The Epistell of doctor Vrbanus Regius.

IT is no maruaile that many
good vertuous personnes
at this tyme are troubled
wythin them selues
not knowinge howe to order
them selues for to come to goodnes,
because that there are so fewe faythfull
shepeheardes and Preachers, that can
teache the ryght waye to ryghteousnes
and saluacion, and in the meane whyle
men crye on both sydes, that men do erre
greuously. By the reason wherof the
poore symple man knoweth not, whiche
syde he may take, and which he ought to
forsake wherfore I wyll here exhybyte
my poore seruice vnto poure wysdome, &
by the grace of God geue you a shorte
instructio~, howe the matter of the Christen
relygyon at this tyme standeth.
Fyrst is to be noted, that in the churche
from the Apostles tyme, vnto thys
daye, it stode neuer so well in the church,
that there was no parcyalyte and controuersie
for the doctrynes sake. Therfore
nowe to be brefe, all varyaunce and

Aij

controuersie ryseth vpon this question,
howe men shall be made righteous, and
which is the ryght waye to God?
Secondely, here hath been alwayes
controuersye and variaunce, yea euen in
the Apostles dayes, as ye maye reade.
The one wyll be made ryghteous and
quite from synne, and obtayne a mercyfull
God by his maner, the other by yt
maner, wherfore it can not be denyed
but that the one must nedes erre, here ryseth
then variaunce and controuersye,
for the wicked enemie, is an enemy to ye
true doctryne, and to the catolyke fayth,
because yt men through ye true doctryne &
fayth are made ryghteous, and by the same
escape from the power of the wicked
enemy, and are saued. Therfore doth he
rayse & styrre vp errours, for to stre~ghten
his kingedome.
Thyrdely, here haue alwayes ben
two partes, the one parte hath sought
to be iustyfyed and saued by certayne
meanes, which coulde not helpe them to
ryghteousnes, as the Jewes, which wolde
be saued and delyuered from their sinnes
by the corporall circuncision. The
Saracenes which now are the Turkes
trust to be saued and iustifyed, by the kepinge
of their Alkaron, and doynge of
outwarde workes: And alwayes who
soeuer ordereth hym selfe in this matter
after the iudgement of his wyttes, taketh
some workes before hym, by the
which he thinketh to amende his sinnes,
to make satisfaction vnto God for his
synnes, to obtaine grace, & to be short
to be iustyfyed and saued, as all they do
nowe also that wyll meryte and deserue
heauen at the handes of God, by
mans institucio~s, & their owne workes.
For they thinke, whan the lawe is declared
vnto them, what they must do &
leaue vndone, that it is suffycient, and
that as than theyr wyttes maye knowledge
the same for a good and perfect
doctrine for they knowe that men must
be ryghteous & that then ye wyll of men
maye yelde hym selfe there in, and consente
to fulfyll the same wyth the dedes.
And whan a ma~ nowe throug his wyttes
and vnderstandinge knoweth that
which is good, and the wylle geuet him
selfe ouer therin to perfourme the same,
that than he obtaineth grace and fauour
before God, and is conuerted and made

Aiij

ryghteous.
But this opynyon is wicked and false,
and this is the princypall cause of the
stryfe and controuersye in these dayes,
and they that haue the holy goost haue
euer resysted the same, and confuted this
errour, for this is not the ryght waye to
ryghteousnes and saluacion.
The true ryghteousnes is farre other
wyse then that she so easely shoulde be
executed onely by a synful mannes witte.
For yf she shoulde after that sorte
be obtayned, then shuld man neede no
more iustificatio~, but a good ordinaunce,
for yf he hadde the same, he myght be able
of his owne strenght to be obedient
to the same: Truly then hadde it ben suffycyent,
that God had sent Moses vpon
earth, to teache vs, what we shoulde do
or leaue vndone, and than we myght haue
done it, and so we shoulde haue ben
iustyfyed and saued. But where shoulde
Christe become then? Nowe myghte a
Christen man thinke ones, wherfore did
God him selfe become man? Why was
Christe sent downe from heauen? wherfore
dyed he? why are we baptised in his
death, and named after him, that we are
Christen men after Christe our Lorde?
Sure it is, that such a great thinge is not
done in vayne, God truely had no nede
of vs he coulde haue forborne oure manhode
well ynough, our manhode verely
made hym not God, nor added any perfection
vnto hym which he had not before,
why are we not called Mosini after
Moyses? Is it not to be lamented yt we
are so blinde and negligent in his godly
matters? that we haue not at ye least ones
thought wherfore God caused his sonne
to become man to suffre to dye, to ryse
agayne from death? why he suffered such
a vylanous death vpon the crosse, & rose
againe, & ascended into heauen? Is all
this the~ in vaine? But if it be some great
matter let any man tell me wherfore it
was done and what Christe did meane
and execute by the same? Many symple
persons thinke yt this present controuersie
co~cerninge our beleue & ye Christen relygion
is onely a wylfull presumption,
and that men might contente the~ selues
well ynough and leaue the churche in
reste, and that there is no nede of suche
controuersye, and that the churche

