A PREFACE TO THE KINGS HIGHNESS.  
IF I HAD NOT OF long time passed conceived a sure trust, and great confidence, most noble prince, of your singular gentleness, and accustomed humanity, which daily to the great comfort of all your servants & subjects, your highness declareth openly, I would never have used such boldness and audacity, as to exhibit and present this my rude writing, unto your graces most indifferent judgement. For moche and long I have doubted with myself, whether it should pertain unto me, other by word or by writing, to touch any such matters of weight and gravity. For as on the one side, many things moved me ' to keep silence, considering mine own state, condition, and degree, and how late I was admitted to the service of your majesty, and how little expert I am in matters of policy: so on the other side, divers things stirred me, to open mine affect and purpose, unto your grace plainly. For moved I was moche by this your great and singular humanity, wherein among all other princely virtues your highness excellyth: moved I was also by the high judgement, which by the goodness of god above other princes is to you given, in all matters of tru● religion and of just policy: and above all moved I was by the present state of our country & weighty nature of things pertaining to the same now in controversy here among us: In the redress and due order whereof (as I think) standeth the chief point of all princely honour, and neither in abundance of gold, silver, nor treasure, nor yet in any worldly power, but even as the honour of god, as much as is set forth to man's judgement, consisteth and standeth in the dew order of all this sensible world, which with our eyes daily we behold, so the tree we honour of all princes upon earth, resteth chief in the order and redress of their commynalties, by the providence of god to their governance committed, to this end & purpose, that all their subjects in concord and unity may enjoy such quietness and felicity, as they are brought forth unto, by the goodness of god and nature: so that this being moved, and reasoning with myself of such things as pertain to your graces honour chiefly, to the which I shall serve ever during my life faithfully, I could not temper myself, nor as me thought in no part satisfy my bounden duty, except by some mean I should open mine affect to your gracious majesty. For great sorrow I conceived as soon as I entered into my country, after my long absence and peregrination, observing such disobedience and diversity of opinion, as here among your subjects was growing in by corrupt judgement, to great confusion, and to the great breach of christian unity, while your grace by your high wisdom & policy studied to lay & stablish certain grounds & foundations, to the restoring of very, true, and christian unite much necessary. wherefore soon after I began with myself to reason of certain causes & occasions, out of the which chiefly as it appeared to me, sprang all this controversy & disobedience lately showed here among us: and somewhat to consider I began also the manner & mean how all such discord and diversity of opinion utterly put away, we might as membres of one body, being coupled together, and knit again in unity, run in one course and after one fashion: the which discourse and reasoning, because I lacked commodity to open to your grace presently, I gathered in writing, & so presented it unto your majesty, declaring thereby mine opinion, and by what mean we all your subjects with meekness & humility, living together in due obedience, might restore and conserve this christian unity. This was my purpose, only in no point thinking than to have my sentence and writing abroad published. And though it be so, that for the most part such men as be in heart most desirous, to have their writings set abroad to the face of the world, commonly use this kind of excuse, covering their affect & studi of glory with one honest pretext of soberness and humility, to say they wrote either for their own exercise secretly, or for the private pleasure of their friend only, whereby they avoid and eschew all note and suspicion of pride & arrogancy: yet to your highness most noble prince, this may I say truly, and without all colour affirm plainly, that at such time as I prescnted this my writing unto your grace at winchester in summer last passed, I though nothing less, than to publish it to the common judgement, though in every man's mind the thing to be fixed I desired heartily: but I thought plainly, partly for because I judge not my writing to be of that sort, which are to be set out to light, and partly because I see the world all ready with over many books and writings troubled dangerously, whereby though much knowledge of the truth be opened & brought to light, yet by lack of discretion, and by much arrogancy, there is grown in withal in Christis church a great brake of christian charity: I thought I say plainly, & to me it appeared sufficient, specially concerning such matters of weight and gravity, to your highness only by my writing mine opinion to declare, & the affect and desire, which I have long nourished in my heart to s●rue your grace withal, in some part thereby to testify. For sith the time that I have had any reason & judgement to consider the end, to the which all true subjects ought to refer all their acts & deeds, I have ever fashioned my studies after such manner, that I might thereby according to my bound duty, in some part serve your highness & my country, to the which stirred & moved I am now moche by the time, wherein I trust to see, by your high wisdom & policy, of all such abusion, as by process of time is grown in to our church and congregation, a wholesome, quiet, & just reformation: whereof though the beginning hath been somewhat rough and full of difficulty, yet I trust the providence of god, using your highness as chief minister to the same, shall at the last, all things so order and dispose, that they shall proceed, both to the common quietness of us your subjects in this present age, & to the great comfort of all your posterity. So y● as well for the staying of the one part of such disobedience, to be conceived in the hartis of some other of your subiectis, which might minister a great occasion to the planting of the rote of a sedition, as for the tempering on the other part of a blind & an arrogant opinion, lately conceived by lightness of judgement, which might bring in among us moche confusion, I wrote this thing, declaring thereby unto your highness, what I thought in the matter, and how as I said before, both I myself was affected, and how at the least I would wish the hartis of your subiectis after like manner to be instructed: for the which cause I conceived this exhortation unto your people, instructing them to such obedience as is dew to your princely authority. This was my purpose at the beginning & full intent, nothing less having in mind, as I before recited, then to publish the thing abroad to the world: but now sith it hath pleased your grace most noble prince, by your high wisdom and most indifferent judgement, the thing to approve, which I have written, and by your goodness it to accept and allow, I shall not fear to set it forth to the common reading & indifferent judgement of your subjects openly, nothing distrusting, but that by the gracious goodness of him, who governeth all, it shall thus approved by your graces authority, in some part help, both to restore & confirm here among us true obedience and christian unity, whereby we all your true subiecies, being obedient to your highness, as to our supreme heed under Christ here in this church and congregation, shall both in this age live in perfit quietness and tranquillity, and hereafter also, to the them that shall succeed, leave a quiet common weal, to the common comfort of all our posterity, and at the last with heavenly unite attain & enjoy with our heavenly head Christ, the only heed of the universal church, everlasting felicity. This hope I have fastened in my heart, nothing doubting at all, but y● the goodness of him, whose providence hath ordained your grace to reign in our time, lighting your heart with such knowledge of truth, as few other christian princes have in our days, shall inspire in to your most noble mind, the right judgement of all convenient means, whereby your highness the better may the same truth set forth to his honour & glory.   

TO THE readers.  
FOR BECAUSE I HAVE here following somewhat more briefly than the nature of the thing doth well suffer, comprised and gathered unto the people a certain instruction, whereby they might the better be induced to such unity and obedience as is of them most justly required: I shall most Christian readers, here in this prologue, open unto you a little more at large, what is the nature of this obedience and unity, to the which we be so straightly bound both by God's law and all good civility: and touch also somewhat the cause which hath chief moved me to the conceiving of this matter and purpose. But here in the beginning to the intent the thing may the better be perceived, I do you require a little to lift up your eyes with some consideration, to weigh with yourself in some part the divine power, wisdom, & providence, though the thing fully to conceive far surmounteth all man's wit and imagination. And first this is open and manifest, 
The providence of god.  that all this sensible world, wherein is contained this wonderful variety and nature of things, 
Gen. 1.  is nothing else but as a certain shadow of God's goodness and divinity, or rather a glass of the divine majesty, whereby to man's judgement and capacity is opened, the infinite power, 
Psa. 18.  and wonderful wisdom of him, who by his high providence governeth and ruleth all. For whither so ever you cast your eyes, other above unto heaven, there beholding that heavenly body in his sincerity, other here beneath unto the earth, there considering of nature the wonderful variety, you shall ever see, of that power and providence in every thing most certain argument and sure testimony. Whereof I think no man can doubt, who with any consideration, looking into this glass, there standeth in marvel and admiration. For first there shall he see the infinite number & multitude of stars ever keeping their certain course and moving without all instability, there shall he see the son, the moan, with all the other planets wavering abroad, now to this part of the world, now to the other, to the comfort and creation of all mortal things subject to corruption: there shall he see the wonderful virtue and influence of the same, by the which as by chief instruments the goodness of god worketh all things. Here in the lower world garnishing it with this variety, wherein standeth all natural beauty. ye, & yet ferther, if he into this glass diligently look, there shall he see, of the four elements, of the fire, the air, the water, and of the earth, the most marvelous nature, so knit by dew proportion in a certain equality, that though they be by nature most divers and full of contrariety, yet they are coupled and joined together, as it were in a natural concord and unity: there shall he see the earth, as foundation and ground, sustaining the rest, hanging in the mids after a wonderful manner, and about the same the see continually rolling, with his certain and sure ebbing and flowing after a strange fashion, giving to man's wit no small cause of marvel and great admiration: and finally to say, there shall he see of all beasts, fishes, and fowls, the marvelous nature and property, by the which all, the divine power spreadeth her goodness, according to the nature of things and their capacity: so that to him who so ever into this glass diligently doth look, may remain no doubt of this heavenly wisdom and providence, whereof in every thing here in this world set forth to goodis honour and glory, appeareth so sure token and so certain sign, for in every thing shineth the image thereof, every thing here is a glass of the same. And to me this thing, considering & reasoning with myself of the goodness of god and of his providence, though the things before touched minister thereof sure proof and sufficient argument, yet it appeareth, that nothing more clearly declareth the same, than man's acts and fashion of living here in policy, all be it many men have taken thereby great argument to the contrary, in so moche, that when they have seen many men long to continue in worldly joy and prosperity, whom they have judged most worthy of all adversity: and contrary, other of great perfection & virtue to be oppressed with all wretchedness and misery. This I say, when they have seen, they have plainly thought, no providence to be nor governance of god, but all to be left to man's will and tyranny: To the which opinion they slipped, for lack of judgement and good consideration: for who so ever weigheth man's acts groundly, 
〈…〉  and of his life the hole process, he shall find most manifestly, and by reason shall be constrained plainly to confess, that this high providence is not only declared by such deeds and acts of man, as appear to the world to be good and virtuous, but also moche more by other, which seem pestilent and pernicious, and to all virtue contrary. For this seemeth to be a certain truth and sure, that even like as god by his infinite goodness, these erthequakes and general floods, by the which many cities and hole nations oft times be overflown and sunk, ever turneth to the good order of the rest, and conservation of the whole in a natural tranquillity: so vice reigning in man's life for a time, ye open war and sedition, his goodness converteth to the setting forth of virtue and to his honour and glory. For such is the nature of that infinite goodness, that nothing it will suffer utterly to be ill, but out of all imperfection and vicious effects, or more truly to say, vicious defects, his goodness piketh out ever some good. As by example, this thing to declare, this devilish nature of the devil, who above all other things is most pestilent and pernicious, the goodness of god useth to good, as to drive man by fere at the lest to flee from sin and wretchedness, and his cruelty and malice he useth also to declare his justice and rightwiseness, as by the misery of vice he driveth man oft to the love of virtue, and to conceive the felicity thereof: like as he doth many times, by sickness of body and adversity, bring man to health and prosperity, and by the tyranny and wretchedness thereof, he induceth man to perceive the nature of good policy, and of all quietness and tranquillity resting in the same. Even like as by blind and foolish superstition he stirreth oft times man to follow sincere and true religion. And thus all thing, which appeareth in man's life to be plain ill, & vicious, his infinite goodness turneth to good: and out of all thing he piketh some good. 
Gen. 11.  For if there were any thing which by nature were ill, than were not he infinite goodness, the which without contradiction can suffer no ill. Wherefore plainly to say even as I think, these things which to the world, and to the common judgement of man seem ill and most pestilent, of the goodness of god, and of his high providence, minister unto men most sure argument. The which thing I have here now touched to this purpose & end, that where as many men now adays, considering the state of the Christian policy vexed with so moche sedition and heresy, fear moche to see shortly thereof great ruin and decay, I would have them to alter that opinion: And to stand fully in this persuasion, that this division by sects and contrary opinion, reigning among christian nations, the goodness of god shall turn to his honour and glory, and to the setting forth of his true religion, the which long and many a day hath been by simple superstition much obscured and hid: ye and though it were so that in foolishly fleing this superstition, we should a while slip into the contrary, that is to say, the contempt of religion, yet I doubt not but the goodness of god in time convenient, would reduce us at the last to the mean, and bring unto light the knowledge of his true religion, as he hath done in all times from the beginning of the world unto this day, by little and little ever drawing man's weakness to the true way. And this manner with us I doubt not but that his goodness will use now in these days, and so inspire and give light to the hartis of his christian flock, that they all with concord and unity shall to his will be obedient most meekly. This hope and trust I have fixed in my heart, wherewith I much comfort myself. And though there be here in our nation growing in, a certain division, by corrupt judgement and false opinion, yet I trust we shall not so far slip from gooddis providence, that it may take among us any such rote, whereby shall spring any sedition, or of good and civil order any ruin or destruction: but contrary, if we as membres of one body, run all together after one fashion, I trust at length surely it shall minister a great occasion, to the setting forth of Christis true religion. For the which cause now, I have conceived this little instruction, exhorting our people to unity and obedience, the lack whereof in the state of Christendom hath been a great cause of moche division, and specially in the country of Germany, where as by the foolish avoiding of superstition they have slipped into great discord and sedition, whose example I trust shall be to us a spectacle, ministering unto us no small instruction, specially if we consider groundly the cause and foundation of all their controversy and sedition, the which doubtless, rose of things in no point necessary to man's salvation, but about ceremonies and traditions, to the which many men blinded by superstition, leaned none other wise, than to Christis word and gospel, they did not discern with right judgement, betwixt things of themselves good & necessary, & other, which are only for the time convenient to a certain policy, but all things of long time received, by custom, & general decree, some of them took as goodis law indifferently, & some all turned up so down undiscreetly. Wherefore such persons as by the examination of them to God's word, found therein moche abusion, first the rest could not well bear, but noted them of heresy, and as movers of sedition: by the reason whereof, sprang the great division, whereby the country was divided into many & divers sects, but now by the providence of god each one spying the folly of other, they begin to fall unto the mean, that is to say to Christis true religion, giving to God's word the full authority, that preaching without abrogation. And as for ceremonies and traditions, they suffer as things convenient to maintain unity, where as they repugn neither to God's word, nor to good civility: the which thing if they had done at the beginning, they should not by their blindness have fallen to such confusion, nor by their foolish correction of the abuses of the church have brought in such a division. How be it I doubt not, but that the providence of god hath suffered this thing for the institution of other, for we may as I oft rehearse, take example of that folly, and run together in one course with obedience and unity, the which if we do, we shall doubtless shortly see the providence of god, so work, that out of our church & congregation, we shall see plucked up all superstitious abusions: as contrary, if we proceed in our corrupt judgement and lately grown in division, we shall without fail slip to like confusion. For the avoiding whereof, I have directed to the people this rude instruction, moving them to obedience and unity, whose nature now somewhat to touch, remaineth in the second place.  
¶ Wherein briefly to say, this you shall understand, that obedience in all times, 
The nature of obedience.  and with all nations hath ever been reputed, the chief bond and knot of all virtue and good civility, and not only among us, which be of the christian flock, lighted with the spirit of god, but also among the gentle philosophers, lad only by the course and power of nature, with whom obedience was ever noted to be as the mother of all virtue and honesty. For when the affects in man's mind sensual drawing him to pleasure and vanity, be so obedient to reason, that betwixt them is no repugnancy nor rebellion, but reason ever hath dominion, leading man to his natural dignity, than is he set in high felicity, than liveth he in perfit quietness and tranquillity, as far as man may obtain in this mortal life full of frailty. Like as contrary, when reason being over run, affection doth rule by disobedience, than man, as he were falling down out of God's order and providence, who appointeth reason to his governance, slippeth into infinite misery and wretchedness, and never enjoyeth tranquillity and quietness, but diversly torn by divers desires, 
Roman. ●.  lacketh all comfort and sweetness of this life. So that by this, it is evident and plain, what power obedience had with the gentylitie: but of us, which be lighted with Christis doctrine obedience of another sort is required. For our obedience is not reuled by such a slender rule, as man's reason is, which is for the most part so blinded with corruption, that seldom it seeth the clear truth without affection: but the line of our obedience is reason itself, the very word and son of God by Christ to us 
●oman. 1.  declared, the will of god in his scriptures opened. By this line and rule we must square our affection, to this all, reason and affection of man set apart, we must be obedient, to this we must give faith, sure trust, and also confidence. To stable this obedience Christ was made man, 
●●b. ●.  the which both by doctrine and deed he most plainly taught, the which to confirm with many words, here is no place, specially considering that all holy scripture is full of the same, as it is to all men open and plain. Wherefore here peradventure you will say, that obedience to God's word is required: no man doubteth, no man is ignorant thereof, but which is God's word, and the true sense thereof, unto the which we ought for to be obedient, here lieth the double, this is not unto all men plain: for some men herein say one thing, and some say another, in so moche, that we know not to which sense & to what thing we should give our obedience, and whether we should rather be obedient to general counsel, or to our princes authority. This peradventure you will say. For the answer whereof, though in the exhortation following, I have at large handled the thing, as the chief matter thereof, yet here in this place somewhat I will touch, both how you shall come unto the true sense of God's word, and also what obedience you ought for to give both to general counsel and princes authority. And first this you shall understand, as a sure ground to the resolution hereof, that such things, to the which we own our obedience, and are bounden unto, other by God's word, general counsel, or princes authority, be of iii sorts, and of iii divers kinds, for other they be of their own nature, good and profitable: or contrary, by nature ill and damnable, or else indifferent, which of themself be neither good nor ill. As by an example, such things are good, 
Things good of th● self.  not as appeareth to man's corrupt reason, but such as be by God's own word defined, by the which rule only we must examine what thing is good with right judgement: as to trust in god and in his only goodness, to love him above all things, and thy brother as thyself, these with such other, expressed by God's word, are by nature good, and Profitable. As contrary, 
●hinge● if ●f themself.  such things as by the same word are prohibit and forbid, are by nature ill and damnable, as to distrust the mercy of god, and doubt of his goodness, to have thy brother in hate, or wrongfully to covet worldly riches. Things indifferent I call all such things, 
●hinge● of themself in ●●●fferent.  which by God's word are neither pro●bthyted nor commanded, but left to worldly policy, whereof they take their full authority, by the which as time and place requireth, they are sometimes good, and sometimes ill: As to eat flesh the friday, & after the customed manner to keep the holy day, to go a pilgrimage, and pray unto saynctis, these and other like, I call things indifferent, and nothing necessary to man's salvation, though they may be well used and after a good fashion, as I shall hereafter more at large open and declare. Among the which also I number this great matter of the pope's superiority, 
〈…〉  which so troubleth many weak consciences. For as I judge it not so ill and damnable, that all our forefathers, which have been obedient thereto this vii C. years therefore be damned, so I judge it not so good, that obedience thereto shall be necessary to them which should be saved, as I have at large declared in the matter following, and opened therein fully mine opinion. But now to the purpose, this and all other like, which be not in scripture expressed by commandment, I note to be things indifferent, the nature of whom is of this sort, which is highly here to be observed, that though of themself, they be neither good nor ill, nor to them we own none obedience, yet when they be set out with authority, by them which have hole rule in any kind of policy, whether it be in the state of a prince or populare: than the people are to them bound, ye by the virtue of God's own word, who commandeth expressly his disciples to be obedient to commune policy, when so ever thereby is commanded any thing, which is not repugnant to his precepts and doctrine, ye and though it were contrary to their own private profit, pleasure, and quietness, ye or contrary to a worldly righteousness: yet would he have his disciples, 
juice. 20.  and the professors of his name ever to be obedient with humility and meekness, wherewith as with a peculiar mark, he hath marked his flock. 
Marc. 〈◊〉. juice. 18.  And so now this ground presupposed, I shall make answer to the doubts before moved: and first to them that be unlearned, to whom I have directed chief this instruction, this I will say, that scrupulous and exact knowledge of things contained in God's scriptures, is nothing so necessary to iduce them to obedience, as is meekness and humility, which is among many other things to them which be rude, the chief way, whereby they may attain to the true sense of God's word and doctrine. For the which cause as I think in the counsel of Niece, the sum of our faith, containing such points as be necessary to every man's salvation, was reduced unto certain articles, and so proponed in Symbalo, 
〈…〉  in the common Crede to all christian nations, as a thing sufficient to be had in heart and mind of all men, without further enserche or inquisition, in the rest ever giving obedience to the order and custom in every country received with concord and unity. So that we may judge, as it appeareth to me, 
Rom. 13.  that to the unlearned people and body of every communalty, without further knowledge, sufficient it is, every man doing his office and duty, as he is called, and by God's provision thereto appointed, here in this worldly policy, steadfastly to hang upon the common order, leaning thereto constantly, ever comforted with the same faith and expectation of the ever lasting life, hereafter to be had in immortality, & not by our own merits, but by the mere benefit and only goodness of god, 
〈…〉  who to us so trusting in him, hath made such promise of his benignity. This is the most sure knot, as I think, of all christian civility, this general knowledge of things necessary joined with meekness, I think sufficient to the v●lerned people: in all other things, which be ●●●●●fferente, ever giving obedience to comm●n authority, and gladly hearing them which are directed and appointed for to preach Christis doctrine, whereby they may both confirm and increase daily their faith. And where as some of them preach ●one clean contrary to another, by the reason whereof some of you may be peradventure brought in to some doubt, this you shall understand, that their controversies and contrariety, for the most part be, concerning things indifferent, and seldom of such, which be necessary to man's salvation. Wherefore their controversies therein ought to trouble you nothing at all. For men, the which are of learning and letters, in such matters never did yet accord nor agree in unity, it is enough that they accord in the articles of our faith: and as for the rest, let them prove their wits after their own pleasure, mind, and liberty. Wherefore their folly therein and controversies needeth not to minister any occasion of scrupulosity to the unlearned people and rude, but ever they taking the general points and articles of Christis faith, with meekness and humility, must in the rest give their obedience unto such things, which be decreed & made in the common policy.  
