A SERMON MADE IN THE Cathedral church of saint Paul at London, the XXVII. day of june, Anno. 1535. by Simon Matthew.   

SERMON MADE BY Simon Matthew.  
HUMILIAMINI igitur sub potenti manu'dei, ut vos exaltet in tempore visitationis. etc. Priori epistola Petri Capit. ultimo. It may right well be verified of saint Peter, that the famous prince Solomon writeth in the ix chapter of his proverbs, Scientia sanstorum prudentia, that is to say, The cunning and knowledge of perfect good men is Prudency, not in giving themself to knowledge only of worldly matters, remembering things passed, and providing for things to come, but also using the same, to the profit of other in spiritual things: neither hiding their talentis ne precious treasure of their master committed to them, more superfluously, or undiscreetly expending the same: but as they see occasion and have time, diligently labour fruitfully to bestow them. For sometime the wise man must exhort, and sometime dissuade, sometime praise, sometime dispraise, sometime entreat, and sometime rebuke, as his causes shall require: sometime he must assuage the proud courage of an high stomach, and courage and comfort them that are weak and comfortless: and these properties shall ye see in this blessed apostle, if ye reverently read his epistoll, and observe every part of the same. For he, considering in his time the great persecution, that was done against the christians, and how they were fled into divers parties and scattered about for fear of the same, sent like a good Pastor loving letters to them, commending, comforting, exhorting them.  
first he most highly extolleth, praiseth, and blesseth god, for his inestimable mercy showed, to regenerate and repair us by the Resurrection of jesus Christ from death to immortality and life everlasting, putting them in comfort to be partakers and inheritors of the same glory, not by their merits, but by the operation of the holy ghost, which by faith preserved them worthy such reward: willing them for this cause to rejoice in their persecutions and other tribulations, which shall prove and declare their unfeigned & true faith to their praise, and glory of god. And for that he will not them to have a counterfeit faith, or a faith of their own imagination, invented by some sensual device: he willeth and commandeth them to live accordingly to their profession. For it is not enough to be christened, & with outward deeds or countenances to profess Christ, and so to have the title of a Christian, except they will declare them to be such in deed by innocency of living, which they must especially regard, thereby representing Christ: and also remembering with how great a treasure they are redeemed. And these persuaded to them in the first chapiter, and part of the second, he willeth them, that they shall not under the prerexte of Christianity, to think themself at liberty to disobey their superiors, but rather every one to do his duty to them, although they were infidels and tyrants: for herein consisteth the perfection of a christian man, if he willingly suffer injuries & deserve them not. For if a man suffer loss of goods, imprisonment, outlawry, ye death, and deserve the same, it shall nothing be rewarded of god: so that the punishment maketh not a martyr but the cause, as saint Peter affirmeth in the second chapiter. Therefore he will all christians to suffer as innocentes, taking example of Christ.  
¶ In the third chapiter he teacheth, how the woman shall use herself to her husband, and what conversation she ought to be of, the manner of her tyringe and of her apparel, expressing the chastity of her mind, he also there teacheth, how the man shall use himself to his wife. Then he generally exhorteth all to faith & to unity in the same, and to compassion fraternal, love, gentleness, meekness, patience, not hasty to be revenged, repaying one injury for an other, or one ill word for another, but gentylle in word and deed: and thus living innocently to fear no perfection, for no man can hurt them, but much blessed are they that suffer for virtue.  
¶ He willeth also the Christianes' to be perfectly instruct in faith and hope, that if any demand any thing of them, they may be in a readiness to answer them, and with wisdom & example to allure them to the Religion of Christ and like paciency, if they should suffer. like persecution for their innocency. For thus Christ moste innocent and void of all sin suffered for us sinners, having great care to save us, as he also in the time of Noah would have saved the people if they had converted and done penance in tyme. Wherefore for as much as Christ by afflictions and many tribulations is now ascended into heaven, it shall become his disciples to be of his conditions & mind, and prepare them first to be endued with virtues, and than to be in readiness to suffer for the same. This no less than thrice he inculketh into them, advertising them to be in readiness to suffer, but not as malefactors, but to have a good and a just cause to suffer for. And for that he will not the flock of Christ to be destitute & lack knowledge, instantly he desireth the seniors, that are assigned to have the oversight, to feed them diligently, and that gladly and willingly, looking for reward of god. Also the iuniours to be obedient to their elders: and generally all to show humility to each other. For god withdraweth his grace from the proud, and giveth the same to them that are meek. Humble you, submit and meek yourselves therefore under the mighty hand of god. commit yourselves, that is to say fully and holly to his protection, that he may promote and exalt you in the time of his visitation. commit to him all your business: for he hath great care for you. Be you sober and circumspect: for your adversary the devil, like a roaring lion wandereth about seeking whom he may devour: him resist you strong in faith, considering like persecution to be done to all your christian brother heed. The god of all grace, which hath called us into his everlasting glory by Christ jesus, shall his own self after you have suffered a little affliction, make you perfect, shall settle and strength you. To him be glory and dominion for ever, and while the world endureth. Amen. This is the english of the Epistle, that we read this present sunday: that I may have grace to declare the same more largely to the glory and honour of god, I shall desire you to call to god for the assistance of his grace: and in your prayer to commend to him the catholic church of Christendom, in especial this church of England, our sovereign lord the king supreme heed under god of this church, our most gracious queen, queen Anne, my lady Elisabeth princess and lawful heir to them both. etc. And all though the last sunday the preacher could not find in his conscience to pray for the souls departed, saying, that he thought his prayer should nothing avail them: yet I will desire you to pray for them, trusting that you have in remembrance, how in time's paste I have proved by authorities of Hierome, Augustin, Ambrose, and Chrysostome, and also by scriptures, as saint Augustine understandeth them, that we should so do: for they are in such case, that they may be relieved by our prayer. etc.  