Aiiij

is in case good ynough. They suppose
also, that this stryfe and varyaunce is
onely rysen because of the cerymonyes,
and that there is no faute nor errour
in any other pointes, wherfore me~
myght contente the~ selues wel ynough.
To this do I answere, that they are
foull deceyued, and erre greuously. For
there is another maner of matter in the
waye, and there be farre greater occasions
of this controuersye than onely the
ceremonies: We woulde not ones take
a penne in hande, or make one sermon,
onely for some seremonies sake. Alas o
God, thys stryfe is for Chrystes sake,
Hym will not ye worlde yet knowe, She
wyll come vnto God without hym, not
wythstandinge that there is none other
waye to God, but by Christe.
The worlde nameth Christe, but she
knoweth hym not, for she despyseth the
Gospel which teatcheth Christe, the true
saluacion. Men stryfe for it, whiche is the
ryght waye to God, and we teache that
it is Christe. And that no mannes wysedome
nor vndersta~dinge, can of her selfe
fynde out, knowe or shewe this waye to
euerlasting lyfe, nor be made ryghteous
through any maner of natural strengthe,
but that God hym selfe must teache
vs the ryght waye to God by the holy
goost in his worde, and that he him selfe
must make vs good or righteous, which
is done onely by the faith in Christe.
Shulde mans witte it selfe knowe, what
is synne, what true righteousnes, and
whiche is the true waye to the kingdom
of God, or yf man by his owne wysedo~
shulde knowe the true goddes seruyce,
than myght also Plato. Aristotel, Cicero,
Plinie, and other heathen of hyghe &
excellent wittes haue attayned be ryghteousnes
and saluacio~. Wherin did they
fayle than, or what dyd they lacke? Answere,
they were but naturall men, and
they had no gospell. But the nature of
man, was in Adam so myserably corrupted
and blynded through synne, that
euen in naturall thinges she hath no sure
knowledge, howe shulde she then attayne
to the knowledge of spirituall and
eternall thinges? As for an example, Aristotel
knewe none other, but that the
wytte and discretion of man is suche a
perfect lyghte, which in euerye point is
to be followed, as that whiche teacheth
the thynge whiche is ryghte and iuste,
and leadeth to the beste. And that anger
and ire is not so great a synne, but a wet
stone of quickenes and fearcenes, and
that it is not to be blamed what soeuer
is in vs of nature, as though oure nature
were vncorrupte and vngylty. Item
that the wytte and dyscretyon of man,
may rule and maystre, wrath, enuye,
immodestye, pusyllanymitie, ryghteousnes,
vnryghteousnes, and other lyke
motions of the soule, and that by this
rulynge and maysterynge he maye prepare
hym selfe to all vertues, so that a
man thorough his owne wytte maye
become meke or gentle towardes men,
in all thynges measurable, strong herted
or magnanyme in all aduersytye,
and geue to euery man yt which is right
and iust. Plyuye was of this opynyon,
that the soule dyed wyth the body for if
the soules shoulde yet all lyue sayth
he where shoulde so many soules haue
rowme in the worlde? The Epicurians
and their adherentes supposed that God
medleth not wt the world, and yt he careth
not what is done here beneth whether
it be good or euell, but that he suffereth
all thinges to go after their inclinatio~s.
The learned and ingenious heathen
at Athenes in Grece toke S. Paules doctrine
of the resurrection, for a fantastycall
dreame. Plinius the elder, calleth
the doctrin of the immortalytye of body
and soule, bablinge of chyldren. Plinius
the yonger, and Suetonius cal our
holy catholyke faith, a newe sorcerous
supersticion. What knewe Nicodeme a
hygh learneth Pharysee amonge the Jewes
of the regeneracion? To be brefe,
the witte of man with his lyghte, and
the doctryne of Christe, are so farre vnlyke,
that Paule i.Cor.i. sayeth. That
the wisdome of man, iudgeth ye Gospell
to be foolyshnese. Nowe, the aboue named
wise men haue studied and sought
with all their powers, to knowe highe
thinges of God & of ma~, but what heue
they gotten? Is not their sainges great
blindenes? It may be felt ryght well,
that nature doth neither vndersto~de nor
yet conclude in the harte, any truth or surenes
in godly matters, She wareth ydle
and vayne in her ymaginacions, and
her vndiscrete harte is darkened. Whan
she counteth her selfe wise, she becometh
folisshe, as Paule sayeth. Rom.i. What
nede many wordes? seinge the scrypture
speakinge of Adams sonne, affyrmeth
that he laith in herte, there is no God.
And Paul sayth, the heathen that is all
they that haue not the worde of God &
the fayth in christe are wythout God
in this worlde. And sayth he they knowe
not God. This is sure, that nature is
so blynde without Goddes worde, that
she suffreth her selfe to be treatened, that
God wyll punisshe synne, but she doth
despyse it and doth not beleue it. She can
suffre many good thinges to be promysed
vnto her, but she carreth not for it &
she regardeth not God, she taketh it for
fables, as Paul saith, the naturall man
that is, he that doth not yet truelye beleue
in Christe perceaueth not those thinges
that belonge to the spirite of God
for it is foolishnesse vnto him, and he can
not vnderstande it: for it must be examyned
spyrytually.
Forasmuche nowe as the wysedome
of man, before he is regenerate, and beleuing
in Christe, because of his naturall
blyndenes and vntowardnes, knoweth
not God, feareth him not, regardeth him
not loketh for no goodnes at his hande,
nor yet careth for him, howe shulde the~ a
man by his owne wysdome wyll or possybilitie,
or through all the power and
strenght that he hath fro~ his fyrst birth
be able to come vnto God, to knowledge
hys synnes, to haue repentaunce, to serue
God truly, and to become righteous?
Therfore may well the wysedome of
man imagyne many wayes for to quenche
synne, and to obtayne righteousnes,
But they are all Erronious by pathes,
which leade from God, to wardes hel, &
do onely couer ye sinnes before ye worlde,
But it is lesse then nothinge auayllable
before God, for it is mery blindnes and
hypocrysye, which is enemy to God, as
both the olde and the newe Testamente
declare in euery corner.
Thus is nowe this a true sayenge,
without anye contradiction, that man
in godly matters pertayning to saluatio~
as howe a man maye be delyuered fro~
sinne, and obtaine mercy, serue God, be
iustifyed and saued by his natural light
of vnderstandinge is able to do nothing
that is good, but is starcke blynde, and
he must haue a greater lyght from aboue,
namely the holy goost, he it is that
muste illumin the harte with the Chrysten
fayth, loue, hope, and such lyke giftes
of God, which Christe the sonne of
God hath deserued for vs.
The holy goost commeth by the preachinge
of the Gospell, which Gospel teacheth
howe a man shal be made ryghteous,
serue God truly, and obtaine saluation.
Wherfore we must turne our eyes
to the gospell, yt we may learne of God
him selfe, howe we shall serue him in holynes.
Thou arte a man, & yet canst not
suffre, that thy seruaunt shoulde serue ye
after his owne minde and braine howe
shal than God suffre of vs, yt euery man
wyll serue hym after his owne blynde
good intencion? For he hath sent Christe
for this purpose, that he shulde preache
the gospell, and declare the wyll of hys
father, vnto the worlde, to thintent that
we myght learne, what GOD intendeth
towardes vs, what synne is, what
vertue and ryghteousnes is, and howe
we shall be made good & ryghteous, for
to serue God truely, & to come vnto him.
Yf our wisdom it selfe knewe ye right
way of truth, and were wyse ynough of
her self in godly matters, to what ende
then shulde God haue sent Christe, & the
Apostles? What nede shuld we haue of
the holy scriptures? Maye whosoeuer
wyll neyther fayle nor erre, must nedes
loke on Goddes worde, euen there & no
where elles shall he fynde the right truthe
and the ryght waye.
We reade that Christ is the lyght, to
illumyne the worlde, wherof it must nedes
followe that she is darke & ignorau~t
in godly matters. And John.xiiij. sayth
Christ, I am the waye the truthe and the
lyfe, noman cometh vnto the father but
by me. But what maner of light & waye
he is, and howe a ma~ may obtayne hym
for his owne must be learned onely out
of the gospell. And Paule saith 2 Tim 3
That the scripture is able to instructe
vs, vnto saluation. Is not this cleare &
plain ynough yt whosoeuer wil knowe ye
truthe how he shal be saued must learne
it out of the scrypture? He saith not that
he shall folowe hys owne mynde and
good intencion.
Moreouer Moises writeth.Deu.rö.yt
noma~ shall do what semeth hi~ good whiche
is as much to say, he yt will do well,
be good & righteous, & serue God, must
learne it of God, in his worde, and not
of his owne wysdome, or of menne. And
Christ sayth, yt God is worshypped in
vayne wyth mennes preceptes, this is
spoken playne ynough. Yf ye will serue
God truely, than do it not wyth mennes
tradicions, for it is in vayne, But do
it accordinge to the worlde of God, and
than can ye not erre nor do amysse.
For asmuche nowe as noman by his
owne inuented wayes mannes institutions,
can truely serue God, be delyuered
from his synnes, and be made righteous,
but muste before all thinges haue
Christe to the same: We wyll shewe
and declare howe and after what sorte
the same is done, whereby euerye man
shal easely perceiue, what an Erronious
doctryne hath ben preached a great whyle
in the Christianitie.
Therfore note, that a man maye be
made good and ryghteous after two sortes.
First before ye worlde, eue~ as a scolemaister
kepeth a boye in awe, and constrayneth
hym weth the rodde and feare
of correction, to walke regularely and
to hurte noman, or euen as a magistrate
correcteth the euyll doers so strayghtly,
yt many me~ outwardely leade an honeste
lyfe for feare of punissheme~t, they steale
not, they kyll nome~, they paye theyr debtes,
they are not ouerous to their neyghbours,
neyther concernynge his body,
wyfe nor chylde, so that it may be saide,
they are good honest men, suche behaueour
and honest conuersacion is good,
and God doth also require it. Therfore
hath he in the worlde ordeyned the sworde
to the temporall powers, and chastysement
of children, to thintent that ye people
maye leade an honest, good and stil
lyfe, not after their owne lustes, but that
they maye be compelled so to walke, that
the neighbour maye perceyue it, yt good
peace and outwardely and honest conuersacion
maye continue amonge men.
But yet this is nothynge elles but
worke holynes, cyuyle policye, and wordely
ryghteousnes, whiche also may be
founde well ynough amonge the infydelles,
which through the lawe of nature,
in their opinion iudge it good & righteous,
that a man leade an honest lyfe
and conuersacion, committe none adultery,
do no murther, steale not, lye not,
and deceaue no man. &c.