¶ But now I will speak somewhat of the obedience that you shall give unto the common authority, and also what to general counsel, here briefly I will touch. And first this is sure, that in all kind of policies among christian nations, 
The order of obediencer  the word of god must be of chief authority, that must have therein the first place and pre-eminence. Wherefore if any thing be decreed contrary to that, by any worldly policy, it must be utterly abrogate and boldly disobeyed with all constancy. For such barbarous tyranny may not be suffered in christian civility: But contrary, what so ever is decreed in any policy, nothing repugnant to Christis doctrine, and to his simplicity, to that ever obedience is required, wherein resteth a great ground of christian civility, to the which point, if any private person repugn seditiousely, moved by any scruple of conscience conceived foolishly, if he may neither be brought to knowledge by good instruction, nor yet to just obedience with dew admonition, he is not worthy to live in that comen policy, nor to be a member thereof, as one that abhorreth from all good order and civility. For to the obedience of princes and of all other comen orders and politic we are bound, after they be once received, by God's own word and commandment. And such things as by their own nature be indifferent, are made thereby to our salvation necessary, so that this remaineth a sure truth, that to all such things as be decreed by princely authority, to God's word nothing contrary, we are by goodis word bound, after they be received and stablished: to the which we must gladly be obedient with humility, ye though they be contrary to such things, as be proponed by general counsel and assemble. 
The nature of general counsayse.  For the which this is to be observed, that though counsel general and universal assemble of all christian nations, be a thing not necessary to the conservation of Christ's faith and doctrine, for as much as it was conserved in his most purity almost .v. C. year, without any such congregation: yet for because it was of wise men and politic brought in, to the avoiding of schism and heresy, and stabling of christian unity, I think it not to be rejected. For as it is great superstition and playnfoly, to judge it necessary to man's salvation, ye and a great token of infidelity and of dystruste in the goodness of god, who hath promised to all men in all places, and at all times, eternal salvation, 
Matt. 7.  when so ever & where so ever with faithful trust they call for the same: so it is a token of great arrogancy, and lack of christian humility, it utterly to refuse, when so ever it is taken as a collation, and a conferring together of learned men for the invention and trialle of the truth, concerning such things as pertain to religion, as it was at the first institution, at the which time the things driven out by counsel general, were of none authority, unto the time that princes in every nation did receive and stablish them in their countries, by the consent of the same, as it is evident by divers laws imperial, by the which such things as were conceived in counsel general, were authorized & confirmed. Wherefore to compare these authorities together, with bout of pre-eminence of the same, it is small reason. For as much as such things as be proponed by general counsel & assemble, be of none authority among the people in any country, till they be confirmed by princely power and common counsel. Wherefore this followeth surely, that the same authority may such things reject, when time place and other occasion, that doth require with good reason: This therefore seemeth to me a sure conclusion, that rather we ought to give obedience to that thing, which is decreed by common authority in every nation, then to such as is proponed by general assemble & universal counsel. For such things are but counsels in deed, and bind no man, till they be by common consent received, the which ever by the same may be also dissolved, and specially touching such things that are indifferent, the which at the first counsels were ever omitted and left to the order of worldly policy: but after that the see of Rome took this heed over all christian nations, by little & little in general assembles, they began to define & handle things ꝑtaining to the worldly policy, for the maintaining of the pomp & arrogancy, the which they attained to by pntense of religion. Wherefore the counsels succeeding the same heed, smellid thereof, & savorid much of worldly vanity, but if they had continued after the first institution, only meddling with the interpretation of scripture & things ꝑtayning by necessity to man's salvation, I think to this day no christian prince nor nation would in any point have made to them any contrary constitution: but now sith that pope's in general counsels, contrary to the order of the same, have meddled with matters ꝑtaining to worldly policy, marvel it is not to see, princes decree contrary, to whose order touching things indifferent, the people in every nation, are more bound, than to such things which are but only proponed as coūselsi general counsels, & universal congregation, as shall appear more largely hereafter: & this concerning obedience here in this preface to be observed, to them that be unlearned I think sufficient, & as for them that are learned, they know how to answer to this matter better than do I. How be it I would counsel every man learned in scripture, whose conscience is troubled with any scruplosite conceived by any thing decreed by comen authority, here in our country, well to weigh the thing, wherewith he is troubled, with diligent exaination thereof, whether it be upon a ground necessary to man's salvation, or else upon a thing indifferent: & above all to be ware, & diligently to take heed, y● neither by authority of man, process of time, nor contrary custom, he suffer not himself so to be blinded, nor deceived by siplicite, that he with right judgement can not ponder God's word indifferently: and where as he findeth controversy or great difficulty, to try out the true sense of God's word and doctrine, in his scripture taught: let him with a meek heart come to him, of whom cometh all heavenly light, 
〈◊〉. 11.  who hath promised to all men never them to fail, which meekly demand of him the knowledge of truth with ardent affect inserching the same: for meekness is the only way and the straight gate of the entry to Christis mysteries. For except we base our stomachs full of arrogancy, we can not conceive the sweetness of that heavenly simplicity, whereof make hearts only and humble are part takers. For as to pride & arrogancy Christ ever resistith, so to lowliness and humility, his grace ever he communeth, 
〈…〉. 11.  that he exalteth and setteth in high dignity, even as pride, he ever depresseth and putteth under foot. So that by this gate we must enter, which few men find, if we will follow him, and to the mysteries of his doctrine take the true way: for except we be as children lowly and meek, 
〈…〉  without all corrupt affection, there shall to us be no gate open, to bring us to his kingdom and heavenly perfection. This is the true trace, wherein he must tread, who so ever fruitfully will seek the true sense of God's word, the which who so entereth, doubtless shall find, to such scruple of conscience a singular remedy, without further expectation of general counsel and decree: & never shall fere to give obedience to such things as be decreed by common authority, specially seeing they touch only things indifferent, nothing necessary to our salvation: as I think it shallbe evident unto all them, who will thoroughly read and indifferently weigh such things, as I have gathered in this little Instruction: and than I shall not doubt, but that we shall run all together in one course in christian unity, 
Christian unity.  which shortly to touch standeth in this point chiefly. We must conceive if we will be true professors of Christ's doctrine, a certain brotherly love each one toward other, judging ourselves to be borne of one father, 
johan. 13. Galatas. 3.  nourished of one mother, membres of one body, hanging of one heed, looking for one reward, promised unto us, living together in this unity. We must think that our master Christ descended down from the bosom of his father, to stablish this concord and unity, in the hartis of all them, 
johan. 17.  which purpose to be inheritors with him in his kingdom of heaven everlastingly. We must think, that by this only is the way to immortality, the which if we do, I doubt not, but that all such division as hangeth over our heeds, which might bring in confusion into this our country & policy, we shall right well avoid and eschew, living together in due obedience and perfit unity. For the which I shall not cease to pray unto him, who hath promised surely to give the light of truth to all them, which demand it meekly. And the same I shall require of you all, to whom it shall chance to read this instruction, and of this to make a sure conclusion, that if we with meekness and humility, faithful love and charity, seek out the true sense of God's word diligently, 
Matt▪ 21.  we shall surely it find, and such light thereof receive, that though we never here of pope nor cardinal, nor yet of counsel general, yet shall not we be destitute of such truth and light as is necessary to our salvation. But here I will make an end, and trouble you with no longer preface, remitting you to the instruction, for further declaration.   

AN EXHORTATION TO the people, instructing them to Unity and Obedience.  
AS IT IS TO ALL OTHER creatures, by the power of God brought forth into this world, naturally given by his goodness to desire their end and perfection, the which they be ordained unto, so it is to the nature of man, who of all other here in earth is most noble, and of dignity most excellent, as he that is with reason endued, the most heavenly thing, whereof bodily creatures and earthly, may be partakers, by the which as by the chief instrument, he may seek and inserche all convenient means, whereby he may attain the better to such end and perfection, as by the goodness of god to him is appointed: and all though this desire be to all mankind common, and ever hath been of what religion so ever they be, yet we most, christian people, which be of Christ's flock, and lighted with the spirit of god, make profession of his name, above all other aught to be thereof most desirous, as they which have by the singular benefit of god, a more sure knowledge, & a more sure ground, to lean unto, them any other people in earth, for we have the express & manifest doctrine of god, by the which we are taught and instruct the straight and sure way, to the attaining of our felicity, the which standeth neither in worldly honour, pleasure, nor high dignity, no nor yet in any secret knowledge of subtle philosophy. For than it should not be common but to few, 
〈…〉  and the multitude of christian people should be excluded from it: But according to the hole course of the doctrine of our most loving master Christ, it resteth only in faithful love and charitable unity. 
〈…〉.  This testifieth our master himself, in his gospel by his own word, commanding us above all other thing in this 
Act. 4.  charitable unity, to be coupled and knit together, none otherwise than he is with the eternal father in divinity. To the which agreeth all the process of the doctrine of Paul, 
●ala●. 3.  the true interpreter of the mind of Christ, who ever exhorteth us, as we be membres of one body coupled to our heed Christ, 
〈…〉 1.  so with faithful love of him to live together in this charitable unity, which is the end as he faith of all precepts and laws, as the ting wherein standeth the perfection of a christian mind: from the which no man of what state or degree so ever he be, at any time is excluded. For this path is open to all men that will it seek, whether they be poor or rich, young or old, sick or hole, this way they may enter. And by this way to their perfection & felicity they may attain: of the which dear friends you may highly rejoice, giving thanks to the goodness of god, who by our master Christ hath so declared this way, & so indifferently opened it to us all without exception of any person, 
Rom. 3.  or preferment of any certain kind of life or degree, that no man there is, but he may be partaker of this perfection and felicity. For as dear is he to god, that is a ploughman or labourer of the earth, as is the most royal king or prince in his high majesty, if he love his master Christ with no less affect than doth he. 
Ep●e. 6.  As dear is he to Christ who is a cobblar, as is the greatest philosopher, if he with his simplicity, have no less trust in the promises of god, than hath he with his high philosophy. AS dear is he to god, 
Coloss. 3.  who is a merchant abroad in the world travailing for his life, as is the monk in his cloister most religious, if to the word of god he give no less trust in his tranaylle and business, then doth he in his trauquillitie and quietness. And in conclusion of what sort, craft, or condition so ever man be, though in this politic life and worldly, there be great diversity, yet before god, who looketh into the heart, there considering the sure faith and trust in his promise and word, there is no regard of person nor degree: 
Rom▪ 12.  but to all proportionably according to their faithful love and charity, he giveth his high reward and eternal felicity. This is a sure and stable ground of our true religion: this is the comfort of all faithful hearts, of this rejoice you, most christian people, in this fix your hope: & you shall find therein great and inestimable quietness. Lean to this anchor, and you shall easily pass the storms of this world: stable this in your hearts, and in the miserable and wretched state of this life, short and transitory all adversity you shall bear with equal mind and right patiently. For to him that hath unfeignedly Christ printed in his heart, and is armed with the faith and sure love of him, who governeth all by his high providence, all worldly adversity, which cometh not to him by his own negligence and fault, is to him turned into joy comfort and plain felicity: 
〈…〉, 12.  and this is the greatest benefit that man's mind may receive here in the earth, of the doctrine of Christ, of the which benefit every man desireth to be partaker: for every man desireth quietness of mind, every man judgeth therein to rest all felicity, there is no man so mad and so with out sense, that above all thing in his heart desireth not to enjoy and embrace this quietness and tranquillity. Wherefore dear friends this appeareth to me a thing most marvelous and wonderful, to see us all, so desirous hereof, and so few to take the straight way to the attaining of the same, but led by bypaths, some by vain pleasure, some by ambition, and some by curious knowledge, and cloaked superstition we run to our own ruin, plain misery, and destruction.  
In so much that sometime when I do consider with myself the nature of man, and his excellent dignity, he appeareth to mine eye, of all other creatures most wretched and miserable, who by the goodness of god being ordained to so high felicity, by his blind folly falleth to so manifest misery. For the which cause, though I have many times with myself in a manner lamented the state and condition of man, who so lightly slippeth from his dignity, yet never more then now of late I have been constrained to the same, by the reason of a great blindness reigning among us, here in our country, whereby this charitable unity, in the which resteth our felicity, and quietness of mind, is greatly broken and dissolved, by the which blindness this spirytualle body, this church of Christ, whereof we be all membres, if by true and faithful love we be knit to our spiritual head, 
Ephe▪ ●.  is dissevered and in sundry parts divided and rend. For what unity may there be judged to rest among them, where as that one esteemeth another to be an heretic, or at the leeste a schismatic? What christian concord and unity may in those hearts reign, where as one judgeth another to be a foolish Pharisee, or a superstitious papist? one to be of the new fashion, and him to be frantic: and an other of the old, and him to be foolish blind and diabolike. How may these minds with such judgements one of an other in love be knit together, 
〈◊〉. 1.  and be of one sentence in Christ, the which above all thing Paul doth require: How may such minds be as it were members of one body? how may they receive the light of the spirit, which be in spirit so divided? undoubtedly by no mean: for there Christ doth not reign no more than light in darkness doth shine, where as is neither concord peace nor unity, wherein is grounded all christian policy: 
〈…〉  For upon this faithful unity and love in Christ, and upon this charitable faith in him is builded Christis church, and this is the stone, whereupon it was first founded: This is the rock, whereby it is sustained: this is the key, which shall make open to us heaven gatis, against the which nothing may prevail. Wherefore friends considering that this unity is the principal ground of all Christian life, which seemeth in some part by our own blindness lately to be broken here among us, to the intent we may somewhat the better among ourselves, by the grace and favour of the holy spirit of god, of whom cometh all unity, both restore and conserve the same with quietness and tranquillity, I shall now at this time first gether certain causes of the dissolution and brake of this unity, and so afterward adjoin certain means, which by the goodness of him that governeth all, may in some part help to the restitution of the same, that so consequently we as membres of one body, by spiritual love coupled together and knit to one heed, may at the last somewhat the better attain to our felicity. This process I will use.  
How be it in the first beginning this you shall understand, that I can not by words most christian people, declare unto you the sorrow of mind, which lately I have conceived by a common blindness, here reigning among us, which taketh fro me in a manner all sweetness of life, the grief whereof is greater than I can express, and the cause why briefly I shall by your patience, first in some part touch, because it is somewhat to my purpose: I have all my life hitherto, for the most part, given myself to the study of letters, occupying myself in divers kinds thereof, both in secular studies and in holy scripture, but ever referring all my labour and pains to the knowledge of Christ, as to the end, of right to be proposed to all christian minds: having this hope & comfort ever before mine eyes, at the last to employ my labours take● in the same, here in my native country, to some use and profit thereof. This was the thing that made all my labours ever to seem light: and this hope was ever the chief comfort of my mind: for borne we be all, and brought forth of nature, not only to live as brute beasts do, serving the body, but such gifts of mind, as god of his mere goodness hath given unto us, 
Galat, 6.  to employ eachone to the profit of other, and so to live in perfit civility. This end I ever looked unto: This was the chief comfort I had in this world, and as me seemeth no small comfort to any honest mind. But now friends sithen I am lately out of Italy, where as I have been many years in studies, hither returned into my country, and have taken some experience of your manners here at home, I am almost, plainly to say, deprived of this comfort, I am almost put out of this hope. For such blindness I have observed to reign among you, such division, such discord of minds, that folly it were for me, among such troubled hearts to conceive opinion to enjoy this, most desired of all men, that is, quietness and tranquillity: in so much that if it were not for the great goodness and high wisdom of our most noble prince, who nothing more tendereth in earth, than the conservation of this unity, ye and if it were not for the great opinion, which I have ever had of you most christian people, whom I have observed always religious, and desirous of truth, I should utterly be put in despair, and should more gladly flee from my country, and from your conversation, than here to tarry among you without hope and comfort of quietness in such tribulation, and in such prepetuall misery, as undoubtedly we shallbe wrapped in, by our own blindness, except in time we resist the same. For this blindness hath so corrupt our judgements, that to the corruption thereof, of necessity, by the ordinance of god, 
Ep●e. 4.  must follow confusion, and of all quietness and of sweet christian living plain destruction. For the which cause, what sorrow I have inwardly conceived, I can not now outwardly by words express: in so much that if I had not some hoop to temper this sorrow, my heart could not support the vehemency thereof, but the goodness of our prince greatly doth comfort me, whom I think by the high providence of god, to be given to us in this time to remedy this common, and pernicious blindness, reigning in us. For day nor night nothing his grace hath more in mind, than the manner and mean, to take away this blindness from our hartis: and most like a Christian prince, no thing he more studieth, than to conserve among us, this spiritual and christian concord and unity, no thing he more taketh cure of, than to remove all such things, as to his high wisdom doth appear, to be impediments, or in any part lets or hyndraunces to the setting forward of the same, by the which yet somewhat I am stirred and moved to conceive mine old hope again, to the which also moche moved I am by the goodness of your nature, most christian people, whom I perceive to be as diligent and studious of the truth, and as desirous to have knowledge of the sincere and pure religion of Christ, as any nation upon earth, and in no men I see to be more prompt redy●cs to receive the same, than ever I have observed in you. Wherefore in this part also great hope I have, that when you be instruct plainly and clearly of such blindness, as reigneth among you, right gladly you will fly from the same, avoiding with all diligence the causes thereof, & promptly admitting the remedies of the same: the which purpose if you once conceive and stable in your hearts, it is not to be vouted, but the goodness of god shall set it forward, 
〈…〉  and bring you out of this dangerous blindness, which now so reigneth in your stomachs, mortified & cold for lack of charity.  
But now to the purpose, after that I have in some part declared the affect of mine own mind, I shall briefly touch and declare this common blindness, which reigneth among us, and so recite certain chief and principal causes, whereof the same blindness hath taken his foundation and ground, to th'intent that somewhat the better, such remedies as by the goodness of god, and providence of our prince, shall hereafter be applied to the same, may take effect, and ●rynge forth their fruit, to the common comfort of all christian hearts: the which while I do, I shall beseech you patiently most christian people, to hear me, and with indifferent judgement, by no affection corrupt, to weigh such things as I shall set before your eyes. But here some of you peradventure shall greatly marvel most christian people of this my purpose & enterprise, so boldly to affirm & to take upon me, to declare such blindness to reign among us, specially in this time, wherein by the judgement of many wise men, the truth is declared and opened to our eyes, after such manner, that we plainly condemn all our forefathers of ignorancy, giving thanks to all mighty god, for so manifest declaration of truth now in this age by his goodness to us opened: To whom this I will first in the beginning say, that all be it some things by the goodness of god, and diligent prudence of wise and politic men, are brought to light, which before time from our forefathers were covert and hid, yet of such moment and weight they be not in deed, wherefore we ought to condemn all the antiquity: and all our forefathers for the ignorance thereof, utterly to cast into the deep pit of hell: nor yet of such sort they be not, that by the invention of them, we may justly so glory, as by them to be delivered from all blindness and ignorancy, for yet blind we be, and except we take diligent cure, in this blindness 
Blyndeness●  we shall die. For that blindness is almost incurable, to the which is joined proud arrogancy, so that of this doubt there is none, that all though in this our age many things are brought out of darkness to light: yet of such nature they are not to be judged, that we should thereby be constrained to confess, of truth to have the clear sight. This benefit is to great for our age to bear, wherein as it appeareth to me, by discord, diversity of judgements, and contrary sentence, truth is almost overthrown, and driven away, which is of this nature, 
●phe. 4.  that she never will appear, but only in such hearts, which without corrupt affection be pure and sincere: therefore to pronounce blindness to reign in us I will not fear, and now proceed to declare the same: wherein first most christian people, this you shall understand, that of all kinds and sorts of ignorance and blindness, which occupieth our minds, I will not now speak. For that matter were over large to entreat, and not convenient to your ears to here: For as much as ignorance and blindness, after the sentence of the ancient learned men, to whose mind I do therein agree, is the fountain and mother of all vicious affects and misery. For man doth nothing that is evil, 
Pl●●●in Ti●●● A●●●. Eth. 7.  but he hath some pretext and colour of good, whereby he is induced to the execution of his deed. For this is a sure ground, no man wittingly and willingly will do himself hurt, nor no such thing which is to him evil, except to hsi judgement it appeared good: so that ever by some falls persuasion reason is corrupt, & blinded with affection. But this blindness in ordering the natural affects & desires to natural reason, which ever hath been common to mankind, and ever shallbe during this world, I will set a part, even like as I will also, the ignorance and blindness of the nature of thingss, which cometh by lack of knowledge of letters, and high philosophy, whereof our nation is somewhat rude, and much more I fear shortly will be, by a contempt of letters, which daily groweth in among us. Of these. two. kinds of blindness I say now at this time, I will not speak, but I will touch. two. other kinds of this blindness, concerning pure religion, and true honour of god, which are more pernicious to all civil order and policy, than the other be, of the which the one bringeth in, the disobedience to common law stablished by common authority, the other the contempt of religion, which is the foundation & ground of all good & true policy. The first I may call a superstitious blindness, the which by long process of time, is rooted in our stomachs under the pretence of religion: The second me seemeth may well be called an arrogant blindness, which lately is grown in here among us, by lightness of judgement, contrary to all religious opinion, and Christian civylitie: the which both so manifestly reign in our hartis, that this thing to declare by long process & many words may plainly appear superfluous. For as touching the superstitious blindness of many, we have had lately among us lamentable experience, to all honest hearts grievous and sorrowful, of the which many words now to speak, I can not without great sorrow: for a sorrowful case it appeared to me to see such men, so notable, both of virtue and learning, as by common fame, some of them were reported to be, which lately have suffered, so sturdely to stick in a manifest superstition, that rather they should choose to lose their lives, than to be removed from their opinion, wherein they stood so stiffly, under the persuasion of true religion: For it appeared to them to pertain to the religion of Christ, by necessity the bishop of Rome among all christian nations, to have such superiority, as of many years he hath, abusing their patience, usurped upon them: In the defence whereof, as it had been an article of the faith, they boldly, with more patience than wisdom, suffered their death, the which thing in deed as hereafter shall appear, is a plain and manifest superstition, and springeth out of superstitious blindness, bringing forth pernicious and sturdy obstinacy, with disobedience to princely authority, and to laws authorized by common counsel and good policy, to the obedience whereof, we are bounden by the laws of god and of nature, so long as they stand in full strength and power, with no repugnancy unto the same. The blindness of these persons I am sure all you most christian people, of heart do lament, and specially of some of them, whose fame of learning and virtue, throughout Christendom was spread, but as you earnestly lament and sorrow the blindness of the same persons, so I trust you will with all heart and mind, avoid such superstition and blind obstinacy, and suffer it not to take any root and ground among you, whereof might succeed ruin both to us and our posterity, of this thing in many of you, which conceive the matter as it is in deed, with dew obedience in heart admitting the same, I doubt nothing at all, but certain I am, that their example shall be to you of small moment and weight: in so much that to speak any word of that matter to some of you, after law stablished thereupon, & learned judgement declared therein, seemeth to me almost superfluous and labour in vain. But yet for as much, as some other there be among you of less knowledge, and weaker conscience, of this thing hereafter in his place I shall somewhat say and open to you at large my sentence therein, But now I will return again, ferther to describe and declare unto you this superstitious blindness and blind superstition.  
