that
loueth
his
neyghboure
as
him selfe
,
wyl
offend
hym
in
any
of
these
,
for
sens
he
loueth
hym selfe
so
welle
,
that
he
canne
not
be
content
,
that
his
neyghbour
shall
offende
hym
in
any
of
these
,
he
in
louyng
his
neyghbour
as
hym selfe
wyll
not
offende
his
neyghboure
in
any
of
these
.
¶
In
these
two
commandementes
sayth
Chryste
,
all
the
lawe
and
the
prophetes
be
conteyned
.
¶
But
for
al
this
we
thus
plainly
beinge
taught
by
Christe
do
fall
heedlynge
into
all
kyndes
of
vices
▪
for
where
we
oughte
to
loue
god
aboue
all
thynge
,
we
loue
the
worlde
and
worldly
thynges
aboue
god
ayenste
the
counsell
of
sayncte
Iohn
,
in
the
.ii.
chapiter
of
his
fyrst
epistle
.
For
we
be
so
giuen
to
concupiscence
of
the
fleshe
,
that
what
soo
euer
it
lusteth
to
haue
,
we
minyster
it
vnto
it
,
to
the
concupiscence
of
our
eyes
,
that
what
so
euer
we
doo
see
,
that
liketh
vs
,
we
wyl
haue
it
by
one
meanes
or
other
.
We
be
so
highe
also
of
mynd
and
prowde
in
hart
,
that
we
wyll
mounte
aboue
our
degree
,
sufferynge
none
to
be
aboue
vs
.
whiche
thre
fautes
do
comprehende
all
vyces
of
the
worlde
.
so
that
we
maye
saye
with
the
prophete
Osee
in
his
iiii
.
chapter
.
There
is
no
truthe
,
there
is
no
mercy
or
pitie
,
there
is
no
knoweledge
of
god
lefte
vpon
the
erth
.
Backbytynge
,
lyinge
,
murder
,
thefte
,
aduoutrie
hathe
ouerflowen
the
worlde
.
Periury
reigneth
euery
where
.
and
great
pytie
it
is
to
see
,
howe
the
preciouse
name
of
almyghtye
god
is
taken
in
vaine
in
all
places
.
Noo
othe
shulde
be
gyuen
,
but
three
thynges
concurrent
,
as
Hieremy
the
prophete
in
his
.iiii.
chapiter
teacheth
vs
.
that
is
to
say
,
In
iudgement
.
Whan
a
man
is
called
thither
to
shewe
the
trouthe
.
And
for
iustice
there
to
be
mynistred
,
to
put
away
wronge
doynge
.
And
for
trouthe
,
that
falsehode
may
take
no
place
there
.
Elles
no
othe
shulde
be
gyuen
by
goddis
lawe
.
but
we
shuld
affirme
our
saying
by
ye
ye
,
and
deny
by
nay
nay
,
as
Christe
taughte
vs
in
the
.v.
of
Mathewe
.
But
now
euery
thynge
that
we
affirme
or
deny
,
muste
haue
an
othe
coupled
with
it
,
whan
men
do
bye
or
selle
any
thynge
,
moo
othes
be
oftetymes
enterchanged
betwyxte
them
,
than
pens
that
the
thyng
is
solde
for
.
In
communication
and
all
pastimes
as
manye
othes
,
as
wordes
be
vsed
.
In
playenge
at
any
games
there
the
tearynge
of
goddis
name
and
particular
mention
of
all
the
woundes
and
peynes
,
that
Christe
suffered
for
vs
,
be
contumeliouselye
in
vayne
brought
forthe
.
If
a
muster
shuld
be
taken
of
swearers
,
I
thynke
that
some
croked
peces
shoulde
be
founde
,
not
able
to
take
the
kynges
wages
,
that
wolde
sweare
as
greatte
othes
,
and
as
manye
of
them
,
as
the
beste
and
moste
able
man
on
the
fielde
.
They
thynke
that
greatte
othes
do
make
theym
to
be
of
more
estymation
.
and
therfore
they
sweare
at
euerye
worde
.
but
surely
they
be
fowelye
deceyued
.
for
othes
be
ordeyned
where
nede
is
,
that
trewthe
shall
not
perysshe
,
and
that
they
may
fynysshe
debates
amonge
menne
.
as
Paule
saythe
in
the
syxth
chapiter
to
the
Hebrewes
.