B

to saye for there is no thefe hanged for
his thoughtes because he mindeth or intendeth
to steale, as longe as he doth not
accomplysshe the dede. But all this is
not suffycient before God: for he seeth in
the harte, and wyll that men shall behaue
them selues godly in truthe and from
the botome of the harte, so that the harte
mouth and ha~de be good & ryghteous.
When is that done? Whan ye haue a
luste in youre harte, to be honeste, sober,
chaste, frendlye towardes all men.
And whan ye haue a lothsomnes and
yrkesomnes to euil, as dronkenes, vnclenlynes,
thefte, maliciousnes, murther and
suche lyke. But this is nature not able
to do of her selfe, because that the lust
of euyll cleaueth so fast vnto vs fro~ our
original natiuite, & powred into our nature
through ye fyrste synne, in so moch yt
the scripture doth openly call vs euill &
peruerse euen from our mothers wo~be.
Therfore must the harte fyrst be clensed
from such vnclenlynes, & gette pure
thoughtes, lustes and affections, & after
wardes may a ma~ do right good workes
& than is a man made right good & righteous
both inwardely and outwardely.
Nowe teacheth the scrypture that our
hart is purifyed by none other thynge,
but by the true faith in Christe Actu.rb.
Faith commeth by the workinge and illuminatio~
of the holy goost, by the hearynge
of the gospell. Rom.r. Wherfor
he that wyll truely be made righteous,
must purely and syncerely heare and receyue
the gospell of Christe, or elles he
co~tinueth a natural man without grace.
What is the gospell? It is a predication
of Christe, what he is, and what he
doth, as that he was sent from the father
of mere loue and fauoure, to helpe the
synner. But howe doth he helpe? The
synner stycketh faste in synne, which he
can not amende or put out him selfe, he
stycketh in death, for death is the rewarde
of synne. Whosoeuer committeth sinne,
hath after the righteous iudgement
of God deserued to dye both temporally,
and perpetually, and to be the deuils
owne vnto damnacio~, out of which captiuitie
noman is able to escape by hys
owne power or stre~ght. Man is in such
myserable and pyteous case, because of
his fyrst birth of Adam, that he is a synner
borne, condemned to death and damnation,
captiue vnder the power of the

Biij

deuyll, in the kingdome of darkenes wt
body and soule to euerlastinge payne.
Nowe yf there shulde come a man, and
paye for the sinne which is deathes stinge
and make vs cleane & ryghteous, destroye
ye fearfull death, & make that we
myght lyue for euer in body and soule, &
ouercome the deuill, & make vs fre from
his power, so that neyther synne, deuyll
nor death might hurte vs animore, were
not this well holpen? Nowe are not we
able to do the same, neyther any angell,
but onely God can do it, & wyll also do
it, wherfore he hath sent his onely begotten
sonne, to become man euen as we, a
very man in all pointes onely synne excepte,
which dyed for oure synnes, and
hath by the onely sacryfyce of his body
vpon the crosse, and the shedinge of his
bloude, made amendes for oure sinnes,
made a perfect satisfaction, reconsiled vs
to his heauenly father, & deserued for vs
the holy goost with his giftes, he rose agayne
from ye deade, brought again lyfe
and declared ye same vnto us, & also commaunded
the Apostles to publishe it vntill
the last daye, to thintent that whosoeuer
beleueth in Christe, and trusteth to
hym for suche a helpe, maye take suche a
great worke of Christe for his owne, &
be ryghteous and saue. Therfore is the
gospell such a predication, which exhorteth
euery man to amendement of lyfe,
and to cease from sinnes, which to paye
haue cost Christe so much that he dyeth
for their sakes: And admonisheth al men
to beleue in Christe, and to come vnto
hym, as to the true sauiour of the world
which onely can and wyll helpe, both te~porally
and euerlastingly. Onely in his
name and for his sake will God be mercyfull
vnto vs, forgeue vs all oure synnes,
and excepte vs for his children, that
we maye be the chyldre~ of God through
the fayth in Christe, heyres of God, and
fellowe heyres wyth Jesus Christe our
sauiour for euer.
Whosoeuer therfore, beleueth the gospell
of Christe, and doubteth not but yt
Christe is the very sonne of God, both
God and man, that he hym selfe hath
puryfyed vs from all synnes, and bought
vs from euerlastinge death, wyth
his precious bloude, yt we lyue through

