and in Antyoche as nere to Ierusalem toke fyrst greater ground than it dyd in the citie of Rome whose pryde worldely polycye many a daye moche resysted to the truthe of the gospel and that heuenly humilitie therin to vs taught the which nothing was agreable to the imperial pryde in the emperours then reygnynge Wherfore christen men there secretly in corners made their assembly and priuy profession of Christes name auoydyng the persecution of the wycked emperours whose arrogancy was clene contrary to Christis simplicite And thus at Rome it cōtinued without great encrease of Christis doctrine longe many yeres where as at Alexandria and Antioche was at the begynnyng moche more open profession of Christis name and doctryne the whiche may well be gathered of the multitude of lerned men and religyouse wherof at the begynnynge of Christis churche was in Alexandria and Egypte in Antioche and in the parties of Grece as story maketh mention far greatter nombre than there was at Rome or here in the weste parties of the worlde where as Christis relygyon toke more slowe encrese than it dyd in the easte where it beganne For at Rome vntyll the tyme of Constātyne it neuer toke so notable encrease his vertue goodnes and authoritie moche altered the policy of Rome for his fame and example greattely styrred y ◠hartis of the cōmon peple whose iugementes euer moche folowe theyrs whiche be in authoritie by theyr example moche they fourme their myndes theyr trade of lyfe they studye to expresse so that vntil this good emperours time thoughe before at Rome it had a good grounde yet it was not so stablished by authorite of prince it did not so florishe in the face of the worlde but christen men liued there in moche subiection and specially at the begynnynge when for their relygion they suffred moche miserie persecution But nowe to the purpose al this space of thre or foure hūdreth yeres nother the byshop of Ierusalē nor of Antioche no nor yet Alexādria neuer shewed argument of any superioritie of power dewe to the byshoppe of Rome by the doctrine of Christe they neuer gaue to hym of necessitie and of the gospell dewe any poynt of obedyēce they were not institute nor made by his authoritie they neuer cam to his iugemēt for sentence as to the vicar of Christ but often tymes by collation they toke one of another the trewth of scripture and therof the trewe interpretation therby they founde oute to that euer gyuynge dewe obedience but of that hyghe superiorite all that tyme was no mention no worde nor by story and lytel sygnyfication whiche is also mooste manifeste by the celebration of the fyrste counselles generalle whiche were congregate by the princelye authoritie without mention of any suche superiorytye gyuen to the byshoppe of Rome the whiche thynge to proue is more open thanne nowe nedeth any declaration Wherfore hit can not be thoughte to be of suthe necessytie specyally seynge all that tyme at the begynnynge of Christis churche whenne the doctryne of oure mayster was mooste pure and not corrupte by mannes inuentyon but as hit came from the fountayne syncere and clere was entred and stabled in the hartes of them which therof made professyon there is noo storye made oone tytle of mention of anye suche superyoritye to the bysshoppe of Rome to be gyuen no nor yet to none other speciallye that it shoulde be of suche hygh necessitie that without it Christis doctrine coulde not stande the whiche to all menne that haue eyes and consider the storye of the begynnyng of the churche stode than in greatter puritie than euer hit dydde sens the tyme that we haue had this one hed stablisshed with suche authorytie and power the whiche thynge is so manyfeste and playne that no manne consyderynge the antiquitie and comparynge it with the posteritie maye denye this For this to the worlde is open in so moche that this thynge to be of necessyte to the saluation of man as many men dreme now also to confyrme with moch argumēt and reson appereth vtterly superfluous Howe be it this I wyll saye a great lykelyhode that this shoulde not be necessary is this Fyrste that all the aunciente and good Interpretours of Christis Gospell amonge the grekes whome I iudge to haue more lyghte in the holye scripture as they had in al other letters and lerning than any other nation that euer yet receyued the trewthe of Christis religion the whiche without profe here of me is open by theyr workes to all men that with diligence them wyl rede Al these I say with one consente kepe sylence of this authoritie to be gyuen to the byshoppe of Rome of suche necessitie in theyr workes therof ye shall neuer fynde mention the whiche is not like they wolde haue done if they had iudged it to be soo necessary a thynge and a gospell truth of Christ institute and stabled besyde this if this ground were trewe then shulde al the Indians all these thousand yeres haue runne heedlyng to damnation which neuer toke the byshop of Rome heed of Christis churche and his vicar in erthe nor of hym neuer toke tradition and yet they haue ben ye and yet be nowe in our dayes vnder Preter Iohn̄ their kynge and heed of Christis doctrine deuout true professours and with vs in al the groūdes of scripture vtterly agre in ceremonies and rytes ecclesiasticalle there is moche diuersitie as it is necessary accordyng to the nature of the contrey and people The same thynge myght be sayde of them in Armeny whiche neuer wold be obedient to the byshoppe of Rome but hadde amonge them their heed whom they called their catholyke as he that was a trewe professour and maynteyner of the catholyke faythe The same also myght be sayd of the Greke nation whiche neuer wolde confesse the obedience to the church of Rome to be necessary to the saluation of mā Wherfore chiefely by the byshops of Rome they were most vniustly noted not to be as membres of Christes vniuersall and catholyke body But now al these nations Indians Armenians and Grekes vtterly to condemne and seperate them from the benefit of Christis passion wherin they haue had euer their chiefe comforte and trust only for bycause they wold not nor were not to this heed as to the vycar of Christe obedyente All these I say to condemne and caste theym into the depe pytte of hell semeth playne madnesse and moste blynde arrogancye and I pray god that they whiche so blyndly do iudge be not for their owne iudgement rather to be condempned For this iugement hath no grounde neyther of scripture nor yet of reasone but is a playne blynde superstition For as I haue shewed you before that thynge to attribute to god of necessitie vnder pretense of religion whiche in dede is not so but hangeth only vpon mās cōstitution is moste playn and manifest superstition Wherfore dere frendes seinge that neyther