And first to th'intent ye may better perceive the rest of my communication I shall shortly touch, as much as shallbe expedient to my purpose, the difference betwixt true and perfit religion, & falls and vain superstition, for the which briefly to say without long disputation,  
True religion is this, 
〈…〉  with sincere and pure spirit to honour god, and with most reverent love and ardent affection of heart and mind to worship the divine nature, by Christ in our days to mankind declared, as author of all things, fountain of all goodness, and governor of al. This teacheth us our master Christ, the very true doctor of all true religion, in his gospel, instructing the woman of Cananee, 
〈…〉  fervently desiring the knowledge thereof, where he saith unto her, that the very true worshippers of god be such as in spirit and truth worship him in heart. For like as he is of nature spiritual, & nothing but truth, so he delighteth in such honour and worship, as in truth of spirit cometh out of the heart, and spiritual power of man, and not only out of his lips, or by any other exterior signs declared: It is the honour of heart that he doth require, who only looketh into the heart of man, with him there is no place of dissimulation. wherefore above all thing as the course of his life and doctrine openly declareth, 
〈◊〉 2●.  hypocrisy him most highly displeaseth: for as god is sincere and pure truth, so accordingly with false feigned hypocrisy, he is most offended: so that true religion is with the inward affect of heart, the true honour of god, though it be set out also, to the face of the world, by outward token and ceremony. And this we learn of our master Christ: The which thing also his apostle james plainly confirmeth, where as he saith, 
jacob. 1.  that pure and clean religion standeth in brotherly love, and every one to his power helping each other, to commune the gifts of god, to our common comfort, and so lifting up our hearts from all worldly affection, to put our hole confidence and trust in his goodness, living in him and not in ourselves, there setting all our comfort and joy, loving him with heart above all thing, and all things for him. In this christian people, shortly to conclude, standeth the purity of true religion, in so much that he of what state & condition so ever he be, that thus loveth god, as maker & governor of all, with reverent dread of breaking his precept & commandment, ever bearing to him loving fere & fearful love, with heart obedient to the same, This man I say is a pfyte religious man, though he be neither covered with saint Benet's cote, nor yet with saint francis: ye & though he be at plough and the cart, and labouring the ground, yet may he be as perfit in religion as the most perfit monk living in his cloister. But here friends I would not ye should of me take occasion, to condemn all these monastical sorts & kinds of religion, which for the conservation & setting forward of this pure and perfit religion of Christ by holy & reverent fathers have been invented & constitute, long & many years by common authority among us received: for this opinion I would not have you to conceive, which abhorreth from christian civility. But by this mean I shall induce you, to perceive somewhat the better this blind superstition, which is a plain contrary to pure religion, the which as you have hard requireth ardent love of god, mingled also with some reverent fear: for every christian heart must fear to break and transgress the commandment of god. Wherefore we must bear toward god both fearful love and loving fear, the which thing as you shall now here, 
〈…〉.  hath ministered the ground to all superstition, which briefly to say is nothing else, 
〈…〉  but a scrupulous and a servile manner of the honouring of god, conceived in the heart of man, by overmuch fear of the transgression of the commandment of god, which bringeth in corrupt judgement, making us to judge that thing, to pertain to his honour and true religion, which doth not in deed, but hangeth only of man's constitution. As by example, some of us are so superstitious, that if they hear not iii masses every day in the honour of the Trinity, though they have business of great necessity: yet grievously they judge themselves to offend the majesty of god. And some if they cross not themselves at saint John's gospel, or kiss not the pax in the mass time, think in that day scant to speed well, such is the superstitious fere in many men's minds, which hath given occasion to so many sorts and kinds of monasticalle lives, and solitary religion. For many men considering the dangers abroad in the world, ministered to them by manifold occasion, and weighing with themselves their own frailness and imbecility, whereby they perceived they could not resist the common pleasures and vanities of the world, and so fearing to be trapped thereby, fled into wilderness & solitary places, avoiding the worldly company, there living at the first, in great quietness of mind: by whose example many other moved, by little and little, grew to a great company, and made in wilderness as it were a little policy, among whom at the beginning both virtue and learning, came to great perfection, in so much that other observing their constance and austerity of life, living abroad among the common pleasures, beginning to distrust to their kind of lives, fearing the displeasure of god, with overmuch dread of living abroad, judged superstitiousely the pcrfection of Christis religion, in that solitary kind of life only to remain, by the reason whereof that number now in our days is overmuch grown, which so have filled monasteries, that many cities almost be left void, to the great ruin of common civility. But of this hereafter, and to return to the purpose, now after that by these few words, somewhat I think you do perceive, what is true religion, and what superstition, and wherein they differre. For as true religion is the honour of god, with reverent fere of disobeying of his precepts, so superstition is a scrupulous honour mingled with overmuch and servile fear, with marvelous disquieting of the week conscience & blind, the which by corrupt judgement taketh such thing to pertain of necessity to the honour of god, which in deed nothing so doth, but hangeth only upon man's consent: so that by this I say now you shall be induced plainly to confess, much blind superstition to reign in your hearts, as I shall now partly note. For all sorts and kinds of superstition, here to prosecute, should be overlong, & nothing necessary to my purpose: sufficient it shallbe some to describe, the rest leaving to your own examination.  
And first think not you, that like as there hath been some to the great sorrow of honest minds, which lately blinded by superstition, have judged the unity of Christis church, utterly to be broken, by plucking from the pope, his usurped power over us and superiority? so there be some other of no less blindness, which if the organs should be plucked out of the church, and the curious singing tempered and brought to a convenient mean, ye or if the prayers commonly said among us in temples in a strange tongue, of the people not understand, should openly be rehearsed in the mother tongue, to the intent that the affect of the heart might thereby rather be stirred, to the true honour of god, which I say would likewise judge with no less superstition, Christ's religion utterly to be over turned. And further if to priests the ministers of God's word, liberty were granted by common authority, to mary and take wives for the avoiding of fornication, would they not think, that christian purity were utterly than extinct? ye and if the holy days and masses also celebrate upon the same, were brought to less number, than would they say, Christ were utterly driven away. And yet ferther if monasteries should be minished, and of them the foundations altered, ye though it were to the high setting forward of virtue and learning, yet would many of you think, Christis religion utterly thereby to perish. Such is our blindness, such is our folly. And what trow you concerning the sacraments, that many of us have not also of them very foolish & superstitious opinion, looking only to the outward sign and ceremony, nothing considering the inward and heavenly mystery? Be there not some among us think you, that would judge their children not to be well baptized and christened, if they were not dipped in the fount quite over the heed, whereby the child oft times conceiveth his death? & yet this is but a rite & a custom, diversely used among divers nations, & nothing ꝑteining to the substance of the sacrament. Be there not some also, the which if their friend were sick, and in danger of life, and so at the last taken by death, before the priest could arrive to minister to him, the host, and extreme unction, would plainly think and judge that he should die a damned soul, and sore lament therefore, the departure of their friend, as though in such a case, the will and purpose were not sufficient. Be there not also some, the which in confession, if for lack of memory or a little negligence, they did not recite all their deeds with the circumstance of the same, would plainly judge, void the absolution? Yes undoubtedly. Of this sort among us there be divers and many, which by manifold superstition, have their judgements so corrupt, that all be it that by the power of princes and common authority, the abuse of such things, whereto they have been long accustomed, should be reform & brought to better frame, yet in their hearts and minds they would not well bear it, but still against such alteration and reforming to true religion, would murmur and grudge, moved by their blind superstiiton: such is their madness & gross opinion, they do not well ponder and weigh, the nature of politic things and indifferent, which be of this sort, that in process of time by little and little ever grow to injust extremity, in so much that of necessity they require prudent reformation: against the which they sturdily armed with superstition, ever repugn, because they lack right judgement, to discern betwixt things worldly & politic, and things which hang of the necessity of nature, and of the scripture and gospel of god, the which things contrary to the other, which by nature be indifferent, never admit change nor innovation, no nor yet tempering by dispensation, as hereafter in his place more plainly I shall declare. But now I think dear friends, in some part, by this which I have said, our blindness and vain superstition, which thus reigneth in our hartis, is open unto us, in so much that hereby you may peradventure be stirred, to find by diligent examination of your own consciences, many other sorts of this superstition, the which all to correct and amend, let us not cease continually to pray to him, who is only author of all true religion. And this now consequently I shall proceed, in like manner, briefly to touch, the other kind of blindness, which reigneth in us no less than doth this, and with more hindrance to all good order and civility. For yet better it is, blinded with superstition, to admit such things to be of the law of god, which be not in deed, than by arrogant blindness, to derogate the authority thereof, and so bring in the contempt of religion, which is the common gate of all misery and mischief both private and public. For in that mind or in that common weal, 
Roman. 1.  where as is no respect of god & good religion, there all things must needs run to ruin and confusion.  
And first to declare what I mean by this arrogant blindness, 
〈…〉  this you shall understand, that like as superstition is scrupulous and servile honour of god, coupled with overmuch fere, so contrary this blindness in religion, is by a feigned & dissimuled honour of god utterly separate from all fere and dread of his punishment: in so much that such men, in whose minds reigneth this arrogancy, if it were not for fear of man's law, would bring to ruin all order and policy, they would have all things which nature hath brought forth to the common comfort of man, to be in common, judging this inequality in possession of things, where as some have to little, and some over moche, to be plain against Nature, and manifest injury, they would in all things serve their own fantasy, they would in heart be subject to no ceremony, law, nor man's tradition: for that they say agreeth not to the liberty of a Christian man, who is free from all bondage of law, and subject to no ceremony, the which they say be only snares and stays unto week minds, nothing agreeing unto their dignity.  
Thus with great words many of us boast and blow, even as though we were equal with saint Poule, for because that we can rehearse certain of his words pertaining unto the same liberty, but the mean time we serve our affects, and to them in all this liberty be utterly subject more than any slave unto his master: for whether so ever they draw us, thither headlong we run, & them wilfully we follow, making no resistance thereto: wherein dear friends what arrogant blindness this is, 
True liberty. Galat. 4.  manifestly I trow you see: this to brag in words of christian liberty, being so subject to vain affects and all misery, from which a heart that injoyith that liberty, is neat and pure, in no point serving thereto, but by spiritual comfort so is confirmed, that all such affects he treadeth under foot: wherein standeth this liberty, which maketh a man obedient with a glad heart to all ceremonies and laws, whereof by this arrogant blindness a great sort of us be manifest despisers, as you daily not without sorrow, who so will advert, may by experience both here and see. For some there be among us, which of their own foolish fantasy, generally all traditions do condemn, though that they be never so good and convenient to the conservation of the spiritual policy, as undoubtedly many of them be: All ceremonies they have in derision, and call them plain hypocrisy, though they were never so well of holy fathers ordained and institute, to stir the devotion of simple minds to christian purity: all ecclesiastical laws they utterly abrogate, though they be yet among us received and authorized by common authority, all counsels they utterly condemn, as things governed and ruled by plain and manifest tyranny, and as for pilgrimage and veneration of saints they have for plain idolatry, and so likewise purgatory and praying for them which be deed they repute foolish simplicity: fasting also they in no case will admit, though it hath been approved of all antiquity: Holy days they will admit none, fearing peradventure the occasion of the remembrance of god, whom though in word they busily confess, yet by their deeds they utterly him deny, and out of their hearts plainly him cast, 
〈…〉  according to the nature of this blind arrogancy, which under the pretence of religion despiseth the same as vain superstition: like as also under the pretext of justice and good policy, it covertly subverteth all good order and civility. And as for the sacraments, think you to them, some of this sort have any reverence, the which they judge to be only as doom signs? truly none at all: in so much that and if it were not for the goodness of our prince, whom they see steadfastly stand in the defence of the same, they would sure before it were long, as rights ecclesiasticalle and ceremonies, utterly condemn them also, and put them quite out of memory. For such is their pestilent persuasion, that all thing they would as it seemeth bring to confusion, nothing admitting at all, but that which is in scripture expressly contained, which they also will vuderstonde after their own fantasy, to the contrarienge whereof if you bring the sentence of any ancient doctor, as of Jerome, Austyne, Gregory, or Ambrose, their authority by and by they tread under foot, saying they were men, to whose judgement they be nothing bounden at all: And if you begin to reason with them to convince thenof this their blind arrogancy, straight way your reason they shake of, saying it is drawn out of sophistical philosophy: & so after this manner many of us our arrogant blindness, blindly defend, from the which by no mean we will be delivered, but sturdily stand in the defence of the same: which things friends is sore to be lamented. For these men under the presence of liberty, covertly purpose to destroy all christian policy, and so in conclusion bring all to manifest ruin and utter confusion. For what can you look other of them, which so arrogantly despise all ceremonies, rites, and ecclesiastical laws, all wholesome customs and traditions, but at the last also the certain ruin & destruction of all christian purity, and true religion? And if it were not that by the high wisdom and policy of our prince, I have great hoop and sure trust some remedies shortly to be provided, whereby our hearts shallbe purged of such blindness concerning religion, 
Galat. 3.  I might me seemeth make a sure conclusion, that shortly we should▪ see brought in here in our country by this our own blindness, our own confusion, the which now as one of the effects consequent, and of necessity annexed to the same, among other I will briefly show. For friends of this be you assured, this blindness of religion reigning in our hearts, as I have declared, partly by superstition, and partly by arrogant opinion, 
●. 〈◊〉. 4.  can not long continue without devilish effects, of the which some we see all ready, to our great sorrow put before our eyes, and some I will touch, which all men do not observe, though some of them be all ready put in effect, and some by all conjecture are like to succeed, except by his providence chief, who governeth all, they may be from us adverted and utterly turned away.  
What marvelous effects, how divers and strange this devilish blindness worketh in man's mind, I will not, no nor if I would I can not all express. 
2. 〈◊〉. 4.  For even as god himself is nothing but truth and wisdom, so the devil is nothing but blindness and folly: and as god by wisdom, 
〈◊〉 of Bly●denesse.  as by the chief instrument worketh all that is good both in heaven and earth, so the devil by blindness worketh all that is evil, here in man's life: and with that as with the chief instrument, impugneth ever be●yly the works of God's wisdom and providence, as by example, by the blindness coming of the lack of knowledge of things he maketh man's mind rude and ignorant, letting him thereby from the admiration and contemplation of Nature, and of all power thereof, whereby else he might be stirred to consider the bountyfulle goodness of god, of whom nature taketh all her virtue and power. By this blindness also he bringeth man to the obedience of his vain and beastly affects, by the reason whereof he never tasteth of the sweetness of virtue, and into that garden he never doth enter, ye or yet if he do, there he can not tarry at all, but straight way is cast out again, to that Eve being over obedient. 
Genesis. 3.  This I could confirm by many places of scripture, But I will not now tarry thereupon, nor be about to express unto you the hole course of this devilish blindness, nor the rambling effectis, which the devil by this instrument bringeth forth here in the miserable and wretched life of man, to the common destruction of all virtue order and civility, whereof he is by his corrupt nature enemy: but I will somewhat touch only certain effectis, and them somewhat open to you, the which this blindness in religion, which I have showed, ye or rather we in our life daily & plainly do show, to reign in our hearts, partly by vain superstition, and partly by arrogant & light opinion, hath and doth daily bring forth here in our country. And first as touching the effects of blind supstition, what it hath done all ready it is to you all, more manifest than needeth declaration. For what disobedience to common laws, good and expedient to the wealth of this realm, 
Ro●●3.  and what disobedience to the princely authority, to the which by God's law straightly all true subjects are bounden, hath lately been showed, and hath succeeded as an effect of this blind superstition, we dear friends to the great sorrow of such minds, as of heart desire the common quietness, these days paste have seen in them, which nothing fearing the cruelty of pain, have to the world testified by their death their disobedience, moved by vain and false superstition, which grew in their hearts, and there was stablished under pretexrte of true religion: by the which persuasion they more boldly than wisely, by the judgement of wise men, suffered their death. So that in this plainly moste christian people here you may see, the most devilish effect of this superstition, which induced men of such learning, of such wit, and of such perfectness of religion, as some of them which suffered, were noted to be, so to be disobedient to common authority, & so wilfully to repugn against the same that more gladly in their superstitious opinion they ran unto death, and with more patience suffering the same, seemed it to desire, than many of us desire the sweetness of this life or pleasure thereof. Such was their blindness, which so blinded their hearts, that contrary to all course and law of nature, they gladly that thing suffered, that man naturally ever doth abhor. But as I said herein you may see the great strength and power of sturdy superstition, which so hath overrun the wits of witty persons, coloured with the spice of religion, that all power of nature they utterly overcame: but of this effect I will speak no more, trusting that the example of these shall give unto you all sufficient warning and monition, to avoid all such blind superstition, & yet hereafter in his place I shall not pretermytte somewhat to say concerning the instruction of your weak conscience and knowledge in this behalf. For what disquietness reigneth in these hearts, which by superstition are corruptly infect, by the reason whereof they be as it were into divers parts rend, I will not be about here to express, but leave it to the judgement of them, which feel themselves vexed therewith. For here was my purpose, only to touch this effect of superstition, to the declaration whereof, these few words as I think have been sufficient. wherefore consequently I will now proceed to other, which needeth longer declaration, for as much as all men do not them observe, for privily they be cropen into our bosoms, and daily doth more and more there increase, the things be such, that I would you might them justly deny, but of your own hearts I shall have testimony, your own conscience shall witness with me.  
And briefly to say, this it is, as well by the blindness of this devilish superstition, as by this pestilent and arrogant opinion, there is growing in among us here a corrupt judgement one of an other, by the reason whereof, each one in heart judgeth other to be, either pharisee or heretic, papist or schismatic, to the which judgement consequently is annexed division, & so to the same is succeeded of the very true and spiritual unity, a manifest dissolution and an open brack thereof by dissension. That this is true I shall in as few words as I can manifestly declare. For if I should particularly and at length prosecute this thing, I should be overlong and tedious to you. Wherefore I will touch only as it were certain common places and general grounds, whereby we are slipped into this pestilent and devilish division of spirit, by the reason whereof, some of you may peradventure be moved to consider the corruption of your own judgements herein. 