Biiij

Christe in euerlasting saluatio~, is made
righteous & good. For this will ye scrypture,
that the faith in Christ is oure righteousnes
before God, whan we truste to
obtayne remyssyon of our synnes and ye
lyfe euerlastynge not by oure dedes or
deseruinges, but onely through the mere
mercy and grace of God, and the infynyte
merytes and great myghtye workes
of Christe.
Wher as suche a fayth is, there followeth
a right christen lyfe, and ryght
good workes. Howe be it this faith is ye
worke of the holy goost, he must so illumine
our harte, that fyrst it may knowledge
his greate and many folde synnes
aright, for the whiche we haue deserued
euerlastinge damnation. Here must we
consyder the intollerable earnest of the
wrath of God ouer synne, which he so
hateth that he wyll not suffre it, but punysshe
it temporally and eternally. And
that the sinne is so wicked and greuous,
that no man can remedye nor clense it,
but onely the sonne of God of heauen
hym selfe through his owne precious
bloude. Than is the harte abashed and
afrayed euen from the botome, for the
straight iudgement of God, and there
is raysed a ryght and true repentaunce
for the synnes sake, after this doth also
the holy goost illumine the humble and
broken harte with the knowledge of the
infynyte mercy of God, promysed and
geuen through Christe, that the harte begynneth
agayne to receyue conforte, &
beleueth stedfastely, that his synnes are
nowe all amended and forgeuen hym,
through the holsome death of Jesus
Christe: And that God from the~cefurth
wyll be no more a terryble iudge, but a
mercyfull father, for Christes sake, which
hath taken vs to him selfe, and hath borne
our iniquities, and made satisfaction
for our transgressyons.
This is the ryght and true Christen
fayth. The deuils and false Christians
can also reade, heare and remembre ye passion
of Christe: But they haue not this
lyuely fayth, and this trust and confydence
in God, their harte loketh for no
suche comforte and grace at Goddes
handes. But a Christen man is myghtely
comforted of the gospell, for he doth
affyrme it in his harte to be true, and getteth
such a stronge and ioyful confydence
in God, yt he trusteth to him, as a childe
to his father, & loketh for all comforte
and helpe from God, in all his aduersityes,
he doubteth not but that which the
Gospell teacheth, is the euerlastinge vndoubted
trueth, and taketh God to be
true in all his promyses, and so mighty,
wyse, and mercyfull to wardes vs, that
he hath a respect vnto vs, and maketh al
thynges good, howe so euer it goeth
with vs, that he also alwayes and euery
where hath his eyes vpon vs, that he kepeth,
fedeth and defendeth vs, euen as a
father loketh to his deare chylde, and forsaketh
it not in any necessytye. Bryefly
a Chrysten man doth surely holde and
conclude in his harte, that there is vnspeakeably
more conforte, helpe, assystence,
faythfulnes, loue, and more goodnes
of all thinges by God, wherwith he wil
helpe vs, than any man, euer is able to
expresse, thinke, beleue or hope. There becommeth
than the herte mery in God,
that it loueth God as a father, and lyueth
frely with a lust to do good, & prayeth
wyllingely and earnestly, helpeth
his neyghbour, & beco~meth an enemye
to synne. There serueth God, & mynystreth
vnto the neyghbour, not onely the
hande, the tunge and the fete outwardely,
but also ye harte within ye body meaneth
truely without dissymulation.
Such a faith and knowledge of God
is a high thinge, it suffereth not ye man
to continue as he was before, but it maketh
him pure and vpryght, yt he getteth
another mynde, other thoughtes and lustes
than he had before, he hath a respect
to the wyll of God in all thinges which
he doeth, and endeuoureth hym selfe to
lyue accordynge to the same, with luste
and gladnes, euen as a chylde doth gladly
and wyth all his harte accomplyshe
the wyll of his father. But a seruaunt
serueth for wages & rewardes, for feare
of correction, vnwillingly & lothsomely.
For he woulde rather do otherwise. Therfor
it procedeth all of an vnwyllinge seruise
harte, what soeuer ma~ doth vnto god
wt out grace. But whersoeuer is ye grace
of faith, ye man serueth wyllyngly and
gladly in spyrite & truth. Therfor doth
Christ magnifye and anaunce this faith
in ye gospel very highly, for it doth great
thinges, and bringeth all goodnes. It
tourneth the harte towardes GOD
that it may feare God, trust in him, loue
him, and hope in him onely, this is the
fyrst commaundement.
It styrreth vp the harte, that it doth
confydently call to God, prayeth, geueth
thankes, laudeth and prayseth the
name of God, and that it vseth God only
to the honor and glory of God, this
is the seconde commaundement.
It chaungeth man, that he denieth
hym selfe, and wholy geueth him selfe
ouer into the handes of God, and suffereth
God to rule, and to ordre vs as it
pleaseth hym, suffereth God to worke in
vs, that we be made a newe creature in
Christe, and stande in a stedfaste and co~tynuall
exercyse of a godly lyfe, and serue
God accordinge to his worde vnder
the crosse in pacience. As they that know
ryght well, that God chasteneth his verely
beloued chyldren, that he maye make
them good, and wyll helpe them wha~
they call vnto him, accordinge to his promyse,
Psalme.I. Call vnto me in the day
of trouble, and I wyll delyuer the, and
thou shalt prayse me, this is the thyrde
commaundement.
Where soeuer this fayth is, there is the holy goost, which powreth loue in ye
harte, loue is the fullfyllynge of ye lawe
Roma.xiij. For loue honoureth father &
mother and she is obedient to the hyer powers.
This is the fourth commaundement.
Loue kepeth her selfe from anger, she
is meke and gentyll towardes all men,
kylleth not, neyther can beare any malyce
in the harte. In the .v. commaundement.
Loue hath not in her harte to put
her neyghbour to dishonestie or wronge
concerning wyfe and children, in the .vi.
commaundemend.
Loue stealeth not, but she geueth and
helpeth wher soeuer she can and maye,
in the .vii. commaundement.
Loue bereth no false witnes, but assysteth
the truthe, she helpeth to saue her
neyghbours honestlye, to couer and defende
his faultes, in the .viij. commaundement.
Loue coueteth not her neyghbours
goodes wyfe nor chylde, but rather helpeth
him to kepe ye same, in the .ix. and .x.
commaundement.
Thus do we see that faith which worketh
by loue, is the fountayne of al good
workes. Yf the worke shal be good than
must it flowe out of such a faith endued
with loue. Faith must be there before ye
workes, that it may make ye person faith
full and good. Nowe, when ye personne
hath faith and loue, then doth he fyrst
good workes and no rather. Do what
soeuer ye wyll, yf ye haue not this faith,
your harte is not cleane, & youre workes
are not good. But this faith kepeth the
ten co~maundementes, for it can set man
to behaue him selfe vpryghtly towardes
God and his neighbour.
Nowe, whan we prayse and magnyfye
this faith, as ye onely true ryghteousnes
before God, than is ye worlde angry
and supposeth that we do it of contempt
and contumacye, & can not vndersta~de,
that we there with fyrst of all do teache
and set vp the true good workes. Whan
we teache this faith, because there is
no worke good without this faith, the~
do we fyrst plante the tree, after that do
we plante the frute, that is the true naturall
ordinaunce. For so hath Christe
done lykewyse, and the Apostles.
Nowe are there many thinges in the
Christianite for a longe tyme & season vsed
and taken for good, & for goddes seruice
whiche are cleane contrarye to this
wholsome doctrine, & to this faith: wherfore
the same are iustely reiected and condemned.
And therfore rageth the worlde
and can not vnderstande, that it is done
of a good zeale, & by ye commaundement
of God. For ye worlde can not vndersta~de
the righteousnes of God ye true faith
in Christe & the frutes therof. She vndersta~deth
onely ye righteousnes of workes,
& worshippinges of god, or goddes
seruices inue~ted by mans owne brayne.
Out of this doth cheifely ryse al ye co~trouersie
in the worlde.
Forasmuch nowe, as out of ye gospell
of S. Joh. S. Paules epistles to ye Romaines,
& Galathia~s, out of ye true grou~de
of ye lawe & the Prophetes, it is cleare
& euidently concluded, that there is none
other righteousnes of valour before god
than the faith of the Gospell in Christe:
And forasmuche as there is none other
waye, to obtaine pardon & remissio~ of sinnes,
to be made good and righteous &
to be saued, than the same faith in Christ
whiche Christe was geuen vs of the father,
to thyntent, that he onely by hys
owne workes shoulde make vs good, &
be him selfe our euerlastinge ryghteousnes,
lyfe and saluacion, yf we beleue
in him. It followeth then without any
contradiction, of the same, that in many
poyntes, from certaine hondreth yeres
vnto this daye, we haue grossely erred,
and that all other meanes and wayes,
which haue ben set vp for to obtayne by
them remyssyon of synnes, and grace, or
to be made good and ryghteous, and to
obtayne saluacion, are nothing elles but
Erronious by pathes, and not the true
Goddes seruice.
Nowe wyll I in a summe recyte the
pryncypall Artycles and pointes of the
false worshyppynge of God, and false
Goddes seruyce: To thinte~t that ye may
se, that the controuersye of these dayes
is not without great and vrgent causes.
Thys faith in Christe doth surely affyrme
and establyshe, that Christe alone
by hys onely oblacion vpon the crosse,
ones made for all, hath made perfect satisfaction
for all the synnes of the vnyuersall
worlde, so that nowe there is no
newe sacryfyce or oblacion more for our
synnes, in the Christianite, nor can be.
But onely an offerynge of geuinge ouer
of our selues, a co~tryte & penite~t harte,
and the prayse of God, these are no synne
offerynges, but thanke offeringes.
This teacheth Paule through out the
whole Epystle to the hebreues.
But Christe hath left & ordeined vnto
his churche, a dayly memoryal or reme~braunce
of ye same onely sacrifice, which
is his supper, wherin he fedeth and nourissheth
the Christians spyrytually with
his very body and bloude vnto euerlasting
lyfe, and the Chrystians receyue ye
Sacrament of the body and bloude of
Christe, with thankes and praise, for this
benefyte, that Christe offered his bodye
for vs, and shed his bloude for the remission
of our synnes, and geue them selues
ouer wyllyngly to dye concerninge synne,
to mortyfye the olde man, and offer
sacryfyces of thankesgeuinge, and sacryfyces
of prayse, for al the mercys, which
God so wonderfully hath shewed vs
through his sonne, and one Christian loueth
another in dede and trueth, this is
the true worshippinge & seruice of God.
Wherfore it followeth of this, that it
is an errour, and a false goddes seruice,
that men yet wyll vndertake to make a