constitutions ecclesiastical and yet I do not thynk y t by by they be vtterly to be coÌ„demned as many do with arrogaÌ„t opinion bicause they be not of this necessitie in scripture expressed For our master Christ of whom I take this grouÌ„d where as he in diuers places puttith difference betwixt his coÌ„mandment mans tradition he I say him selfe coÌ„mandeth vs coÌ„trary byddyng vs to fulfyl his coÌ„mandment yet not to leue vtterly pretermyt the tradition for such thinges which of long custom haue ben receiued are not so without order to be plucked away but they require good consideration and pondering of some manifest detriment hurte to very true religion before they be vtterly put awaye not after the iugement of euery lyght braine so to be condeÌ„ned as thinges ê‘nicious to al christen ciuilite For al though som of theÌ„ be very vn ê“fitable to true religioÌ„ an open iÌ„pedimeÌ„t yet som other there be which be as good conuenieÌ„t menes to induce rude simple miâ—des to coÌ„ceyue the misteries of Christ to kepe as by signes the memory of the same NotwithstaÌ„ding this again is true vpoÌ„ the other side y e none of theÌ„ be of such necessi te y t the altering of theÌ„ shuld bring in vtterly the ruine of religion Wherfore with suche superstition and sturdy obstinacye they ought not to be defended as many men thynke for lacke of the sure conceyuynge of this grounde whiche nowe you haue harde in few wordes touched the whiche grounde if it had ben stabled in the hartes of some of them whiche for their disobedience by superstytyon conceyued lately haue suffered they wolde not peraduenture so heedlynge haue runne to their dethe the whiche they so gladly suffered induced by corrupt opinion for perswaded they were that the vnitie of Christis church coulde not by any case maynteyned be withoute this longe vsurped superioritie whiche the byshoppe of Rome hath of many yeres by the simplicitie of christen people be magnified in and that such a heed shuld be stablyshed by the word and doctrine of Christe here in his churche of necessytie and not to be a thynge of nature indifferent that he shuld also be the vicar of god and vniuersall iudge of all christianitie This was their perswasion whiche is the chiefe key of all superstition this is as it were the fountayne and grounde of all other lyke abusion wherfore all be it that this ground by the hye prouydence of out most noble prince and by common authoritie here in our nation be soo vtterly abrogate and pluckid away that among you most christen people there is none I thynke so ferre from wit and iudgement that wyll theragaynst repugne but as true subiectes be therto obedient yet for the instruction of some weake consciences whiche by some fals perswasion perauenture maye yet be troubled with some scrupulosite therof I haue thought conuenient nowe in this place as I promysed before somwhat to say touching the chiefe poyntes wherby I haue fourmed myne owne iudgement with knowlege and due obedience to the intent that you also mooste christian people conceying the nature of the thynge as it is in dede indifferent may with harte and coÌ„science be therto gladlyer obedient and not only by feare of common punyshment Wherfore the nature of the thinge as it is in it selfe plainly as farre as my wyt and lernynge wyl serue in fewe wordes I shall open vnto you indifferently After the tyme that I had exercysed a parte of my youthe in secular studies and in philosophy and therby formed my iugemeÌ„t with som knowlege of nature and of thinges perteynyng to the maners of man in the ciuile and polytike lyfe I toke streight forth holy scripture in hande therby to instructe my mynde with the lyghte of the doctrine of Christe the onely comforte of true faithful hartes to the which ende al my labours and studies in other kynde of letters I euer referred directed as to the thing which all Christis scholers oughte euer to loke vnto But as sone as I hadde exercysed my selfe a fewe yeres therin and some lyght of iugement by the comfort of Christis spirit gathered in the same wherby I myght the better discerne thinges whiche stonde in worldly polycie from the groundes of scripture and pure christianitie and as soone as I hadde conceyued with my selfe the perfection therof the sincere simplicitie conteyned therin and the quietnes of faythefull hartes and pure consciences whiche to the stablysshynge therof was surely adioyned I began with my selfe sore to lament to se and consider the state of y â— worlde coÌ„monly howe far it was slypped from that heuenly perfection and celestial conuersation and both with my selfe diuers and sondry tymes and with other with whom in studies I was coÌ„uersant of the causes therof I beganne to consider and reasone in the enserchynge wherof all be it many and dyuers causes I founde whiche now to reherse were ouer longe not to my purpose Yet this I wyl say dere frendes nowe vnto you that fewe other I se of gretter efficacy than this vsurped long and many yeres superioritie of the pope whyche for the maynteynynge of his authorite vnder the cloke of religion hath brought in amonge christen nations moche fals superstition and for the mayntenance of his hye pride cloked tiranny hath amonge christeÌ„ princis many tymes to the greatte ruine of common quietnes sette greatte diuision For who is he that of storye hath any consideration whiche playnely bothe not see how fewe christen princis there be whiche for the set tynge vppe of this arrogancy hath not ones one agayne an other drawen their swerdes to the great effusion of christen blode and ruine of all good ciuilytie ye and yet which is worste of all they haue ben perswaded therby to sette vp Christis honour and religion O lord what a blyndnes was this reignynge in princis hartes and what a superstition one christen man to kyll an other vnder the pretext of Christis religion And as for the abuses of that authoritie as well in pardons and dispensations as in inter dytes and excommunication I thynke there is no man so blynd no nor yet nation so farre from iudgemente nor so farre from the commonsense and trewe consyderation the whyche that dothe not see and obserue For amonge christen men no nation there is whiche beynge obedyente to that authoritie hath not felte by pyllynge and pollynge and tyrannycalle exaction euer couered with the pretexte of religion of these abuses the playne and manyfeste experyence This thynge I haue obserued dere frendes longe and many a daye not withoute greatte sorrowe and dolour of mynde and yet somme hope euer I haue hadde ones to see of these thynges a iuste and a true reformation as welle in other countreys and nations as here at home in our owne nation This hope I hadde wherwith I very moche eased my sorowe and
