¶ In the thirde chapitre he techeth, howe the woman ſhal vſe her ſelfe to her huſbande, and what conuerſation ſhe oughte to be of, the maner of her tyringe and of her apparell, expreſſynge the chaſtitie of her mynde, he alſo there teacheth, howe the man ſhall vſe hym ſelfe to his wyfe. Then he generally exhorteth all to faythe & to vnitie in the ſame, and to compaſſion fraternal, loue, gētylnes, mekenes, pacience, not haſty to be reuenged, repayinge one iniurie for an other, or one ylle worde for an nother, but gentylle in worde and dede: and thus lyuynge innocently to feare no perſection, for no manne can hurte them, but moche bleſſed are they that ſuffre for vertue.

¶ He wylleth alſo the Chriſtianes to be perfectly inſtructe in feyth and hope, that if any demande any thing of them, they may be in a redynes to anſwere them, and with wyſedome & 〈1 page duplicate〉 〈1 page duplicate〉 example to allure theym to the Religion of Chriſte and lyke paciency, if they ſhoulde ſuffre. lyke perſecution for their innocency. For thus Chriſte moſte innocent and voyde of all ſyn ſuffred for vs ſynners, hauyng great care to ſaue vs, as he alſo in the tyme of Noe wolde haue ſaued the people if they had conuerted and done penaunce in tyme. Wherfore for as moche as Chriſte by afflictions and many tribulations is nowe aſcended into heuen, it ſhall become his diſciples to be of his cōdicions & mynde, and prepare them fyrſt to be indewed with vertues, and than to be in redynes to ſuffre for the ſame. This no leſſe thanne thryſe he inculketh into them, aduertyſynge them to be in redynes to ſuffre, but not as malefactours, but to haue a good and a iuſte cauſe to ſuffre for. And for yt he wyll not the flocke of Chriſte to be deſtytute & lack knowlege, inſtātly he deſireth the ſenyours, that ar aſſigned to haue the ouerſyghte, to fede them diligentely, and that gladdely and wyllyngly, lokynge for rewarde of god. Alſo the iuniours to be obedient to their elders: and generally all to ſhewe humilitie to eche other. For god withdraweth his grace from the proude, and gyueth the ſame to them that are meke. Humble you, ſubmytte and meke your ſelfes therfore vnder the myghty hande of god. Cō mytte your ſelfes, that is to ſay fully and holly to his protection, that he maye promote and exalte you in the tyme of his viſitation. Commytte to hym all your buſynes: for he hathe great care for you. Be you ſobre and circumſpecte: for your aduerſary the dyuell, lyke a rorynge lyon wandereth about ſekyng whom he may deuoure: hym reſyſte you ſtronge in feyth, conſyderynge lyke perſecution to be done to al your chriſten brother heed. The god of all grace, whiche hathe called vs into his euerlaſtyng glory by Chriſt Ieſus, ſhal his owne ſelfe after you haue ſuffred a lyttell affliction, make you perfecte, ſhall ſettyll and ſtrengthe you. To hym be glorye and dominion for euer, and while the worlde endureth. Amen. This is the englyſhe of the Epiſtle, that we rede this preſēt ſonday: that I may haue grace to declare ye ſame more largely to the glory and honor of god, I ſhall deſyre you to calle to god for the aſſiſtēce of his grace: and in your prayer to commende to hym the catholike church of Chriſtēdom, in eſpecial this churche of Englāde, our ſoueraine lord the kyng ſupreme heed vnder god of this churche, our moſt gratious queene, queene Anne, my lady Eliſabeth princeſſe and laufull heire to them bothe. &c. And all though the laſte ſonday the preacher coude not fynde in his conſcience to pray for the ſoules departed, ſaying, that he thought his prayer ſhuld nothynge auayle them: yet I wyll deſyre you to praye for them, truſtynge that you haue in remembrance, howe in times paſte I haue proued by auctorities of Hierome, Auguſtin, Ambroſe, and Chryſoſtome, and alſo by ſcriptures, as ſaynt Auguſtine vnderſtandeth them, that we ſhulde ſo do: for they ar in ſuch caſe, that they maye be reliued by our prayer. &c.

¶ All thoughe in conſyderynge the ſenſible creatures of god, many tymes I am conſtrayned greattely to meruaylle at the diuyne power: yet nothynge ſo greatly moueth me, as when I remembre all the regions of Chriſtendome, whiche before the comynge of Chriſte, were ſpiritually deade, and nowe by his mercye haue lyfe gyuen to them, ſo knyt and ioyned to hym as one principall heed by vnitie of feythe, that nowe they are one miſticall body, hauynge dyuers membres deputed to dyuers offices, and euery one miniſtrynge for other in Chriſte. And this is well worthye to be meruayled at, if we wyll conſider the great multitude of the people, and the diuerſitie of the ſame, whiche ſettynge all cuſtomes apart, all humayn lawes, all lernynge, all pleaſures, al vices (wherin they had al their lyfe tymes accuſtomed them ſelfes before) moſt humbly receyued the feythe of Chriſt, from the whiche neyther loſſe of goodes, nor impryſonement, nor dethe coulde euer diſſwade them.