But
he
that
at
euerye
worde
sweareth
,
declareth
playnely
,
that
noo
credence
is
to
be
gyuen
to
any
his
wordes
,
and
therfore
he
ioynethe
to
euery
worde
an
othe
,
as
a
suertie
of
the
trewthe
therof
,
knowledgyng
the
lacke
of
trewthe
to
be
in
his
wordes
.
As
yf
a
manne
wolde
offre
a
greatte
substantiall
suretie
,
whan
he
wolde
borowe
a
penye
of
his
neyghbour
,
he
playnly
shulde
make
his
neyghbour
,
thereby
to
thynke
,
that
he
were
of
noo
credence
,
that
wolde
for
so
small
a
matter
offer
so
great
a
suertie
,
where
no
nede
is
so
to
do
.
¶
I
feare
me
,
the
great
role
of
.xx.
cubites
in
lengthe
and
.x.
cubytes
in
bredthe
,
whiche
the
prophete
Zacharie
sawe
fleinge
in
the
aire
in
the
.v.
chaptre
.
whiche
as
the
aungell
shewed
to
hym
,
dyd
contein
the
great
malediction
of
god
ageinst
theues
and
ageynst
swearers
,
that
shulde
be
iuged
by
it
,
do
flye
nowe
ouer
our
heedes
.
I
pray
god
we
maye
auoyd
the
danger
of
it
,
and
absteyn
hereafter
so
to
take
the
name
of
god
in
vayne
as
is
nowe
commonly
vsed
.
¶
We
doo
professe
the
fayth
of
Chryste
,
and
doo
speake
of
the
gospell
with
oure
mouthe
,
and
haue
the
booke
ofte
in
oure
handes
.
but
we
lerne
it
not
,
as
we
shulde
do
,
for
the
gospel
is
giuen
to
vs
to
know
god
thereby
,
and
to
be
a
rule
to
lyue
by
.
but
we
moche
do
talke
of
it
,
whiche
is
very
well
done
.
and
yet
we
nothyng
regard
to
amende
our
lyues
therby
,
and
to
lyue
as
it
byddeth
vs
.
but
we
doo
vse
the
gospel
,
as
if
it
were
a
boke
of
problemes
to
dyspute
vppon
▪
and
care
not
to
amende
oure
lyuynge
,
as
it
teacheth
vs
,
whyche
shall
be
to
our
great
punyshement
.
For
a
seruant
that
knoweth
his
lordes
plesure
,
and
not
fulfyllynge
it
,
is
more
greuousely
to
be
punished
than
he
that
knoweth
it
not
,
as
Christe
saythe
in
the
.xii.
chapiter
of
Luce.
We
myche
extolle
fayth
,
as
it
is
myche
worthy
.
But
workes
and
deedes
many
men
care
not
for
,
sayenge
,
god
regardeth
them
nothynge
:
for
faithe
alone
iustifieth
vs
,
and
not
our
workes
.
¶
Here
fyrste
of
all
it
is
to
be
obserued
,
that
no
dede
nor
worke
that
is
doone
by
man
without
faithe
,
can
euer
helpe
hym
to
heuen
,
for
lyke
as
a
man
,
that
renneth
out
of
the
race
,
where
the
course
is
sette
,
though
he
runne
neuer
so
faste
,
wynneth
no
game
,
so
a
man
that
doth
good
dedes
morall
,
without
faythe
,
deserueth
of
god
no
rewarde
.
for
withoute
faythe
it
is
impossible
to
please
god
.
as
sayncte
Paule
sayth
the
.xi.
chapiter
to
the
Hebrues
.
But
if
he
do
good
dedes
with
faith
,
than
they
be
acceptable
to
god
,
and
he
wyll
reward
hym
for
them
.
And
saynt
Paule
teacheth
vs
always
to
be
occupyed
in
doynge
of
good
workes
.
for
albe
it
no
man
may
be
iustified
by
his
workes
,
alone
.