C

dayly newe massyng sacryfyce or oblacion,
for the synnes of the quicke and
deade. For this perfect satisfaction, and
reconcyliyacyon, cometh by the onely sacrifyce
and oblacion made vpo~ the crosse
where as Christe gaue euer his body, &
bare our sinnes, & shed his owne bloude
for the remyssyon of our synnes. Wherfore
the masse can in nowyse be such a sacryfyce.
For it is an horrible errour, that
men wyll obtayne and purchace the satisfaction
for synnes, and the reconciliation
of God any other waye than by ye
death of Jesus Chryste. Yf synnes be releassed
by offerynge of masses, than died
Christe in vayne.
There is more abhominacion hydden
vnder this errour than can be thought &
expressed. Forasmuche as the death and
passyon of Christe is our co~forte, by the
which, & by nothing elles, we be deliuered
fro~ synne & death, let euery good christian
iudge in his harte, what a doctrine
this is, which so lytell regardeth ye death
of Christe, that she maketh oure workes
equall with the death of Christe, yea obscureth
and denyeth in a maner all the
frutes of the bytter death and passyon
of Christe. The great & holy appearau~ce
of the masse, and the outwarde syghte &
pompe blyndeth the worlde that she can
not se the great and abhomynable abuse.
The worde of God dyscloseth thys abhomynacyon,
for it teachet one onely sacrifyce
or oblacion ones offered, and neuer
to be reiterated, which is of perfect
strength & power for euer, so that this sacryfyce
for synne muste nowe onelye be
receyued in faith through the worde and
the sacramente, and we must geue thankes
for the same with a faithfull harte,
knowledgynge wyth the mouth in laudinge
and praysynge his holy name, we
must also geue thankes with the dedes,
that we lyfe soberly, ryghteously, and
godly in this lyfe, willyngly and gladly
followynge Christ, which bought vs wt
such a great price, of his most holy sacrifyce
vpon ye crosse, & purifyed vs for his
owne people to him selfe, that from hencefurth
we shoulde lyue innocently, as ye
chyldren of God. For God saith, I am
holy, therfore be ye holy also. Leut.xix.
Nowe haue they of ye Lordes supper
not only made a newe daily sinne offri~g
for to make dayly satisfaction therby for