¶ All though in considering the sensible creatures of god, many times I am constrained greatly to marvel at the divine power: yet nothing so greatly moveth me, as when I remember all the regions of Christendom, which before the coming of Christ, were spiritually dead, and now by his mercy have life given to them, so knit and joined to him as one principal heed by unity of faith, that now they are one mystical body, having divers membres deputed to divers offices, and every one ministering for other in Christ. And this is well worthy to be marveled at, if we will consider the great multitude of the people, and the diversity of the same, which setting all customs apart, all human laws, all learning, all pleasures, all vices (wherein they had all their life times accustomed themselves before) most humbly received the faith of Christ, from the which neither loss of goods, nor imprisonment, nor death could ever dissuade them.  
¶ And surely great marvel it is, how that so many noble men, so many princes, so many kings, so many emperors, ye of so great power and stomach, would give credence to such simple, unknown, abject and vile persons as the apostles were, after the worldly estimation: which preached things incredible, as Christ god and man to be borne of a virgin, which crucified and put to death, rise again the third day by his own power from death to life, and soon after ascended to heaven. Which preached for delicacy of living, abstinency: for voluptuousness, chastity: for dalliance, lamentation and continual mooning: for riches, poverty, the spirit of god so working, that many nations unlike in conditions, unlike in language, and being in great distance, did agree, and yet do agree in professing Christ jesus and his religion, one spirit working and giving vital operation to them all. For as in the natural body of man the soul giveth life and moving to every joint, so that no man can move any part of his body, but by the spirit vitalle extended to the same: no more can any man move himself to any point of virtue and goodness, but by the virtue of the holy ghost exciting & moving him to the same. And as the body is one, and hath many membres, and yet all the membres make one body, though they be many in themselves: so is Christ with all christians one. For all we are christened in one spirit, for that we should be one body in Christ. This body was sometime in Christ and his apostles and disciples, and by them it was nourished and increced, some travailing into one country, and some into an other: and as they did profited in them, so did they become partis of Christis mystical body, that is to say of the church, so that the diversity of regions and countries maketh not the diversity of churches but the unity of faith maketh all regions one church, all though the same regions were unknown to us and we to them. As if saint Andrew, Philip, Thomas, and other of the apostles preached in strange countries, and converted them, speaking nothing of each other, nor of Peter, but only of Christ and his benefytis: yet for their faith should they be of the same church that Peter was of, all though they never hard of Peter, nor Peter of them. As sayncte Paul after his conversion, unknown to Peter and other apostles, preached in Arabia and Damascus iii years, jesus, that he is the son of god: and many by his preaching received the faith, which neither knew Peter nor other of the apostles, but jesus Christ, and the same crucified for our redemption: and yet for this faith, were they made one in Christ, and of his church. So that it was of no necessity for them to know Peter, as many have reckoned in the bishop of Rome, that except we knew him and his holy college, we could not be of Christis church. But I am right sure, that many thousands are saved, which never hard of Peter, nor yet of the bishop of Rome: so that the unity of Christis church consists not in the knowledge of any earthly creature: but in the knowledge of Christ and true believe in him. And for this laboured the apostolles, and yet labour their true successors, whose continual study must be to maintain the same, taking example of saint Paul, which regarding moche this unity, saith in the xiiii chapter to the Romans, Quae pacis sunt, sectemur, et quae aedifi●●tionis sunt, invicem custodiamus, Where he reproving unfruitful disputations, willeth us to follow those things that may make for unity, & for the edifying of our brothern and us. And in likewise in the first chapiter to the Corinthians, in the first epistle he saith, Obsecro vos fratres per nomen domini nostri jesu Christi, ut idipsum dicatis omnes, et non sint in vobis schismata. sitis autem perfecti in eodem sensu et in eadem sententia, I instantly desire you (saith he to the Corinthians) in the name of our lord jesus Christ, that you agree both in word & mind in one, and let there be no schism nor division among you. And in the xiiii. chapiter I read of him, Non est dissensionis deus, sed pacis, sicut et in omnibus ecclesiis sanctorum do ceo, where the holy apostle willeth, that if any man reckon himself to have the spirit of god, he shall the rather regard unity: for that the spirit of god is author of unity, and not of discord. Even so writing to the Ephesians, he saith, Soliciti servare unitatem spiritus, 
