is somewhat to my purpose I haue all my lyfe hitherto for the moste part gyuen my self to the study of letters occupienge my selfe in dyuers kyndes therof both in secular studies and in holy scripture but euer referrynge all my labour and peynes to the knowlege of Christe as to the ende of righte to be proposed to all christen myndes hauyng this hope comfort euer before myn eies at the last to employ my labours takeâ— in the same here in my natyfe countrey to some vse and profyte therof This was the thynge that made all my labours euer to seme lyght and this hope was euer the chiefe comforte of my mynde for borne we be al and brought forth of nature not only to lyue as brute beastes do seruynge the bodye but suche gyftes of mynde as god of his mere goodnesse hath gyuen vnto vs to employe echeone to the profyte of other and so to lyue in perfyte ciuilitie This ende I euer loked vnto This was the chiefe comforte I hadde in this worlde and as me seemeth no smalle comforte to anye honeste mynde But nowe frendes sythen I am lately out of Italy where as I haue bene many yeres in studies hyther retourned into my countreye and haue taken somme experience of your maners here at home I am almost playnly to say depriued of this comforte I am almoste putte out of this hope For suche blyndenes I haue obserued to reigne amonge you suche diuision suche discorde of myndes that foly hit were for me amonge suche troubled hartes to conceyue opinion to inioye this moste desyred of all men that is quietnes and tranquillitie in so moche that if it were not for the greatte goodnesse and hygh wysedome of our moste noble prince who nothynge more tendereth in erthe than the conseruation of this vnitie ye and if it were not for the greatte opinion whiche I haue euer hadde of you moste christen people whom I haue obserued always religious and desyrous of truth I shulde vtterly be putte in dispayre and shuld more gladdely flee from my countrey and from your conuersation than here to tary among you without hope and comforte of quietnes in suche tribulation and in suche prepetuall myserie as vndoubtedly we shalbe wrapped in by our owne blyndenes excepte in tyme we resiste the same For this blyndenes hathe so corrupte our iudgementes that to the corruption therof of necessitie by the ordynaunce of god muste folowe confusyon and of all quyetnesse and of swete chrysten lyuynge playne destruction For the whyche cause whatte sorowe I haue inwardly conceyued I can not now outwardly by wordes expresse in soo moche that if I hadde not somme hoope to tempre this sorowe my harte coulde not supporte the vehemencye therof but the goodnes of our prince greattely dothe comforte me whome I thynke by the high prouidence of god to be gyuen to vs in this tyme to remedye this common and pernicious blyndenes reygnynge in vs. For daye nor nyghte nothynge his grace hath more in mynde than the maner and meane to take away this blyndenes frome our hartis and mooste lyke a chrystian prynce no thynge he more studyeth thanne to conserue amonge vs this spirituall and christen concorde and vnitie no thynge he more takethe cure of than to remoue al suche thynges as to his high wysedome dothe appere to be impedymentes or in any parte lettes or hyndraunces to the settynge forwarde of the same by the whiche yet somewhat I am styrred and moued to conceyue myne olde hope ageyne to the whiche also moche moued I am by the goodnesse of your nature mooste christen people whome I perceyue to be as dilygente and studyous of the truthe and as desirous to haue knowlege of the syncere and pure religion of Christ as any nation vpon erthe and in no men I se to be more prompte redyâ—cs to receyue the same than euer I haue obserued in you Wherfore in this parte also great hope I haue that whan you be instruct playnly and clerely of suche blyndnes as reigneth amoÌ„g you right gladdely you wyll flye from the same auoydynge with all diligence the causes therof promptly admitting the remedies of the same the whiche purpose yf you ones conceyue and stable in your hartes it is not to be vouted but the goodnes of god shal set it forward and bring you out of this daungerous blyndenes whiche nowe so reygneth in your stomakes mortified colde for lacke of charitie But nowe to the purpose after that I haue in somme parte declared the affecte of myne owne mynde I shall breuely touche and declare this common blyndnes whiche reygneth among vs and so recite certayn chiefe and principal causes wherof the same blyndâ—es hath taken his foundation and grounde to thentent that somewhat the better suche remedies as by the goodnes of god and prouidence of our prince shall hereafâ—â—r be applyed to the same may take effecte and â—rynge forthe their frute to the coÌ„mon comforte of all christen hartes the whiche whyle I do I shal beseche you pacieÌ„tly most christen people to here me and with indifferent iudgement by no affection corrupt to wey such thynges as I shal set before your eies But here som of you peraueÌ„ture shal greatly meruayle most christeÌ„ people of this my purpose enterprise so boldly to affirme to take vpon me to declare suche blyndenes to reigne amonge vs specially in this tyme wherin by the iugement of many wyse men the truth is declared and opened to our eies after suche maner that we playnly condempne all our forefathers of ignorancye gyuynge thankes to all mighty god for so manifest declaration of truth nowe in this age by his goodnes to vs opened To whom this I wyll fyrste in the begynnynge say that all be it some thynges by the goodnes of god and diligent prudence of wyse and polityke men are brought to lyghte whiche before tyme from our forefathers were couert and hyd yet of suche moment and weyght they be not in dede wherfore we oughte to condempne all the antiquitie and all our forefathers for the ignorance therof vtterly to caste into the depe pytte of helle nor yet of suche sorte they be not that by the inuention of them we may iustely so glorie as by them to be delyuered from al blyndnes and ignorancye for yet blynde we be and excepte we take diligent cure in this blyndnes we shal dye For that blyndenes is almoste incurable to the which is ioyned prowde arrogaÌ„cy so that of this doubte there is none that al though in this our age many thinges are brought out of darkenes to lyghte yet of suche nature they are not to be iudged that we shulde therby be constrayned to coÌ„fesse of truth to haue the clere sight This benefyte is to great for our age to beare wherin as it appereth to me by discorde diuersitie of iugementes and contrary sentence truthe is almost ouerthrowen and dryuen away which is of
the antiquitie euer referred the institution therof to heuenly power to goddis diuinitie as we most christen people surely do of ours the whiche our master Christ receyuynge of the hygh wysedome of the heuenly father hath most plainly and clerely in fewe wordes described vnto vs and by his apostels instructe vs therwith no man excludynge from the misteries therof they whiche be common to all mens capacitie For the gospell is a doctrine of simplicitie and nothinge but faythfull charitie a doctrine so manifeste and playne that if it were as easye to fulfyll and put in effect as it is to conceyue and to vnderstaÌ„de I thynke there is no manne so rude nor no manne by nature so ignoraunt but he myghte attayne to the hyghest mysteries and to the hyghest knowledge necessarye to the saluation of manne conteyned therin For suche was the pourpose of our mayster Christe to prescribe a doctrine to all men kynde open and common Wherfore he made rude fyshers and ignorant persones the fyrste prechers teachers and doctours thereof But nowe dere frendes though this doctrine be neuer so playne and full of simplicite neuer so clere and manyfest of it self yet it is by the curiositie of our masters and teachers therof nowe of late yeres so obscured and hydde so cloked with subtyl interpretation so mangled by contrarye exposition that many of vs nowe be in greatte perplexitie moche dowbtynge of the truthe therof vtterly ignorant of the grounde and foundation of the same For where as the chiefe maisters and teachers haue preched and write contrary one to an other howe shuld ignorant and simple myndes conceiue any grounde and sure stey wherto they myghte leane for succour and comforte Howe shoulde they fynde any certayne truthe therin where they here their masters in such controuersie whyle somme of them sette vp the authoritie of olde tradition rytes and customes as thynges necessarye for the conseruation of good polycie where other vtterly do them abrogate and damne as thinges pernicious to all perfyte and true religion and some purgatorie and praying for them whiche be deed playnely do condemne and som openly admyt some pilgremage veneratioÌ„ of imagis as thingis of idolatry manifestly deny other them preache sette in full authoritie But what shuld I here be about to recyte al such thinges wherin our masters be iÌ„coÌ„trouersy seing that to al meÌ„ I trow they be surely knoweÌ„ in so moche that many of the people commonly say that they wyll no more here prechynges tyll the preachers amonge them selfes better agree they wyll no more gyue their eares to such masters whiche brynge them into so manyfest perplexitie and som of them haue induced