¶ And ſurely great meruaylle it is, howe that ſo many noble men, ſo many princis, ſo many kynges, ſo many emperours, ye of ſo great power and ſtomake, wolde gyue credence to ſuche ſymple, vnknowen, abiecte and vile perſones as the Apoſtols were, after the worldly eſtimation: whiche preched thinges incredible, as Chriſt god and man to be borne of a virgin, whiche crucified and put to deth, riſe agayne the thirde daye by his owne power from dethe to lyfe, and ſoone after aſcended to heuen. Whiche preched for delicacie of lyuynge, abſtinency: for voluptuouſnes, chaſtitie: for daliance, lamentation and continuall moonynge: for riches, pouertie, the ſpirite of god ſo workynge, that many nations vnlike in condicions, vnlyke in langage, and being in great diſtance, dyd agree, and yet do agree in profeſſinge Chriſt Ieſus and his religion, one ſpirit workyng and gyuyng vital operation to them all. For as in the naturall body of man the ſoule gyueth lyfe and mouynge to euery ioynt, ſo that no man can moue any parte of his body, but by the ſpirite vitalle extended to the ſame: no more can any manne moue hym ſelfe to any poynt of vertue and goodnes, but by the vertue of the holy gooſte excitinge & mouyng him to the ſame. And as the bodye is one, and hath many membres, and yet al the membres make one bodi, though they be many in theym ſelfes: ſo is Chriſte with all chriſtians one. For al we are chriſtened in one ſpirite, for that we ſhulde be one body in Chriſt. This body was ſometyme in Chriſt and his apoſtols and diſciples, and by them it was nouryſhed and increced, ſome trauaylynge into one coū trey, and ſome into an other: and as they dyd ꝓfyt in them, ſo did they become ꝑtis of Chriſtis miſticall body, that is to ſey of ye churche, ſo that the diuerſitie of regions and countreys maketh not the diuerſite of churches but the vnitie of feyth maketh all regions one churche, all thoughe the ſame regions were vnknowen to vs and we to them. As if ſaynt Andrew, Philip, Thomas, and other of the apoſtols preached in ſtraunge countreys, and conuerted them, ſpekinge nothynge of eche other, nor of Peter, but onely of Chriſte and his benefytis: yet for their feyth ſhulde they be of the ſame churche that Peter was of, al though they neuer harde of Peter, nor Peter of theym. As ſayncte Paule after his conuerſion, vnknowē to Peter and other apoſtols, preched in Arabie and Damaſco .iii. yeres, Ieſus, that he is the ſon of god: and many by his preachynge receyued the feyth, whiche neyther knewe Peter nor other of the apoſtols, but Ieſus Chriſt, and the ſame crucified for our redemption: and yet for this feythe, were they made one in Chriſt, and of his churche. So that it was of no neceſſytie for them to knowe Peter, as many haue rekened in the byſhoppe of Rome, that excepte we knewe hym and his holy college, we coulde not be of Chriſtis churche. But I am ryghte ſure, that manye thouſandes are ſaued, whiche neuer harde of Peter, nor yet of the biſhop of Rome: ſo that the vnitie of Chriſtis church cōſiſteth not in the knowlege of any erthely creature: but in the knowlege of Chriſte and true beleue in hym. And for this laboured the apoſtolles, and yet labour theyr trewe ſucceſſours, whoſe continuall ſtudy muſt be to maynteyn the ſame, takynge example of ſayncte Paule, whiche regardynge moche this vnitie, ſayth in the .xiiii. chapiter to the Romaynes, Quae pacis ſunt, ſectemur, et quae aedifi •• tionis ſunt, inuicem cuſtodiamus, Where he reprouynge vnfruitefull diſputations, wyllethe vs to folowe thoſe thinges that maye make for vnitie, & for the edifienge of our brothern and vs. And in lykewiſe in the fyrſt chapitre to the Corinthians, in the firſte epiſtle he ſaythe, Obſecro uos fratres per nomen domini noſtri Ieſu Chriſti, vt idipſum dicatis omnes, et non ſint in vobis ſchiſmata. ſitis autem perfecti in eodem ſenſu et in eadem ſententia, I inſtauntly deſyre you (ſayth he to the Corinthians) in the name of our lorde Ieſu Chriſte, that you agree both in word & mynd in one, and lette there be no ſchiſme nor diuiſion among you. And in the xiiii. chapitre I rede of hym, Non est diſſenſionis deus, ſed pacis, ſicut et in omnibus eccleſiis ſanctorū do ceo, where the holye apoſtoll wylleth, that if any man reken hym ſelfe to haue the ſpiryte of god, he ſhall the rather regarde vnitie: for that the ſpirite of god is author of vnitie, and not of diſcorde. Euen ſo writinge to the Epheſians, he ſaythe, Soliciti ſeruare unitatem ſpiritus, Eph▪ 4. wyllyng al hautenes to be ſet apart, and euery man with gentylnes to do his diligente endeuer to maynteyne vnitie. And ſaincte Paule rekeneth, that he ſhall ſone opteyne his deſire, for that they haue one body and one ſpirite, and one truſt and hope of the enheritance of heuen, that is promiſed them by their vocation. Furthermore they had one lorde, one feythe, one baptime, whiche by the meritis of the paſſion of Chriſte was of lyke effect to them all. Alſo they haue one god, whiche is father of them all, & hath the moſte high regency, gouernynge all thinge, and by his diuine ſpirite is preſent in vs al. And in his epiſtle ad Hebreos, in the .xii. chapitre, he ſayth: Pacem ſequim ini cum omnibus et ſanctimoniam, fine qua nemo deum uidebit, contemplantes ne quis deſit gratiae dei, ne qua radix amaritudinis ſurſum germinans impediat, et per illam inquinentur multi, Doo your endeuer to haue peace and quietnes with al folkes, and to haue puritie and clenlynes of lyuynnge, without the whiche no man ſhall ſe god, neyther nowe by feyth, nor hereafter by fruition: do I ſaye your endeuer, conſyderynge not onely for your ſelfes, but alſo for other that they falle not from grace: And take hede, leſte any yll rote of infidelitie ſpringe vp, wherby other may be corrupte. And thus ſainct Paule was euer wont to preache, knowinge righte well, that al though diuers and many thinges perteyne to the lyfe of a chriſtian, yet nothyng more then peace and vnite, our ſauiour Chriſte ſayeng, Ioan. xiij. In hoc cognoſcent omnes, quia mei eſtis diſcipuli, ſi dilectionem habueritis adinuicem, By this cogniſaunce all the worlde ſhall know you for my diſciples, if ye haue vnite amōg you, vnitie I ſay of feith and ſpirite, fixed and ſette ſtedfaſtly in god, and not in any mortall creature, as many haue thought neceſſarie, that if a mā ſhuld be of the churche of Chriſte, he muſt be of the holy church of Rome, & take the holy father therof for the ſupreme heed, and for the vicare of Chriſt, yea for Chriſt hym ſelfe: and to be diuyded frome hym, were euen to be diuided frome Chriſte. Suche dāpnable techynges haue there bē, which haue cauſed mē to leaue the cōmandementes of god vndone for the humayne traditions: but what ſo euer hath ben done by ignorance, let vs reforme it, and not be aſhamed to profeſſe truthe: whiche is, that nexte vnto god the prince ought to be honoured, and that the biſhop of Rome hath no more power by the lawes of god in this realme, than any other foreyn byſhoppe, and this wyll I playnely proue: and all though I can not do it eloquentely, yet I ſhall do it feythfully, and that for truthesſake. And for that I wyll not be tedious in reherſyng the kynges in the lawe of nature and lawes written tyll the commyng of Chriſte, I ſhall ſpeake that the goſpelle, the very worde of god prouoketh me to.