Eph▪ 4.  willing all hautenes to be set apart, and every man with gentleness to do his diligent endeavour to maintain unity. And saint Paul reckoneth, that he shall soon obtain his desire, for that they have one body and one spirit, and one trust and hope of the inheritance of heaven, that is promised them by their vocation. Furthermore they had one lord, one faith, one baptism, which by the meritis of the passion of Christ was of like effect to them all. Also they have one god, which is father of them all, & hath the most high regency, governing all thing, and by his divine spirit is present in us al. And in his epistle ad Hebreos, in the xii chapiter, he saith: Pacem sequim ini cum omnibus et sanctimoniam, fine qua nemo deum videbit, contemplantes ne quis desit gratiae dei, ne qua radix amaritudinis sursum germinans impediat, et per illam inquinentur multi, Do your endeavour to have peace and quietness with all folks, and to have purity and cleanliness of lyvynnge, without the which no man shall see god, neither now by faith, nor hereafter by fruition: do I say your endeavour, considering not only for yourselves, but also for other that they fall not from grace: And take heed, lest any ill rote of infidelity springe up, whereby other may be corrupt. And thus saint Paul was ever wont to preach, knowing right well, that all though divers and many things pertain to the life of a christian, yet nothing more than peace and unite, our saviour Christ saying, joan. xiii. In hoc cognoscent omnes, quia mei estis discipuli, si dilectionem habueritis adinuicem, By this cognisance all the world shall know you for my disciples, if ye have unite among you, unity I say of faith and spirit, fixed and set steadfastly in god, and not in any mortal creature, as many have thought necessary, that if a man should be of the church of Christ, he must be of the holy church of Rome, & take the holy father thereof for the supreme heed, and for the vicar of Christ, yea for Christ himself: and to be divided from him, were even to be divided from Christ. Such damnable teachings have there been, which have caused men to leave the commandements of god undone for the human traditions: but what so ever hath been done by ignorance, let us reform it, and not be ashamed to profess truth: which is, that next unto god the prince ought to be honoured, and that the bishop of Rome hath no more power by the laws of god in this realm, than any other foreign bishop, and this will I plainly prove: and all though I can not do it eloquently, yet I shall do it faithfully, and that for truthessake. And for that I will not be tedious in rehearsing the kings in the law of nature and laws written till the coming of Christ, I shall speak that the gospel, the very word of god provoketh me to.  
¶ first the act of saint Iohn Baptist moche moveth me, 
●uc 3.  which being the elect and chosen prophet of god, & sent from him, to whom no other creature borne after the common course of nature might be compared, living in such great integrity and innocency, preaching verity, and maintaining the same to death, demanded of the most notable offenders in jury, what they should do, commanded them, reverently to observe the ordinances and laws of their emperor: which he would not have done, if that obedience had not been due by the laws of god. He did not counsel them to run into a solitude, and leave their duties vudone: nor he did bid them to lay apart their armours, but that accordingly as god willed, serve their emperor, doing no violence to any person, nor falsely accuse any man, but to be content with such wages as their emperor gave them, to resist his enemies, and to preserve the common wealth. And Christ himself not only with other did write his name, knowledging his obedience, but he also paid the heed penny, as a token of the same, persuading the jews, which had conjured to rebel against their emperor, that without inurmour or grudge they should do their duty, and conform them selves to their princes pleasure, saying: give to Cesar, 
〈…〉.  that is dew to Cesar, and give to god, that is dew to god. 
〈◊〉. 5.  And even so when the jews would have forsaken their prince, & have chosen Christ to their king, he withdrew himself, and that to avoid occasion of rebellion and disobediency. Also teaching his disciples humility, and not to be ambitious, when they strived, which of them should be taken for the better, 
〈…〉  he said: who so esteemeth himself better, let him use himself as an inferior, meaning, that the greater graces that a man or woman receiveth of god, the more shall they humble themselves, in disposing the same, and not to desire no high estate, nor to be the more stately or proud for them, but evermore to reckon themselves most unworthy. And for a token hereof before his passion, in all his .v. examynations, he never grudged at Caesar's laws, nor at the commandments of his commissioners.  
