scripture storye nor good reason dryueth vs to confesse this superioritie that tyme taken as of Scripture necessarye for than his decree hadde bene ryghte foolysshe by lawe to stablyshe that whiche of the gospelle doctrine shuld be so necessary But to the purpose he thenne was made heed but not by authoritie of the generall counselle but onely of the emperour who by his prudence and policie thoughte it expedient to stablysshe one heed to order suche thinges and putte in effecte at all tymes whiche were by generall counsell conceyued and decreed concernynge the interpretation of scripture the controuersie wherof at the fyrst begynnyng was onely there intreated and no other thynge perteynynge to polycye Suche thynges were euer lefte to the iudgement of Princis and of euery commynaltie and there the dyuersitie of opinyons in scripture were euer brought to a certayne vnitie and concorde This Authoritie only had the bysshoppe of Rome at the fyrste begynnyng of his superioritie as it apperethe by generalle counsaylles and with this he contynued manye yeres neuer attentynge farther vntylle at the laste by longe warres and moche greatte dyuision amonge princys the Empyre of Rome fell in moche ruyne and decaye the whyche gaue the fyrste occasyon to this greatte heddy power and authoritie of Rome For as the Emperour decayed by prowde dyuysyon so the pope increased by symple superstytion For to that authorytie whiche firste he had of Constantyne his successours in the empire added moche more gyuynge theym priuiledge and possession with moche worldely authoritie and iurysdyction thynking therby moch to honour god whose vicar in erth he soone after beganne to call hym selfe For as soone as this authoritie by emperours was stablyshed than he of hym selfe beganne to call generall counsayle and there many other thynges to decree besyde scripture whiche were iudged partely to be good for the conseruation of Christis doctryne as dyuers decrees and ecclesiasticalle lawes and partely for the mayntenance of this vnitie of heed which then appered for the auoyding of schisme and diuision to the world almost necessary and specially after that purgatorie after a newe facion was inuented and surely iudged to be for therby chiefelye beganne his reygne thenne came in pardones and reseruation to his owne see than crope in the difinition of thynges by his hye authoritie than entred excommunication and interdytes vpon all princis and christen nations for after that the emperours by symple superstition came to that poynt that to the popes they iudged theym selfes to be subiectes and not to be in full authoritie tyll before his presence they were intronised and crowned what other prince coulde there be whiche shuld not iuge him selfe inferior to the power of him which by him selfe was almost able to make an emperour So that brefely to say not ouer For there is one vnite spiritual and an other politicalle vppon the whiche as vppon the chiefe groundes is stablyshed al polycy bothe spiritually and worldly wherof you shulde nothynge meruayle at all if ye coulde conceiue the woÌ„derfull nature of this vnitie whervppon is founde the hole ingyn of this sensible worlde as in the whiche all the partes therof both in the heuenlye bodyes and in the erthely creatures are as in a chayne coupled and knytte and yet ferther the very nature of goddes diuinite as ferre as man may therof any thynge affirme as grounded in the same For god is no thyng but vnitie vnite is god ye and this incompreheÌ„sible nature of the mooste meruailous trinitie in vnite is founded but this as a thynge passynge our capacite we wyll sette a syde and meruayll no thynge at all that in this vnitie wherof not without cause so moche mention we make resteth as in the grouÌ„d al good vertuouse policy is thend to y â— which al good lawes and ordynaunces euer must loke And as in the spiritual lyfe we must euer moste regarde this vnitie spirituall so in the worldlye muste be had respecte of the polyticall the which brefely to deseribe is nothing els but a concorde agrement and a consent of all them whiche be in one polyce to the receyuynge and puttynge in vse suche lawes constitutions and ordynances as by polityke wyttes are deuysed to the conseruation of the worldly quietnes and tranquillyte to the whiche as to the chiefe ende onely euer loked they whiche without the lyghte of Christe haue in any couÌ„treys stablyshed any polycie For to this ende loked Plato where as in his deuysed common weale with the communitie of thinges he pourposed aboue all thynge to grounde therin this vnitie To this ende loked the aunciente Grekes and the wyse Romaynes with all theyr ciuyle constitutions stablyshyng good order in their cities and townes The other vnitie spirituall is of an other sorte and bringeth man to an higher consyderation whiche is this all obedience presupposed and taken to all ciuile and polytike rule a certayne consente of spirite and mynde and as it were with one harte a heuenlye conspiracye to the attaynynge of heuenly thynges whiche by god are to manne puttynge his onely truste by fayth in him promysed appoynted by the hope wherof he treadynge vnder fote all worldly vanities euer lyueth in desyre of heuenly thynges and celestiall the sure trust wherof gyueth to mans harte inestymable quietnes and maketh him to be obedient to al worldly policye and thoughe hit be not good yet paciently it to beare this hope and trust giueth man suche courage that all worldly thynges he easily hath in conteÌ„pte vsinge them onely in this lyfe as in a pylgremage where as we haue as saynte Paule sayth no dwellyng place This spirituall vnitie was stablyd in his flocke by our maister Christe good polycie Howe be it this in fewe wordes I shall declare that this heed with suche power as hath of many yeres ben therto attribute is in no poynt conuenieÌ„t to the coÌ„seruation of this vnite but rather a great occasion of the breche of good christyan ciuylitie This remayneth in the laste place now to be declared wherin I shal not nede long to stond For who so euer consydereth with hym selfe the vsurped authoritie in dispensynge with the good and catholyke groundes and canonyke propowned by generall counselles and the sellynge of the same the interditynge of couÌ„treys and nations vpon worldly causes with excommunications chiefely sente out for the same vpon the good christen flocke I thynke he shall fynd shortly se that this superioritie as it hath ben vsed is lyttell conuenieÌ„t to christen ciuilitie specially if he ioyn to this the authorite by ê‘dons abused plucking soules out of purgatory with the reseruyng of causes to his own power definitioÌ„ of causes by apellatioÌ„ referrid to his popely authorite These thiÌ„ges who so coÌ„siderith he shal shortly ê‘ceiue what incoÌ„uenieÌ„ces among al christeÌ„ nations doth rise of this heedy authorite and what blynd superstition is therby grouÌ„ded in all
reste and conseruation of the holle in a naturall tranquillite so vice reygning in mans lyfe for a tyme ye open warre and sedition his goodnes cōuerteth to the settyng forthe of vertue and to his honour and glory For such is the nature of that infinite goodnes that nothinge it wyll suffre vtterly to be yll but out of al imperfection and vicious effectes or more truly to say vicious defectes his goodnes pyketh out euer some good As by example this thinge to declare this dyuelyshe nature of the dyuell who aboue al other thinges is moste pestilent and pernicious the goodnes of god vseth to good as to driue man by fere at the lest to flee from synne and wretchednes and his crueltie and malyce he vseth also to declare his iustyce and ryghtwysenes as by the miserye of vice he driueth man oft to the loue of vertue and to conceyue the felicitie therof lyke as he dothe many tymes by sycknes of body and aduersitie brynge man to helth and prosperitie and by the tyranny and wretchednes therof he induceth mā to perceyue the nature of good polycie and of al quietnes and tranquillitie restynge in the same Euen lyke as by blynde and folyshe superstition he styreth ofte tymes man to folowe syncere and trewe religyon And thus all thyng whiche appereth in mās lyfe to be playn yll viciouse his infinite goodnes turneth to good and out of all thing he pyketh som good For if there were any thing which by nature were yl than were not he infinyte goodnes the which without cōtradiction can suffre no ylle Wherfore playnely to saye euen as I thynke these thynges whiche to the worlde and to the common iugement of manne seme ylle and moste pestylent of the goodnes of god and of his highe prouidence minister vnto men most sure argument The whiche thyng I haue here nowe touched to this purpose ende that where as many men nowe adayes consideryng the state of the Christen polycie vexed with so moche sedition and heresie feare moche to see shortly therof great ruine and decaye I wolde haue them to alter that opinion And to stande fully in this perswasion that this diuysion by sectes and contrary opinion reignynge amonge christen nations the goodnes of god shall turne to his honour and glorie and to the setting forth of his true religion the whiche longe and many a day hath ben by simple superstition moche obscured