A lytle treatise after the maner of an epystle wryten by the famous clerk Doctor Vrbanus Regius, vnto a specyall frynde of hys wherin he declareth the cause of the great co[n]trouersy that hath bene [and] is yet at this day in the chrysten relygyon and also the dyuersyte betwene the ryght worshyppyng [and] seruice of God and the ceremonis inuented by mannis institucion, very fruteful and profytable.

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 youre wysdome , & by the grace of God geue you a shorte instruction , 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 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 , Actu. 15. as ye maye reade . The one wyll be made ryghteous and quite from synne , and obtayne a mercyfull God by this maner , the other by that 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 the true doctryne , and to the catolyke fayth , because that men through the 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 strenghten 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 Iewes , 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 institucions , & 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 the wyll of men maye yelde hym selfe there in , and consente to fulfyll the same wyth the dedes . And whan a man 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 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 otherwyse 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 iustification , 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 ha●e done it , and so we shoulde haue ben ●●●●stifyed 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 ? Rom. 6. 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 that we are so blinde and negligent in his godly matters ? that we haue not at the 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 then 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 that this present controuersie concerninge our beleue & the Christen relygion is onely a wylfull presumption , and that men might contente them selues well ynough and leaue the churche in relte , and that there is no nede of suche controuersye , and that the churche 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 men myght contente them 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 forsome seremonies sake . Alas o God , thys stryfe is for Chrystes sake , Hym will not the worlde yet knowe , She wyll come vnto God without hym , not wythstandinge that there is none other waye to God , Ioh. 14. but by Christe .

Iohn . 1. The worlde nameth Christe , but she knoweth hym not , for she despyseth the Gospel which teatcheth Christe , the true saluacion . Men stryfe for it , which is the ryghtwaye to God , and we teache that it is Christe . And that no mannes wysedome nor vnderstandinge , can of her selfe fynde oute , 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 wysedom 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 saluacion . 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 , ryghteteousnes , 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 that 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 ? Epicurians . The Epicurians and their adherentes supposed that God medleth not with the world , and that hecareth not what is done here beneth whether it be good or euell , but that he suffereth all thinges to go after their inclinations . Actu. 17.

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 , Iohn . 3. a newe sorcerous supersticion . What knewe Nicodeme ( a hygh learneth Pharysee amonge the Iewes ) of the regeneracion ? To be brefe , the witte of man with his lyghte , and the doctryne of Christe , 1. Cor. 1. are so farre vnlyke , that Paule ( i. Cor. i. ) sayeth . That the wisdome of man , iudgeth the Gospell to be foolyshnesse . Nowe , the aboue named wise men haue studied and sought with all their powers , to knowe highe thinges of God & of man , but what heue they gotten ? Is not their sainges great blindenes ? It may be felt ryght well , that nature doth neither vnderstonde nor yet conclude in the harte , any truth or fu+ / enes in godly matters , She waxeth 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 , Psa. 14. Ephe. 2. Rom. 15 1. Tes. 4. Rom. 1. 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 , 1. Cor. 2. 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 , Marke well . howe shulde them a man by his owne wysdome wyll or possybilitie , or through all the power and strenght that he hath from 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 maye 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 the sinnes before the 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 , whithout anye contradiction , that man in godly matters pertayning to saluation ( as howe a man maye be delyuered from 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 .

Rom. 10 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 . Marke well . Wherfore we must turne our eyes to the gospell , that 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 the after his owne minde and braine howe shal than God suffre of vs , that euery man wyll serue hym after his owne blynde good intencion ? Iohn . 3. Rom. 5. 1. Ioh. 4. Math. 9 15. Luc. 19. Ioh. 12. 1. tim. 1 , 2 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 th intent 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 the 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 ? Naye 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 , Iohn . ● . to illumyne the worlde , wherof it must nedes followe that she is darke & ignoraunt in godly matters . And Iohn .xiiij. Ioh. 14. sayth Christ , I am the waye the truthe and the lyfe , no man cometh vnto the father but by me . But what maner of light & waye he is , and howe a man may obtayne hym for his owne must be learned onely out of the gospell . And Paule saith .ij. 2. Tim. 3 Tim. iij. That the scripture is able to instructe vs , vnto saluation . Is not this cleare & plain ynough that whosoeuer wil knowe the 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. xij . Deu. 12. that noman shall do what semeth him good whiche is as much to say , he that 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 , Mat. 15 that 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 worde of God , and than can ye not erre nor do amysse .