¶ Now good Christians, if there were no other scriptures to teach us to do our duties to our sovereign: yet it seemeth to me, that these few examples should sufficiently move us, if we did love and dread god. For if saint Iohn and Christ show such obedience to princes being infidels and tirantis: how moche more shall we be bound to do the same to our christian prince? And if they never went about to diminish the royalty of their Emperor, what good christian can with good conscience attempt the contrary? saint Peter, which never challenged so high honour or dignity, as many have given to him, all proud prelacy set apart writeth not to one country or city, but universally on this wise: 
〈…〉  Humble yourselves unto all manner ordinance of man for God's sake, whether it be to the king as most excellent, or to his commissaries sent from him, for the punishment of jewel doers, & the laud of them that do well. Mark here, that the prince is called most excellent: which if he so be, than none in his realm shall excel him. And he saith also: Fear god and honour the king. See here how that he putteth no mean person betwixt god and the prince: but immediately after god, the king must be honoured. 
〈…〉  Thus taught saint Paul the romans, that every man and woman should be obedient unto the authority of the higher power: for there is no power but of god, the powers that are, are ordained of god. who so ever therefore resisteth power, resisteth the ordinance of god: And they that resist, shall receive to themselves damnation. For rulers are not to be feared for good works, but for jewel. will you be without fere of the power? do well than, and so shall thou be praised of the same. For he is the minister of god for thy wealth. But and if thou do evil, than fear: for he beareth not the sword for naught, but is the minister of god, to take vengeance of them that do evil. Wherefore you must needs obey, not for fear of vengeance only, but also because of conscience. And even for this cause pay you tribute: for they are God's ministers, serving for the same purpose. O good lord, what majesty is in these words? how earnestly should every christian man and woman have this in mind. For if such power be of god (as in deed it is) and the resister thereof, resisteth the ordinance of god, if god have given the sword to punish and slay the deniers hereof, if eternal damnation remaineth for them, that disobey this godly ordinance: what damnation are they in, which contemning truth, shall study to procure their own death, and so cause other to fall in like damnable error with them? I can not nor dare judge them, but the word of god judgeth them, which oppugnen verity. God of his infinite mercy pardon the ignorant, not of this realm only, but of all christian realms, and grant them light to see his truth, and open their hearts, with pure conscience to receive the same.  
¶ How earnest this holy apostolle was for this verity, it may right well appear in his epostol sent to his disciple Titus, whom he had assigned to be bishop of Crete, giving him among all other things in commandment, to warn the people in his sermons, that they submit themselves to princes and powers, & readily to obey their commandments, as he himself in all things obeyed them: & made refuge to them, as when he apeled to Cesar in a cause of heresy, giving example of his obedience. When I red this first, I marveled moche, that Paul, in a matter concerning the health of his soul, would appeal to Cesar and not to Peter, if Peter had been the chief prelate ordained of god. But full well he knew, that good Peter neither had nor would have any high estate, or imperial power, although Christ had used him familiarly. Nor good Paul himself challenged any more authority, all though Christ called him his elect and chosen vessel. Emperor, what good christian can with good conscience attempt the contrary? saint Peter, which never challenged so high honour or dignity, as many have given to him, all proud prelacy set apart writeth not to one country or city, but universally on this wise: Humble yourselves unto all manner ordinance of man for God's sake, whether it be to the king as most excellent, or to his commissaries sent from him, for the punishment of jewel doers, & the laud of them that do well. Mark here, that the prince is called most excellent: which if he so be, than none in his realm shall excel him. And he saith also: Fear god and honour the king. See here how that he putteth no mean person betwixt god and the prince: but immediately after god, the king must be honoured. Thus taught saint Paul the romans, that every man and woman should be obedient unto the authority of the higher power: for there is no power but of god, the powers that are, are ordained of god. who so ever therefore resisteth power, resisteth the ordinance of god: And they that resist, shall receive to themselves damnation. For rulers are not to be feared for good works, but for jewel. will you be without fere of the power? do well than, and so shalt thou be praised of the same. For he is the minister of god for thy wealth. But and if thou do evil, than fear: for he beareth not the sword for naught, but is the minister of god, to take vengeance of them that do evil. Wherefore you must needs obey, not for fear of vengeance only, but also because of conscience. And even for this cause pay you tribute: for they are goodis ministers, serving for the same purpose. O good lord, what majesty is in these words? how earnestly should every christian man and woman have this in mind. For if such power be of god (as in deed it is) and the resister thereof, resisteth the ordinance of god, if god have given the sword to punish and slay the deniers hereof, if eternal damnation remaineth for them, that disobey this godly ordinance: what damnation are they in, which contemning truth, shall study to procure their own death, and so cause other to fall in like damnable error with them? I can not nor dare judge them, but the word of god judgeth them, which oppugnen verity. God of his infinite mercy pardon the ignorant, not of this realm only, but of all christian realms, and grant them light to see his truth, and open their hearts, with pure conscience to receive the same.  