and hydde ye and though it were so that in folyshely fleinge this superstition we shuld a whyle slyppe into the contrary that is to say the contempte of religion yet I doubte not but the goodnes of god in tyme conuenient wolde reduce vs at the laste to the meane and bring vnto lyght the knowlege of his true religion as he hath done in al tymes from the beginning of the world vnto this day by lyttel and lytell euer drawyng mans wekenes to the true waye And this maner with vs I dout not but that his goodnes wyll vse nowe in these dayes and so inspire and gyue lyght to the hartis of his christē flock that they all with concorde and vnitie shal to his wyl be obedient moste mekely This hope and truste I haue fyxed in my harte wherwith I moche comforte my selfe And though there be here in our nation growynge in a certayne diuision by corrupt iugement and false opynion yet I trust we shall not so farre slyppe from gooddis prouidence that it may take among vs any such rote whereby shall sprynge any sedition or of good and ciuile order any ruine or distruction but cōtrary if we as membres of one body runne all togyther after one fashion I trust at lēgth surely it shall minister a great occasion to the setting forthe of Christis trewe religion For the which cause nowe I haue conceyued this lyttel instruction exhortynge our people to vnitie and obedience the lacke wherof in the state of Christendome hath bene a great cause of moche diuision and specially in the coūtrey of Germany where as by the folyshe auoydyng of superstition they haue slipped into greatte discorde and sedition whose example I trust shall be to vs a spectacle ministringe vnto vs no small instruction specicially if we consyder groundly the cause and fūdation of all their controuersie and sedition the whiche doutles rose of thinges in no poynt necessary to mās saluation but about ceremonies and traditions to the which many men blynded by superstition leaned none other wyse thanne to Christis worde and gospel they dydde not discerne with ryght iugement betwixt thinges of themself good necessary other which ar only for the time conuenient to a certayne policie but all thinges of longe tyme receyued by custome generall decree some of them toke as goodis lawe indifferently som all turned vp so downe vndiscretely Wherfore suche persons as by the examination of them to goddis worde founde therin moche abusion fyrste the reste coude not well beare but noted them of herisie and as mouers of sedition by the reson wherof sprange y ◠great diuision wherby the coūtrey was deuided into many dyuers sectes but now by the prouidence of god eche one spyeng the foly of other they begynne to fall vnto the meane that is to say to Christis true religion gyuinge to goddis worde the full authoritie that preachinge without abrogation And as for ceremonies and traditions they suffre as thynges conueniente to maynteyne vnitie where as they repugne nother to goddis worde nor to good ciuilitie the which thyng if they had done at the begynning they shulde not by their blyndnes haue fallen to suche confusion nor by their folyshe correction of the abuses of the churche haue brought in suche a diuision Howe be it I doubt not but that the prouidence of god hath suffered this thinge for the institution of other for we may as I ofte reherse take example of that foly and runne to gyther in one course with obedience and vnitie the whiche if we do we shall doubtles shortly se the prouidence of god so worke that out of our church congregation we shal se plucked vp al superstitious abusions as contrary if we procede in our corrupt iugement and lately growen in diuision we shall without fayle slippe to like confusion For the auoydynge wherof I haue directed to the people this rude instruction mouynge them to obedience and vnitie whose nature nowe sommewhat to touche remayneth in the seconde place ¶ Wherin brefely to say this you shall vnderstande that obedience in all tymes and with all nations hath euer ben reputed the chiefe bonde and knotte of all vertue and good ciuilitie and not onely amonge vs whiche be of the chrysten flocke lighted with the spirite of god but also amonge the gentyl philosophers ladde onely by the course and power of nature with whome obedience was euer noted to be as the mother of al vertue and honestie For whan the affectes
the antiquitie euer referred the institution therof to heuenly power to goddis diuinitie as we most christen people surely do of ours the whiche our master Christ receyuynge of the hygh wysedome of the heuenly father hath most plainly and clerely in fewe wordes described vnto vs and by his apostels instructe vs therwith no man excludynge from the misteries therof they whiche be common to all mens capacitie For the gospell is a doctrine of simplicitie and nothinge but faythfull charitie a doctrine so manifeste and playne that if it were as easye to fulfyll and put in effect as it is to conceyue and to vnderstaÌ„de I thynke there is no manne so rude nor no manne by nature so ignoraunt but he myghte attayne to the hyghest mysteries and to the hyghest knowledge necessarye to the saluation of manne conteyned therin For suche was the pourpose of our mayster Christe to prescribe a doctrine to all men kynde open and common Wherfore he made rude fyshers and ignorant persones the fyrste prechers teachers and doctours thereof But nowe dere frendes though this doctrine be neuer so playne and full of simplicite neuer so clere and manyfest of it self yet it is by the curiositie of our masters and teachers therof nowe of late yeres so obscured and hydde so cloked with subtyl interpretation so mangled by contrarye exposition that many of vs nowe be in greatte perplexitie moche dowbtynge of the truthe therof vtterly ignorant of the grounde and foundation of the same For where as the chiefe maisters and teachers haue preched and write contrary one to an other howe shuld ignorant and simple myndes conceiue any grounde and sure stey wherto they myghte leane for succour and comforte Howe shoulde they fynde any certayne truthe therin where they here their masters in such controuersie whyle somme of them sette vp the authoritie of olde tradition rytes and customes as thynges necessarye for the conseruation of good polycie where other vtterly do them abrogate and damne as thinges pernicious to all perfyte and true religion and some purgatorie and praying for them whiche be deed playnely do condemne and som openly admyt some pilgremage veneratioÌ„ of imagis as thingis of idolatry manifestly deny other them preache sette in full authoritie But what shuld I here be about to recyte al such thinges wherin our masters be iÌ„coÌ„trouersy seing that to al meÌ„ I trow they be surely knoweÌ„ in so moche that many of the people commonly say that they wyll no more here prechynges tyll the preachers amonge them selfes better agree they wyll no more gyue their eares to such masters whiche brynge them into so manyfest perplexitie and som of them haue induced into this fals superstition and some to the contempte of true religion so that a great parte of our blyndnes and corrupt iugement we may most iustely dere frendes attribute vnto the vndiscrete preachers and of Christis doctrine blynde maysters and techers who haue not ben coÌ„tent with their tongues onely their blyndnes to coÌ„mune abrode and testifie but also with their penne wrytynge the same they haue descriued and so the iugemeÌ„tes of them which haue ben a lyttel lettered with their foly by writing declared they haue most ê‘niciously infected som by their eloquence mans lawe ceremonies rytes customes traditions so haue exalted so sette a height that many simple myndes therby are perswaded the somme of Christis religion in them to remayne or at the lest so by them to be maynteyned y t to their ruine or alteration shall succede of trewe religion the playn decay or innouation Some other coÌ„trary by their bokes haue them so depressed and vtterly condempned that they boldely affirme the mayntenance of them to bringe in of all syncere and pure christianite the vtter destruction by the whiche Christis glory so hath ben of longe tyme obscured and hyd that the worlde as they say hathe gyuen more to the outwarde workes and mans tradition than to lyuely faith and trust in Christis passion so that after this maner as wel by foolysshe bokes as by fonne preachynge you good people ar brought in a great mammering your symplicitie semeth to be moche blynded by their curiositie Howe be it frendes this you muste nowe consequently take that all be it great causes of your blyndnes be these vndiscrete prechers these curious and arrogant teachers yet you maye not al attribute to them you be not your selfes clene without faut If you your selfes some of you I say had not sturdy hartes and ful of obstinacy by this superstition folyshely conceyued though of many yeres it hath growen in your stomakes yet it shulde not so there be roted and so styffely of you be defended that to common authoritie you shuld gyue no place This declareth in many of vs to be great and manifest obstinacie like as in some other of vs easy it is also to see great lightnes of mynde and of iugement instabilitie whiche with euery blast of