¶ Fyrſt the act of ſaynct Iohn̄ Baptiſt moche moueth me, • uc 3. which being the elect and choſen prophet of god, & ſent from hym, to whom no other creature borne after the common courſe of nature myghte be compared, lyuynge in ſuche greate integritie and innocencye, preachynge veritie, and maynteynynge the ſame to deathe, demaunded of the moſte notable offenders in Iury, what they ſhuld do, commanded them, reuerently to obſerue the ordinaunces and lawes of their emperour: whiche he wolde not haue done, if that obedience had not ben due by the lawes of god. He dyd not counſayle theym to ronne into a ſolitude, and leaue their dueties vudone: nor he dyd bydde them to laye aparte their armours, but that accordingly as god wylled, ſerue their emperour, doing no violence to any perſon, nor falſely accuſe any man, but to be contente with ſuche wages as theyr emperour gaue them, to reſyſt his enmyes, and to preſerue the common welthe. And Chriſte hym ſelfe not onely with other dydde write his name, knowledginge his obedience, but he alſo payde the heed peny, as a token of the ſame, perſwadinge the iewes, whiche had coniured to rebell ageinſt their emperour, that without inurmour or grudge they ſhulde doo their duetie, and conforme them ſelfes to their princis pleaſure, ſayeng: Gyue to Ceſar, 〈…〉 . that is dewe to Ceſar, and gyue to god, that is dewe to god. 〈◊〉 . 5. And euen ſo whanne the Iewes wolde haue forſaken theyr prince, & haue choſen Chriſte to their kynge, he withdrewe hym ſelfe, and that to auoyde occaſyon of rebellion and diſobediency. Alſo teaching his diſciples humilitie, and not to be ambitious, whan they ſtryued, whiche of theym ſhulde be taken for the better, 〈…〉 he ſayde: who ſo eſtemeth hym ſelfe better, let hym vſe hym ſelfe as an inferiour, menyng, that the gretter gracis that a man or woman receyueth of god, the more ſhall they humble them ſelfes, in diſpoſyng the ſame, and not to deſyre no hyghe eſtate, nor to be the more ſtatelye or proude for them, but euermore to reken them ſelfes moſte vnworthy. And for a token herof before his paſſion, in all his .v. examynations, he neuer grudged at Ceſars lawes, nor at the commaundementes of his cō miſſioners.

¶ Now good Chriſtiās, if there were no other ſcriptures to teche vs to do our dueties to our ſoueraigne: yet it ſemeth to me, that theſe fewe examples ſhulde ſufficiētly moue vs, if we dyd loue and drede god. For if ſaynct Iohn̄ and Chriſt ſhewe ſuche obedience to princis being infidels and tirantis: howe moche more ſhal we be bounde to do the ſame to our chriſten prince? And if they neuer wente about to diminiſh the royaltie of their Emperour, what good chriſtian can with good conſcience attempt the cō trarie? Saynct Peter, whiche neuer challenged ſo high honour or dignitie, as many haue gyuen to hym, all proude prelacy ſet aparte writeth not to one countrey or citie, but vniuerſally on this wyſe: 〈…〉 Humble your ſelfes vnto all maner ordinance of man for goddis ſake, whether it be to the king as moſt excellēt, or to his cōmiſſaries ſent from hym, for the punyſhmēt of iuel doers, & the laude of them that do wel. Marke here, yt the prince is called moſt excellent: whiche if he ſo be, than none in his realme ſhall excell hym. And he ſayth alſo: Feare god and honour the kynge. Se here howe that he putteth no meane perſon betwixte god and the prince: but immediatly after god, the kyng muſt be honoured. 〈…〉 Thus taught ſayncte Paule the Romayns, that euery mā and woman ſhulde be obedient vnto the auctoritie of the hygher power: for there is no power but of god, the powers that are, ar ordeyned of god. who ſo euer therfore reſiſteth power, reſiſteth the ordinance of god: And they that reſiſte, ſhal receyue to them ſelfes damnation. For rulers are not to be feared for good workes, but for iuell. wyll you be without fere of the power? do wel than, and ſo ſhal thou be prayſed of the ſame. For he is the miniſtre of god for thy welthe. But and if thou do yuell, thā feare: for he beareth not the ſwerde for naughte, but is the miniſtre of god, to take vē geance of them that do euyll. Wherfore you muſte nedes obeye, not for feare of vengeance only, but alſo bicauſe of cōſcience. And euen for this cauſe paye you tribute: for they are goddis myniſters, ſeruynge for the ſame pourpoſe. O good lorde, what maieſtie is in theſe wordes? howe erneſtly ſhulde euery chriſten man and woman haue this in mynde. For if ſuche power be of god (as in dede it is) and the reſiſter therof, reſiſteth the ordinance of god, if god haue giuen the ſworde to puniſſhe and ſlaye the deniers herof, if eternall damnation remayneth for theym, that diſobeye this godly ordinance: what damnation are they in, which contempnyng trewth, ſhall ſtudye to procure theyr owne dethe, and ſo cauſe other to fal in lyke damnable errour with them? I can not nor dare iudge them, but the worde of god iudgeth them, whiche oppugnen verite. God of his infinite mercy pardon the ignorāt, not of this realme onely, but of all chriſten realmes, and graunt them light to ſe his truthe, and open theyr hartes, with pure conſcience to receyue the ſame.