¶ How earnest this holy apostolle was for this verity, it may right well appear in his epostol sent to his disciple Titus, whom he had assigned to be by shop of Crete, giving him among all other things in commandment, to warn the people in his sermons, that they submit themselves to princes and powers, & readily to obey their commandments, as he himself in all things obedience. When I red this first, I marveled moche, that Paul, in a matter concerning the health of his soul, would appeal to Cesar and not to Peter, if Peter had been the chief prelate ordained of god. But full well he knew, that good Peter neither had nor would have any high estate, or imperial power, although Christ had used him familiarly. Nor good Paul himself challenged any more authority, all though Christ called him his elect and chosen vessel. And I dare boldly say, that none of the apostles, what partis so ever they preached in, desired ever any jurisdiction, but only desired the high powers to use their authorities in serving god, as before times they had in serving the world: considering that it is two things, to be a prince and a christian prince, 
●●●ce of ●●ace.  whose office is to procure peace for his people, to see the liberties of his common wealth maintained, to see that the poor people famish not for lack of sustenance, some having to moche, and excessively expending the same, and other some having nothing at all, to see who be called to offices, to be of his counselors, to see the seditious and other malefactors punished, remembering that god hath not given him his sword for nought. And therefore saint Augustyne saith, that all though he were ones of this opinion, that malefactors, as heretics, should only be resisted with scriptures: yet he perceiving many incommodities to rise thereupon, changed his mind, and thought the argumentis of scripture not sufficient, unless the temporal power would assist and give aid to them. And he saith that these words of the prophet, Et nunc reges intelligite, erudimini qui iudicatis terram, 
Psal●  Seruite domino in timore, were spoken sometime in prophecy now to be put in effect of every christian prince, that they shall now learn to know god, of whom they have their kingdoms, and meking themselves under the mighty hand of god, shall learn true and wholesome doctrine, to judge the people & serve god with due fere and reverence, devising laws to repress errors & other vices repugnant to the pleasure and will of god: and that their subjects may learn to prefer truth to man's inventions and imaginations. And therefore he praiseth the laws made by emperors against the pagans, saying: Quis enim nostrum, quis uestrum non laudat leges ab imperatoribus datas ad versus sacrificia paganorun? And in the same epistol he saith, that such sharp and penalle laws have caused many to leave their errors, & afterward have given most hearty thanks to their princes, which by such means have called them from their errors. For like as a man being in a phrenesye may not be suffered to have his wilful liberty, but must be bound with chains lest he destroy himself: and as they that be diseased with a deadly sleep, in latin called Morbus lethargicus, may not be suffered to have their appetite, but must be kept waking, or else they shall sleep to death: so must malefactors be looked upon with fearful laws and pains, lest they both destroy themselves and other: and in so doing the princes do their due service to god, or else not. For as saint Augustine saith in another place, Quomodo reges serviunt domino in timore, 
Ep●▪ la. 5●  nisi ea, quae contra domini jussa sunt, religiosa severitate ꝓhibendo atque plectendo? Our lord jesus put this in the heeds and hartis of princes, to know their powers given of god, and to execute them in his service: then shall we nothing need to run to Rome, but every man in his realm shall say and report by his prince, as Tertuliane did by his emperor, which in a little treatise made ad Scapulam, saith, Christianus nullius est hostis, nedum imperatoris, quem sciens à deo suo constitui, necesse est ut et ipsum diligat, et revereatur, et honoret, et saluum velit, cum toto Romano imperio, quousque saeculum stabit. tam diu enim stabit. Colimus ergo et imperatorem sic, quomodo et nobis licet, et ipsi expedit, ut hominem à deo secundum, et quicquid est, à deo consecutum, solo deo minorem, A christian man is no man's enemy, moche less is he the emperors enemy, whom he knowing to be ordained of god, of necessity must love him, reverence him, and honour him, and desire him to prosper with all his empire of Rome even to the worlds end. For so long shall it stand. We therefore honour our emperor, as much as is lawful for us, and convenient for him. We honour him as a man next to god, having what so ever he hath of god, inferior to god only.  