〈…〉  And first in the beginning this you must take for a manifest truth, that all such which overmuch giving to traditions, ceremonies, and ecclesiastical rites, and customs, stick to them as to things stable by nature unvariable, and of necessity to the salvation of man required, without the which the grounds of Christis religion may not be conserved, 
〈…〉  all such I say lening to a false persuasion, err, and have conceived thereby a great ground of a corrupt judgement. For this is sure, that rites, ceremonies, and customs of the church, according to time, place, and nature of the people may be varied, as things of themself neither sure nor stable, ye and necessity it doth require. For even as all diet to all men for bodily health, is not agreeable nor convenient, so all ceremonies to all nations for good religion be neither meet nor expedient. Wherefore the sturdy defence of them in private persons contrary to common authority, cometh undoubtedly of a foolish and corrupt judgement, and roteth superstition: Like as contrary this is of no less truth, that all such persons, which traditions of fathers, rites, & customs utterly condemn and despise, because they find them not in holy scripture plainly expressed, and so therefore affirm them to be pernicious to all christian civility, and as burdeynes of conscience, 
Matt▪ 23.  judge them of their own heeds utterly to be cast away: All such I say of the other side be in no less error, and have by this ground and opinion founded a more corrupt judgement, than have yet the other, thereby running into a contempts of religion. For to this judgement is annexed the ruin of all christian policy, which is conserved and much maintained by rites & customs ecclesiastical, ye the grounds of scripture & the very doctrine of Christ without these briefly would greatly decay, and I think by little and little utterly vanish away. For as much as the weak vulgar minds of the people ever have been after this sort, that without some exterior and outward signs and ceremonies, their simplicity could never be lad to true religion, nor of god to conceive the divinity. Wherefore of this ground as I said, riseth a corrupt and a pestilent judgement and mother of all impiety: and out of like persuasion it springeth, that many men say, that these rites and customs ecclesiastical, are maintained only by them, which take profit and lucre thereby, and of such they were first constitute, ordained, and stabled for that purpose and none other, which is also a manifest and false opinion. For many of these rites and customs were invented of them, who were both in doctrine and life, despisers of all worldly gain, 
●hell. 2.  profit, and pleasure, and looked only to the preferrment and increase of virtue and of true religion, and after also were stablished by common law and general counsel in every congregation. This can not be denied of any man, which with indifferency, and sincere mind, nothing blinded with affection, weigheth things as they be in their own nature. But some of us blinded with such persuasion, yet proceed ferther, and plainly do affirm, that priests to have possession, is utterly against Christis doctrine, and his true religion, little considering how that to receive the gift and benefit of any man, given with charity, nothing repugneth to Christis doctrine, nor to his simplicity: and how that all such donation & gift was brought in, and stablished, by men of perfit charity, to this purpose that bishops, priests, and all religious, should holly being intent to the preaching of God's word, thereby be maintained in quietness and tranquillity. This they consider not, but looking to the abuse, whereof doubtless is great need of reformation, & therewith blinded, blindly do run to the condemnation of the thing without reason and judgement. For this is a certain truth and sure, that the perfection of Christis religion resteth not so much in the refuse of all possession, and wilful poverty, as it doth in the straight use of these worldly things, with perfit charity. Ye and though in the beginning the preachers of Christis word, were poor and had nothing, which was convenient to that time, when mankind was utterly drowned in worldly vanity, yet now in this age, after the stabling of Christis religion so long and many years, I see no cause why, such poverty should be so necessary, and that possession should be so contrary to christian perfection. Wherefore this persuasion breedeth in our hearts a corrupt judgement and a pestilent division, by the which some of us are slipped to a more corrupt and pernicious ground, which is to flee the order of general counsel, and of all interpretation of scripture there commonly received. For to this succeedeth in a manner the ruin of scripture itself, the authority whereof declared to man commonly, hangeth much upon general counsel. For though the truth of God's word dependeth nothing upon the judgement of man, yet the declaration thereof, to the face of the world, hangeth moche thereon: in so much that these which we have and take to be the true gospels, and to contain the very doctrine of Christ, we know not surely so to do, but only by faith and confidence that we give to the definition of general counsel and consent of the same: In so much that if divers nations should dissent in the grounds of scripture, 
〈◊〉 15.  and in the interpretation thereof, refuge should we have none convenient to Christian policy, and meet to conserve the political unity, if from general counsel we should take away all order and direction, and to that give no obedience at all. This therefore to judge is plain arrogancy, and the straight way and certain to bring all to uncertainty: so that boldly I dare affirm, that this persuasion, hath set in many of us, of many things corrupt opinion. And thus, what by superstition, and what by arrogant opinion, many of our judgements dear friends, are fowl and perniciously corrupt, by the which we are now induced by false and blind persuasion, to conceive each one of other an odious and a corrupt opinion: by the reason whereof, some of us are called of the new fashion, and some of the old, some pharisees, and some schismatykes, and some also plain heretics: As by example this somewhat to declare such as repugn against the pride of Rome, gladly shaking of the yoke thereof, and willing to receive some new doctrine, to the comfort of their minds: such, as new fangled persons, be noted of other to be of the new fashion, ye and such as busy themselves in reading of new books, and scripture, freely condemning many of the old customs, by process of time grown to great abuse, though their purpose be never so good, yet shall not they scape the note of an heretic, or else of more gentleness, they shall be called but a schismatic: wherein I doubt not to pronounce, that they be evil judged, and that they which so judge, have conceived of them a corrupt judgement. For the most part I dare say of them, which be called of the new fashion, like true and obedient persons both to god and their prince, would gladly with common quietness, the alteration of certain ceremonies and customs of the church, to the increase of all virtue and of true religion: and yet contrary they are judged, even like as many other, which are noted to be of the old fashion, because they not gladly set forward this new mutation, but somewhat stiffly stick in the old ceremonies, and rites of the Church, wherein they have been of youth brought up, and taken of their fathers the same customs, not condemning lightly the constitutions ecclesiastical: these I say, are judged of other to be superstitious and pharisaical, foolish and papistical: the which also I dare with no less boldness affirm, than I did of the other, that they are mysiudged: For of them the most part undoubtedly, though they some thing stick in the old customs, as things of long time received for good order and policy, yet when so ever it shall appear by common counsel here in our country, them to change and utterly to abrogate, substituting other by common assent, they will ever be glad as true and loyal subjects, to all such to be obedient, but in the mean time, though like quiet modest and obedient persons, they stand in the old, they are not to be blamed as pharisees, but rather deserve praise, therein declaring their duty & obedience, from the which lightly they are not moved, according to Paul's counsel with every new invention, by light brains brought in, 
〈◊〉 15.  contrary to good order and all civil constitution. wherefore without fail many of those of the old fashion, are of the new likewise mysiudged and wrongfully taken, as they be of the other: and so, though some of the old fashion be peradventure yet plain superstitious, for superstition so shortly will not be pluckid utterly out of mind, ye and though some of the new, be in heart of true religion utter despisers, as if it were not for fear of death, I think plainly they would to the world declare: yet I doubt not but the most part both of the new fashion and also of the old, of the truth be right studious, and of true religion much desirous, and daily do pray unto him, who is the only fountain of all virtue & truth, that it may please him, so to light their hearts and conscience, that by his grace delivered from blindness, they may at the last see some sparkle of his light and truth: of the which now one judgeth an other to be no partaker at all, but eachone blyndely iudgethe other to be blind, each one judgeth other to err, and to be slipped from the true and catholic faith, the which some by new fashion pretend to bring in: 
division.  and some by the old study to defend, so that by this contention, while every man busily endeavoureth himself, to maintain among us this true and catholic faith of Christ, the mean time is under growing secretly in our hearts this lamentable division, the very brack of the ground of Christis religion, which is founded & grounded upon unity, whereof here is among us a plain and manifest dissolution. For he that thinketh that in those hearts resteth christian unity, where as one in heart judgeth an other to be an heretic, he is plain frantic, and lacketh the common sense: he is either blind, or plainly will not see, the which thinketh, that with such contrary and corrupt judgements may be conserved this spiritual unity, which requireth our hearts as in a common band, to be knit and coupled together in charity: whereof betwixt the new fashion and the old our hearts are so void and so cold, that I think many of us there be, which without grief would see, their christian brother to hang upon a gallows tree. Such envy & malice of one to an other is growing in among us, that I can not see how we may justly be called membres of this spiritual body of Christ: in the which as by charity all partis do flourish and grow in unity, receiving grace and spiritual comfort of that heavenly heed, so by malice and rancour, the same fall in division, and for lack of that spirit received of that heed, run into manifest ruin and destruction. The experience whereof here among ourself daily we see, where as you may perceive, one nothing glad to help an other, though he be in extreme necessity: one nothing prompt to give succour to other, though for lack thereof he should incontinent die, one not ready to instruct an other, though he judge him to be in great error and folly: one not ready to bear the weakness of an other, though he be of great simplicity: but contrary one denieth help and secure to other, every one fleethes the instruction of other, no man gladly nor willingly admonisheth his christian brother, but suffereth him to err, and hath him in derision. For such is the division growing in by foolish simplicity and arrogant opinion, that one of us in no mean may abide of the other any brotherly admonition, but ever one hath an other suspect, that with some corrupt and new opinion, he will infect his judgement, and bring him into some pernicious error, contrary to Christis catholic faith and religion: Thus in spirit and heart we be divided, and of this spiritual unity is grown a plain brack and dissolution, which is an effect consequently following the common corruption of our judgements, which we conceive one of an other: the which thing is open unto all them that delight not in their own blindness, and will not life up their eyes, this for to see. For all such, which with christian hearts be desirous of the common quietness, and of the restitution of this unity, wherein with charity all Christis membres ought to be knit, thereby enjoying their sure and certain felicity, this can not deny. And sorowfulle I am, that the thing of itself is so open to every man's eye: in so much that many men of great wisdom and prudence, greatly do fear, that to this breach of this spiritual unity, growing in by lack of knowledge & charity, shall succeed the ruin of good order, and of the just common policy: to the conjecture whereof, by this manner peradventure, which I shall briefly touch, they may be moved. For as much as all good policy is ever grounded upon concord and unite, upon the which as upon the sure and only durable foundation, all politic order is edified, all civil constitutions be ordained and stablished: Therefore where as that ground faileth, having therein any brack, all the rest by reason and necessity, must fall to ruin and misery. For as all stories the very glass and true image of the life of man, plainly testify, there was never common weal, which long did endure, which laid not of this ground a sure foundation, And to the conservation hereof, ever put not most diligent cure. But what should we seek confirmation of this by story, seeing our master Christ of his own mouth this hath pronounced, 
〈◊〉, 12.  that no commonalty, where as reigneth this dissolution of unity in heart, may long endure without ruin and destruction: whereof we have seen in our own days sorrowful example and lamentable experience, here of our neighbours in the country of Germany, where as for lack of prudent respect to the conservation of this unity, manifestly hath succeeded ruin of the common policy and wonderful confusion: in so much that among themselves within the space of vi months there was slain above an hundred thousand men. This to all the world is open, no man can it deny, and now they be so divided by sects and heresies, that scant the shadow of true religion remaineth in that confusion. And all this hath succeeded by the judgement of men of wit and policy, because there was not in time respect to the brack of this spiritual unity, whose error I doubt not, shall be to our example: by them we shall be instruct in time to provide for the breach of this unity. For the thing is not yet so deeply rooted here among us, but that by the favour and help of him, who is the very head of all unity, by the high wisdom and providence of our prince, who as the chief office and minister here under Christ, nothing more studieth then the conservation thereof, ye and by the goodness of your own nature most christian people, who I am sure to the restitution of this ground, will be most pliable, and with all diligence endeavour yourself thereto. This breach is not yet so great I say, but that by all these means shortly and surely stopped it may be, by the which we all as it were in one course knit together as membres of one body, may run together with this unity, whereby we shall surely at the last attain to that end and felicity, the which the high providence of god, of his mere goodness, hath to us ordained and appointed.  
And to the intent we may somewhat the better attain to the same, putting away this our blindness reigning amongst us, both by false and vain superstition, and also by arrogant and light opinion, with all the pestilent and devilish effects annexed to the same: I shall now consequently of this our blindness gether certain causes, whereby our judgements are thus corrupted by such false grounds as we have conceived: that so at the last, avoiding the same with common quietness, we may the better both restore and conserve among us this heavenly unity.  
And here most christian people, this you shall understand, that like as of all blindness reigning in us I have not before spoken, so now in this part of all causes thereof, 
〈◊〉 of 〈◊〉.  I will not make mention, for such kind of philosophy is not according to your capacity. For nothing there is here in this world, which is brought forth and made of only one cause, but like as the things be of nature divers and variable, so of many and divers causes they take their creation, many causes run together in certain course and order, to the bringing forth of all thing here in this world, subject to all corruption: and so the divers effects both in man's body and also in mind, spring out of divers occasions, as to our purpose now at this time, this blindness which I have declared to reign in our minds, cometh not of one occasion, but of many and divers: of the which certain after my judgement most convenient before you to be opened, I will now touch, as briefly as I can, giving you some occasion thereby peradventure, to the invention of other, and avoiding of the same. And first one great cause of this blindness reigning among us, I note to be unwise masters, 
2. Pet. 2. Preacner●.  foolish teachers of religion, undiscrete preachers of the gospel of god, which by their madness and frantic folly, ye and by their lack of judgement and discretion, have brought you out of all good fashion, they have been a great occasion of this common blindness, which should bring you to the truth, and show you the light, they have led you into miserable darkness, and almost put out your sight: It is they that of many years have grafted in your hearts and stabled superstition, it is they which of long season by their fonne doctrine or rather fonne folly, have much corrupt your judgements. For the people in every common weal be rude and ignorant, having of themself small light of judgement, but ever in simplicity, as sheep follow the herd, so follow they their masters, ever treading in their steps, whether so ever they go indifferently: For the which cause the ancient wise men and old philosophers, 
Plato rep. 5.  were wont ever to say, that look of what sort, what nature so ever they be, which are masters, teachers, rulers, and heeds in any city or policy: of the same sort and nature of necessity, must be all the rest of the commonalty. For their lives, doctrine, and deeds, be to the people chief example and rules: their doctrine is their books, their lives he their common glasses, wherein they with diligence ever be tooting and looking, and to their example as much as they may, they ever form and fashion themselves in all things and in all kind of life, but specially in form and fashion of religion: for thereof, of all other thing, the people of themself have least judgement, and be of the same most ignorant, as a thing which most highly passeth the common capacity of man. For the which cause all the antiquity ever referred the institution thereof, to heavenly power & to God's divinity, as we most christian people surely do of ours, the which our master Christ receiving of the high wisdom of the heavenly father, hath most plainly and clearly & in few words described unto us, and by his apostles instruct us therewith, no man excluding from the mysteries thereof, they which be common to all men's capacity. For the gospel is a doctrine of simplicity, 
〈◊〉 gospel. Galat. 5.  and nothing but faithful charity, a doctrine so manifest and plain, that if it were as easy to fulfil and put in effect, as it is to conceive and to understand, I think there is no man so rude, nor no man by nature so ignorant, but he might attain to the highest mysteries, and to the highest knowledge necessary to the salvation of man contained therein. For such was the purpose of our master Christ, 
Matt. 13. Corin. 1.  to prescribe a doctrine to all men kind, open and common. Wherefore he made rude fishers, and ignorant persons, the first preachers teachers and doctors thereof. But now dear friends, though this doctrine be never so plain and full of simplicity, never so clear and manifest of itself, yet it is by the curiosity of our masters and teachers thereof, now of late years so obscured and hid, so cloaked with subtle interpretation, so mangled by contrary exposition, that many of us now be in great perplexity, moche dowbting of the truth thereof, utterly ignorant of the ground and foundation of the same. For where as the chief masters and teachers have preached and write, contrary one to an other, how should ignorant and simple minds conceive any ground and sure stay, whereto they might lean for succour and comfort? How should they find any certain truth therein? where they here their masters in such controversy, while some of them set up the authority of old tradition, rites and customs, as things necessary for the conservation of good policy, where other utterly do them abrogate and damn, as things pernicious to all perfit and true religion: and some purgatory and praying for them which be deed, plainly do condemn, and some openly admit, some pilgrimage & veneration of imagis, as things of idolatry manifestly deny, other them preach & set in full authority. But what should I here be about to recite all such things, wherein our masters be incontroversy seeing that to all men I trow they be surely known? in so much that many of the people commonly say, that they will no more here preachings, till the preachers among themselves better agree: they will no more give their ears to such masters, which bring them into so manifest perplexity, and some of them have induced into this false superstition, and some to the contempt of true religion, so that a great part of our blindness and corrupt judgement, we may most justly dear friends attribute unto the undiscrete preachers, and of Christis doctrine blind masters and teachers: who have not been content with their tongues only their blindness to common abroad and testify, but also with their pen writing the same they have described, and so the judgements of them which have been a little lettered, with their folly by writing declared, they have most ꝑniciously infected: some by their eloquence, man's law, ceremonies & rites, customs & traditions, so have exalted, so set a height, that many simple minds thereby are persuaded, the some of Christis religion in them to remain, or at the lest so by them to be maintained, that to their ruin or alteration, shall succeed of true religion the plain decay or innovation: Some other contrary by their books have them so depressed, and utterly condemned, that they boldly affirm the maintenance of them to bring in, of all sincere and pure Christianity the utter destruction, by the which Christis glory so hath been of long time obscured and hid, that the world (as they say) hath given more to the outward works and man's tradition, than to lively faith and trust in Christis passion: so that after this manner, as well by foolish books as by son preaching, you good people are brought in a great mammering, your simplicity seemeth to be moche blinded by their curiosity.  
How be it friends this you must now consequently take, that all be it great causes of your blindness, be these undiscrete preachers, these curious and arrogant teachers, yet you may not all attribute to them, you be not yourselves clean without fault: If you yourselves some of you I say, had not sturdy hearts, and full of obstinacy, 
obstinacy.  by this superstition foolishly conceived, though of many years it hath grown in your stomachs, yet it should not so there be rooted, and so stiffly of you be defended, that to common authority you should give no place: This declareth in many of us to be great and manifest obstinacy: like as in some other of us, easy it is also to see, great lightness of mind, and of judgement instability, 
lightness.  which with every blast of new doctrine of our new masters, be overthrown and led, and to every light persuasion lightly give place, leaving by and by all old custom and ceremony, which is no less fault than in superstition to be sturdy. Wherefore to excuse yourselves most christian people holly by your masters, as many of you do, justly you may not. For though in them be great fault, 
1 Corin. 3.  and peradventure more damnable than is in you, yet you yourselves be not clean without blame. For these unwise doctors of religion, neither with their proud arrogancy, nor yet with their superstitious simplicity, if they found not in your hearts a prompt readiness to receive their opinion, never should have place to fasten in you their foolish doctrine, they should not lightly stable in you any point of vain superstition, nor yet in your hartis any contempt of good and true religion. For like as the seed cast in the ground never bringeth forth fruit, except by nature the ground be apt and meet there unto, so the doctrine of preachers doth never neither edify nor destroy, 
Matt. 13.  except in the hearts of them, to whom it is communed, there be found to the receiving thereof some promptness and conveniency. The fault whereof is to ourselves wholly to be imputed, for though as I said before, the vulgar people be much ignorant, and of judgement very bare, yet they be not of nature so naked set forth here into the world, but that certain sedes in their hearts they have planted, certain sparkles of knowledge there they have grafted, which if with any mean diligence they will set forth & till, some judgement they shall have betwixt good and evil, some discretion they shall attain, to discern the good preacher from the vain, some knowledge they shall have to perceive him that preacheth well virtue and honesty, from him that preacheth his own foolish fantasy, by some token & sign they shall discern him: that is arrogant and seditious, from him that is meek & virtuous. And of this peradventure hear after in his place, because I judge it moche to you at this time expedient and necessary, I shall somewhat say, concerning the difference betwixt the good preacher and the evil, and how you shall know one from the other, which shall be no small help to deliver us from this blindness that we now be in wrapped, mysiudging one an other, whereof now in some part the causes you see, which is in deed nothing hard to perceive, and I would to god it were no less hard to find and apply remedy: but even as it is in the body of man to find the disease, and the cause thereof, 
〈…〉  though it be not easy nor light, nor to every man open and plain, yet it is not so hard, as it appeareth to me, as with prudent experience to apply remedies to the same in time and place convenient. And so here likewise in this our purpose now to note these causes of our blindness, as preachers obstinacy, and levity of mind, was no great difficulty, but open to every man's eye: but to find out remedies convenient now to the same, applying them to the restitution of this desired unity, this is not light, this is not in my power, this is not of my wit nor capacity. Wherefore a great part of this thing committing to the providence of god, whose order and governance to lack I trust yet our sins have not deserved, & a great part to the high policy of our most noble prince, whose cares, studies, and thoughts lie holly therein. I shall now in the rest move, exhort, & instruct you, most christian people, with certain things, the which for the most part lie in your own diligence, & be put in your own power, where by you may if you will, endeavour yourself, as I doubt not but ye will, greatly set forward both the restoring, and the quiet conserving of this so moche of all men desired and praised unity. For though it be so that out ward remedies by foreign causes adhihyte, may to this purpose give much preferment, greatly promoting and setting forward the same, yet this can not be doubted, 
〈◊〉. 3.  but that in yourselves standeth a great part of the hole matter, as in whom the ground and foundation thereof holly doth lie, none other wise than it doth in them, which labour in bodily disease, in whom you see, that all be it physicians by medicines and other out ward remedies much do confer to the health of their pacientes by good experience ministering the same, yet a great part of their restitution lieth in themselves by good diet, quiet order, and other good governance tempering their affects, without the which all craft of physic little doth avail. And yet here in this purpose dear friends we are in moche better case than they be, which are vexed and labour of bodily disease: for as much as we have the presence of our physician, the heavenly spirit and divine power ever attehande, 
Matt. 28.  more ready at all times to minister us remedies, than we by our own blindness and negligent folly let, be thereof desirous. Wherefore as I said, moche lieth in ourselves both to restore and conserve this heavenly unite, we must dispose ourselves with heart & will utterly to cast away this blind superstition and arrogant folly, and with diligent endeavour and cure form our judgements with right knowledge and convenient obedience, that we may thereby the better, avoiding the dissolution of the unity spiritual, without all confusion of policy annexed thereto, as membres of one body knit to one heed, here in this life enjoy common quietues, and hereafter eternal felicity, whereof you all most christian people by nature are fervently desirous, the which desire I trust in you shall never be found vain, but bring forth at the last such fruit and perfection, as to such ardent desire & noble affect is due and convenient. For of this be you certain and sure, that the infinite goodness of the divine power never leaveth such hearts desert 
1. Pet. 2.  without succour and help, which with fervent desire and sure affiance, faith, and trust annexed thereto, diligently seek and inserche thereby to have the knowledge of truth and honesty. And let this be a sure ground stabled in your hearts, of the which you shall never be deceived: for god never suffereth them by any means to be deluded, 
Psal. 30.  which put their affiance and trust in him, as I doubt not but you do. Wherefore I will now proceed unto my purpose.  
All though it be so most christian people, that some of us by blindness as I have showed before, have our judgements corrupt, the which thing daily also openly to the world we testify, yet except affection to win own country utterly blind me also, this I think I may boldly & truly affirm, that for the most part universally, there is among us as true christian simplicity & good religion, as there is in any other christian nation: or at the least, this I may say, that to have the same stabled among us, in will and desire we give place to none other: And of this we have ever had the fame, sith Christis doctrine was first among us preached and taugth. wherefore at the least this will as presupposed, I take to be in us, and take it also as no small ground to the rest, 
Plato.  which I shall say. for as wise men write, he hath now half attained virtue & honesty, that of himself bringeth good will and desire, to the attaining thereof. And our master Christ also this ever as chief ground, 
●han. 15.  requireth in us, the rest by his spirit in our hearts ever forming: Therefore now this presupposing I shall proceed to prescribe and declare unto you certain general grounds, whereby you may concerning some such things as now in these days be in great contention, and so of the brack of this spiritual unity a great occasion, so form your judgements with conventent knowledge and obedience, that you may be in some part better delivered, both from vain and false superstition, and also from light and arrogant opinion, wherein such judgement as by long reading of scripture it hath pleased god to give unto me, and such as I think all christian hearts to be formed with all, both by convenience and necessity, such judgement I say I shall as it were in a little table briefly to you propose, beseeching you all with the same hearts therein to look, and with the same affects, the same to read that I writ it withal, the which I testify god, who only seeth the heart and privy thought of man, is the very same, wherewith I have instruct mine own mind and conscience: Requiring you also that if I shall appear unto any of you in any part to err, and corruptly to judge, that it will please you with the same mind to admonish me thereof, that I write to you with all. For ever I will be to higher judgement conformable. And for because I writ not to them, which be of great learning, to whose wisdom the things are better known than they be unto me, I will use no long process nor clerkly disputation, but to you most christian people, which be not greatly lettered, I will direct my communication, gathering in few words the some and pith of such things, as I shall judge convenient, to your knowledge and capacity.  