into this fals superstition and some to the contempte of true religion so that a great parte of our blyndnes and corrupt iugement we may most iustely dere frendes attribute vnto the vndiscrete preachers and of Christis doctrine blynde maysters and techers who haue not ben coÌ„tent with their tongues onely their blyndnes to coÌ„mune abrode and testifie but also with their penne wrytynge the same they haue descriued and so the iugemeÌ„tes of them which haue ben a lyttel lettered with their foly by writing declared they haue most ê‘niciously infected som by their eloquence mans lawe ceremonies rytes customes traditions so haue exalted so sette a height that many simple myndes therby are perswaded the somme of Christis religion in them to remayne or at the lest so by them to be maynteyned y t to their ruine or alteration shall succede of trewe religion the playn decay or innouation Some other coÌ„trary by their bokes haue them so depressed and vtterly condempned that they boldely affirme the mayntenance of them to bringe in of all syncere and pure christianite the vtter destruction by the whiche Christis glory so hath ben of longe tyme obscured and hyd that the worlde as they say hathe gyuen more to the outwarde workes and mans tradition than to lyuely faith and trust in Christis passion so that after this maner as wel by foolysshe bokes as by fonne preachynge you good people ar brought in a great mammering your symplicitie semeth to be moche blynded by their curiositie Howe be it frendes this you muste nowe consequently take that all be it great causes of your blyndnes be these vndiscrete prechers these curious and arrogant teachers yet you maye not al attribute to them you be not your selfes clene without faut If you your selfes some of you I say had not sturdy hartes and ful of obstinacy by this superstition folyshely conceyued though of many yeres it hath growen in your stomakes yet it shulde not so there be roted and so styffely of you be defended that to common authoritie you shuld gyue no place This declareth in many of vs to be great and manifest obstinacie like as in some other of vs easy it is also to see great lightnes of mynde and of iugement instabilitie whiche with euery blast of newe doctrine of our newe masters be ouerthrowen and ledde and to euery lyght perswasion lyghtly gyue place leauynge by and by al olde custome and ceremonie whiche is no lesse faute than in superstition to be sturdy Wherfore to excuse your selfes most christen people holly by your maysters as many of you do iustly you may not For though in them be great faute and perauenture more damnable than is in you yet you your selfes be not cleane withoute blame For these vnwyse doctours of religion neyther with their proude arrogancye nor yet with their superstitious symplicitie if they found not in your hartes a prompt redynes to receyue their opinion neuer shuld haue place to fasten in you their folyshe doctrine they shuld not lyghtly stable in you any poynt of vayne superstition nor yet in your hartis any contempte of good and trewe religion For lyke as the sede caste in the grounde neuer bryngeth forth frute excepte by nature the grounde be apte and mete there vnto soo the doctryne of preachers dothe neuer neyther edyfye nor dystroye excepte in the hartes of them to whome it is communed there be founde to the receyuynge therof somme promptnes and conueniency The faute wherof is to our selfes holly to be imputed for thoughe as I sayde before the vulgare people be moche ignorant and of iugement very bare yet they be not of nature so naked sette forthe here into the worlde but that certaine sedes in their hartes they haue planted certayne sparcles of knowledge there they haue grafted which if with any meane diligence they wyll sette forth tyll some iugement they shall haue betwixt good and euil some discretion they shal attayne to discerne the good preacher from the vayne some knowlege they shall haue to perceyue hym that preacheth wel vertue and honestie from him that precheth his owne folyshe fantasie by some token signe they shall discerne him that is arrogant and sedicious from him that is meke
reste and conseruation of the holle in a naturall tranquillite so vice reygning in mans lyfe for a tyme ye open warre and sedition his goodnes cōuerteth to the settyng forthe of vertue and to his honour and glory For such is the nature of that infinite goodnes that nothinge it wyll suffre vtterly to be yll but out of al imperfection and vicious effectes or more truly to say vicious defectes his goodnes pyketh out euer some good As by example this thinge to declare this dyuelyshe nature of the dyuell who aboue al other thinges is moste pestilent and pernicious the goodnes of god vseth to good as to driue man by fere at the lest to flee from synne and wretchednes and his crueltie and malyce he vseth also to declare his iustyce and ryghtwysenes as by the miserye of vice he driueth man oft to the loue of vertue and to conceyue the felicitie therof lyke as he dothe many tymes by sycknes of body and aduersitie brynge man to helth and prosperitie and by the tyranny and wretchednes therof he induceth mā to perceyue the nature of good polycie and of al quietnes and tranquillitie restynge in the same Euen lyke as by blynde and folyshe superstition he styreth ofte tymes man to folowe syncere and trewe religyon And thus all thyng whiche appereth in mās lyfe to be playn yll viciouse his infinite goodnes turneth to good and out of all thing he pyketh som good For if there were any thing which by nature were yl than were not he infinyte goodnes the which without cōtradiction can suffre no ylle Wherfore playnely to saye euen as I thynke these thynges whiche to the worlde and to the common iugement of manne seme ylle and moste pestylent of the goodnes of god and of his highe prouidence minister vnto men most sure argument The whiche thyng I haue here nowe touched to this purpose ende that where as many men nowe adayes consideryng the state of the Christen polycie vexed with so moche sedition and heresie feare moche to see shortly therof great ruine and decaye I wolde haue them to alter that opinion And to stande fully in this perswasion that this diuysion by sectes and contrary opinion reignynge amonge christen nations the goodnes of god shall turne to his honour and glorie and to the setting forth of his true religion the whiche longe and many a day hath ben by simple superstition moche obscured and hydde ye and though it were so that in folyshely fleinge this superstition we shuld a whyle slyppe into the contrary that is to say the contempte of religion yet I doubte not but the goodnes of god in tyme conuenient wolde reduce vs at the laste to the meane and bring vnto lyght the knowlege of his true religion as he hath done in al tymes from the beginning of the world vnto this day by lyttel and lytell euer drawyng mans wekenes to the true waye And this maner with vs I dout not but that his goodnes wyll vse nowe in these dayes and so inspire and gyue lyght to the hartis of his christē flock that they all with concorde and vnitie shal to his wyl be obedient moste mekely This hope and truste I haue fyxed in my harte wherwith I moche comforte my selfe And though there be here in our nation growynge in a certayne diuision by corrupt iugement and false opynion yet I trust we shall not so farre slyppe from gooddis prouidence that it may take among vs any such rote whereby shall sprynge any sedition or of good and ciuile order any ruine or distruction but cōtrary if we as membres of one body runne all togyther after one fashion I trust at lēgth surely it shall minister a great occasion to the setting forthe of Christis trewe religion For the which cause nowe I haue conceyued this lyttel instruction exhortynge our people to vnitie and obedience the lacke wherof in the state of Christendome hath bene a great cause of moche diuision and specially in the coūtrey of Germany where as by the folyshe auoydyng of superstition they haue slipped into greatte discorde and sedition whose example I trust shall be to vs a spectacle ministringe vnto vs no small instruction specicially if we consyder groundly the cause and fūdation of all their controuersie and sedition the whiche doutles rose of thinges in no poynt necessary to mās saluation but about ceremonies and traditions to the which many men blynded by superstition leaned none other wyse thanne to Christis worde and gospel they dydde not discerne with ryght iugement betwixt thinges of themself good necessary other which ar only for the time conuenient to a certayne policie but all thinges of longe tyme receyued by custome generall decree some of them toke as goodis lawe indifferently som all turned vp so downe vndiscretely Wherfore suche persons as by the examination of them to goddis worde founde therin moche abusion fyrste the reste coude not well beare but noted them of herisie and as mouers of sedition by the reson wherof sprange y ◠great diuision wherby the coūtrey was deuided into many dyuers sectes but now by the prouidence of god eche one spyeng the foly of other they begynne to fall vnto the meane that is to say to Christis true religion gyuinge to goddis worde the full authoritie that preachinge without abrogation And as for ceremonies and