Yet
after
he
hath
faith
he
must
ioyne
good
workes
with
it
,
yf
he
haue
any
tyme
therto
,
orels
his
faith
is
vnprofytable
vnto
hym
,
for
the
faythe
that
by
grace
dothe
iustyfie
,
is
the
faithe
that
worketh
by
Charytie
,
as
saynt
Paule
sayth
to
the
Galathians
in
the
fyfte
chapiter
,
and
not
an
ydell
faith
,
whych
saynt
Iames
in
his
epistle
calleth
a
deed
faythe
.
¶
Saynt
Paule
sayth
also
in
the
second
chapiter
to
the
Romains
,
that
the
herers
of
the
lawe
be
not
iustified
before
God
,
but
the
doers
of
the
lawe
.
And
saynt
Iames
in
his
epystle
in
the
fyrste
Chapyter
doth
lyken
hym
,
that
heareth
the
worde
of
god
,
and
dothe
not
thereafter
,
vnto
a
manne
,
that
loketh
in
a
glasse
,
and
after
he
hath
soo
doone
,
layeth
it
downe
,
and
forgetteth
that
he
looked
in
it
,
and
thynketh
of
other
matters
.
¶
And
where
they
say
,
that
fayth
alone
iustifieth
.
that
is
vntrewe
.
and
agaynste
sayncte
Iames
in
the
.ii.
chapiter
of
his
epistell
,
sayenge
,
that
a
man
is
not
iustified
by
his
faithe
alone
.
Also
to
iustification
of
a
synner
repentance
of
his
euylle
lyfe
paste
is
necessarilye
fyrste
requyred
,
and
muste
nedes
be
ioyned
with
faith
before
he
be
iustified
.
for
elles
yf
he
repent
not
,
he
remayneth
styl
in
synne
,
and
so
he
is
not
yet
iustified
,
and
all
the
preachyng
of
Christe
and
his
apostelles
,
begynneth
at
repentance
and
penance
.
so
that
faithe
without
that
can
not
helpe
.
Wherfore
it
is
neuer
true
,
that
faith
alone
iustifyeth
,
for
grace
of
god
muste
goo
before
faithe
,
and
on
our
behalfe
repentance
and
charitie
muste
be
ioyned
with
faythe
.
And
as
faith
is
the
gyfte
of
god
,
so
is
penaunce
,
and
so
is
charitie
,
so
is
hope
.
but
the
grace
of
god
who
granteth
all
,
goth
before
all
.
¶
Truth
it
is
that
out
good
dedes
done
before
faithe
,
doo
not
iustifie
for
lacke
of
faith
.
but
ioyned
vnto
faythe
,
they
doo
helpe
:
or
commyng
after
faith
,
they
helpe
to
make
vs
more
iustified
,
as
it
is
writen
in
the
.xxi.
of
the
apocalipse
.
Let
hym
that
is
ryghtwyse
,
be
yet
more
iustified
.
¶
And
that
almyghtye
god
requireth
of
vs
good
workes
,
it
appeareth
in
the
.xxi.
chapiter
of
Mathewe
,
&
the
.xi.
of
Marc.
where
Christe
commynge
to
a
figge
tree
,
full
of
leaues
,
hauyng
no
fruite
,
whyche
he
sought
in
it
,
by
his
curse
dyd
make
it
sere
.
so
if
we
being
the
tre
,
bring
not
forth
fruite
of
good
workes
,
hauynge
tyme
therto
,
neyther
the
roote
of
faythe
,
nor
the
leaues
of
wordes
can
alone
helpe
vs
.
An
other
parable
in
the
.xiii.
of
Luc
proueth
the
same
.
Where
a
man
hauynge
a
vyneyarde
,
and
in
the
same
a
fygge
tree
,
that
bare
no
fruite
,
badde
cutte
it
downe
.
And
at
the
request
of
his
gardyner
,
suffred
it
yet
longer
,
to
se
if
donge
layde
to
the
roote
wolde
helpe
it
.
As
oft
almyghty
god
being
the
lorde
of
the
vyneyarde
,
suffreth
vs
beinge
bareyne
to
haue
space
to
repent
,
and
bringe
forth
fruite
of
good
workes
.