¶ Howe erneſte this holy apoſtolle was for this veritie, it maye ryghte well appere in his epoſtol ſent to his diſciple Titus, whom he had aſſigned to be byſhop of Crete, gyuynge hym amonge all other thinges in cō maundemente, to warne the people in his ſermons, that they ſubmytte them ſelfes to princis and powers, & redily to obey their commaundemē tes, as he hym ſelfe in all thinges obeyed them: & made refuge to them, as whā he apeled to Ceſar in a cauſe of hereſie, gyuing example of his obedience. Whan I redde this fyrſte, I meruayled moche, that Paule, in a mattier concernynge the helthe of his ſoule, wolde appele to Ceſar and not to Peter, if Peter hadde ben the chiefe prelate ordeyned of god. But full well he knewe, that good Peter neyther had nor wold haue any high eſtate, or imperiall power, although Chriſt had vſed hym familiarly. Nor good Paule him ſelf challenged any more authoritie, all thoughe Chriſte called hym his electe and choſen veſſell. 〈1 page missing〉 Emperour, what good chriſtian can with good conſcience attempt the cō trarie? Saynct Peter, whiche neuer challenged ſo high honour or dignitie, as many haue gyuen to hym, all proude prelacy ſet aparte writeth not to one countrey or citie, but vniuerſally on this wyſe: Humble your ſelfes vnto all maner ordinance of man for goddis ſake, whether it be to the king as moſt excellēt, or to his cōmiſſaries ſent from hym, for the punyſhmēt of iuel doers, & the laude of them that do wel. Marke here, yt the prince is called moſt excellent: which if he ſo be, than none in his realme ſhall excell hym. And he ſayth alſo: Feare god and honour the kynge. Se here howe that he putteth no meane perſon betwixte god and the prince: but immediatly after god, the kyng muſt be honoured. Thus taught ſayncte Paule the Romayns, that euery mā and woman ſhulde be obedient vnto the auctoritie of the hygher power: for there is no power but of god, the powers that are, ar ordeyned of god. who ſo euer therfore reſiſteth power, reſiſteth the ordinance of god: And they that reſiſte, ſhal receyue to them ſelfes damnation. For rulers are not to be feared for good workes, but for iuell. wyll you be without fere of the power? do wel than, and ſo ſhalt thou be prayſed of the ſame. For he is the miniſtre of god for thy welthe. But and if thou do yuell, thā feare: for he beareth not the ſwerde for naughte, but is the miniſtre of god, to take vē geance of them that do euyll. Wherfore you muſte nedes obeye, not for feare of vengeance only, but alſo bicauſe of cōſcience. And euen for this cauſe paye you tribute: for they are goodis myniſters, ſeruynge for the ſame pourpoſe. O good lorde, what maieſtie is in theſe wordes? howe erneſtly ſhulde euery chriſten man and woman haue this in mynde. For if ſuche power be of god (as in dede it is) and the reſiſter therof, reſiſteth the ordinance of god, if god haue giuen the ſworde to puniſſhe and ſlaye the deniers herof, if eternall damnation remayneth for theym, that diſobeye this godly ordinance: what damnation are they in, which contempnyng trewth, ſhall ſtudye to procure theyr owne dethe, and ſo cauſe other to fal in lyke damnable errour with them? I can not nor dare iudge them, but the worde of god iudgeth them, whiche oppugnen verite. God of his infinite mercy pardon the ignorāt, not of this realme onely, but of all chriſten realmes, and graunt them light to ſe his truthe, and open theyr hartes, with pure conſcience to receyue the ſame.