traditions they suffre as thynges conueniente to maynteyne vnitie where as they repugne nother to goddis worde nor to good ciuilitie the which thyng if they had done at the begynning they shulde not by their blyndnes haue fallen to suche confusion nor by their folyshe correction of the abuses of the churche haue brought in suche a diuision Howe be it I doubt not but that the prouidence of god hath suffered this thinge for the institution of other for we may as I ofte reherse take example of that foly and runne to gyther in one course with obedience and vnitie the whiche if we do we shall doubtles shortly se the prouidence of god so worke that out of our church congregation we shal se plucked vp al superstitious abusions as contrary if we procede in our corrupt iugement and lately growen in diuision we shall without fayle slippe to like confusion For the auoydynge wherof I haue directed to the people this rude instruction mouynge them to obedience and vnitie whose nature nowe sommewhat to touche remayneth in the seconde place ¶ Wherin brefely to say this you shall vnderstande that obedience in all tymes and with all nations hath euer ben reputed the chiefe bonde and knotte of all vertue and good ciuilitie and not onely amonge vs whiche be of the chrysten flocke lighted with the spirite of god but also amonge the gentyl philosophers ladde onely by the course and power of nature with whome obedience was euer noted to be as the mother of al vertue and honestie For whan the affectes
and bodye of euerye commynaltie withoute ferther knowledge sufficiente hit is euery manne doynge his office and dewtie as he is called and by goddis prouysion therto appoynted here in this worldly polycie stedfastely to hange vppon the commune order leanyng therto constantely euer comforted with the same feythe and expectation of the euer lastynge lyfe hereafter to be hadde in immortalitie not by our owne merites but by the mere benefytte and onely goodnesse of god who to vs soo trustynge in hym hath made suche promys of his benignitie This is the mooste sure knotte as I thynke of all christen cyuilitie this generalle knowledge of thynges necessary ioyned with mekenes I thynke sufficiente to the vâ—lerned people in all other thynges whiche be â—â—â—â—â—fferente euer gyuynge obedyence to commâ—n authoritie and gladdely herynge theym whyche are directed and appoynted for to preache Christis doctryne wherby they may bothe confyrme and increase dayely theyr faythe And where as somme of theym preache â—one cleane contrarye to annother by the reasone whereof somme of you maye be perauenture brought in to somme doubte this you shall vnderstande that theyr controuersies and contrarietie for the moste parte be concernynge thinges indifferent and seldome of suche whiche be necessarye to mannes saluation Wherefore their controuersyes therin oughte to trouble you nothinge atte all For menne the whiche are of lernynge and letters in suche mattiers neuer dydde yet accorde nor agree in vnitie it is ynough that they accorde in the artycles of our feythe and as for the reste lette theym proue theyr wyttes after theyr owne pleasure mynde and lybertie Wherfore their folye therin and controuersies nedeth not to mynyster any occasyon of scrupulositie to the vnlerned people and rude but euer they takynge the generalle poyntes and artycles of Christis faythe with mekenes and humylitie muste in the reste gyue theyr obedience vnto suche thynges whiche be decreed made in the common policie ¶ But nowe I wyll speke somwhat of the obedience that you shall gyue vnto the common authorytie and also what to generall counsaylle here brefely I wyll touche And first this is sure that in all kynde of polycies among christen nations the worde of god must be of chiefe authoritie that muste haue therin the firste place and preemineÌ„ce Wherfore if any thynge be decreed contrary to that by any worldly policie it must be vtterly abrogate and boldely disobeyed with al constancy For suche barbarous tyranny may not be suffred in christen ciuilitie But contrary what so euer is decreed in any policie nothynge repugnant to Christis doctrine and to his simplicitie to that euer obedience is required wherin resteth a great grounde of christen ciuilitie to the whiche poynt if any priuate person repugne seditiousely moued by any scrupule of conscieÌ„ce conceyued folishely if he may nother be brought to knowlege by good instruction nor yet to iuste obedience with dewe admonition he is not worthy to lyue in that coÌ„men policie nor to be a meÌ„bre therof as one that abhorreth frome all good order and ciuilitie For to the obedience of princis and of all other commen orders and politike we are bounde after they be ones receyued by goddis owne worde and commaundement And suche thinges as by their own nature be indifferent are made therby to our saluation necessary so that this remayneth a sure truth that to al suche thinges as be decreed by princely authoritie to goddis worde nothynge contrarye we are by goodis worde bound after they be receyued and stablyshed to the whiche we muste gladdely be obedient with humilitie ye though they be contrary to suche thynges as be propowned by generall counsell and assemble For the which this is to be obserued that though counsell generall and vniuersall assemble of all chrysten nations be a thynge not necessary to the conseruation of Christes fayth and doctrine for as moche as it was conserued in his most purytie almoste .v. C. yere withoute any suche congregation yet for bycause it was of wise men and politike brought in to the auoydyng of schisme and heresie and stablynge of christen vnitie I thinke it not to be reiected For as it is gret superstition and playnfoly to iudge it necessarie to mans saluation ye and a great token of infidelitie and of dystruste in the goodnes of god who hath promysed to al men in al places and at al tymes eternal saluation when so euer where so euer with faythful trust they cal for the same so it is a tokeÌ„ of great arrogancye and lacke of christen humilitie hit vtterly to refuse whan so euer hit is taken as a collation and a conferrynge to gether of lerned men for the inuention and trialle of the truthe concernynge suche thinges as pertayne to relygion as hit was at the fyrste institution at the whiche tyme the thinges driuen out by counsell generall were of none authoritie vnto the time that princis in euery nation dyd receyue and stablyshe them in their countreys by the consent of the same as it is euideÌ„t by diuers lawes imperial by the which such thinges as were conceyued in couÌ„sel generall were authorised confyrmed Wherfore to coÌ„pare these authorities to gyther with boute of preemyneÌ„ce of the same it is small reson For as moch as such thiÌ„ges as be propouned by general couÌ„sell asseÌ„ble be of none authoritie among the people in any couÌ„trey tyl they be confirmed by princely power and coÌ„mon couÌ„sell Wherfore this foloweth surely that the same authoritie may suche thynges reiecte whan tyme place and other occasion that doth require with good reason This therfore semeth to me a sure conclusion that rather we ought to gyue obedience to that thynge whiche is decreed by comon authoritie in euery nation then to such as is propowned by generall assemble vniuersall counsell For suche thinges are but counsels in dede and bynde no man tyll they be by common consent receyued the whiche euer by the same maye be also dissolued and specially touchynge suche thynges that are indifferente the whiche at the fyrste counsels were euer omytted and left to the order of worldly policie but after that the see of Rome toke this heed ouer al christen nations by lytle litel in general asseÌ„bles they began to define haÌ„dle thinges ê‘taining to y â— worldly policy for the mainteining of y e pompe arrogancy the which they atteyned to by pÌ„tense of religion Wherfore the couÌ„sels succeding the same heed smellid therof sauorid moch of worldly vanite but if they had coÌ„tinued after y â— firste institution only medlyng with y â— interpretation of scripture thinges ê‘tayning by necessite to maÌ„s saluatioÌ„ I thinke to this day no christeÌ„ prince nor nation wold in any point haue made to theÌ„ any coÌ„trary coÌ„stitution but nowe sith that popes in general couÌ„sels coÌ„trary to the order of y â— same haue med led with maters ê‘taining to worldly policy meruayl
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
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