For
it
is
written
in
the
thirde
of
Matthewe
,
that
euery
tree
,
that
bringeth
not
forth
good
fruite
,
shal
be
cut
downe
,
and
caste
into
the
fyre
.
¶
After
as
our
deedes
be
,
so
shall
oure
iudgement
be
,
as
Christe
sayth
in
the
.xvi.
of
Mathew
,
the
sonne
of
man
shal
come
in
the
glorye
of
his
father
with
his
aungels
,
and
shall
rewarde
euery
man
after
his
workes
.
Saynt
Paul
in
the
.ii.
chaptre
to
the
Romaynes
sayth
also
lykewise
,
that
god
wyll
rewarde
euerye
man
after
his
dedes
good
or
euyll
.
And
in
the
.iiii.
chaptre
of
the
fyrste
epystle
to
the
Corinthians
he
sayth
.
that
euery
man
shall
receyue
his
hyre
,
after
as
his
labour
is
,
soo
that
for
good
dedes
done
with
faythe
he
shall
receyue
rewarde
,
and
for
euel
dedes
done
after
fayth
,
or
out
of
fayth
,
he
shall
receyue
punishement
.
¶
Therfore
those
that
say
,
that
god
regardeth
not
our
workes
done
with
faythe
,
do
say
agaynst
Chryst
,
and
his
doctrine
gyuen
to
vs
by
hym
,
and
by
his
apostelles
.
For
sens
our
workes
done
with
fayth
be
the
measure
of
our
rewarde
to
be
greater
or
smaller
,
as
they
shall
be
founde
to
be
greatter
or
smaller
,
who
soo
saythe
,
that
god
regargeth
not
them
,
saythe
he
regardeth
not
the
measure
of
our
rewarde
.
and
yet
he
sayth
it
shall
be
measured
after
our
dedes
done
with
faythe
.
and
soo
he
saythe
agaynst
Christe
.
Saint
Paule
saythe
also
in
the
.ii.
chapytre
to
the
Ephesians
.
that
by
fayth
whiche
is
the
gyfte
of
god
,
we
be
of
newe
create
in
Chryste
,
and
in
good
workes
that
we
may
walke
forwardes
in
theym
.
and
sens
he
hath
create
vs
in
good
workes
to
walk
in
them
,
he
must
nedes
regarde
theym
.
or
els
he
cared
not
what
he
create
,
which
is
blasphemie
and
denyall
of
his
highe
prouidence
.
¶
Nowe
this
holye
weke
we
be
bydden
and
called
to
come
to
the
great
supper
of
our
blessed
lorde
Chryste
Iesus
,
and
to
eate
of
the
heuenly
meate
and
of
the
bred
of
lyfe
,
that
came
from
heauen
,
the
blessed
body
of
our
sauyour
Iesu
Christe
in
the
sacrament
of
the
aulter
.
Unto
whiche
we
may
not
go
in
our
fylthy
and
spotted
cote
,
leste
we
commynge
thyther
,
not
hauynge
the
cleane
garmente
of
our
soule
,
that
we
receyued
at
our
baptisme
,
be
expelled
out
of
the
feaste
.
And
therfore
we
muste
make
cleane
our
garmente
,
before
we
be
bolde
to
goo
thyther
.
But
I
feare
me
sore
,
lest
many
shall
make
such
worldly
excuses
,
as
be
written
in
a
parable
,
in
the
.xiiii.
chapiter
of
Luke
.
some
sayeng
,
they
be
newe
maryed
,
and
therfore
they
may
not
come
.
Whyche
do
sygnifie
men
gyuen
so
to
carnall
pleasure
of
the
body
,
that
they
care
not
to
come
to
heuen
.
some
sayinge
,
they
haue
boughte
fyue
yoke
of
oxen
.
whiche
doo
sygnyfye
those
,
that
folowe
the
sensualitie
of
theyr
fyue
senses
and
worldly
busynes
.
some
sayenge
,
that
they
haue
bought
a
vyllage
.
Whiche
sygnifie
those
that
purchase
landes
here
in
erthe
,
and
care
not
by
faithe
and
good
liuynge
to
purchase
heuen
.
All
whiche
sort
of
men
shall
not
taste
of
that
supper
,
as
it
is
there
written
.