newe doctrine of our newe masters be ouerthrowen and ledde and to euery lyght perswasion lyghtly gyue place leauynge by and by al olde custome and ceremonie whiche is no lesse faute than in superstition to be sturdy Wherfore to excuse your selfes most christen people holly by your maysters as many of you do iustly you may not For though in them be great faute and perauenture more damnable than is in you yet you your selfes be not cleane withoute blame For these vnwyse doctours of religion neyther with their proude arrogancye nor yet with their superstitious symplicitie if they found not in your hartes a prompt redynes to receyue their opinion neuer shuld haue place to fasten in you their folyshe doctrine they shuld not lyghtly stable in you any poynt of vayne superstition nor yet in your hartis any contempte of good and trewe religion For lyke as the sede caste in the grounde neuer bryngeth forth frute excepte by nature the grounde be apte and mete there vnto soo the doctryne of preachers dothe neuer neyther edyfye nor dystroye excepte in the hartes of them to whome it is communed there be founde to the receyuynge therof somme promptnes and conueniency The faute wherof is to our selfes holly to be imputed for thoughe as I sayde before the vulgare people be moche ignorant and of iugement very bare yet they be not of nature so naked sette forthe here into the worlde but that certaine sedes in their hartes they haue planted certayne sparcles of knowledge there they haue grafted which if with any meane diligence they wyll sette forth tyll some iugement they shall haue betwixt good and euil some discretion they shal attayne to discerne the good preacher from the vayne some knowlege they shall haue to perceyue hym that preacheth wel vertue and honestie from him that precheth his owne folyshe fantasie by some token signe they shall discerne him that is arrogant and sedicious from him that is meke
destruction so the spirituall lyfe and heuenly withoute respecte of common polycie shortly by necessitie shall falle to confusion Wherfore this must be taken as a sure and common grounde that in al christen ciuilitie of greatte and hygh necessitie to all suche thinges as by common authoritie are stablished and fouÌ„ded without repugnance to the spirituall vnitie and manifeste doctrine of Christe the people must euer be obedient to all suche thynges with gladde harte they must euer agree and consent For of this we haue in Christis doctrine in many places manifest commandement bothe of Peter and of Poule in their holy epistles ye and Christe him selfe sayd he came not to breake such thinges as by coÌ„mon lawe were receyued but rather to stably she confirme and make perfite the same as bothe his lyfe and his doctrine manifestly declare For where as before christen men obserued lawes onely by feare of punyshement Christ wold haue his flocke to be obedient and fulfyll the same only by loue by none other outwarde respecte And therfore his doctrine is as a corner stone agreinge to al polycie and determyneth therin no certayne kynde at al but as wel may the ê‘fection of Christis doctrine be fulfilled in that state where as be many heedes and dyuers polyticall as there as is but one chiefe principal So long as policie and lawes therby stablyshed and set breke not the groundes of spirituall vnitie there is no repugnaÌ„ce to be made of those which be humble subiectes meke obedient to such thinges as be receiued by coÌ„mon assent This thing dere frendes I oft inculke and reherse bicause if it be wel and throughly perceiued and in our hartes surely grounded it shall minister vnto vs a great grounde occasion to pluck vp by the rotis this fals superstition whiche in these days disquieteth so many mens feble weke consciences without reason And specially if to this we ioyne an other grounde wherby you shall be brought moste christen people somewhat to conceyue a diuersite and plain differeÌ„ce betwixt such thinges as be of playne necessitie of them self by nature good and such as be only of a certain coÌ„ueniency by nature be indiffereÌ„t The lacke of the iugement and discretion wherof hath gyuen great occasion to stable in many mens hartes this vayn superstition and is also no small cause of proude arrogant opinion For the conceyuynge wherof this dere frendes you must vnderstonde that lyke as I sayde before in the lyfe mere polytike worldly there be certain groundes whiche of necessitie must euer be conserued and neuer suffre dispensation and other thinges there be whiche as tyme and place doth require euer by lawe ciuile and polycie maye be altered and suffre abrogation so in the godly life and spirituall there be also certayne groundes wherin is founded this spirituall vnitie whiche by no mans policye maye be chaunged but euer must stand stable and firme without innouatioÌ„ And other thynges also there be whiche by common authoritie maye be remoued abrogate and vtterly put awaye and stoâ—de onely by conueniency and haue their power onely of the consent of the hole congregation as by exaumple this thing to declare somewhat more at large grouÌ„des these be of the polytyke lyfe honour to be done to the diuine nature whiche gouerneth all reuerence to be had to our parentes which haue laboured to bringe vs into the lyght cure to be had of those whiche come of vs by naturall procreation to be beneficiall to them whiche be in necessitie and to repell from our selfes all iniurie And in conclusion all suche thinges whiche of lawe ciuile stablyshed taketh not full power but haue their strength of the true iugement of naturall reason pure and not corrupte by affection all suche be groundes in natural law thinges resting in policie and ciuile constitution beinge of nature indifferent be infinite and for the tyme and place euer variable as somme tymes thynges of marchandyse to command to bringe in and sometyme the same to prohibite sometymes money of the people by taxe to be gathered and some tyme the same contrary to restore is to good policie righte conuenient Lyke as in some places the eldest sonne to succede in the hole inheritance for the maynteynyng of the familie is of some iudged good policie and in some other places it is playn iniury so that al such thing as time place with other circuÌ„stance doth require so euer they be by the iudgement of wyse men politike to be chaunged of conueniencye whan to them is gyuen full authorite to alter change theym with free lybertie And lyke maner in the lyfe spiritual certayn groundes as I sayd there be whiche must euer be taken as fyrme and stable as Christ to descende from the bosome of his father to be made man for mannes redemption the fayth and truste in hym and in his promyses to be sufficient for mannes saluation the workis of man ciuile without faythe not to be of power to serue to mans iustifycation the mysteries of Christe by his sacramentes to faythfull myndes to be coÌ„muned And brefly to say al such thinges as in Christis gospel by expresse coÌ„mandmeÌ„t eyther of our master Christe or of his holy apostles disciples be to vs giuen taught all such be of mere necessitie not indiffereÌ„t by no power in â—eth suffre abrogatioÌ„ but coÌ„trary al other thiges ê‘teining to this spirituall polycie whiche be not coÌ„teyned in y â— gospel expressely or deduced of the same surely as rites customes and traditions of fathers hauing no grouÌ„d but only by pÌ„scription of time al such may be alterid by good order policie whaÌ„ it shal appere to theÌ„ which haue authorite so conuenieÌ„t as the forbiddig of scripture to be red iÌ„ y â— mother tonge in the churches so to be rehersid somtime was not without consideratioÌ„ where as now to many it may otherwise appere as it doth of pristes mariage foundyng of chantries buylding of monasteries popes pardons institution of holy dayes which al with many other of y â— same sorte nature to wyse meÌ„ nowe a dais apere plainly to be groweÌ„ to an iniust extremite wherfore to alter theÌ„ it is thought not with out gret cause highly expedient to the institution of Christis true doctrine very ê“fitable coÌ„uenient the whiche by mans constitution ceremony is vndoutedly moch obscured the purite therof almost put out of memorie in so moche y e many men being in that behalf somwhat superstitious iuge in these coÌ„stitutions ceremonies to stand moche of Christis religion to the which perswasion brought they are for lacke of this discretion betwixt thinges of necessite such as be but only profitble and coÌ„ueniently for the time institute to the conseruation of the other whiche be groundes necessary of the which sort without faile be al rites