religion stondeth in brotherly loue and euery one to his power helpyng eche other to commune the gyftes of god to our coÌ„mon comforte and so liftyng vp our hartes from all worldly affection to put our hole confidence and truste in his goodnes liuing in him and not in our selfes there settynge all our comfort and ioye louynge hym with harte aboue all thynge and all thinges for him In this christen people shortly to conclude stondeth the puritie of trewe religion in so moch that he of what state coÌ„dicion so euer he be y t thus loueth god as maker gouernour of al with reuereÌ„t drede of brekynge his precept coÌ„mandmeÌ„t euer beryng to him lo uyng fere fearful loue with hart obedieÌ„t to the same This maÌ„ I say is a pfyte religious man though he be nother couered with sainct Benets cote nor yet with saynt Francys ye though he be at ploughe and the carte and labourynge the grounde yet may he be as perfite in religion as the moste perfyte monke lyuynge in his cloyster But here frendes I wolde not ye shulde of me take occasion to condemne all these monastical sortes kindes of religion which for the conseruation setting forward of this pure and perfyt religion of Christ by holy reuereÌ„t fathers haue ben inueÌ„ted coÌ„stitute loÌ„ge many yeres by coÌ„mon authorite amoÌ„g vs receiued for this opinioÌ„ I wold not haue you to coÌ„ceiue which abhorrith from christen ciuilitie But by this meane I shal induce you to perceyue somwhat the better this blynde superstition whiche is a playne contrary to pure religion the whiche as you haue harde requyreth ardent loue of god myngled also with some reuerent feare for euery christen hart must feare to breake and transgresse the commaundemeÌ„t of god Wherfore we must bere towarde god both fearefull loue and louynge feare the which thynge as you shall nowe here hathe minystred the grounde to all superstition whiche brefely to saye is nothynge elles but a scrupulous and a seruyle maner of the honourynge of god conceyued in the harte of man by ouermoche feare of the transgression of the commaundement of god whiche bringeth in corrupte iugement makynge vs to iudge that thynge to pertayne to his honour and trewe religion whiche dothe nat in dede but hangeth onely of mannes constitution As by example some of vs are so superstitious that if they here not .iii. masses euery day in the honour of the Trinitie though they haue busynes of great necessitie yet greuousely they iudge them selfes to offende the maiestie of god And some if they crosse not them selfes at sainct IohnÌ„s gospell or kysse nat the paxe in the masse tyme thynke in that day scante to spede well suche is the superstitious fere in many mens myndes whiche hath gyuen occasion to so many sortes and kyndes of monasticalle lyues and solitarie religion For many men consideringe the dangers abrode in the worlde ministred to them by manyfolde occasion and weyinge with them selfes their owne fraylnes and imbecillitie wherby they perceyued they coulde not resist the common pleasures and vanities of the worlde and so fearyng to be trapped therby fledde into wyldernes solitarie places auoydyng the worldly companye there lyuynge at the firste in greatte quietnes of mynde by whose example many other moued by lyttel and lyttel grew to a great company and made in wyldernes as hit were a lyttell polycie amonge whom at the begynnyng bothe vertue and lernynge came to great perfection in soo moche that other obseruynge theyr constaunce and austeritie of lyfe lyuinge abrode amonge the common pleasures begynnynge to distruste to their kynde of lyues fearyng the displeasure of god with ouermoch drede of liuing abrode iudged superstitiousely the pcrfection of Christis religion in that solitarie kynde of lyfe onely to remayne by the reason wherof that noÌ„bre nowe in our days is ouermoch growen whiche so haue fylled monasteries that many cities almoste be lefte voyde to the great ruine of common ciuilitie But of this hereafter and to retourne to the pourpose nowe after that by these few wordes somwhat I thinke you do perceiue what is true religioÌ„ and what superstition and wherin they differre For as true religion is the honour of god with reuerent fere of disobeying of his preceptes so superstition is a scrupulous honour myngled with ouermoche and seruyle feare with meruaylous disquieting of the weke conscience blynde the whiche by corrupt iugement taketh suche thynge to pertayne of necessitie to the honour of god which in dede nothyng so doth but hangeth onely vpon mans consent so that by this I saye nowe you shall be induced playnly to confesse moch blynde superstition to reigne in your hartes as I shall nowe partely note For all sortes and kyndes of superstition here to prosecute shuld be ouerlonge nothinge necessarie to my purpose sufficient it shalbe som to descrybe the reste leauyng to your owne examination And fyrst thinke not you that like as there hath bene some to the great sorowe of honest myndes which lately blynded by superstition haue iuged the vnitie of Christis churche vtterly to be broken by pluckynge frome the pope his vsurped power ouer vs and superioritie so there be some other of no lesse blyndnes whych if the organes shoulde be plucked oute of the churche and the curyous syngynge tempered and broughte to a conuenyente meane ye or yf the prayers commonly sayde amonge vs in temples in a strange tongue of the people not vnderstonde shoulde openly be rehersed in the mother tongue to the entente that the affecte of the harte myght therby rather be styrred to the trewe honour of god whiche I say wolde lykewyse iuge with no lesse superstition Christes relygion vtterly to be ouer tourned And further if to priestes the mynisters of goddis worde libertye were graunted by common authoritie to marye and take wyues for the auoydynge of Fornycation wolde they not thynke that christian purytie were vtterly than extincte ye and if the holy dayes and masses also celebrat vpoÌ„ the same were brought to lesse nombre than wolde they say Christ were vtterly driuen awaye And yet ferther yf monasteryes shoulde be mynisshed and of theym the foundations altered ye thoughe it were to the hygh settynge forwarde of vertue and lernynge yet wolde many of you thinke Christis relygion vtterly therby to peryshe Suche is our blyndnes suche is our foly And what trow you coÌ„cernyng the sacramentes that many of vs haue not also of them very folyshe superstitious opinioÌ„ lokynge onely to the outwarde sygne and ceremony nothynge consyderynge the inwarde and heuenly mysterie Be there not som amonge vs thynke you that wold iuge their childreÌ„ not to be wel baptised and christened if they were not dipped in the fount quite ouer the heed wherby the childe oft tymes coÌ„ceyueth his deth yet this is but a rite a custome diuersely vsed amonge diuers natioÌ„s nothing ê‘teining to y â— substance of
out of memorie For such is their pestilent persuasion that all thinge they wolde as it semeth bringe to confusion nothinge admittynge at all but that whiche is in scripture expressely conteyned whiche they also wyll vuderstonde after their owne fantasie to the contrarienge wherof yf you bring the sentence of any auncient doctour as of Ierome Austyne Gregorie or Ambrose their authoritie by and by they trede vnder fote sayinge they were men to whose iudgement they be nothinge bounden at al And if you begyn to reson with them to conuince theÌ„of this their blynd arrogancy streight waye your reson they shake of saying it is draweÌ„ out of sophisticall philosophy so after this maner many of vs our arrogant blyndenes blyndely defende from the which by no meane we wyl be deliuered but sturdely staÌ„de in the defence of the same whiche thynges frendes is soore to be lamented For these men vnder the presence of libertie couertly purpose to distroye all christen policie and soo in conclusion bringe al to manyfest ruine and vtter confusion For what can you loke other of them whiche so arrogantly dispise all ceremonies rytes and ecclesiastical lawes al holsome customes and traditions but at the last also the certayne ruyne destruction of all christen puritie and true religioÌ„ And if it were not that by the high wisedom and policie of our prince I haue greatte hoope and sure truste some remedies shortly to be prouided wherby our hartes shalbe purged of such blindnes coÌ„cernyng religioÌ„ I might me semeth make a sure conclusion that shortly we shulde â–ª se brought in here in our couÌ„trey by this our owne blyndnes our owne confusion the whiche nowe as one of the effectes consequent and of necessitie annexed to the same amonge other I wylle brefely shew For frendes of this be you assured this blyndenes of religion reigninge in our hartes as I haue declared partely by superstition and partly by arrogant opinion can not longe contynue without dyuellishe effectes of the whiche some we se all redy to our great sorowe put before our eies and some I wyll touche whiche all men do not obserue though some of them be all redy put in effecte and some by all coniecture are lyke to succede excepte by his prouydence chiefly who gouerneth all they may be from vs aduerted and vtterly turned away What meruailous effectes howe diuers and straunge this dyuellyshe blyndenes worketh in mannes mynde I wyll not no nor if I wold I can not all expresse For euen as god hym selfe is nothynge but truthe and wysedome so the dyuel is nothynge but blyndnes and foly and as god by wysedom as by the chief instrument worketh all that is good both in heuen and erthe soo the dyuell by blyndnes worketh all that is euyl here in mannes lyfe and with that as with the chefe instrument impugneth euer beâ—yly the workes of goddis wysedome and prouydence as by example by the blyndnes comynge of the lacke of knowledge of thynges he maketh mans mynde rude and ignorant lettynge hym therby frome the admyration and contemplation of Nature and of all power therof wherby elles he myghte be styrred to consyder the bountyfulle goodnesse of god of whome nature taketh all her vertue and power By this blyndenes also he bringeth man to the obedience of his vayne