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
weake and a sklender grounde seing that he dydde not say that to him alone he wolde gyue such authoritie and besyde that whan he gaue it in dede he than gaue it equally And yet more ouer he that indifferently weyith the same place with the circumstance therof shal fynde playnly that speakynge to Peter he spake also to all as he for all answered For euen as the question was not asked of Peter alone but of al equally so necessaryly the promysse of power to al was at the same tyme indifferentely opened thoughe Peter as spokes man to the rest onely made answere but Peter alone had not that fayth the whiche is the foundation and sure stoone whervppon Christe buylded his churche to the which was made the promyse of this power but of that feythe they were all indifferently though Peter with more feruent affect out wardly it declared the faithe it was that Christe founde in them whiche moued hym to make the promyse of that hyghe power the whiche he after gaue indifferently to all other whiche with lyke faith are sent forthe and appoynted by his churche and faythefulle congregation to preache the fruite of his heuenly doctrine abrode to the people to their comforte saluation Of this place therfore to gether any prerogatiue of power to be gyuē to Peter is but a weke cōiecture a feble groūd like to y e same which is gatherid of an other place where Christ sayd to Peter he had prayde for him y t his faithe shuld not fail that after his cōuersion he shuld confirm his brethern the which wordes he spake to the comfort of Peter forseinge by his prouidence the wekenes of his faithe and imbecillitie whiche he shewed aboue the rest of his apostels Wherfore beside the cōmon cōfort which he gaue to them al y t they shulde syt with him in his maiestie at the extreme iugement of al to take oute of Peters harte the dispayre therof whome he knewe shulde after denye hym and thryse deny hym he promysed his faithe shoulde not fayle and that by the occasion therof he shuld confirm his brethern to put faith in him whose goodnes was not soo offended with suche infidelitie but that by sorowfull harte and repentance he shortly recouered his fauour agayne Wherof al christen hartes may take a notable example and syngular comforte to the auoydynge of al desperation but as for any superiorite of power hereby to be gyuen to Peter to all them whiche indifferently weye the circumstaūce of this place it can not but appere a weyke groūde feble cōiecture and yet weyker is this whiche of an other place of the gospell as most principall is taken where as Christe demaunded of Peter whether he loued him more than the other of his apostels the whiche he affirmed to whom Christe then sayde and commaunded that he shulde than fede his flock and that he rehersed thrise to gyther wherof is thought manifest al the hole matter But in this leauynge other answeres of many wyse mē made I wyl shewe you my sentence iugement that Christe there intended no suche thing at all nor to stablyshe in Peter any superiorite therby was nothinge his purpose as it semeth manifest for as moche as he sayd onely fede my flocke not addyng or puttyng to any argument or token of any higher power and authorite but only thrise rehersed that thinge whiche is the common office of all his apostels and of al other which be appoynted to be preachers of his worde the whiche thing as it semed by inculcation he wold fasten in Peters harte ye and soo consequently in the hartes of all them whiche of his name wyll make profession That thing I say he wold fasten in hart which is of al his doctrine the chefe ground and foundation that is to say that who so euer by mouthe and outwarde confession professe to loue Christe and to be a sheparde of his flocke thenne must he in dede and by outwarde demonstration openly declare when occasion requyreth the inwarde affect to the entent that the worde and dede may in effecte agree For he that by mouthe sayth he loueth Christe and by dedes dothe hym deny he is no mete disciple of the doctrine of Christe nor mete apostle nor sheparde for his flocke for his confession doth not profite nor edifie the inwarde affecte of all christen hartes may not onely in wordes but in dede be declared without the whiche thou shewest thy selfe to be an hypocrite and a dissemblyng professour of Christis doctrine the which hypocrisie aboue all thinge Christe doth abhorre and hath as ennemy Wherfore as I thinke Christe asked Peter thrise of his inward affecte and was not content onely with the outwarde confession of loue by mouthe whiche may by dissimulation be couered and cloked but gaue him cōmandment to fede his flocke with that faith with his heuenly doctrine and so in effecte to declare his loue the whiche though Christ without dede outward who lokith into mēs hartis right wel doth know yet to the comforte of other and to their instruction we muste euer as occasion requireth so declare our inwarde affecte with loue and charitie by outward workes to the profyt of other This doctrine maye well be taken of this inculcation and ofte rehersall of these wordes to Peter but as for any superioritie of power therby to attribute vnto hym playnly to me semeth a dreame where as of power is made no mention Wherfore of the groundes of scripture and of Christis gospelle dere frendes no man can take sure argumente of this prerogatiue as by these places ye maye see whiche are amonge other of all moste chiefe and principall For of the rest be taken yet more feble coniectures the whiche haue many yeres troubled all the worlde and blynded these popes with arrogancy and in all other stabled moche superstition to the greatte ruyne of Christis pure doctrine and of all good religion Wherfore frendes seinge that the manifeste doctrine of our master so playnly sowneth to equalytie of power in all the apostelles indifferently and onely by lyghte coniectures menne maye be ladde to the contrarye I wotte not why we shulde so styffely defende this authoritie so febly founded and so wekely as you partly haue hard by scripture grounded And moste specially seinge that the practyse of the same authoritie in the tyme of the apostelles whiche moueth me aboue all other argumentes out of the gospell drawen and wordes of Christ wrytten is vtterly contrarye ye and many yeres so continued in the begynnyng of Christis churche the whiche I shall nowe breuely to you also declare wherby you maye better be instructed thanne by argument oute of scrypture drawen wherin lyeth moche controuersie For this is to be thoughte as a certayne truthe and sure that the apostelles so inspired with the spirite of god wolde neuer put in practise thynge contrarye to the doctrine of