Christis religion For though in euery ê‘ticular church prouiÌ„ce it be conuenieÌ„t to haue one heed to gouerne for the auoyding of confusion wherfore byshops were institute aboue all priestes in euery church cathedral as testifieth al antiquite yet by lyke example therof to induce the same to be so conuenient in the hole body as it is in euery parte is playne foly and not without manifeste lacke of iudgemeÌ„t For where as in the hole body of Christis churche be so many sondry nations and therin besyde the diuersities of tongues and maners so diuers polycies and ordynaunces of lawes that one maÌ„ therof to haue knowlege and experience which is required to the ryght iudgement of causes it semeth impossible How shuld it be thought conuenient in suche a body to constitute one heed with suche authoritie to whose iudgement in all causes to hym deuolued and brought all the reste of christian nations shulde stonde and be obedient For thoughe he were a man of mooste hye perfection and of wysedome mooste polytyke seynge that the administration of Iustice and equitie standeth a greate parte in the knowledge of the particular circumstaunces of causes howe shuld he to so many nations of whom he hath no knowlege nor experience giue iustice with truth equitie For it can none other wyse be but that one man and one hede so ignoraunt of thynges not hauyng particuler instruction therof shal be impotent and lacke power be he neuer so good to satisfie all suche persons and causes whiche by appellation out of diuers countreis and nations shuld thither be referred by the reason wherof shuld succede many iniust wronge iudgemeÌ„tes as we both by olde story to whose gouernance he coÌ„mytted his church as to his very vicar in dede euer faythefullye haue trusted vpon him with sure fayth and confideÌ„ce Wherfore frendes if we with louinge harte one to an other hange vppon hym as vppon the hed and onely fountayne of all good passing this lyfe in the vse of these thynges traunsitorye and vayne as in a pylgremage euer desyrynge to come to our home there to enioye thynges stable and sure doubte ye not but we then gouerned by his spirite his onely vicar in erthe thoughe we neuer knewe pope nor cardinall shall kepe his trewe vnitie whiche is conserued as by the chief grounde by faithful loue in hym and louing charitie one to an other euery one gladde to succour other euery one gladde to instructe other as his christian brother This we maye doo withoute mention of the bysshoppe of Rome and knowlege of that heed and so conseruynge the groundes of scripture and of the gospell of god which are but fewe in nombre easye to be kepte in memory wherby liuynge in christen ciuilytie with obedience to our prince and to all suche thynges as be stablyshed by comon authoritie here in our nation we may at the laste attayne to our felicitie though we neuer here worde of this superioritie whiche is a thyng of nature indifferent by the reson wherof it taketh his power strength of the common consente of man and agrement and so som christian nations may it receyue and maynteyne and some hit reiecte without offence of anye groundes of Scripture necessarye to mannes saluation and withoute anye breche of the christian vnitie by schysme or heresie to the whiche shoulde insue euerlastynge dampnation For heresye and schysme are not iustely to be ascrybed to anye nation excepte they slyppe from the manyfeste groundes of scripture in the gospel expressed or in generall counsayle receiued by interpretation where as of the wordes of scripture was gathered diuerse sentence and variable concernynge suche thinges as of necessite perteyne to mans saluation of the whiche sorte this superioritie of the byshoppe of Rome which he hath by the pacience of christen prynces longe abused is none as I thynke now is open clerely to you all Wherfore dere frendes I doute not nowe at all but that ye consyderynge the nature of this thynge as hit is in it selfe whiche is not of necessitie to mans saluation but a thynge indifferent whiche may be receyued and maye be reiecte by common consent I doubte not I say but that ye wyll without scrupule of conscyence of harte therto be obedient ye to al other thing which by common authorite here in our contrey hereafter shalbe decreed concernynge the reformatioÌ„ of al suche thingis as perteine to religioÌ„ and to the purgynge of vayne suê‘sticion I dout not but that the redresse of all ceremonies in the church customs rites ecclesiastical ye wil gladly we ought rather to gyue obedience in such thinges to princely authoritie here in our nation thaÌ„ to suche thinges as be propouned by general assemble and congregation where as is no power of commaundement in thinges indifferente but only instructioÌ„ and brotherly exhortation wherof Christis doctrine taketh all his grounde and foundation without any ciuile punyshement or compulsion For Christ requireth the hart to his worde frankely and frely gyuinge obedience ye and the ende and perfection of his doctrine and commandment is to induce man by loue to vertue causynge alway his disciples that thyng to do by loue onely moued which other obserue for feare of punyshement For the which cause as I thynke suche thinges as were propowned in the fyrste counsels longe many a day were not called lawes byndynge maÌ„ with authorite but only canons and certayne rules wherwith man frely customing him self might be gentilly induced to folow the trade of vertue honestie And this to be true declareth a lawe made of the emperour Iustinian wherby to suche rytes and customes ecclesiastical as from the see of Rome and general assemble were deriued to many other natioÌ„s he gyueth power and strength of lawes settyng them in ful authoritie the whiche before bounde no man but were receyued at libertie Wherfore it appereth that suche thinges as by generalle counsell are propowned and to christen polycye thought conuenient be of no strengthe power nor laufull authoritie and oblygatorie vntylle they be of euery nation receyued by coÌ„mon assâ—t by the vertue wherof they may ageyn be dissolued and vtterly abrogate as tyme and place prudently considered the same shall requyre This you muste thinke and this you muste doo with mekenes and obedience moste christen people if you wyll be of the christian flocke And soo after this maner frendes formyng your iugementes and fleing from al superstition you shall among your selfe moche sette forwarde the truthe of the gospell and of all good religion and soo consequently lyuing to gether in brotherly loue euery man in his offyce doinge his duetie we shall at laste by concorde and vnitie attayne to our ende and perfyte felicite ¶ And thus I truste moste christen people that you nowe after this consideration had with your selfes as well of the spirituall lyfe with the power therin of Christe gyuen to all them whiche by
īstructed for y ◠which cause I conceyued this exhortation vnto your people instructing thē to suche obedience as is dewe to your prīcely authorite This was my purpose at y ◠beginnyng ful intent nothing lesse hauinge in mynd as I before recyted then to publishe the thyng abrode to the world but now sithe it hath pleased your grace moste noble prynce by your highe wysedome and most indifferent iudgemēt the thyng to aproue whiche I haue written and by your goodnes it to accepte and alowe I shall not feare to set it forthe to the cōmon redynge indifferent iudgement of your subiectes openly nothynge dystrustynge but that by the gracious goodnes of hym who gouerneth al it shall thus appreued by your gracis authorite in some part helpe both to restore confirme here among vs true obedience and christian vnytie wherby we al your true subiecies beinge obediente to your hyghnes as to our supreme heed vnder Christe here in this churche and congregation shal both in this age liue in perfyt quietnes and tranquillite and herafter also to the them that shal succede leaue a quiet cōmon wele to the cōmon comforte of all our posterite and at the last with heuenly vnite atteine inioy with our heuēly hed Christ the onely hede of the vnyuersal churche euerlasting felicite This hope I haue fastned ī mi hart nothing doubting at al but y ◠y ◠goodnes of him whose prouydence hath ordeyned your grace to reigne in our tyme lighting your hart with such knowlege of truthe as few other christian princis haue in our daies shal inspire in to your most noble mynde the ryght iudgement of all conueniēt menes wherby your highnes the better may the same truth set forth to his honour glory TO THE REDERS FOR BICAVSE I HAVE here folowynge somwhat more brefely than the nature of the thynge dothe well suffre comprised and gathered vnto the people a certayne instruction whereby they myghte the better be induced to suche vnitie and obedience as is of theym mooste iustely required I shall mooste Christen reders here in this prologue open vnto you a lyttel more at large what is the nature of this obedience and vnitie to the whiche we be so straytly bounde bothe by goddis lawe and all good ciuilitie and touche also somwhat the cause whiche hath chiefly moued me to the conceyuynge of this mattier and purpose But here in the begynnynge to the intent the thyng may the better be perceyued I do you require a lyttelle to lyfte vp your eies with som consideration to wey with your selfe in som part the diuine power wysedome prouidence thoughe the thynge fully to conceyue farre surmounteth all mannes witte and imagination And fyrst this is open and manifest that al this sensible worlde wherin is conteyned this wonderful varietie and nature of thingis is nothing els but as a certayne shadowe of goddis goodnes and diuinitie or rather a glasse of the diuine maiestie wherby to mans iudgement and capacitie is opened the infinite power and wonderfull wisedome of hym who by his hyghe prouydence gouerneth