and beastely affectes by the reason wherof he neuer tastethe of the swetenes of vertue and into that gardein he neuer doth entre ye or yet if he doo there he can not tary at all but streyght way is caste out agayne to that Eue beynge ouer obedient This I coulde confyrme by many places of scripture But I wylle not nowe tarye thervppon nor be about to expresse vnto you the hole course of this dyuellyshe blyndnes nor the romblyng effectis whiche the dyuell by this instrumente bringeth forth here in the myserable and wretched lyfe of manne to the common distruction of all vertue order and ciuilitie wherof he is by his corrupte nature ennemy but I wyl somwhat touche only certayn effectis and them somwhat open to you the whiche this blyndnes in religion whiche I haue shewed ye or rather we in our lyfe dayely playnly do shewe to reigne in our hartes partly by vayne superstition and partly by arrogant light opinion hath and dothe daily bringe forth here in our countrey And fyrst as touchinge the effectes of blind supstition what it hath done all redy it is to you al more manifest thaÌ„ nedeth declaratioÌ„ For what disobedieÌ„ce to coÌ„mon lawes good and expedient to the welth of this realme and what disobedience to the princely authorite to the whiche by goddis lawe straytely all trewe subiectes are bounden hath lately bene shewed and hath succeded as an effecte of this blynd superstition we dere frendes to the great sorow of suche myndes as of harte desyre the coÌ„mon quietnes these days paste haue sene in them whiche nothinge fearynge the crueltie of peyne haue to the worlde testified by their deathe their disobedience moued by vayne and fals superstition whiche grewe in their hartes and there was stablyshed vnder pretexrte of trewe religion by the whiche perswasion they more boldly than wysely by the iudgement of wyse men suffered their deth So that in this playnly moste christen people here you may se the moste dyuellyshe effecte of this superstition whiche induced men of such lernynge of suche wytte and of suche perfectnes of religion as some of them which suffred were noted to be so to be disobediente to common authorite so wilfully to repugne ageinst the same that more gladly in their superstitious opinion they ranne vnto deathe and with more pacience sufferynge the same semed it to desyre then many of vs desyre the swetenes of this lyfe or pleasure therof Suche was their blyndnes whiche so blynded their hartes that contrary to al cours and lawe of nature they gladly that thinge suffred that man naturally euer doth abhorre But as I sayde herein you may se the great strength and power of sturdy superstition whiche so hath ouerruÌ„ne y â— wyttes of witty ê‘sons coloured with the spice of religioÌ„ that al power of nature they vtterly ouercame but of this effect I wyl speke no more trusting that the example of these shall gyue vnto you all sufficient warnynge and monition to auoyde all suche blynde superstition yet hereafter in his place I shall not pretermytte somewhat to say concernyng the instruction of your weake conscience and knowlege in this behalf For what disquietnes reigneth in these hartes whiche by superstition are corruptly infecte by the reason wherof they be as it were into dyuers partes rent I wyll not be about here to expresse but leue it to the iugement of them which fele theÌ„ selfes vexed therwith For here was my purpose only to touche this effect of superstitioÌ„ to the declaration whereof these fewe wordes as I think haue ben sufficient wherfore consequeÌ„tly I wyll
playne arrogancye and the streyghte waye and certayne to brynge all to vncertayntie so that boldely I dare affyrme that this perswasyon hathe sette in many of vs of many thynges corrupte opinyon And thus whatte by superstition and what by arrogant opinion many of our iudgementes dere frendes are fowle and perniciously corrupte by the whiche we are nowe induced by false and blynde perswasion to conceyue eche one of other an odious and a corrupt opinyon by the reasone whereof somme of vs are called of the newe fashyon and somme of the olde somme phariseys and some schismatykes and some also playne heretikes As by example this somwhat to declare such as repugne ageynst the pride of Rome gladly shakyng of the yocke therof and wyllyng to receyue some newe doctrine to the comforte of their myndes suche as newe fangled persones be noted of other to be of the newe facion ye and suche as besye them selfes in redynge of newe bokes and scripture freely condempnynge manye of the olde customes by processe of tyme growen to great abuse though their purpose be neuer soo good yet shall not they scape the note of an heretyke or els of more gentylnesse they shall be called but a schismatike wherin I dout not to pronounce that they be euyll iudged and that they whiche so iudge haue conceyued of them a corrupte iudgement For the moste parte I dare saye of them whiche be called of the newe facion lyke trewe and obedient personnes bothe to god and their prince wolde gladly with common quietnesse the alteration of certayne ceremonies and customes of the churche to the encrease of all vertue and of true religion and yet contrary they are iuged euen lyke as many other whiche are noted to be of the olde facion bycause they not gladly sette forwarde this newe mutation but sommewhat styffely stycke in the olde ceremonies and rytes of the Churche wherein they haue benne of youthe broughte vppe and taken of their fathers the same customes not condempnynge lyghtly the constitutions ecclesiasticall these I say are iudged of other to be superstitious and pharisaicall folyshe and papisticall the whiche also I dare with no lesse boldnes affirme than I dyd of the other that they ar mysiudged For of them the moste parte vndoubtedly though they some thynge stycke in the olde customes as thinges of longe tyme receyued for good order and polycie yet whan so euer it shal appere by cōmon counsell here in our countrey them to chaunge and vtterly to abrogate substitutinge other by common assent they wyll euer be gladde as true and loyall subiectes to all suche to be obedient but in the meane tyme though lyke quiet modest and obedient persones they stande in the olde they are not to be blamed as pharisees but rather deserue prayse therin declaring their duetie obedience from the whiche lyghtly they ar not moued accordinge to Poules counsayle with euery newe inuention by lyght braynes brought in contrary to good order and al ciuile constitution wherfore without fayle many of those of the olde facion are of the newe lykewise mysiudged and wrongefully taken as they be of the other and so though some of the olde facion be peraduenture yet playne superstitious for superstitiō so shortly wil not be pluckid vtterly out of mind ye and though somme of the newe be in harte of true religion vtter dispisers as if it were not for feare of deathe I thinke playnely they wolde to the worlde declare yet I doubt not but the most part both of the newe facion and also of the olde of the truthe be ryght studious and of true religion moche desirous and dayly doo praye vnto him who is the onely fountayne of all vertue truthe that it maye please him so to light their hartes and conscience that by his grace delyuered from blyndenes they may at the last se some sparkle of his lyght and truthe of the whiche nowe one iudgeth an other to be no parttaker at all but echeone blyndely iudgethe other to be blynde eche one iudgeth other to erre and to be slypped from the trewe and catholike faithe the which some by newe facion pretende to bring in and some by the olde study to defende so that by this contention whyle euery man besily endeuoreth him selfe to maynteyne among vs this true and catholike faythe of Christe the meane tyme is vnder growing secretly in our hartes this lamentable diuision the very bracke of the groūde of Christis religion whiche is founded grounded vppon vnitie wherof here is amonge vs a playn and manifest dissolution For he that thinketh that in those hartes resteth christen vnitie where as one in harte iudgeth an other to be an heretike he is playne frantike and lacketh the common sense he is eyther blynde or playnely wyll not see the whiche thynketh that with suche contrary and corrupte iudgementes may be conserued this spirituall vnitie which requireth our hartes as in a common bande to be knytte and coupled to gether in charite wherof betwixt the newe facion and the olde our hartes are soo voyde and soo colde that I thinke many of vs there be whiche withoute grefe wolde see their christen brother to hange vpon a galowes tree Suche enuye malice of one to an other is growyng in amonge vs that I can not se howe we may iustely be called membres of this spirituall body of Christe in the whiche as by charitie all partis do flouryshe and growe in vnitie receyuynge grace and spirituall comforte of that heuenly heed soo by malyce and rancour the same falle in diuisyon and for lacke of that spiryte receyued of that heed runne into manifest ruine and destruction The experience whereof here amonge our self dayly we se where as you may perceyue one nothing gladde to helpe an other though he be in extreme necessitie one nothynge prompte to gyue succour to other thoughe for lacke therof he shulde incontinent dye one not redy to instruct an other though he iuge hym to be in greatte errour and folye one not redy to beare the weakenes of an other though he be of greatte simplicitie but contrarye one denyethe helpe and succour to other euery one fleethe the instruction of other no man gladdely nor wyllyngly admonyssheth his christian brother but suffereth hym to erre and hath him in derision For suche is the diuision growyng in by folyshe simplicitie and arrogant opinion that one of vs in no meane may abyde of the other any brotherly admonition but euer one hathe an other suspecte that with some corrupt and newe opinion he wyll infecte his iudgement and bringe hym into some pernicious errour contrarye to Christis catholyke faithe and religion Thus in spirite and harte we be deuyded and of this spirituall vnitie is growen a playn bracke and dissolution which is an effect consequently folowing the cōmon corruption of our iugementes which we conceyue one of an other the whiche thynge is open vnto all theym that delyte