And first to the intent you may see of christian life the excellent dignity, and what end chief a christian heart ought ever to look unto, and so first surely to lay this ground and foundation whereunto ever we must much of the rest of our communication, resolve and refer, as to the chief end and principal of all, you must a little lift up your eyes, and as it were out of higher place, diligently behold the life of man, and there in with some judgement look, where you shall find that in man here in earth, by the providence of god, set to pass a short and transitory life, there be as it were ii polytees ii divers manners of living ii divers ways and fashiones of passing this pilgrimage, of the which the one is heavenly spiritual and godly, the other civil, 
● Corin. 3.  natural, and worldly: what I mean by these ii lives, I will briefly to you declare. This civil and worldly life, 
〈◊〉 politic 〈◊〉.  is to man natural, and by nature to him convenient, wherein he hath by the only and mere benefit of nature, such sedes and plants of truth and honesty in his heart rooted and planted, the which, if by his own negligent folly, he suffered not by affection to be over run, but with diligence would follow and nourish the same, they which I say should undoubtedly bring him to such dignity, as to the excellency of his nature by nature is dew and convenient, but because man is no angel, but hath a body frail and corruptible, subject to affects and all corruption, therefore law civil and politic rule entered into this life, & therein of necessity took place, 
The necessity of laws.  which is drawn out & stabled upon the grounds of nature, by her benefit in man's heart planted & laid, to the which grounds, civil laws & ordinances by wise & prudent policy, stabled in man's life, so long as man is conformable, so long as man is by them governed and led, following them with obedience, other for fear and dread of punyshement ensuing their transgression, or for hope & trust of perfit pleasure or any other worldly thing annexed to their diligent observation, so long I say man liveth like a civil polytike and worldly man, and such manner of living briefly to lay, 
The spiritual life.  I judge to be this civil natural and worldly life, whereof now we speak. another life there is, which I called heavenly spiritual and godly, which is above the common course of nature, not receiving her grounds of nature, nor of the common reason of man, but of very reason itself, of the very certain & true reason of god, which is the very son of god, 
johan. 1.  by our master Christ joined to the nature of man, and by him to the world opened. This reason is the very word of god, and god himself by christ to man kind showed, whose doctrine his disciples by mouth taught, and by writing have left to our instruction. How be it here you must understand, that to the knowledge of this reason, by man's reason man himself can not attain, 
● Corin. 1.  to this he is blind, nature is not sufficient, but to the attaining of this reason, reason subdued, faith must be therein to him as it were a guide, faith must give him judgement and sight, & be as it were his eye, faith must show unto him all the secret mysteries there in: 
●ebre. 11.  and shortly to say faith must lay all groundis in this life, as nature did in the other. And like as in the civil and politic life fear and hope ever led the politic man and worldly, to the observation of his laws: so in this very heavenly and spiritual life, faith and love, lead man made spiritual, making him by love to laws obedient: in so much that at the last by faithful love and charitable faith, man is brought to sure felicity, 
Galat. 5. 〈◊〉 liberty.  and stablished in true liberty, that is to say, he is thereby delivered from all corrupt and worldly affection, he is then free from sin and death, them utterly treading under foot, he is then delivered from all danger and fear thereof, than he in this mortal life passing the state & condition of man, 
Philipp. 3.  lieth like no mortal man, but liveth like a Christ, like a god in earth, and like reason itself, never giving place to any affection, than he enjoyeth such spiritual comfort and pleasure in heart, as is much easier for them to conceive, which have had gust & experience thereof, than for any man by words to express this thing, we which commonly give place to worldly affection, and with the burden of this body suffer ourselves to be oppressed, as it were a far of, only do se. And even like as we behold the heavenly bodies, the son, the moan, with the other stars, and planets, having no sure judgement of the nature of them, nor yet of their quantity: so of this spiritual and heavenly life, we see as it were in a cloud and afar of the high perfection and excellency, but the true judgement thereof we do not conceive, being blinded with bodily affection, 
2. Timoth. 1.  and holy intent to ihiss worldly policy, by the business whereof and vanity, we utterly forget this our high perfection and dignity, the full declaration whereof I will not here attended, nor it is not my purpose: only this I would by these few words lead you unto the consideration with yourself, of pure christianity, the which after this rude and brief description of these ii lives, which I have gathered out of the doctrine of Poule, shall not be much hard for you to conceive: for though these ii lives of their own nature be distinct and divers, for as much as the one is common to all mankind, for whether they be jews, 
Matth. 5.  sarasynes, Turks, or Moors, in some policy they must agree, without the which is no civility: though I say in themself, they be divers, yet in us christian men, they in one must perfectly agree, they must consent, and in the perfit coupling thereof resteth the conservation of this spiritual unity, the which of necessity doth require in common policy a certain consent and sure agreement. For this is a sure truth, that worldly policy qualified with charity, 
Christian ciuyly●●.  is thereby converted into christian civility, in our life, which be christian men, one of them is the way to the other, one of them to the other is so knit and joined, that the one without the other can not long endure, the one without the other shortly will decay. For even like as the civil life politic & separate from peace and unite, long by no mean may be maintained without destruction: 
Tit. 3.  so the spiritual life and heavenly without respect of common policy, shortly by necessity shall fall to confusion. Wherefore this must be taken as a sure and common ground, that in all christian civility of great and high necessity to all such things, as by common authority are established and founded, without repugnance to the spiritual unity and manifest doctrine of Christ, the people must ever be obedient, to all such things with glad heart they must ever agree and consent. For of this we have in Christis doctrine in many places manifest commandment, 
●ebr. 13.  both of Peter and of Poule in their holy epistles, ye and Christ himself said, he came not to break such things, as by common law were received, but rather to stably she, confirm, and make perfit the same, 
Matth. 5.  as both his life and his doctrine manifestly declare. 
Roman. 13.  For where as before christian men observed laws only by fear of punishment, Christ would have his flock to be obedient and fulfil the same only by love, & by none other outward respect. And therefore his doctrine is as a corner stone, agreeing to all policy, and determineth therein no certain kind at all, but as well may the perfection of Christis doctrine be fulfilled in that state, where as be many heeds and divers political, as there as is but one chief & principal: So long as policy and laws thereby stablished and set, break not the grounds of spiritual unity, there is no repugnance to be made of those which be humble subjects, 
1. Pet. 2.  meek & obedient to such things as be received by common assent. This thing dear friends I oft inculke and rehearse, because if it be well and thoroughly perceived, and in our hearts surely grounded, it shall minister unto us a great ground & occasion, to pluck up by the rotis this false superstition, which in these days disquieteth so many men's feeble & week consciences without reason: And specially if to this we join an other ground, whereby you shall be brought most christian people somewhat to conceive a diversity and plain difference, betwixt such things as be of plain necessity, & of themself by nature good, and such as be only of a certain conveniency, & by nature be indifferent. The lack of the judgement and discretion whereof, hath given great occasion to stable in many men's hearts this vain superstition, and is also no small cause of proud arrogant opinion. For the conceiving whereof, this dear friends you must understand, that like as I said before in the life mere politic & worldly, there be certain grounds, which of necessity, must ever be conserved, and never suffer dispensation: and other things there be, which as time and place doth require, ever by law civil and policy may be altered and suffer abrogation: so in the godly life and spiritual, there be also certain grounds, wherein is founded this spiritual unity, which by no man's policy may be changed, but ever must stand stable and firm without innovation. And other things also there be, which by common authority may be removed, abrogate, and utterly put away, and stolde only by conveniency, and have their power only of the consent of the hole congregation: as by example, this thing to declare somewhat more at large, 
〈…〉  grounds these be of the politic life, honour to be done to the divine nature, which governeth all, reverence to be had to our parents, which have laboured to bring us into the light, cure to be had of those which come of us by natural procreation, to be beneficial to them, which be in necessity, and to repel from ourselves all injury. And in conclusion all such things which of law civil stablished, taketh not full power, but have their strength of the true judgement of natural reason, pure and not corrupt by affection, all such be grounds in natural law: things resting in policy and civil constitution, being of nature indifferent, be infinite, and for the time and place ever variable, as some times things of merchandise to command to bring in, and sometime the same to prohibit, sometimes money of the people by tax to be gathered, and some time the same contrary to restore, is to good policy right convenient. Like as in some places, the eldest son to succeed in the hole inheritance for the maintaining of the family, is of some judged good policy: and in some other places it is plain injury, so that all such thing as time & place with other circumstance doth require, so ever they be by the judgement of wise men & politic, to be changed of conveniencye, when to them is given full authority to alter & change them with free liberty. And like manner in the life spiritual certain grounds as I said, there be, which must ever be taken as firm and stable, 
Roman. 5.  as Christ to descend from the bosom of his father, to be made man for man's redemption, the faith and trust in him and in his promises 
Gala. 5.  to be sufficient for man's salvation, the works of man civil without faith, not to be of power to serve to man's justification, 
Tit. 3.  the mysteries of Christ by his sacraments to faithful minds to be communed. And briefly to say, all such things as in Christis gospel by express commandment, either of our master Christ, or of his holy apostles & disciples be to us given & taught, all such be of mere necessity, & not indifferent, & by no power in ●eth suffer abrogation: but contrary all other things ꝑteining to this spiritual policy, which be not contained in the gospel expressly, 
Matt. 15.  or deduced of the same surely, as rites customs and traditions of fathers, having no ground but only by prescription of time, all such may be altered by good order & policy, when it shall appear to them which have authority so convenient, as the forbiddig of scripture to be red in the mother tongue, & in the churches so to be rehearsed, sometime was not without consideration, where as now to many it may otherwise appear, as it doth of priest's marriage, founding of chantries, 
〈…〉  building of monasteries, pope's pardons, institution of holy days, which all with many other of the same sort & nature, to wise men now a days apere plainly to be grown to an injust extremity. wherefore to alter them it is thought not with out great cause highly expedient, & to the institution of Christis true doctrine very profitable & convenient, the which by man's constitution & ceremony is undoubtedly much obscured, & the purity thereof almost put out of memory: in so much the many men being in that behalf somewhat superstitious, judge in these constitutions & ceremonies to stand moche of Christis religion, to the which persuasion brought they are for lack of this discretion betwixt things of necessity, & such as be but only profitble and conveniently for the time institute, to the conservation of the other which be grounds necessary, of the which sort without fail be all rites & constitutions ecclesiastical: and yet I do not think that by & by they be utterly to be condemned, as many do with arrogant opinion, because they be not of this necessity & in scripture expressed. For our master Christ, of whom I take this ground, where as he in divers places putteth difference betwixt his commandment & man's tradition, 
Matth. 23.  he I say himself commandeth us contrary, bidding us to fulfil his commandment, & yet not to leave & utterly pretermit the tradition, for such things which of long custom have been received are not so without order to be plucked away, but they require good consideration and pondering of some manifest detriment & hurt, 
Ephe. 4.  to very true religion, before they be utterly put away, & not after the judgement of every light brain so to be condemned, as things pernicious to all christian civility. For all though some of them be very unto & to true religion an open impediment, yet some other there be which be as good & convenient means, to induce rude & simple minds to conceive the mysteries of Christ, & to keep as by signs the memory of the same. Notwithstanding, this again is true, upon the other side the none of them be of such necessity, that the altering of them should bring in utterly the ruin of religion. Wherefore with such superstition and sturdy obstinacy, they ought not to be defended, as many men think, for lack of the sure conceiving of this ground, which now you have hard in few words touched, the which ground if it had been stabled in the hearts of some of them, which for their disobedience by superstition conceived, lately have suffered, they would not peradventure so headlong have run to their death, the which they so gladly suffered, induced by corrupt opinion: for persuaded they were, that the unity of Christis church could not by any case maintained be, without this long usurped superiority, which the bishop of Rome hath of many years by the simplicity of christian people be magnified in, and that such a heed should be stablished by the word and doctrine of Christ, here in his church of necessity, and not to be a thing of nature indifferent: & that he should also be the vicar of god and universal judge of all christianity. This was their persuasion, which is the chief key of all superstition, this is as it were the fountain and ground of all other like abusion. wherefore all be it that this ground by the high providence of out most noble prince, and by common authority here in our nation, be so utterly abrogate and pluckid away, that among you most christian people there is none I think so far from wit and judgement, that will thereagainst repugn, but as true subjects be thereto obedient: yet for the instruction of some weak consciences, which by some falls persuasion, peradventure may yet be troubled with some scrupulosity thereof, I have thought convenient now in this place, as I promised before, somewhat to say touching the chief points, whereby I have formed mine own judgement with knowledge and due obedience, to the intent that you also most christian people, conceying the nature of the thing as it is in deed, indifferent, may with heart and conscience be thereto gladlier obedient, and not only by fear of common punishment. Wherefore the nature of the thing as it is in itself plainly, as far as my wit and learning will serve, in few words I shall open unto you indifferently.  
After the time that I had exercised a part of my youth in secular studies and in philosophy, and thereby form my judgement with some knowledge of nature, and of things pertaining to the manners of man in the civil and politic life, I took straight forth holy scripture in hand, thereby to instruct my mind with the light of the doctrine of Christ, the only comfort of true & faithful hearts, to the which end all my labours and studies in other kind of letters I ever referred & directed, as to the thing, which all Christis scholars ought ever to look unto. But as soon as I had exercised myself a few years therein, and some light of judgement by the comfort of Christis spirit gathered in the same, whereby I might the better discern things, which stand in worldly policy, from the grounds of scripture and pure christianity: and as soon as I had conceived with myself the perfection thereof, the sincere simplicity contained therein, and the quietness of faithful hearts and pure consciences, which to the stablishing thereof, was surely adjoined, I began with myself sore to lament, to see and consider the state of the world commonly, how far it was slipped from that heavenly perfection, and celestial conversation, and both with myself divers and sundry times, and with other with whom in studies I was conversant, of the causes thereof I began to consider and reason? in the enserching whereof, all be it many and divers causes I found, which now to rehearse were over long, & not to my purpose: Yet this I will say dear friends now unto you, that few other I see of greater efficacy, than this usurped long and many years superiority of the pope, which for the maintaining of his authority under the cloak of religion, hath brought in among christian nations moche falls superstition, and for the maintenance of his high pride & cloaked tyranny, hath among christian princes many times to the great ruin of common quietness, set great division. For who is he that of story hath any consideration, which plainly both not see, how few christian princes there be, which for the setting up of this arrogancy, hath not one's one again an other drawn their swords, to the great effusion of christian blood, and ruin of all good civility, ye and yet which is worst of all, they have been persuaded thereby to set up Christis honour and religion; O lord what a blindness was this reigning in princes hearts, and what a superstition one christian man to kill an other under the pretext of Christis religion? And as for the abuses of that authority as well in pardons and dispensations as in interdicts and excommunication, I think there is no man so blind, no nor yet nation so far from judgement, nor so far from the commonsense and true consideration, the which that doth not see, and observe. For among christian men no nation there is, which being obedient to that authority, hath not felt by pilling and polling, and tyrannycalle exaction, ever covered with the pretext of religion, of these abuses the plain and manifest experience. This thing I have observed dear friends long and many a day, not without great sorrow and dolour of mind, and yet some hope ever I have had once to see, of these things a just and a true reformation, as well in other countries and nations as here at home in our own nation. This hope I had, wherewith I very much eased my sorrow and dolour, living in great desire to see the thing put in effect. Wherefore dear friends now of late, at such time as I returned out of italy, hither home to mine own country, here to finish in quietness the rest of my life, serving our prince, if I were in any point able, to the which end of youth I appointed all my studies: when I returned I say, and saw this thing partly put in effect, which I so long desired, the which desire I testify god was to his honour, what joy, what gladness in my heart and mind, I thereof conceived, I will not now be about to you by words largely to express. But this I will say unto you, the gladness that I conceived of plucking away this superiority, was not so much for the stopping of the profits, which to the imparing of this realm, was no small thing, wherein the most part of men's eyes are chief fixed, as it was for the hope I had of the reforming of common religion, and of the purging of vain superstition, wherewith many simple minds here in our nation, have been greatly infect: the chief cause whereof hath been this superiority of the see of Rome: in so much that this I think truly I may say, that even as Rome by meekness & charity, was the first occasion of communing and propagation, ye and stabling also long and many years of Christis doctrine and true religion here in our nation, so now the same by pride and arrogancy, by process of time hath been the chief and principal occasion, of overmuch extolling man's tradition, and the very open gate of all superstition, so that now by the stopping of this gate, great hope I have once yet to see, Christis doctrine restored again to the pure and native simplicity, and to the old simple purity. And to the conceiving of this hope moche moved I am by the high virtues of our most noble prince, whose highness boldly I dare affirm, no thing more desireth, than the restitution of Christis true doctrine here in our nation, and that to see flourish in the hartis of his subjects, declaring in life the fruit of the same. To this tendeth all the cures, thoughts, acts, and deeds of his royal majesty. Wherefore me seemeth not without a cause my hope is conceived, if this be true that all antiquity hath approved, such as be princes, such be their subjects, whose trace ever followeth all the commonalty. Seeing therefore our prince to be of this purpose and desire, and of such judgement and policy, that best he knoweth the mean of the restitution hereof, why should not I conceive this gladdenes, and stable it in my heart? why should not I rejoice, or rather why should not all we be glad and rejoice most christian people? Truly we ought to give thanks to almighty god, by whose providence, we have this noble prince now reigning in our tyme. And surely I doubt not, but that the goodness of god, who hath inspired his heart with light and judgement to conceive the ground of this pope's superiority, and to his honour to pluck it down, shall also give him the same light and grace to find out all convenient means to the maintenance of the same, that it may proceed with a common quietness both to the comfort of our present age and of the posterity, and that so thereby hereafter may succeed the restitution of the pure doctrine of Christ and sincere religion, with the purging of all falls and vain superstition: This is my hope and this is my trust, of the which as I said at my return here into my country, great gladness I conceived, the which continually I nourish in my heart, with sure hope daily the same to increase, how be it herein I find the nature of man's affect, and that to be true which of the wise and ancient Socrates, oft was rehearsed, that in man's affect, pleasure and pain, sorrow and joy, were never separate, but as the parts of a ring ever coupled together, and ever knit one to the other, as it were by a common chain. For though it be so that of this act of plucking down this popish authority, most justly as me seemeth I have conceived this gladness, yet it is not perfit and sincere, there is in my heart a certain sorrow mingled with the same, which hath much defaced my gladdenes and joy. For sorry I am & of the very heart, to see that thing which you all most christian people, I am sure with no less sorrow lately have seen, that is to say, to see so noble an act, so good and so profitable, so open a gate to the restoring and stablishing here among us a very true and common weal, which could never lightly have had place, standing this outward and tyrannical authority. For ever it should to the prince have been a let and an obstacle, at such time as he should attempt any reforming of true religion, to see I say against so noble an act, such men repugn, such men to be disobedient, whose virtues I ever trusted should have been to our prince, to wching the restitution of his true common weal a chief instrument. For what virtues were in some of them, superstitious simplicity set a side, all the world knoweth. Wherefore such virtues so to be corrupt with superstition, that thereby they should be induced to be disobedient to their prince, and to such wholesome laws, I can not but of heart sore to lament, I can not but be sorrowful, that such blindness should be joined to such knowledge, & such virtue should be blurrid with such vice, & such an act so wisely conceived should be blotted with disobedience so foolishly declared. This maketh me sorry & sore in heart to lament, and truly to say not so much for their causes, who for their disobedience, according to the course of law, justly have suffered, as for yours most christian people, whose simple and weak consciences, not able peradventure well to conceive the nature of things, as they be in deed, by their disobedience and sturdy obstinacy, may in some part peradventure be moved to conceive of this act some scrupulosity, by the reason whereof in you may succeed, disquietness of mind, diversly drawn by divers obedience. Wherefore partly to the avoiding of mine own sorrow conceived by suspicion of your simplicity, and partly to do my duty in setting forth of so manifest a truth, I shall as briefly and clearly as I can set before your eyes, the nature of the thing, using therein no long scholastical disputation, and this process observe. first I will show unto you, that this superiority is not of the law of god, prescribed unto us for the necessity of our salvation, but that it is a thing indifferent, the disobedience whereof, bringeth not to our souls damnation. Secondly I will show you, how it first grew in, as a thing convenient, and to the conservation of the unity of Christis church expedient. thirdly I shall declare how that as it hath been many years usurped, it is to the very spiritual unity, neither necessary nor yet convenient: and so I trust somewhat the better your consciences shall be delivered, from such scrupulosity, as may take from your minds christian quietness and unite.  
And first most christian people this is of you all as most open and manifest, to be taken as a sure truth, that all be it the old testament, wherein god to the people of Israel declared his first will, be called the scripture of god, and his very law: yet for as much as Paul testifieth, 
1. Corin. 10.  all things to them as in a shadow grossly there to be showed, according to their rude capacity, the which to us after clearly were opened by our master Christ, to whose glory all the law tended. 