But
god
forbyd
,
that
any
of
vs
shuld
be
of
that
sorte
.
And
therfore
lette
vs
euery
man
prepare
our selfe
,
and
make
cleane
our
spotted
and
fylthye
garment
.
Lette
vs
purge
and
purifie
the
tabernacle
of
our
sowle
,
and
make
it
a
lodgynge
worthy
to
receyue
Christe
into
our
house
,
and
not
to
dysdayn
vs
,
for
the
fylthynesse
of
our
vncleane
lyuynge
.
¶
But
howe
maye
this
be
done
,
and
by
what
meanes
?
surely
surely
by
no
meane
but
by
penaunce
,
and
repentaunce
,
and
callynge
for
mercye
to
all
myghtye
god
with
a
sorowfull
harte
,
that
we
hauynge
receyued
soo
innumerable
benefytes
of
god
,
so
lytel
haue
regarded
our
obedience
to
his
commandementes
,
proudly
and
vnkyndly
despysyng
hym
,
and
more
regarding
our
own
wretched
concupiscence
and
pleasure
in
all
worldly
delytes
,
then
god
.
Let
vs
folowe
the
exhortation
of
almightye
god
,
spoken
to
vs
by
the
mouthe
of
Iohell
in
the
.ii.
chaptre
,
sayinge
.
Turne
ye
synners
againe
to
me
by
fastynge
,
by
wepynge
,
by
myche
lamentynge
your
myserable
estate
,
and
teare
sunder
your
hartes
,
and
not
your
clothes
.
Almyghty
god
wyll
rather
regarde
a
sorowfull
and
contryte
harte
to
dwell
in
it
,
than
all
the
temples
that
we
can
bylde
for
hym
.
As
it
is
written
in
the
laste
chapiter
of
Esai
.
Let
vs
knowlege
and
confesse
our
owne
fautes
fyrst
,
before
we
be
accused
of
them
at
iudgement
.
Lette
vs
wepe
for
our
vngracious
lyfe
:
and
sure
it
is
,
god
wyll
regarde
our
teares
.
Dauid
sayth
in
the
.lv.
psalme
.
Almyghtye
god
,
I
haue
shewed
my
lyfe
to
the
,
and
thou
haste
putte
my
teares
in
thy
syghte
.
We
that
haue
vsed
our
eyes
all
the
yere
in
regardyng
worldly
pleasures
,
so
that
through
vehemente
ioye
somtymes
the
teares
haue
braste
out
with
myche
lawghynge
.
nowe
latte
vs
wepe
.
as
Dauid
techeth
vs
in
the
Cxviii
.
psalme
,
sayenge
to
almyghtye
god
.
The
teares
haue
braste
oute
of
my
eyes
,
bycause
they
haue
not
regarded
and
kepte
thy
lawe
.
Let
vs
folowe
the
counselle
of
saynt
Paule
in
the
.vi.
chapiter
to
the
Romaynes
sayenge
to
vs
.
As
ye
haue
gyuen
your
members
to
serue
to
iniustyce
,
to
do
wronge
:
soo
lykewyse
gyue
youre
members
to
serue
iustice
to
your
sanctifienge
.
Dauid
sayth
also
in
the
.vi.
psalme
,
I
haue
trauayled
in
my
waylyng
.
I
shal
washe
euerye
nyghte
my
bedde
with
wepynge
teares
.
And
after
that
he
saythe
.
God
hathe
herde
the
voyce
of
my
wepynge
.
for
god
dothe
regarde
teares
commynge
forthe
out
of
a
sorowfull
and
contrite
harte
.
If
thou
saye
,
thou
canste
not
wepe
:
thou
doeste
confesse
thy
folye
.
For
yf
thou
lese
by
example
any
substance
of
worldely
goodes
,
as
yf
thy
house
be
robbed
,
thy
shyppe
laden
with
marchandyse
perysshed
in
the
see
,
thy
wyfe
that
thou
dyd
loue
,
departed
.
thy
sonne
deade
.
than
thou
canste
weepe
myche
more
thanne
ynough
.
and
where
thy
sowle
is
by
synne
departed
from
almyghty
god
,
whiche
departynge
from
hym
is
the
very
deathe
of
the
sowle
,
and
lyeth
stynkynge
in
synne
,
not
foure
dayes
as
the
body
of
Lazarus
dyd
in
his
graue
,
but
myche
more
than
foure
monthes
,
ye
thrise
foure
monethes
,
canst
thou
not
wepe
?