Cij

synne, and to appease goddes ire and indignation.
But haue also wholy chaunged
and alterated the testame~t of Christ
or his supper, for they haue forbidden ye
laye people to receyue the one parte, and
they constrayne and compell the worlde
to receyue the one parte onely which is
manyfestly against the worde and ordynaunce
of God: For he instytuted both
kyndes to be receiued of his Christians,
Sainct Paule taught and ordayned it so
to the Corinthia~s. The primatiue church
did vse it so, & the holy Bysshoppes, Cyprian,
Augustine .&c. kept it so. Therfore
must the pope nedes be in a wrong way
seynge he hath no commissyon nor commanndement
to alter or to diminishe goddes
worde, as also Gerson writeth.
Nowe do I aske you on your conscie~ces,
whether of these is moost sure in his
conscience? There are two Christia~s, the
one receyueth the sacrament, accordinge
as Christe hym selfe dyd institute and co~maunde
it to be vsed vntyll the last day,
and as the Apostles, the true prymatiue
churche, Augustine, Cypriane and suche
lyke haue vsed the same, and geueth glorye
vnto Christe, that he certaynely hath
not erred from his institucion, for noma~
could better institute it tha~ Christ, nowe
this man hath on his syde, Christe, the
worde of God, the Apostles, & the whole
christianitie, which at that tyme was coniected
by the Apostles, and he hath also
on his syde the moost holpest and best
learned fathers.
The other Christia~s wyll receyue the
sacramente after the Popes wyll, he careth
not whether God do so require it or
not, this man hath on his syde, Pope innocente
the thyrde, which at Rome in the
laterane church with his counsayll dyd
forbydde the holy communyon to be geuen
to the children, and commaunded ye
layte to receyue but the one parte therof
in the yere of oure Lorde, a thousande
two hundreth .xv. Nowe tell me I praye
you, which of these two Christians shall
at the last daye stande in better case before
God, concerninge the sacrament?
The one maye saye, I haue done as
Gods worde did teache me, then must ye
other nedes saye that he hath done after
the institution of a ma~. Nowe God hath
not geuen his worde in vayne, but he
wyll that we shall followe the same. Is

Ciij

it not than great pitye, that the pope wil
compell the poore christianitie to receyue
the one part of the communion onely,
without Gods worde, yea contrary to
the expresse co~maundement of god? And
shal men yet holde their peace & saye nothinge
to it? No, Sainct Paule doth curse
the Angels if they should preache any
other gospell, the~ that which he had preached,
Galat.1. Howe come we tha~ to this
that we shall lustre the pope to burden
oure conscyences, whyche doth peruerte
goddes worde and ordynaunce, and besydes
that curseth and dell royeth all the~
that kepe goddes ordinaunce?
Item, yf the faith in Chryste doth
onely iustyfye, and if the fayth of the
gospel doth loke for saluacion, of the mere
grace and mercy of God, wythout
oure deseruynges, but by the workes
and merytes of Chryste, and yf we do
iustely confesse, that we can not deserue
the same, because we are borne synners,
and although we kept all the commaundementes
that yet we are vnprofytable
seruauntes. Luce.xvii. But yf we beleue
that Chryste dyed for vs, and deserued
for vs remyssyon of synnes and euerlastinge
lyfe, as we haue playnely and euydently
in Saynt Paules Epystles
to the Romaynes, Galathians, and Ephesians,
&c. that good workes are done
of vs of duetie, for the profyte of oure
neyghbour, and to the glory of God, So
must it nedes folowe that all such doctrines
are false, as teache vs to do our workes
to this intent, yt through the same we
maye extynguysshe synne, and become
good and ryghteous. For these two can
not stande together, to be iustifyed by
grace through fayth, and to be iustyfyed
by the merytes and deseruinges
of oure workes. Yf it be grace, then is
it not oure deseruing, If it be deseruing,
then is it not grace. And as Paule saith,
Galat.ii. If the ryghteousnes come by
the lawe, that is if men be made good
and ryghteous by the lawe or by workes,
then dyed Chryste in vayne. But
yf he dyed not in vayne, but for the remyssyn
of oure synnes. Roma.iiii. Then
must it followe necessarely, whan the
death of Chryste doth onely make satisfaction
for synnes, and the fayth in Christe
doth onely saue an purefye, that the
worlde hath ben deceyued by ye doctrine