Ephe. 1.  we therefore may say all the law of god in Christ to be as in a some contained, 
Coloss. 1.  who is the perfection and end of all law, it is he only that in the old law was figured, and now in the new law of the gospel openly is to us declared: in so much that this boldly we may affirm, God's law holly and perfitly in the gospel to be contained, for as much as Christ, in whom all law of god is fully as in a some gathered, is there to us clearly taught, 
Roman. 8.  & nothing to be necessary to our salvation, whereof in the gospel we have not express mention, or at the lest out of that deduced by some certain reason, and open demonstration. For as touching the traditions of fathers, though they be much expedient to the increase and maintenance of Christis gospel and truth, yet of such strength and power they be not, 
Marc. 7.  that to their observation, we be of necessity bounden, under pain of utter damnation, nor yet they be not of any such necessity, that to the alteration of them, ye or utter abrogation, ensueth by and by the ruin and destruction of all christian civility and religion. Wherefore though it were so, as it is not in deed, that this superiority of the pope, were to us by tradition descended & given, yet it is not of this nature and necessity, that without it we can not attain to our salvation. For by such bond no christian nation, at any time received any man's tradition. This therefore we may affirm now dear friends, as sure and true, that if we can not find this superiority clearly unto us in the gospel expressed, nor of the same manifestly deduced by clear interpretation, it is not to our salvation of high necessity: the which thing to seek, and out of the gospel to pike, I think is like, as to seek and to pike darkness out of the light. 
against the pope's authority.  For to my judgement all thing there indifferently weighing, all appeareth plain contrary: in so much that to me considering the some and hold course of Christis doctrine, he seemed nothing less to go about, than to stablish among his disciples, and among them that would make profession of his name, any such superiority: but leaving all such things to princes worldly policy, purposed to draw the hearts of his scholars from all such ambitious and vain desire, and turn them to the sight and contemplation of such things, as be celestial, and of nature pure and everlasting, separate from all this worldly vanity, ever willing them to hang upon the desire of such things, 
Ma●●. 23.  as brethren together knit in a certain equality, utterly excluding all contention for any manner superiority: he ever taught his disciples as membres of one body, coupled together in perfit love and unite, to hang upon him only, 
joan. 17.  as upon the true heed & fountain of all such things, as they should ever desire, leaving the order of all worldly things, as I said, to such as by office have cure of the same: for as much as that pertaineth to worldly policy, whereof he would have his disciples to have in a manner contempt, & to be in the world as out of the world, & rather to refuse all such busy policy & careful study of transitory things, than thereby to be let from the office of pure christianity, which chief doth rest & stand in this with despising of all such things, with fervent heart and affection ever to desire things, 
Matth. 19  everlasting and eternal. To this runneth the course of all Christis doctrine, which by his mouth he taught, & by his disciples to us in writing hath left, in so much that of his doctrine together, that among his disciples, he should stable any such superiority, & so thereby to derive it to the bishop of Rome, is manifestly to turn all thing up so down, & to the clean contrary: the which thing Christ himself in divers places of his gospel particularly doth teach & express. For where as his disciples not yet perfit nor lighted with his spirit, but having a little of the spirit of the world, strove among themself for superyoritie of place, he made answer, instructing them this, Princis of the world, and other, 
Marc. 10.  which have not as yet the heavenly guste, strive for such things, as they which have their hearts fixed therein. But you whom I would have to conceive other desires, shall not do so, for as much as all such contention cometh of plain arrogancy, from the which I would have you utterly to abhor, and stabling in your hearts by humility, the contempt of all such things, contend always to the desire of the heavenly and celestial, to the which if you will attain, even as this child here standing among you, 
〈◊〉. 19  liveth in simplycite utterly without care of worldly vanity, so must you leaving aside all contention for all worldly thing, and all superiority, bear hearts pure without affection, ever looking up to the heavenly conversation, therein setting all your comfort and joy, after this sentence Christ answered to his disciples, striving among themselves for superiority, moved by ambition: wherein he manifestly declareth, that if he had purposed to stably she among them any order of superiority or degree, he would then moved thereof have made some mention, commanding the rest to give obedience, to such heed and order: but in all the course of his doctrine, you shall never find any mention or memory of such institution and policy. For this is a sure thing of you all to be taken as most true, 
Th●●nde of Christis doctrine.  that the chief point of Christis doctrine standeth in this, to persuade all those, which would be his true disciples, this to conceive, as a chief ground with obedience to all worldly policy, not being contrary to the glory of god, 
1. Corin. 7.  to use these worldly things as passengers & pilgrim's, nothing resting thereupon, & to be in the world, as out of the world, and to use this life as a mean to life, whereof this is but a shadow, putting no affiance nor trust therein, but holy to hang upon him, who is the only fountain of all goodness and truth, 
Matth. 10.  and with the desire thereof to have their hearts ever inflamed, with utter contempt of all such things, which thereto do put any obstacle and impediment. This undoubtedly is as it were the mark, which our master Christ hath before our eyes set, whereat he would have us ever continually to shoot: this is as it were the haven, to the which he would have us to direct our course, sailing in the troublous storms of this life: and this to stablish in our hearts was his chief purpose, and so to institute in us the spiritual life and godly, whereof before I have made mention: And as for the worldly life and polytike, he came not now to stable nor institute, which by the benefit of nature he had before sufficiently founded, but he came to bring us to an higher perfection, and to make us plain spiritual, treading under foot all things temporal. And this is not my fantasy and dream, Christ by his own word manifestly did express it many times, 
johan. 17. Luc. 22.  saying, He came not into this world to reign nor to rule, but to minister unto us heavenly doctrine, and to exhort us to contemn those things, which so blind commonly man's heart, he said oft, his kingdom was not of this world: which is most manifest in this, that he never taught one point of worldly policy, but ever refused the institution and direction thereof, as to him he made answer, which required the division of his inheritance by his judgement, saying, who hath made me a judge in such matters, 
●uc. 12.  the which to redress is not my purpose? & to him that presented before him a piece of money with the image of th'emperor, 
〈◊〉. 22.  he bade render that to him, for therewith I have nothing to do, but to god give thy heart and affection of pure mind, whose image is there printed and set, as of him, who is only lord thereof. This ever he refused the cure of such things, as pertain and belong unto the civil and politic life, and yet to them he was ever obedient, as the hole course of his life manifestly doth declare. He was circumcised and purified, 
〈◊〉. 3.  he kept the sabbath day, and was baptized, he paid tribute to the prince, ye and to the hole law was so obedient, that according to the course thereof he suffered his death, the which all he did for our instruction, teaching us never to despise, 
M●●●h. 27.  nor to be disobedient to such thing as by common authority is commonly received, but ever with humble and meek obedience, thereto contend, and desire to attain the fruition of such things as never shall fail nor decay. Wherefore dear friends, seeing that the doctrine of our master Christ is of this sort, ever drawing us from the love of this world to higher consideration, forbidding us utterly all contention for any superiority of order and degree, leaving all such things to civil and worldly policy, the institution whereof he ever refused, as a thing base and vile compared to that doctrine which he ever taught. All this considering I say, and well pondering in mind indifferently, to affirm, that Christ stablished among his disciples any such superiority, making thereby Peter chief heed, and also consequently the bishop of Rome, that he thereby upon all christendom should be a chief judge, and upon all princes and laws to have authority with interdites and dispensation, them to temper and rule at pleasure, ye and upon the word of god alone to have power of interpretation: this to my judgement, when I weigh the thing with myself, appereh to me, more than madness and extreme folly. For this passeth all pride and arrogancy, this is above all tyranny, Christian nations were never so mad, by any open decree or consent in counsel general, ever to give to any one man, such authority: but undoubtedly by the simplicity of christian people, and by the patience of good princes, ye and by the arrogancy and pride of those, the which have used and occupied the See of Rome, it is grown by little & little into this intolerable tyranny: the which after this sort as it is used, to affirm to be of the law of god, and of necessity, is plain contrary to the law of god, and much to the obscuring of his glory. But if you will see dear friends the authority of Peter, which to all other apostles was equally given, without any superiority, shortly I shall declare it unto you.  
Like as the life which Christ came to institute, and stablish in the hearts of them, which would follow him, was of an other sort and degree, of a higher purity and excellency, than was the life of them, which looked no ferther than to things present, drowned in all worldly & vain affection, and followed only the course of the life politic, whereof I spoke at large before: so is the power and authority, that he gave unto them, which with sure faith and trust in his word, followed him and his doctrine, of an other sort and greater excellency, than ever before Christ was given to man in this world, or stablished by any policy, there was never before him such thing given to mortal man. For to whom was it ever said, what so ever thou bindest or losest in earth, the same in heaven shall likewise be loosed and bound? And yet to Peter this power was given, and to all the apostles with equality. There was never before Christ emperor in Rome, nor since Christ prince out of christendom, whether he were great turk or sultan or among the moor any king most mighty of power, that ever had any such dignity, to none of them all was ever given such power. For their power and authority, resteth only in the lordship and dominion, governance and rule of those things worldly unstable and transitory, the which all as vile by nature and of small dignity, Christis doctrine teacheth to tread under foot, and to a hyper degree he lifted the hearts of his disciples, 
joan. 10.  and so gave them higher authority, 
Matth. 15.  as to lose man from all misery of sin, though the sin were never so great, and to set him in sure state of felicity: and who so ever he were and of what nation, 
The anthorite of Peter.  condition, state, or degree, all indifferently to lose from sin, if they will with perfit faith and sure trust in Christ profess his doctrine following ever the perfection of the same. To this faith and trust being in Peter and in the other apostles our master gave this divine power, and this is the very key of the gate of heaven, which as you see openeth to all men the gate indifferently, there is no man excluded from entering therein, 
Galat. 3.  but all, putting their whole affiance in Christ following his doctrine, shall be admitted without difficulty.  
This is a marvelous power to man given, to pluck man so miserable and wretched out of all misery, and to put him in the state of felicity: And with this power our master Christ sent forth his disciples, instruct with his spirit, to all the world, by the preaching of his doctrine to turn them out of their wretched trade and misery, and to wake them out of their dream: for drowned mankind was with worldly affection, and finally to put them in remembrance of the benefits of god and of their dignity, and that so by his doctrine they at the last inspired and stirred up, might attain to their felicity. This was the chief authority & power, to th'apostles by our master given, to the putting in use whereof he institute certain mystical sacraments, whereby man should be stirred to receive grace & favour of almighty god, 
The sacraments.  and so come oft to the memory of the great benefits of the goodness of him, which he by his grace hath above all other to us of his flock specially opened and communed. To this tend all the sacraments of Christ institute, to bring us I say to the remembrance of such benefit, as he to all them, which by sure saith hang upon him, hath surely promised, as I shall more plainly hereafter declare. So that dear friends in few words to conclude, this high power and greatest that ever to mankind was given in earth, to the apostles of Christ given was this. first, of all misery of ●ynne man to release, not as of themself, but as of the ministers of god, so to all other to be derived, 
〈◊〉. ●.  who so ever in Christ would put sure confidence & trust, as in the fountain of all salvation: 
Ma●● 6.  and then so this doctrine to preach to all mankind indifferently, as to the creatures of god, only to his image form & made. by the herring whereof, they at the last considering their own dignity, might be brought out of all misery: and so thirdly by the communynge of the mystical sacraments thereof, might thereby inspired with grace & the heavenly spirit, 
Luc. 22.  be stirred to the memory of his infinite benefit and goodness; which to us not deserving he hath communed, by the reason whereof consequently, we delivered out of this misery & wretchedness, might attain undoubtedly to such felicity and quietness, as he of his mere goodness hath to us by his word and promise appointed and determined. This is the authority & power in these few words described, which Christ in his gospel to his apostles hath communed, and so communed that indifferently to all without inequality, he stablished it in them, ye and in all other which with like faith and confidence in him believe, and succeed in their place, leaving all worldly vanities aside, & treding them under foot, hang only upon him, as he that hath above all other the true superiority, and is of all churches the very true heed. And that this is a certain and sure truth, of the gospel in many places we have most manifest testimony, where as Christ instructing his apostles to the preaching of his word, saith unto them all without exception of any, 
Matt. 18.  what so ever ye lose in earth, the same in heaven shall be loosed: and also what so ever you do there bind, the same in heaven shall be bounden also, that is to say, who so ever he be, to whom you preach my word, of what country or nation, sect or religion, if he by your preaching turn to the confession of my name, trusting thereby faithfully to have salvation, to him you shall have power to declare, that he is thereby delivered from bondage of all sin, and loosed from it by my virtue and power, to him communed and declared openly by you, whom I make the ambassadors of my will: 
●. Corin. 5.  And like wise whom so ever you see to deny me in earth, despising my doctrine by you preached, and refuse the confession of my name, all such by this same power, you shall utterly condemn here in earth, and to the same my will in heaven shall be agreeable, and the same shall confirm. After this manner our master spoke to his disciples, giving them power to the preaching of his word. To the which sentence also in an other place his words do agree, which he spoke after his resurrection, when he sent forth his apostles, to preach to all the world, inspiring them with his holy spirit, after this manner saying, How at your going forth upon this heavenly embassage you shall receive the heavenly spirit, 
joan. ●0.  by whose grace you shall have with all this power, that whose so ever sins ye lose, the same shall by and by be released to them, and whose so ever you bind and judge not to be released, they shall with the bond remain, as much to say, as what sin so ever it be, or what sort or condition be the sinner of, so that he with sorrowful heart confess the same, trusting by the goodness of me only to be delivered from his misery of sin, if you by the spirit, which I have now given unto you, judge him to be released in earth, your judgement shallbe confirmed in heaven, and if by the same spirit, which I have to you given, you judge him contrary to be worthy of condemnation, to that my will in heaven shall agree, and with this power now I send you forth. These words declare most christian people manifestly, that this high authority, by Christ was undoubtedly given to his heavenly messengers & apostles, when he sent them forth to preach his heavenly doctrine, by the benefit whereof man should be quite delivered from all kind of sin and misery: but that this same was to all them given equally, this is not to all men so manifest & plain, this many men deny, affirming y● to Peter it was given with a prerogative of excellency, and so thereby to the bishop of Rome, in whose place he only doth by their sentence succeed, they attribute a superiority. This they say & only they say, but as for sure ground of scripture, their sentence to confirm, plainly there is none. For as touching this, which is of all other, most chief, 
Matth. 18.  that to Peter Christ spoke particularly, giving to him this power, that was undoubtedly, because he being of faith more fervent, and as it appeareth of greater stomach, ye and as it should seem also by many signs, of better utterance and eloquence. For the which cause he of the old interpreters of scripture is ever called the mouth of the apostles: he I say having these gifts, spoke before the rest, and so to him particularly Christ said, he would give the keys of the kingdom of heaven, but he said not, that unto him alone he would give them. For after when he gave them in deed, he spoke to all indifferently. And further yet this same power which he said he would give to Peter, was not of any other sort, then that, which he gave to all other, as it appeareth by the words, but even all one, and running to the same effect, as to release and bind sin with like authority, and thereby to make open the gates of heaven. Therefore to affirm such prerogative, only because he spoke to Peter particularly, seemeth a weak and a slender ground, seeing that he did not say that to him alone, he would give such authority, and beside that when he gave it in deed, he than gave it equally. And yet more over, he that indifferently weyith the same place, with the circumstance thereof, shall find plainly, that speaking to Peter he spoke also to all, as he for all answered. For even as the question was not asked of Peter alone, but of all equally, so necessarily the promise of power to all was at the same time indifferently opened, though Peter as spokes man to the rest, only made answer: but Peter alone had not that faith, the which is the foundation and sure stone, whereupon Christ builded his church, to the which was made the promise of this power, but of that faith they were all indifferently, though Peter with more fervent affect outwardly it declared, & the faith it was that Christ found in them, which moved him to make the promise of that high power, the which he after gave indifferently to all other, which with like faith are sent forth and appointed by his church and faythefulle congregation, to preach the fruit of his heavenly doctrine abroad to the people, 
Luc. 22.  to their comfort & salvation. Of this place therefore together any prerogative of power to be given to Peter, is but a week conjecture, & a feeble ground, & like to the same which is gathered of an other place, where Christ said to Peter he had prayed for him, that his faith should not fail, & that after his conversion he should confirm his brethren, the which words he spoke to the comfort of Peter, forseinge by his providence the weakness of his faith and imbecility, which he showed above the rest of his apostles. Wherefore beside the common comfort, which he gave to them all, that they should sit with him in his majesty, at the extreme judgement of all, to take out of Peter's heart, the despair thereof, whom he knew should after deny him, and thrice deny him, he promised his faith should not fail, and that by the occasion thereof he should confirm his brethren, to put faith in him, whose goodness was not so offended with such infidelity, but that by sorrowful heart and repentance he shortly recovered his favour again. Whereof all christian hearts may take a notable example and singular comfort, to the avoiding of all desperation: but as for any superiority of power hereby to be given to Peter, to all them which indifferently weigh the circumstance of this place, it can not but appear a weak ground & feeble conjecture: and yet weaker is this, which of an other place of the gospel as most principal is taken, where as Christ demanded of Peter, whether he loved him more than the other of his apostles, 
●●n. 21.  the which he affirmed, to whom Christ then said and commanded, that he should then feed his flock, and that he rehearsed thrice together, whereof is thought manifest all the hole matter. But in this leaving other answers of many wise men made, I will show you my sentence & judgement, that Christ there intended no such thing at all, nor to stablish in Peter any superiority thereby, was nothing his purpose, as it seemeth manifest for as much as he said only feed my flock, not adding or putting to any argument or token of any higher power and authority, but only thrice rehearsed that thing, which is the common office of all his apostles, and of all other, which be appointed to be preachers of his word, the which thing as it seemed by inculcation he would fasten in Peter's heart, ye and so consequently in the hearts of all them, which of his name will make profession. That thing I say he would fasten in heart, which is of all his doctrine the chief ground and foundation, that is to say, that who so ever by mouth and outward confession, profess to love Christ, and to be a shepherd of his flock: then must he in deed, and by outward demonstration openly declare, when occasion requireth, the inward affect, to the intent that the word and deed may in effect agree. For he that by mouth saith he loveth Christ, and by deeds doth him deny, 
Tit. 1.  he is no meet disciple of the doctrine of Christ, nor meet apostle, nor shepherd for his flock, for his confession doth not profit nor edify the inward affect of all christian hearts, may not only in words, 
Matth. 23.  but in deed be declared: without the which thou showest thyself to be an hypocrite, 
hypocrisy,  and a dissembling professor of Christis doctrine, the which hypocrisy above all thing Christ doth abhor, and hath as enemy. Wherefore as I think, Christ asked Peter thrice of his inward affect, and was not content only with the outward confession of love by mouth, which may by dissimulation be covered and cloaked, but gave him commandment to feed his flock, with that faith & with his heavenly doctrine: and so in effect to declare his love, the which though Christ without deed outward who lokith into mens hartis, right well doth know yet to the comfort of other, and to their instruction, we must ever as occasion requireth: so declare our inward affect, with love and charity by outward works to the profit of other. This doctrine may well be taken of this inculcation and oft rehearsal of these words to Peter, but as for any superiority of power, thereby to attribute unto him, plainly to me seemeth a dream, where as of power is made no mention. Wherefore of the grounds of scripture, and of Christis gospel dear friends no man can take sure argument of this prerogative, as by these places ye may see, which are among other of all most chief and principal. For of the rest be taken yet more feeble conjectures, the which have many years troubled all the world, and blinded these pope's with arrogancy, and in all other stabled moche superstition, to the great ruin of Christis pure doctrine and of all good religion. Wherefore friends seeing that the manifest doctrine of our master, so plainly soundeth to equality of power, in all the apostles indifferently, and only by light conjectures men may be lad to the contrary, I wot not why we should so stiffly defend this authority, so feebly founded, and so weakly, as you partly have hard by scripture grounded.  
And most specially seeing that the practise of the same authority in the time of the apostles, which moveth me above all other arguments, out of the gospel drawn, and words of Christ written, is utterly contrary, ye and many years so continued in the beginning of Christis church, the which I shall now briefly to you also declare, whereby you may better be instructed, than by argument out of scripture drawn, wherein lieth moche controversy. For this is to be thought as a certain truth and sure, that the apostles so inspired with the spirit of god would never put in practice thing contrary to the doctrine of their master Christ, which they had so newly received, and so stablished in their hearts. Wherefore though Peter like as he ever did in the presence of his master, show himself most prompt and ready with faithful heart and love to serve him in all thing, so after his Ascension up to his father, showed himself most studious in the preaching, and in the first stabling of his new and godly doctrine, ever ready to preach and common the same, to the founding of his church and faithful congregation. Yet this ye shall find in observing his acts and practise of his life, and of all other Christis apostles, that he neither of himself preached this doctrine, any prerogative of power, above other using therein, nor yet they any such thing gave unto him, in setting forth the same. As of the first act, which the apostles did, it is very evident and plain, when they should supply the room of judas, 
〈…〉  Peter only did purpose the thing, which after they performed, by election and common authority, giving to him no prerogative at all of any higher power, saving only that he as most eloquent & bold proposed the matter, which they finished by their common assent. And after the same manner in the creation of Diacons, this order was observed, when certain were appointed to minister in lower office to the hole congregation, while the apostles occupied themself in preaching of Christis doctrine: 
〈…〉  this thing was not done by the authority of Peter alone, but by the common agreement of all the rest, which at the beginning of the church, were in that little congregation. And at such time as the gentiles began to receive the doctrine of Christ Peter did not by his authority command or appoint, which of the apostles should god to 
Act. 8.  preach unto them, to the increase of Christis church, but he himself with john were sent forth of the other this office to do: which argueth, that above the rest he had no authority, for than he might of himself have done that thing which he did not, but with the authority of the hole congregation was sent forth with Iohn, & with equal authority together they preached, to the common edification of Christis church, in no point showing any prerogative therein. But this thing is yet moche more evident, by the entreating of a controversy, which at the beginning rose in that little church, the order whereof if you observe with diligence, you shall most manifestly see, that to Peter was given no prerogative of authority: The controversy rose by the reason of some which preached to the gentiles, that circumcision 
Act. 15.  was necessary to their salvation: this thing being in great controversy, was not defined by Peter's authority, but referred to jerusalem to the counsel of the apostles, wherein this order was observed. Peter first declared his sentence and mind, how that this circumcision was but a ceremony, and to the salvation of the gentiles nothing necessary: after whom spoke Poule & Barnabas to the same sentence, but after them all, james gave judgement of the thing, declaring of them all the common sentence, and sent it forth by writing, not as a thing determined by any prerogative of Peter's authority, but by the assent of all together, agreeing in unity. Whereby ye may see dear friends, that Peter, as it were giving place to james at jerusalem, in that time showed no argument of any higher authority, but rather contrary of that place it should seem, that james should be of greater authority, for as much as he pronounced the common sentence and judgement of all. But after mine opinion, neither james was heed, nor yet Peter, but all with equal authority and one assent, laboured most busily, to common abroad this heavenly doctrine, to the salvation of man in every country, this of their acts is most manifest and clear.  