vertuous And of this ê‘auenture here after in his place bicause I iudge it moche to you at this tyme expedient and necessary I shall somwhat say concernyng the difference betwyxt the good preacher and the euyll and howe you shall knowe one frome the other whiche shall be no small helpe to delyuer vs from this blyndnes that we nowe be in wrapped mysiudgyng one an other wherof nowe in some parte the causes you see whiche is in dede nothynge harde to perceyue and I wold to god it were no lesse harde to fynd and apply remedy but euen as it is in the body of man to fynde the disese and the cause therof though it be not easy nor lyght nor to euery man open and playne yet it is not soo harde as it appereth to me as with prudent experieÌ„ce to apply remedyes to the same in tyme and place conuenient And so here lykewyse in this our purpose nowe to note these causes of our blyndnes as prechers obstinacie and leuitie of mynde was no greatte difficultie but open to euery mans eye but to fynde out remedies conuenient now to the same applying them to the restitution of this desyred vnitie this is not lyght this is not in my power this is not of my wytte nor capacitie Wherfore a great parte of this thinge commyttinge to the prouidence of god whose order and gouernaunce to lacke I trust yet our synnes haue not deserued a great parte to the hye policie of our most noble prince whose cares studyes and thoughtes lye holly therin I shall nowe in the reste moue exhorte instruct you most christeÌ„ people with certayn thinges the which for the most parte lye in your owne diligeÌ„ce be put in your own power wher by you may yf you wyll endeuour your selfe as I doubt not but ye wyll greatly sette forwarde bothe the restorynge and the quiete conseruing of this so moche of all men desired and praysed vnitie For though it be so that out warde remedyes by foreyn causes adhihyte may to this purpose gyue moch preferment greatly promoting and settynge forwarde the same yet this can not be douted but that in your selfes stoÌ„deth a great parte of the hole matter as in whom the grouÌ„de and foundation therof holly doth lye none other wyse than it dothe in them whiche labour in bodily disease in whom you see that all be it phisitions by medicines and other out ward remedies moche do conferre to the helth of their pacientes by good experience ministrynge the same yet a great parte of their restitution lyeth in them selfes by good diet quiet order and other good gouernaunce temperynge their affectes without the whiche all crafte of phisyke lyttell dothe auayle And yet here in this purpose dere frendes we are in moche better case than they be whiche are vexed and labour of bodyly disease for as moche as we haue the presence of our phisition the heuenly spirite and diuyne power euer attehande more redy at all tymes to minister vs remedies than we by our owne blyndnes and negligent foly lette be therof desyrous Wherfore as I sayd moche lyeth in our selues bothe to restore and conserue this heuenly vnite we muste dispose our selfes with hart wyl vtterly to cast away this blynde superstition and arrogaÌ„t foly and with diligent indeuour and cure forme our iudgementes with ryght knowlege and conuenient obedience that we maye therby the better auoydynge the dissolution of the vnitie spiritual without al confusion of policie annexed therto as membres of one body knytte to one heed here in this lyfe inioye common quietues and hereafter eternal felicite wherof you al most christen people by nature are feruently desyrous the whiche desyre I trust in you shal neuer be fouÌ„de vayne but bringe forthe at the last suche fruite and perfection as to suche ardent desire noble affecte is due and conuenient For of this be you certayne and sure that the infinite goodnes of the diuine power neuer leueth such hartes desert without succour and helpe whiche with feruent desyre and sure affiaunce faithe and truste annexed therto diligently seke and inserche therby to haue the knowledge of truthe and honestie And lette this be a sure grounde stabled in your hartes of the which you shal neuer be deceyued for god neuer suffreth them by any meanes to be deluded whiche put their affiance and truste in hym as I doubte not but you doo Wherfore I wyll nowe procede vnto my purpose All though it be so mooste christen people that som of vs by blyndnes as I haue shewed before haue our iugementes corrupte the which thing dayely also openly to the worlde we testifie yet excepte affection to wyn owne countrey vtterly blynd me also this I thinke I may boldly truly affirme that for the mooste parte vniuersally there is amonge vs as true christen simplicitie good religion as there is in any other christian nation or at the least this I may saye that to haue the same stabled amonge vs in wylle and desyre we gyue place to none other And of this we haue euer had the fame syth Christis doctrin was fyrst amonge vs preched and taugth wherfore at the leest this wyll as presupposed I take to be in vs and take it also as no small grounde to the rest whiche I shall say for as wyse men write he hath nowe halfe atteyned vertue honestie that of him selfe bryngeth good wyll and desyre to the attaynynge therof And our master Christ also this euer as chiefe ground requireth in vs the reste by his spirite in our hartes euer fourmyng Therfore nowe this presupposynge I shal procede to prescribe and declare vnto you certayne generall groundes wherby you maye concernyng some such thinges as nowe in these dayes be in great contention and so of the brack of this spirituall vnitie a great occasion so form your iugementes with conuenteÌ„t knowlege and obedience that you may be in some parte better delyuered both from vayne and fals superstitioÌ„ and also from lyght and arrogaÌ„t opinion wherin suche iugement as by longe redynge of scripture it hath pleased god to giue vnto me and suche as I thinke al christen hartes to be fourmed with all bothe by conuenience and necessitie suche iudgement I say I shall as it were in a lytel table brefely to you propose besechinge you all with the same hartes therin to loke and with the same affectes the same to rede that I write hit withal the whiche I testifie god who only seeth the harte and priuie thought of man is the very same wherwith I haue instruct myn own mynd and conscieÌ„ce Requiryng you also that if I shal appere vnto any of you in any parte to erre and corruptly to iudge that it wylle please you with the same mynde to admonyshe me therof that I wryte to you with all For euer I wyl be to hyer iugement conformable And for bycause
howe that as it hath bene many yeres vsurped it is to the very spirituall vnitie nother necessarye nor yet conuenient and so I truste sommewhat the better your consciences shall be delyuered from suche scrupulositie as may take from your myndes christen quietnes and vnite And fyrst most christen people this is of you al as most open and manifest to be taken as a sure truthe that all be it the olde testamente wherin god to the people of Israel declared his first wil be called the scripture of god and his very lawe yet for as moche as Paule testifieth all thinges to them as in a shadowe grossely there to be shewed accordyng to their rude capacite the which to vs after clerely were opened by our mayster Christe to whose glorye all the lawe tended we therfore may say all the lawe of god in Christe to be as in a somme conteyned who is the perfection and ende of all lawe it is he only that in the olde lawe was figured and now in the newe law of the gospell openly is to vs declared in so moche that this boldely we maye affyrme goddis lawe holly and perfitely in the gospell to be conteyned for as moche as Christ in whom all law of god is fully as in a sōme gathered is there to vs clerely taught nothīg to be necessary to our saluatiō wherof in y e gospel we haue not expresse mention or at the leste oute of that deduced by some certayne reason and open demonstration For as touching the traditiōs of faders though they be moche expedient to the increse and maintenance of Christis gospell and truthe yet of suche strength and power they be not that to their obseruation we be of necessytie bounden vnder peyne of vtter damnation nor yet they be not of any suche necessitie that to the alteration of