¶ Howe erneſte this holy apoſtolle was for this veritie, it maye ryghte well appere in his epoſtol ſent to his diſciple Titus, whom he had aſſigned to be by ſhop of Crete, gyuynge hym amonge all other thinges in cō maundemente, to warne the people in his ſermons, that they ſubmytte them ſelfes to princis and powers, & redily to obey their commaundemē tes, as he hym ſelfe in all thinges obedience. Whan I redde this fyrſte, I meruayled moche, that Paule, in a mattier conceruynge the helthe of his ſoule, wolde appele to Ceſar and not to Peter, if Peter hadde ben the chiefe prelate ordeyned of god. But full well he knewe, that good Peter neyther had nor wold haue any high eſtate, or imperiall power, although Chriſt had vſed hym familiarly. Nor good Paule him ſelf challenged any more authoritie, all thoughe Chriſte called hym his electe and choſen veſſelle. And I dare boldely ſaye, that none of the apoſtols, what partis ſo euer they preched in, deſired euer any iurisdiction, but onely deſyred the high powers to vſe their authorities in ſeruyng god, as before tymes they had in ſeruinge the worlde: conſideringe that it is two thynges, to be a prince and a chriſten prynce, ••• ce of •• ace. whoſe office is to procure peace for his people, to ſe the liberties of his common welth maynteined, to ſe that the pore people famiſhe not for lacke of ſuſtenaunce, ſome hauyng to moche, and exceſſiuely expending the ſame, and other ſome hauynge nothinge at all, to ſe who be called to offices, to be of his counſeylours, to ſe the ſedicious and other malefactours puniſhed, remembringe that god hath not giuen him his ſword for naught. And therfore ſayncte Auguſtyne ſaythe, that al though he were ones of this opinion, that malefactours, as heretykes, ſhoulde onely be reſyſted with ſcriptures: yet he perceyuynge many incommodities to ryſe thervpon, chaunged his mynde, and thoughte the argumentis of ſcripture not ſufficient, oneleſſe the temporall power wolde aſſiſte and gyue aide to them. And he ſaith that theſe wordes of the prophete, Et nunc reges intelligite, erudimini qui iudicatis terram, Pſal • Seruite domino in timore, were ſpoken ſometyme in prophecy nowe to be put in effect of euery chriſtē prince, that they ſhall nowe lerne to knowe god, of whome they haue their kyngdomes, and meking them ſelfes vnder the mighty hande of god, ſhall lerne true and holſome doctrine, to iudge the people & ſerue god with due fere and reuerence, diuiſinge lawes to repreſſe errours & other vices repugnaunt to the pleaſure and wyll of god: and that their ſubiectes may lerne to preferre truth to mans inuentions and imaginations. And therfore he preyſeth the lawes made by emperours againſt the pagans, ſayeng: Quis enī noſtrū, quis uestrū nō laudat leges ab imperatoribus datas ad uerſus ſacrificia paganorū? And in ye ſame epiſtol he ſayth, that ſuch ſharpe and penalle lawes haue cauſed many to leue their errours, & afterward haue gyuen moſte harty thankes to theyr princes, which by ſuch meanes haue called them from their errours. For lyke as a man beinge in a phreneſye may not be ſuffred to haue his wylful libertie, but muſt be bounde with chaynes leſt he deſtroy him ſelfe: and as they that be diſeaſed with a deedly ſlepe, in latine called Morbus lethargicus, may nat be ſuffred to haue their appetite, but muſte be kept wakyng, orels they ſhall ſlepe to deth: ſo muſt malefactours be loked vppon with fearefull lawes and peynes, leſt they bothe diſtroy them ſelfes and other: and in ſo doinge the princis do their due ſeruice to god, or els not. For as ſaynct Auguſtine ſayth in an nother place, Quomodo reges ſeruiūt domino in timore, Ep • ▪ la. 5 • niſi ea, quae cōtra domini iuſſa ſunt, religioſa ſeueritate ꝓhibēdo at que plectēdo? Our lorde Ieſus putte this in the heedes and hartis of princis, to know their powers gyuen of god, and to execute them in his ſeruice: thanne ſhall we nothyng nede to ronne to Rome, but euery mā in his realme ſhall ſay and reporte by his prince, as Tertuliane dyd by his emperour, whiche in a litell treatiſe made ad Scapulam, ſaythe, Chriſtianus nullius est hostis, nedum imperatoris, quem ſciens à deo ſuo conſtitui, neceſse eſt ut et ipſum diligat, et reuereatur, et honoret, et ſaluum uelit, cum toto Romano imperio, quouſ que ſaeculum ſtabit. tam diu enim ſtabit. Colimus ergo et imperatorem ſic, quomodo et nobis licet, et ipſi expedit, ut hominem à deo ſecundum, et quicquid eſt, à deo conſecutum, ſolo deo minorem, A chriſten man is no mans ennemie, moche leſſe is he the emperours ennemye, whom he knowynge to be ordeyned of god, of neceſſite muſt loue him, reuerence him, and honour hym, and deſire hym to proſpere with al his empire of Rome euen to the worldes ende. For ſo lōge ſhall it ſtande. We therfore honour our emperour, as moch as is lauful for vs, and conuenient for hym. We honour hym as a man nexte to god, hauyng what ſo euer he hath of god, inferiour to god onely.

¶ Here is a wonderful ſayenge and a notable, and to many incredible: but to cōfirme this, hark what Iohn̄ and Paule the holy martyrs ſayd to Iulyan, when he thretned them with theſe wordes: Si contemptus fuero à uobis, neceſſe mihi erit agere, ut contempni non poſsim. Ioannes et Paulus dixerunt, Non praeponimus tibi perſonam qualemcun que , deum tibi praeponimus, You ſhall vnderſtande, that this Iuliam had gyuen in commaundement, that all his ſubiectes ſhoulde make ſacrifice to idols, and that all profeſſinge Chriſte ſhulde be baniſhed: none ſo hardy to mayntein or receyue into his houſe any of that ſorte: but Iohn & Paule, not withſtandynge this commandement cheriſhed the chriſtianes. Wherfore the emperour beinge diſcontented, ſayd to theym: If you contempne me, hit ſhalbe neceſſarie for me ſo to do, that I be not contempned. The holy men Iohn and Paule made aunſwere on this wiſe: we preferre no perſon, no creature, what degree ſo euer he be of, vnto you, god we preferre. Howe fortuned this, that theſe holy menne forgotte here the byſhoppe of Rome? why dydde they not preferre hym: as theyr ſupreme heed nexte vnto god? Except you wyll be blynde ſtyl, theſe fewe authorities may ſuffice to ſhew vnto you, that nexte to god we ſhall honour our prince.