their maister Christe which they had so newly receyued and so stablyshed in their hartes Wherfore though Peter lyke as he euer dydde in the presence of his mayster shewe hym selfe moost prompte and redy with faithfull hart and loue to serue hym in all thynge so after his Ascension vppe to his father shewed hym selfe mooste studiouse in the preachynge and in the fyrste stablynge of his newe and godly doctrine euer redye to preache and common the same to the foundynge of his churche and faythfull congregation Yet this ye shall fynde in obseruyng his actes and practyse of his lyfe and of all other Christis apostelles that he nother of hym self preched this doctrin any prerogatyue of power aboue other vsynge therin nor yet they any suche thinge gaue vnto hym in settynge forthe the same As of the fyrste acte whiche the Apostelles dydde hit is verye euydente and playne when they shoulde supply the roume of Iudas Peter onely dyd purpose the thing whiche after they perfourmed by election and cōmon authoritie gyuyng to hym no prerogatiue at al of any hygher power sauinge only that he as most eloquent bolde proposed the matter whyche they fynyshed by their common assent And after the same maner in the creation of Diacons this order was obserued whan certayne were appointed to minister in lower office to the hole congregation while the apostels occupied them selfe in prechynge of Christis doctrine this thyng was not done by the authoritie of Peter alone but by the common agreement of all the rest whiche at the begynnynge of the churche were in that lyttell congregation And at such tyme as the gentyles beganne to receyue the doctrine of Christe Peter dydde not by his authoritie commande or appoynt whiche of the apostelles shulde god to preache vnto theym to the increase of Christis churche but he hym selfe with Iohn were sente forth of the other this office to do whiche argueth that aboue the reste he had no authoritie for than he myght of him selfe haue done that thing whiche he dyd not but with the authoritie of the hole congregation was sent forthe with Iohn̄ with equall authoritie together they preached to the cōmon edification of Christis churche in no poynt shewyng any prerogatiue therin But this thynge is yet moche more euident by the entreatynge of a controuersie which at the begynning rose in that lytel church the order wherof yf you obserue with diligence you shall most manifestly see that to Peter was gyuen no prerogatiue of authoritie The controuersie rose by the reson of some whiche preched to the gentyles that circuncision was necessary to their saluation this thinge beinge in great controuersie was not defyned by Peters authorite but referred to Ierusalem to the counsell of the apostels wherin this order was obserued Peter fyrst declared his sentence and mynd how that this circuncision was but a ceremony and to the saluation of the gentyles nothīg necessary after whom spake Poule Barnabas to the same sentēce but after them all Iames gaue iudgemente of the thynge declarynge of them all the common sentence and sent it forthe by writinge not as a thynge determined by any prerogatiue of Peters authoritie but by the assent of all together agreinge in vnitie Wherby ye may se dere frēdes that Peter as it were giuing place to Iames at Ierusalem in that tyme shewed no argumente of any hyer authoritie but rather contrarye of that place hit shulde seme that Iames shoulde be of greatter authoritie for as moch as he pronounced the cōmon sentence and iudgemente of all But after myn opinion nother Iames was heed nor yet Peter but all with equall authoritie and one assent laboured mooste besily to common abrode this heuenly doctrine to the saluation of man in euery countrey this of their actes is most manifeste and clere But aboue all other yet to me of the dedes and doctrine of Paule this doth most manifestly appere And fyrste that he in Arabia Syria and other places as he hym selfe testifieth manifestly this I say sheweth mooste surely that Peter was then no suche heed of the churche as many men dreme that of hym as vicar of Christ al power shulde be deriued to other For then Poule without his institution wold neuer haue attēpted to preache not hauynge of hym his authoritie the whiche is iudged to be of suche necessite that the denienge of his superioritie shuld bring in euerlastinge damnation And besyde this loke what he dyd at Antyoche where as Peter vsing a lyttell mannes policy gaue place to the wekenes of the Iewes withdrawynge hym self from the company of the gentyls their facion of lyfe was boldly of Paule reproued as one that shuld with suche ceremony and dissimulation offende the libertie of Christis gospelle whiche indifferently to the maners of all nations shulde be accommodate and applyed without respecte of ceremony this he dyd manifestly which I thinke he wolde neuer haue doone if he hadde iudged in Peter to be any suche hyghe authoritie but rather he wolde haue confourmed hym selfe to the doctryne of his heed hauynge suche superioritie beinge the onely liefetenaunt and vicar of his maister but playnely he iudged no suche thing he neuer conceyued no suche power aboue other in Peter to rest The which is also of an other of his dedes more yet manifest he saith that after he had longe tyme preached the gospelle of Christe amonge the gentyle nation He ascended to Ierusalem there to conferre with Peter and other there beinge the pyllers of the churche not bycause he doubted of his owne doctrine wherof he was so sure that if Peter had preched contrary ye or any aungel of heuen therof he wold haue had lyttell regarde he had his doctrine of so sure a grounde but he ascended onely gyuing place to the wekenes of them to whome he preached whom he thought rather to wynne hauing his doctrine to Peters and other there being of great fame agreable the whiche he dyd in dede For of them he saythe thoughe they were neuer so greatte by suche collation to hym self he had no profytte no thynge he there lerned that by the goodnesse of their common mayster Christe he hadde not lerned before Wherfore he saythe he departed frome Ierusalem not as one that toke Peter for any hedde or gouernoure of the churche of Christe but as one of equall authorytie hauynge his doctryne and power of the verye same grounde that Peter hadde made with hym there with Iames and Iohn̄ as it were a leage a confederacyon and a socyetie ye and as a companyon with hym nothynge inferiour in power agreed togyther that euen lyke as they chiefly shuld enterprise their office to exercise amonge the iewes inducynge them to the truthe of the gospell so wolde he and Barnabas his companyon go to the gentyles theym by all menes to allure to this heuenly doctryne of their mayster and so as it were the