them ye or vtter abrogation ensueth by and by the ruyne and destruction of all christen ciuilitie and religion Wherfore though it were soo as it is not in dede that this superioritie of the pope were to vs by tradition descended gyuen yet it is not of this nature and necessitie that without hit we can not attayne to our saluation For by suche bonde no christen nation at anye tyme receyued any mans tradition This therfore we may affirme now dere frendes as sure and true that if we can not fynde this superioritie clerely vnto vs in the gospell expressed nor of the same manifestly deduced by clere interpretation it is not to our saluation of hye necessitie the whiche thinge to seke and out of the gospell to pyke I thynke is lyke as to seke and to pyke darkenesse out of the lyght For to my iugement all thynge there indifferently weyinge all appereth playne contrary in so moche that to me considering the sōme and hole cours of Christis doctrine he semed nothinge lesse to go about than to stablyshe amonge his disciples and amonge theym that wold make profession of his name any such superioritie but leuyng all suche thynges to princes worldly polycie purposed to drawe the hartes of his scholers from all suche ambicious and vayne desyre and turne them to the sight and cōtemplation of suche thynges as be celestial and of nature pure and euerlasting seperate from al this worldly vanitie euer wylling them to hang vpon the desyre of suche thynges as bretherne to gether knytte in a certayn equalite vtterly excludyng al cōtention for any maner superiorite he euer taught his disciples as membres of one body coupled together in perfyt loue and vnite to hang vpon him only as vpon the true heed fountayn of al suche thynges as they shuld euer desyre leauyng the order of al worldly thinges as I saide to suche as by office haue cure of the same for as moch as that perteyneth to worldly policie wherof he wolde haue his disciples to haue in a maner cōtempt to be in the world as out of the worlde rather to refuse al suche besy policie careful study of transitorie thinges thā therby to be let from the office of pure christianitie which chiefly doth rest stonde in this with despisynge of all such thinges with feruent hart and affection euer to desyre thinges euerlastyng and eternall To this rūneth the course of al Christis doctrine which by his mouth he taught by his disciples to vs in writing hath left in so moche that of his doctrine to gether that amōg his disciples he shuld stable any suche superiorite so therby to deriue it to the bishoppe of Rome is manifestly to turne al thing vp so down to the cleane cōtrary the which thinge Christ him selfe in dyuers places of his gospel particularly doth teache expresse For where as his disciples not yet perfyte nor lyghted with his spirite but hauynge a lyttel of the spirite of the worlde stroue amonge theym selfe for superyoritie of place he made aunswere instructinge them this Princis of the worlde and other whyche haue not as yet the heuenly guste stryue for suche thynges as they whiche haue theyr hartes fyxed therin But you whom I wolde haue to conceyue other desires shal not do so for as moche as all suche contention cometh of playne arrogancye frome the whiche I wolde haue you vtterly to abhorre and stablynge in your hartes by humilitie the contempte of all suche thynges contende alway to the desyre of the heuenly and celestiall to the whiche if you wyll attayne euen as this chylde here stondynge amonge you liueth in simplycite vtterly without care of worldly vanitie so must you leauynge asyde all contention for all worldly thinge and all superioritie beare hartes pure without affection euer lokynge vp to the heuenly conuersation therin settynge all your comfort and ioye after this sentence Christe answered to his disciples stryuynge amonge them selfes for superioritie moued by ambition wherin he manifestly declareth that if he had purposed to stably she amonge them any order of superioritie or degree he wolde then moued therof haue made some mention commandynge the reste to gyue obedience to suche heed and order but in all the course of his doctrine you shall neuer fynde any mention or memory of suche institution and polycie For this is a sure thynge of you all to be taken as moste true that the chief poynt of Christis doctryne stondethe in this to perswade all those whiche wolde be his true disciples this to conceiue as a chiefe grounde with obedience to al worldly policie not beinge contrary to y e glory of god to vse these worldly thīges as passingers pylgrims nothyng restinge thervpō to be in the worlde as out of the worlde and to vse this lyfe as a meane to lyfe wherof this is but a shadowe puttynge no affiance nor truste therin but holly to hange vpon hym who is the onely foūtayne of all goodnesse and truthe and with the desyre
Christis religion For though in euery ê‘ticular church prouiÌ„ce it be conuenieÌ„t to haue one heed to gouerne for the auoyding of confusion wherfore byshops were institute aboue all priestes in euery church cathedral as testifieth al antiquite yet by lyke example therof to induce the same to be so conuenient in the hole body as it is in euery parte is playne foly and not without manifeste lacke of iudgemeÌ„t For where as in the hole body of Christis churche be so many sondry nations and therin besyde the diuersities of tongues and maners so diuers polycies and ordynaunces of lawes that one maÌ„ therof to haue knowlege and experience which is required to the ryght iudgement of causes it semeth impossible How shuld it be thought conuenient in suche a body to constitute one heed with suche authoritie to whose iudgement in all causes to hym deuolued and brought all the reste of christian nations shulde stonde and be obedient For thoughe he were a man of mooste hye perfection and of wysedome mooste polytyke seynge that the administration of Iustice and equitie standeth a greate parte in the knowledge of the particular circumstaunces of causes howe shuld he to so many nations of whom he hath no knowlege nor experience giue iustice with truth equitie For it can none other wyse be but that one man and one hede so ignoraunt of thynges not hauyng particuler instruction therof shal be impotent and lacke power be he neuer so good to satisfie all suche persons and causes whiche by appellation out of diuers countreis and nations shuld thither be referred by the reason wherof shuld succede many iniust wronge iudgemeÌ„tes as we both by olde story to whose gouernance he coÌ„mytted his church as to his very vicar in dede euer faythefullye haue trusted vpon him with sure fayth and confideÌ„ce Wherfore frendes if we with louinge harte one to an other hange vppon hym as vppon the hed and onely fountayne of all good passing this lyfe in the vse of these thynges traunsitorye and vayne as in a pylgremage euer desyrynge to come to our home there to enioye thynges stable and sure doubte ye not but we then gouerned by his spirite his onely vicar in erthe thoughe we neuer knewe pope nor cardinall shall kepe his trewe vnitie whiche is conserued as by the chief grounde by faithful loue in hym and louing charitie one to an other euery one gladde to succour other euery one gladde to instructe other as his christian brother This we maye doo withoute mention of the bysshoppe of Rome and knowlege of that heed and so conseruynge the groundes of scripture and of the gospell of god which are but fewe in nombre easye to be kepte in memory wherby liuynge in christen ciuilytie with obedience to our prince and to all suche thynges as be stablyshed by comon authoritie here in our nation we may at the laste attayne to our felicitie though we neuer here worde of this superioritie whiche is a thyng of nature indifferent by the reson wherof it taketh his power strength of the common consente of man and agrement and so som christian nations may it receyue and maynteyne and some hit reiecte without offence of anye groundes of Scripture necessarye to mannes saluation and withoute anye breche of the christian vnitie by schysme or heresie to the whiche shoulde insue euerlastynge dampnation For heresye and schysme are not iustely to be ascrybed to anye nation excepte they slyppe from the manyfeste groundes of scripture in the gospel expressed or in generall counsayle receiued by interpretation where as of the wordes of scripture was gathered diuerse sentence and variable concernynge suche thinges as of necessite perteyne to mans saluation of the whiche sorte this superioritie of the byshoppe of Rome which he hath by the pacience of christen prynces longe abused is none as I thynke now is open clerely to you all Wherfore dere frendes I doute not nowe at all but that ye consyderynge the nature of this thynge as hit is in it selfe whiche is not of necessitie to mans saluation but a thynge indifferent whiche may be receyued and maye be reiecte by common consent I doubte not I say but that ye wyll without scrupule of conscyence of harte therto be obedient ye to al other thing which by common authorite here in our contrey hereafter shalbe decreed concernynge the reformatioÌ„ of al suche thingis as perteine to religioÌ„ and to the purgynge of vayne suê‘sticion I dout not but that the redresse of all ceremonies in the church customs rites