¶ Nowe lette vs ſe howe it maye be proued, that the byſhoppe of Rome hathe no more authoritie, then an other foreyn byſhoppe: but fyrſte lette vs ſee what ſcriptures the papiſtes reſte moſte vpon, whiche if we can pulle away from them, their matter is lyke to falle. They ſaye, that this texte maketh moche for theym,uc 9. Tues Petrus, et ſuper hanc petram aedificabo eccleſiam meam, Thou art Peter, and vpon this ſtone I wyll buylde my church, ergo Peter was the heed of the churche. Truly this argument is framed moche lyke their matter: For if the church had ben ſtably ſhed vpon Peter, than when Peter dyed, all ſhuld haue fallen with hym, bothe churche and chancell: but ſaynte Auguſtyne techeth vs an other maner of leſſon,Epiſto la. 165 whiche is, that theſe wordes, Thou arte Peter, and vppon this ſtone I wyll buylde my churche, were ſpokē to Peter, not as to a priuate perſone but to Peter repreſentynge the holle nombre of the apoſtols, and the vniuerſall churche. And this agreethe well with the goſpell, where Chriſte aſked his diſciples, whom the people ſayd that he was, and they anſwered and ſayde: Iohn̄ Baptiſte, ſome ſay Helias, and ſome ſay one of the olde prophetes is riſen agayne: He ſayd vnto them: who ſaye ye that I am? Peter anſwered and ſayd, Thou art the Chriſte of god. And he warned & commaunded them, that they ſhulde tell no man that thynge. Of this hit may appere, both in aſ king the queſtion, and alſo of Chriſtis commandement, that Peter made anſwere in al their names. For the queſtiō was not purpoſed to hym, but to them al: and therfore makinge aunſwere, he made anſwere for them all. And this commaundement, that they ſhoulde not ſpeke this thinge to any perſone, was gyuen not to Peter only, but to theym all: whiche proueth, that the reuelation was made as welle to other as to Peter. And the ſame authoritie, that he gaue to Peter in the name of theym all, to bynde and to looſe: the ſame he gaue to euery one of theym, ſayenge, Sicut miſit me Pater, ego mitto uos, As my father ſente me, I ſende you, and euery one of you with the ſame authoritie bothe to preche the glorie of god, and alſo to remyt ſynne. Nowe if Peter wold challenge more authoritie than his felowes: than he muſt haue ſuch authoritie aboue Chriſte: For ſuch authoritie as Chriſte had, he gaue to al his apoſtols. Alſo whan Chriſt ſayd, A ccipite ſpiritum ſanctum, quorum remiſeritis peccata, remittuntur eis, et quorum retinueritis, retenta ſunt, Reherſynge this texte, ſaynt Iohn̄ ſayth, that he brethed vpon them, and n̄o more vpon Peter, then Andrew or Iohn̄: nor he ſpake theſe wordes more to Peter than to the reſte, but ſayde, Take the holye gooſte: whoſe offencis or ſynnes you remytte or forgiue, they ſhall be forgyuen, and whoſe ſynnes you do not forgyue, they ſhall not be forgyuen. And lykewiſe whan he ſent them into all the worlde to preche, he placed none of them all, but bade them go to the brode worlde, and preache the goſpell to euery man and womanne: And therfore no more honour to Peter, than to other of his felowes. And this the holy apoſtoll Peter teacheth hym ſelfe, in his fyrſt epiſtol ſaying: The elders, whiche are amonge you I exhorte, whiche am alſo an elder, and a wytneſſe of the afflictions and tribulations of Chriſte, and alſo a part taker of the glorie that ſhall be opened: Se that you fede Chriſtis flocke, which is amonge you, takyng the ouerſight of them: not as though ye were compelled thereto, but wyllyngely: not for the deſyre of fylthy lucre, but of a good mynde: not as though ye were lordes ouer your paryſheners, but that ye be an example to the flocke. Here ſaynt Peter doth not onely knowledge hym ſelfe to be equal with other: but he alſo ſheweth that he deſireth no royall regiment: and ſo doth he exhorte other to be of the ſame mynd with hym. They ther fore, whiche extolle ſo moche the iurisdiction of Peter, ſclaunder hym. And I am ſure, he is not contented to be ſo reported ageynſt the veritie. Therfore whanne ſo euer you ſhall haue any ſcripture, that ſoundeth for Peters authoritie, vnderſtande the ſame ſpoken to all the apoſtols, repreſented in Peter. And this is ſaynt Auguſtynes mynde, as I haue ſayd before. And euen ſo ſaynt Hierome in his fyrſte boke ageynſte Iouinian, although he may be ſene to ſome reder, that he ſpeaketh vtterly for the prelacy of Peter, yet he ſayth euen there, that all the apoſtols receyued the keys of the kingedome of heuen, and that the ſubſtance of the church was equally builded vpon them all. So that ſaynte Hierome mente not, that Peter had more auctoritie than the other, but that he was choſen as one to be preloquutour and ſpeaker for his felowes, and that to auoyde confuſion, whiche ſhulde haue bene, if all ſhoulde ſpeake to gether. And yet this pueth hym not to haue more authorite thā an other. As although my lorde Mayre, the aldermen, with other, ſhulde ſende mayſter Recorder in meſſage to the kynge for ſome cō mon matter of the citie: maiſter Recorder is not nowe a priuate perſon, but a common perſone: and what ſo euer he ſpeaketh, durynge his commiſſion, the holle citie ſpeaketh it: & what anſwere ſo euer is made to him is made to the hole cite. And yet this proueth not mayſter Recordar to be of more authorite thē my lord maire and the aldermen. And truely onles we ſhulde thus vnderſtonde ſayncte Hierome, he ſhuld be cōtrarye to him ſelfe. For in his epiſtoll ſent to Euagrius, he maketh all biſhoppes of al places equall, theſe are his wordes: The churche of Rome is not to be thoughte to be diuided frome other churches in the worlde, both France, Britayne, Affrica, Perſis, Oriens, and India, and all other ſtrange nations honour Chriſte, and kepe one rule of truth. If auctoritie be aſked therfore, the worlde is bygger then one citie. Where ſo euer the byſhoppe ſhall be, eyther at Rome, or elles at a poore citie in Italy called Eugubiū, or at Cōſtantinoble, in Macedonie, or in Rhegio, a citie in Grece, or in Alexandria and Tanis cities in Egipte: he is of lyke meryte, and of lyke prelacy. The abundance of ryches, and the humilitie of pouertie auſeth not a byſhoppe to be more or leſſe in auctoritie, but all indifferently ar the ſucceſſours of the apoſtols.