For asmuche nowe as no man 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 . Marke well . First before the worlde , euen as a scole-maister 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 , that the many men outwardely leade an honeste lyfe for feare of punisshement , they steale not , they kyll nomen , 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 , Sapi. 6. Rom. 13. 1. Petr. 2 Titu . 3. Pro. 20. and. 24. and chastysement of children , to th intent that the 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 , that 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 honenest lyfe and conuersacion , committe none adultery , do no murther , steale not , lye not , and deceaue no man . &c.

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 hande 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 prkesomnes to euil , as dronkenes , vnclenlynes , thefte , maliciousnes , murther and suche lyke . But this is nature not able to do of her selfe , Iob. 4.15.25 . Psa. 14.53 . & . 143 Rom. 3. Psal. 51. because that the lust of euyll cleaueth so fast vnto vs from our original natiuite , & powred into our nature through the fyrste synne , in so moch that the scripture doth openly call vs euill & peruerse euen from our mothers wombe .

Therfore must the harte fyrst be clensed from such vnclenlynes , & gette pure thoughtes , lustes and affections , & afterwardes may a man 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 . xv . Faith commeth by the workinge and illumination of the holy goost , Actu. 15. by the hearynge of the gospell . Rom. x. Rom. 10 Wherfor he that wyll truely be made righteous , must purely and syncerely heare and receyue the gospell of Christe , or elles he continueth a natural man without grace .

What is the gospell ? Marke well . It is a predication of Christe , what he is , and what he doth , Math. 9 and .15 . Luc. 19. Ioh. 3.12 Roma. 5 1. tim. 1.2 1. Ioh. 4 Gene. 2. Rom. 6. and .5 . 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 damnacion , out of which captiuitie noman is able to escape by hys owne power or strenght . Man is in such myserable and pyteous case , because of his fyrst birth of Adam , 1 Co. 15. that he is a synner borne , condemned to death and damnation , captiue vnder the power of the deuyll , in the kingdome of darkenes with 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 the 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 the deade , Mat. 23 Mar. 16 Ioh. 20. brought againe lyfe and declared the same vnto vs , & also commaunded the Apostles to publishe it vntill the last daye , to th intent 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 . mat. 3.7 Luce. 3. 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 , Mat. 11. and to come vnto hym , as to the true sauiour of the world which onely can and wyll helpe , both temporally and euerlastingly . Ioh. 14. & .15.16 . 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 chyldren of God through the fayth in Christe , heyres of God , and fellowe heyres wyth Iesus Chryste our sauiour for euer .

Whosoeuer therfore , beleueth the gospell of Christe , Mat. 16. Ioh. 6 and doubteth not but that Christe is the very sonne of God , both God and man , that he hym selfe hath puryfyed vs from all synnes , Esa. 53. and bought vs from euerlastinge death , wyht his precious bloude , that we lyue through Christe in euerlasting saluation , is made righteous & good . For this will the scrypture , that the faith in Christ is oure righteousnes before God , Rom. 4. Galat. 3 whan we truste to obtayne remyssyon of our synnes and the lyfe euerlastynge not by oure dedes or deseruinges , but onely throug the mere mercy and grace of God , and the infynyte merytes and great myghtye workes of Chiste .