hole worlde deuydynge amonge them with courage pourposed it to subdue and bringe mankynde from the study and cure of these vayne thinges frayle and transitorie to the desyre of suche thynges whiche by nature be euerlastynge stable and sure This ye se dere frendes by Poules actes and dedes how in Peter he neuer knewe no such superioritie nor prerogatiue of power nor in no place nor tyme dydde submytte him selfe therto the whiche also by his doctrine he clerely dydde confyrme as in few wordis I shal now to you declare The soÌ„me of Poules doctrine and the chiefe poynt therof whiche he receyued of his mayster stondeth in this to perswade vs despisyng al thinges worldly and transitorie vsynge them as we had them not at al euer to loke vp to them whiche be eternall and in them to haue our eies surely fyxed and distrustinge oure owne power workes and dedes as thinges by the whiche we can not euer lastynge lyfe deserue put our hole truste and affyance in Christe by whose onely goodnesse we may attayne our saluation hangyng vpon him faithfully as vpon the onely heed and fountayn of all good of hym onely lokynge to take lyght and grace wherby we may in this lyfe walkyng as in a pylgremage knytte to gyther all by charitie as by a common bande and lyke membres of one body coupled in spirituall vnitie by the mere benefyte of our heed and his infinite goodnes at the laste attayne to our perfyte ende and felicitie there inioyinge such celestiall comfort heuenly pleasure as nother tongue can expresse nor harte of man thinke This is in fewe wordis as hit were the somme of the doctrine of Paule wherin ye see the chiefe grounde to be the faithe and sure truste that we muste conceyue of this heed our mayster Christe by whose mercyfulle goodnes we shall be saued and not by our owne workes nother by circuncision sabbotte day nor ceremonye but onely by the faithefull loue that we muste beare to that heed euer obedyente to walke in outwarde workes accordynge to his commaundement whiche with loue we must do one euer therby helpynge an other to the intente that we all togyther maye so at the laste be cowpled in dede to this heed of whome nowe here we hange whiche is oure onely comforte Of this heed I say Poule makethe ofte and moche mention as of the thynge whiche is mooste necessarye to our saluation but of any other heed here to be chiefe in his churche as his vycar in erthe to whose iudgement as to his owne al the worlde shulde be obediente and conformable of hygh necessitie he neuer speaketh worde he neuer gyuethe to vs any sygnification whiche I thinke he wolde haue done if it had ben so necessary to our saluation and to the vnitie of Christis church so stroÌ„ge confirmation And though to somme peraduenture this argumente appere weyke bycause it semeth not wel to folow Poule maketh no mention therof therfore it is not so Yet to me consyderinge the thinge as it is with the circumstaunce therof it appereth almoste a sure demonstration seinge that Poule makyng soo moche mention of the heed of the churche of Christe inculkynge it so ofte as a thinge mooste necessary if he had thought that Peter had bene an vnder heed of Christe hym selfe as some saye nowe in his churche stablyd as necessarye to the conseruation of the vnitie therof I thynke I say in some place he wold haue made mention therof or elles plainly his doctrine had ben insufficiente lackynge the declaration of that thynge whiche to the stablynge of Christis doctrine is of soo hyghe necessitie But this Paule neuer dydde but the contrarye playne For he neuer toke Peter for hedde of his Churche whyche thing also I am sure Peter if it hadde ben putte to hym wolde haue vtterly and cleane forsaken it specially after that sorte to be of suche necessitie Paule toke him as his compaignion equall with hym in power and dignitie spirituall both two despisers of dignitie temporall I am sure if Peter were alyue that he wold thinke nothing more contrary to the doctrine of his master than to affyrme of suche power anye superioritie as nowe is to him against his wyll ascribed to be of suche necessitie that withoute it the doctrine of Christe shoulde runne to ruyne and decaye And that man without the confession of suche power shuld fall to sure perdition This I am sure Peter wolde abhorre and Paule also This they wolde thinke to be plaine contrary to the simplicitie of Christis doctrine and vnitie Wherfore frendes seing that nother the places of scripture indifferently weyed nor the practyse of the same in the tyme of the apostels to the world declared serue to the ascribynge of any prerogatiue of power to Peter or aboue the reste any superioritie and seynge also that bothe the dedes and doctrin of the mooste diuyne Interpretour of Christis gospelle Paule sound to the contrary as I haue manyfestly shewed I see no cause why we shuld of suche necessytie attrybute to the bysshoppe of Rome suche superioritie that the defection from the same shuld blotte any nation with the crime of heresie or of scisme and so consequently induce any scrupulous suspicioÌ„ of euerlastyng damnation But playnly to say the assertion of such supiorite after this sort appereth a great madnes extreme foly playn suê‘stition the whiche thing thoughe of scripture it selfe as I haue towched be manyfest and playne yet the same I wylle in as fewe wordes as I can fearynge leest I shall be tediouse therin bothe by storye and probable Argumente declare vnto you and so it shall be manyfeste that this thynge is not of suche greatte necessitie to the conseruation of the vnion of Christis churche as many menne blyndly do iudge ¶ And fyrste herein to me it apperethe a thynge moche meruaylous by what meane this thynge to be of so great necessitie shulde enter in to meÌ„s fantasies and myndes specially of lernyng and iudgement consideringe that frome the tyme of Peter vntyll the tyme of Syluester byshoppe of Rome in the reigne of Constantyne aboute the space of .iiii. hundrethe yeres of this heed with such superioritie was no mention at all For this by certayne storye is knowen that all that tyme the byshoppes in euerye place chiefe and princypalle as Ierusalem Antioche and Alexandria were bothe chosen and institute of the hole congregation or els by the priestes to whome was gyuen of the multitude suche authoritie and no mention is had all that space that they ranne to the bysshoppe of Rome as theyr common heed and superiour whyche at the same tyme was rather as by probable coniecture we maye gather longe and many a daye inferiour vnto the churche of Ierusalem Alexandria I meane not in power authorite for therin was sure equalitie but in vertue and knowledge of Christis doctrine whyche in Alexandria