Ciiij

of workes, as foundinge and instituting
of monasteries, orders, pilgrimages, &
al relygions and goddes seruices inuented
by man. For by all these thinges haue
men intended to satysfye for synne to
deserue grace, and to be made good and
ryghteous notwithstandinge that the honour
of iustifycation pertaineth to noma~
but onely to the precious death of Christ
and the shedinge of his bloude. I would
fayne se his face that durste be so bolde
as to denye this truthe. But if this truth
standeth and abydeth, then must nedes
fall down to the grounde, whatsoeuer
hytherto hath ben kept and taught to
thintent that men thereby shoulde be saued
and come to God.
Item the worthy priesthode of Christ
wherin consysteth all our conforte, is by
the Popes doctrine defaced and disanulled.
For the scripture teacheth vs, that ye
father by the conuenau~t of an othe, hath
consecrated and made his sonne an euerlasting
pryeste, which not onely ones by
the sacryfyce of his body hath sanctifyed
his electe, but also apeareth yet in ye sight
of God for vs, as a perfecte mediatour
and aduocate, a faythfull and mercyfull
bisshop, in those thinges which we haue
to do before God, in whose name we
must call and praye to God, and than
God hath promised to heare vs. All this
teacheth vs the Epistle to the Hebrewes
and other scriptures, and they do not
shewe vs any other mediatour nor aduocate
before God. Of this it followeth yt
it is an vnsure, false and erronious doctryne,
which the pope and his adherentes
teache, namely that they make Christ
fearfull as though we must haue other
mediatours in heauen, to bringe vs fyrst
to Christ. Where is here the truste and
confydence in Christ?
Nowe iudge your selues I pray you.
Do ye thinke yet yt we striue for nought
with the Papacye? Is not the matter
waighty ynough? It toucheth our saluacion,
which is god him selfe, what thing
is there greater? Yf we suffre oure selues
to be brought to this beleue, that we
must and maye by oure owne workes &
satisfaction put our ynnes, deserue the
grace of God, be iustifyed and saued,
then haue we therby denyed the power
of the death of Christe, and his precious
bloude. Tell me then nowe, where to
wyll ye vse the death & bloude of Christ
yf it shoulde not wasshe awaye synnes
puryfye and yustyfye vs? Therfore
let euery man pondre wyth hym selfe
in his conscience, and waye the whole
matter, for it is not so lyght as men thinke.
Yf we fall from our doctrine of faith
then fall we from Christe, then haue we
no redemer, then haue we no sacryfyce
for our synnes, than lyeth synne, death,
and perpetuall damnation styll vpon vs
than is God yet angry and not appeased,
& there is no grace but mere wrath
indignacion, and a fearfull lokynge for
the iudgement. Hebr. x. For noman nedeth
to loke for any grace at Goddes ha~de
without Christ, our onely mercy seate.
Thus is Christe with his merites obscured
and darkened, yea taken awaye
from vs by the popystycall doctryne,
and oure trust and confydence tourned
to oure owne workes. Howe can we abyde
this?
Yea saye they, but the hier powers
wyll not suffer this doctrine. Answere.
I can not tell, I suppose that they woulde
suffre it well ynough, yf it were exactely
opened and declared vnto them.
And although they woulde not abyde it
yet may here euery Christe~ man thinke
that it is expedient for him, to take holde
on God, and the trueth, without conte~pt
of the hyer powers, and in this case not
to follow ye wordly co~maundeme~t. This
doth also ye spirituall or ecclesiastical law
admytte, for it is written .x. Distinc.x.
non lycet, I beco~meth not ye Emperour
to pretende any thynge contrary to the
lawe of God, nor to do any thinge that
is contrary to the rulers of the Euangelycall,
Prophetical or Apostolical truth.
Item agayne .xi.q.iii. Si dominus. Yf
it be euyll which the Emperour co~maundeth,
than answere, we must obeye God
rather then men, but in suche thinges as
are not contrary to ye commaundeme~t of
God, we must obeye. More ouer .x.q.iij.
Qui resistit. Whan the Emperour commaundeth
oun thinge & God another.
What doth ye christen ma~ iudge? There
is God, whiche is of greater power. O
Emperour pardon vs here, ye treathen
captiuitie, god treateneth hel. Here must
ye take youre faith as a shelde, by the
whiche ye maye quenche all the fyery
hartes of your enemies.
Yet saye they further. The popisshe
doctrin is olde, yf she were not true, tha~
must the churche erre. Answere. Yf ye be
a christen man, then beleue ye Christe
stedfastely in his wordes of the gospell,
and ye do also take ye same worde for the
very true doctryne of God. Nowe if she
be ryght and true, then must it nedes be
false, and erronious whatsoeuer is contrary
to the same, what nede men to care
much for the length of tyme? The le~ght
of tyme, ca~ not make a false thinge true.
Yf the scripture therfore be ye true waye
then must he nedes erre that forsaketh ye
same waye, and walketh an other way,
whether he be great or small, many or fewe,
holy or synners.
Yet saye they moreouer. That these are
the last dayes, in the whiche we ought
to beware of false Prophetes. What &
yf the luterians for so do they call vs
were the same false Prophetes? Answer
Serche the Scripture, and iudge hardely,
who~ ye hitte, let him be hitted. The scripture
sayth, that the false Prophetes of
the later dayes shall forbydde matrymonye,
and meates whyche God hath
created, they shall denye Christe that
bought them, that is they shall denye ye
same beinge, they shall haue a shyne or
a colloer of godlynes, but they shall denye
the power therof. Yf ye fynde these
tokens in the Lutherians as ye call the~
then take them for false Propetes. But if
ye fynde them not by them, than loke aboute
you, and ye shall soone perceyue,
who erreth. Wherfore do the Lutheria~s
as ye call them suffre so much sclaunderinge
and persecution. Euen for this
cause, that they wil haue matrimony fre
and at lybertie, euen as it is fre for euery
man in the worde of God. They wyll yt
for meates sake nomans conscience shall
be burdened, so that they geue ye honoure
onely to Christ, that he through his passion
hath bought vs out of euerlastinge
death, and that he puryfyeth vs all fro~
synne by his bloude. Therfore do they
reiecte the massynge sacrifyce, & whatsoeuer
is done to that intent, that therby me~
wyll be deliuered from sinne and death.
They are also reuyled, because they leade
a commune simple lyfe in the state of
wedloke, as an honest laye man, without
any shyne of a pryuate holines with
out shauen crounes, graye amyses, surplices,
stoles, and such lyke abisseme~ntes,
for the whiche thinges sake, the estate of
priesthode hither to in the worlde hath be~
counted as holy, & contrary wyse ye common
state of layemen, as vnholye and
prophane.
For the spirituall fathers, haue drawe~
to them selues & appropriated to them selues
the Christian offyces, wherby their
estate hath ben counted the State of perfection
and holynes and the State of the
laytie hath ben counted heathen and prophane,
for they woulde offer alone to
God, as the priestes in the olde testame~t
offered for ye people. They haue estemed
their prayer of greater valoure a great
deale, then the prayer of the leaye men:
And yet it is but bought, solde, and compelled
gere, which for the moost parte is
done wythout faith and earnest zeale,
without spirite and trueth, for moneys
and legacyes sake. For yf there were
neyther money nor substaunce, the monasteryes,
chauntryes and churches
shoulde sone be styll without prayenge,
syngynge and massynge. They haue
kept the whole sacrament to them selues
and geuen vs the one halfe. And of these
their manyfolde errours and erronious
occupyenges, haue they made no iuste
accompte as yet, but haue onely alleged
the scripture in a wronge sence, and the
institucion of popes & counseyls, whiche
neuertheles they haue not kept them selues
as I can easely proue.
The fourth counsayll of Chartagen
commaundeth that a bysshoppe shall haue
a small poore house, decking, and lodginge,
and a poore table and lyuynge,
and that he shall seke the respecte of his
dignitie, by fayth and deseruing of his
lyfe. Where do they here kepe theyr
counsayll? Thinke ye that nowe there
coulde not be founde a bysshoppe, which
besydes his Jewells and plate, were
of as great or greater abilitie, than a te~poral
Prince? Yes truly, I am sure of it.
The .xx. Canon of the forsaide counsayll
commaunded, that a bisshoppe shal
auoyde temporall cares, & do nothing elles
but reade praye studye and preache.
Where is there one that doth this? Or
yf they counte it so smale a matter not
to kepe the counsayles, why do they tha~
make the transgressyons of the consayles
so greuous vnto vs?
The .xiiij. Canon Concily Neocesaciensis
wyll that there shall be no more
but seuen Deacons in a great citie. Where
haue they kept this? Where as nowe
is a small towne there are .x. or .xx. priestes,
where as the Chapelaynes as Deacons
shoulde be for the poore as in the
Apostles tyme, and the Curate shoulde
preache. Of the other sorte do we not nede
half so many.
Euen in this counsayll it is commau~ded,
that whan a prieste taketh a wyfe,
he shall be prieste no longer. This haue
they weakened goodly, although they
do neyther kepe the same also, for they
punyshe it by death. But this counsayll
doth onely depose them from theyr
offyce.
The fyrste canon of the fourth counsayll
of carthagyne commaunded, that
noman shall be ordayned and made a
bysshop, except he be examyned before
and founde to be well learned and exercysed
in the holy scrypture, sober, dyscrete,
and mercyfull. Howe many are there
founde nowe that can the Catecismus?
Thus do they institute and commaunde
many thynges, and yet they kepe them
not them selues.
The .vi. Canon amonge them that are
called Canones Apostoles, sayth, A
bysshop or priest shall in nowyse put awaye
from him his wedded wyfe for relygions
sake. But yf he put her awaye
from hym, he shall be excommunicated,
and yf he so continue, he shal be deposed.
Nowe haue they concluded of late, that
whosoeuer putteth not awaye his wyfe
from him shall not be suffered.
The .vij. Canon of the Apostles, Canons
commaundeth that a bysshop, prieste,
or Deacon, shall in no wyse addicte
hym selfe in worldely matters or cares,
or yf he do it, he shall be deposed. They
that haue ben at Ausburgh at the conuocation
there, haue seene ryghtwell who
woulde put hym selfe euen in the myddes
of all the busynes. But here are they
mercyfull vnto them selues, and they ca~
soone dispense therin. But yf a yonge
prieste to auoyde offence marieth a wyfe
there is the fyre prepared, and lesse mercy
than in hell.
The fourth Canon Concely Gangie~sis
sayth, whosoeuer maketh any dyfference
of a maryed prieste, for wedlockes