Wher as suche a fayth is , there followeth a right christen lyfe , and ryght good workes , Howe be it this faith is the 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 illumme 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 an forgeuen hym , through the holsome death of Iesus Christe : And that God from thencefurth wyll be no more a terryble iudge , but a mercyfull father , for Chistes sake , which hath taken vs to him selfe , and hath borne our iniquities , and made satisfaction for our transgressyons . Marke well .

This is the ryght and true Christen fayth . The deuils and false Christians can also reade , heare and remembre the 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 , that he trusteth to him , as a childe to his father , & loketh for all comforte and helpe from God , in all his aduersityes , Mat. 7. 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 , Esa. 49. and .66 . Iere. 14. and mercyfull towardes 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 for saketh 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 , & becommeth an enemye to synne . There serueth God , & mynystreth vnto the neyghbour , not onely the hande , the tunge and the fete outwardely , but also the harte within the body meaneth truely without dissymulation .

Such a faith and knowledge of God is a high thinge , it suffereth not the man to continue as he was before , but it maketh him pure and vpryght , that 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 man doth vnto god with out grace . But whersoeuer is the grace of faith , that man serueth wyllyngly and gladly in spyrite & truth . Therfore doth Christ magnifye and anaunce this faith in the 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 contynuall exercyse of a godly lyfe , and serue God accordinge to his worde vnder the crosse in pacience . Heb. 12. Prou. 3. Apoc. 3. As they that know ryghtwell , that God chasteneth his verely beloued chyldren , that he maye make them good , and wyll helpe them whan they call vnto him , Psa. 50. accordinge to his promyse , Psalme .l. 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 the harte , loue is the fullfyllynge of the lawe Roma .xiij. 1. Cor. 13. Rom. 13. 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 , 1. Co. 13. in the .vi. commaundement .

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 honestye , 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 the 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 the workes , that it may make the person faith full and good . Nowe , when the 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 commaundementes , for it can setman to behaue him selfe vpryghtly towardes God and his neighbour .

Nowe , whan we prayse and magnyfye this faith , as the onely true ryghteousnes before God , that is the worlde angry and supposeth that we do it of contempt and contumacye , & can not vnderstande , 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 , them do we fyrst plante the tree , 1. Cor. 7. after that do we plante the frute , that is the true naturall ordinaunce . For so hath Christe done lykewyse , and the Apostles .

Marke well . 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 the commaundement of God . For the worlde can not vnderstande the righteousnes of God ( the true faith in Christe ) & the frutes therof . She vnderstandeth onely the righteousnes of workes , & worshippinges of god , or goddes seruices inuented by mans owne brayne . Out of this doth cheifely ryse al the controuersie in the worlde .

Forasmuch nowe , as out of the gospell of S , Iohn . 1. Rom. 4. Gala. 3. Ioh. S. Paules epistles to the Romaines , & Galathians , out of the true grounde of the 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 & remission 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 th yntent , 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 th intent that ye may se , that the controuersye of these dayes is not without great and vrgent causes .

Marke well . Rom. 5. i. Pet. 3. He. 9.10 . 1. Ioh. 2. 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 offeringe of geuinge ouer of oure selues , a contryte & penitent harte , and the prayse of God , these are no synne offerynges , but thanke offeringes . This teacheth Paule throught out the whole Epystle to the hebreues .

But Christe hath left & ordeined vnto his churche , a dayly memoryal or remembraunce of the same onely sacrifice , Marke well . The supper of the Lorde . 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 the 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 , Of the Masse . that it is an errour , and a false goddes seruice , that men yet wyll vndertake to make a dayly newe massyng sacryfyce or oblacion , for the synnes of the quicke and deade . For this perfect satisfaction ; and reconcylyacyon , cometh by the onely sacrifyce and oblacion made vpon the crosse where as Christe gaue ouer his body , & bare our sinnes , & shed his owne bloude for the remyssyon of our synnes . Wherfore the masse can in no wyse 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 the death of Iesus 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 conforte , by the which , & by nothing elles , we be deliuered from synne & death , let euery good christian iudge in his harte , what a doctrine this is , which so lytell regardeth the 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 appearaunce 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 , knoweledgynge 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 with such a great price , of his most holy sacrifyce vpon the crosse , & purifyed vs for his owne people to him selfe , that from hencefurth we shoulde lyue innocently , as the chyldren of God . For God saith , Leui. 19. I am holy , therfore be ye holy also . Leui. xix .