¶ What can be more plainly ſpoken for equalitie of byſhoppes? Rede it, and rede it agayne, and imprint it in your hartis, and muſe vpon it: and then iudge ſaynct Hieromes mynde. you ſhall well perceyue, that he meaneth all byſhops to be of lyke authoritie in their owne dioceſe: and that none ſhall challenge by the lawes of god any prelacye aboue an nother. Saint Cyprian in lyke maner, what ſo euer he ſemeth to ſay in other places, yet in his epiſtolle ad Cornelium, whome he calleth brother, he ſaythe, that it is decreed to hym and all byſhops, that euery one ſhall haue the ouerſight & gouernāce of their owne dioceſans, for whom they ſhal make accompte to god. And in his boke called De ſimplicitate praelatorū, he ſaith: that all the apoſtols were lyke in honour and power. And if they ſo were, what is then become of Peters prelacye? I thynke if in this matter he were reuerently handeled, he ſhulde be vnderſtōde as ſaint Ierome was: whiche commendynge the auctoritie of byſhoppis dyd neuer derogate the royaltie of princis, but wolde euery byſhoppe to haue the gouernance of his flocke, maynteyninge alway the auctorytie of princes. And in good feythe I can not rede the contrarye in theym: but ofte I doo rede, howe they ſubmytted them ſelfes and called vpon temporal power for helpe & maintenance of truth, not preſuming to call any general Councels, but vpon their fauours: As the councelle of Nicene, whiche was celebrate by the commaundement of Cōſtantine the emperor, to repreſſe hereſies: In the whiche councell it was determyned thus, Mos antiquus perduret in Aegypto, uel Lybia, et Pentapoli, ut Alexandrinus epiſcopus horum omnium habeat poteſtatem, quoniam quidem et Romano epiſcopo parilis mos eſt. Simíliter autem et apud Antiochiam, ceteras que prouincias honor ſuus unicui que ſeruetur eccleſiae, We wylle that the olde cuſtome and maner ſhall continue in Egipte, Libie, and Pentapoli, whiche is that the byſſhoppe of Alexandria ſhall haue gouernance and rule ouer al theſe: for that there is a lyke cuſtome for the byſſhoppe of Rome. In lyke maner we wyll, that at Antiochie, & other prouincis, euery one ſhall haue their due honour. This mooſte honourable councell, whiche was kepte in the .iii. hundred & .xxiiii. yere after Chriſte, then beinge preſent .iii. hundred and .xviii. byſhops and holy fathers, determined that ye byſhoppe of Alexandria ſhulde haue as moche authoritie in his parties, as the byſhop of Rome ſhall haue in Italy and other places in the weſte, & ſayth, that ſo it hath ben of a longe cuſtome, approuing the ſame. Nowe if that cuſtome were good, and well allowed of ſuche holy fathers, howe can it be thought: that Peters ſucceſſour ſhoulde by the lawes of god haue more iurisdiction then any other byſhoppe? ſeinge that theſe holy fathers iudged than and decreed the contrarie, whiche beinge ſo nigh the apoſtels tyme not only approued the cuſtome, but alſo made a decrre thervpon, whiche they wolde neuer haue done, except it myght haue ſtōd with the lawes of god.

¶ Alſo in the councel of Conſtantinoble it was ordeyned, that byſhops ſhulde not be troubled oughte frome their dioceſes, nor one ſhulde medle with an others iurisdiction: but the byſhoppes of Alexandria ſhuld haue the gouernance of the orientall parties, the honour of primacy reſeruid to the church of Antiochie, as it was ordeyned in the Nicene councel. And euen ſo the byſſhoppes of Aſie ſhall ouerſee Aſie, and order all thynges perteynynge to Aſie. Lyke myſe the byſhoppe of Ponte ſhal gouerne the dioceſe of Ponte. And the byſſhops of Thrace, their dioceſes: ſo that this coūcel alſo denieth prelacy to Rome, and to the byſhop therof, reſeruynge euery dioceſſe to his owne byſhoppe.

¶ And of this we alſo rede in an epiſtoll, ſent frome the councell of Affrike to Celeſtine byſhoppe of Rome: whiche accordynge to other councelles, and alſo to the mynde of ſaynt Cypriane, concludeth, that no forein byſhoppe ſhulde meddell out of his owne dioceſſe.