ecclesiastical ye wil gladly we ought rather to gyue obedience in such thinges to princely authoritie here in our nation thaÌ„ to suche thinges as be propouned by general assemble and congregation where as is no power of commaundement in thinges indifferente but only instructioÌ„ and brotherly exhortation wherof Christis doctrine taketh all his grounde and foundation without any ciuile punyshement or compulsion For Christ requireth the hart to his worde frankely and frely gyuinge obedience ye and the ende and perfection of his doctrine and commandment is to induce man by loue to vertue causynge alway his disciples that thyng to do by loue onely moued which other obserue for feare of punyshement For the which cause as I thynke suche thinges as were propowned in the fyrste counsels longe many a day were not called lawes byndynge maÌ„ with authorite but only canons and certayne rules wherwith man frely customing him self might be gentilly induced to folow the trade of vertue honestie And this to be true declareth a lawe made of the emperour Iustinian wherby to suche rytes and customes ecclesiastical as from the see of Rome and general assemble were deriued to many other natioÌ„s he gyueth power and strength of lawes settyng them in ful authoritie the whiche before bounde no man but were receyued at libertie Wherfore it appereth that suche thinges as by generalle counsell are propowned and to christen polycye thought conuenient be of no strengthe power nor laufull authoritie and oblygatorie vntylle they be of euery nation receyued by coÌ„mon assâ—t by the vertue wherof they may ageyn be dissolued and vtterly abrogate as tyme and place prudently considered the same shall requyre This you muste thinke and this you muste doo with mekenes and obedience moste christen people if you wyll be of the christian flocke And soo after this maner frendes formyng your iugementes and fleing from al superstition you shall among your selfe moche sette forwarde the truthe of the gospell and of all good religion and soo consequently lyuing to gether in brotherly loue euery man in his offyce doinge his duetie we shall at laste by concorde and vnitie attayne to our ende and perfyte felicite ¶ And thus I truste moste christen people that you nowe after this consideration had with your selfes as well of the spirituall lyfe with the power therin of Christe gyuen to all them whiche by
scripture storye nor good reason dryueth vs to confesse this superioritie that tyme taken as of Scripture necessarye for than his decree hadde bene ryghte foolysshe by lawe to stablyshe that whiche of the gospelle doctrine shuld be so necessary But to the purpose he thenne was made heed but not by authoritie of the generall counselle but onely of the emperour who by his prudence and policie thoughte it expedient to stablysshe one heed to order suche thinges and putte in effecte at all tymes whiche were by generall counsell conceyued and decreed concernynge the interpretation of scripture the controuersie wherof at the fyrst begynnyng was onely there intreated and no other thynge perteynynge to polycye Suche thynges were euer lefte to the iudgement of Princis and of euery commynaltie and there the dyuersitie of opinyons in scripture were euer brought to a certayne vnitie and concorde This Authoritie only had the bysshoppe of Rome at the fyrste begynnyng of his superioritie as it apperethe by generalle counsaylles and with this he contynued manye yeres neuer attentynge farther vntylle at the laste by longe warres and moche greatte dyuision amonge princys the Empyre of Rome fell in moche ruyne and decaye the whyche gaue the fyrste occasyon to this greatte heddy power and authoritie of Rome For as the Emperour decayed by prowde dyuysyon so the pope increased by symple superstytion For to that authorytie whiche firste he had of Constantyne his successours in the empire added moche more gyuynge theym priuiledge and possession with moche worldely authoritie and iurysdyction thynking therby moch to honour god whose vicar in erth he soone after beganne to call hym selfe For as soone as this authoritie by emperours was stablyshed than he of hym selfe beganne to call generall counsayle and there many other thynges to decree besyde scripture whiche were iudged partely to be good for the conseruation of Christis doctryne as dyuers decrees and ecclesiasticalle lawes and partely for the mayntenance of this vnitie of heed which then appered for the auoyding of schisme and diuision to the world almost necessary and specially after that purgatorie after a newe facion was inuented and surely iudged to be for therby chiefelye beganne his reygne thenne came in pardones and reseruation to his owne see than crope in the difinition of thynges by his hye authoritie than entred excommunication and interdytes vpon all princis and christen nations for after that the emperours by symple superstition came to that poynt that to the popes they iudged theym selfes to be subiectes and not to be in full authoritie tyll before his presence they were intronised and crowned what other prince coulde there be whiche shuld not iuge him selfe inferior to the power of him which by him selfe was almost able to make an emperour So that brefely to say not ouer For there is one vnite spiritual and an other politicalle vppon the whiche as vppon the chiefe groundes is stablyshed al polycy bothe spiritually and worldly wherof you shulde nothynge meruayle at all if ye coulde conceiue the woÌ„derfull nature of this vnitie whervppon is founde the hole ingyn of this sensible worlde as in the whiche all the partes therof both in the heuenlye bodyes and in the erthely creatures are as in a chayne coupled and knytte and yet ferther the very nature of goddes diuinite as ferre as man may therof any thynge affirme as grounded in the same For god is no thyng but vnitie vnite is god ye and this incompreheÌ„sible nature of the mooste meruailous trinitie in vnite is founded but this as a thynge passynge our capacite we wyll sette a syde and meruayll no thynge at all that in this vnitie wherof not without cause so moche mention we make resteth as in the grouÌ„d al good vertuouse policy is thend to y â— which al good lawes and ordynaunces euer must loke And as in the spiritual lyfe we must euer moste regarde this vnitie spirituall so in the worldlye muste be had respecte of the polyticall the which brefely to deseribe is nothing els but a concorde agrement and a consent of all them whiche be in one polyce to the receyuynge and puttynge in vse suche lawes constitutions and ordynances as by polityke wyttes are deuysed to the conseruation of the worldly quietnes and tranquillyte to the whiche as to the chiefe ende onely euer loked they whiche without the lyghte of Christe haue in any couÌ„treys stablyshed any polycie For to this ende loked Plato where as in his deuysed common weale with the communitie of thinges he pourposed aboue all thynge to grounde therin this vnitie To this ende loked the aunciente Grekes and the wyse Romaynes with all theyr ciuyle constitutions stablyshyng good order in their cities and townes The other vnitie spirituall is of an other sorte and bringeth man to an higher consyderation whiche is this all obedience presupposed and taken to all ciuile and polytike rule a certayne consente of spirite and mynde and as it were with one harte a heuenlye conspiracye to the attaynynge of heuenly thynges whiche by god are to manne puttynge his onely truste by fayth in him promysed appoynted by the hope wherof he treadynge vnder fote all worldly vanities euer lyueth in desyre of heuenly thynges and celestiall the sure trust wherof gyueth to mans harte inestymable quietnes and maketh him to be obedient to al worldly policye and thoughe hit be not good yet paciently it to beare this hope and trust giueth man suche courage that all worldly thynges he easily hath in conteÌ„pte vsinge them onely in this lyfe as in a pylgremage where as we haue as saynte Paule sayth no dwellyng place This spirituall vnitie was stablyd in his flocke by our maister Christe good polycie Howe be it this in fewe wordes I shall declare that this heed with suche power as hath of many yeres ben therto attribute is in no poynt conuenieÌ„t to the coÌ„seruation of this vnite but rather a great occasion of the breche of good christyan ciuylitie This remayneth in the laste place now to be declared wherin I shal not nede long to stond For who so euer consydereth with hym selfe the vsurped authoritie in dispensynge with the good and catholyke groundes and canonyke propowned by generall counselles and the sellynge of the same the interditynge of couÌ„treys and nations vpon worldly causes with excommunications chiefely sente out for the same vpon the good christen flocke I thynke he shall fynd shortly se that this superioritie as it hath ben vsed is lyttell conuenieÌ„t to christen ciuilitie specially if he ioyn to this the authorite by ê‘dons abused plucking soules out of purgatory with the reseruyng of causes to his own power definitioÌ„ of causes by apellatioÌ„ referrid to his popely authorite These thiÌ„ges who so coÌ„siderith he shal shortly ê‘ceiue what incoÌ„uenieÌ„ces among al christeÌ„ nations doth rise of this heedy authorite and what blynd superstition is therby grouÌ„ded in all