Nowe haue they of the Lordes supper The supper of the Lorde . not only made a newe daily sinne offring for to make dayly satisfaction therby for synne , and to appease goddes ire and indignation . But haue also wholy chaunged and alterated the testament of Christ or his supper , for they haue forbidden the 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 Corinthians . 1. Cor. 11. 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 nor to diminishe goddes worde , as also Gerson writeth .

Nowe do I aske you on your consciences , whether of these is moost sure in his conscience ? There are two Christians , the one receyueth the sacrament , accordinge as Christe hym selfe dyd institute and commaunde 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 noman coulde better institute it than 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 holyest and best learned fathers .

The other Christians 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 churche with his counsayll dyd forbydde the holy communyon to be geuen to the children , and commaunded the 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 the other nedes saye that he hath done after the institution of a man . Nowe God hath not geuen his worde in vayne , but he wyll that we shall followe the same . Is 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 commaundement 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 , than that which he had preached , Galat. 1. 1. Cor. 15. Galat. 1. Howe come we than to this that we shall suffre the pope to burden oure conscyences , whyche doth peruerie goddes worde and ordynaunce , and besydes that curseth and destroyeth all them that kepe goddes ordinaunce ?

Marke well . 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. 17. Luce .xvij. 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 . Ro. 4.5 . Gala. 3. Ephe. 2. 1. Tim. 2 Hebr. 9. 1. Pet. 2. 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 , that through the same we maye extynguysshe synne , and become good and ryghteous . For these two cannot 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 , Gal. 2. Galat. ij . If the ryghteousnes come by the lawe , that is if mem be made good and ryghteous by the lawe or by workes , then dyed Chryste in vayne . But yf he dyed not in vayne , Rom. 4. but for the remyssyn of oure synnes . Roma . iiij . Then must it followe necessarely , 1. Cor. 15 whan the death of Chryste doth onely make satisfaction for synnes , and the fayth in Christe doth onely saue and purefye , that the worlde hath ben deceyued by the doctrine 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 noman 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 th intent that men thereby shoulde be saued and come to God .

Hebr. 5.6.8.9 . Item the worthy priesthode of Christ wherin consysteth all our conforte , is by the Popes doctrine defaced and disanulled . Gen. 22 Psa. 101. Hebr. 7. For the scripture teacheth vs , that the father by the conuenaunt 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 , Ioh. 17. Roma. 3 1. Tim. 2 1. Ioh. 2. but also apeareth yet in the 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 . Hebr. 5.6.7.8.9 . 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 that 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 that 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 out synnes , 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 , Hebr. x. and a fearfull lokynge for the iudgement . Hebr. x. For noman nedeth to loke for any grace at Goddes hande 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 , Marke well . 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 Christen man thinke that it is expedient for him , to take holde on God , and the trueth , without contempt of the hyer powers , and in this case not to follow the wordly commaundement . Act. 4.5 . This doth also the spirituall or ecclesiastical law admytte , for it is written .x. Distinc . x. non lycet , It becommeth not the 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 commaundeth , than answere , Act. 4.5 . we must obeye God rather then men , but in suche thinges as are not contrary to the commaundement of God , we must obeye . More ouer .x. q. iij. Qui resistit . Whan the Emperour commaundeth oon thinge & God another . What doth the christen man iudge ? There is God , whiche is of greater power . O Emperour pardon vs here , ye treathen captiuitie , god treateneth hel . Ephe. 6. 2 Cor. 10 Sapi. 5. Here must ye take youre faith as a shelde , by the whiche ye maye quenche all the fyery dartes of your enemies .