and ruleth all For whither so euer you cast your eies other aboue vnto heuen there beholdynge that heuenly body in his synceritie other here benethe vnto the erthe there considerynge of nature the wonderfull varietie you shall euer see of that power and prouidence in euery thinge mooste certayne argumente and sure testimony Wherof I thynke no man canne doubte who wyth any consyderation lokynge into this glasse there standeth in meruayle and admyration For fyrst there shall he see the infinyte nombre multitude of sterres euer kepyng their certayn course and mouyng without al instabilitie there shal he se the son the mone with all the other planettes waueryng abrode nowe to this parte of the worlde nowe to the other to the comforte and creation of all mortal thynges subiecte to corruption there shall he see the wonderful vertue and influence of the same by the whiche as by chiefe instrumentes the goodnes of god worketh al thinges Here in the lower worlde garnyshyng it with this varietie wherin standeth all naturall beautie ye yet ferther yf he into this glasse diligently loke there shall he see of the foure elementes of the fyre the ayre the water and of the erthe the mooste meruaylous nature so knytte by dewe proportion in a certaine equalitie that though they be by nature mooste dyuers and full of contrarietie yet they are cowpled and ioyned togyther as it were in a natural concorde and vnitie there shall he see the erth as foundation and ground susteyning the reste hangynge in the myddes after a wonderfull maner and about the same the see continually rollynge with his certayne and sure ebbynge and flowynge after a strange fashion giuinge to mans wytte no smal cause of meruayle and great admyration and fynally to say there shall he see of all beastes fyshes and fowles the meruaylous nature and propretie by the which all the diuine power spredeth her goodnes accordyng to the nature of thinges and their capacitie so that to hym who so euer into this glasse diligently dothe loke may remayne no doubt of this heuenly wysedome and prouydence wherof in euery thinge here in this worlde sette forth to goodis honour and glorye appereth so sure tokē and so certayne signe for in euery thyng shyneth the image therof euery thing here is a glasse of the same And to me this thinge considerynge reasonynge with my selfe of the goodnes of god and of his prouidēce though the thinges before touched mynister therof sure profe and sufficient argument yet it appereth that nothynge more clerely declareth the same than mans actis and fashion of lyuynge here in policie all be it many men haue taken thereby greate argument to the contrary in so moche that whan they haue sene many men longe to contynue in worldly ioy and prosperitie whome they haue iudged most worthy of al aduersitie and contrary other of great perfection vertue to be oppressed with al wretchednes and myserie This I say whā they haue sene they haue playnly thought no prouidence to be nor gouernance of god but all to be lefte to mans wyl and tyranny To the whiche opinion they slypped for lacke of iugement and good cōsyderation for who so euer weyeth mans actes groundly and of his lyfe the hole proces he shal fynde moste manifestly and by reasone shall be constrayned playnly to confesse that this highe prouydence is not onely declared by suche dedes and actes of man as appere to the worlde to be good and vertuous but also moche more by other whiche seme pestilent and pernicious and to all vertue contrarye For this semeth to be a certayne truthe and sure that euen lyke as god by his infinite goodnes these erthequakes and general fluddes by the whiche many cities and hole nations oft tymes be ouerflowē and sonke euer tourneth to the good order of the
in mans mynd sensuall drawinge hym to pleasure and vanitie be so obedieÌ„t to reson that betwixt them is no repugnancye nor rebellion but reson euer hath dominion leadynge man to his naturalle dignitie than is he sette in hyghe felicitie than lyueth he in perfyte quietnes and tranquillitie as farre as man may optayne in this mortall lyfe full of frailtie Lyke as contrary whan reason beinge ouer runne affection dothe reule by disobedience then man as he were fallynge downe out of goddis order and prouidence who appoynteth reason to his gouernance slyppeth into infinite misery and wretchydnes and neuer enioyeth tranquillitie and quietnes but dyuersly torne by dyuers desires lacketh all comforte and swetenes of this lyfe So that by this hit is euidente and playne what power obedience hadde with the gentylitie but of vs whiche be lyghted with Christis doctrine obedience of an nother sorte is required For our obedyence is not reuled by suche a sklender reule as mannes reasone is whiche is for the mooste parte soo blynded with corruption that seldome it seeth the clere truthe withoute affection but the lyne of our obedience is reasone it selfe the verye worde and sonne of God by Christe to vs declared the wylle of god in his scriptures opened By this lyne and rule we must square our affection to this al reason and affection of man set apart we muste be obedient to this we must gyue faythe sure truste and also confydence To stable this obedience Christ was made man the whiche bothe by doctrine and dede he moste playnely toughte the whiche to confyrme with many wordes here is no place speciallye consyderynge that all holy scripture is fulle of the same as it is to all men open and playn Wherfore here perauenture you wyl say that obedieÌ„ce to goddis word is required no man douteth no man is ignoraunt therof but whiche is goddis worde and the trewe sense therof vnto the whiche we ougthe for to be obediente here lyeth the double this is not vnto all menne playne for somme menne herein saye one thynge and some saye an nother in so moche that we knowe not to whiche sense to what thyng we shulde gyue our obedience and whether we shulde rather be obediente to generall counsaylle or to our princis authoritie This perauenture you wyll say For the answere wherof thoughe in the exhortation folowynge I haue at large handeled the thinge as the chiefe mattier thereof yet here in this place somewhat I wyll touche bothe howe you shall comme vnto the trewe sense of goddis worde and also what obedience you oughte for to gyue bothe to generall counsayle and princis authoritie And fyrste this you shal vnderstand as a sure grounde to the resolution hereof that suche thynges to the whiche we owe our obedience and are bounden vnto other by goddis worde generall counsaylle or princis authoritie be of .iii. sortes and of .iii. dyuers kyndes for other they be of theyr owne nature good and profytable or contrarye by nature ylle and dampnable or elles indifferente whyche of theym selfe be nother good nor ylle As by an exaumple suche thynges are good not as appereth to mannes corrupte reason but suche as be by goddis owne worde defyned by the whiche rule only we muste examyne what thing is good with ryghte iudgemente as to truste in god and in his onely goodnesse to loue hym aboue all thynges and thy brother as thy selfe these with such other expressed by goddis word are by nature good and Profytable As contrarye suche thinges as by the same worde are prohibyte and forbydde are by nature ylle and damnable as to distrust the mercye of god and doubte of his goodnes to haue thy brother in hate or wrongfully to couete worldly riches Thynges indifferent I calle all suche thynges whiche by goddis worde are nother proâ—bthyted nor commaunded but lefte to worldly polycie wherof they take their ful authoritie by the whiche as tyme and place requireth they are sometymes good and somtymes yll As to eate fleshe the fridaye after the customed maner to kepe the holy day to go a pylgremage and pray vnto saynctis these and other lyke I calle thynges indifferent and nothynge necessarie to mannes saluation though they may be well vsed and after a good fashyon as I shall hereafter more at large open and declare Amonge the which also I nombre this great matter of the popes superioritie whiche so troubleth many weake coÌ„sciences For as I iuge it not so yll and damnable that all our forefathers whiche haue ben obedient therto this .vii. C. yeres therfore be damned so I iuge it not so good that obedieÌ„ce therto shal be necessarie to them whiche shulde be saued as I haue at large declared in the mater folowing and opened therin fully myn opinion But nowe to the purpose this and all other lyke whiche be not in scripture expressed by commaundement I note to be thynges indifferent the nature of whome is of this sorte whiche is highly here to be obserued that thoughe of theym selfe they be nother good nor yll nor to them we owe none obedience yet whan they be set out with authoritie by them which haue hole rule in any kynd of policie whether it be in the state of a prince or populare than the people are to them bounde ye by the vertue of goddis owne worde who commaundeth expressely his disciples to be obedient to commune policie whan so euer therby is coÌ„maunded any thinge whiche is not repugnant to his preceptes and doctrine ye and though hit were contrarye to their owne priuate profytte plesure and quietnes ye or contrary to a worldly right wisenes yet wolde he haue his disciples and the professours of his name euer to be obedient with humilitie and mekenes wherwith as with a peculiar mark he hath marked his flock And so nowe this grounde presupposed I shall make answere to the doubtes before moued and fyrste to them that be vnlerned to whom I haue directed chiefly this instruction this I wyl say that scrupulous and exact knowlege of thinges conteyned in goddis scriptures is nothinge so necessary to iduce them to obedieÌ„ce as is mekenes and humilitie whiche is among many other thinges to them whiche be rude the chiefe way wherby they maye attayne to the trewe sense of goddis worde and doctrine For the which cause as I thynke in the counsayle of Nece the suÌ„me of our feythe conteynynge suche poyntis as be necessary to euery mannes saluation was reduced vnto certayne artycles and so propowned in Symbalo in the common Crede to all chrysten nations as a thynge sufficient to be had in hart and mynde of all men without ferther enserche or inquisition in the reste euer gyuynge obedience to the order and custome in euery countrey receyued with concorde and vnitie So that we maye iudge as hit appereth to me that to the vnlerned people