But above all other yet to me of the deeds and doctrine of Paul this doth most manifestly appear: And first that he in Arabia, Syria, and 
●ala. ●.  other places, as he himself testifieth manifestly, this I say showeth most surely, that Peter was then no such heed of the church, as many men dream, that of him as vicar of Christ, all power should be derived to other. For then Poule without his institution, would never have attempted to preach, not having of him his authority, the which is judged to be of such necessity, that the denienge of his superiority, should bring in everlasting damnation. And beside this look what he did at antioch, where as Peter using a little man's policy, gave place to the weakness of the jews, withdrawing himself from the company of the gentiles & their fashion of life, was boldly of Paul reproved, 
●ala. ●.  as one that should with such ceremony and dissimulation, offend the liberty of Christis gospel, which indifferently to the manners of all nations should be accommodate and applied, without respect of ceremony: this he did manifestly, which I think he would never have done, if he had judged in Peter to be any such high authority, but rather he would have conformed himself to the doctrine of his heed, having such superiority, being the only lieutenant and vicar of his master: but plainly he judged no such thing, he never conceived no such power above other in Peter to rest. The which is also of an other of his deeds more yet manifest, he saith that 
Galat. ●.  after he had long time preached the gospel of Christ among the gentle nation: He ascended to jerusalem, there to confer with Peter, and other there being the pillars of the church, not because he doubted of his own doctrine, whereof he was so sure, that if Peter had preached contrary, ye or any angel of heaven, thereof he would 
Gala. ●.  have had little regard, he had his doctrine of so sure a ground: but he ascended only giving place to the weakness of them to whom he preached, whom he thought rather to win, having his doctrine to Peter's, and other there being of great fame agreeable, the which he did in deed. For of them he saith, though they were never so great, by such collation to himself he had no profit, no thing he there learned, that by the goodness of their common master Christ he had not learned before. Wherefore he saith, he departed from jerusalem, not as one that took Peter for any head or governor of the church of Christ, but as one of equal authority, having his doctrine and power of the very same ground, that Peter had made with him, there with james and Iohn, 
Galatas 2.  as it were a league, a confederation, and a society, ye and as a companion with him nothing inferior in power, agreed together, that even like as they chief should enterprise their office, to exercise among the jews, inducing them to the truth of the gospel, so would he and Barnabas his companion go to the gentiles, them by all means to allure to this heavenly doctrine of their master, and so as it were the hole world dividing among them with courage, purposed it to subdue, and bring mankind from the study and cure of these vain things frail and transitory, to the desire of such things, which by nature be everlasting stable and sure. This ye see dear friends by Paul's acts and deeds, how in Peter he never knew no such superiority nor prerogative of power, nor in no place nor time did submit himself thereto: the which also by his doctrine, he clearly did confirm, as in few words I shall now to you declare. The some of Paul's doctrine and the chief point thereof, 
〈…〉  which he received of his master, standeth in this, to persuade us despising all things worldly and transitory, 
〈…〉  using them as we had them not at all, ever to look up to them which be eternal, and in them to have our eyes surely fixed, and distrusting our own power, works, and deeds, 
Tit. 3.  as things by the which we can not ever lasting life deserve, put our hole trust and affiance in Christ, by whose only goodness we may attain our salvation, 
〈…〉  hanging upon him faithfully, as upon the only heed and fountain of all good, 
2. Corin. 5.  of him only looking to take light and grace, 
Roman. 12.  whereby we may in this life walking as in a pilgrimage, knit together all by charity, as by a common band, and like membres of one body coupled in spiritual unity, by the mere benefit of our heed, and his infinite goodness, at the last attain to our perfit end and felicity, 
1. Corin. 2.  there enjoying such celestial comfort & heavenly pleasure, as neither tongue can express, nor heart of man think. This is in few words as it were the some of the doctrine of Paul, wherein ye see the chief ground to be, 
Ephe. 4.  the faith and sure trust, that we must conceive of this heed our master Christ, by whose merciful goodness we shall be saved, and not by our own works, neither by circumcision, sabbotte day, 
Ephe. 2. Galatas. 5. Colo●t. 2.  nor ceremony, but only by the faithful love, that we must bear to that heed, ever obedient to walk in outward works, according to his commandment, which with love we must do, one ever thereby helping an other, to the intent that we all together may so at the last be coupled in deed to this heed, of whom now here we hang, which is our only comfort. Of this heed I say Poule maketh oft and much mention, as of the thing which is most necessary to our salvation, but of any other heed here to be chief in his church, 
Ephe. 1. Colos●. 1.  as his vicar in earth, to whose judgement as to his own all the world should be obedient and conformable of high necessity, he never speaketh word, he never giveth to us any signification: which I think he would have done, if it had been so necessary to our salvation, and to the unity of Christis church so strong confirmation. And though to some peradventure this argument appear weak, because it seemeth not well to follow, Poule maketh no mention thereof, therefore it is not so: Yet to me considering the thing as it is, with the circumstance thereof, it appeareth almost a sure demonstration, seeing that Poule making so moche mention of the heed of the church of Christ, inculking it so oft as a thing most necessary, if he had thought, that Peter had been an under heed of Christ himself, as some say now in his church stabled, as necessary to the conservation of the unity thereof, I think I say in some place he would have made mention thereof, or else plainly his doctrine had been insufficient, lacking the declaration of that thing, which to the stabling of Christis doctrine, is of so high necessity. But this Paul never did, but the contrary plain. For he never took Peter for head of his Church: which thing also I am sure Peter, if it had been put to him, would have utterly and clean forsaken it, specially after that sort to be of such necessity. 
〈…〉  Paul took him as his companion equal with him in power and dignity spiritual, both two despisers of dignity temporal. I am sure, if Peter were alive, that he would think nothing more contrary to the doctrine of his master, than to affirm of such power any superiority, as now is to him against his will ascribed to be of such necessity, that without it the doctrine of Christ should run to ruin and decay. And that man without the confession of such power, should fall to sure perdition. This I am sure Peter would abhor and Paul also, This they 
Ephe. 4.  would think to be plain contrary to the simplicity of Christis doctrine and unity. Wherefore friends seeing that neither the places of scripture indifferently weighed, nor the practise of the same in the time of the apostles to the world declared, serve to the ascribing of any prerogative of power to Peter, or above the rest any superiority, and saying also that both the deeds and doctrine of the most divine Interpreter of Christis gospel Paul, sound to the contrary, as I have manifestly showed, I see no cause why we should of such necessity, attribute to the bishop of Rome such superiority, that the defection from the same, should blot any nation, with the crime of heresy or of schism, and so consequently induce any scrupulous suspicion of everlasting damnation. But plainly to say, the assertion of such supiorite, after this sort appeareth a great madness, extreme folly, & plain superstition: the which thing though of scripture itself as I have touched, be manifest and plain, yet the same I will in as few words as I can, fearing least I shall be tedious therein, both by story and probable Argument declare unto you, and so it shall be manifest, that this thing is not of such great necessity, to the conservation of the union of Christis church, as many men blindly do judge.  
¶ And first herein to me it appeareth a thing much marvelous, by what mean this thing to be of so great necessity, should enter in to men's fantasies and minds, specially of learning and judgement, considering that from the time of Peter until the time of Sylvester bishop of Rome, in the reign of Constantyne, about the space of four hundred years, of this heed with such superiority was no mention at all. For this by certain story is known, that all that time the bishops in every place chief and princypalle, as jerusalem, Antioch, and Alexandria, were both chosen and institute of the hole congregation, or else by the priests, to whom was given of the multitude such authority, and no mention is had all that space, that they ran to the bishop of Rome, as their common heed and superior, which at the same time was rather, as by probable conjecture we may gather, long and many a day, inferior unto the church of jerusalem, & Alexandria, I mean not in power & authority, for therein was sure equality, but in virtue and knowledge of Christis doctrine, which in Alexandria and in antioch, as near to jerusalem, took first greater ground, than it did in the city of Rome, whose pride & worldly policy many a day, much resisted to the truth of the gospel, and that heavenly humility therein to us taught, the which nothing was agreeable to the imperial pride, in the emperors then reigning. Wherefore christian men there secretly in corners made their assembly, and privy profession of Christ's name, avoiding the persecution of the wicked emperors, whose arrogancy was clean contrary to Christis simplicity. And thus at Rome it continued without great increase of Christis doctrine long & many years, where as at Alexandria and Antioch was at the beginning moche more open profession of Christis name and doctrine, the which may well be gathered of the multitude of learned men and religious, whereof at the beginning of Christis church was in Alexandria and Egypte, in Antioch, and in the parties of Grece, as story maketh mention, far greater number, than there was at Rome, or here in the west parties of the world, where as Christis religion took more slow increase, than it did in the east, where it began. For at Rome until the time of constantine it never took so notable increase, his virtue goodness and authority, much altered the policy of Rome: for his fame and example greatly stirred the hartis of the common people, whose judgements ever moche follow theirs, which be in authority, by their example moche they form their minds, their trade of life they study to express: so that until this good emperors time, though before at Rome it had a good ground, yet it was not so established by authority of prince it did not so flourish in the face of the world, but christian men lived there in moche subjection, and specially at the beginning, when for their religion, they suffered much misery, & persecution. But now to the purpose, all this space of three or four hundredth years, neither the bishop of Jerusalem, nor of Antioch, no nor yet Alexandria, never showed argument of any superiority of power dew to the bishop of Rome by the doctrine of Christ, they never gave to him of necessity, and of the gospel dew any point of obedience, they were not institute, nor made by his authority, they never came to his judgement for sentence, as to the vicar of Christ: but often times by collation, they took one of another the truth of scripture, and thereof the true interpretation thereby they found out, to that ever giving dew obedience, but of that high superiority, all that time was no mention, no word, nor by story and little signification? which is also most manifest by the celebration of the first counsels general, which were congregate by the princely authority, without mention of any such superiority, given to the bishop of Rome, the which thing to prove is more open than now needeth any declaration. Wherefore it can not be thought, to be of such necessity, specially saying all that time at the beginning of Christis church, when the doctrine of our master was most pure, and not corrupt by man's invention, but as it came from the fountain, sincere and clear, was entered and stabled in the hearts of them, which thereof made profession, there is no story made one title of mention, of any such superyoritye to the bishop of Rome to be given, no nor yet to none other, specially that it should be of such high necessity, that without it Christis doctrine could not stand, the which to all men that have eyes, and consider the story of the beginning of the church, stood than in greater purity, than ever it did, since the time that we have had this one head, stablished with such authority and power, the which thing is so manifest and plain, that no man considering the antiquity, and comparing it with the posterity, may deny this. For this to the world is open, in so much that this thing to be of necessity to the salvation of man, as many men dream, now also to confirm with much argument and reason, appeareth utterly superfluous. How be it this I will say, a great likelihood that this should not be necessary is this. first, that all the ancient and good Interpreters of Christis Gospel among the greeks, whom I judge to have more light in the holy scripture, as they had in all other letters and learning, than any other nation, that ever yet received the truth of Christis religion, the which without proof here of me, is open by their works to all men, that with diligence them will read. All these I say with one consent, keep silence of this authority to be given to the bishop of Rome of such necessity, in their works thereof ye shall never find mention, the which is not like, they would have done, if they had judged it to be so necessary a thing, and a gospel truth of Christ institute, and stabled: beside this if this ground were true, then should all the Indians all these thousand years have run headlong to damnation, which never took the bishop of Rome heed of Christis church and his vicar in earth, nor of him never took tradition, and yet they have been, ye and yet be now in our days, under Preter Iohn, their king and heed, of Christis doctrine devout & true professors, and with us in all the grounds of scripture utterly agree, in ceremonies and rites ecclesiasticalle, there is moche diversity, as it is necessary, according to the nature of the country and people. The same thing might be said of them in Armeny, which never would be obedient to the bishop of Rome, but had among them their heed, whom they called their catholic, as he that was a true professor and maintainer of the catholic faith. The same also might be said of the Greek nation, which never would confess the obedience to the church of Rome, to be necessary to the salvation of man. Wherefore chiefly by the bishops of Rome, they were most unjustly noted, not to be as membres of Christ's universal and catholic body. But now all these nations, Indians, Armenians, and Greeks utterly to condemn, and separate them from the benefit of Christis passion, wherein they have had ever their chief comfort and trust, only for because they would not, nor were not to this heed, as to the vicar of Christ obedient: All these I say to condemn and cast them into the deep pit of hell, seemeth plain madness, and most blind arrogancy: and I pray god, that they which so blindly do judge, be not for their own judgement rather to be condemned. For this judgement hath no ground neither of scripture, nor yet of reason, but is a plain blind superstition. For as I have showed you before, that thing to attribute to god of necessity, under pretence of religion, which in deed is not so, but hangeth only upon man's constitution, is most plain and manifest superstition. Wherefore dear friends, seeing that neither scripture, story, nor good reason driveth us to confess this superiority that time taken as of Scripture necessary, for than his decree had been right foolish, by law to stablish that, which of the gospel doctrine should be so necessary. But to the purpose, he then was made heed, but not by authority of the general counsel, but only of the emperor, who by his prudence and policy, thought it expedient to stablish one heed, to order such things and put in effect at all times, which were by general counsel conceived and decreed concerning the interpretation of scripture, the controversy whereof at the first beginning was only there entreated, and no other thing pertaining to policy: Such things were ever left to the judgement of Princis, and of every communalty: and there the diversity of opinions in scripture were ever brought to a certain unity and concord. This Authority only had the bishop of Rome at the first beginning of his superiority, as it appeareth by general counsels, and with this he continued many years, never attenting farther, until at the last by long wars and moche great division among princes, the Empire of Rome fell in moche ruin and decay, the which gave the first occasion to this great heady power and authority of Rome. For as the Emperor decayed by proud division, so the pope increased by simple superstition. For to that authority which first he had of Constantyne, his successors in the empire added moche more, giving them privilege and possession, with moche worldly authority and iurysdyction, thinking thereby much to honour god, whose vicar in earth he soon after began to call himself. For as soon as this authority, by emperors was stablished, than he of himself began to call general counsel, and there many other things to decree beside scripture, which were judged partly to be good for the conservation of Christis doctrine, as divers decrees, and ecclesiasticalle laws, and partly for the maintenance of this unity of heed, which then appeared for the avoiding of schism and division, to the world almost necessary, and specially after that purgatory after a new fashion was invented, and surely judged to be: for thereby chiefly began his reign, then came in pardons and reservation to his own see, than crope in the definition of things by his high authority, than entered excommunication and interdytes upon all princes and christian nations: for after that the emperors by simple superstition came to that point, that to the pope's they judged themselves to be subjects, and not to be in full authority, till before his presence they were intronised and crowned, what other prince could there be, which should not judge himself inferior to the power of him, which by himself was almost able to make an emperor? So that briefly to say, & not over For there is one unite spiritual and an other politicalle, upon the which as upon the chief grounds, 
〈…〉  is stablished all policy, both spiritually and worldly, whereof you should nothing marvel at all, if ye could conceive the wonderful nature of this unity, whereupon is found the hole ingyn of this sensible world, as in the which all the parts thereof both in the heavenly bodies and in the earthly creatures, are as in a chain coupled and knit: and yet ferther the very nature of god's divinity, as far as man may thereof any thing affirm, as grounded in the same. For god is no thing but unity, & unite is god, ye and this incomprehensible nature of the most marvelous trinity, in unite is founded. but this as a thing passing our capacity, we will set a side, and marvel no thing at all, that in this unity, whereof not without cause so moche mention we make, resteth as in the ground all good & virtuous policy, & is th'end to the which all good laws and ordinances ever must look: And as in the spiritual life, we must ever most regard this unity spiritual, so in the worldly must be had respect of the political, 
〈…〉  the which briefly to deseribe is nothing else but a concord, agreement and a consent of all them which be in one policy, to the receiving and putting in use such laws, 
〈…〉  constitutions, and ordinances, as by politic wits are devised to the conservation of the worldly quietness and tranquillity to the which as to the chief end, only ever looked they, which without the light of Christ, have in any countries established any policy. For to this end looked Plato, where as in his devised common weal, with the community of things, he purposed above all thing to ground therein this unity. To this end looked the ancient Greeks, and the wise Romans, with all their civil constitutions, stablishing good order in their cities and towns. The other unity spiritual is of an other sort, 
spiritual unity.  and bringeth man to an higher consideration, which is this, all obedience presupposed and taken to all civil and politic rule, a certain consent of spirit and mind, 
Ephe. 4.  and as it were with one heart a heavenly conspiracy, to the attaining of heavenly things, which by god are to man, putting his only trust by faith in him promised & appointed, by the hope whereof he treading under foot all worldly vanities, 
2. Corin. 4.  ever liveth in desire of heavenly things and celestial, the sure trust whereof giveth to man's heart inestimable quietness, and maketh him to be obedient to all worldly policy, and though it be not good, yet patiently it to bear, this hope and trust giveth man such courage, that all worldly things he easily hath in contempt, using them only in this life as in a pilgrimage, 
Hebre. 13.  where as we have as saint Paul saith, no dwelling place. This spiritual unity was stabled in his flock by our master Christ, 
2. Corin. 5.  good policy. How be it this in few words I shall declare, that this heed with such power as hath of many years been thereto attribute, is in no point convenient to the conservation of this unite, but rather a great occasion of the breach of good Christian civylitie. This remaineth in the last place now to be declared, wherein I shall not need long to stand. For who so ever considereth with himself the usurped authority, in dispensing with the good and catholic grounds and canonyke, proponed by general counsels, and the selling of the same, the interditing of countries and nations upon worldly causes, with excommunications chiefly sent out for the same, upon the good christian flock, I think he shall find & shortly see, that this superiority, as it hath been used, is little convenient to christian civility: specially if he join to this the authority by pardons abused, & plucking souls out of purgatory, with the reserving of causes to his own power, & definition of causes by apellation referrid to his popely authority. These things who so considereth, he shall shortly perceive, what inconveniences among all christian nations doth rise of this heedy authority, and what blind superstition is thereby grounded in all Christis religion: For though in every particular church & province it be convenient to have one heed to govern, for the avoiding of confusion, wherefore bishops were institute above all priests in every church cathedral, as testifieth all antiquity, yet by like example thereof to induce, the same to be so convenient in the hole body, as it is in every part, is plain folly, and not without manifest lack of judgement. For where as in the hole body of Christis church be so many sundry nations, and therein beside the diversities of tongues and manners, so divers policies and ordinances of laws, that one man thereof to have knowledge and experience, which is required to the right judgement of causes, it seemeth impossible. How should it be thought convenient in such a body to constitute one heed with such authority, to whose judgement in all causes to him devolved and brought, all the rest of christian nations should stand and be obedient? For though he were a man of most high perfection, and of wisdom most politic, saying that the administration of justice and equity standeth a great part in the knowledge of the particular circumstances of causes, how should he to so many nations, of whom he hath no knowledge nor experience, give justice with truth & equity? For it can none other wise be, but that one man and one heed, so ignorant of things, not having particular instruction thereof, shall be impotent and lack power, be he never so good, to satisfy all such persons and causes, which by appellation out of divers countries and nations, should thither be referred: by the reason whereof should succeed many injust & wrong judgements, as we both by old story, to whose governance he committed his church, as to his very vicar in deed, ever faythefullye have trusted upon him, with sure faith and confidence. Wherefore friends if we with loving heart one to an other, hang upon him as upon the head and only fountain of all good, & passing this life in the use of these things traunsitorye and vain, as in a pilgrimage, ever desiring to come to our home, there to enjoy things stable and sure: doubt ye not but we then governed by his spirit, his only vicar in earth, though we never knew pope nor cardinal, shall keep his true unity, which is conserved, as by the chief ground, by faithful love in him and loving charity one to an other, every one glad to secure other, every one glad to instruct other as his christian brother. This we may do without mention of the bishop of Rome and knowledge of that heed, and so conserving the grounds of scripture and of the gospel of god, which are but few in number, easy to be kept in memory, whereby living in christian civility with obedience to our prince, and to all such things as be stablished by common authority here in our nation, we may at the last attain to our felicity, though we never here word of this superiority, which is a thing of nature indifferent, by the reason whereof it taketh his power & strength, of the common consent of man and agreement, and so some christian nations may it receive and maintain, and some it reject without offence of any grounds of Scripture necessary to man's salvation, and without any breach of the christian unity, 
Schysme & heresy.  by schysme or heresy: to the which should ensue everlasting damnation. For heresy and schysme are not justly to be ascribed to any nation, 
1. Corin. 1.  except they slip from the manifest grounds of scripture in the gospel expressed, or in general counsel received by interpretation, where as of the words of scripture was gathered diverse sentence and variable, concerning such things as of necessity pertain to man's salvation, of the which sort this superiority of the bishop of Rome, which he hath by the patience of christian princes long abused, is none, as I think now is open clearly to you all. Wherefore dear friends I doubt not now at all, 
Obedience.  but that ye considering the nature of this thing, as it is in itself, which is not of necessity to man's salvation, but a thing indifferent, which may be received, and may be reject by common consent, I doubt not I say, but that ye will without scruple of conscience, of heart thereto be obedient, ye & to all other thing, which by common authority here in our country hereafter shallbe decreed, concerning the reformation of all such things as pertain to religion, and to the purging of vain superstition: I doubt not but that the redress of all ceremonies in the church, customs & rites ecclesiastical ye will gladly we ought rather to give obedience in such things to princely authority here in our nation, than to such things as be proponed by general assemble and congregation, 
〈…〉  where as is no power of commandment in things indifferent, but only instruction and brotherly exhortation, whereof Christis doctrine taketh all his ground and foundation, without any civil punishment or compulsion. For Christ requireth the heart, to his word frankly and freely giving obedience, ye and the end and perfection of his doctrine and commandment, is to induce man by love to virtue, causing always his disciples, that thing to do by love only moved, which other observe for fear of punishment. For the which cause as I think, such things as were proponed in the first counsels long & many a day, were not called laws, binding man with authority, but only canons and certain rules, wherewith man freely customing himself, might be gently induced to follow the trade of virtue & honesty. And this to be true, 
〈…〉  declareth a law made of the emperor justinian, whereby to such rites and customs ecclesiastical, as from the see of Rome and general assemble, were derived to many other nations, he giveth power and strength of laws, setting them in full authority, the which before bound no man, but were received at liberty. Wherefore it appeareth, that such things, as by general counsel are proponed, and to christian policy thought convenient, be of no strength, power, nor lawful authority and oblygatorie, until they be of every nation received by common ass●t, by the virtue whereof they may again be dissolved and utterly abrogate, as time and place prudently considered, the same shall require. This you must think, and this you must do, with meekness and obedience, most christian people, if you will be of the christian flock. And so after this manner friends, forming your judgements, and fleeing from all superstition, you shall among yourself, moche set forward the truth of the gospel and of all good religion, and so consequently living together in brotherly love, every man in his office doing his duty, we shall at last by concord and unity attain to our end and perfit felicity.  