Surely
thou
haste
great
cause
to
lament
thy selfe
.
For
what
exchaunge
canst
thou
deuyse
to
make
,
so
dere
to
the
,
as
thy
sowle
is
?
¶
Wherfore
lette
vs
with
the
sworde
of
the
spirite
,
whiche
as
saynt
Paule
sayth
,
is
the
worde
of
god
,
make
a
quycke
sacrifice
of
our selfes
,
with
a
sorowful
hart
,
bycause
we
haue
broken
goddis
comman●●mentes
,
applienge
the
sharpe
worde
of
go●●o
our
synfull
lyfe
,
that
we
may
therwith
kyll
our
concupiscences
and
al
fleshly
and
worldly
lustes
,
and
so
makyng
of
our
sorowfull
hart
a
sacrifice
to
almyghty
god
,
obteyne
his
mercy
thereby
,
as
he
hath
promised
to
vs
by
Dauid
in
the
fyfty
psalme
sayeng
.
The
sacrifyce
to
god
is
a
spirite
troubled
with
sorowe
,
and
thou
God
wylte
not
despyse
a
harte
contryte
and
mekened
.
¶
We
must
brynge
forthe
fruites
of
our
penance
and
repentance
by
the
amendemente
of
oure
synfulle
lyues
,
as
sayncte
Iohn
Baptyste
sayde
to
the
Iewes
in
the
thyrde
of
Mathewe
.
For
God
canne
not
be
deluded
with
the
fayre
wordes
only
of
a
synner
,
sayinge
.
I
am
a
synner
,
and
yet
wyll
not
amend
.
For
God
loketh
whether
those
wordes
come
fro
the
harte
being
contrite
.
Whyche
if
they
dydde
,
amendement
of
the
euyll
lyfe
shuld
ensue
,
&
good
workes
shuld
springe
out
,
where
the
euyll
dyd
growe
before
.
whiche
newe
sprynge
of
good
workes
is
the
fruyte
of
penaunce
.
¶
We
must
also
go
forwarde
in
the
way
of
our
lorde
,
and
not
stande
styll
.
for
elles
we
can
not
come
to
our
iourneys
ende
.
Dauid
saythe
in
the
.
Cxviii
.
psalme
.
The
immaculate
and
vnspotted
men
be
blessed
,
that
do
go
forwarde
in
the
way
of
our
lorde
.
He
that
saithe
,
that
he
dwelleth
in
Chryste
,
muste
walke
after
Christe
in
his
way
,
whiche
is
his
commandementes
,
as
he
hym selfe
dyd
.
As
saynte
Iohn
saythe
in
the
.ii.
chapiter
of
his
fyrste
epistle
.
and
therfore
we
maye
not
stand
styll
,
but
go
on
in
doinge
good
,
to
our
iorneys
ende
,
as
he
dydde
.
Saynte
Paule
saythe
to
the
Galathians
in
the
.vi.
chapiter
.
Se
that
ye
erre
not
,
god
can
not
be
mocked
,
suche
as
a
man
dothe
sowe
,
suche
shall
he
reape
.
he
that
soweth
in
the
flesshe
,
shall
reape
therof
corruption
.
and
he
that
soweth
in
the
spirite
,
shal
of
the
spirite
repe
lyfe
euerlastynge
.
Lette
vs
not
ceasse
in
good
doing
,
for
we
shall
reape
it
,
not
failynge
,
whan
the
tyme
commeth
.
Therfore
whiles
we
haue
tyme
,
let
vs
do
good
to
all
men
,
and
chiefly
to
the
domestykes
of
our
fayth
.
And
as
we
shulde
study
to
be
ryche
in
faythe
:
for
Christe
dyd
chose
suche
to
be
of
his
flocke
,
thoughe
they
were
poore
in
worldly
goodes
.