perfyt faith trust in hym only as of the worldly and cyuile with mans constitutions deuysed by policye and also that you nowe after ye haue herde somewhat the difference betwixte thynges of necessitie to be receyued for mannes saluation and thinges whiche be but onely of meÌ„ deuysed for the conseruation of the same I truste I saye nowe this consideration hadde that you se somwhat the meane howe that ye shal instructe your worldely punyshement to none you wolde then be obedient but all whiche is contrarye to your appetites in your hartes you wolde despise and soo the verye lawes of Christe ye and Christe him selfe shortely you wolde lyttell esteme for this contempt of all tradition shal induce in many suche arrogancy that all they shall iudge to stande in mans opinion so neyther Christe nor his gospell they shall willyngly defende but rather flye frome the confession of his name then therfore to suffre death and worldely shame For suche is the nature and malyce of mans harte that if you take ones frome hym relygious obedience and feare of relygion conceiued by longe custome and processe of tyme he shall by lyttell and lytell by arrogant opinion fall in to the vtter contempte and inwarde dispysynge of all trewe relygion and so lyue without any inward feare in harte of god or hereafter of any punyshment to the which what wyl folow al the world dothe see for then nedes must ensue the ruyne of all ciuile order and of all good worldly polycye wherof good and trewe religion is the mooste stable and sure foundation Wherfore frendes for the instruction of your iudgementes in this behalfe also and for the auoydynge of this euyl whiche is yet worse than the other for better it is to man and more agreable to lawes of god and nature to suffre vaine supersticion than to bring in corrupte contempt of religion somewat I wil herin nowe to you say And firste this you shall vnderstande dere frendes as a coÌ„mon grouÌ„de that al be it rytes customes of the churche traditions ecclesiastical lawes and decrees brefely al thynges besyde the gospel and doctrine of god receiued among christen nations be of this sorte and nature that they be not of necessite to be receyuyd and as the gospell necessary to our saluation nor to them of necessitie we are euer bounden vnder peyne of damnation but as tyme and place requyreth by common authorytie in euery countrey and dyuers polycie they maye suffre abrogation and maye be altered and moued by the pleasure and common consent of the holle in euery churche nation where they be receyued yet you may not with the contempt of this popes authoritie and vnder the pretence of the same all theym by and by of your owne hedes vtterly condeÌ„ne without exception as thynges ê‘nitious to Christis relygion but tary ye must a whyle temperyng your tonges and be not to hasty of your iugementes vntyll the tyme they be abrogate by common authoritie and other in their place substitute by coÌ„mon assent For this is a certayn and sure truth that ceremonies we muste haue rytes and customes all maye not be lefte the whiche be so conuenient menes to induce rude symple myndes to memory to the conceyuyng of the mysteries of oure relygion that if they were vtterly wyped we call relygyous argueth and declareth manyfestly other moche lacke of reason in them that so do or lyttell regarde of Christis relygion of the which who so euer with right iugement consider the begynnynge shall playnely see that Christis religioÌ„ was moch lyke vnto this monastical profession vnder princis and rulers of the worlde toke the fyrst ground and fyrste begynnyng after the maner of this solytarye lyfe wherin lyue these which â—e good religious men For howe sayncte Ihon Baptyst who was the fyrst preparer and messanger of this heuenly lyfe lyued in myldernes and solytarie all the world knoweth and howe our master Christe with his apostelles lyuyd moch after the same rate and euer taught the same I do not saye as our fatte monkes doo nowe but as in a monastycal lyfe with the dispisynge of all worldly thynges and transitory all they that rede the gospell lykewyse do se And of the actes of the apostles it is mooste manyfeste howe all that professyd Christis name lyued hauynge al thynges in common as many do yet in these monasteryes and long after in Egypt and in Arabye in Spry and in Grece al those which were most notable masters of Christis doctrin in life professed the same liuid in wyldernes solitary dispisyng of the world al vayn plesures traÌ„sitorie not only in wordis but in lyfe dedes to y â— whiche of suche thynge was euer most iustly gyuen more credite and afterwarde in Rome it grewe in by suche a maner of secrete profession For longe it was vsed amonge them there that all suche as wolde folowe the doctrine of Christe lefte all worldly comforte and fledde to this solitary lyfe there lernynge in prayer and pouertie this as the chiefe ground of our religioÌ„ with the hope coÌ„fort spiritual receiued of our master his doctrine to dispise this life thynges traÌ„sitory euer lokynge to an other there to inioye thynges stable sure And this by lytell lyttell vnder greate princis and rulers of the world our relygion so grewe in by the prouidence of god vntyll at the last it was spred ouer all and occupyed a greate parte of the worlde as to all men it is open and playne But yet this is also sure and ceâ—tayne that amonge all nations after it was stabled some there were euer from the fyrst begynnynge whiche made profession of this solitary lyfe and monasticall relygion some euer iudged therby to drawe nere to the steppes of their mayster and somewhat nere to folowe the fyrste institution of the doctrine of Christe then they doo whiche lyue abroode amonge the pleasaunt troubles and paynefulle pleasures here in the common life of the whiche sentence minde haue ben always many auncient wise and holy menne perfyte bothe in vertue and lernynge as Ierome Austyne Gregorye and Basylle with many other whose names to reherse were superfluous wherfore dere frendes this hole kind of the whiche bicause you can not fynd in scripture mencioned you thynk of christeÌ„ myndes it shuld not be affirmed and that it is but a popysshe inuention Wherin frendes vndoutedly moch you erre and ouer boldly iuge for thoughe the pope therin hathe his power mysvsyd to the mayntenaunce of his owne glorye as he hathe done in many other thynges beside wherby he hath long illudyd symple myndes yet the thynge in it selfe was of no pope inuentyd wherof is mention with the famouse and notable doctours of oure religion bothe latynes and grekes before suche tyme as the pope had amonge al byshoppes any superiorite and moche before it grewe to this