is somewhat to my purpose I haue all my lyfe hitherto for the moste part gyuen my self to the study of letters occupienge my selfe in dyuers kyndes therof both in secular studies and in holy scripture but euer referrynge all my labour and peynes to the knowlege of Christe as to the ende of righte to be proposed to all christen myndes hauyng this hope comfort euer before myn eies at the last to employ my labours takeâ— in the same here in my natyfe countrey to some vse and profyte therof This was the thynge that made all my labours euer to seme lyght and this hope was euer the chiefe comforte of my mynde for borne we be al and brought forth of nature not only to lyue as brute beastes do seruynge the bodye but suche gyftes of mynde as god of his mere goodnesse hath gyuen vnto vs to employe echeone to the profyte of other and so to lyue in perfyte ciuilitie This ende I euer loked vnto This was the chiefe comforte I hadde in this worlde and as me seemeth no smalle comforte to anye honeste mynde But nowe frendes sythen I am lately out of Italy where as I haue bene many yeres in studies hyther retourned into my countreye and haue taken somme experience of your maners here at home I am almost playnly to say depriued of this comforte I am almoste putte out of this hope For suche blyndenes I haue obserued to reigne amonge you suche diuision suche discorde of myndes that foly hit were for me amonge suche troubled hartes to conceyue opinion to inioye this moste desyred of all men that is quietnes and tranquillitie in so moche that if it were not for the greatte goodnesse and hygh wysedome of our moste noble prince who nothynge more tendereth in erthe than the conseruation of this vnitie ye and if it were not for the greatte opinion whiche I haue euer hadde of you moste christen people whom I haue obserued always religious and desyrous of truth I shulde vtterly be putte in dispayre and shuld more gladdely flee from my countrey and from your conuersation than here to tary among you without hope and comforte of quietnes in suche tribulation and in suche prepetuall myserie as vndoubtedly we shalbe wrapped in by our owne blyndenes excepte in tyme we resiste the same For this blyndenes hathe so corrupte our iudgementes that to the corruption therof of necessitie by the ordynaunce of god muste folowe confusyon and of all quyetnesse and of swete chrysten lyuynge playne destruction For the whyche cause whatte sorowe I haue inwardly conceyued I can not now outwardly by wordes expresse in soo moche that if I hadde not somme hoope to tempre this sorowe my harte coulde not supporte the vehemencye therof but the goodnes of our prince greattely dothe comforte me whome I thynke by the high prouidence of god to be gyuen to vs in this tyme to remedye this common and pernicious blyndenes reygnynge in vs. For daye nor nyghte nothynge his grace hath more in mynde than the maner and meane to take away this blyndenes frome our hartis and mooste lyke a chrystian prynce no thynge he more studyeth thanne to conserue amonge vs this spirituall and christen concorde and vnitie no thynge he more takethe cure of than to remoue al suche thynges as to his high wysedome dothe appere to be impedymentes or in any parte lettes or hyndraunces to the settynge forwarde of the same by the whiche yet somewhat I am styrred and moued to conceyue myne olde hope ageyne to the whiche also moche moued I am by the goodnesse of your nature mooste christen people whome I perceyue to be as dilygente and studyous of the truthe and as desirous to haue knowlege of the syncere and pure religion of Christ as any nation vpon erthe and in no men I se to be more prompte redyâ—cs to receyue the same than euer I haue obserued in you Wherfore in this parte also great hope I haue that whan you be instruct playnly and clerely of suche blyndnes as reigneth amoÌ„g you right gladdely you wyll flye from the same auoydynge with all diligence the causes therof promptly admitting the remedies of the same the whiche purpose yf you ones conceyue and stable in your hartes it is not to be vouted but the goodnes of god shal set it forward and bring you out of this daungerous blyndenes whiche nowe so reygneth in your stomakes mortified colde for lacke of charitie But nowe to the purpose after that I haue in somme parte declared the affecte of myne owne mynde I shall breuely touche and declare this common blyndnes whiche reygneth among vs and so recite certayn chiefe and principal causes wherof the same blyndâ—es hath taken his foundation and grounde to thentent that somewhat the better suche remedies as by the goodnes of god and prouidence of our prince shall hereafâ—â—r be applyed to the same may take effecte and â—rynge forthe their frute to the coÌ„mon comforte of all christen hartes the whiche whyle I do I shal beseche you pacieÌ„tly most christen people to here me and with indifferent iudgement by no affection corrupt to wey such thynges as I shal set before your eies But here som of you peraueÌ„ture shal greatly meruayle most christeÌ„ people of this my purpose enterprise so boldly to affirme to take vpon me to declare suche blyndenes to reigne amonge vs specially in this tyme wherin by the iugement of many wyse men the truth is declared and opened to our eies after suche maner that we playnly condempne all our forefathers of ignorancye gyuynge thankes to all mighty god for so manifest declaration of truth nowe in this age by his goodnes to vs opened To whom this I wyll fyrste in the begynnynge say that all be it some thynges by the goodnes of god and diligent prudence of wyse and polityke men are brought to lyghte whiche before tyme from our forefathers were couert and hyd yet of suche moment and weyght they be not in dede wherfore we oughte to condempne all the antiquitie and all our forefathers for the ignorance therof vtterly to caste into the depe pytte of helle nor yet of suche sorte they be not that by the inuention of them we may iustely so glorie as by them to be delyuered from al blyndnes and ignorancye for yet blynde we be and excepte we take diligent cure in this blyndnes we shal dye For that blyndenes is almoste incurable to the which is ioyned prowde arrogaÌ„cy so that of this doubte there is none that al though in this our age many thinges are brought out of darkenes to lyghte yet of suche nature they are not to be iudged that we shulde therby be constrayned to coÌ„fesse of truth to haue the clere sight This benefyte is to great for our age to beare wherin as it appereth to me by discorde diuersitie of iugementes and contrary sentence truthe is almost ouerthrowen and dryuen away which is of