Marke well . Yet saye they further . The popisshe doctrin is olde , yf she were not true , than 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 al so take the 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 lenght of tyme ? The lenght of tyme , cannot make a false thinge true . Yf the scripture therfore be the true waye then must he nedes erre that forsaketh the 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 , Iohn . 5. and iudge hardely , whom ye hitte , let him be hitted . The scripture sayth , 1. Tim. 4 2. Tim. 3 2. Pet. 3 Iudi. 1. 2. Tess. 2 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 the same beinge , they shall haue a shyne or a colloer of godlynes , but they shall denye the power therof . Marke well . Yf ye fynde these tokens in the Lutherians ( as ye call them ) 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 Lutherians ( as ye call them ) suffre so muche sclaunderinge and persecution . Euen for this cause , 1. Cor. 7. Hebr. 13. that they wil haue matrimony fre and at lybertie , euen as it is fre for euery man in the worde of God . They wyll that for meates sake no mans conscience shall be burdened , so that they geue the honoure onely to Christ , that he through his passion hath bought vs out of euerlastinge death , and that he puryfyeth vs all from synne by his bloude . Therfore do they reiecte the massynge sacrifyce , & whatsoeuer is done to that intent , that therby men 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 abillementes , for the whiche thinges sake , the estate of priesthode hither to in the worlde hath been counted as holy , & contrary wyse the common state of layemen , as vnholye and prophane .

For the spirituall fathers , haue drawen 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 testament offered for the 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 scrypture 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 Charthagen 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 Iewells and plate , were of as great or greater abilitie , than a temporal Prince ? Yes truly , I am sure of it .

The .xx Canon of the forsaide counsayll commaunded , that a bisshoppe shal auoyde temporall eares , & 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 than make the transgressyons of the counsayles so greuous vnto vs ?

The .xiiij. Canon Concily Neocesariensis 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 , Actu . 6. ● . Tim. 3 and the Curate shoulde preache . Of the other surte do we not nede half so many .

Euen in this counsayll it is commanded , 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 punysshe 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 .vii. 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 can 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 Gangiēsis sayth , whosoeuer maketh any dyfference of a maryed prieste , for wedlockes sake , as though for wedlockes sake he myght not offer or saye masse , or whosoeuer therfore doth with drawe hym selfe from 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 vnchastelyfe .

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 Subdeacons soeuer they be that liue in vnclēlines 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 commaundement , shall fal into the synne of Idolatrye . This canon did Pope Gregory write vnto all Italians & Doutchemen .

Who is there nowe amonge the spyritualtie that regardeth this commaundement ? I haue thought it good to shewe you a lyttell for an introduction , howe the spiritualtie kepe not their own lawes euen were as they are best And because the Emperours , Kinges and Princes cease not cryenge , Canons , fathers , counsayls , onely because the 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 dyd so sore plye goddes commaundement as they do mennes institucions , there woulde followe no madde and dissolute liuinge . But to th intent that ye maye knowe the grounde of the matter , thus it standeth with mennes institutions , they are of many sortes .

Sap. 6. Pro. 20. and .24 . Rom. 13. Tim. 3. 1 Pet. 2. Fyrst , we speake not here of ordinaunces 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. i. b. i. Pet. ij .

Secondarely the disputacion is of the institucions that haue ben made in the churche for goddes seruice , or suche as are concerninge spyrytuall 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 tradicions , for this concerneth saluation or damnacion . Here ought he onely to commaunde and to haue a do , 2. pa. 20. Mat. 10 Luc. 12. that hath power to condemne or to saue body and soule . Therfore all mans 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 whan mennes institutions are made or commaunded to this intent , that therby grace maye be obtayned , God worshipped , and men 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 , men 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 th intent that al thinges in the christianite maye he 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 . Esaye . 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 Ianuarius . It is no newe thinge , but the 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 Iesus Christe at the last day , Mat. 25 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 Iesus 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 aboundaunt grace of God through Christe , as of our onely conforte Amen .

Finis .