¶ Here is a wonderful saying and a notable, and to many incredible: but to confirm this, hark what Iohn and Paul the holy martyrs said to julyan, when he threatened them with these words: Si contemptus fuero à vobis, necesse mihi erit agere, ut contempni non possim. joannes et Paulus dixerunt, Non praeponimus tibi personam qualemcunque, deum tibi praeponimus, You shall understand, that this juliam had given in commandment, that all his subjects should make sacrifice to idols, and that all professing Christ should be banished: none so hardy to maintain or receive into his house any of that sort: but john & Paul, not withstanding this commandment cherished the Christians. Wherefore the emperor being discontented, said to them: If you contemn me, it shallbe necessary for me so to do, that I be not contemned. The holy men john and Paul made answer on this wise: we prefer no person, no creature, what degree so ever he be of, unto you, god we prefer. How fortuned this, that these holy men forgot here the bishop of Rome? why did they not prefer him: as their supreme heed next unto god? Except you will be blind still, these few authorities may suffice to show unto you, that next to god we shall honour our prince.  
¶ Now let us see how it may be proved, that the bishop of Rome hath no more authority, than an other foreign bishop: but first let us see what scriptures the papists rest most upon, which if we can pull away from them, their matter is like to fall. They say, that this text maketh moche for them, 
uc 9  Tues Petrus, et super hanc petram aedificabo ecclesiam meam, Thou art Peter, and upon this stone I will build my church, ergo Peter was the heed of the church. Truly this argument is framed moche like their matter: For if the church had been stably shed upon Peter, than when Peter died, all should have fallen with him, both church and chancel: but saint Augustyne teacheth us an other manner of lesson, 
Episto la. 165  which is, that these words, Thou art Peter, and upon this stone I will build my church, were spoken to Peter, not as to a private person but to Peter representing the whole number of the apostles, and the universal church. And this agreeth well with the gospel, where Christ asked his disciples, whom the people said that he was, and they answered and said: Iohn baptist, some say Helias, and some say one of the old prophets is risen again: He said unto them: who say ye that I am? Peter answered and said, Thou art the Christ of god. And he warned & commanded them, that they should tell no man that thing. Of this it may appear, both in as king the question, and also of Christis commandment, that Peter made answer in all their names. For the question was not purposed to him, but to them all: and therefore making answer, he made answer for them all. And this commandment, that they should not speak this thing to any person, was given not to Peter only, but to them all: which proveth, that the revelation was made as well to other as to Peter. And the same authority, that he gave to Peter in the name of them all, to bind and to loose: the same he gave to every one of them, saying, Sicut misit me Pater, ego mitto vos, As my father sent me, I send you, and every one of you with the same authority both to preach the glory of god, and also to remit sin. Now if Peter would challenge more authority than his fellows: than he must have such authority above Christ: For such authority as Christ had, he gave to all his apostles. Also when Christ said, A ccipite spiritum sanctum, quorum remiseritis peccata, remittuntur eyes, et quorum retinueritis, retenta sunt, rehearsing this text, saint Iohn saith, that he breathed upon them, and n̄o more upon Peter, than Andrew or Iohn: nor he spoke these words more to Peter than to the rest, but said, Take the holy ghost: whose offencis or sins you remit or forgive, they shall be forgiven, and whose sins you do not forgive, they shall not be forgiven. And likewise when he sent them into all the world to preach, he placed none of them all, but bade them go to the broad world, and preach the gospel to every man and woman: And therefore no more honour to Peter, than to other of his fellows. And this the holy apostle Peter teacheth himself, in his first epistol saying: The elders, which are among you I exhort, which am also an elder, and a witness of the afflictions and tribulations of Christ, and also a part taker of the glory that shall be opened: See that you fede Christis flock, which is among you, taking the oversight of them: not as though ye were compelled thereto, but willingly: not for the desire of filthy lucre, but of a good mind: not as though ye were lords over your parysheners, but that ye be an example to the flock. Here saint Peter doth not only knowledge himself to be equal with other: but he also showeth that he desireth no royal regiment: and so doth he exhort other to be of the same mind with him. They there fore, which extol so moche the jurisdiction of Peter, slander him. And I am sure, he is not contented to be so reported against the verity. Therefore when so ever you shall have any scripture, that soundeth for Peter's authority, understand the same spoken to all the apostles, represented in Peter. And this is saint augustine's mind, as I have said before. And even so saint Hierome in his first book against jovinian, although he may be seen to some reder, that he speaketh utterly for the prelacy of Peter, yet he saith even there, that all the apostles received the keys of the kingdom of heaven, and that the substance of the church was equally builded upon them all. So that saint Hierome mente not, that Peter had more authority than the other, but that he was chosen as one to be prelocutour and speaker for his fellows, and that to avoid confusion, which should have been, if all should speak together. And yet this pueth him not to have more authority than an other. As although my lord Mayre, the aldermen, with other, should send master Recorder in message to the king for some common matter of the city: master Recorder is not now a private person, but a common person: and what so ever he speaketh, during his commission, the whole city speaketh it: & what answer so ever is made to him is made to the hole cite. And yet this proveth not master Recordar to be of more authority than my lord mayor and the aldermen. And truly unless we should thus understand saint Hierome, he should be contrary to himself. For in his epistoll sent to Euagrius, he maketh all bishops of all places equal, these are his words: The church of Rome is not to be thought to be divided from other churches in the world, both France, Britain, Africa, Persis, Oriens, and India, and all other strange nations honour Christ, and keep one rule of truth. If authority be asked therefore, the world is bigger than one city. Where so ever the bishop shall be, either at Rome, or else at a poor city in Italy called Eugubium, or at Constantinoble, in Macedon, or in Rhegio, a city in Grece, or in Alexandria and Tanis cities in Egipte: he is of like merit, and of like prelacy. The abundance of riches, and the humility of poverty auseth not a bishop to be more or less in authority, but all indifferently are the successors of the apostles.  