vertuous And of this ê‘auenture here after in his place bicause I iudge it moche to you at this tyme expedient and necessary I shall somwhat say concernyng the difference betwyxt the good preacher and the euyll and howe you shall knowe one frome the other whiche shall be no small helpe to delyuer vs from this blyndnes that we nowe be in wrapped mysiudgyng one an other wherof nowe in some parte the causes you see whiche is in dede nothynge harde to perceyue and I wold to god it were no lesse harde to fynd and apply remedy but euen as it is in the body of man to fynde the disese and the cause therof though it be not easy nor lyght nor to euery man open and playne yet it is not soo harde as it appereth to me as with prudent experieÌ„ce to apply remedyes to the same in tyme and place conuenient And so here lykewyse in this our purpose nowe to note these causes of our blyndnes as prechers obstinacie and leuitie of mynde was no greatte difficultie but open to euery mans eye but to fynde out remedies conuenient now to the same applying them to the restitution of this desyred vnitie this is not lyght this is not in my power this is not of my wytte nor capacitie Wherfore a great parte of this thinge commyttinge to the prouidence of god whose order and gouernaunce to lacke I trust yet our synnes haue not deserued a great parte to the hye policie of our most noble prince whose cares studyes and thoughtes lye holly therin I shall nowe in the reste moue exhorte instruct you most christeÌ„ people with certayn thinges the which for the most parte lye in your owne diligeÌ„ce be put in your own power wher by you may yf you wyll endeuour your selfe as I doubt not but ye wyll greatly sette forwarde bothe the restorynge and the quiete conseruing of this so moche of all men desired and praysed vnitie For though it be so that out warde remedyes by foreyn causes adhihyte may to this purpose gyue moch preferment greatly promoting and settynge forwarde the same yet this can not be douted but that in your selfes stoÌ„deth a great parte of the hole matter as in whom the grouÌ„de and foundation therof holly doth lye none other wyse than it dothe in them whiche labour in bodily disease in whom you see that all be it phisitions by medicines and other out ward remedies moche do conferre to the helth of their pacientes by good experience ministrynge the same yet a great parte of their restitution lyeth in them selfes by good diet quiet order and other good gouernaunce temperynge their affectes without the whiche all crafte of phisyke lyttell dothe auayle And yet here in this purpose dere frendes we are in moche better case than they be whiche are vexed and labour of bodyly disease for as moche as we haue the presence of our phisition the heuenly spirite and diuyne power euer attehande more redy at all tymes to minister vs remedies than we by our owne blyndnes and negligent foly lette be therof desyrous Wherfore as I sayd moche lyeth in our selues bothe to restore and conserue this heuenly vnite we muste dispose our selfes with hart wyl vtterly to cast away this blynde superstition and arrogaÌ„t foly and with diligent indeuour and cure forme our iudgementes with ryght knowlege and conuenient obedience that we maye therby the better auoydynge the dissolution of the vnitie spiritual without al confusion of policie annexed therto as membres of one body knytte to one heed here in this lyfe inioye common quietues and hereafter eternal felicite wherof you al most christen people by nature are feruently desyrous the whiche desyre I trust in you shal neuer be fouÌ„de vayne but bringe forthe at the last suche fruite and perfection as to suche ardent desire noble affecte is due and conuenient For of this be you certayne and sure that the infinite goodnes of the diuine power neuer leueth such hartes desert without succour and helpe whiche with feruent desyre and sure affiaunce faithe and truste annexed therto diligently seke and inserche therby to haue the knowledge of truthe and honestie And lette this be a sure grounde stabled in your hartes of the which you shal neuer be deceyued for god neuer suffreth them by any meanes to be deluded whiche put their affiance and truste in hym as I doubte not but you doo Wherfore I wyll nowe procede vnto my purpose All though it be so mooste christen people that som of vs by blyndnes as I haue shewed before haue our iugementes corrupte the which thing dayely also openly to the worlde we testifie yet excepte affection to wyn owne countrey vtterly blynd me also this I thinke I may boldly truly affirme that for the mooste parte vniuersally there is amonge vs as true christen simplicitie good religion as there is in any other christian nation or at the least this I may saye that to haue the same stabled amonge vs in wylle and desyre we gyue place to none other And of this we haue euer had the fame syth Christis doctrin was fyrst amonge vs preched and taugth wherfore at the leest this wyll as presupposed I take to be in vs and take it also as no small grounde to the rest whiche I shall say for as wyse men write he hath nowe halfe atteyned vertue honestie that of him selfe bryngeth good wyll and desyre to the attaynynge therof And our master Christ also this euer as chiefe ground requireth in vs the reste by his spirite in our hartes euer fourmyng Therfore nowe this presupposynge I shal procede to prescribe and declare vnto you certayne generall groundes wherby you maye concernyng some such thinges as nowe in these dayes be in great contention and so of the brack of this spirituall vnitie a great occasion so form your iugementes with conuenteÌ„t knowlege and obedience that you may be in some parte better delyuered both from vayne and fals superstitioÌ„ and also from lyght and arrogaÌ„t opinion wherin suche iugement as by longe redynge of scripture it hath pleased god to giue vnto me and suche as I thinke al christen hartes to be fourmed with all bothe by conuenience and necessitie suche iudgement I say I shall as it were in a lytel table brefely to you propose besechinge you all with the same hartes therin to loke and with the same affectes the same to rede that I write hit withal the whiche I testifie god who only seeth the harte and priuie thought of man is the very same wherwith I haue instruct myn own mynd and conscieÌ„ce Requiryng you also that if I shal appere vnto any of you in any parte to erre and corruptly to iudge that it wylle please you with the same mynde to admonyshe me therof that I wryte to you with all For euer I wyl be to hyer iugement conformable And for bycause
doloure lyuynge in great desyre to see the thynge putte in effecte Wherfore dere frendes now of late at such time as I retourned oute of Italye hyther home to myn owne countrey here to finyshe in quietnesse the reste of my lyfe seruyng our prince if I were in any poynt able to the whiche ende of youthe I appoynted all my studies whan I retourned I say and sawe this thinge partly put in effect whiche I soo longe desyred the whiche desyre I testifie god was to his honour what ioye what gladnes in my hart and mynde I therof conceiued I wyll not nowe be about to you by wordes largely to expresse But this I wil say vnto you the gladnesse that I conceyued of pluckynge awaye this superioritie was not so moche for the stopping of the profites which to the imparyng of this realme was no small thing wherin the moste parte of mens eyes are chiefly fyxed as it was for the hope I had of the reformynge of cōmon religion and of the purgynge of vayne superstition wherwith many symple myndes here in our nation haue ben greatly infect the chiefe cause wherof hath bene this superioritie of the see of Rome in so moche that this I thinke truly I may say that euen as Rome by mekenes charitie was the fyrst occasion of communynge and propagation ye and stablyng also long and many yeres of Christis doctrine and true religion here in our nation so nowe the same by pride and arrogancy by processe of tyme hath ben the chiefe and principall occasion of ouermoche extollyng mans tradition and the very open gate of all superstition so that nowe by the stopping of this gate great hope I haue ones yet to see Christis doctrine restored agayn to the pure and natiue simplicitie and to the olde simple purite And to the conceyuynge of this hope moche moued I am by the hye vertues of our moste noble prince whose highnes boldly I dare affirme no thing more desyreth than the restitution of Christis true doctrine here in our nation and that to see flourishe in the hartis of his subiectes declaringe in lyfe the frute of the same To this tendeth all the cures thoughtes actes and dedes of his royall maiestie Wherfore me semeth not without a cause my hope is conceyued if this be true that all antiquitie hath approued suche as be princis suche be their subiectes whose trace euer foloweth all the comminaltie Seing therfore oure prince to be of this pourpose and desyre and of suche iudgemente and policie that beste he knowethe the meane of the restitution hereof why shulde not I conceyue this gladdenes and stable hit in my harte why shoulde not I reioyse or rather why shuld not all we be glad and reioyse most christē people Truly we ought to gyue thankes to almyghty god by whose prouidence we haue this noble prince now reigning in our tyme. And surely I doubte not but that the goodnes of god who hath inspired his harte with lyght and iugement to conceyue the groūd of this popes superioritie and to his honour to plucke hit downe shall also gyue hym the same lyght and grace to fynde out all conuenient menes to the mayntenance of the same that it may procede with a common quietnesse bothe to the comforte of our present age and of the posterite and that so therby hereafter may succede the restitution of the pure doctrine of Christe and syncere religion with the pourgynge of all fals and vayn superstition This is my hope and this is my truste of the whiche as I sayd at my retorne here into my countrey great gladnes I conceyued the whiche contynually I nouryshe in my harte with sure hope dayly the same to increase howe be it herin I fynde the nature of mannes affecte and that to be trewe whiche of the wyse and auncyent Socrates ofte was rehersed that in mannes affecte plesure and peyn sorowe and ioye were neuer seperate but as the partes of a rynge euer coupled togyther and euer knyt one to the other as it were by a common chayne For thoughe it be soo that of this acte of pluckynge downe this popyshe authoritie moste iustely as me semeth I haue conceyued this gladnesse yet it is not perfyte and syncere there is in