¶ And thus I trust most christian people, that you now after this consideration had with yourselves, as well of the spiritual life, with the power therein of Christ given to all them, which by perfit faith trust in him only, as of the worldly and civil, with man's constitutions devised by policy: and also that you now after ye have herd somewhat the difference betwixt things of necessity to be received for man's salvation, and things, which be but only of men devised, for the conservation of the same, I trust I say, now this consideration had, that you see somewhat the mean, how that ye shall instruct your worldly punishment, to none you would then be obedient, but all which is contrary to your appetites in your hearts you would despise, and so the very laws of Christ, ye and Christ himself, shortly you would little esteem: for this contempt of all tradition, shall induce in many such arrogancy, that all they shall judge to stand in man's opinion, & so neither Christ, nor his gospel they shall willingly defend, but rather fly from the confession of his name, than therefore to suffer death and worldly shame. For such is the nature and malice of man's heart, that if you take ones from him religious obedience, and fear of religion conceived by long custom and process of time, he shall by little and little, by arrogant opinion, fall in to the utter contempt, and inward despising, of all true religion, and so live without any inward fear in heart of god, or hereafter of any punishment: to the which what will follow, all the world doth see, for then needs must ensue the ruin of all civil order, and of all good worldly policy, whereof good and true religion is the most stable and sure foundation. Wherefore friends for the instruction of your judgements in this behalf also, and for the avoiding of this evil, which is yet worse than the other, for better it is to man, and more agreeable to laws of god, and nature, to suffer vain superstition, than to bring in corrupt contempt of religion: somewhat I will herein now to you say.  
And first this you shall understand dear friends, as a common ground, that all be it rites, customs of the church, & traditions, ecclesiastical laws and decrees, & briefly all things beside the gospel and doctrine of god received among christian nations, be of this sort and nature, that they be not of necessity to be received, and as the gospel necessary to our salvation, nor to them of necessity we are ever bounden, under pain of damnation, but as time and place requireth by common authority, in every country and divers policy, they may suffer abrogation, and may be altered and moved by the pleasure and common consent of the whole, in every church & nation, where they be received: yet you may not with the contempt of this pope's authority, and under the pretence of the same, all them by and by, of your own heads utterly condemn, without exception, as things ꝑnitious to Christis religion, but tarry ye must a while, tempering your tongues, and be not to hasty of your judgements, until the time they be abrogate by common authority, and other in their place substitute by common assent. For this is a certain and sure truth, that ceremonies we must have, 
Rites & customs ecclesiastical.  rites and customs, all may not be left, the which be so convenient means to induce rude & simple minds, to memory, & to the conceiving of the mysteries of our religion, that if they were utterly wiped we call religious, argueth and declareth manifestly other moche lack of reason in them that so do, or little regard of Christis religion, of the which who so ever with right judgement consider the beginning, shall plainly see, that Christis religion was much like unto this monastical profession, & under princes and rulers of the world took the first ground, and first beginning, after the manner of this solitary life, wherein live these which ●e good religious men. For how saint John baptist, 
〈…〉  who was the first preparer and messenger of this heavenly life, lived in myldernes and solytarie, all the world knoweth: and how our master Christ with his apostles lived much after the same rate, and ever taught the same, I do not say as our fat monks do now, 
Ma● 19  but as in a monastical life with the despising of all worldly things and transitory, all they that read the gospel likewise do see: And of the acts of the apostles it is most manifest, how all that professed Christis name lived, 
〈…〉  having all things in common, as many do yet in these monasteries, and long after in Egypt and in araby, in Spry, and in Grece, all those which were most notable masters of Christis doctrine, & in life professed the same, livid in wilderness & solitary, despising of the world, all vain pleasures & transitory, not only in words, but in life & deeds, to the which of such thing was ever most justly given more credit: and afterward in Rome it grew in by such a manner of secret profession. For long it was used among them there, that all such as would follow the doctrine of Christ left all worldly comfort, and fled to this solitary life, there learning in prayer and poverty this, as the chief ground of our religion, with the hope & comfort spiritual received of our master & his doctrine, to despise this life & things transitory, ever looking to an other, & there to enjoy things stable & sure. And this by little & little under great princes and rulers of the world our religion so grew in, by the providence of god, until at the last it was spread over all, and occupied a great part of the world, as to all men it is open and plain. But yet this is also sure and certain, that among all nations, after it was stabled, some there were ever from the first beginning, which made profession of this solitary life and monastical religion, some ever judged thereby to draw near to the steps of their master, and somewhat near to follow the first institution, of the doctrine of Christ, than they do, which live abroad among the pleasant troubles and paynefulle pleasures, here in the common life: of the which sentence & mind have been always many ancient wise and holy men, perfit both in virtue and learning, as Jerome, Austyne, Gregory, and Basylle, with many other, whose names to rehearse were superfluous. wherefore dear friends this hole kind of the which because you can not find in scripture mentioned, 
〈◊〉  you think of christian minds it should not be affirmed, and that it is but a popish invention. Wherein friends undoubtedly much you err, and over boldly judge, for though the pope therein hath his power misused to the maintenance of his own glory, as he hath done in many other things beside, whereby he hath long illuded simple minds, yet the thing in itself was of no pope invented, whereof is mention with the famous and notable doctors of our religion, both latins and greeks, before such time as the pope had among all bishops any superiority, and moche before it grew to this intolerable tyranny: these ancient masters of Christis doctrine, as much as they may of a tradition, say & affirm such a place to be, wherein man's soul shall be purged from all spots of worldly affection, printed therein by the immoderate love and pleasure had in worldly conversation, before the time it may attain the eternal fruition of everlasting things, and with angels to enjoy the heavenly meditation. But of this sort to be as in our days it is of many foolishly affirmed, among the old authors there is no mention, none of them judge it to be such a place, out of the which any pope's power may deliver man's soul at his pleasure. This thing seemeth to be an invention of man of late years, & of the old fathers no tradition. wherefore after that manner it to deny I think were none error at all, but the thing utterly to take away, seemeth to come of moche arrogancy, and great lack of judgement and reason: for that thing to deny constantly, whereof there is no certain ground nor sure, is plain folly and lack of discretion. For as to affirm purgatory to be, there is no ground of surety, so it to deny hath moche less certainty, for scripture giveth sure argument to neither of them both. wherefore as to affirm it to be, as an article of the faith, and to the salvation of man to be of necessity, I think it great folly: so to deny it to be a wholesome tradition to the conservation of the christian life much convenient, I judge it to be plain arrogancy, specially considering that to the assertion thereof we have the consent of many ancient great learned holy and virtuous men, whose example and judgement, I would rather move you to lean unto most christian people, and to their sentence rather to be conformable, than to certain light wits, neither formed with learning nor judgement, and which is chief of all, void of virtue, to assent, and to them to be pliable, whose lightness both in this and many other things hath been a great occasion to the corruption of some of your judgements, and hereafter except you be ware shall be moche more. For under the colour of bringing in liberty from bondage of tradition they would induce you to admit only feet, the which of some of his disciples was nothing approved, he taught us a great ground for the admission of all such inward and abundant devotion, though the outward deed appear to the world a superfluous operation.  
And as for praying to saints is a thing, which hath been long and many years received both of the greek church and latin, 
〈…〉  not as a thing to the which we are bounden by the express commandment of god, but as a thing consequent thereto, 
〈…〉  for in scripture example we have one, to desire an other to pray for him, which saint Poule did oft and many times, 
〈…〉.  whereof is gathered consequently to be a thing likewise convenient, to desire them, whose virtues are of Christ approved, to pray for us, that we all together as membres of one body, may receive grace of our heavenly heed. And thus to pray to saints in no part doth derogate the honour of god. For the praying thus to them is to pray to god, and is nothing different in effect, but to pray to them as of whom we should trust as of authors and givers of that thing, which we by prayer demand and desire to get and obtain. This were by the honour of them, to pluck down the honour of god, 
〈…〉  and plain idolatry, and this is forbid in holy scripture, as the other manner is, as a thing agreeable thereto, conveniently received, though it be not of high necessity. And so briefly to conclude in this matter, to have in honour images of saints, as things, whereby you may be put in mind and stirred to the following of their virtues, both in life and manners to express the same, is no point of idolatry, but among christian men a thing of great conveniency to be received, like as pilgrimage and praying to them also is not to be condemned, but as a thing whereby we highly honour god, to be admitted: thereby declaring to him our humble and meek hearts full of charity, where every member requiring the help of each other, hangeth upon that common heed and fountain of all goodness. After this manner praying to saints, hath ever been received of all the antiquity, from whose steps christian people, let us not in every thing lightly slip, but rather follow them in such things as be good and convenient, than without judgement to reject all things which be of nature indifferent, approving only them which be of high necessity: and by the express word of god to us in his doctrine taught, as many of us do, which is as I have often said, as a common fountain of the corruption of our judgements, to the taking away of many such things, which have been of many good men and wise, stablished to the setting forth of Christis doctrine with chartable unity. For of this ground it springeth also that some men forbid utterly to pray for them, 
Prayer for the dead.  the which be deed, because it is not in scripture contained expressly, and because when they depart they go incontinent either to heaven or to hell, how be it of that they be not sure, nor to the denying of purgatory, as I said before of scripture, there is no certain ground: but to scripture after the sentence of holy fathers, the contrary is rather agreeable. But let it be, that there were no purgatory at all: Think not you dear friends, that it is a convenient thing, and to charity conformable, that every man should desire after death good to his friend, and by prayer to god, to open his loving mind, that he both in life and also after his death constantly ever beareth toward his brother? There was never nation so rude and barbarous, that would forbid one to wish good to an other both a live & deed. Wherefore among us christian men, which are sure that our friends after death shall remain other to pain, or pleasure, among us I say to reign any such opinion, that we should not pray for them, and wish them to be partakers of the good, and not of the evil, appeareth extreme madness and most rude unkindness: specially saying that we have no certainty, whether it pleaseth god to take them other to pain, or to pleasure. And though that this be true, that to the one certainly, they are by the providence of god determined and appointed, yet we thereof being uncertain, in desiring and wishing to them the best, can not do but well, in as much as we declare thereby to god the charity of our hearts: ye and ferther I shall say to you, though the prayer that we make for them that be deed, should not be to them profitable at all, for as much as they be other in state of grace or damnation, yet in our prayer I think never the less our master doth delight, and taketh to his honour our aboundante devotion and fervent charity, as he did the ointment of Mary, which was to no man profitable. Therefore saying that beside the consent of many of the ancient doctors, our masters of our religion, the thing in itself appeareth so convenient to reason, to humanity, and above all to christian charity, I see no cause why we should it so reject as a thing to the doctrine of Christ nothing conformable, to the which undoubtedly, and to very christian charity, it is much agreeable, the which friends if you also judge & in heart think, you shall increase among yourselves brotherly love and unity, and much more if some of you would after the same manner temper your judgements in many other things of the same sort, which over lightly ye condemn, because they appear to take their grounds of this popish authority, of the which though many things evil have issued & sprung, yet this can not be denied, but much good was also to us derived fro the same, them as in God's commandment. For if a man had dear friends, 
〈…〉  all the faith which is in all men, and as saint Poule showeth most manifestly, of that sort that he might thereby remove mountains out of their places, yet if he had not joined thereto a chartable heart and mind, ever prompt and ready to show the same in effect and outward deed, as occasion is ministered, that faith nothing should to him avail at all: 
〈◊〉  like as contrary, if one man worked all the outward works in the world, if they were not in faith rooted and grounded, to him they should nothing profit nor help, so that neither deeds alone, nor yet naked faith without charity, be not sufficient means to bring man to his salvation, but chartable faith and faithful charity, 
〈…〉.  be required of high necessity: this is the ground, this is the end, and in this standeth the hole perfection of all christian religion. Wherefore avoiding dear friends the great blondering now● a days made of faith and works, in few words this I shall to you say: If you will be of the flock of Christ, and of the number of them which be true professors of his name, you must not only by mouth and in word your faith testify, 
〈…〉.  but in deed the same also to the face of the world declare to his honour and glory, not judging your own deeds to deserve your salvation, but that ever referring to his only goodness & mercy. This Christ teacheth us by his own mouth, where as he sayeth in his gospel, that such as by mouth only call unto him, confessing his name, shall not by and by entry to the kingdom of heaven, but all such as in effect and in deed fulfil the will of his father, there shall have place. So that friends of this you may be assured, that it is not enough for us to say, I believe well, & then care not what ye do. A more pestilent opinion, & more pernicious to Christis doctrine was never I trow among men than this, to say that faith alone, without charitable works, is sufficient to man's salvation. For this I will say to you of the doctrine of saint Paul, that it is neither our faith, be it never so great, nor yet our works, be they never so many, 
Tit. 3.  that can deserve our salvation, it is the mere goodness and mercy of god, which shallbe our salvation, the which he of his only goodness hath promised to give us, if we believe faithfully in him, and trust in his promise with faithful heart, and in outward deed obey his commandment, and walk in the same: so that as moche are we bounden to work as to believe, & yet neither of them both, no nor yet both of them together, be able to deserve our salvation, but this only lieth in the goodness of god, to whom it hath pleased to make us this promise, that if we trust in him with faythefulle heart unfeignedly, and in outward deed follow his commandment without hypocrisy, we shall have everlasting life: unto des of our heavenly doctrine, but ever in all such things, which by nature are indifferent, and be not of the express commandment of god: we must conceive this judgement, that when so so ever it shall appear to them, which be in authority prudente and politic, any such things to alter and change, as time and place require for good policy, thereto ever to be obedient with meekness and humility, as soon as they be changed by common authority. In the which things also we must use in our judgements this temperance, them never to condemn lightly, and with arrogant opinion judge utterly to be cast away, though they have been in use never so long, until the time that by common counsel they be abrogate and judged to christian policy to be nothing expedient, by them which have of such things perfit judgement: the which if we do most christian people with prudence observe, we shall by this mean so form our affects, and in some parts so correct our judgements, that as of the one side we shall avoid all blind superstition, so we shall of the other side eschew all arrogant opinion, and so consequently some what remedy this common blindness, 
〈…〉  which thereby is chiefly grown among us, to the great ruin of Christis heavenly doctrine, and his spiritual unite. This mean we must follow and ensue, if we will attain to our felicity, of the which dear friends marvel you nothing at al. For by a certain mean the harmony of this hole world is contained in this natural order & beauty: by a mean all civil order and policy is maintained in cities and towns with good civility: by a mean man's mind with all kind of virtue garnished, is brought to his natural perfection and light: And by a mean all true religion without impyetye or superstition, is stablished and set forth to God's honour and glory in all Christian nations and countries: ye and so by a mean we shall, most Christian people, chiefly avoid this dangerous division grown in among us, by the reason whereof, some are judged to be of the new fashion, and some of the old. For whanne that one seeth another, ever to such thing gladly conformable, as by common counsel is determined, made, and decreed, never repugning in heart thereto, nor yet condemning arrogantly all such things as have been received long and many years without discretion, but ever abiding the sentence of common authority, the mean time freely thereto being obedient: when every one I say this seeth in each other, I can not tell how any division should grow in among us, I can not tell why one should call an other pharisee or yet heretic: If we would after this manner and mean agree in judgement, the supreme heed here of our church, 
〈…〉.  which appeareth to many of you strange and new, because of the long custom of many years. If you consider with yourself the nature of the thing, as it is indeed, there is in it nothing neither strange nor new. For what strangeness is this, a hole congregation and perfit, as this is of our nation, to elect and choose them a heed politic with free liberty, which may with his high wisdom direct and redress all such things as pertain unto christian policy? This hath been ever common and in use, sith the first institution of Christis church. And though that christian princes and nations have long stand in this policy and obedience to Rome, yet to that they be not bounden, that the defection from it and disobedience should induce suspicion of heresy or schism, which are then only to be imputed, when any private man or whole nation slyppethe from such grounds of scripture, as he of necessity required to man's salvation: of the which sort the defection from the popish authority is not to be judged nor thought. And this thing most manifestly proveth a law made of the most Christian emperor justinian, 
〈…〉.  wherein he giving privilege to Constantynople, openly decreeth, that church no more to hang of the see of Rome, as it seemed to do from the time of Constantyne: but that the archbishop there should be chosen of his own church, having authority also to create & institute other bishops under the same see, without running to Rome for authority. whereby you may most clearly see, both that this superiority of Rome, was not at that time judged to be of such necessity, and of the law of god, as now many think: and that the emperor also was heed of that church, having full authority to order all such things as pertained to christian policy, as by many other laws which he made, it is most manifest. Wherefore friends our prince here, who is of no less authority in this our church of England, than was the Emperor justynian at Constantynople, this authority of Rome so to bring to order, and as supreme heed in the policy of our church, this thing to stable, need not to you appear neither strange nor new, saying the like hath been done of christian emperors before this long and many years. Fear ye not therefore most christian people, to this act to our nation so good and profitable, of heart to give obedience, the which doubt ye not, but god shall so govern by his providence, that it shall go forth to his glory, comfort & profit both of the present age & of all the posterity. And ever have you this in mind, that to all such thing as is decreed by common counsel and authority here in our nation, you that be unlearned and ignorant, not having your conscience form with light and knowledge, you ●udgement, which is the true preacher of Christ and religious, from him that is the preacher of the world arrogant and seditious. 
〈◊〉. 15.  For chari●ie, as it is the sure mark of all the Christian ●locke, so it is much more the sure note and sign of him that should truly preach Christis doctrine. For if his life first, which is chief of all, and also his word to that do not sound, if to that it do not agree, you may boldly conclude both him and his doctrine of all christian hearts to be eschewed, 
〈◊〉 2.  and to be avoided none otherwise than heresy. And yet ferther if you perceive him, ceremonies traditions and rites of the church so to maintain as things necessary to the salvation of man, ye or contrary them utterly to damn, as things pernicious and contrary to Christis religion: than make you a sure conclusion, 
〈…〉  that he lacketh much discretion, and is other foolishly superstitious, or else arrogantly seditious, and no meet preacher of Christis doctrine. who ever with charity preacheth such things as pertain to God's glory, ever most studiousely setting forth the same, & out of the works of nature, wherein the goodness of god spreadeth herself, the true preacher ever when he therein beholdeth, somewhat he piketh, whereby he moved, declareth god's honour and glory of his name: 
〈◊〉. 3.  & likewise out of the ceremonies, used in Christis church, the which without good teaching are but dumb signs, he ever gathereth somewhat, whereby he induceth man to the memory of God's benefit and mercy. But above all the true preacher ever busily endeavoureth himself about the grounds of scripture, and such as be of necessity necessary unto man's salvation, them to stable in all Christian hearts, and of them to make sure ground and foundation: And as for all other things, which stand in man's policy: he ever therein induceth and teacheth obedience to common authority, nothing against the same superstitiously nor arrogantly defending, nor yet all thing beside the same arrogantely condemning: but ever in all his preachings and teachings he setteth before his eyes, as chief end, concord and unity, unto the which he ever directeth himself, and his oration with prudent simplicity, avoiding all division, which is the mother of all confusion: and so at the last inducing the contempt of these worldly things vain and traunsitorie, he persuadeth the fervent love and desire of things everlasting, the which are steadfast, sure, and stable, and also are to us promised, of the mere goodness of god, if that we will with sure faith and trust of the obtaining thereof be ever to his commandment conformable and obedient. This teacheth he chief, which is the true and perfit preacher of Christis doctrine, whom to discern and judge, shall be nothing hard to you dear comfort and joy, whereof this is but as a shadow, and an image: the which if you do most christian people, this I dare say and boldly to you affirm, that all be it we never hereafter know neither pope nor cardinal, no nor yet here of counsel general of all christian nations, yet may we, living together in faithful love & charitable unite, lighted by the spirit of god and his heavenly doctrine, hanging only upon his benefit, pass this life in most pure and perfit christianity. This we have expressed by the mouth of our master Christ in his gospel, who surely promiseth this to every multitude gathered together in his name, 
〈…〉  & to every faithful congregation, that when so ever they assemble together for his glory, with perfit faith and trust in him, with charity demanding light of truth to pass this life withal to his pleasure and honour, they shall never lack knowledge of such thing, which shallbe necessary to their salvation, they shall never lack grace to defend them from all such thing as shall lead them to everlasting damnation. Wherefore most christian people, seeing that the benefit of god is so open unto us, and the light of his holy spirit so common, that no man is excluded from it, but he only that so will: let us not drowned in vain pleasure, by our own negligence suffer ourself to be deprived of this goodness: let us not being corrupt with worldly affection suffer ourself to fall from the dignity of our nature, and run to our own destruction: let us not suffer ourself by any pestilent & devilish division lose the infinite benefit of Christis passion: but let us with one faith in him in perfit concord & unity with sure trust and hope hang upon him as upon the only heed of all christianity: let us every one supporting & bearing the imbecillite and weakness of other, eachone be glad to admonish his christian brother, let us every one be glad to help and secure each other with charity and pure affect: and than undoubtedly we shall both in this life have quietness of mind and tranquillytie, & here after have the fruition of such joy and comfort as god by his providence hath ordained to the nature of man in immortality, the which I beseech him, of whom cometh all light, so to light us in this life, that we may all as membres of one body, hereafter knit to our heavenly heed, enjoy commonly.  
FINIS.   

LONDINI IN AEDIBUS THOMAE BERTHELETI REGII IMPRESSORIS EXCUSA. CUM PRIVILEGIO.  
End