¶ What can be more plainly spoken for equality of bishops? Reed it, and read it again, and imprint it in your hartis, and muse upon it: and then judge saint Hieromes mind. you shall well perceive, that he meaneth all bishops to be of like authority in their own diocese: and that none shall challenge by the laws of god any prelacy above another. Saint Cyprian in like manner, what so ever he seemeth to say in other places, yet in his epistolle add Cornelium, whom he calleth brother, he saith, that it is decreed to him and all bishops, that every one shall have the oversight & governance of their own diocesans, for whom they shall make account to god. And in his book called De simplicitate praelatorum, he saith: that all the apostles were like in honour and power. And if they so were, what is then become of Peter's prelacy? I think if in this matter he were reverently handled, he should be understand as saint Jerome was: which commending the authority of byshoppis did never derogate the royalty of princes, but would every bishop to have the governance of his flock, maintaining always the authority of princes. And in good faith I can not read the contrary in them: but oft I do read, how they submitted themselves and called upon temporal power for help & maintenance of truth, not presuming to call any general Counsels, but upon their favours: As the council of Nicene, which was celebrate by the commandment of Constantine the emperor, to repress heresies: In the which council it was determined thus, Mos antiquus perduret in Aegypto, vel Lybia, et Pentapoli, ut Alexandrinus episcopus horum omnium habeat potestatem, quoniam quidem et Romano episcopo parilis mos est. Simíliter autem et apud Antiochiam, ceterasque provincias honor suus unicuique servetur ecclesiae, We will that the old custom and manner shall continue in Egipte, Libie, and Pentapoli, which is that the bishop of Alexandria shall have governance and rule over all these: for that there is a like custom for the bishop of Rome. In like manner we will, that at Antiochie, & other provinces, every one shall have their due honour. This most honourable council, which was kept in the iii hundred & xxiiii year after Christ, then being present iii hundred and xviii bishops and holy fathers, determined that the bishop of Alexandria should have as much authority in his parties, as the bishop of Rome shall have in Italy and other places in the west, & saith, that so it hath been of a long custom, approving the same. Now if that custom were good, and well allowed of such holy fathers, how can it be thought: that Peter's successor should by the laws of god have more jurisdiction than any other bishop? seeing that these holy fathers judged then and decreed the contrary, which being so nigh the apostles time not only approved the custom, but also made a decrre thereupon, which they would never have done, except it might have stand with the laws of god.  
¶ Also in the council of Constantinoble it was ordained, that bishops should not be troubled ought from their dioceses, nor one should meddle with an others jurisdiction: but the bishops of Alexandria should have the governance of the oriental parties, the honour of primacy reserved to the church of Antiochie, as it was ordained in the Nicene council. And even so the bishops of Asie shall oversee asia, and order all things pertaining to asia. likewise the bishop of Ponte shall govern the diocese of Ponte. And the bishops of Thrace, their dioceses: so that this council also denieth prelacy to Rome, and to the bishop thereof, reserving every diocese to his own bishop.  
¶ And of this we also read in an epistoll, sent from the council of Africa to Celestine bishop of Rome: which according to other councils, and also to the mind of saint Cyprian, concludeth, that no foreign bishop should meddle out of his own diocese.  