¶ Lykewiſe in the councell Mileuitane it was prouided, that al cauſes concernynge one prouince ſhulde be determyned in the ſame. Wherfore as you haue harde, I truſte hit be playnly proued, that the biſhoppe of Rome ſhall neuer proue by ſcriptures ſuche preheminence to be due to hym, as he challengeth: but he defraudeth tēporal princis of the honor that god gaue them: & cauſeth theyr ſubiectis dampnably to diſobeye the ordynaunce of god, as of late you haue had experien ceof ſome, whom neyther frendes nor kynsfolkes, neither the iudgemente of bothe vniuerſities, Cambridge and Oxforde, nor the vniuerſall conſente of all the clergie of this realme, nor the lawes of the parlyament, nor their mooſte naturall and louinge prince, coude by any gentylle wayes, reuoke from their diſobediency, but wolde nedes perſiſt therin, giuing pernicious occaſion to the multitude to murmour and grudge at the kinges lawes: ſeinge that they were men of eſtimation, and wolde be ſene wyſer then all the realme, and of better conſcience then other, iuſtifienge theym ſelfes, and condemnynge all the realme beſyde: whiche being condemned, and the kinges priſoners, yet ceaſſed not to conceyue yll of our ſouerayne, refuſynge his lawes, but alſo in priſon write to theyr mutualle comforte in their damnable opinions, I meane doctour Fyſſhare and ſyre Thomas More, whom I am as ſory to name as any man here is to here them named: Sory, for that they being ſomtyme men of worſhyppe and honour, men of famous lernynge, and many excellent gracis, & ſo tenderly ſometyme beloued of their prince, ſhulde thus vnkyndely, vnnaturally, and traiteroufly vſe them ſelfes, our lord gyue them grace to be repentaunt: Let neyther their fame, lernyng, nor honour moue you louynge ſubiectes to your prince, but regarde you the truthe, as I haue here before to you reherſed, and for that this is the wyll of god, and he cōmandeth the ſame, humble your hartis therevnto: and commytte your ſelfes holly to god, that whan he ſhall come to iudge the worlde, he may exalte you into eternall glorie. And if the byſſhoppe of Rome wyll thrette you with interdictions or excommunications, or any other perſon or perſons with warris or other diſpleaſures, referre all to god: for he hathe moche regarde of you. For what nede you regarde the byſhops curſe at Rome, when Chriſt bleſſeth you at whom? ſayeng Matthei .v. Beati eſtis cum maledixerint uohis homines, et perſequuti uos fuerint, et dixerint omne malum aduerſum uos, mentientes propterme, Bleſſed ar you, when men wyl courſe you and perſequute you, and ſaye all that ylle is agaynſte you for my ſake lyenge vpon you. As longe as you be curſed for ſayinge truthe, neuer feare: for defendyng that, you defende god, whiche is Truthe. But lette hym do his charitie and courſe, I am ſure that ſaynct Paule curſeth him for oppugnyng the treuth, & not hym onely, but alſo all other, what ſorte ſo euer they be of, eyther apoſtols or aungelles in heuen, that teacheth contrarie to the truthe of ſcriptures, ye and Chriſte courſeth hym in the goſpelle of Matthew,M 23 Ve uobis ſcribe et phariſeihypocritae, quiae clauditis regnum celorum ante homines. uos enim non intratis, nec introeuntes ſinitis intrare, Cutſed be you, whiche profeſſe truth, and ſo haue the keyes to open heuen gatis, & yet ye neyther entre in to theym your ſelfes, nor ſuffre other to entre.

¶ It foloweth in the epiſtoll, Sobrij estote, et uigilate, Be ſobre in your diet, and of a ſobre conuerſation bothe in worde and dede. Here, If I myght be harde, I wolde exhorte ſuche as are of my ſorte, and vſe preachinge, ſo to tempre their wordes, that they be not noted to ſpeake of ſtomacke, and rather to prate then to preache: Nor I wold haue the defenders of the kynges matters to rage nor rayle, nor to ſkolde, as many are thought to doo, callynge the byſhoppe of Rome the harlotte of Babylon, or the beaſte of Rome, with many ſuche other: for a wiſe auditorie woll rather iudge ſuche prechers (and I haue hard ſome ſay ſo) to be meter to prech at Paulis wharfe then at Paulis croſſe: And ſuche maner of preachynge blemyſſheth and defacethe good mattiers, and cauſith them many times to loſe theyr graces. Lette preachers rede the ſeconde chapiter of the ſeconde epiſtolle to Timothe, and they ſhall lerne an nother maner of fourme of preachynge, thenne many haue vſed of late. It is nat commended in weſtmynſter halle, that aduerſaries ſhall ſtande rayllynge and brawlynge and ſkoldynge, but there they wolde bydde theym ſhewe theyr euidences, and they ſhal trye the matter betwyxte theym. Soo we intrea ••• ge our princis cauſe, lette vs ſee what euidence he hathe: and if his euidence be better then the byſhoppes of Rome thenne lette the ryghte be gyuen there as the ryghte is.

And as for the byſhoppe of Rome god be with hym, and make hym his ſeruaunte. Therfore I ſaye to my bretherne, with ſayncte Peter: Sobre your ſelfes in your wordes, and be circumſpecte, for your aduerſarye the dyuell, raungethe aboute in euerye corner, ſeekynge whome he may deuoure: whome reſyſt you ſtronge in feyth remembryng that in Chriſte you maye doo all thynge and ouercome all youre ſpirituall ennemyes. And thinke not that the dyuelle and his mynyſters perſecute you onelye: for all good. Chriſtyanes are malygned and perſecuted; and ſhall be to the worldes ende. The lorde of all grace, whiche hathe called you to eternalle glorye, by the meane of his ſonne Ieſu Chriſte, for your lyttelle ſufferaunce, ſhall performe and ſtablyſſhe you in vertue by grace: to hym be chefely glory and gouernāce imperiall for euer: and ſecondarily nexte after hym to our prince be honour, and quietnes to his ſubiectes, here by grace in erth, and afterward in eternalle glorye: whiche graunte vnto vs, that hath redemed vs with his precious bloudde, our Sauyour Chriſt Ieſus. Amen.