intollerable tyrannye these auncient maysters of Christis doctrine as moche as they maye of a tradition say affirme such a place to be wherin mans sowle shall be purged from alle spottes of worldly affection printed therin by the immoderate loue and pleasure had in worldly conuersation before the tyme it may attayn the eternal fruition of euerlastynge thinges and with aungelles to inioye the heuenlye meditation But of this sorte to be as in our dayes it is of many folyshely affyrmed amonge the olde authors there is no mention none of them iudge it to be suche a place out of the whiche any popes power may delyuer mans sowle at his pleasure This thyng semethe to be an inuention of man of late yeres of the olde fathers no tradition wherfore after that maner it to deny I thinke were none errour at all but the thynge vtterly to take awaye semeth to come of moche arrogancy and greatte lacke of iudgement and reasone for that thynge to deny constantly wherof there is noo certayne grounde nor sure is playne foly and lacke of discretion For as to affirm purgatorie to be there is no grounde of suretye so it to denye hath moche lesse certaynte for scripture giueth sure argument to nother of them both wherfore as to affirme hit to be as an artycle of the faythe and to the saluation of man to be of necessite I think it great folye so to deny it to be a holsome tradition to the conseruation of the christian lyfe moche conuenient I iuge it to be playn arrogancy specially considerynge that to the assercion therof we haue the consent of many auncient greatte lerned holy and vertuous men whose example and iugement I wold rather moue you to leane vnto moste christian people and to their sentence rather to be conformable than to certayn lyght wyttes nother fourmed with lernyng nor iugement and whiche is chiefe of all voyde of vertue to assente and to them to be plyable whose lyghtnes both in this and many other thynges hath benne a great occasion to the corruption of some of your iugementes and hereafter excepte you be ware shall be moche more For vnder the colour of bryngynge in lyberte from bondage of tradition they wolde induce you to admitte only fete the whyche of somme of his disciples was nothynge approued he taughte vs a greatte grounde for the admission of all suche inwarde and aboundant deuotion though the outwarde deede appere to the worlde a superfluouse operation And as for prayinge to saintis is a thinge whiche hath ben long and many yeres receiued both of the greke churche and latyne not as a thyng to the whiche we are bounden by the expresse cōmaundement of god but as a thyng consequent therto for in scripture exaumple we haue one to desyre an other to praye for hym whiche sayncte Poule dyd ofte and many tymes wherof is gathered consequently to be a thyng lykewyse conuenyent to desyre theym whose vertues are of Christe approuyd to praye for vs that we al together as membres of one bodye maye receyue grace of our heuenly heed And thus to praye to saynctes in no parte dothe derogate the honoure of god For the praying thus to them is to praye to god and is nothynge differente in effecte but to praye to them as of whom we shulde truste as of authors and gyuers of that thynge whiche we by prayer demaunde and desyre to gette and obtayne This were by the honour of theym to plucke downe the honour of god and playne ydolatrie and this is forbyd in holy scripture as the other maner is as a thynge agreable therto conueniently receyued though it be not of high necessite And so brefely to conclude in this matter to haue in honour images of saintes as thinges wherby you may be put in mynde and stired to the folowynge of their vertues bothe in lyfe and maners to expresse the same is no poynte of idolatrye but amonge christen men a thynge of great conueniency to be receyued lyke as pilgremage and prayenge to them also is not to be condemnyd but as a thynge wherby we hyghly honour god to be admyttyd therby declarynge to hym our humble and meke hartes ful of charite where euery membre requiring the helpe of eche other hangeth vpon that comon heed and fountayne of all goodnes After this maner prayeng to sayntes hath euer ben receyued of all the antiquitie from whose steppes christen people let vs not in euery thinge lyghtly slyppe but rather folowe them in suche thynges as be good and conuenient than without iugement to reiect al thinges whiche be of nature indifferent approuyng onely them whiche be of hye necessitie and by the expresse word of god to vs in his doctrin taught as many of vs doo whiche is as I haue often sayde as a common fountayne of the corruption of our iugementes to the takynge awaye of many suche thynges which haue ben of many good men and wyse stablyshed to the settynge forth of Christis doctrine with charytable vnytie For of this ground it spryngeth also that some men forbydde vtterly to praye for theym the whiche be deed bycause it is not in scripture conteyned expressely and bycause whan they departe they go incontinent eyther to heuen or to helle howe be hit of that they be not sure nor to the denyinge of purgatorie as I said before of scripture there is noo certayne grounde but to scripture after the sentence of holye fathers the contrarye is rather agreable But lette it be that there were noo purgatorye at all Thynke not you deere frendes that it is a conueniente thynge and to charitie conformable that euery man shulde desyre after deathe good to his frende and by prayer to god to open his louynge mynde that he boothe in lyfe and also after his deathe constantlye euer beareth toward his brother There was neuer nation so rude and barbarous that wolde forbydde one to wysshe good to an other bothe a lyue deed Wherfore amonge vs christen menne whiche are sure that our frendes after deathe shall remayne other to peyne or pleasure amonge vs I saye to raygne any suche opinyon that we shoulde not praye for theym and wyshe theym to be partetakers of the good and not of the euylle apperethe extreme maddenesse and mooste rude vnkyndenesse specyally seynge that we haue no certaynetye whether hit pleasethe god to take theym other to payne or to pleasure And thoughe that this be trewe that to the one certaynly they are by the prouydence of god determyned and appoynted yet we therof beynge vncertayne in desyrynge and wyshynge to them the best can not doo but wel in as moch as we declare therby to god the charitie of our hartes ye and ferther I shall saye to you thoughe the prayer that we make for theym that be deede shoulde not be to theym profytable at all for as moche as they be other in state of grace or damnation yet