my harte a certayne sorowe myngled with the same whiche hath moche defaced my gladdenes and ioye For sory I am of the very hart to se that thing whiche you all moste christen people I am sure with no lesse sorowe lately haue sene that is to say to see so noble an acte so good and so profytable so open a gate to the restoringe and stablyshynge here amonge vs a very true and cōmon weale whiche coulde neuer lyghtly haue hadde place standynge this outwarde and tyrannicall authoritie For euer it shuld to y e prince haue ben a lette and an obstacle at suche tyme as he shuld attempte any refourmynge of true religion to see I say ageynst so noble an acte suche men repugne suche men to be disobedient whose vertues I euer trusted shoulde haue benne to oure prince to wchynge the restitution of his true cōmon weale a chiefe instrumente For what vertues were in somme of them superstitious symplicitie set a syde all the worlde knoweth Wherfore suche vertues so to be corrupt with superstition that therby they shuld be induced to be disobedient to their prince and to suche holsome lawes I can not but of hart sore to lament I can not but be sorowfull that suche blyndnes shulde be ioyned to such knowlege such vertue shuld be blurrid with such vice such an acte so wisely cōceyued shulde be blotted with disobedience so folyshly declared This maketh me sory sore in hart to lament and truly to saye not so moche for their causes who for theyr disobedience accordynge to the course of lawe iustely haue suffered as for yours mooste christian people whose symple and weake consciences not able peraduenture well to conceyue the nature of thynges as they be in dede by their disobediēce and sturdy obstinacie may in some part perauenture be moued to conceyue of this acte some scrupulositie by the reason whereof in you may succede disquietnes of mynd diuersly drawen by diuers obedience Wherfore partly to the auoydynge of myn owne sorow conceyued by suspicion of your simplicitie and partly to do my duetie in setting forthe of so manyfest a truthe I shall as brefely and clerely as I can set before your eies the nature of y e thing vsinge therin no longe scholasticall disputation and this processe obserue Fyrst I wyll shewe vnto you that this superioritie is not of the law of god prescribed vnto vs for the necessitie of our saluation but y t it is a thyng indifferent the disobediēce wherof bringeth not to our sowles damnation Secondly I wyll shewe you howe it fyrst grewe in as a thinge conuenient and to the conseruation of the vnitie of Christis churche expedient Thirdely I shall declare
in our prayer I thynke neuer the lesse our mayster dothe delyte and takethe to his honour our aboundante deuotyon and feruent charytie as he dyd the oyntment of Mary whiche was to no man profitable Therfore seynge that beside the consent of many of the auncyent doctours oure maysters of our relygion the thynge in it selfe appereth so conuenient to reason to humanyte and aboue al to christian charite I se no cause why we shuld it so reiecte as a thyng to the doctrine of Christ nothing conformable to the whiche vndoubtedly and to very christian charytie it is moche agreeable the which frendes if you also iudge in harte think you shall increase amonge your selfes brotherlye loue and vnitie and moche more if some of you wold after the same maner tempre your iudgementes in many other thynges of the same sorte which ouer lyghtly ye condeÌ„ne bicause they appere to take their groundes of this popyshe authorite of the which though many thynges euyl haue issued sproÌ„g yet this caÌ„ not be denied but moch good was also to vs deriued fro the same them as in goddis commandment For if a man had dere frendes al the faith which is in al men and as saynt Poule sheweth most manyfestly of that sorte that he myghte therby remoue mountaynes out of their places yet if he had not ioyned therto a charytable harte and mynde euer prompte and redy to shewe the same in effect and outward dede as occasioÌ„ is ministred that faith nothyng shuld to him auayle at all lyke as contrary if one man worked all the outwarde workes in the worlde if they were not in fayth roted and grounded to him they shulde nothynge profyt nor helpe so that nother dedes alone nor yet naked faythe without charyte be not sufficiente meanes to brynge man to his saluation but charytable faythe and faythefull charyte be requyred of hye necessitie this is the grounde this is the ende and in this stondeth the hole perfection of all christian religion Wherfore auoydynge dere frendes the great blonderyng nowâ— a daies made of faythe and workes in fewe wordes this I shall to you say If you wyl be of the flocke of Christ and of the nombre of them which be true professours of his name you muste not onely by mouthe and in worde your faythe testifie but in dede the same also to the face of the worlde declare to his honour and glorye not iudgynge your owne dedes to deserue your saluation but that euer referryng to his onely goodnes mercy This Christ teacheth vs by his owne mouth where as he sayeth in his gospell that suche as by mouthe onely calle vnto him confessynge his name shall not by and by entre to the kyngdome of heuen but all suche as in effecte and in dede fulfyl the wyl of his father there shal haue place So that frendes of this you may be assured that it is not inoughe for vs to saye I beleue well theÌ„ care not what ye doo A more pestilent opinion more pernicious to Christis doctrine was neuer I trowe amonge menne then this to saye that faythe alone without charitable workes is sufficient to mans saluation For this I wyl say to you of the doctrine of sayncte Paule that it is nother our fayth be it neuer so great nor yet our workes be they neuer soo many that can deserue our saluation it is the mere goodnes and mercy of god which shalbe our saluatioÌ„ the which he of his only goodnes hath promised to giue vs if we beleue faythfully in hym and truste in his promysse with faythefull harte and in outwarde dede obey his coÌ„maundement and walke in the same soo that as moche are we bounden to worke as to beleue yet nother of them both no nor yet bothe of them to gether be able to deserue our saluation but this onely lyeth in the goodnes of god to whom it hath plesed to make vs this promysse that yf we truste in hym with faythefulle harte vnfaynydly and in outwarde dede folowe his commaundemente without hypocrysye we shall haue euerlastynge lyfe vnto des of our heuenly doctrine but euer in all suche thynges whiche by nature are indifferent and be not of the expresse commaundemente of god we must conceyue this iudgement that when so so euer it shall appere to them whiche be in authorytie prudente and polytike any suche thynges to alter and chaunge as tyme and place require for good polycie therto euer to be obedient with mekenes and humilite as sone as they be chaunged by common authoritie In the whiche thynges also we muste vse in our iudgementes this temperaunce theym neuer to condempne lyghtly and with arrogant opinion iudge vtterly to be caste away thoughe they haue ben in vse neuer so longe vntyll the tyme that by common counsayle they be abrogate and iudged to christian pollicy to be nothynge expediente by them whiche haue of suche thynges perfyte iugement the whiche if we do mooste christian people with prudence obserue we shalle by this meane soo fourme our affectes and in some partes soo correcke our iudgementes that as of the one syde we shall auoyde al blynde supersticion so we shal of the other syde eschewe all arrogaunt opinion and so consequeÌ„tly some what remedy this common blindenes which therby is chiefely growen amonge vs to the great ruine of Christis heueÌ„ly doctrine and his spirituall vnite This meane we muste folowe and ensewe if we wyl attayne to our felycyte of the whiche dere frendes maruayle you nothyng at al. For by a certain meane the armonie of this hole worlde is conteyned in this natural order beautie by a meane al ciuile order and polycye is mayntayned in cities and townes with good ciuilitie by a meane mannes mynde with all kynde of vertue garnysshed is broughte to his naturall perfection and lyght And by a meane all trewe religion without impyetye or superstytion is stablysshed and sette forthe to goddis honour and glorye in all chrystian natyons and countreyes ye and soo by a meane we shall mooste christyan people chiefely auoyde this daungerous diuisyon growen in amonge vs by the reason wherof somme are iudged to be of the newe fashyon and somme of the olde For whanâ—e that one seeth an nother euer to suche thynge gladdely conformable as by common counsaylle is determyned made and decreed neuer repugâ—ynge in harte therto nor yet condempnynge arrogantly all soche thynges as haue benne receyued longe and many yeres withoute discrecyon but euer abydynge the sentence of common authorytie the meane tyme frely therto beinge obedient when euery one I saye this seeth in eche other I can not tell howe any diuision shoulde growe in among vs I can not telle why one shoulde calle an other pharisee or yet heretike If we wold after this maner and meane agree in iudgement the supreme hede here of our churche whiche apperethe to many of you straunge and newe