D

sake, as though for wedlockes sake he
myght not offer or saye masse, or whosoeuer
therfore doth with drawe hym
selfe fro~ his masse, accursed be he. Nowe
wil they not heare speakinge of wedlocke,
but styrre vp Princes and Lordes against
vs, and can in the meane season:
goodly defende there vnchaste lyfe.
Item Dist. lxxxi. c. Si qui presbiteri
forbyddeth the spiritual lawe to all priestes
and deacons, beynge whoremongers
or fornicatours, to entre into the
churche sayenge on this wyse, what priestes
Deacons or Subdeaco~s soeuer they
be that liue in vncle~lines or whoredome,
to them we forbydde in the name of our
almyghtie God, and by the power and
vertue of sayncte Peter, the intraunce
into the churche vntill they amende their
lyfe. But yf they wyll contynue in their
synne, then shall none of you heare their
offyce, for their blessynge is tourned into
a curse, and their prayer into sinne. And
whosoeuer wyll not obeye this holsome
co~maundement, shall fal into ye synne of
Idolatrye. This canon did Pope Gregory
write vnto all Italians & Doutchemen.
Who is there nowe amonge the spyritualtie
that regardeth this co~maundement?
I haue thought it good to shewe
you a lyttell for an introduction, howe
the spiritualitie kepe not their own lawes
euen were as they are beste And because
the Emperours, Kinges and Princes
cease not cryenge, Canons, fathers, cou~sayls,
onely because ye vnlearned should
thinke their matter to be good notwithstandinge
that it is euyll and wicked, &
that they might teache and lyue not onely
contrary to gods worde, but also contrary
to their owne lawes. And yet wyl
they blynde the worlde wyth open eyes,
and make them to beleue that they haue
ruled well.
But howe is it with mannes institutions
are they all to be despysed, than
wyll ther followe a madde and dissolute
lyuinge? Answer. Yf the curates did so
fore plye goddes co~maundement as they
do mennes institucions, there would
followe no madde and dissolute liuinge.
But to thintent that ye maye knowe the
grounde of the matter, thus it standeth
with mennes institutions, they are of
many sortes.

Dij

Fyrst, we speake not here of ordinau~ces
and institucions of the hier powers,
for they go ouer body and goodes, conconcerninge
the temporall lyfe, and they
ought to be kept peaceably, whan they
be not against God. Rom 1.v.i Pet.ij.
Secondarely the disputacion is of ye
institucions that haue ben made in the
churche for goddes seruice, or suche as
are concerninge sprytuall persons as
they are called or goddes seruice. Here
do we teache by the foundations of goddes
worde, that the consciences must onely
be taught & ledde by goddes worde
and not with mannes tradicio~s, for this
concerneth saluation or damnacion. Here
ought he onely to commau~de and to haue
a do, that hath power to condemne or
to saue body and soule. Therfore all ma~s
institucions that are made contrary to
the worde of God, as the forbiddinge of
matrymony .&c. shall be in the conscience
of lesse then of no repentation. Also wha~
mennes institutions are made or commaunded
to this intent, that therby grace
maye be obtayned, God worshipped,
and man saued lyke as men are forced
and compelled to certayne fastinge dayes
crepyng to the crosse processyons,
forbyddinge of meates, or howe soeuer
they be called, they shall be regarded of
a christen man lesse then nothinge, and
they can not bynde the consciences. For
the christian lybertye is not onely of power,
that we are delyuered from synne
and the power of the deuyll by Christe,
but also that Moses ceremonies and other
ecclesiastical ordinaunces, of dayes,
meates, and of suche lyke do not bynde
vs, yf they be kept, men are not saued by
them, yf they be transgressed without arrogauncye
and offence, me~ committe no
deadly synne. But whan the bisshoppes
make any institutions without burdeninge
of mens consciences, for a decent
order, whether it be holy dayes or other
thinges, to thintent that al thinges in the
christianite maye be done after a comly
sorte and a decent order, not that it be necessary
to saluacion, the same wyll we
kepe gladly, and teache that they shal be
kept. All this is grounded. Elaye. xxix. Mat .xv.xxiij. Colo. ij.i. Timo.vi. Rom. xvi. Galat. i.iiij. Tit.i.
This did also Augustine teach aboue
a thousande yeres a go in the Epistle to

Diij

Januarius. It is no newe thinge, but ye
ryght olde catholyke doctrine. For the
Prophetes Christ, and the Apostles are
older then the pope & the ecclesiasticals
institucions and consayles. Wherfore I
beseche and exhorte you by the glorious
comming of Jesus Christe at ye last day,
that ye wil shewe vnto this great entreprise
this fauour, whiche was wont to
be shewed to a small worldely entreprise,
that is, that ye be not to swifte in iudgement.
But that ye wyll fyrst by your
selfe earnestly with a prayer vnto God
through Christe, for the spirite of trueth,
perpende and pondre the matter and afterwarde
iudge. And I beseche you take
in worth this small instruction wrytten
in haste, for I seke nothinge elles but
that our faithfull God and Lorde Jesus
Christe, may be exactely knowen of you
and of many men to their righteousnes
and saluacion: which vouchesafe to sende
vs his spirite, and to make vs true
christians. Amen. Salute all them that
are with you, and reioyce with vs of the
aboundau~t grace of God through Christe,
as of our onely conforte. Amen.
Finis.