bycause of the loÌ„ge custome of many yeres If you consyder with your selfe the nature of the thing as hit is indede there is in hit nothynge nother strange nor new For what strangenes is this a hole congregacyon and perfyte as this is of our nation to electe and chose theym a heed polytike with free libertye whiche may with his hyghe wysedome directe and redresse all suche thynges as pertayne vnto christian polycye This hathe benne euer common and in vse sythe the fyrste institution of Christis churche And thoughe that christen pryncis and nations haue longe stonde in this polycye and obedience to Rome yet to that they be not bounden that the defection frome it and disobedience shulde induce suspition of heresye or schisme whyche are thenne onely to be imputed whan any pryuate manne or holle nation slyppethe frome suche groundes of scripture as he of necessitie requyred to mannes saluation of the whiche sorte the defectyon frome the popyshe authoryte is not to be iudged nor thought And this thynge moste manyfestly prouethe a lawe made of the mooste Christian emperour Iustinyan wherin he gyuynge pryuiledge to Constantynople openly decreeth that churche no more to hange of the see of Rome as it seemed to doo frome the tyme of Constantyne but that the archeby shoppe there shulde be chosen of his owne churche hauynge authoritie also to create institute other byshops vnder the same see without runnynge to Rome for authorite wherby you maye moste clerely se both that this superioritie of Rome was not at that tyme iudged to be of suche necessite and of the lawe of god as nowe many thynke and that the emperour also was hede of that churche hauynge ful authorite to order all suche thynges as perteyned to christian polycy as by many other lawes whiche he made it is moste manyfest Wherfore frendes our prince here who is of no lesse authoryte in this our churche of Englande than was the Emperour Iustynian at Constantynople this authoritie of Rome so to brynge to order and as supreme heed in the polycie of our churche this thynge to stable nede not to you appere nother straunge nor newe seynge the lyke hathe ben done of christen emperours before this longe and many yeres Feare ye not therfore mooste christian people to this acte to our nation soo good and profytable of harte to gyue obedience the whiche doubt ye not but god shal so gouerne by his prouideÌ„ce that it shal go forth to his glorye comforte profyt both of the present age of al the posterite And euer haue you this in mind that to all such thynge as is decreed by common counsell and authoritie here in our nation you that be vnlerned and ignorant not hauyng your conscieÌ„ce formed with lyght and knowlege you â—udgement which is the true preacher of Christe and religious from hym that is the preacher of the worlde arrogant and seditious For chariâ—ie as hit is the sure marke of all the chrystian â—locke so it is moch more the sure note and signe of him that shulde trewely preache Christis doctrine For yf his lyfe fyrste whiche is chyefe of all and also his worde to that do not sownde if to that it do not agree you maye boldely conclude bothe hym and his doctrine of all christian hartes to be eschewed and to be auoyded none otherwyse than heresye And yet ferther if you perceyue hym ceremonies traditions and rytes of the church so to maynteyn as thinges necessary to the saluation of maÌ„ ye or contrary them vtterly to damne as thynges pernycious and contrary to Christis religion than make you a sure conclusion that he lacketh moch discretion and is other folyshely superstitious or els arrogantly sedicious and no mete precher of Christis doctrine who euer with charite precheth such thynges as perteyne to goddis glory euer most studiousely settynge forth the same out of the workes of nature wherin y â— goodnes of god spredeth her self the true precher euer wheÌ„ he therin beholdeth somwhat he piketh wherby he moued declareth goddes honour and glory of his name lykewyse out of the ceremonies vsed in Christis churche the whiche withoute good teachynge are but dumbe sygnes he euer gadreth sommewhat wherby he induceth manne to the memorie of goddis benefyte and mercy But aboue al the trewe preacher euer besyly endeuoreth hym selfe aboute the groundes of scripture and suche as be of necessytie necessarye vnto mannes saluation theym to stable in all chrystian hartes and of theym to make sure ground and fundation And as for all other thynges whyche stonde in mannes polycye he euer therin induceth and teacheth obedience to common authoritie nothynge agaynste the same superstitiously nor arrogantly defendynge nor yet all thyng besyde the same arrogantely condempnynge but euer in all his preachynges and teachynges he settethe before his eyes as chyefe ende concorde and vnitie vnto the whiche he euer directeth hym selfe and his oracyon with prudente symplicitie auoydynge all diuisyon whiche is the mother of all confusion and so atte the laste inducynge the contempte of these worldly thynges vayne and traunsitorie he perswadeth the feruent loue and desyre of thynges euerlasting the whiche are stedfast sure and stable and also are to vs promysed of the mere goodnes of god if that we wylle with sure faythe and truste of the obteynynge therof be euer to his commaundement conformable and obediente This teacheth he chiefly whiche is the trewe and perfyte preacher of Christis doctrine whom to discerne and iudge shall be nothynge harde to you dere comforte and ioye wherof this is but as a shadowe and an image the whiche yf you doo moste christian people this I dare say and boldly to you affirme that all be it we neuer hereafter knowe nother pope nor cardynall no nor yet here of counsel generall of all christian nations yet may we liuynge togyther in faythfull loue charitable vnite lighted by the spirit of god and his heuenly doctrine hangynge onely vpon his benefyte passe this lyfe in mooste pure and perfyte christianitie This we haue expressed by the mouthe of our mayster Christe in his gospelle who surely promyseth this to euerye multitude gathered togyther in his name to euery faithfull congregation that whan so euer they assemble to gyther for his glory with perfite faith and truste in hym with charitie demaundynge lyght of truthe to passe this lyfe withal to his pleasure and honour they shall neuer lacke knowledge of suche thynge which shalbe necessary to their saluation they shall neuer lacke grace to defend them from all suche thynge as shall lede them to euerlastyng damnation Wherfore most christian people seinge that the benefyt of god is so open vnto vs and the lyght of his holy spirite so common that no man is excluded from it but he onely that so wyll let vs not drownyd in vayne pleasure by our owne neglygence suffre our selfe to be depryued of