As
saynt
Iames
saythe
in
the
.ii.
chapyter
of
his
epistle
.
so
muste
we
studye
to
be
ryche
in
good
workes
.
As
saynt
Paule
saythe
in
the
.vi.
chapiter
of
the
fyrst
epistle
to
Timothe
,
where
he
byddeth
hym
teache
the
ryche
men
of
the
worlde
,
to
be
redye
with
their
abundaunce
of
goodes
,
to
helpe
the
poore
.
and
to
make
therby
a
treasure
in
heuen
:
and
to
studye
to
be
ryche
in
good
workes
.
so
for
these
.ii.
rychesses
,
the
one
the
rychesse
of
faythe
,
the
other
the
rychesse
of
good
workes
,
we
shoulde
chiefly
studye
.
¶
Also
Chryste
in
the
.vi.
of
Mathewe
doth
teache
vs
thre
chiefe
exercises
,
whiche
wyll
conferre
greatly
,
to
the
amendement
of
our
lyfe
,
that
is
to
saye
,
fastynge
to
tame
therby
the
inordynate
lustes
of
the
fleshe
.
Almesse
dede
,
to
refrayne
couetousnesse
,
and
to
helpe
to
redeme
our
synnes
therwith
,
as
Daniel
saithe
in
the
.iiii.
chapiter
.
And
prayer
to
almyghtye
god
,
therby
to
abate
our
pryde
and
outrequydaunce
and
arrogance
,
that
we
not
trustynge
of
our selfes
,
but
of
his
helpe
,
may
aske
of
hym
thynges
necessarye
for
vs
from
tyme
to
tyme
.
And
that
we
shoulde
ofte
praye
,
Christe
teacheth
vs
by
the
parable
of
the
wydowe
,
whiche
by
her
importunitie
and
ofte
cryenge
to
the
wicked
Iudge
,
that
feared
neither
god
nor
man
,
obteyned
at
the
laste
Iustyce
of
hym
.
As
it
is
written
in
the
.xviii.
chapiter
of
Luc.
¶
We
rede
,
also
of
Christe
,
that
he
some
tyme
prayed
all
night
to
god
.
as
it
is
writen
in
the
.vi.
chapter
of
Luke
.
And
saint
Paule
sayth
to
the
Colossians
in
the
.
ii●i
.
chapiter
.
Gyue
you
to
prayer
beinge
vigilant
in
it
.
And
to
Timothe
he
wryteth
in
the
.v.
chapiter
.
She
that
trewely
is
a
wydowe
,
lette
her
giue
her selfe
to
prayer
nyght
and
daye
.
And
to
the
Thessalonicense
he
writeth
in
the
.v.
chapyter
of
the
fyrste
epistell
,
sayenge
.
Pray
without
any
day
leauynge
of
,
not
that
we
shoulde
doo
nothynge
elles
,
but
that
we
shoulde
ofte
amongest
other
thynges
that
we
do
,
pray
to
almighty
god
,
lauyng
him
&
callynge
hym
to
remembraunce
,
that
he
may
helpe
vs
,
puttynge
in
all
our
dedes
,
our
confidence
in
hym
.
Whiche
we
myghte
easely
do
,
briefely
sayinge
diuerse
tymes
on
the
daye
,
thoughe
it
were
but
one
Pater
noster
at
one
tyme
.
soo
that
Christe
thereby
shuld
be
not
far
from
our
remembrance
.
nor
we
shulde
not
by
worldely
pleasures
or
busines
straye
abrode
farre
from
hym
.
nor
the
deuyll
shoulde
not
so
boldely
approche
vs
,
seinge
vs
alwayes
vnder
the
wynge
and
protection
of
our
heauenlye
father
.
And
surely
if
we
coulde
thus
dyspose
our selfe
,
our
affaires
shuld
prosper
th●
more
in
this
worlde
,
and
we
shulde
also
thereby
please
almyghty
god
,
and
come
to
the
glorye
euer
lastynge
.
Whervnto
our
sauyour
Iesu
Christ
,
who
hath
redemed
vs
,
bryng
vs
all
.
Qui
viuit
&
regnat
cum
deo
patre
in
vnitate
sancti
spiritus
per
omnia
secula
seculorum
.
Amen
.