¶ Likewise in the council Milevitane it was provided, that all causes concerning one province should be determined in the same. Wherefore as you have hard, I trust it be plainly proved, that the bishop of Rome shall never prove by scriptures such pre-eminence to be due to him, as he challengeth: but he defraudeth temporal princes of the honour that god gave them: & causeth their subiectis damnably to disobey the ordinance of god, as of late you have had experien ceof some, whom neither friends nor kinsfolks, neither the judgement of both universities, Cambridge and Oxford, nor the universal consent of all the clergy of this realm, nor the laws of the parliament, nor their most natural and loving prince, could by any gentile ways, revoke from their disobediency, but would needs persist therein, giving pernicious occasion to the multitude to mumur and grudge at the kings laws: seeing that they were men of estimation, and would be seen wiser than all the realm, and of better conscience than other, iustifienge themselves, and condemning all the realm beside: which being condemned, and the kings prisoners, yet ceased not to conceive ill of our sovereign, refusing his laws, but also in prison write to their mutual comfort in their damnable opinions, I mean doctor Fysshare and sire Thomas More, whom I am as sorry to name as any man here is to hear them named: Sorry, for that they being sometime men of worship and honour, men of famous learning, and many excellent graces, & so tenderly sometime beloved of their prince, should thus unkindly, unnaturally, and traiteroufly use themselves, our lord give them grace to be repentant: Let neither their fame, learning, nor honour move you loving subjects to your prince, but regard you the truth, as I have here before to you rehearsed, and for that this is the will of god, and he commandeth the same, humble your hartis thereunto: and commit yourselves wholly to god, that when he shall come to judge the world, he may exalt you into eternal glory. And if the bishop of Rome will thrette you with interdictions or excommunications, or any other person or persons with wars or other displeasures, refer all to god: for he hath moche regard of you. For what need you regard the bishops curse at Rome, when Christ blesseth you at whom? saying Matthei .v. Beati estis cum maledixerint vohis homines, et persecuti vos fuerint, et dixerint omne malum adversum vos, mentientes propterme, Blessed are you, when men will coarse you and persecute you, and say all that ill is against you for my sake dying upon you. As long as you be cursed for saying truth, never fear: for defending that, you defend god, which is Truth. But let him do his charity and course, I am sure that saint Paul curseth him for oppugning the truth, & not him only, but also all other, what sort so ever they be of, either apostles or angels in heaven, that teacheth contrary to the truth of scriptures, ye and Christ courseth him in the gospel of Matthew, 
M 23  We vobis scribe et phariseihypocritae, quiae clauditis regnum celorum ante homines. vos enim non intratis, nec introeuntes sinitis intrare, Cutsed be you, which profess truth, and so have the keys to open heaven gatis, & yet ye neither enter in to them yourselves, nor suffer other to enter.  
¶ It followeth in the epistoll, Sobrij estote, et uigilate, Be sober in your diet, and of a sober conversation both in word and deed. Here, If I might be hard, I would exhort such as are of my sort, and use preaching, so to temper their words, that they be not noted to speak of stomach, and rather to prate then to preach: Nor I would have the defenders of the kings matters to rage nor rail, nor to scold, as many are thought to do, calling the bishop of Rome the harlot of Babylon, or the beast of Rome, with many such other: for a wise auditory will rather judge such preachers (and I have hard some say so) to be meeter to preach at Paulis wharf then at Paulis cross: And such manner of preaching blemyssheth and defaceth good matters, and causeth them many times to lose their graces. Let preachers read the second chapter of the second epistolle to Timothe, and they shall learn another manner of form of preaching, thenne many have used of late. It is not commended in westminster hall, that adversaries shall stand raylling and brawling and scolding, but there they would bid them show their evidences, and they shall try the matter betwixt them. So we intrea●●●ge our princes cause, let us see what evidence he hath: and if his evidence be better than the bishops of Rome then let the right be given there as the right is.  
And as for the bishop of Rome god be with him, and make him his servant. Therefore I say to my brethren, with saint Peter: Sober yourselves in your words, and be circumspect, for your adversary the devil, rangeth about in every corner, seeking whom he may devour: whom resist you strong in faith remembering that in Christ you may do all thing and overcome all your spiritual enemies. And think not that the devil and his ministers persecute you only: for all good. christians are maligned and persecuted; and shall be to the worlds end. The lord of all grace, which hath called you to eternal glory, by the mean of his son jesus Christ, for your little sufferance, shall perform and stablish you in virtue by grace: to him be chiefly glory and governance imperial for ever: and secondarily next after him to our prince be honour, and quietness to his subjects, here by grace in earth, and afterward in eternal glory: which grant unto us, that hath redeemed us with his precious blood, our saviour Christ jesus. Amen.  
FINIS.   

¶ Printed at London in Fleetstreet in the house of Thomas Berthelet, near to the Cundite, at the sign of Lucrece, the year of our lord. M.D.XXXV. the xxx day of july.   

CUM PRIVILEGIO.